I focus my experiencing and awareness on being
"a pioneer of Evolution
in learning to feel":
I let my Body vibrate and my Heart 'womb'
pain, shame, fear, boredom, powerlessness,
so feelings can >heal >guide>fulfill>evolve,
and ~~~ offer ~~~"goldmines"~~~ to us all!!
"I
want you to feel everything, every little thing!"
1 5 y e a r s = 5 4 8 0
days of
g e f u e h l t e - g e f u e l l t e Z e
i t "inmitten
der Ewigkeit", f e l t - f i l l e d
t i m e "amidst
eternity" from
the beginning of my 76th till the completion of my 90th
year[unless
I'll die after all] The
feeling chosen from a day
is exhibited in max. 7 lines per daysince
August 28, 2013 Since
March
25, 2014, the only documentation of my life is distilled
in "Felt Days"!!
My role in the manifestation of the Tent-Vision is implied
in the biblical tent quote!
Since April 10, I sculpt "Felt Day" in Hebrew,
prepared for and inserted as ".png".
Names in "Felt Days" appear on top in English,
so they can be found in "Search"
And YHWH was seen at
the TENT
in a column o cloud
and the column of cloud stood over the entrance
to the TENT Deuteronomy
31, 15-16
ER liess in dem ZELT sich sehen
in einem Wolkenstand,
der Wolkenstand stand ueber dem Einlass
des ZELTS Reden
31, 14-15
The first "ohel" among
its double appearance in this verse appeared in the "Tent-Game"
already on March
27, 2014
Then I found it necessary to quote the context: the message,
that Moshe will die.
I won't repeat this here, - though , "by chance" this
page talks about another death, the one of Franz
Rosenzweig's father.
Nor shall I quote the dire prophecy which follows.
For what rings in my ears this time, isthe
wording of the scene,
where YHWH lets himself be seen to Abraham at his TENT at Alonê-Mamrê.
ENVISIONING - SONGS
Abraham's
Tent
From
TENT to TENT
I want you to enhance
and to not distort,
what the Vision of Tents intends to evolve
the earth of the desert will stay free and pure
and host us humans to find ourselves.
K.I.S.S. -
L O G 2
0 0 8
Keep It Simple Sweetheart
1
2
3
4
5
6
7
My
new Midrash and song
in 5 languages
about the prophecy of Maleachi
3, 16
["YHWH" is named "HA-SHEM"= The
Name]
1 2 3
How Learn And
I The Train
Heal Conditions In
Myself For Creating
Into Heaven Those
Whole On Conditions
Self-acceptance Earth Daily
Click!
az
nidberu yir'ee YHWH ish
- el - re'eehu
va-yaqshev [YHWH]
va-yishma'
Then those who see Ha-Shem, will talk
among each other,
and he listens and he
hears
yatakaalamuna allathina
yarau'na-hu ,
va-yusri va-yasma'
Dann die IHN schauen, werden reden miteinander,
und er lauscht und er
hoert
Puis ceux qu'ils voient Ha-Shem, se parlent
l'un a l'autre
il entends,
il ecoute
Know exactly what you want, communicate clearly what you want,
then get out of the way, live and play, and let happen what
may! 7:00 I desire to LIVE this break
of 10 days towards my 70th birthday - while also
healing the sun eclipse trigger"
I desire to understand the direction and goal of the "Driving
Backward" which I feel I should do:
to convey the message of the heroic failure of the life of Franz
Rosenzweig, my father-in-law,
and discern the repercussions of this heroic failure in the
lives of his son and grandchildren
so as to light a light of hope for healing for all his offspring
and for humankind altogether. I
desire an intimate relationship with my
six children, in which each child can heal and grow
image
of the day:
hodayot [thanksgivings] for
today
7:29 My Body,
my Partner,
my God
I give thanks to you for always having been on the alert to
my denials
by expressing them in ever so many pains,
but for never having succumbed to these denials
to the extent of how Franz Rosenzweig's body succumbed. At an age(35),
when his body showed him through the
most cruel expression, how his spirit - despite utmost awareness
and honesty towards SPIRIT -
had squeezed, squashed, smashed his DESIRE and his FEELINGS,
I, his daughter-in-law and - more important - his daughter-in-SPIRIT
, attracted teachings
and trainings in acknowledging and moving
FEELING!
Therefore you, my Body, are alive and at the age of 70 healthier
than ever
(despite my ambiguity towards living, despite my frequent
wish to not exist,
which was prevalent in the past and is still popping up nowadays).
Treasures
from the Jewish Cultural Renaissance in Germany 1898-1938
Franz Rosenzweig Franz Rosenzweig (1886-1929) was considered
by many
to be the most important philosopher of the Twentieth Century.
Franz Rosenzweig's story, like Gershom Scholem and Franz Kafka,
was that of a return to the very core of Jewish life from the
assimilated periphery. Rosenzweig was born into a wealthy, acculturated
family in Kassel, Germany. After studying medicine, his scholastic
interest shifted toward philosophy and his dissertation later
became a two-volume study entitled Hegel und der Staat [Hegel
and the State] (edited and published,
partly against his own will, in 1920). It was at this stage
in his life where he was ready to abandon Judaism and convert
to Christianity, but only on one condition. Like
the earliest Christians, he would enter as a Jew, not a pagan.
In 1913, as a last resort, he attended Kol Nidre services. In
that orthodox synagogue, he had a religious epiphany that sent
him squarely back to Judaism.
As a solider in the trenches during World War I, Rosenzweig
composed his seminal work, Der Stern der Erloesung [The Star
of Redemption] (1921). Afterwards he moved to Frankfurt, where
he created a "particular Jewish sphere" and remained
the rest of his life. Beyond the influence of his published
scholarly works, his legacy is undoubtedly intertwined with
his founding of the Freies Judisches Lehrhaus, an adult academy
dedicated to Jewish studies of the highest intellectual standing.
The Freies Judisches Lehrhaus ["Free Jewish House of Learning"]
opened in August 1920. Over its six-year existence,
it became the most important Jewish institution for adult education
in Weimar Germany. The Lehrhaus renewed a sense of community
among German Jews, which was the first step toward a Jewish
cultural renaissance. For Rosenzweig, Jewish learning constituted
the only means for reorganizing and revitalizing Jewish life.
The only law at the Lehrhaus was, "Nulle dies sine linea
hebraica" ["No day without a Hebrew line"].
This decision reflected the preeminence of Hebrew, which was
taught along with the Bible and Talmud as the core of the program.
The Lehrhaus, and the other institutes of adult Jewish education,
offered systematic dissemination of Jewish knowledge to provide
answers to German Jews who wished to become better acquainted
with their roots. In this effort, Rosenzweig initiated a profound
change in the approach to Jewish adult education by casting
a wider net and adopting an interdisciplinary
approach. He selected instructors from many different disciplines,
including the emerging social sciences, literature, Kabbalah,
representatives of Liberal and Orthodox Judaism and non-Jews
who offered the Christian perspective on the Old Testament.
The instructors, who read like a "Who's Who" list,
include Gershom Scholem, SY Agnon, Martin Buber, Erich Fromm,
Leo Baeck, A.J. Heschel, and Bertha Pappenheim, the head of
the German Jewish women's movement.
The Lehrhaus was to become the center of Jewish life in Frankfurt
and serve as a model for other Jewish institutes of higher learning.
It produced a new type of Jew who proudly identified with the
positive content of Judaism, one who did not reduce his Jewish
identity simply to survival in the face of anti-Semitism and
the struggle for equality.
Throughout Rosenzweig's contributions to Jewish life, his wife,
Edith Hahn, was by his side. On their honeymoon in 1920, he
translated Birkat Ha Mazon [Grace After Meals] from Hebrew into
German, ... Just two years later he was diagnosed with a form
of progressive paralysis. Although he eventually lost all movement
and power of speech, he kept producing eminent works of scholarship.
During this time, the role of his wife Edith cannot be overstated.
When he was still able to write on his typewriter, she made
all the necessary corrections and managed conversations between
him and his numerous visitors. She also took over the teaching
of Hebrew at the Lehrhaus. Close to the end of his life, he
was only able to move his eyes. Edith would go through the alphabet
and he would blink at the desired character and then she would
be able to guess the word. Through this slow process, they constructed
words and paragraphs.
In 1925, Martin Buber was asked to begin work on a new translation
of the Hebrew Bible into German. He agreed on the sole condition
that it be done in collaboration with Rosenzweig. Rosenzweig
agreed, believing that his death was not yet imminent. Before
his death in 1929, they were able to finalize volumes I through
X (Genesis- Isaiah). Buber translated volumes XI-XV (Jeremiah-Proverbs)
alone. This complete translation of the Hebrew Bible, Die Schrift
[The Scripture (the Old Testament)], is one of the most significant
translations of the Bible translations in modern times. An original
addition of this great work can be seen in the Bezalel Bookcase.
Franz Rosenzweig personified the conflict of many young intelligent
Jews, that between the pull of modernity and the practice of
traditional Jewish ideals. More than any other German Jew, Rosenzweig
helped to build a distinct, modern Jewish culture, while remaining
deeply rooted in his German surrounding.
Rachel Rosenzweig
or Christa-Rachel Bat-Adam:
Franz Rosenzweig grieves for being remembered as a "philosopher".
It is through me, his daughter-in-spirit, and his daughter-in-love,
that he wants to convey his present message,
the message, the lesson, the teaching
implied in his failure,
his failure to live physically,
which in turn was a result of his failure to fulfil his desires,
or even to wholly acknowledge and accept his three greatest
desires,
- the desire for wholly living his love
for the one woman, whom he believed was "like himself"
- the desire for learning and creating together with peers
"like himself",
- the desire to bridge between being a Jew and being a German,
not only for himself, but for all Jews - in pre-Nazi Germany....
Nobody can guess from those passages
about the "Free Jewish House of Learning", [left frame]
what excruciating frustration was tied to this creation for
Rosenzweig...
nor would he have liked the epithet "studies of the
highest i n t e l l e c t u a l standing".
What a macabre, gruesome statement!
Yes his wife, Edith Hahn, was "by his side",
but she was never INSIDE of him.
And a honeymoon -
is it suited to cower over a translation?
"one of the most significant translations
of the Bible in modern times".
What a pitiful understatement :
There is no translation at all in ancient or modern times,
which goes to the roots of the Biblical words and verses,
in which "what one verse closes (hides)
another verse opens",
as is said in an ancient midrash.
The only attempt to learn from Buber-Rosenzweig, of which
I know,
did not exceed the translation of the Torah and the 2 books
of Samuel. Everett
Fox,The Five Books of Moses and
Everett Fox,"Give us a King!" Samuel, Saul, and
David.
All poetry,
unlike linear historical reports, scientific articles or philosophical
treatises,
conveys feelings and sensations.
But the way, the Hebrew Bible lets its characters express
feelings,
has been unmatched in literature until recently.
Instead
of talking "about" feelings in the Bible, I advise
you, even if you grew up in the Hebrew language,
to immerse yourself in
Everett Fox' Translation of the books of Samuel (1999):
"Give us a King!"
Samuel, Saul, and David
This
new translation follows Buber-Rosenzweig's
concept of the wholeness of the Bible
Here I'm quoting from the general Introduction of Fox
and from the introduction to the two - interrelated - narratives:
David IN CONTROL
AND OUT OF CONTROL
2. Samuel 9-12 [David , Bat-Sheva , Uriyya]
[full text see Megilat
Bat-Sheva]
THE
GREAT REBELLION
2. Samuel 13-20 [Amnon - Tamar - Avshalom]
[part of text see Victims
of Sex Drive ]
Fox' focus
throughout his excellent essays is "the view of power
and justice",
while my focus is:
the real reason for the failure of "power"
as the failure of every religious or moral ideal:
the denial of the power of feelings
or the incapacity to deal with feelings.
Despite this difference of focus I am so glad,
that Fox expressively points out the role of feelings in the
books which tell the drama of David Messiah.
This is, no doubt, the result of his translating the Bible
in the way I , too, was taught by Rosenzweig and Buber.
The translator's example of tracing the "Leitwort"
(leading word) "HEART" [what an example !] will
prove this.
"............
At the end of the last judge's - Samuel's - career,
this is what leads the Israelites to make the fateful
move of requesting a king, "to
lead us"
so "that we may be like all
the other nations."
In response, God comes to Samuel in a vision, saying
"they have rejected me":
the people,
in the name of security
and a desire to fit in with the world's definition of
success
...... lead ... to a fratricidal, unjust and ultimately
defeated society.
This
view of power is presented through the careers of three
major characters
- Samuel, Saul, and David.............................
And finally, David, chosen to found a dynasty "for
the ages,"
is remarkably successful in his public endeavors,
only to come perilously close to losing it all through
his private actions.
Driven from the throne by his own son,
he is saved solely by the disobedience .. of his [chief
of staff] Joab.
In
these dramatic stories,
and the complex way in which they are played out, lies the kernel of
a concept of what it means to be human
and have leaders....
These
books, to be sure, record the leaders' successes,
but they are more interested in their failures,
and it is in confronting their failures
that the reader is empowered to ponder the meaning of
responsibility and leadership for our own time.............
Nowhere
is this as clear as in the case of the book's main focus,
David.
As the character whose name appears more often in the
Bible than that of any other human being,
and whose story is its longest continuous story,
he occupies a central place in the biblical compilers'
world of ideas and images
...................
......and
ultimately he is able to unify a tribal society,
secure lasting peace,
and create a new order based on a triad of dynasty,
royal city, and temple.
What a success story!
Yet at
the very moment that worldly success betokens divine
and human approval of David,
his own actions topple him from the summit.
He commits adultery with Bathsheba
and has her husband Uriah murdered in
2 Sam. 11
and is condemned and punished in
chap. 12.
Immediately a grave series of events follow,
rape and murder perpetrated by and among David's own
children,
that themselves lead to a terrible and costly revolt.
Thus,
in broadest perspective,
the portrayal of David in Samuel,
far from being an idealized hero account,
... is dominated by what Buber rightly characterizes
as "two great stories of fllight."
[David's flight from King Saul and David's flight from
his son Absalom]
That is, the Bible's central human character
spends more time in running
than he does in victory parades or on the throne.
..................... [June 19, 2011:
In re-reading this interpretation I'm reminded of what
I discerned in the story of Ya'acov:
a double flight (breichah) instead of the blessing (brachah),
for which he committed fraud and deceit: his
flight from his brother Esau and the flight from his
uncle Laban- the verb b-r-kh is used 7 times!]
..........
No one in the Bible gets away with anything
- not Jacob, the ancestor of Israel,
not Moses, the liberator and lawgiver himself,
and not even the charismatic and beloved David,
much as he is said to"strengthen
himself in YHWH his God"(1.
Sam. 30:6) and
despite the fact that he is credited in biblical tradition
with writing some of the world's great religious poetry
in the Psalms.
The
Bible supplies a second answer to the challenge posed
by kingly power:
the
counter-institution known as prophecy.
In the
biblical world this transcends the popular conception
of "prophesying" (prediction),
and becomes the most passionate, trenchant form of social
criticism.................
These
great dissenters figure powerfully in the book of Samuel
as well..............
.......................
......................the
head is not the only body part to have interpretive
value in Samuel.
The heart,
too, comes into play,
particularly in the memorable cycle of stories
that recounts Absalom's rebellion against his father
David
(II Sam. 13-20)
The
tone is set already in the opening story,
the rape of Absalom's sister Tamar. Amnon, the crown prince,
pretends to be ill
and requests that his half sister makelevivot ,
usually translated as "cakes", for him.
The noun occurs four times, and the root appears twice
more in verbal form.
But as some interpreters have noticed, the homonym
(levav)
means "heart",
and the verbal form of l-v-v occurs in the Song of Songs(4:9), "You have captured-my-heart". ......
From
this opening salvo we are prepared
for permutations of the word
throughout the story.
Absalom, on hearing that Amnon has raped Tamar, counsels
his sister not to
"take it to heart"
(13:20);
when
the moment is right - Amnon's "heart
is merry with wine" (13:28)
Absalom
has his henchmen murder Amnon;
King David, misled by the resulting outcry into thinking
that all of his sons have been killed,
is corrected by Jonadab, who informs him that Amnon
alone is dead and tells him
not to"take it to heart"(13:33);
Joab,
David's chief of staff, notices that the King's"heart is toward
Absalom"(14:1), and
reconciliation is therefore necessary;
but .. . Absalom rebels against David, and meets his
end at the hand of Joab,
who drives three darts"into
Absalom's heart" as
he swings in "the
heart of the oak"(18:14). There
are several more idiomatic uses of the word in the story(14:13, 15:10, 16:3,
19:15); but
the significant ones occur in 15:6, where Absalom"steals the hearts"of
the men of Israel:
in 19:8,
where Joab urges David to "speak
to the hearts" of those same men;
and in 19:15,
where the King 'inclines the heart
of the men of Judah" toward him.
This
key word, which is usually translated out for idiomatic
reasons (JPS, "the New Jewish Publicatio Society
Version 1985", variously renders the above examples
as "cakes....
keep in mind...merry...think...mind...chest...hearts...placate...hearts",
respectively ),
is probably a "leading word"
in Martin Buber's definition ,
that is,
a word used thematically to point to a major message
in the narrative.
.............
By presenting different uses of the leading word,
but retaining the sound links between different passages,
the text encourages readers themselves to "take
to heart" the painful lessons of this narrative,
one that begins with a lovesick prince
but whose roots lie in another affair of the heart (the
David and Bathsheba incident).
13:00 All the while I'm (graphically) re-editing
this interpretation of Everett Fox ,
I'm intrigued by the following associations:
The center part of David Messiah's failure was the love for a married
woman.
His "solution" to the problem was to kill her husband, a
soldier who fought his war. [Jan. 18, 2014 - See my rapping about
the shepherd King David: 2013songs,
Oct. Nr.1]
The center part of Franz Rosenzweig failure was the love for a married
woman.
Her husband was also Rosenzweig's friend and "peer".
His "solution" to the problem was to relate to the woman
and to her husband as one.
And if this was not enough of a premature endeavor,
premature
- since none of us is yet as whole and not-denying ~~~ as such an
endeavor would demand -
at one time the "circle of love" was even widened to include
another lover of that woman,
"Rudi", Rudolf Ehrenberg, Rosenzweig's cousin and "peer",
with the hope, that Rudi's wife would be able to see herself inside
the circle of love as well.
Since I myself have attempted to live and love in a "trinity", [See "The
Heart is Awake" first and "The
Heart is Awake" seventh]
I do not judge Franz Rosenzweig.
I myself had to learn precisely this:
if there is lack of wholeness,
there will be constant unbearable triggering
or
---- hiding and lying, lack of truth....
Where truth is missing, trust will vanish,
and where trust is gone, love will die.
Moshe
Klein, my "twin-brother" said to me during those years: "One day your love-project will be as great
as your desert-economy-project!"
And I heard myself saying: "greater!"
But after 3 years I understood exactly this:
Where truth is missing, trust will vanish,
and where trust is gone, love will die.
I wanted to draw the conclusion immediately,
but it took me another 2 1/2 years to win over my beloved.
"Since we are not whole enough
for love,
we must part from each other!"
King David Messiah wanted to avoid such plight and killed Uriyah
Franz Rosenzweig wanted to cope with such plight and let himself die.
There have been terrible repercussions to both ways of action, - ever
since.
It is the megalomanic goal or this "time-out" towards my
70th birthday
to at least recognize and acknowledge these repercussions
and then to sense, feel, see, think, how I should live to contribute
to a healing.
It is clear to me in this moment,
that my ever stronger desire for my true peer in healing, learning,
creating,
cannot be fulfilled
until I'll understand - deeper than I've learnt, suffered and understood
it so far -
why David, the King, the adulterer, the murderer,
the father of rapists and murderers
is the metaphor for REDEMPTION
a drama known to most of humankind,
but now contrasted by a totally hidden opposite drama,
the denial of which was prolonged even by myself,
when I succumbed to Franz Rosenzweig's widow's demand
to never write or mention a word about Gritli Rosenstock-Huessi.
I say it again:
King David Messiah
wanted to avoid such plight and killed Uriyah
Franz Rosenzweig wanted to cope with such plight and let himself die.
Continuation of Fox' demonstration
of the Buber-Rosenzweig understanding of the Hebrew Bible
Having begun with heads and hearts,
we may make a final broader observation.
Samuel is a book that talks about deep and visceral emotions.
Characters feelings are frequently described as"bitter"
and their behavior as "rough,"
and they express extreme "distress"
and "upset."
But the text is visceral in another, quite literal sense.
From head to foot (cf. 2. sam.
14:25),
the human body absorbs a good deal of the book's energy:
We
move from Absalom's hair - cause of his pride andperhaps his death -
to failing eyes and broken neck (both Eli's);
ears (Saul's) are avoided;
hearts weaken and are stirred;
some hands slacken,
while others are ready to close in on David;
ribs are pierced in revenge and assassination;
feet (Mephiboshet's) are lame;
the blind and the lame seek to bar David's takeover of Jerusalem;
and, not least, genitalia, notably David's,
become the cause not only of personal but also national disaster.
The Bible ... frequently makes reference to parts of the body
in both its narratives and its poetry,
but Samuel uses them to a remarkable degree.
..............
One
is reminded of a passage from Isaiah(1:5-6), in which
the prophet tries to convey the all-pervading corruption of
Judean society:
"Every
head is ailing,
and every heart is sick.
From head to foot
No spot is sound:
all bruises, and welts,
and festering sores --
Not pressed out, not bound up,
not softened with oil".
.....
... Samuel's
greatest enigma [is] the figure of David himself.
... a man who is acclaimed and loved by others (including
his readers),
but of whom it is never said that he loved anyone.
How may we reconcile the book's complex portrait of him
with what he came to mean to generations of Jews and Christians
....
... for Jews....crystallized in the image of "Messiah
Son of David,"
a future God-sent king of David's line
who, unlike most of the biblical kings, would not fail,
and who would usher in a final age of peace and prosperity
for all humanity.
For early Christians as well,
David naturally was connected with the figure of the Messiah,
both as a foreshadowing of Jesus,
in the person of the popular ancient symbol of the "shepherd
king," and as his ancestor.
It is no accident that the Gospel of Matthew, the opening
of the New Testament, begins with the phrase,
""An account of the genealogy
of Jesus the Messiah, the son of David, the son of Abraham".
David thus provides the crucial link between Christianity's
literary and biological ancestors,
the Hebrew Bible and the Jews,
and the new community of believers.
Should we write off this posthumous
David, beloved paragon of piety,
as simply the product of wishful thinking?
Or should we dismiss his at times problematic behavior,
as portrayed in Samuel,
merely as part of a critical tradition
that crept its way into an otherwise unblemished account of
a glorious past?
To go in either direction is to lose the richness of David.
It is more likely
that Samuel's morally compromised figure of David
has been retained by Jews and Christians
precisely because of his depth and suitability
as a mediator between the human and the divine.....
David,
as a man who is sincere but hardly a saint,
has through the ages provided a powerful model for repentance.
In the Bathsheba episode he immediately and unflinchingly
admits his guilt;.
Sincere and truly a saint, this is what I
would say about Franz Rosenzweig,
but is this better than "since but hardly a saint"?
Warrior, ascender to kingship, singer of sacred songs, sinner
and repenter,
a man whose exploits and tribulations
are celebrated by the great bards of ancient Israel,
the David portrayed in these pages
is the very image of ancient Israel's struggle
to understand itself.
As such, he is at the core of the rich legacy bequeathed to
us by the book of Samuel.
I want
to change one word in Fox' last sentence - instead of "struggle"
I suggest "vocation":
"David is the very image
of Israel's vocation to understand itself." And I add: If Israel will understand itself
- through the image of the feeling, failing David -
humankind will begin to understand itself.
See much more of Everett Fox' translation
and interpretation in the Buber-Rosenzweig way on
my original page:
The Bible of Feelingsand
Sensations in
my original library
MESSIAH Bat-Sheva & David
or The HIDDEN FEMALE THREAD of REDEMPTION in the BIBLE
Towards my future coping
with the dire theme of "Denial in Love" "Love infected with
denial
does not feel quite right
and is not yet real love" Old Heart - New Heart
I am grate-full
- that at least I never lived with a person
whom I didn't love.
and then I sculpted a
passage,
from which I'll quote these sentences:
Once again that red-red
Amaryllis in Nizta's garden,
low-hidden between green grass and green leaves.
Is this symbolizing the love of New Heart
which has begun to blossom now?
In the "Letters
to Gritli" ,
though I'm still in June 1919,
and not yet in March 1920,
when Franz Rosenzweig marched
into his double hell of an unfull-filled love
and a self-imposed loveless marriage,
there was a note which referred to that time,
and when I read,
that on the day of the wedding,
"she was the only person around
with whom I had nothing to talk",
my heart felt a sting, which does
not stop to pain me.
He also says:
"I'm a dead man now,
nothing will ever grow from me again".
The greatest love will be wrong,
if denial of self will be hidden in it.
And denial of self was not only
in Franz Rosenzweig's love to Gritli, his best friend's wife,
it was also in Rafael's love to me,
towards whom he felt more and more
"invalidated
by my very presence".
Eternal SoulMates
"Und dich, dich halte ich nicht
einmal
- meine Seele schmiegt sich an deine,
nicht wie eine Hand die andre ergreift
und haelt und nicht laesst,
nein grifflos, handlos,
Schulter an Schulter,
Wange an Wange aneinandergelehnt,
und Herz an Herz.
Du meine
- Dein." Franz
Rosenzweig to Gritli Rosenstock August 7, 1919
[quoted from K.i.s.s.-log June
18 within a translation
and with an edition of Old
Heart - New Heart
Liebes-Lied
WIE soll ich meine Seele halten, daß
sie nicht an deine rührt? Wie soll ich sie
hinheben über dich zu andern Dingen?
Ach gerne möcht ich sie bei irgendwas
Verlorenem im Dunkel unterbringen
an einer fremden stillen Stelle, die
nicht weiterschwingt, wenn deine Tiefen schwingen.
Doch alles, was uns anrührt, dich und mich,
nimmt uns zusammen wie ein Bogenstrich,
der aus zwei Saiten eine Stimme zieht.
Auf welches Instrument sind wir gespannt?
Und welcher Geiger hat uns in der Hand?
O süßes Lied. Rainer Maria Rilke (1875-1926)
How shall I hold on to my soul, so that
it does not touch yours? How shall I lift
it gently up over you on to other things?
I would so very much like to tuck it away
among long lost objects in the dark
in some quiet unknown place, somewhere
which remains motionless when your depths resound.
And yet everything which touches us, you and me,
takes us together like a single bow,
drawing out from two strings but one voice.
On which instrument are we strung?
And which violinist holds us in the hand?
O sweetest of songs.
The
main actors in Franz Rosenzweig's drama of love, truth
& death: Margrit
Rosenstock-Huessy, with whom he fell in love
in February 1918,
"Eugen" =
Eugen Rosenstock, Franz' closest friend &
"peer"
since 1913
and Gritli's husband since 1914.
"Rudi"=RudolfEhrenberg
- Franz' cousin &" peer" -and his wife
Helene.
I now [August
5, 2008] want to start to copy
and edit passages,
which I've noted as "relevant",
since I first began to read
the more than thousand letters of Franz Rosenzweig to Gritli.
Relevant for me are what I perceive
as Rosenzweig's three main desires,
and the way he denied the impossibility to fulfil these desires:
- the desire for wholly living his love
for the one woman, whom he believed was "like himself"
- the desire for learning and creating
together with peers "like
himself",
- the desire to bridge between being a Jew & being a German,
not only for himself, but for all Jews - in pre-Nazi Germany....
On March 19, 1917 died Franz Rosenzweig's
father, Georg Rosenzweig
March
31, 1918, in Kassel im Elternhaus, Terrasse 1)
Gritli - ich h a
b e dich ja um mich, ich fuehle dich ganz dicht,
- nur ohne Sehnsucht. Ich weiss und spuere es vorweg: ich
werde mich in ein paar Tagen dort unten vor nachtraeglicher
Sehnsucht nach dir verzehren, aber hier und in diesen Tagen
nicht.
Wenn Cohen noch lebt, fahre ich ueber Berlin zurueck. Sonst
haetten wir uns in Frankfurt gesehen, aber nun bist du ja
in Saeckingen.
(...) Wie viel haben wir vom
Tod gesprochen, im Februar. Es war alles wahr, so wahr wie
eben Vorwegnahmen sein koennen. Ich muss an da denken, was
du vom Protestantismus schriebst: wie huelflos laesst er die
Menschen in den grossen Angelegenheiten des Lebens. Er hat
immer nur das Buch und wieder das Buch: da, nimm und lies.Es
ist wirklich viel verlangt. Ich bin froh, in einer visibilis
* zu leben.
Ich will dir etwas erzaehlen, wo "Buch" und "visibilis"
vorkommen. Ich wurde der Sitte gemaess gestern, als Trauernder,
"zur Thora aufgerufen", also zur Vorlesung eines
Stuecks der Perikope. Mein Stueck war ganz kurz, nur 4 Verse:
2 M. 33, 20-23. Du ... weisst, dass in dem Gegensatz des keinem
Lebenden sichtbaren "Angesichts" und des sichtbaren
"Hintennach" ( der "Herrlichkeit" V. 18
und der "Guete" V. 19) Cohen mit Maimonides die
letzte Wahrheit formuliert findet. Und doch trifft es gleichzeitig
auch auf Vater, ja auf das was zwischen mir und ihm stand...
O Gritli, mir ist traurig und doch gut zu mute, viel zum Lachen
und viel zum Weinen - das liegt nah beieinander. sei gut und
nimm ein "Gutes"
von
Deinem Franz
I lived in Kassel for 3 months, winter
1985-85,
but it never occurred to me to find out,
if "Terrasse 1", Franz Rosenzweig's home, still existed.
It was only in 1989, that Mona Yahia, my friend, sent me this
photo.
8
years later Rosenzweig and Buber translated this passage like
this:
ER sprach zu Mosche:
Ich will auch diese Rede, die du redetest, tun,
denn Gunst in meinen Augen hast du gefunden,
mit Namen habe ich dich erkannt.
Er aber sprach:
Lasse mich doch deine Erscheinung sehen!
Er sprach:
Ich selber will vorueberfuehren
all meine Guete
an deinem Antlitz,
ich will ausrufen
den NAMEN
vor deinem Antlitz:
dass ich beguenstige, wen ich beguenstige,
dass ich mich erbarme, wes ich mich erbarme. 20
Er sprach:
Mein Antlitz kannst du nicht sehen,
denn nicht sieht mich der Mensch und lebt. 21
ER sprach:
Hier ist Raum
bei mir,
du stellst dich auf den FEls, 22
es wird geschehn:
wann meine Erscheinung vorueberfaehrt,
setze ich dich in die Kluft des Felsens
und schirme meine Hand ueber dich,
bis ich vorueberfuhr. 23
Hebe ich dann meine Hand weg,
siehst du meinen Ruecken, aber mein Antlitz wird
nicht gesehn.
Exodus
33:17-24
Everett
Fox' translation 1995
YHWH said to Moshe:
Also this word that you have spoken, I will do,
for you have found favor in my eyes,
and I have known you by name.
Then he said:
Pray let me see your Glory!
He said:
I myself will cause all my Goodliness to pass
in front of your face,
I will call out the name of YHWH
before your face:
that I show-favor to whom I show-favor,
that I show-mercy to whom I show-mercy. 20
But he said:
you cannot see my face,
for no human can see me and
live! 21
YHWH said:
Here is a place
next to me;
station yourself on the rock, 22
and it shall be:
when my Glory passes by,
I will place you in the cleft of the rock
and screen you with my hand
until I have passed by: 23
Then I will remove my hand:
you shall see my back,
but my face shall not be seen.
On April 5 died Hermann Cohen, Franz Rosenzweig's
teacher
April
4 , 1918
Liebes Gritli,
der aeussere und der innere Rahmen unsres Februar ist zerstoert
- das Haus in Kassel und Hermann Cohen. Es bleibt nur noch
die unaufgespannte bemalte Leinwand - wir selbst.
Hoer, das Merkwuerdigste,was
mir geschehn ist: als ich [am 20. Maerz] die Nachricht bekam,
ueberfiel mich eine Schwaeche wie noch nie im Leben und wie
ich sie auch nie wenn ich mir dies Ereignis je vorstellte,
fuer moeglich gehalten haette; ich las wie ein abgerissener
Zweig am Boden; ich hatte nie gewusst, wie sehr ich bloss
Zweig gewesen war. Dann aber spuerte ich ploetzlich , dass
ich nun selbst im Boden steckte. Wurzel geschlagen hatte,
Stamm geworden war. Bisher hatte ich doch nur durch meinen
Vater mit der alten Erde meines Volks zusammengehangen.
Jetzt stand ich ploetzlich selber darin, war selber das lebende
Glied der langen Kette der Geschlechter, und Abraham Isaak
und Jakob unmittelbar meine Vaeter.
Das ist
das unverrueckbare Erlebnis dieser Tage. Jener letzte Rest
von Ausflucht, den das Dasein meines Vaters immer noch in
meinem Leben liess, ist verschlossen. Ich wachse aus meinem
Vornamen in meinen Zunamen hinueber.
Wirst du mir da folgen koennen?
Wird deine Liebe gross genug, entsagend genug sein? Rein genug,
Liebe genug ist sie, das weiss ich. Aber wird sie groesser
sein koennen als deine, als meine Sehnsucht? Sag "ja",
- laut oder leise wie du es kannst, aber sag "ja"!
Franz Rosenzweig tells an experience
he had, when, on March 20, he heard of his father's death. At
first he saw himself as a torn "twig" on the ground,
but then this twig started to grow in the soil , become root
and trunk, and he, Franz Rosenzweig a member of the living chain
from Abraham , Isaac and Jacob. He ends with a reference to
his name:
"I'm growing from my first name [Franz]
into my surname"
["Rosen-zweig" = rose-twig.]
I am reminded of Ra'id
Fadila's German condolence letter to my death, in which
he mentions that he
( the Arab Israeli who lived in Germany for 20 years!]
now understands the meaning of the name Rosenzweig....
One reason for having wanted to change
my name Rosenzweig into "Bat-Adam" even before my
divorce (but my husband refused my quest), was, that it's difficult
to write and pronounce the name in Hebrew, but it's impossible
to write and pronounce it in Arabic. Having a Hebrew name, and
one that sounds similar in Arabic, seemed to be a tiny contribution
to the claim, that both peoples are rooted in this land.
April
8 , 1918
... Ob
"man" sich einen raschen unerwarteten Tod wuenscht?
Ich nicht.
Ich wuensche ihn mir langsam, Schritt fuer Schritt;
ich moechte das Sterben erleben.
Aber wuenschen gilt ja nicht.
Vater haette ihn sich auch nicht so gewuenscht, obwohl er es
haette muessen.
"
Does "one" desire
a quick unexpected death?
I don't.
I desire it to come to me slowly, step by step;
I desire to experience dying.
But to desire is of no value".
Why did he not believe in desiring?
In any case, he received what he desired.
When he became ill, he was meant to live not longer than a year.
The year passed and he lived another 6 years...
April
13 , 1918
Liebes Gritli
Liebe, ich muss noch weiter schreiben; es wird mir jetzt immer
klarer, was ich damals meinte, als ich dir sagte, dass die Liebe
die Grenzen des Lebens nicht uebersteige. Im Leben liebe ich
den Naechsten, den, dem ich ins Auge sehe, der mir ins Auge
sieht, und liebe ihn vielleicht "sitzend
im Schatten Gottes" *, liebe ihn "in"
Gott. Ja ich liebe ihn mehr als ich Gott liebe, ja lieben kann.
Denn es
s o l l so sein. Gottes Antlitz "sieht
kein Mensch und bleibt leben". Aber das Antlitz des Naechsten
sehe ich, solange ich lebe, - In der Ewigkeit aber sehe ich
Gottes Antlitz und kann ihn lieben, wie ich in der Zeit nur
den Naechsten lieben kann - Auge in Auge. Und
i n Gott auch den Menschen. Aber doch nun
nicht mehr den Menschen als " N
a e c h s t e n ". Denn nun, wo Gott
mir naechst geworden ist, kann mir kein bestimmter einzelner
Mensch mehr Naechster sein. Ich liebe sie nun alle, und alle
gleich, also nicht mehr als "Naechste". Keiner ist
ja meiner Liebe mehr beduerftiger als der andre. Die irdische
Liebe ueberdauert den Tod nicht, weil sie engherzig war, weil
sie waehlen musste, vorziehen, finden. Eben all das, was sie
suess macht, all dies Ausschliessliche, Heimliche, Nahe der
Liebe - grade das muss im Lichte Gottes zergehen.
"Du sollst Gott lieben mit deinem g a
n z e n Herzen" ** ist m
e h r als ein Gebot, ist eine Verheissung.
Alle Verheissung hat - auch - etwas Unheimliches. Denn heimlich
ist uns das Leben wie wir es kennen. Deswegen laesst uns der
Tod das Leben lieben, im gleichen Augenblick wo er uns darueber
hinausschauen laesst. Wahrhaft lieben werden wir uns erst, wenn
wir uns in Gott lieben - das fuehlen wir und fuehlen im gleichen
Augenblick den Schmerz, verzichen zu sollen auf die suesse Unwahrhaftigkeit
der menschlichen Liebe, in der sich die Liebe zum Naechsten
noch mit der Kuehle gegen den Uebernaechsten beisammen findet,
ja sich (ehrlich gesprochen) an dieser Kuehle erwaermt. Die
wir hier lieben, werden wir dort doch nicht weniger lieben;
wir brauchen kein Weniger von Liebe zu fuerchten; aber wir fuerchten
das Mehr von Liebe, wir fuerchten, teilen zu muessen, und- sollten
doch schon von hier unten wissen, dass Liebe sich nie teilt,
nur wachsen kann.
Guten
Abend, Gritli
"Hoere Yissrael:
ER unser Gott, ER Einer!
Liebe denn
IHN deinen Gott
mit all deinem Herzen, mit all deiner Seele, mit all deiner
Macht."
: Hearken O Israel:
YHWH our God, YHWH (is) One!
You are to love YHWH your God
with all your heart, with all your being, with all your substance!
Buber's and Rosenzweig's
translation
"Einer" for "aekhad"
is unclear
and should be "EINS"
while Fox' translation "One"
is in line with the aekhad as a "Leitwort" , a leading
word.
It's exactly this word which I always use to demonstrate,
what a "leading word is"
and how it "opens verses" , which are "closed".
As to the last word , 'with all your "me'od"
(means 'very'),
which cannot be translated,
neither Buber-Rosenzweig nor Fox could convey
the magnificent pun of the Mishna:
See puzzle piece 50
and "aekhad" [see my insight about 'with all your 'me'od'
in my note to letter October 19]
** Psalm 91:1 and Hosea 14:8 "Du, der im Versteck des Hoechsten
sitzt,
im Schatten des Gewaltigen darf nachten, "heimgekehrt, die heimisch sind ihm
im Schatten"
April
15 , 1918
Lieber Eugen
... Das andre, was noch in deinem Brief steht , das wo du aus
dem eigenen Wissen schoepfst, das Gleichnis vom Streichtrio,
ist wahr. Und doch, ich moechte es fortsetzen, obwohl es tollkuehn
ist: In der ganzen klassischen Kammermusiklitteratur, bei Haydn
Mozart Beethoven, giebt es kein einziges Trio das den grossen
Quartetten gleichwertig ist. Die eine Geige, die noch hinzukommt,
mit ihrem meist gar nicht sehr reichen Part, tut das Wunder
und macht aus einer problematischen (unbegreiflicherweise, aber
die Erfahrung hat entschieden) Kunstgattung die vollkommenste.
So sagt auch Gritli. Und so hoffe ich.
In
Liebe
Dein Franz
April
17 , 1918
Liebes Gritli....
....Was du sagst von Seele und Erdenschicksal, ist ja genau
das was ich das Ungereimte nenne: die Seele des andern trage
ich, wenn er sie mir schenkt, sein Schicksal nur, wenn er mir
gehoert. Und eben dies, dass wir uns
einander schenken muessen und uns doch keinen Augenblick gehoeren
koennen - das Ich bin dein ohne das Du bist mein - das
hat mich nie verlassen; die Kassler Tage jetzt waren nur eine
neue Bestaetigung. Aber, aber - : alles Schicksal ist uns doch
nur deshalb gegeben, damit es Seele wird (so wie alles Irdische,
das uns gegeben ist), und fuer diese Verwandlung anerkenne ich
keine Grenzen, grade weil ich die Grenzen
im Irdischen hart anerkenne. Jede neue Bestaetigung, dass du
nicht mein bist, kann mich nur um so leidenschaftlicher das
Ich bin dein rufen lassen - eben
auf dass auch dies Stueck ungeloestes unloesbares Schicksal
geloeste freie Seele werde. Und so auch du; das ist ja
der Sinn deines "erst recht", mit dem du schliesst.
Ja e r s t r
e c h t muessen wir uns das
s c h e n k e n , worauf wir aneinander
kein Recht haben - uns selbst.
Hier und hier allein steckt auch der "volle Preis",
den dies wie alles kostet. Um Himmelswillen doch nicht, dass
du Eugen naehmest was du mir giebst. Waere es so, dann duerftest
du mir nichts mehr geben. .... Das e i g n e Herz
muss bluten, das allein ist der Preis, den es fuer das Glueck,
schlagen zu duerfen, zahlen muss. Was du mir schenkst, haettest
du Eugen gar nicht schenken k o e n n e n , aber nachdem
es mir aus deines Herzens Ueberfluss entgegengestroemt ist,
schenk ichs - ja wem denn anders? - Eugen weiter, in tausend
Gedanken dieser brieflosen Wochen und in allem was ich ihm nun
schreiben mag.
.....
Ich habe dich ja... ueber die Akademie "auf dem Laufenden
gehalten"... Aber wichtig? ... Einzig durch die Verflechtung
mit den beiden Toden ist es nun wichtig. Aber sonst? Nein
die Tat, diese Art Tat, naemlich die organisatorische, ist nicht
mein "Bestes", ist ueberhaupt niemandes Bestes, ist
sogar immer das Schlechteste - ; nur das was etwa am Rande solcher
"Tat" an Taten aufspringt, nur das ist gut; aber von
solchen wirklichen Taten wuesste ich in diesem Fall wenig. Tat
ueberhaupt, aeusseres Leben ueberhaupt ist mir (und ueberhaupt)
notwendig; aber was es nun grade fuer eine Tat ist, ist ziemlich
gleichgueltig, da das Wesentliche eben das Unorganisierte, der
Zufall am Wege, ist.
.... Glaube ich meinem Eigensten
denn wirklich heute? auch hier heisst es: ich hoffe zu glauben.
- Wir muessen nur wissen, dass die Angst vor dem "irdischen
Gewuehle" um der "herrlichen Gefuehle" * willen,
sie moechten darin "ersticken", - dass diese Angst
eben das ist, was ueberwunden werden will. Wir s
o l l e n "alt werden". Hat Eugen
recht und ist die Starrheit, die er jetzt verspuert - er schreibt
mir auch davon - wirklich mehr als ein blosses Wellental, -
nun dann s o l l sie eben
mehr sein, dann s o l l er eben alt werden.
Dann wird ihm eben aus dieser jetzigen Depression das kommen,
was ihm bisher noch fehlte; er hat produziert wie ein Vulkan,
dann wird er lernen zu bauen. Um Material wird er sein Leben
lang nicht in Verlegenheit sein; er hat genug ausgespien. ...
er war wohl immer besonders verwoehnt mit lebendigen Zeiten....
This is the kind of highly "spiritual" rationalization
= denial
which made it possible for Franz Rosenzweig
to live the impossible,
until - after a few years -
the denied feelings came to him as outer reflection
as well as in the giving-up of his body
* Goethe, Nachtgesang
O gib, vom weichen Pfühle,
Träumend, ein halb Gehör!
Bei meinem Saitenspiele
Schlafe! was willst du mehr?
Bei meinem Saitenspiele
Segnet der Sterne Heer Die ewigen Gefühle;
Schlafe! was willst du mehr?
Die ewigen Gefühle
Heben mich, hoch und hehr,
Aus irdischem Gewühle;
Schlafe! was willst du mehr?
Vom irdischen Gewühle
Trennst du mich nur zu sehr,
Bannst mich in deine Kühle;
Schlafe! was willst du mehr?
Bannst mich in diese Kühle,
Gibst nur im Traum Gehör.
Ach, auf dem weichen Pfühle
Schlafe! was willst du mehr?
April
18 , 1918
Liebe, eine Nachlese noch (das
ist eine gute saubere Sitte von mir. Es soll doch nichts ins
Leere fallen; ausser dem was von selber verhallt). Du fragst
mich nach Cohen. Du weisst ja, dass ich ihn zuletzt ganz zu
meiner " e r s t e n Garnitur
Menschen" rechnete, also trotz der Distanz Alter und Ruhm
einfach als einen geliebten Freund. Ich hing ihm am Hals. So
ist mir sein Tod wie der Tod eines Freundes. Naemlich Verlust,
recht eigentlich und woertlich Verlust, Luecke im Leben. Verlust,
aber nicht Veraenderung. Und das ist der Unterschied, den du
ahnst. Der Tod eines Blutnaechsten kann a
u c h "Verlust" sein, aber wesentlich
ist er: Veraenderung. Veraenderung des Lebens auch dann , wenn
er als Verlust gering ist. Ueber den Verlust kann man klagen,
an die Veraenderung muss man eben glauben lernen. Den Verlust
lernt man eben nie aus und glaubt auch nie daran. Ich weiss
das so genau von ... oder aus ganz frueher zeit, 1997, vom Tod
unsres Hausarztes, der mich eben, freilich in kindlichen Dimensionen,
noch ebenso traurig macht wie als er geschah. Vielleicht sind
Verluste ueberhaupt das einzige, was sich im Leben unveraendert
erhaelt. Der Tod ist ja ueberhaupt das Feste im Leben. Leben
waechst und vergeht. Der Tod nicht.
...er klagte, dass seine Uebersiedelung nach Berlin (die eigentliche
"Tat" in seinem Leben) vergeblich gewesen sei: Berlin
W komme nicht zu ihm. Da wurde ich schamlos und sagte ihm -
es war schon an seiner Haustuer - vielleicht sei es wichtiger,
dass ich ihn hoere als ganz Berlin W. Ich weiss nicht, ob er
es gehoert hat oder ueberhoert.
Despite my desire to wholly concentrate
on the past during these 12 days,
something strong - not connected to my family - is happening
in the present
a continuation with what may become the
"saga" with Ra'id Fadila,
who as it turns out now, no longer lives in Germany, but -
after his divorce - returned to his mother at Tira in Israel.
I feel pressured! I want to stay hidden! I got the agreement
to freeze our relationship even from Gabriele in India,
the last of my old friends, with whom I kept up a tottering
communication.
And now - exactly at the beginning of my 12 day time-out -
a son searches for his dead father
and finds "Rachel Rosenzweig".
Isn't this a message from "beyond", from Rushdi:
"We couldn't
keep up our partnership nor our friendship,
but now, you are the one to help my son to bridge
- between his 18 years in Tira, as an Arab Israeli and all
that this implies,
- and his 20 years of run-away to Germany,
married to a German woman, father of a German-Arab-Israeli
son, called Rushdi,
- to whom his first gift was a "Lego",
since this had been the first gift he, as a small child, had
received from you,
- and now back in an estranged environment, among people whom
it is difficult to respect!"
There must a be a purpose to this synchronicity
between my Driving Backward into the German-Jewish past and
my presence with an a German Israeli Arab!
But now - that I came to write this after much feeling-thinking
during my waking-up-process the next morning-
I feel, I should postpone this encounter between past and
present , between German Jews and Israeli Arabs
until after my birthday.
Shalom und Salaam Dir, Raid Fadila,
Da kommt endlich ein Besucher zu meiner
website
und dann lernt er daraus nur, dass ich tot bin,
was ich, wie Du siehst, gar nicht bin!
Wie kommt das? Und was hat es zu bedeuten?
In 10 Tagen werde ich 70...
Ich habe Deinen Brief ins Hebraeische uebersetzt.
Mein Aeltester, Immanuel, fragt,
ob Du Dich daran erinnerst,
dass er einst in Deine Klasse kam
(Winter 1978-79) und Modellflugzeugbau unterrichten
sollte.
Ich erzaehle jetzt nicht, was damit fuer Erinnerungen
hochkamen,
bei ihm und bei mir.
Ich will erst mal was ueber Deine auesseren Umstaende
wissen.
Wo lebst Du? Was arbeitest Du? Hast Du Familie?
Bist Du noch mit Deiner Mutter und mit Abir in Verbindung?
2003 hatte ich die merkwuerdigste Begegnung mit ihnen.
Aber auch davon ein andermal.
Response to Ra'id's letter (left
frame) on August 6, 10 AM
"Gruess Gott", sagst
Du, Ra'id, wie man in meiner Heimat (Stuttgart
und Umgebung) sagt.
Ich bin tief erschuettert ueber Deine "Heim"-kehr
nach Israel, nach Tira.
Vielleicht bin ich die Einzige unter all denen, die
Dich kennen,
die ermessen kann, was eine solche "Rueck-kehr"
bedeutet.
Und weil es mir jetzt zu viel ist, mich damit auseinanderzusetzen,
bitte ich Dich 2 Wochen zu warten, bis wir es mit einer
wirklichen Kommunikation versuchen.
Es sind noch 10 Tage bis zu meinem 70th Geburtstag,
und diese Zeit widme ich einem noch nicht bewaeltigten
Teil meiner Vergangenheit.
Also gedulde Dich, bis ich Dir auf Deinen Brief antworte,
wie es ihm gebuehrt,
und noch mehr Fragen stelle.
Moegest Du shalom ( das bedeutet "Ganzheit")
wenigstens in Deinem Herzen finden
Christa-Rachel
Grüß Gott Christa-Rachel
Bat-Adam ,
Oh Gott das ist mir peinlich ,das ich verstanden habe
von der Webseite das Du verstorben bist tut mir leid
dafür aber meine freunde noch viel mehr zu erfahren
das lebst , ich hoffe dir geht es gut , das ist eine sehr
schöne Nachricht
die habe sofort meine Mutter weiter gegeben sie sagte
mit das Du meine Familie vor paar Jahren besuchst hast
das freut mich sehr dies zu erfahren
Oh ja daran kann ich mich wohl Erinern das Immanuel mir
bei gebracht den Modellflugzeug zu basteln beigebracht
hat , ehrlich gesagt als vor deine Homepage stand saß
ich 4 Stunden lang nur Erinnerung wieder lebendig zu erwecken
.
oh ja kann mich noch gut Erinnern noch an den LEGO Spiel
den mal von Dir gescheckt bekam , dafür als ich mein
Ersten Sohn bekam hab ihm sofort LEGO gekauft aber alle
Arten vom Lego :)
Also über mich war ja in Deutschland wie Du weist
vom 1989 bis 2008
und hab 1995 von meine Frau Doris geheiratet und lebten
16 Jahre zusammen und bekam wir einen Sohn er ist jetzt
fast 14 geworden wir nannten ihm Rushdi
im Jahre 2005 wollten wir Israel besuchen nach lange Zeit
am Ende bin ich alleine nach Israel eingereist und blieb
ca. 11 Monate bei meine Rückkehr leider war etwas
schief mit meiner Frau was wir anfangs Diese Jahr zu Scheidung
kamen. nach der Scheidung vor paar Monate bin dann um
gezogen nach Israel und Wohne Heute seit ca. 2 und halb
Monate bei Meine Mutter in Israel. da ich Experte im Sachen
Computer kann man behaupten :) plane ich einen Laden hier
in die Stadt Tira auf zu machen. mal sehen wie das laufen
wird.
Ja als meine Mutter und Geschwistern erzählt habe
das ich Deine seiten fand sagten sie mir das Du denen
besucht hattest ....aber wenn dein Brief betrachte da
sagte merkwürdigste Begegnung im Jahre 2003 und merkwürdig
klingt ja nicht so komisch , das macht mich neugierig
zu erfahren was merkwürdig war !
naja davon kann ich ja eh ein Lied singen die ganze Stadt
ist merkwürdig geworden nicht nur meine Familie hier
hihi.
ich versuche eh mit mühe und Unterdrückung mich
anzupassen die Lebens Art von die Leute hier naja 20 Jahre
in Deutschland haben ja ihre Wirkung vollbracht :)
übrigens war ich sehr überrascht zu erfahren
das Du selbst Deutsche bist und aus Deutschland stammst
, dies alleine erklärt mir dein Initiative um den
schu-ta-fut zu gründen in den Jahren 1973-1977 .
Da die Denkweise ist ja völlig anderes als was Menschen
die hier leben von gemeinsames leben in frieden mit Respekt
zu den anderen zu bieten und empfangen.
Auf jeden fall meine Freude ist riesig das ich dir schreiben
konnte und das Du Wohl gesonnen bist und Hoffe das Du
noch Länger am leben bleibst
meine Besten Grüßen dir und deine Kinder
mit freundlichen Grüßen
Raid
im übrigens ich habe meine Eigene webseite aber ein
Riesen webspace ca. 500 GB free Davon 18000 MB sind zurzeit
belegt mit verschieden informationen und biete verschiedene
Dienst für verschiedene Gruppen und Foren . die adresse
lautet
Introduction To The lecture "Organic
Mathematics":
I want to thank the originators of this Congress and especially
Prof. Bromi Bainov who has
invited me to give a lecture on "Organic Mathematics":
a proposed way to solve Hilbert's 6th
problem. As
I am one of the 2nd generation of Holocaust Survivors,
I wish to use this forum to say thank
you for the help that the Bulgarian Nation has done that saved
many Jews during the 2nd World
War.
Organic Mathematics
Proposing a way to solve Hilbert's 6th Problem. Lectured in the 5th International Congress
in Applied Mathematics and Computation in Plovdiv,
Bulgaria. 13.8-18.8 , 2008.
Moshe Klein, Doron Shadmi
Gan Adam
Key Words : Mathematics and Physics, Klein Bottle , Locality
, Non Locality, Education.
Subject classification 03: Mathematical logic and foundations
Preface:
David Hilbert, after introducing 23 Open Problems, finished
his lecture in the ICM 1900 in Paris
by explaining how mathematics is an "Organism" which
needs to hold the connection between
its branches and keep them united in order to stay "vital".
Unfortunately, he predicted that
mathematics might indeed break apart. This begins to happen.
We offer a representation of this
"Unity Problem" of Mathematics, stated by David
Hilbert.
According to our understanding, the solution of this problematic
situation is connected to the 6th
Problem Hilbert suggested in the same lecture - involving
the relationship between Mathematics
and Physics. We shall test the Non-locality principle in nature,
in light of the experiment that
Alain Aspect conducted as an answer to the EPR Thought Experiment
(conducted in 1935). We
believe that establishing a new, Non-local Mathematical language
will possibly unite locality and
non-locality – Relativity Theory and Quantum Mechanics.
Headlines:
1. The "Unity Problem" of Mathematics
2. Non-Locality in Nature
3. "Organic Thinking"
4. Proposing the way to solve Hilbert's 6th Problem.
The "Unity Problem" in Mathematics
All along known human history, Mathematicians have produced
Abstract Models that later were
used (surprisingly) by scientists and physicists. In 1905,
when Albert Einstein's research was
publicized, things were reversed, the physicists moved upfront
and today they are the ones who
lead the scientific research. This is because Non-locality
in physics has no Mathematics to "use"
in order to develop the scientific research. This will be
explained later, when I will provide more
details.
I wish to share with the participants the Mathematical Research
that I have been conducting
since I was a University student. Back then I have read David
Hilbert's Lecture from the ICM
1900 in Paris. In his lecture, Hilbert introduced 23 open
Mathematical Problems whose solutions,
by his understanding, would lead Future Mathematical Research
and point out the Main
Directions of Mathematical Progression. Many efforts have
been made to solve these problems
and 20 problems are now solved. There are 3 problems that
are left open : the 6th, the 8th and the
16th.
Although introducing those 23 problems is important, I was
mostly impressed by the words in
which Hilbert concluded his famous lecture. He saw the subject
called "Mathematics" as a living
"Organism" "whose vitality is conditioned upon
the surprising connections between its parts".
He has pointed to a strong fear that in the near future, Mathematics
will split up into separate
branches and the connection between these will loosen up.
He predicted that in the future every
Mathematician would in a specific branch of Mathematics. This
will likely form separate
mathematical groups where each group deals with a small and
specific studying area of
Mathematics. To our great regret, this fear became reality.
Hilbert ends his lecture by stating his
vision of an "Organic unity" between all Mathematical
Branches. He thinks that there is a
possibility that a new type of "Mathematics" shall
be discovered.
I felt that in order to turn this vision into reality, we
shall have to look at Hilbert's 6th problem,
which deals with the relationship between Mathematics and
Physics. Physics describes the world
of phenomena, for example: Atoms, Galaxies, Clouds etc..
I understand that in order to fully describe the essence and
nature of the relationship between
Mathematics and Physics, we should agree that Mathematicians
are also part of the world of
phenomenon.
This idea is similar to some basic conclusions that come out
of Quantum Mechanics – The
scientist (the person who makes the measurements) has the
power to influence the results - The
person is part of the phenomena - The Mathematician is part
of the world of phenomenon World,
where thoughts are influenced by (since they come from) their
thinkers.
This Idea might seem strange or ridiculous at first, but I
will now explain how we can use this
idea to establish certain things mathematically and discover
a path that might lead to solving one
of the biggest problems of mathematics.
Using the Idea we just introduced, the 6th problem is special
and extremely unique, since it deals
with itself – that is, it deals with the way mathematicians
and physicians think and with finding
the correlation between them.
This is similar to the invention of Calculus, where not only
results matter but also the way they
are derived matters (this is an analog to entries that come
out of a function, just like
mathematical theorems that come out of mathematicians) –
the mathematicians' mind (this is
similar and analogous to derivatives – which describe
the way functions act). This is a hard
concept to grasp, and might sound crazy, but will be described
more rigorously later on!
We shall have to produce and invent a whole new Mathematical
Language that puts its effort not
only on the Mathematical Results but on the procedure and
the way that Mathematical
Knowledge comes to form – that is, from the Mathematicians
themselves! We will have to
investigate the way mathematicians think. With my partner
Doron Shadmi, we introduced
notions of locality and non-locality in Mathematics. This
will be explained later on as well.
Towards the end of the 19th century David Hilbert constructed
the foundations of Euclidean
Geometry by inventing, stating and organizing the fitting
axioms into 5 Groups of Axioms. In
this method he showed that the Euclidean Geometry is a Complete
Mathematical Theory. That
is, every Statement in Euclidean Geometry is True or False,
under the basic axioms. This success
has brought Hilbert to hope that one could do a similar thing
in Physics. In his discussion of the
6th problem, he says:
"The investigations of the foundations of geometry suggest
the problem: To treat in the same
manner, by means of axioms, those physical sciences in which
mathematics plays an important
part. In the first rank are the theory of probabilities and
mechanics."
Non-locality in Nature
Now, let us investigate what happened to Mechanical Theory
after Hilbert's Lecture.
5 Years after Hilbert's Lecture, in 1905, Physics experienced
a revolution when Albert Einstein
published his Special Relativity Theory and the basis of Quantum
Mechanics. In 1915, Einstein
published the General Relativity Theory.Einstein, in his work,
used Non-Euclidean Geometry
(developed by Lobachevsky, Bolyai and Gauss, and more general
the Riemannian geometry) in
order to describe the influence that gravitation has on curvature
of space.
The next step in Modern Physics was the development of Quantum
Mechanics. Einstein has
contributed much to the development of Quantum Mechanics together
with Planck, Bohr and
Sommerfeld . But later he disagreed with the Probabilistic
Interpretation that got attached to it
later. In 1935, Einstein, Podolsky and Rosen published together
an important scientific article on
a Thought Experiment called EPR. The article's purpose was
to disprove the probabilistic
interpretation introduced by Bohr to Quantum Mechanics. Einstein
said : "I am convinced that
He (God) does not play dice".
In the thought experiment one launches electrons towards two
opposite directions (that have a
common origin) and conducts a measurement of location and
momentum on one of the particles.
At this moment, the other electron's wave function collapses
and this violates the Locality
Principle, which does not allow information to move faster
than the speed of light. This article
made a big controversy with Bohr, as we said earlier.
In 1952, David Bohm published a variation to the EPR Experiment
that is based upon spin
measurements. Knowing the spin direction in one side determines
the spin direction on the other
side and it turns out that an interaction occurs in two places-
that is faster than the speed of light.
Apparently, this fact contradicts the Locality Principle (established
by Einstein in the Special
Relativity Theory).
In 1964 Bell published an article where he estimates, using
probabilistic methods, what needs to
be the correlation between the spin measurements in 3 different
vector directions, denoted a,b,c,
in two different electrons. He also assumes all the influences
(and interactions) on those
electrons are local. If the influences and interactions are
local, the correlations should maintain
the following inequality:
1 P(b,c) P(a,b) P(a,c),
In 1982 the experiments were actually conducted by Alain Aspect
and surprisingly (or not) Bell's
Inequality did not hold. This means there was a non-local
influence. That means that information
passed through those electrons faster than the speed of light!
We, scientists and mathematicians, need a new mathematical
language that would fit with the
Non-local reality in the universe. In order to develop this
Non-local mathematical language I
suggest we try and continue the procedure that first began
when Non-Euclidean Geometry was
discovered.
Organic Thinking:
I have been developing new Scientific and Mathematical Programs
for Children, especially with
preschoolers, for many years. One of my favorite of all the
questions I used to ask these children
was: "Are there more Eyes or People?" The Children's
answers and explanations always used
to surprise me. I recall one kid explaining that there are
more people because people are bigger
than eyes. Another one explained to me that there are more
people than eyes because people are
more important. It is important to really listen to these
answers even if some of them are wrong.
While working with preschoolers, I continued to investigate
the so called "Unity Problem" of
Mathematics. The fact that the children I worked with haven't
been exposed to the formal
education systems yet, and hence their thought process is
free and untouched made me feel I
could use my work with them in my research.
I got to the conclusion that Children (of Kindergarten age)
understand the term "Number" as two
separate essences: Ordinal and Cardinal, which are different
in their nature. I felt I am grasping
a key concept that will help me solve the problem.
I came to the conclusion that kindergarten children have a
different way of grasping concepts
and a different way of thinking than adults. While the so
called "adult mathematical thinking" is
based mostly on Logic, children think in a way that is balanced
between Logic, Intuition,
education systems yet, and hence their thought process is
free and untouched made me feel I
could use my work with them in my research.
I got to the conclusion that Children (of Kindergarten age)
understand the term "Number" as two
separate essences: Ordinal and Cardinal, which are different
in their nature. I felt I am grasping
a key concept that will help me solve the problem.
I came to the conclusion that kindergarten children have a
different way of grasping concepts
and a different way of thinking than adults. While the so
called "adult mathematical thinking" is
based mostly on Logic, children think in a way that is balanced
between Logic, Intuition,
Emotion and Imagination. I called this thought process "Organic
Thinking" and I tried to
characterize it, and examine how I might use my observations
in my research.
After many meetings with my research colleague, Doron Shadmi,
I understood how one can
characterize this thinking mathematically. While working with
these kids, I noticed that they
grasp the line as something complete, "dis-composite"
(that is, not as a sequence of points, which
is the way most people grasp Lines.). If we read carefully
Euclid's book of elements we won't
find anywhere an explicit mentioning of a line as a sequence
of points. (Although Definition #4
in Book I of Elements hints that in a way.)
One should wonder! To which regions can our thinking process
take us if we assume that Lines
and Points are two independent elements that are not derived
from one another?
We understood that we can invent a new mathematical framework
if one assumes that Points and
Lines are two different independent Elements. For instance,
let's examine the term "belongs to".
When we examine the way a point belongs to a line, we can
see that the point belongs locally to
the line. In this local point of view, there is a XOR connective
between Belonging and not
belonging that prevents their simultaneous truthfulness. That
is – A point can either belong or not
belong to a line. Looking at this relationship from the lines'
point of view we see that the line
simultaneously belongs AND does NOT belong to the point. This
can happen only if we see the
line as an undividable element. This might seemingly look
as a logical contradiction, but one can
understand, after our investigation and proof that a lot of
our world is non local, that the
contradiction exists only if using the local point of view.
We will call the point a Local element (which can Belong XOR
not Belong) and the line a nonlocal
element (Belong AND not Belong).
After examining the relationship that evolves after defining
Locality and Non-locality in
mathematics, we redefined the notion of a number as the outcome
of the interaction between
Locality and Non-locality. Locality on its own is total "isolation",
and Non-locality on its own is
total connectivity. Those two extremes are not researchable
individually but if they interact with
each other they provide a researchable room for discoveries.
We describe this interaction as
Bridging, means that Non-locality and Locality are not derived
from each other since they are
atoms. In order to bridge between the two different worlds
– Locality and Non-Locality, one uses
the notion of Number. We can look at numbers as Ordinal or
Cardinal But by using Nonlocality\
Locality bridge we discover another dimension of the concept
of the natural number,
which is distinction.
Example: By the traditional point of view of the Natural number
we immediately know its
cardinality and the exact id of each element that belongs
to the set that has this particular
cardinal. If Non-locality is represented by horizontal line,
bridging is represented by vertical line
and locality is represented by a point, then we find that
the traditional point of view of the
Natural number is the particular Non-locality\Locality bridging
where the id of each local
element is clearly known.
By using Non-locality\Locality bridging at least two fundamental
notions are achieved:
a) Non-locality\Locality bridging is actually used also by
the traditional point of view of the
Natural number.
b) By using Non-locality\Locality bridging as a fundamental
property of the concept of Natural
number we discover two important things:
1) No Natural number > 1 can be found without Non-locality\Locality
bridging, because without
bridging's non-local aspect not two (or more) local elements
are gathered into some cardinality >
1.
2) If some cardinality > 1 is known we cannot immediately
conclude what is the exact id of each
gathered local element.
In that case cardinality is known but the ids of the gathered
local elements are in superposition
with each other.
For example, let us explore number 4:
The lower right bridging (marked by a rectangle) is the traditional
Natural number where
Cardinal and Ordinal are clearly known.
The upper left bridging is the case where cardinal is clearly
known but the ids of the gathered
local elements are in superposition with each other
Between these extreme states we define intermediate states
of id's distinction.
Some claims that we actually use Distinction as some Ordinal's
particular case, so after all
Distinction cannot be considered as a fundamental property
of the Natural number.
This conclusion is true only if we continue to use the lower
right bridging (marked by a
rectangle) as the general point of view of Non-locality\Locality
bridging's possible result, but as
we show, Non-locality\Locality bridging is not limited to
any particular result, and each result
can be used both as Non-local AND Local point of view of the
concept of Natural number.
It is very hard to be grasped by any point of view that was
trained to explore and define things by
using a serial (step-by-step) thinking.
Non-locality\Locality bridging can be understood only by using
simultaneously Parallel AND
Serial points of view of the explored subject, and it shows
the importance of the mathematicians'
mental training as a significant factor of the mathematical
research.
Let us examine bridging cases 1 to 5:
As can be seen in the example above, we are using the particular
case of clearly distinct ids as a
general step-by-step point of view of the entire system, but
any other case, which is not a stepby-
step point of view, can be used as a general point of view
of the entire system, as well. Again
in order to get it, the mind has to be trained to simultaneously
think in both Parallel AND Serial
points of view of the explored subject.
The proposed solution to the 6th problem
of Hilbert:
Now, after we briefly described the key notions and the needed
fundamental training
(parallel\serial thinking) that will help us establish our
new mathematics, we propose a new way
to deal with the latest discoveries of Quantum Mechanics regarding
Locality and Non-locality.
Hilbert, in his lecture, while explaining the 6th problem,
suggests to examine, at first, the duty in
which Probability Theory fits into understanding the relationship
between Mathematics and
Physics. A few years later, Einstein succeeded in this and
found out that Probability plays an
important role in way particles act in nature, just as Quantum
Mechanics describes. But it lacked
the mathematical basis to it. Organic Mathematics may be the
language that Physics should use
in order to solve this problematic issue, and lay the basis
to understanding how one deals with
the 6th problem of Hilbert.
One of the most important books in the history of science,
in my opinion, is "Principia" by Isaac
Newton. This book defined the mathematical basis that the
works of Copernicus and Galileo had
needed so much. Newton tried to unite the universe by introducing
the Notion of Mass and the
Notion of Force as something that interacts with different
masses. This theory has ruled science
for more than 300 years.
1905 is considered to be one of the most important years of
Scientific History because Einstein
published his Special Relativity Theory and laid out the basis
of Quantum Mechanics. These two
theories were meant to object to Newton's way of thinking.
People aren't only watching and
observing the universe, they are an integral part of the world
of phenomenon. As a result of this
important conclusion Length, Mass and Time are all relative
to the measurement tools they are
assessed with – this is relativity theory. Quantum Phenomena
and Results arise from the
influence of the observer. The difference between the two
theories is that one deals with the
macroscopic world while the other deals with the Microscopic.
In the end of his life, Einstein
tried to unify these two theories with no success. Organic
Mathematics, perhaps, might be able to
show why Einstein couldn't succeed, and that's because he
lacked the Non-local\Local bridging
as Organic Mathematics suggests.
Discussion regarding Applications of Organic Mathematics:
The next few Ideas are things that came up to my mind while
working with Children and while
dealing with Organic Mathematics. These are merely Ideas,
but I believe they could be expanded
and might make some changes in the way Mathematicians grasp
things. This can also explain the
way Organic Mathematics works:
Quantum Mechanics: Mathematical Foundations of Non-locality.
This has been explained
thoroughly enough in the article, I think.
Mathematics: Topology: The Felix Klein bottle. The Felix Klein
Bottle is a 4th dimensional
expansion of the Möbius strip. The Bottle shows how one
can mix between two languages that
are totally opposite from one another in a local point of
view but are one in a non-local point of
view.
A line and a point are the geometrical aspects of Locality
and Non-locality, but Locality and
Non-locality can be also shown in Logic where the logical
connective is the non-local aspect of
Logic and a propositions is the local aspect of Logic. Locality
and Non-locality are also shown in
Arithmetic where the arithmetical operation is its non-local
aspect, and a number is its local
aspect. In each one of these different branches we find Non-locality
and Locality as a common
property.
Education: Mathematical Dialogs with Preschoolers –
Interaction between child and adult. I
believe that the kindergarten is the natural environment where
a growing person can start to train
his mind to think simultaneously Parallel AND Serial, where
Parallel thinking is more intuitive
and Serial thinking is more analytic. I believe that both
ways are needed in order to be
developed, and Organic Mathematics is focused on the educational
methods that have to be
developed in order to reinforce the bridging between Intuition
(parallel thinking) and Analysis
(serial thinking).
Computers: Quantum Computers – That is, computers that
are based Parallel AND Serial
bridging.
Philosophy: Organic Thinking: Organic Mathematics bridges,
using local and non-local notions,
between, for example, 3 Poles that Character Thinking process
in general and Mathematical
Thought in particular:
Objective and Subjective – This means that one can think
Objectively – Looking and analyzing
things from outside of the Object, looking at the whole picture
or Subjectively – Looking and
analyze the world from the object itself.
Logical and Paradoxical – One can see the logic in things
(as most mathematicians do) or see the
paradoxes in things - which some mathematicians do. This relates
also to ways of proof –
proving by finding paradoxes (assuming a false assumption)
or logically going step by step –
getting the wished result. In both cases Parallel AND Serial
points of view are available for
systematic use.
Reality and Imagination – These are the two main worlds
that the mind deals with, and
Mathematical thought has to do with both.
Summary:
We started by discussing Hilbert's Unity Problem. He has
seen that the solution to this is closely
related to Understanding the Relationship between Mathematics
and Physics. Using Locality and
Non-Locality we can build a new mathematical language that
fundamentally changes the way
Math deals with mathematical thinking itself. This will help
in Solving Hilbert's 6th problem and
may make Hilbert's Vision come true.
Acknowledgements:
Ofir Ben-Tov, thank you for your important suggestion to add
Distinction as the third property
of the Organic Natural Numbers, in addition to Cardinality
and Ordinality.
Shlomo Mendelovitz, thank you for long discussions which bring
the concept of Organic
thinking to this paper.
Chen Kupperman, thank you for doing the translation of this
paper from Hebrew .
Susan Gurney : thank you for doing the English editing of
the translated paper.
August 22, 2008 - After Moshe Klein returned
from the conference in Bulgaria, he sent me this picture:
song
of the day again:
"Taggidi"
".... tell me, beloved daughter,
how come I didn't have the priviledge to be good for you?..."
