The Purpose  of   HEALING - K.I.S.S.

- as stated 12 years ago - was and is

  to help me and my potential P E E R s 

"to HEAL ourselves into WHOLEness,

and - by extension - all of CREATion!"
Intro to Healing-K.i.s.s. 2001-2013
and Overview of its main libraries


[If you look for a word on this page,
click ctrl/F and put a word in "find"]


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!"

 

 

First sculpted probably in June 2003; updated on July 23, 2011

My PH.D.-Thesis, 1966-1982, delivered in Hebrew to the Jerusalem University 1972
Original Theme,1966 : The Idea of VICARIOUS SUFFERING as an ANSWER to INNOCENT SUFFERING
(i.e. my coping with the holocaust).
Final Hebrew Title 1972: "The  PERCEPTION    of    SUFFERING    and    SOLIDARITY    with the    SUFFERERS
in the Thought of the Jewish Sages from the time of the second Commonwealth till the End of the Talmudic Era"
(i.e. in Bible, Apocryphes, Qumran, New Testament, Talmud, Midrash)

Title of the German Book 1978    (Rachel Rosenzweig)
Solidaritaet mit den Leidenden im Judentum
"Solidarity with the Sufferers in Judaism"

Title of the Hebrew Book 1982 (Rachel Bat-Adam)
"kol yisrael 'arevim zeh la-zeh"
"All Israel are guarantors for each other"

I dreamt a dream
about unique-ones
[yekhidim],
partners,
three,

who together [yakhad]
create peace
in our wounded country
Three become Seven,
Seventy, Seven Thousands,

[Bible, Numbers 11,16
1.Kings 19,18]

each one [aekhad]
a unique-one [yakhid],
a special treasure [Ex 19,5],
who heard God saying:
From all security go-to-you
["lekh-lekhâ"]
yes, go, you, go to yourself!
You will thus
be a blessing
to mankind
[adam]
and to the earth [adamah].
[see Genesis 12, 1-3]
An old German folkssong,
tells the dream of a woman,
hinting that her lover is dead.
My new lyrics unfolded slowly
during 3 days in an Indian train,
1998
encapsuling my life's experience
with Abraham and Moses
[see pp47 2002_08_08]
and with their heart-wrenching
search for peers and partners.

My Life's Testimony
to
my Life's Learning

1982

2003

2011


A kind of Continuation of My Life's Testimony to My Life's Learning can be found in my fourfould Path of GRATe-FULL-ness 2007

The Etrog symbolizes the "Four Species" of Succot, which in turn symbolize Israel's existence and vocation


   

"For-what have you done-evil to your servant,
in having placed the burden of this entire people on me?
Did I myself conceive this entire people,
or did I myself give-birth to it,
that you should say to me,
Carry it in your bosom
like a nursing-parent carries a suckling-child ...
I am not able, myself alone, to carry this entire people,
for it is too heavy for me!
If thus you deal with me,
pray kill me, yes, kill me!"
Then YHWH spoke:
Gather to me seventy men...
and they will carry along with you the burden of
the people,
so that you will not (have to) carry it, you alone.

Numbers 11, 11-15; 16-17 [Fox]

 

BIOGRAPHIC TESTIMONY

TO THE MESSAGE                                IN MY RESEARCH

 


Moshe said to Yehoshua:
Choose us men, and go out and make war...

Exodus 17,9
Not "choose me men, but choose us men"


Moshe said to Yehoshua
:

Are you jealous for me?
O who would give
that all the people of YHWH were prophets
that YHWH
would give the rush-of-his-spirit upon them!

Numeri 11,29

 

"THIS TESTIMONY

ADDRESSES

MY PARTNERS -

THE PEOPLE

WHO ARE READY

TO ACCEPT

RESPONSIBILITY

FOR THEIR LIVES"

This was my wording in 1982
on this first page
of the "Autobiographic
Testimony to the Message in my Research"
attached to the Hebrew Edition of my book.

"Godchannel.com"
yearns for "peers"
who would be
"parental and
whole"
.

 


2003_06_06
The Festival of Shavu'ot


How beneficial is the biblical structuring of time!

The training in freedom-parentalness,
is superimposed on 3 ancient agricultural feasts:
Pesach, Shavu'ot, Succot.


This year, in my splendid aloneness, all-one-ness
I "make the feast of the firstfruits for YHHW",
by "harvesting the firstfruits of my deeds"
by driving backward to 1982 & sculpting this page
about my life's testimony to my life's learning.

The firstlings of grain associate Ruth, the gleaner,
a "Jordanian", non-Jewish widow of an Israelite,
who insisted in joining her grieved mother-in-love,
when she decided to return to her recovered Israel.

So Shavuot has become the festival of the Gerim.
My 1982 testimony tells how I became one of them.

Numeri 28:26-31 ~~~~~Deuteronomy 16, 9-12


Na'omi and her daughters-in-love
as they come back from Moab

 


Ruth offers to go to the field
and to glean after the reapers

The field happens to belong to Boaz,
a relative of Elimelech, Na'omi's husband


Boaz wakes up
amidst the cut wheat~~

 

 

 

The Hebrew Bible is my language,
an ever flowing source
of helping me cope with Life.
Among the painters there is one,
who may convey this on this page:
Marc Chagall.



Chagall was born in 1887 as one of 8 children
of a Russian-Jewish family in Vitebsk/Russia
His name was not "Marc" then, but Moses!
He was already 35 ,
when he made his first steps as an artist.
And only at the age of 63
he started to study the technique of lithography,
used for many of his biblical themes.

When I wrote the "testimony", he was still alive.
He died 3 years later, at the age of 98.

The news, my homepage on the Internet, opened with this image:

To help them survive Ruth offers to become a gleaner,
picking up grain behind the cutting crew in the fields
with the other poor, According to the Law of the Torah.


When I was a kid of 6-8,
and we were evacuated from bombarded Stuttgart to a village ,
I did just this, gleaned grain, but the harvest was ridiculous,
since the machine lost less grain than Ruth's reapers,
and there was no law, added to the commandment of Shavuot:

"When you harvest the harvest of your land,
you are not to finish-off the edge of your field when you harvest (it),
the full-gleaning of your harvest you are not to glean;
for the afflicted and for the sojourner
[ger] you are to leave them,
I am YHWH your God!"
[Leviticus 23,22]


It so happened, that the field she "chose", belonged to Boaz,
a relative of Elimelech, her late husband,
which placed him in line
to be a "redeemer" of the property of Elimelech,
and to marry Ruth,
according to the Torah - with one problem:
Moabites are not eligible for marriage.
they had denied bread and water to the Israelites,
when - on their exodus from slavery -
they wanted to travel through their territory on the way to the Land.


[If such an exclusion pertained to Moabite Ruth,
how much more would it pertain to German Christa~~~]

The two women smartly device how to make Boaz fall in love~~~

The little novel - a jewel of world literature,
which moves me to tears every single time I read it -
hides a profound message in its ending:
the offspring of Ruth, the widow, Ruth, the Moabite proselyte,
is King David, and King David, of course, stands for the Messiah.


~~~and finds Ruth, the gleaner,
at his feet



I've gathered Chagall's images of Moses,

for it's with Moses that I identify most:


"Depuis ma première jeunesse
J'ai été captivé par la Bible.
Il m'a toujours semblé
et il me semble encore
que c'est la plus grande source
de poésie de tous les temps.
Depuis lors, j'ai cherché ce reflet
dans la vie et dans l'art
."

 

 

 





Since July 15, 2011,
I'm in the process of translating these 40 Hebrew pages of



"Autobiographical Testimony
to the message in my research,
January- March 1982"


into English

 

This testimony is addressed to my partners-
to the people who are ready
to accept the responsibility for their lives.

[I just listened to the first video from "Bringers of the Dawn",
teachings from the Pleiadians,
,
in which it's said, that this Earth is about learning responsibility...]







This photo at the entry to the 'Testimony'
was made 3 years earlier, when I was 40,
by Mona - in the study-room in our house
at Ramat-Hadar/Hod-Hasharon,
on the desk for two, which I had once deviced
and which I then still shared with my husband

AUTOBIOGRAPHICal TESTIMONY
to the Message in the Research


January-March 1982

 
Moshe said to Yehoshua:
Choose us men, and go out and make war...

Exodus 17,9
Not "choose me men, but choose us men"


Moshe said to Yehoshua:
Are you jealous for me?
O who would give
that all the people of YHWH were prophets
that YHWH
would give the rush-of-his-spirit upon them!

Numeri 11,29


p. 323 in the Hebrew edition of "All Israel vouchsafe for each other"

 
"Be warned! There is no end to making books!"
(Ecclesiastes 12:9 - ca 2300 years ago)

In the year 1968, a year after I had started with the research which is the basis of this book, I once saw Immanuel, my firstborn, then 5 years old, with my card cabinet.

"Don't play with this! There is much work in those cards!"
But the little boy answers with contempt:
"A mother bird has much more work in making such a nest!"
And he points to the nest of a little warbler
which he found on that day.

The next morning I see him go to kindergarden.

"Didn't you want to take the nest for showing it to the kids ?"

"Yes – but the eggs which were in the nest, are broken!"
"So what! Isn't the nest itself beautiful?"

And this time, too, he responded with contempt:
"What is a nest worth without the eggs?!"
And he threw the nest into a corner of the garden…

From that moment on I lost my confidence concerning the importance of "making books" – for ever! I understood, that the book was useful at best as a nest for eggs, i.e. as a space for hatching ideas, from which would bloom deeds. Indeed, that was until now the purpose of my research.

Why, then, today, after 14 years, did I let my old friend, Abraham Lisod, fight with me and against me, until he crushed me and I agreed to cooperate and publish the book?

The only justification to publish a study, at a period of an inflation of studies, is that the book will serve as communication! As communication between me and those people who want not only to understand how to deal with the destiny of Israel, but who also want to manifest what they understand. It is one of my painful experiences, that it is not really important, w h a t   is said, but important is   w h o   said it. So I think, for the sake of communication with those potential partners, I have to illuminate several aspects of the story of my life, those aspects that may be a living testament to what is imprisoned in the dead letters of the book:

- Evidence of the claim, that it is essential today to reconcile science and life. It's the requirements of life here and now which must serve as criterion for choosing a problem as worthy of research. [continued below p. 324]




p. 323 in the Hebrew edition of "All Israel vouchsafe for each other"


1964 Haifa,
with Immanuel,
2 months
after I had followed the ancient Rut,
but with complications not imagined by her.

1967
Ramat-Hadar
,
Immanuel takes the playpen of Micha
and builds
a pyramid,
a prophecy for his mother's future
"nest- building"
,

the Succah
and
the pyramidal tent.
At this age of five,
my son had little respect for all my mental writing:
For "a mother bird has much greater trouble in building a nest for her young ones than you have with your PH.D."

 


"Moses sees the Suffering of his People"
First part of the translation into English of the

Preface for the German Reader


Nation and Human (i.e. Israel & the Individual)

Israel is a community soldered together by their common destiny,
their consciousness of their task in the world
and an orientation towards life unique to this people.
What is implied in the name "Israel",
in the poetic titles "Zion" and "Knesset-Israel",
or in the terms "People" and "Community",
means much more than a nation or a religion.
What this community needs to be particularly aware of,
is its dependency on the individual (yakhid).
This has an expression in the very grammar.
The verb which signifies Israel's doing and experiencing,
is always used in the plural.
Since mutual dependency and responsibility
are already petrified in the language,
the reader has sometimes to bear with this strange phrasing:
"All Israel are guarantors for each other".
The same is true for the construction
"the human and his other", "you and your other" (re'eka or zulatka).
The language guides into thinking.



Teaching and Tradition

The religious, juridical, ethical and philosophical orientation,
called "guidance" [torah],
guides the human to and on the way, which he must walk,
"so he will live" in this world and in this time.

[to be continued sometime in the future, I hope]    

  The Unique Ones and the ONE  
  
 Studying and Realizing

 

The verb "he went out" , yatza', is the same as in "they went out of Egypt, mitzrayim".
If this gets lost, much is lost.
For the need for "Exodus", for
yetzi'at mitzrayim, for Going-Out, is a law of life,
symbolized already in the image inserted amidst God's creation of man and then woman:
"and a river goes out (present!) from Eden, to water the garden
and from there it separates and becomes four stream-heads"
(Gn 2,10]

Water that stays put, will become a swamp and not fertilize anyone. [See my song about Moab]
The "going out" means to leave security, safety, certainty, surety, assurance, guarantee.
[I'm very fond of my grandkids' video casette:"Prince of Egypt"! A Walt Disney Production,
where Moses' childhood and youth as a prince is contrasted vividly with his "going-out" to the oppressed.
]
"and saw their burdens".
Again much gets lost in translating:
He didn't just "see" something,

not "ra'ah aet", but "ra'ah be-".
It means, that he saw with his heart
and was overwhelmed with caring.
Like when the hated wife of Jacob was granted a son, she called him Re'uben,

"for YHWH has seen my oppression,
ra'ah be-'onyii
now my husband will love me"
[Gn 29, 32]


p. 324 in the Hebrew edition of "All Israel vouchsafe for each other"

And on the other hand, the scientific method is an effective tool also for dealing with those problems which scientists mostly leave to politicians and generals;

- Evidence of the claim, that it is essential today to integrate "Midrash" and science. The logical method of science is just one tool in coping with life. It uses only the analytic capacity of the human brain, which distinguishes and differentiates, - the person, while the method of the "Midrash" also uses the integrative, complementary part of our brain;

- Evidence of the claim, that it is essential today to integrate the "religious" approach with the "secular" approach.. What counts today is that a person achieves his/her freedom, his/her self-determination, through acceptance of responsibility for him/herself and for his/her dependencies on others, instead of shunning responsibility/freedom by escaping into an illusionary security, be it religious or ideological or scientific or ethical;

- Evidence of the claim, that it is essential today to reconcile Israel and the Nations
(goyim)

- and most of all, evidence of the claim, that it is essential today to reconcile the message of tradition with the need of the present, the need of coping with Israel's destiny.  

                                       

5 years, 5 hours a day on the average, I invested in the work of art of the "nest". When I finished it in March 1972 and submitted it to the university as my doctorate, I also finished 25 years of studying. Did I "live" in those years or did I just run toward a goal?

In August 1944 I began to learn as one of the four first-graders in one room with the rest of the pupils, till eighth grade, in Wolfartsweiler, a remote village in southern Germany. It was one of the places to where mothers with their children were evacuated because of the bombing from the air in the city. There, and since December 1946 in my hometown Stuttgart, I finished four years of study in primary school and nine years - as is customary in Germany - in high school, the Hoelderlin-Gymnasium. It was a high school with a trend of Latin and Greek languages. Then followed seven years in university. They began with studying church music in one town, Esslingen, and classical languages in another, Tuebingen, but the lack of relevance of classical culture was unbearable. When one day I had to use a book with 800 pages dedicated to the rhythm (not content) of a minor Latin poet, I could not take it any longer . I moved to the Faculty of Protestant Theology - perhaps there I would learn something which would help me "to reduce people's suffering in the world" ... Compared with the seven years of frustration at five different universities, the five years of study at home in Ramat Hadar were like grazing on a green meadow: there was

p. 325 in the Hebrew edition of "All Israel vouchsafe for each other"


p. 325 in the Hebrew edition of "All Israel vouchsafe for each other"

balance between the activity of the mind (research) and the activities of the body (household and a large garden) and, of course, child rearing and nurturing my marriage). Also I finally studied and explored things which I chose myself and which were relevant to my life and to the problems of my existence.

               

The central problem which motivated me to open a Gemara page for the first time in the year 1967, was the nagging question: Is there "a meaning" to the suffering of the six millions who were murdered by the Nazis?

It had been eight years that this problem had accompanied me - ever since that fateful conversation which took place in January 1959 in one of the rooms of the "Institutum Judaicum" at the university of Tuebingen. It was in the second semester of my studies of Protestant Theology, when the Christian teacher for New Testament, Dr. Reinhold Mayer, wrote on the margin of a page in my paper:
"If you would know Jews, you would not have written that!"
I ran to him and asked furiously: "Are you blaming me of Antisemitism?"
The paper was about a section which was severely anti-Jewish [as I understood only later] - in the letters of Paulus in the New Testament
(Thessalonians 2,14-16).
"No", he said, "but after Auschwitz "you can not - uncritically - quote the words which Paul wrote in a moment of bitterness. For later these letters received the endorsement of having been inspired by the Holy Spirit and thus helped to murder of millions!"
The sentence I wrote in my paper was seemingly innocent:
"So weit kam der Jude auch", i.e. -this level of understanding of a particular religious truth was achieved also by the Jew!
But the sentence reflects arrogance and a sense of superiority that characterizes all racism. Worse, I used the term "the Jew" in the singular, not in the plural, a usage that characterized the language of the Nazis: the talk of "the Jew" causes a kind of "mystification" of the persons called Jews as if they weren't human, but some super-human, demonic force .

During that talk with Reinhold Mayer countless "scales fell from my eyes" , as one says in German: the facts of the holocaust, of Judaism and of the State of Israel, and also the need and the possibility to contest the Holy Scriptures, all these rose to my clear consciousness and required that I relate to them by acting.

Like my teacher I thought, that one of the reasons for the holocaust was the distortion of Christianity in teaching religion. Because of this understanding I decided to continue with my theological studies in order to work as a teacher for religion in the future, with the purpose "to eradicate antisemitism".

p. 325 in the Hebrew edition of "All Israel vouchsafe for each other"




 

 

 

It is three times in the Hebrew Bible,

that
YHWH,

- 4 letters

which are not a name or a noun

but a verb - :


"what happened/is happening/ will happen",


reveals him/herself in a paradoxical image:


Ya'acov
dreams of the angels of God
going up and down a ladder, [Genesis 28],

Moses sees
a bush ablaze with fire
but the bush is not consumed
, [Exodus 3]

Eliyahu hears
"the voice of a fine silence" [1.Kings 19]

How can silence be voice?
I heard it in the desert!
All three persons have to learn a lesson,
and so have I, opening up not only to the image,
but to their lives' contexts, in which it appeared.


Moïse devant le buisson ardent

" L'Ange de Yahvé se manifesta à lui
sous la forme d'une flamme de feu jaillissant du milieu d'un buisson.
Moïse regarda : le buisson était embrasé mais ne se consumait pas."

(Exode, III, 2; Chagall's original title . From "Chagall's biblical message in the Museum of Nice"] )

"Les trois lignes obliques de cette composition
soulignent les trois épisodes essentiels :
le geste de l'ange, au centre du cercle coloré qui couronne la composition,
fait le lien entre Moïse apprenant sa mission et Moïse l'exécutant.
Dans la Bible, le feu et la lumière sont toujours
la manifestation de la présence divine.
C'est par le contraste de tons chauds - rouge, jaune, orange - sur le bleu froid
que Chagall met en scène la puissance divine
et évoque le rayonnement de la grâce.
Chagall signifie que
Moïse assume dans sa propre chair
le destin de son peuple persécuté

en représentant, à gauche, la Traversée de la Mer Rouge,
qui affecte la forme de son manteau.


Hebrew-English text of bio-testimony continued

 

 

2010

[context: June 5-10, 2010 "The ancient song of/about "the Lord's Servant" has begun to make sense to me at last" ]

In the French description of Chagall's "Moses and the Burning Bush" it is written:
"Moses assumes, takes on the destiny of his persecuted people in his own flesh"

This helps me to emphasize -by contrast- that "The Servant's" task is not to "suffer vicariously",
but to vicariously take on his people's and all peoples' denied feelings of guilt and unworthiness
and thus to "detoxicate" them!

If Moses' greatest yearning was/is: "Who would give that all the Lord's people were prophets!"
he desires, that each one's personal ego identity will be integrated in each one's Cosmic Identity.
From the perspective of my Cosmic or Creator Identity I am both, the perpetrator and the victim,
and I am now meant to be the Healer!

 

See also about "Israel's Uniqueness"


'Art thou jealous for my sake?
would that all the LORD'S people were prophets,
that the LORD would put His spirit upon them!
'
Numbers 12:29

excerpts from my ponderings
in March 1974,
rediscovered in June 2010





 

 

 

 

 

 

See my song about "My Three Peers",
and as to the last sentence:
that Israel is meant to be a blessing for the nations,
see the song about a verse in Zecharia,

And it shall come to pass that,
as ye were a curse among the nations,
O house of Judah and house of Israel,
so will I save you
and ye shall be a blessing;
fear not, but let your hands be strong.


When we mourned about the Gaza-"Peace"-Flotilla, June 2010,
seeing,
that once again Israel manoeuvered itself
into the position of a projection-screen for the entire world,
I quoted this verse to Lior,
"But we are not a blessing!" she yelled.
"Not yet! " I said calmly,
"But we shall be a blessing!"




A Lesson about Israel's Uniqueness, probably Chanuka 1974











 

 

Also in 1974
I was asked by the editor
Mukki Tzur
of the magazine "Shdemot"
to write an article
about my approach
to the Jewish-Arab conflict:

I gave it the title:
"ZIONISM TODAY =
CONQUERing PARTNERS

See - in English:
the full-fledged concept of 1978

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 




 

 

 


*





continuation of the 1974 article "Zionism Today - Conquering Partners" on the second page of "My Life's Testimony to my Life's Learning"