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The Ten Martyrs (Aseret Harugei Malchut עשרת הרוגי מלכות) refers to a group of ten rabbis living during the era of the Mishnah who were martyred by the Romans in the period after the destruction of the second Temple.
Although all ten could not have been killed at the same time since two
of the rabbis listed lived well before the other eight - they are listed
together, in a manner of a dramatic poem (known as the Eleh Ezkera) recited on two important Jewish holidays, to elicit the proper mood of the day, one of reflection and the hope of redemption in the face of attacks to the beliefs of Judaism.
The term "martyrology" is also used about the story of the deaths (martyrdom) of several famous Rabbis (including Rabbi Akiva) by Romans, read both on Yom Kippur and Tisha b'Av. The deaths were gruesome, including, being wrapped in Torah scrolls and then being set aflame. See also Midrash Eleh Ezkerah.
The rabbis mentioned lived over a period of several hundred years and
their stories are presented as a plot by Romans and others to weaken
Jews by destroying Jewish leadership.
In the story, the Roman emperorHadrian decides to martyr 10 rabbis as 'punishment' for the 10 brothers listed in the Torah who sold their brother Joseph to Ancient Egypt (Genesis
37). He justifies this by saying that the penalty for this was death
(according to Jewish law, one who kidnaps his fellow Jew and sells him
into slavery is punished with death. This, however, does not allow for
descendants to be punished in place of their ancestors), and though this
crime took place almost two thousand years earlier, there are 'none
like you' 10 who are capable of rectifying this crime.
The martyrs
According to the poem, the first two to be executed were Rabban Shimon ben Gamliel and Rabbi Yishmael the Kohen Gadol.
Rabban Shimon Ben Gamliel was beheaded, and while Rabbi Yishmael wept,
the Roman ruler's daughter coveted Rabbi Yishmael for his physical
beauty. When she was told that he would have to be executed as well, she
asked that the skin of his head be flayed while he was alive, so she
could stuff the skin and look at his face.
The most well known martyr is Rabbi Akiva,
who was raked over his skin with iron combs. Despite the pain consuming
him, he was still able to proclaim God's providence in the world by
reciting the Shema, drawing out the final Echad - "One".
Another sage martyred was Rabbi Haninah ben Teradion, who was wrapped in a Torah scroll
and burned alive. Damp wool was packed into his chest to ensure he
would not die quickly. When he was being burnt, he told his students
that he could see the letters of the sacred torah "flying up" to heaven.
The others mentioned in the poem are Rabbi Hutzpit the Interpreter
(so named, because he would interpret the words of the Rosh Yeshiva -
the head of the Yeshiva - for the masses, who could not follow all his
words); Rabbi Elazar ben Shamua; Rabbi Hanina ben Hakinai; Rabbi Yesheivav the Scribe; Rabbi Judah ben Dama; and Rabbi Judah ben Baba.
This poem is best known as part of the Yom Kippurmussaf recital in the Ashkenazi
ritual. This was made part of these services because of the impact
losing so many pillars of Judaism would have to the masses. As such, it
has become one of the 'highlights' of the day, marking a point when the
congregation should reflect on their own lives and the sacrifices that
were made for their sake. A similar poem Arzei haLevanon is recited as one of the Kinot on Tisha B'Av.
In contemporary times
In contemporary times, the moral of this poem has taken on a new meaning with the deaths of millions of Jews during the Holocaust. Many Jews followed Rabbi Akiva's example reciting the Shema as they were being led to the gas chambers. A liturgical link was made explicit in the Mahzor for Rosh Hashanah and Yom Kippur, a 1972 project of the Rabbinical Assembly which is the primary rabbinical association for Conservative Judaism. In an elaborate reworking of the traditional text, the martyrology was interwoven with material from Hayyim Nahman Bialik, Hillel Bavli, and other sources, connecting the Roman persecutions to later persecutions such as those by the Russian Tsars and the Nazis. The section climaxes with a special version of Mourner's Kaddish which names sites of persecution and Jewish flourishing.[citation needed] v
Ishmael ben Elisha ha-Kohen (Hebrew: רבי ישמעאל בן אלישע כהן גדול, "Rabbi Ishmael ben Elisha Kohen Gadol", lit. "Rabbi Ishmael ben (son of) Elisha [the] Kohen Gadol (High priest)"; sometimes in short Ishmael ha-Kohen, lit. "Ishmael the Priest") was one of the prominent leaders of the first generation of the Tannaim. His father served as Kohen Gadol in the Second Temple of Jerusalem as well. Ishmael ha-Kohen was also one of the Ten Martyrs, and was executed along with Shimon ben Gamliel. The tomb of Ishmael ben Elisha ha-Kohen is located in the Druze village of Sajur in the Upper Galilee.[1]
A reasonable case can be made that there never was an Ishmael ben
Elisha Ha Kohen or an Ishmael ben Elisha, High Priest of a High Priest.
The name "Ishmael ben Elisha" is the Rabbinically sanctioned name by
which to enter into The Record (i.e., Mishna; Gemara; Midrash Rabbah;
and the Midrash Halakha) the vast Halakhic and Hermeneutic achievements
of the apostate "Elisha ben Abbuya." Rabbi Meir and Rabbi Judah ha-Nasi
were key for this quasi "rehabilitation" of "Akher" through the adage:
"Remember his Torah but not his name." As in the New Testament, the
Bavli allows for obfuscation with a range of motivations. The
obfuscation is "doubling" of a name with an adjustment. The Priesthood
"Ishmael" is thus a cognomen for a
cognomen.
Relations with Akiba.
Chief among Ben 'Azzai's teachers was Joshua b. Hananiah, whose
opinions he expounded (Parah i. 1), proved to be correct (Yeb. iv. 13),
or defended against Akiba (Yoma ii. 3; Ta'anit iv. 4; Tosef., Sheb. ii.
13). Akiba himself was not really Ben 'Azzai's teacher, although the
latter occasionally calls him so, and once even regrets that he did not
stand in closer relation as pupil to Akiba (Ned. 74b); and he expressed the same regret in regard to Ishmael b. Elisha (Ḥul. 71a).
In his halakic opinions and Biblical exegesis, as well as in other
sayings, Ben 'Azzai follows Akiba; and, from the tone in which he speaks
of Akiba in the discourses that have been handed down, the Amoraim
concluded that his relations with Akiba were both those of pupil and of
colleague (Yer. B. B. ix. 17b; Bab. ib. 158b; Yer. Sheḳ. iii. 47b; Yer. R. H. i. 56d).
His Piety and Devotion to Study.
Ben 'Azzai's most prominent characteristic was the extraordinary
assiduity with which he pursued his studies. It was said of him
afterward, "At the death of Ben 'Azzai the last industrious man passed
away" (Soṭah ix. 15). A later tradition (Midr. Hallel) says of the
zealous studies of Ben 'Azzai and Akiba—by way of reference to Ps. cxiv.
8—that in their perceptive faculty both had been as hard as rock; but,
because they exerted themselves so greatly in their studies, God opened
for the man entrance into the Torah, so that Ben 'Azzai could explain
even those things in the Halakah that the schools of Shammai and Hillel
had not understood. His love of study induced Ben 'Azzai to remain
unmarried, although he himself preached against celibacy, and even was
betrothed to Akiba's daughter, who waited for years for him to marry
her, as her mother had waited for Akiba (Ket. 63a). When Eleazar
b. Azariah reproved him for this contradiction between his life and his
teachings, he replied: "What shall I do? My soul clings lovingly to the
Torah; let others contribute to the preservation of the race" (Tos. Yeb.
viii. 4; Bab. ib. 63b; Gen. R. xxxiv.; compare Soṭah 4b).
Another
characteristic of Ben 'Azzai was his great piety. It was said, "He who
has seen Ben 'Azzai in his dreams is himself on the way to piety" (Ber.
57b). Thanks to this piety he could, without injury to his soul,
devote himself to theosophic speculations, when he, like Ben Zoma,
Elisha b. Abuyah, and Akiba, entered, as tradition has it, into the
garden ("pardes") of the esoteric doctrine. Tradition (Ḥag. 14b)
says of him: "He beheld the mysteries of the garden and died; God
granted him the death of His saints" (Ps. cxvi. 15). With reference to
this verse, Ben 'Azzai himself had taught that God shows to the pious,
near the hour of their death, the rewards awaiting them (Gen. R. lxii.).
Other sayings of his concerning the hour of death have been handed down
(Ab. R. N. xxv.). According to a tradition not entirely trustworthy,
Ben 'Azzai was among the first victims of the persecutions under
Hadrian; his name, therefore, is found on a list of the "ten martyrs"
(Lam. R. ii. 2).
His Reputation.
Ben 'Azzai's posthumous fame was extraordinary. The greatest amora of
Palestine, Johanan, and the greatest amora of Babylonia, Rab, each
said, in order to mark their authority as teachers of the Law: "Here I
am a Ben 'Azzai" (Yer. Bik. ii. 65a; Yer. Peah vi. 19c). The name of Ben 'Azzai is applied in the same sense by the great Babylonian amora Abaye (Soṭah 45a; Ḳid. 20a; 'Ar. 30b) and Raba ('Er. 29a).
A haggadic legend of Palestine relates of him the following: "Once, as
Ben 'Azzai was expounding the Scriptures, flames blazed up around him,
and being asked whether he was a student of the mysteries of the
'Chariot of God,' he replied: 'I string together, like pearls, the words
of the Torah with those of the Prophets, and those of the Prophets with
those of the Hagiographers; and therefore the words of the Torah
rejoice as on the day when they were revealed in the flames of Sinai'"
(Lev. R. xvi.; Cant. R. i. 10).
The Greatest Principle.
Under Ben 'Azzai's name, traditional literature has preserved many
sentences, with and without Biblical foundation. Two of these have been
taken over into the sayings of the Fathers (Ab. iv. 2, 3).After a saying
of Ben 'Azzai, at the beginning of the third chapter of "Derek Ereẓ
Rabbah," this little book—which began originally with that chapter—is
called "Pereḳ Ben 'Azzai" (Rashi to Ber. 22a; Tos. to 'Er. 53b).
In a sentence that recalls a fundamental thought of Akiba, Ben 'Azzai
gives the characteristic features of a kind of deterministic view of the
world: "By thy name they shall call thee, at the place where thou
belongest shall they see thee, what is thine they shall give to thee; no
man touches that which is destined for his neighbor; and no government
infringes even by a hair's breadth upon the time marked for another
government" (Yoma 38a et seq.). Following Hillel, Akiba had
declared the commandment "thou shalt love thy neighbor as thyself" (Lev.
xix. 18) to be the greatest fundamental commandment of the Jewish
doctrine; Ben 'Azzai, in reference to this, said that a still greater
principle was found in the Scriptural verse, "This is the book of the
generations of Adam [origin of man]. In the day that God created man
[Adam], in the likeness of God made he him" (Gen. v. 1; Sifra, Ḳedoshim,
iv.; Yer. Ned. ix. 41c; Gen. R. xxiv.). The commandment to love
God with all the soul (Deut. vi. 5), Ben 'Azzai explained in the same
manner as Akiba: "Love him even to the last breath of the soul!" (Sifre,
Deut. 32). Several of Ben 'Azzai's haggadic sentences, having been
called forth by those of Akiba, are introduced by the words, "I do not
wish to oppose the interpretation of my master, but will only add to his
words" (Sifra, Wayiḳra, ii.; Mek., Bo, Introd.).
Ben 'Azzai's
observations on sacrifices (Sifre, Num. 143) are obviously directed
against Gnosticism. As against the doctrine of the Gnostics, that the
part of the Law containing the rules of sacrifice could have originated
only with a secondary god, the demiurge, who is merely just, not
beneficent, Ben 'Azzai maintains, that in connection with the
sacrificial laws, not any one of the various names of God is there used,
but precisely the distinctive name, the Tetragrammaton, in which
especially the goodness of God is emphasized, in order that the "minim"
(disbelievers) might not have an opportunity to prove their views by the
Bible. Ben 'Azzai's symbolic interpretation of the first word of
Lamentations ()
is also polemical and probably directed against Pauline Christianity.
He holds that in the numerical value of the four letters of this word is
indicated that the Israelites did not go into exile until after they
had denied the one God (א), the ten commandments (), the law of circumcision, given to the twentieth generation after Adam (), and the five () books of the Torah (Lam. R. i. 1).
A distinguished tanna of the first third of the second century. His full name was Simon b. 'Azzai, to which sometimes the title "Rabbi" is prefixed. But, in spite of his great learning, this title did not rightfully belong to him; for he remained all his life in the ranks of the "talmidim" or "talmide hakamim" (pupils or disciples of the wise). Ben 'Azzai and Ben Zoma were considered in the tannaitic school-tradition as the highest representatives of this degree in the hierarchy of learning (Tosef., Ḳid. iii. 9; Bab. Ḳid. 49b; Ber. Ḳid. 57b; Yer. Ma'as. Sh. ii. 53d; Bab. Sanh. 17b). Ben 'Azzai is especially named as an eminent example of a "pupil who is worthy of the hora'ah," of the right of independent judgment in questions of religious law (Hor. 2b). Ben 'Azzai stood in close relation to the leaders of the school of Jabneh. He handed down, "from the mouth of two-and-seventy elders," who were present on the occasion, a halakic decision, which was accepted in Jabneh on the day when Eleazar b. Azariah was elected president in the place of Gamaliel II. (Yad. iv. 2; Zeb. i. 3); also another resolution of the same day, declaring the books Kohelet and Shir ha-Shirim to be as sacred as the other Scriptures, whereby the collection of the Biblical writings, or the canon, was officially closed (Yad. iii. 5).
The Harmony of Creation
Chapter 4: Mishna 3
"He [the son of Azzai] used to say: Do not be disrespectful of any person and do not be dismissing of any thing, for there is no person who does not have his hour, and there is no thing which does not have its place."
At its simplest level, our mishna is expressing the wise old adage: Every dog has its day. It is not in our best interests to get on anyone's bad side or to discard any items which may one day be of value. Any person may one day be in position to help or harm us. We should never underestimate the importance of one more friendship -- as well as man's capacity to harbor a grudge. What is not worthy of our attention today may tomorrow come back to haunt us.
(The commentators differ regarding the precise definition of our mishna's second point -- "do not be dismissing of any 'thing'" (Hebrew: "davar"). Rabbeinu Yonah understands "davar" to mean "words" -- as the Hebrew word often connotes. He explains that one should not think it so unlikely that his words, uttered in private (against the person he disregarded), will cause him harm. Words spread quickly and are eventually heard by the wrong people, placing the onus of their utterance on their utterer (I think that made sense...).
Rashi offers two explanations. (1) No information we are told should be entirely disregarded, for even remote dangers may one day strike. (2) Any opportunity we have to learn words of Torah should not be passed up or delayed. Study now when the opportunity arises, for who knows what the future will bring?)
As we so often find in Pirkei Avos, the simple yet poignant words of our Sages can be understood on a far deeper level as well. I don't believe the intention of our Sages is simply that we must value others for self-serving reasons -- because they may one day benefit us. As we'll see, "every person has his hour" is far more profound.
We should appreciate others creations -- both animate and inanimate -- because every object in creation is special, and has some unique role to fulfill in G-d's Master Plan. Every person has his hour; every object has its place. There is nothing G-d created for no purpose. Every person has his or her own unique contribution to make -- and at one time will be indispensable to the perfection of the world. Every object will in some way and at some time be used to glorify G-d's Name.
And if we look down on any human being (including ourselves) or are neglectful of any part of G-d's world, we miss this crucial message. There will be a time when each of us will have to do his or her part -- or the world will be that less sanctified. Nothing G-d placed in this world is without purpose: G-d makes no mistakes. And when we realize this, no one and nothing is insignificant.
The Mishna (Sanhedrin 4:5) states that one reason G-d created all mankind from a single set of parents is to indicate G-d's greatness, "for a person mints many coins from the same mold and they all resemble one another. But the King of kings, the Holy One blessed be He, forms each person in the image of Adam and not one of them resembles his fellow. Therefore, each and every person must say, 'For me was the world created.'"
The implication of this mishna is clear. G-d, in His infinite wisdom and concealed in His wonders of DNA and heterosexual reproduction, willed it that no two people are exactly alike (possibly excepting identical twins). G-d made each of us different because we all have different, unique missions to fulfill in this world. G-d wants each of us to serve Him in his or her own special way, using the unique set of talents and capabilities only he or she possesses. There is something Dovid Rosenfeld can contribute to the world that no one else can do quite the same. If he recognizes and fulfills his role, the world is one step closer to its perfection. If he fails -- if he refuses to see his own uniqueness and ask himself what exactly G-d wants of him -- the world will lack something no one else can replace. And so, in our own special way, for each and every one of us was the world created.
There is a well known (though hard-to-find) midrash (Midrash Alpha Beta Acheres d'Ben Sira 9) which states that King David felt he understood the purpose of everything in creation except for a very few things, one of them being the spider. Then on one occasion, while fleeing from King Saul, David ran into a cave. A spider quickly came along and wove a web over the entrance. Saul, seeing an undisturbed web, concluded that no one had entered the cave and went off. David, after realizing what had happened, humbly corrected his misconception.
I don't believe the message of this midrash is that King David had so thorough an understanding of the ecosystems of the Near East. (David's complaint was that spiders spend all their time weaving webs too flimsy to be of any use to man.) Yet King David had the keen instinct that everything must play a role in G-d's Master Plan. In his world -- a world in which G-d's existence was ever-present throughout his travails -- everything must be purposeful. He expected to experience firsthand the usefulness of all G-d's creatures: the strength of his convictions would have them play a role in his very own life. And G-d saw David's wishes fulfilled.
We further find King David to be a man for whom every aspect of creation was purposeful and combined into a magnificent whole. Nothing was mundane in David's universe. The same David who stood inspired before G-d and His Torah ("The L-rd is my shepherd; I shall not lack" (Psalms 23:1); "The L-rd is my light and salvation" (27:1); "G-d's Torah is complete, restoring the soul... G-d's commandments are clear, enlightening the eyes" (19:8-9); "If not for Your Torah, my delight, I would have perished in my affliction" (119:92)), saw the same beauty in every aspect of the cosmos, both great and small. In Psalms 104 he reflects on the natural world:
"G-d waters the mountains from His upper chambers, from the fruit of Your works the land is sated.... The trees of the L-rd are sated, the cedars of Lebanon which He planted; there where the birds nest, the stork with its home in the cypresses. The high mountains for the wild goats, rocks as refuge for the rabbits.... The young lions roar after their prey, and to ask the L-rd for their food.... Man goes forth to his work, and to his labor until evening. How great are Your works, L-rd, You have made all of them with wisdom.... All of them look to You to give their food in its time. You give to them; they gather it in. You open Your hands; they are satisfied with good. You hide Your face; they are frightened. You gather their spirits; they expire and to their dust they return. You send out Your spirit; they are created, and You renew the face of the earth. May the glory of G-d be forever. May G-d rejoice in His works." (104:13-31).
Nature, in its harmony, complexity and precision, speaks of sanctity and godliness no less than the Torah itself. The starry heavens fulfill a purpose in G-d's master plan, not least so that man may gaze upwards and see vastness and grandeur in perfect motion -- bespeaking an even greater Creator. Each person and every object in this world contains a spark of holiness and has an individual mission to fulfill. In unison -- the galaxies, the planets, the earth and its ecosystems, as well as the societies, communities and families of man in which each member lovingly accepts and fulfills his role -- are nothing less than a reflection of G-d Himself.
Claude Lanzmann to Screen New Film The Last of the Unjust at USC Dec. 10
The award-winning French documentarian Claude Lanzmann will present his latest film, The Last of the Unjust,
and participate in a discussion with USC Shoah Foundation executive
director Stephen Smith at the USC School of Cinematic Arts Tues., Dec.
10.
The discussion begins at 7 p.m. in the Ray Stark Family Theatre, SCA
108. The film, which is three hours and 40 minutes long, will begin at
7:30 p.m. The screening and discussion are free and open to the public.
Seats are limited; RSVP here. The Last of the Unjust reveals and builds on interviews
Lanzmann conducted with Rabbi Benjamin Murmelstein in 1975. Murmelstein
was the last president of the Jewish Council of the Czechoslovakian
ghetto Theresienstadt, and while he is credited with helping hundreds of
thousands of Jews escape Austria and preventing the liquidation of the
ghetto, his is also hated by many who feel he, as well as many other
Jewish Council leaders, collaborated with Adolf Eichmann and other top
Nazis.
The film features the 1975 interviews as well as Lanzmann’s 2012
journey back to Theresienstadt, where he again meets Murmelstein and
pieces together his story and the conflicting identity of the Jewish
Councils.
Lanzmann began his career as a journalist and started making
documentary films about the Holocaust and Israel in 1970. He is best
known for his 1985 film Shoah, a nine and a half-hour
documentary about the Holocaust that took him 12 years to make. The film
does not use any archival footage; instead, Lanzmann interviews
survivors, witnesses, and ex-Nazis in the present day to build a
detailed portrait of the events of the Holocaust.
Lanzmann also directed Israel, Why (1973), Tsahal (1994), A Visitor From the Living (1999), Sobibor, October 14, 1943, 4 p.m (2001) and The Karski Report (2010
- See more at: http://sfi.usc.edu/news/2013/11/claude-lanzmann-screen-new-film-last-unjust-usc-dec-10#sthash.Z6RtpiH1.dpuf
http://www.magpictures.com/noplaceonearth/
October 1942 – Esther Stermer, along with some family members and a group of other families, seek asylum underground to evade being caught by pursuing Nazis. They remain hidden below for nearly a year and a half – the longest recorded uninterrupted underground survival occurrence.
Their harrowing story is unearthed by accident when cave explorer, Chris Nicola, stumbles upon remnants left behind by the cave dwellers. Through extensive research and determination, Nicola locates a few of the survivors and has them share their incredible story of strength and perseverance.
- See more at: http://www.magpictures.com/noplaceonearth/#sthash.8Iq22Njf.dpuf
http://www.noplaceonearthfilm.com/the-film/filmmakers/
Director / Producer
JANETTOBIAS
Janet Tobias started her film and television career at CBS’ 60 Minutes as Diane Sawyer’s associate producer. She then worked as a producer at ABC News’ Prime Time Live, as the editorial producer for ABC’s legal and criminal justice coverage, a national producer at Dateline NBC, and an executive producer at VNI (which became New York Times Television). After working at the networks, she moved to PBS where she produced/directed a four hour joint Frontline/Nightline project on the juvenile justice system in California, and executive produced the Emmy award winning PBSLife 360.
In 2001, she co-founded Sierra/Tango Productions, which has produced
over 20 films on subjects ranging from 13-year-old girls to US veterans
returning from war. No Place On Earth, marks her debut as a theatrical director.
Janet has a parallel career in medicine and technology. She is the CEO
of Ikana Health which focuses on health information on the mobile
web/social media, and how it can be used to measurably improve family
health and patient outcomes.
Besides the Emmy, her awards include two American Bar Association
silver gavel awards, a George Foster Peabody Award, 2 Cine Golden
Eagles, 2 Casey medals for meritorious journalism, a National Headliner
Award, a Sigma Delta Chi Award, and honorable mention Robert F. Kennedy
Journalism and Overseas Press awards. She is a member of the Forum on
Drug, Discovery, Development and Translation of the Institute of
Medicine, National Academy of Sciences, and an adjunct assistant
professor at Mount Sinai’s School of Medicine.
Producers
RAFAELMARMOR
Rafael Marmor is a producer of documentary, feature film and television. His feature documentary Blue Blood,
dubbed by Variety as “one of the best sports films of all time”, was
nominated by both the Evening Standard and London Critic’s Circle for
Best British Film of 2007. The narrative remake is currently in
development with Ed Pressman and BBC Films. After a short digression producing the comedy TV series Svetlana for Marc Cuban’s HDnet, he returned to the feature documentary world as a producer on Alma Harel’s Bombay Beach, which won the Tribeca grand jury prize in 2011. His most recent film The Short Game, about the best 7 year old golfers in the world, premiered at SXSW 2013 where it won the audience award. PAULLAIKIN
Paul is founder and Managing Director of Unanico Group, an
internationally award-winning film and television production company and
animation studio based in London and Shanghai.
Unanico Group is developing and producing a slate of live action and
animation narrative and document feature film coproductions, bringing
together leading film production and distribution partners from China
and the West. Trained as a linguist and lawyer, Paul is a Member of the
Writers Guild of America and Vice President of Royal Institute for
East-West Strategic Studies. NADAVSCHIRMAN
Schirman’s first film, The Champagne Spy (Israel-Germany 2008)
won the Israeli Academy Award for Best Documentary, was nominated for
the European Film Prize and won the John Schlesinger Award for
Outstanding First Feature as well as many other international awards and
nominations. It is currently being adapted into a large fiction
production by Oscar and Palme D’or winning director Billa August and
Oscar nominated producer Uli Limmer. In the Dark Room (Germany-Israel-Finland-Italy-Rumania 2013) is Schirman’s second feature documentary, part of a trilogy which continues with The Green Prince. Currently in production, The Green Prince is based on New York Times non-fiction best seller “Son of Hamas”. The Green Prince
is also produced by Schirman through his Frankfurt based A List Films
GmbH, in collaboration with Oscar winning producers John Batsek (One Day in September) and Simon Chinn ( Searching for Sugar Man and Man on Wire). SUSANBARNETT No Place on Earth Producer, Susan Barnett, has 16 years
experience as an award-winning investigative reporter/producer/director,
achieving international recognition for her work while at the network
newsmagazines PrimeTime Live, 20/20 (ABC News), and Dateline (NBC
News). Her original reporting has covered a range of topics, including:
poor conditions in child care; migrant labor abuses; medical mistakes
in the unregulated field of diagnostic ultrasound; the health impact of
federal deregulation of the nation’s meat inspection system; problems
with food handling and labor abuses at the nation’s fastest growing
grocery chain; systemic abuse in the dog breeding industry.
Among her awards: Emmy Nomination/Network News-Investigative, 3
National Headliner Awards, 2 Investigative Reporters and Editors Awards +
an Investigative Reporters and Editors Medal, National Press Club, Ark
Trust Genesis Award, Columbus International Film and Video Festival,
Cine, New York Festival/International TV programming, Society of
Professional Journalists, Women In Communications, Midwest Regional
Emmy/Documentary.
After leaving the networks, Ms. Barnett moved to strategic
communications consulting for nonprofits and responsible for-profits.
She continues production work on projects of particular personal
interest.
Executive Producers
MOLLYTHOMPSON
Molly Thompson launched and runs A&E IndieFilms and History Films,
the networks’ feature documentary divisions. Productions include the
Oscar-nominated, Sundance Award-winner Murderball, the Oscar-nominated Jesus Camp and the Emmy Award-winners The Tillman Story and Under African Skies. Thompson executive produces the division’s original productions including: Cave of Forgotten Dreams, The September Issue, The Tillman Story and Client 9: The Rise and Fall of Eliot Spitzer. Thompson’s latest film for A&E IndieFilms, The Imposter was shortlisted for Best Documentary Feature in the 2012 Academy Awards and won a 2013 EE British Academy Film Award (BAFTA.)
SUSANWERBE
Susan Werbe is Senior Executive Producer, Programming for History®.
Since joining the network in 1997, Ms. Werbe has played a key role in
the development and supervision of numerous series and specials on
History, including American Pickers, which averaged 4.7 million total viewers in 2012.
Werbe is Executive Producer of The Ultimate Guide to the Presidents, an 8-hour limited series on presidential power from George Washington to Obama, Season 3 of Only in America with Larry the Cable Guy, Season 4 of American Restoration, and Season 2 of Cajun Pawn Stars. She is also Executive Producer on the feature documentary No Place on Earth, Life After People and 102 Minutes That Changed America.
Werbe has received two Primetime Emmy Awards: 2008-2009 Outstanding Non-Fiction Special for 102 Minutes That Changed America and 2005-2006 Outstanding Non-Fiction Series for 10 Days That Unexpectedly Changed America. She also won a Peabody Award in 2005 for Voices of Civil Rights. She was Executive Producer of Moonshot, a co-production that was nominated for a 2010 Primetime Emmy in the Outstanding Made-for-Television Movie category.
Prior to joining History, Ms. Werbe worked at CBS Eye on People where she was Senior Producer for I Remember with Charles Kuralt. Ms. Werbe began her television career at CBS News working on CBS Reports and was a producer on Eye to Eye with Connie Chung, Walter Cronkite’s Universe, CBS Magazine and CBS Morning News.
She was a Vice President and Executive Producer at Whittle
Communications. From 1984-1991, Ms. Werbe ran her own company,
specializing in fund-raising and educational videotapes for
not-for-profit clients. She also wrote, produced and directed two
documentaries for PBS.
Balázs Péter Kiss /
Saul Stermer
“When I got to know the story, it immediately started to interest me,
how is it that a raging war destroys a world on the surface and creates
another one deep under the ground. It was very exciting to learn about
the fates of these people. Reenacting Saul’s character was an important
professional challenge for me. When I got the part confirmed, my own
life was at a difficult stage. Getting deep into the story, learning
how people did survive and overcome impossible situations, helped me
become stronger and I realized by the end of the shoot that I am again
full of energy and ready for new challenges.”
András Orosz /
Sam Stermer
When I went to the casting and was told that I could be a part of
this film, I was thrilled. They told me the story and I couldn’t believe
what I was hearing. Being down in a cave for this long and experiencing
such things must have been terrible. During the shoot we could
experience what they went through, how they lived in that era in those
desperate conditions. I wouldn’t want to be in their situation! I
wouldn’t have been able to survive those circumstances.
At first, it was hard to play Sam’s role but in no time I got into
it, thanks to Janet and the crew’s help. I’m very delighted that I don’t
have to live in a war or in a dictatorship.
Nora Kovacs /
Yetta Stermer
It was a real privilege to be the part of this touching movie, even
though it was a hard task both physically and mentally to describe this
gruesome situation, when we couldn’t even imagine those terrible
conditions. But fortunately the cast was very professional and helpful
to dig deeper into the details. I’m extremely glad that I got this role
because I found out what a hard time that was and how valiant the people
were in the past.
Dániel Hegedűs /
Sol Wexler
“When I went to the casting conversation I already felt that the
story of The Cave was really close to me, although I was aware that I
was just one of the many kids who applied. When I got the role, I read
through the script many times so that I could understand who was who in
the story. The story of Sol Wexler, whose role I acted, was very special
and touching. He lost his mother and brother during the persecutions,
and he had to overcome a lot of obstacles alone to survive. Janet Tobias
often talked to me about the story and her encounters with the original
characters. After the shoot I searched the internet and found further
details, photos and stories about the Ukrainian cave and the survivors.
The shoots were very exciting thanks to the special scenes, the Aggtelek
dripstone cave, the stables in Szentendre and the forests in Slovakia,
as well as the extreme weather conditions, the shoots on cold winter
days and in the summer heat.”
Fruzsina Pelikán /
Sonia Dodyk
“This is my first role. On the shoot it was really really cold down
the cave. We spent days down there, but the assistants gave me warming
pads to put into my boots to make me feel more comfortable. It must have
been really cold for them to live here for many days. Since then I do
not play under the bed because it rings a bell…”
Mira Bonelli /
Sima Dodyk
“I can’t believe it that she [Sima] had to stay two years in the
cave…I don’t know where she slept — on uncomfortable stones… I can’t
believe she did that! She was really courageous.”
News
Sorry, our mistake, NO PLACE ON EARTH will air on MONDAY night (the 25th) at 10 in Great Britain on Channel 5.
NO PLACE ON EARTH will air on Channel 5 in Great Britain tonight at 10:00pm, so for those of you who missed at the festival….
No Place On Earth will debut at
the Hong Kong Jewish Film Festival on Sunday. One of our producers Paul
Laikin will be there to do question and answer after the film. For
tickets and information: http://hkjff.org
No Place On Earth will be
screening again at the UK Jewish Film Festival’s London venue. And we
are really pleased that our lead actress, Katalin Laban who played
Esther Stermer, will be there to see it for the first time. For tickets
go to: http://ukjewishfilm.org/
November 12th marks the debut
of No Place On Earth in Great Britain. We will be showing in London and
in Glasgow at the UK Jewish Film Festival. For tickets go to: http://ukjewishfilm.org/
Just a reminder for all of you
in Vancouver, that No Place On earth is playing at the Vancouver Jewish
Film Festival tomorrow, November 11th. http://www.vjff.org/event/168-no-place-on-earth
No Place On Earth will be
debuting in the United Kingdom at the UK Jewish Film Festival on
November 12th, and showing two more times. For tickets go to: http://ukjewishfilm.org/
No Place On Earth will be
showing on November 11th at 1:00 pm at the Vancouver Jewish Film
Festival. November 11th is Canadian Remembrance Day. http://www.vjff.org/event/168-no-place-on-earth
Just a reminder that No Place On Earth will be playing at the Rutgers Jewish Film Festival starting tonight.
Rutgers Jewish Film Festival – No Place on Earth
prod1.agileticketing.net
No Place on Earth will be
playing at the Jewish International Film Festival in Sydney and
Melbourne. First screening on November 3rd. So everyone down
under—-please come! Or send it to your friends there. http://www.jiff.com.au/
No Place On Earth will be playing at the Rutgers Jewish Film Festival on Thursday October, 24th and Sunday October, 27th.
Rutgers Jewish Film Festival – No Place on Earth
prod1.agileticketing.net
Earlier This month, NO PLACE ON EARTH was shown at the Chesapeake Film Festival, where it was honored with the 2013 Freedom Film Award.
On Oct. 22nd there will be an
evening screening of No Place On Earth, the documentary about the
Holocaust era cave survival story featured in my book, at the Explorer’s
Club in NYC. Following the film Chris Nicola
will be participating in a Q&A session and signing copies the
“Secret of Priest’s Grotto”. To see the film trailer and for additional
details (tickets, address, times, reception, reservations, etc.) please
goto:http://www.explorers.org/index.php/events/detail/nyc_film_screening_no_place_on_earth
No Place On Earth (www.noplaceonearthfilm.com), the documentary about the Holocaust cave survival story featured in the book, The Secret of Priest’s Grotto (www.priestsgrotto.com)
will be shown at Explorers Club, 46 E 70th Street, in New York City the
evening of October 22nd, 2013. Book signing by author and Explorers
Club member Chris Nicola following the film’s showing. More details to
be posted at www.explorers.org (see “Events”).
NO PLACEPLACE ON EARTH is currently playing in cinemas in Tel Aviv and Jerusalem.
Please let your friends and family know.
Tel Aviv Cinematheque:
Tue 10.9 18:00
Fri 20.9 14:00
Jerusalem Cinematheque:
Wed 18.9 14:00
Tue 24.9 19:00
Happy New Year!
Nov252013
Claude Lanzmann to Screen New Film The Last of the Unjust at USC Dec. 10
The award-winning French documentarian Claude Lanzmann will present his latest film, The Last of the Unjust,
and participate in a discussion with USC Shoah Foundation executive
director Stephen Smith at the USC School of Cinematic Arts Tues., Dec.
10.
The discussion begins at 7 p.m. in the Ray Stark Family Theatre, SCA
108. The film, which is three hours and 40 minutes long, will begin at
7:30 p.m. The screening and discussion are free and open to the public.
Seats are limited; RSVP here. The Last of the Unjust reveals and builds on interviews
Lanzmann conducted with Rabbi Benjamin Murmelstein in 1975. Murmelstein
was the last president of the Jewish Council of the Czechoslovakian
ghetto Theresienstadt, and while he is credited with helping hundreds of
thousands of Jews escape Austria and preventing the liquidation of the
ghetto, his is also hated by many who feel he, as well as many other
Jewish Council leaders, collaborated with Adolf Eichmann and other top
Nazis.
The film features the 1975 interviews as well as Lanzmann’s 2012
journey back to Theresienstadt, where he again meets Murmelstein and
pieces together his story and the conflicting identity of the Jewish
Councils.
Lanzmann began his career as a journalist and started making
documentary films about the Holocaust and Israel in 1970. He is best
known for his 1985 film Shoah, a nine and a half-hour
documentary about the Holocaust that took him 12 years to make. The film
does not use any archival footage; instead, Lanzmann interviews
survivors, witnesses, and ex-Nazis in the present day to build a
detailed portrait of the events of the Holocaust.
Lanzmann also directed Israel, Why (1973), Tsahal (1994), A Visitor From the Living (1999), Sobibor, October 14, 1943, 4 p.m (2001) and The Karski Report (2010
- See more at: http://sfi.usc.edu/news/2013/11/claude-lanzmann-screen-new-film-last-unjust-usc-dec-10#sthash.Z6RtpiH1.dpuf
Synopsis
In 1942, 38 men, women and children slide down a cold, muddy hole in
the ground, seeking refuge from the war above in a pitch-black
underground world where no human had gone before. These five Ukrainian
Jewish families created their own society where young men bravely
ventured into the harrowing night to collect food, supplies and chop
firewood. The girls and women never left; surviving underground longer
than anyone in recorded history. Held together by an iron-willed
matriarch, after 511 days, the cave dwellers, ages 2 to 76, emerged at
war’s end in tattered clothes, blinded by a sun some children forgot
existed. Despite all odds, they had survived.
The remarkable true story of NO PLACE ON EARTH
starts out as a mystery. While exploring some of the longest caves in
the world in southwestern Ukraine in the 1990s, American caver Chris
Nicola stumbled onto unusual objects…an antique ladies shoe and comb,
old buttons, an old world key. Was the vague rumor true, that some Jews
had hid in this cave during WWII and if so, had any survived to tell their tale?
67 years later, Chris leads four of the survivors back to Ukraine to say thank you to “the cave.”
About The Film
October 1942 – Esther Stermer, along with some family
members and a group of other families, seek asylum underground to evade
being caught by pursuing Nazis. They remain hidden below for nearly a
year and a half – the longest recorded uninterrupted underground
survival occurrence.
Their harrowing story is unearthed by accident when cave
explorer, Chris Nicola, stumbles upon remnants left behind by the cave
dwellers. Through extensive research and determination, Nicola locates a
few of the survivors and has them share their incredible story of
strength and perseverance.
- See more at: http://www.magpictures.com/noplaceonearth/#sthash.8Iq22Njf.dpuf
http://jewishencyclopedia.com/articles/12185-pirke-de-rabbi-eli-ezer#anchor2
PIRḲE DE-RABBI ELI'EZER:
Table of Contents
Contents.
Composition.
Customs Mentioned.
The Teḳufot.
See word doc in Pirkei de Rabbi Eliezer
Recitation of PS. xcii,Shab. 118a,"Bore me'ore ha-esh" (Praised be the Creator of the fire) recited during the Habdalah,The sounding of the shofar after the morning services in all the synagogues on the New Moon of the month of Elul (ch. xlvi.
Haggadicmidrashic work on Genesis, part of Exodus, and a few sentences of Numbers; ascribed to R. Eliezer b. Hyrcanus, and composed in Italy shortly after 833. It is quoted immediately before the end of the twelfth century under the following titles: Pirḳe Rabbi Eli'ezer ha-Gadol (Maimonides, "Moreh," ii., xxvi.); Pirḳe Rabbi Eli'ezer ben Hyrcanus ("Seder R. Amram," ed. Warsaw, 1865, p. 32a); Baraita de-Rabbi Eli'ezer("'Aruk," s.v. ; Rashi on Gen. xvii. 3; gloss to Rashi on Meg. 22b; David Ḳimḥi, "Shorashim," s.v. ); Haggadah de-Rabbi Eli'ezer ben Hyrcanus (R. Tam, in Tos. Ket. 99a). The work is divided into fifty-four chapters, which may be divided into seven groups, as follows:
i. Ch. i., ii.: Introduction to the entire work, dealing with the youth of R. Eliezer, his thirst for knowledge, and his settlement at Jerusalem.
ii. Ch. iii.-xi. (corresponding to Gen. i.-ii.): The six days of the Creation. On the first day occurred the creation of four kinds of angels and of the forty-seven clouds. The second day: the creation of heaven, other angels, the fire in mankind (impulse), and the fire of Gehenna. The third day: the division of the waters, fruit-trees, herbs, and grass. The fourth day: creation of the lights; astronomy and the determination of the intercalation. The leap-year reckoning is imparted to Adam, Enoch, Noah, Shem, Abraham, Isaac, and Jacob.The fifth day: birds and fishes; enumeration of the kinds which may be eaten. The story of Jonah, which is said to belong to the fifth day. The sixth day: God's conference with the Torah in regard to the way in which man should be created. Since God is the first king of the world, all the great rulers are enumerated in order to refer to God as the first one.
iii. Ch. xii.-xxiii. (= Gen. ii.-viii., xxiv., xxix., 1.): The time from Adam to Noah. The placing of man in the Garden of Eden and the creation of Eve. Description of the three evil qualities which shorten the life of man—envy, lust, and ambition. Identification of the serpent with Samael. Announcement of the ten appearances of God upon earth ("'eser yeridot"). First appearance of God in the Garden of Eden, and the punishment of the first pair. The two ways, the good and the evil, are pointed out to Adam, who enters upon his penitence. (The story is interrupted here, to be continued in ch. xx.) Detailed discussion of the three pillars of the world—the Torah, the 'Abodah, and the Gemilut Ḥasadim. God's kindness toward Adam, that of the Hananites toward Jacob, and the consideration to be shown to those in mourning. The literary quarrel between the Shammaites and the Hillelites as to whether heaven or earth was created first. The ten things which were created on Friday evening. Exegesis of Psalm viii., which Adam sang in the Garden of Eden. Discussion of the Habdalah blessing of the Sabbath evening and the completion of Adam's penitence. Cain and Abel; Cain's penitence. Birth of Seth; the sinful generation. Story of Noah
iv. Ch. xxiv.-xxv. (= Gen. ix., x., xi., xviii., xix.): The sinful generation. Nimrod. God's second appearance. The confusion of tongues and the Dispersion. Nimrod is killed by Esau, who takes his garments, which Jacob then puts on in order to secure the blessing.
v. Ch. xxvi.-xxxix. (= Gen. xl., l.): From Abraham to the death of Jacob. The ten temptations of Abraham. Lot's imprisonment and Abraham's pursuit of the kings. God's covenant with Abraham. The circumcision, and the appearance of the angels. Identification of Hagar with Keturah, and the story of Ishmael. The sacrifice of Isaac. Isaac and Rebekah, Jacob and Esau. Proofs given by Elijah, Elisha, and Shallum b. Tiḳwah that the dead are resurrected through the liberality of the living. Those that will be found worthy to be resurrected. From the sale of the birthright to the time when Jacob left Beer-sheba. From Jacob at the well to his flight from Laban's house. Repetition of the three preceding chapters. Story of Dinah and of the sale of Joseph. God's fourth appearance—in the vision of Jacob while on his way to Egypt. Joseph and Potiphar. Joseph in prison; interpretation of the dream; the sale of the grain. Jacob's blessing and death.
vi. Ch. xl.-xlvi. (= Ex. ii.-iv., xiv.-xx., xxxii.-xxxiv.): From the appearance of Moses to the time when God revealed Himself to him in the cleft of the rock. Fifth appearance of God—to Moses, from the burning bush. The miracles performed by Moses before Pharaoh. God's sixth appearance—on Sinai. Pharaoh's persecution. The value of penitence; Pharaoh is not destroyed, but becomes King of Nineveh. Amalek's pursuit in the desert; Saul and Amalek; Amalek and Sennacherib. The golden calf; Moses' descent from the mountain; his prayer because of Israel's sin. Moses on Sinai; his descent, and the destruction of the golden calf. Seventh appearance of God—to Moses.
vii. Ch. xlvii.-liv. (= Ex. xv.; Num. ii., v., xi.-xiii., xxv., xxvi.; in these chapters the sequence thus far observed is broken): The sin committed at Baal-peor. The courage of Phinehas. The priestly office conferred upon him for life as a recompense. Computation of the time Israel spent in servitude down to the exodus from Egypt. Continuation of the story of Amalek. The passing over to Nebuchadnezzar and Haman. Story of Esther. Holiness of the months and of Israel. Enumeration of the seven miracles: (1) Abraham in the furnace; (2) Jacob's birth; (3) Abraham's attainment of manhood (comp. Sanh. 107b); (4) Jacob sneezes and does not die; (5) the sun and moon remain immovable at the command of Joshua; (6) King Hezekiah becomes ill, but recovers; (7) Daniel in the lion's den. Moses is slandered by Aaron and Miriam. Absalom and hisdeath. God's eighth appearance—in punishment of Miriam.
Customs Mentioned.
The following customs and regulations of the Jews are referred to in the Pirḳe de-Rabbi Eli'ezer: Recitation of Ps. xcii. during the Friday evening services (ch. xix.; comp. Shab. 118a). The blessing "Bore me'ore ha-esh" (Praised be the Creator of the fire) recited during the Habdalah (ch. xx.; comp. Pes. 59a). Contemplation of the finger-nails during this blessing (ch. xx.). After the Habdalah, pouring of the wine upon the table, extinguishing the candle in it, dipping the hands in it, and rubbing the eyes (ch. xx.). The prohibition against women doing fancy-work on the day of the New Moon (ch. xlv.). The blessing of "ṭal" on the first day of the Passover (xxxii.). The sounding of the shofar after the morning services in all the synagogues on the New Moon of the month of Elul (ch. xlvi.). The regulation that during the recitation of the "Kol Nidre" on the Day of Atonement two prominent members of the community shall stand beside the cantor (xliv.), and that on Thursday all worshipers must stand while reciting prayers (ch. xlvi.). The addition of Deut. xi. 20 to the daily reading of the "Shema'" (ch. xxiii.). The banquet after the circumcision (ch. xxix.; comp. Midr. Teh., ed. Buber, p. 234b). The chair of Elijah during the circumcision (ch. xxix.). The covering of the prepuce with earth (ch. xxix.). The performance of the marriage ceremony under a canopy (ch. xii.). The standing of the ḥazzan beside the bridal couple (ch. xli.). The pronouncing of the blessing upon the bride by the ḥazzan (ch. xii.). The regulations providing that no woman may go out with uncovered head (ch. xiv.; comp. Ket. 72a); that the groom may not go out alone on the bridal night (ch. xvi.; comp. Ber. 54b); that mourners must be comforted in the chapel (ch. xvii.); that the dead may be buried only in "takrikin" (ch. xxxiii.; comp. M. Ḳ. 27a, b); that a person sneezing shall say, "I trust in Thy help, O Lord," while any one hearing him shall say, "Your health!" (ch. lii.)—sickness having been unknown before the time of the patriarch Jacob, whose soul escaped through his nose when he sneezed.
The following chapters close with benedictions from the "Shemoneh 'Esreh": ch. xxvii.: "Praised be Thou, O Lord, the shield of Abraham"; ch. xxxi.: "Praised be Thou, O Lord, who revivest the dead"; ch. xxxv.: "Praised be Thou, O Lord, Holy God"; ch. xl.: "Praised be Thou, O Lord, who dost pardon knowingly"; ch. xliii.: "Praised be Thou, O Lord, who demandest penitence." Chapters xvii., xxx., xxxi., xlvi., li., lii., liv. also remind one of the "'Amidah."
The Teḳufot.
The author dwells longest on the description of the second day of
Creation, in which the "Ma'aseh Merkabah" (Ezek. i.) is described in
various forms, and although this passage recalls Donolo and the Alphabet
of R. Akiba, it is evidently much older, since it does not mention the
"Hekalot." This description is connected with that of the creation of
the seven planets and the twelve signs of the zodiac, the reference to
the "maḥzors" and the "teḳufot," and the discussion of the
intercalation. In the series of years (3, 6, 8, 11, 14, 17, 19 in the
cycle of 19) in which the intercalation takes place the author
substitutes the fifth year for the sixth. His cycle of the moon,
furthermore, covers twenty-one years, at the end of which period the
moon again occupies the same position in the week as at the beginning,
but this can happen only once in 689,472 years, according to the common
computation.
On the connection of the Pirḳe de-Rabbi Eli'ezer with the Baraita of
Samuel, see Sachs in "Monatsschrift" i. 277. Manuscripts of the Pirḳe
are found at Parma (No. 541), in the Vatican (No. 303; dated 1509), and
in the Halberstam library. The following editions are known:
Constantinople, 1518; Venice, 1548; Sabbionetta, 1568; Amsterdam, 1712;
Wilna, 1837; Lemberg, 1864. A commentary upon it, by David Luria, is
included in the Wilna edition, and another, by Abraham Broydé, in the
Lemberg edition.
Bibliography:
Zunz, G. V. pp. 283 et seq.;
Jost, Gesch. des Judenthums und Seiner Sekten, p. 35, note 2, Leipsic, 1858;
Senior Sachs, in Kerem Ḥemed, viii. 34;
Ueber das Gegenseitige Verhältniss, etc., in Monatsschrift, i. 277;
Teḥiyah, Berlin, 1850, p. 14, note 5; p. 20, note 2;
H. Kahana, in Ha-Maggid, viii. 6;
S. Friedmann, in Rahmer's Jüd. Lit.-Blatt. viii. 30-31, 34, 37;
M. Steinschneider, in Ha-Yonah, i. 17, Berlin, 1851;
R. Kirchheim, in Introductio in Librum Talmudicum de Samaritanis, p. 25. Frankfort-on-the-Main, 1851;
"Mentor's take the person under their wing to show them the ropes in the organization. What this means is mentor's share valuable information with their mentee and also recommend training and any other additional tools the mentor feels would be helpful to the mentee. Mentors are not limited to managers mentoring their employees, it can also be done with employee to employee to learn something specialized that another person in the organization would like to learn"
Mentors do share valuable information on many levels, which include the emotive level which is a springboard,I believe, to opening greater portals of the mind to be receptive to other information by virtue of bonding with the present mentor.To learn specialty information is greatly facilitated when the emotive level is engaged here also. Mentoring can occur also by employee to employee by "fortuitous accident",although I believe there are no such type accident occurrences but by what used to be termed synchronous occurrences. Acausal psychic states , far fetched as may sound, as described below are ensconced in the process of mentoring on other levels enabling transfer of information of value.
. Research by JB Rhine also indicate this level of experience enhancing receptivity and this level is enhanced by the mentoring process (my own thinking).
Reference
Nachman, Ginette,M.D., PhD. (2009). Clinical implications of synchronicity and related phenomena. Psychiatric Annals, 39(5), 297-299,302-308. Retrieved from http://search.proquest.com/docview/217032775?accountid=35812
In addition to believing that synchronicities represented a connection between an inner psychic state with one or more external events, Jung also believed that synchronicities were not bound by the constraints of space or time, that they were emotionally meaningful, that they occurred in a setting of activated archetypes, that they promoted individuation, and that they were "acausal" in nature.
A Selected Bibliography of Materials in English
I. By Simon Wiesenthal
Anti-Jewish Agitation in Poland: A Documentary Report. Bonn: R. Vogel, 1969.
Every Day Remembrance Day: A Chronicle of Jewish Martyrdom. New York: Henry Holt, 1987.
Justice Not Vengeance. New York: Grove-Weidenfeld, 1989.
"Justice: Why I Hunt Nazis." Jewish Observer and Middle East Review 21, no. 12 (March 24, 1972): 16.
"Latvian War Criminals in USA." Jewish Currents 20, no. 7 (July/August 1966): 4-8. Also in 20, no. 10 (November 1966): 24.
"Mauthausen: Steps beyond the Grave." In Hunter and Hunted: Human History of the Holocaust. comp. Gerd Korman, 286-295. New York: Viking Press, 1973.
Max and Helen: A Remarkable True Love Story. New York: William Morrow, 1982.
The Murderers Among Us. New York: McGraw-Hill, 1967.
"Nazi Criminals in Arab States." Israel Horizons 15, no.7 (September 1967): 10-12.
Sails of Hope: The Secret Mission of Christopher Columbus. New York: Macmillan, 1973.
The Sunflower: On the Possibilities and Limits of Forgiveness. With a Symposium, edited by Harry James Cargas and Bonny V. Fetterman. Rev. and expanded paperback ed. New York: Schocken Books, 1998.
"There Are Still Murderers Among Us." National Jewish Monthly 82, no. 2 (October 1967): 8-9.
II. About Simon WiesenthalSee “About Simon Wiesenthal” at: www.museumoftolerance.com/simonwiesenthal
Ashman, Chuck, and Robert Wagman. The Nazi Hunters: Behind the Worldwide Search for Nazi War Criminals. New York: Pharon Books, 1988.
Aspler, T. "Simon Wiesenthal - the Hunter." Jewish Digest 17, no. 11 (August 1972): 75-77.
Barad, Rhonda. "The Man Who Would Not Let the World Forget." Amit Women 58, no. 4 (March/April 1986): 34-35, 37.
Simon Wiesenthal Center-Museum of Tolerance Library & Archives 50. The Holocaust, 1933 – 1945 Educational Resources Kit
Berkley, George. Vienna and Its Jews: The Tragedy of Success 1880s-1980s. Cambridge, MA: Abt Books, 1988.
Bligh, David Ben-Mordechay. "They Hunt Nazis." Congress Weekly 24, no. 17 (May 13, 1957): 11-12.
Butts, William. "Simon Wiesenthal: A Conversation." Midstream 35, no. 3 (April 1989): 22-25.
Forsyth, Frederick. The Odessa File. New York: Viking Press, 1972.
Hoelzel, Alfred. "Forgiveness in the Holocaust." Midstream 24, no. 8 (October 1978): 65-70.
Italia, Robert. Courageous Crime-Fighters. Minneapolis: Oliver Press, 1995.
*Jeffrey, Laura. Simon Wiesenthal: Tracking Down Nazi Criminals. Springfield, NJ: Enslow, 1997.
Levy, Alan. The Wiesenthal File. London: Constable, 1993.
*Noble, Iris. Nazi Hunter: Simon Wiesenthal. New York: J. Messner, 1979.
Pick, Hella. Simon Wiesenthal: A Life in Search of Justice. Boston : Northeastern University Press, 1996.
Rosenbaum, Alan S. Prosecuting Nazi War Criminals. Boulder, CO: Westview Press, 1993.
Salomon, N. "Tracking Nazi War Criminals: A Conversation with Simon Wiesenthal." Midstream 13, no. 9 (November 1967): 19-27.
Stein, Richard A. Documents against Words: Simon Wiesenthal's Conflict with the World Jewish Congress. Rotterdam: STIBA, 1992.
* Written for young adult readers.
III. Simon Wiesenthal VideographyVideorecording: Art of Remembrance: Simon Wiesenthal. New York, NY: River Lights Pictures, 1995.
Videorecording: Max and Helen. CA: Turner Home Entertainment, 1990.
Videorecording: Murderers Among Us: The Simon Wiesenthal Story. Culver City, CA: Zenger Video, 1993.
http://www.museumoftolerance.com/site/c.tmL6KfNVLtH/b.6745499/k.CFBF/Quotes.htm
QuotesMore Sharing ServicesShare Share on facebookShare on twitterShare on emailShare on print
Discovering witnesses is just as important as catching criminals.
(Quoted in the introduction to The Sunflower)
The schools would fail through their silence, the Church through its forgiveness, and the home through the denial and silence of the parents. The new generation has to hear what the older generation refuses to tell it.
(Quoted in the introduction to The Sunflower)
The only value of nearly five decades of my work is a warning to the murderers of tomorrow, that they will never rest.
(Quoted in an interview in The Jerusalem Post International Edition, February 5, 1994)
For your benefit, learn from our tragedy. It is not a written law that the next victims must be Jews. It can also be other people. We saw it begin in Germany with Jews, but people from more than twenty other nations were also murdered. When I started this work, I said to myself, 'I will look for the murderers of all the victims, not only the Jewish victims. I will fight for justice.'
(Quoted in an interview in Penthouse Magazine, 1983)
The history of man is the history of crimes, and history can repeat. So information is a defense. Through this we can build, we must build, a defense against repetition.
(Baltimore Jewish Times, February 24, 1989)
Justice for crimes against humanity must have no limitations.
(from Vienna Documentation Center)
We need partners. We cannot fight against the neo-Nazis alone. We need friends. We can win them by telling them their history, by talking about the others, the millions of people other than the Jews, that the Nazis killed. The Holocaust began with the Jewish. But it did not end with the Jews.
(from an interview in the Baltimore Jewish Times, April 3, 1981)
There is no denying that Hitler and Stalin are alive today...they are waiting for us to forget, because this is what makes possible the resurrection of these two monsters.
(from a meeting with President Jimmy Carter reported in The Washington Post, August 6, 1980)
From Justice not Vengeance (London : Weidenfeld and Nicolson, 1989):
Survival is a privilege which entails obligations. I am forever asking myself what I can do for those who have not survived. The answer I have found for myself (and which need not necessarily be the answer for every survivor) is: I want to be their mouthpiece, I want to keep their memory alive, to make sure the dead live on in that memory. (p. 351)
I don't think there is any other solution than constantly coming to terms with the past, and learning from it. There is no point in minimizing guilt in order to make it easier for sons and daughters to bear the failure of their fathers and grandfathers, their mothers and grandmothers. (p. 357-8)
Hatred can be nurtured anywhere, idealism can be perverted into sadism anywhere. If hatred and sadism combine with modern technology the inferno could erupt anew anywhere. (p. 358)
The combination of hatred and technology is the greatest danger threatening mankind. (p. 358)
Violence is like a weed--it does not die even in the greatest drought. (p. 359)
QuotesMore Sharing ServicesShare Share on facebookShare on twitterShare on emailShare on print
Discovering witnesses is just as important as catching criminals.
(Quoted in the introduction to The Sunflower)
The schools would fail through their silence, the Church through its forgiveness, and the home through the denial and silence of the parents. The new generation has to hear what the older generation refuses to tell it.
(Quoted in the introduction to The Sunflower)
The only value of nearly five decades of my work is a warning to the murderers of tomorrow, that they will never rest.
(Quoted in an interview in The Jerusalem Post International Edition, February 5, 1994)
For your benefit, learn from our tragedy. It is not a written law that the next victims must be Jews. It can also be other people. We saw it begin in Germany with Jews, but people from more than twenty other nations were also murdered. When I started this work, I said to myself, 'I will look for the murderers of all the victims, not only the Jewish victims. I will fight for justice.'
(Quoted in an interview in Penthouse Magazine, 1983)
The history of man is the history of crimes, and history can repeat. So information is a defense. Through this we can build, we must build, a defense against repetition.
(Baltimore Jewish Times, February 24, 1989)
Justice for crimes against humanity must have no limitations.
(from Vienna Documentation Center)
We need partners. We cannot fight against the neo-Nazis alone. We need friends. We can win them by telling them their history, by talking about the others, the millions of people other than the Jews, that the Nazis killed. The Holocaust began with the Jewish. But it did not end with the Jews.
(from an interview in the Baltimore Jewish Times, April 3, 1981)
There is no denying that Hitler and Stalin are alive today...they are waiting for us to forget, because this is what makes possible the resurrection of these two monsters.
(from a meeting with President Jimmy Carter reported in The Washington Post, August 6, 1980)
From Justice not Vengeance (London : Weidenfeld and Nicolson, 1989):
Survival is a privilege which entails obligations. I am forever asking myself what I can do for those who have not survived. The answer I have found for myself (and which need not necessarily be the answer for every survivor) is: I want to be their mouthpiece, I want to keep their memory alive, to make sure the dead live on in that memory. (p. 351)
I don't think there is any other solution than constantly coming to terms with the past, and learning from it. There is no point in minimizing guilt in order to make it easier for sons and daughters to bear the failure of their fathers and grandfathers, their mothers and grandmothers. (p. 357-8)
Hatred can be nurtured anywhere, idealism can be perverted into sadism anywhere. If hatred and sadism combine with modern technology the inferno could erupt anew anywhere. (p. 358)
The combination of hatred and technology is the greatest danger threatening mankind. (p. 358)
Violence is like a weed--it does not die even in the greatest drought. (p. 359)
http://www.museumoftolerance.com/site/c.tmL6KfNVLtH/b.6745485/k.60EF/About_Simon_Wiesenthal.htm Simon Wiesenthal 1908-2005 At the end of World War II, thousands of Nazis who participated in the systematic murder of some 6,000,000 Jews and millions of Gypsies, Poles and other "inferior" peoples, slipped through the Allied net and escaped to countries around the globe, where many still live in freedom. Simon Wiesenthal, a survivor of the Nazi death camps, dedicated his life to documenting the crimes of the Holocaust and to hunting down the perpetrators still at large. "When history looks back," Wiesenthal explained, "I want people to know the Nazis weren’t able to kill millions of people and get away with it." His work stands as a reminder and a warning for future generations. As founder and head of the Jewish Documentation Center in Vienna, the freelance Nazi hunter, usually with the cooperation of the Israeli, Austrian, former West German and other governments, ferreted out nearly 1,100 Nazi war criminals, including Adolf Eichmann, the administrator of the slaughter of the Jews; Franz Murer, "The Butcher of Wilno," and Erich Rajakowitsch, in charge of the "death transports" in Holland. Accounts of his grim sleuthing are detailed in his memoirs, The Murderers Among Us (1967). His other books include, Sails of Hope (1973), Sunflower (1970), Max and Helen" (1982), Krystyna (1987), Every Day Remembrance Day (1987), and Justice Not Vengeance (1989). In 1989, a film based on Mr. Wiesenthal’s life entitled, Murderers Among Us: The Simon Wiesenthal Story was produced by Home Box Office and starred Academy Award-winning actor Ben Kingsley as Simon Wiesenthal. Simon Wiesenthal was born on December 31, 1908 in Buczacz, in what is now the Lvov Oblast section of the Ukraine. When Wiesenthal's father was killed in World War I, Mrs. Wiesenthal took her family and fled to Vienna for a brief period, returning to Buczacz when she remarried. The young Wiesenthal graduated from the Gymnasium in 1928 and applied for admission to the Polytechnic Institute in Lvov. Turned away because of quota restrictions on Jewish students, he went instead to the Technical University of Prague, from which he received his degree in architectural engineering in 1932. In 1936, Simon married Cyla Mueller and worked in an architectural office in Lvov. Their life together was happy until 1939 when Germany and Russia signed their "non-aggression" pact and agreed to partition Poland between them; the Russian army soon occupied Lvov, and shortly afterward began the Red purge of Jewish merchants, factory owners and other professionals. In the purge of "bourgeois" elements that followed the Soviet occupation of Lvov Oblast at the beginning of World War II, Wiesenthal's stepfather was arrested by the NKVD (People's Commissariat of Internal Affairs - Soviet Secret Police) and eventually died in prison, his stepbrother was shot, and Wiesenthal himself, forced to close his business, became a mechanic in a bedspring factory. Later he saved himself, his wife, and his mother from deportation to Siberia by bribing an NKVD commissar. When the Germans displaced the Russians in 1941, a former employee of his, then serving the collaborationist Ukrainian Auxiliary police, helped him to escape execution by the Nazis. But he did not escape incarceration. Following initial detention in the Janowska concentration camp just outside Lvov, he and his wife were assigned to the forced labor camp serving the Ostbahn Works, the repair shop for Lvov's Eastern Railroad. Early in 1942, the Nazi hierarchy formally decided on the "Final Solution" to the "Jewish problem" -- annihilation. Throughout occupied Europe a terrifying genocide machine was put into operation. In August 1942, Wiesenthal's mother was sent to the Belzec death camp. By September, most of his and his wife's relatives were dead; a total of eighty-nine members of both families perished. Because his wife's blonde hair gave her a chance of passing as an "Aryan," Wiesenthal made a deal with the Polish underground. In return for detailed charts of railroad junction points made by him for use by saboteurs, his wife was provided with false papers identifying her as "Irene Kowalska," a Pole, and spirited out of the camp in the autumn of 1942. She lived in Warsaw for two years and then worked in the Rhineland as a forced laborer, without her true identity ever being discovered. With the help of the deputy director, Wiesenthal himself escaped the Ostbahn camp in October 1943, just before the Germans began liquidating all the inmates. In June 1944, he was recaptured and sent back to Janowska where he would almost certainly have been killed had the German eastern front not collapsed under the advancing Red Army. Knowing they would be sent into combat if they had no prisoners to justify their rear-echelon assignment, the SS guards at Janowska decided to keep the few remaining inmates alive. With 34 prisoners out of an original 149,000, the 200 guards joined the general retreat westward, picking up the entire population of the village of Chelmiec along the way to adjust the prisoner-guard ratio. Very few of the prisoners survived the westward trek through Plaszow, Gross-Rosen and Buchenwald, which ended at Mauthausen in upper Austria. Weighing less than 100 pounds and lying helplessly in a barracks where the stench was so strong that even hardboiled SS guards would not enter, Wiesenthal was barely alive when Mauthausen was liberated by the 11th Armored Division of the Third U.S. Army on May 5, 1945. As soon as his health was sufficiently restored, Wiesenthal began gathering and preparing evidence on Nazi atrocities for the War Crimes Section of the United States Army. After the war, he also worked for the Army's Office of Strategic Services and Counter-Intelligence Corps and headed the Jewish Central Committee of the United States Zone of Austria, a relief and welfare organization. Late in 1945, he and his wife, each of whom had believed the other to be dead, were reunited, and in 1946, their daughter Pauline was born. The evidence supplied by Wiesenthal was utilized in the American zone war crime trials. When his association with the United States Army ended in 1947, Wiesenthal and thirty volunteers opened the Jewish Historical Documentation Center in Linz, Austria, for the purpose of assembling evidence for future trials. But, as the Cold War between the United States and the Soviet Union intensified, both sides lost interest in prosecuting Germans, and Wiesenthal's volunteers, succumbing to frustration, drifted away to more ordinary pursuits. In 1954, the office in Linz was closed and its files were given to the Yad Vashem Archives in Israel, except for one - the dossier on Adolf Eichmann, the inconspicuous technocrat who, as chief of the Gestapo's Jewish Department, had supervised the implementation of the "Final Solution." While continuing his salaried relief and welfare work, including the running of an occupational training school for Hungarian and other Iron Curtain refugees, Wiesenthal never relaxed in his pursuit of the elusive Eichmann who had disappeared at the time of Germany's defeat in World War II. In 1953, Wiesenthal received information that Eichmann was in Argentina from people who had spoken to him there. He passed this information on to Israel through the Israeli embassy in Vienna and in 1954 also informed Nahum Goldmann, but the FBI had received information that Eichmann was in Damascus, Syria. It was not until 1959 that Israel was informed by Germany that Eichmann was in Buenos Aires living under the alias of Ricardo Klement. He was captured there by Israeli agents and brought to Israel for trial. Eichmann was found guilty of mass murder and executed on May 31, 1961. Encouraged by the capture of Eichmann, Wiesenthal reopened the Jewish Documentation Center, this time in Vienna, and concentrated exclusively on the hunting of war criminals. One of his high priority cases was Karl Silberbauer, the Gestapo officer who arrested Anne Frank, the fourteen year-old German-Jewish girl who was murdered by the Nazis after hiding in an Amsterdam attic for two years. Dutch neo-Nazi propagandists were fairly successful in their attempts to discredit the authenticity of Anne Frank's famous diary until Wiesenthal located Silberbauer, then a police inspector in Austria, in 1963. "Yes," Silberbauer confessed, when confronted, "I arrested Anne Frank." In October 1966, sixteen SS officers, nine of them found by Wiesenthal, went on trial in Stuttgart, West Germany, for participation in the extermination of Jews in Lvov. High on Wiesenthal's most-wanted list was Franz Stangl, the commandant of the Treblinka and Sobibor concentration camps in Poland. After three years of patient undercover work by Wiesenthal, Stangl was located in Brazil and remanded to West Germany for imprisonment in 1967. He was sentenced to life imprisonment and died in prison. Wiesenthal's book of memoirs, The Murderers Among Us, was published in 1967. During a visit to the United States to promote the book, Wiesenthal announced that he had found Mrs. Hermine Ryan, nee Braunsteiner, a housewife living in Queens, New York. According to the dossier, Mrs. Ryan had supervised the killings of several hundred children at Majdanek. She was extradited to Germany for trial as a war criminal in 1973 and received life imprisonment. The Jewish Documentation Center in Vienna was a nondescript, sparsely furnished three-room office with a staff of four, including Wiesenthal. Contrary to belief, Wiesenthal did not usually track down the Nazi fugitives himself. His chief task was gathering and analyzing information. In that work he was aided by a vast, informal, international network of friends, colleagues, and sympathizers, including German World War II veterans, appalled by the horrors they witnessed. He even received tips from former Nazis with grudges against other former Nazis. A special branch of his Vienna office documented the activities of right-wing groups, neo-Nazis and similar organizations. Painstakingly, Wiesenthal culled every pertinent document and record he got and listened to the many personal accounts told him by individual survivors. With an architect's structural acumen, a Talmudist's thoroughness, and a brilliant talent for investigative thinking, he pieced together the most obscure, incomplete, and apparently irrelevant and unconnected data to build cases solid enough to stand up in a court of law. The dossiers were then presented to the appropriate authorities. When, as often happens, they failed to take action, whether from indifference, pro-Nazi sentiment, or some other consideration, Wiesenthal went to the press and other media, for experience taught him that publicity and an outraged public opinion are powerful weapons. The work yet to be done was enormous. Germany’s war criminal files contained more than 90,000 names, most of them of people who have never been tried. Thousands of former Nazis, not named in any files, are also known to be at large, often in positions of prominence, throughout Germany. Aside from the cases themselves, there is the tremendous task of persuading authorities and the public that the Nazi Holocaust was massive and pervasive. In the final paragraph of his memoirs, he quotes what an SS corporal told him in 1944: "You would tell the truth [about the death camps] to the people in America. That's right. And you know what would happen, Wiesenthal? They wouldn't believe you. They’d say you were mad. Might even put you into an asylum. How can anyone believe this terrible business - unless he has lived through it?" Among Mr. Wiesenthal's many honors include an Honorary Knighthood of the British Empire from Queen Elizabeth II of Great Britain, the Presidential Medal of Freedom from President Clinton, decorations from the Austrian and French resistance movements, the Dutch Freedom Medal, the Luxembourg Freedom Medal, the United Nations League for the Help of Refugees Award, the U.S. Congressional Gold Medal presented to him by President Jimmy Carter in 1980, and the French Legion of Honor which he received in 1986. Wiesenthal was a consultant for the motion picture thriller, The Odessa File(Paramount, 1974). The Boys from Brazil (Twentieth Century Fox, 1978), a major motion picture based on Ira Levin's book of the same name, starring Sir Laurence Olivier as Herr Lieberman, a character styled after Wiesenthal. In November 1977, the Simon Wiesenthal Center was founded. Today, together with its world renowned Museum of Tolerance in Los Angeles and the New York Tolerancenter, it is an international center for Holocaust remembrance, the defense of human rights and the Jewish people. With offices throughout the world, the Wiesenthal Center carries on the continuing fight against bigotry and antisemitism and pursues an active agenda of related contemporary issues. "I have received many honors in my lifetime," said Mr. Wiesenthal. "When I die, these honors will die with me. But the Simon Wiesenthal Center will live on as my legacy." In 1981, the Wiesenthal Center produced the Academy AwardTM-winning documentary, Genocide, narrated by Elizabeth Taylor and the late Orson Welles, and introduced by Simon Wiesenthal. Wiesenthal lived in a modest apartment in Vienna and spent his evenings answering letters, studying books and files, and working on his stamp collection. He lived there with his wife Cyla until her death on November 10, 2003. Simon Wiesenthal received numerous anonymous threats and insulting letters. In June 1982, a bomb exploded at the front door of his house causing a great deal of damage. Fortunately, no one was hurt. After that, his house and office were guarded by an armed policeman. One German and several Austrian neo-Nazis were arrested for the bombing. The German, who was found to be the main perpetrator, was sentenced to five years in prison. Wiesenthal was often asked to explain his motives for becoming a Nazi hunter. According to Clyde Farnsworth in the New York Times Magazine (February 2, 1964), Wiesenthal once spent the Sabbath at the home of a former Mauthausen inmate, now a well-to-do jewelry manufacturer. After dinner his host said, "Simon, if you had gone back to building houses, you'd be a millionaire. Why didn't you?" "You're a religious man," replied Wiesenthal. "You believe in God and life after death. I also believe. When we come to the other world and meet the millions of Jews who died in the camps and they ask us, ‘What have you done?,’ there will be many answers. You will say, ‘I became a jeweler,’ Another will say, ‘I have smuggled coffee and American cigarettes,’ Another will say, ‘I built houses,’ But I will say, ‘I did not forget you’." On September 20, 2005, Simon Wiesenthal died peacefully in his sleep at his home. After a service at Vienna’s Central Cemetery attended by Austrian Prime Minister Wolfgang Schuessel, government officials, diplomats and leaders of religious communities, he was taken to Israel and laid to rest in Herzliya. In his eulogy, Rabbi Marvin Hier, founder and dean of the Simon Wiesenthal Center said, "As you go to your eternal repose, I am sure there is a great stirring in heaven as the soul of the millions murdered during the Nazi Holocaust get ready to welcome Simon Wiesenthal, the man who stood up for their honor and never let the world forget them."
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is also polemical and probably directed against Pauline Christianity.
He holds that in the numerical value of the four letters of this word is
indicated that the Israelites did not go into exile until after they
had denied the one God (א), the ten commandments (
), the law of circumcision, given to the twentieth generation after Adam (
), and the five (
) books of the Torah (Lam. R. i. 1).
