Posts
Friday, May 11, 2012
Ethics of the Fathers: Chapter Four
Ethics of the Fathers: Chapter Four
1. Ben Zoma would say: Who is wise? One who learns from every man. As is stated (Psalms 119:99): "From all my teachers I have grown wise, for Your testimonials are my meditation."
Who is strong? One who overpowers his inclinations. As is stated (Proverbs 16:32), "Better one who is slow to anger than one with might, one who rules his spirit than the captor of a city."
Who is rich? One who is satisfied with his lot. As is stated (Psalms 128:2): "If you eat of toil of your hands, fortunate are you, and good is to you"; "fortunate are you" in this world, "and good is to you" in the World to Come.
Who is honorable? One who honors his fellows. As is stated (I Samuel 2:30): "For to those who honor me, I accord honor; those who scorn me shall be demeaned."
2. Ben Azzai would say: Run to pursue a minor mitzvah, and flee from a transgression. For a mitzvah brings another mitzvah, and a transgression brings another transgression. For the reward of a mitzvah is a mitzvah, and the reward of transgression is transgression.
3. He would also say: Do not scorn any man, and do not discount any thing. For there is no man who has not his hour, and no thing that has not its place.
4. Rabbi Levitas of Yavneh would say: Be very, very humble, for the hope of mortal man is worms.
Rabbi Yochanan the son of Berokah would say: Whoever desecrates the Divine Name covertly, is punished in public. Regarding the desecration of the Name, the malicious and the merely negligent are one and the same.
5. Rabbi Ishmael the son of Rabbi Yossei would say: One who learns Torah in order to teach, is given the opportunity to learn and teach. One who learns in order to do, is given the opportunity to learn, teach, observe and do.
Rabbi Tzaddok would say: Do not separate yourself from the community. Do not act as a counselor-at-law (when serving as a judge). Do not make the Torah a crown to magnify yourself with, or a spade with which to dig. So would Hillel say: one who make personal use of the crown of Torah shall perish. Hence, one who benefits himself from the words of Torah, removes his life from the world.
6. Rabbi Yossei would say: Whoever honors the Torah, is himself honored by the people; whoever degrades the Torah, is himself degraded by the people.
7. His son, Rabbi Ishmael would say: One who refrains from serving as a judge avoids hatred, thievery and false oaths. One who frivolously hands down rulings is a fool, wicked and arrogant.
8. He would also say: Do not judge on your own, for there is none qualified to judge alone, only the One. And do not say, "You must accept my view," for this is their [the majority's] right, not yours.
9. Rabbi Jonathan would say: Whoever fulfills the Torah in poverty, will ultimately fulfill it in wealth; and whoever neglects the Torah in wealth, will ultimately neglect it in poverty.
10. Rabbi Meir would say: Engage minimally in business, and occupy yourself with Torah. Be humble before every man. If you neglect the Torah, there will be many more causes for neglect before you; if you toil much in Torah, there is much reward to give to you.
11. Rabbi Eliezer the son of Yaakov would say: He who fulfills one mitzvah, acquires for himself one angel-advocate; he who commits one transgression, acquires against himself one angel-accuser. Repentance and good deeds are as a shield against retribution.
Rabbi Yochanan the Sandal-Maker would say: Every gathering that is for the sake of Heaven, will endure; that is not for the sake of Heaven, will not endure.
12. Rabbi Eliezer the son of Shamua would say: The dignity of your student should be as precious to you as your own; the dignity of your colleague, as your awe of your master; and your awe of your master as your awe of Heaven.
13. Rabbi Judah would say: Be careful with your studies, for an error of learning is tantamount to a willful transgression.
Rabbi Shimon would say: There are three crowns--the crown of Torah, the crown of priesthood and the crown of sovereignty--but the crown of good name surmounts them all.
14. Rabbi Nehora'i would say: Exile yourself to a place of Torah; do not say that it will come after you, that your colleagues will help you retain it. Rely not on your own understanding.
15. Rabbi Yannai would say: We have no comprehension of the tranquility of the wicked, nor of the suffering of the righteous.
Rabbi Matya the son of Charash would say: Be first to greet every man. Be a tail to lions, rather than a head to foxes.
16. Rabbi Yaakov would say: This world is comparable to the antechamber before the World to Come. Prepare yourself in the antechamber, so that you may enter the banquet hall.
17. He would also say: A single moment of repentance and good deeds in this world is greater than all of the World to Come. And a single moment of bliss in the World to Come is greater than all of the present world.
18. Rabbi Shimon the son of Elazar would say: Do not appease your friend at the height of his anger; do not comfort him while his dead still lies before him; do not ask him about his vow the moment he makes it; and do not endeavor to see him at the time of his degradation.
19. Samuel the Small would say: "When your enemy falls, do not rejoice; when he stumbles, let your heart not be gladdened. Lest G-d see, and it will displeasing in His eyes, and He will turn His wrath from him [to you]" (Proverbs 24:17-18).
20. Elisha the son of Avuyah would say: One who learns Torah in his childhood, what is this comparable to? To ink inscribed on fresh paper. One who learns Torah in his old age, what is this comparable to? To ink inscribed on erased paper.
Rabbi Yossei the son of Judah of Kfar HaBavli would say: One who learns Torah from youngsters, whom is he comparable to? To one who eats unripe grapes and drinks [unfermented] wine from the press. One who learns Torah from the old, whom is he comparable to? To one who eats ripened grapes and drinks aged wine.
Said Rabbi Meir: Look not at the vessel, but at what it contains. There are new vessels that are filled with old wine, and old vessels that do not even contain new wine.
21. Rabbi Elazar HaKapor would say: Envy, lust and honor drive a man from the world.
22. He would also say: Those who are born will die, and the dead will live. The living will be judged, to learn, to teach and to comprehend that He is G-d, He is the former, He is the creator, He is the comprehender, He is the judge, He is the witness, He is the plaintiff, and He will judge. Blessed is He, for before Him there is no wrong, no forgetting, no favoritism, and no taking of bribes; know, that everything is according to the reckoning. Let not your heart convince you that the grave is your escape; for against your will you are formed, against your will you are born, against your will you live, against your will you die, and against your will you are destined to give a judgement and accounting before the king, king of all kings, the Holy One, blessed be He.
Thursday, May 10, 2012
The text of Aratus poem Phainomena
http://archive.org/details/phainomenaorhea00aratgoog
THE RIGHT HONOURABLK WILLIAM EWART GLADSTONE, M.P. WHO, AMID THE MO.^T ARDUOUS PUBLIC LABOURS, HAS NEVER CEASED TO FIND REFRESHMENT IX THE STUDY OF ARCHAIC TIMF^. PREFACE. In the present work I place before the reader in an English form, the famoufi Poem of Aratos which has supplied our modem world with the now familiar ancient constellations. The Phainomena was one of the most popular productions of antiquity, and its theme is replete with a many-sided interest—astronomical, historical, mythological, and psychological. On Hellenic astronomy generally I have touched only slightly, for reasons mentioned in the foUowing pages ; and the work purports far more to indicate than to exhaust the numerous lines of thought and branches of investigation which are connected with stellar research generally and with the Phainomena in particular. The statements of Aratos are frequently very incorrectly quoted, and it seemed desirable, in the first place, to place them plainly on record, and to accompany them with a short Introduction and some brief illustrative notes.
One of the chief points of interest in the enquiry is the connexion, ever becoming clearer, between Hellenic and Euphratean astronomy, a subject necessarily almost entirely unknown to earlier writers. This work is also in strict continuation of my former studies on The Sun {The Great Vionysiak Myth), The Moon ( The Unicom, and The Myth of Kirke\ and The Stars [The Law of Kosmic Order, and Eridanus: River and Constellation), The same system, mythological and general, which I have supported and illustrated in former monographs reappears in these pages. It does not pretend a to resolve all archaic stories into accounts of natural plienomena ; but it fully recognizes the immense influence which natural phenoinena, and anthropomorphic and other analogies drawn from the animal kingdom, exercised upon the mind of early man.
Aratos, upon whom the composition of the Diosemeia, and the versification of the Phainomena of the astronomer Eudoxos, who lived cir. B.C. 403-350, have conferred immortality,^ was a native of Soloi, in Kilikia; and therefore, as has frequently been noticed, a fellow-coimtryinan of S. Paul, who shows evident familiarity with his principal poem. This work was undertaken at the request of Antigonos Gonatas, King of Makedonia, whose reign extended from B.C. 277 to 239, and at whose court Aratos lived and died. The composition of the Phainomena is generally placed cir. B.C. 270, and few works have been more popular. Numbers of commentators, at the head of whom stands Hipparchos, have exercised their learning and ingenuity upon it; whilst Cicero * and Grerman-icus ^ turned it into Latin verse. With the former it was evidently an especial favourite, and he remarks : ' Constat inter doctos hominem ignarum astrologiae^ Aratum, omatissimis atque optimis versibus de coelo stellisque dixisse.' * That Aratos was personally innocent of any scientific astronomical knowledge all the world has always agreed with Cicero ; and it is questionable whether even Eudoxos himself was so very greatly the poet's superior in this respect. But, notwithstanding, the Phainomena is of the highest interest, not only because it is the foundation of all the uranographic maps and lists now used by modem science, but also because it contains most valuable reminiscences of earlier stages sidereal observation and mythologico-religious belief in Western Asia. This phase of the enquiry I do not propose to consider exhaustively here, inasmuch as I have already treated of it elsewhere ; ^ and I now merely place before the English reader a faithful translation of the poem, as distinguished from a loose and inaccurate paraphrase. It is equally be)''ond my present purpose to enter into any detailed account of the rise and progress of early Hellenic astronomy; especially since this field has already been ably explored by Delambre, Sir G. C. Lewis, and others.
Cicero in an interesting passage, states that * Gallus assured us [that the] solid and compact [model] globe was a very ancient invention, and that the first [Hellenic] model had been originally made by Thales of Miletus,' cir. B.C. 636-546, renowned, amongst other things, for having fallen into a well whilst stargazing.*^ ' That afterwards Eudoxus of Cnidus, a disciple of Plato, had traced on its surface the stars that appear in the sky, and that many years subsequently, borrowing from Eudoxus this beautiful design and representation, Aratos had illustrated it in his not by any science of astronomy, but by the ornament of poetic description.'^ Anaximandros of Miletos, B.C. 610-547, the immediate philosophical successor of Thales, according to Diogenes Laertios, * was the first discoverer of the gnomon ; and he placed some in Lakedaimftn on the sun-dials there, and they showed the solstices and the equinoxes. He was the first person, too, who drew a map of the earth and sea, and he also made a globe.' * In statements of this kind by classical writers the introducer or the popularizer is constantly described as the inventor. Thus, in the present instance, Anaximandros was not ^ the first discoverer' of the gnomon ; for, as Herodotos truly says, * the gnomon with the division of the day into twelve parts, was received by the Greeks from the Babylonians.' ^ But the point to be here noticed is, that the Asiatic Hellenes had long been familiar with maps and other representations uranographic ^ and geographic.Thus, Herodotos saw and derided ^ numbers of the ethereal circle; Uelios driving his horses down the west, drawing Hesperos with him; black-robed Night in a two-horsed chariot, the Stars following her; the Pleiad in mid ether; * sword-bearing Orion' (vide p. 88) ; above, Arktos twisting around the pole ; the Full-moon, the month-divider; the Ilvades, the surest sign for sailors ; and, lastly, light-bearing star-chasing Eos (Ion, 1140-68. As to the Hellenic view of thekosmic and stellar dance, vide O, D, At, i. 106 et eeq,).
persons drawing maps of the world'; ^ and states that Aristagoras of Miletos, which city, it shoiild be noticed, was the abode of the sages above mentioned, cir. B.C. 500, produced to Kleomenes of Sparta * a bronze tablet, whereupon the whole circuit of the earth was engraved, with all its seas and rivers.' *^ This tablet was ^pinax, a term meaning (1) a board ; (2) a plate or wooden trencher ; (3) a plate with anything drawn or engraved on it (=a map) ; and (4) the plate etc. on which in later times astrological schemes were erected, so that 17 irepl irivaKa Ii€0o8os means * the art of casting nativities.'
That is to say, the scheme of constellation-figures was already archaic in his time ; and statements such as that Oinopides of Chios, a sage of uncertain date, * discovered' the Zodiac, are about as valuable as an assertion that * Homer' discovered the Great Bear. As to the Zodiac, Pliny gravely informs us that * Signa in eo Cleostratus [who * lived some time between B.C. 548 and 432 '] et prima Arietis ac Sagittarii.'' He might as well have stated that So-and-So put the letters in the alphabet. A far more important assertion, when rightly understood, and one which was literally received by Sir Isaac Newton, is made by Clement of Alexandria, who says, * Hermippus of Berytus [cir. a.d. 100] calls Cheiron the Centaur wise ; about whom, he that wrote 2he Battle of the Titans [probably either Arktinos, cir. B.C. 776, or Eumelos of Korinth, cir. B.C. 760] says, " that he first led the race of mortals to righteousness, by teaching them the solemnity of the oath, and propitiatory sacrifices and the figures of Olympus " ' * (o7(i7/iaT 'OXv/xTTov^). Thus Eudoxos summarized the astronomical observations
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 446-454).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 434-442).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 426-427).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 420-426).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 416-420).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 412-415).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 396-406).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 212-223).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Location 212).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 199-211).
Calm may she glide. A further taJe obtains,— lOO That once she was a denizen of earth, Met mortals face to face, and ne'er disowned Or men or women of the race of old. But though immortal sat amid them all. They used to name her Justice ; she would call 105 The elders to broad street or city-square, Declare men's rights, and see that right was done. As yet they knew not aught of grievous strife. Nor aught of blameful faction, or of din ; But thus they lived. Nor recked of ocean-toil, iio For life ^ not yet did vessels bring afar ; But ploughs and oxen, and the people's queen Justice, right-giver, richly all things gave. This was whilst earth maintained the golden race.'^
Calm may she glide. A further taJe obtains,— lOO That once she was a denizen of earth, Met mortals face to face, and ne'er disowned Or men or women of the race of old. But though immortal sat amid them all. They used to name her Justice ; she would call 105 The elders to broad street or city-square, Declare men's rights, and see that right was done. As yet they knew not aught of grievous strife. Nor aught of blameful faction, or of din ; But thus they lived. Nor recked of ocean-toil, iio For life ^ not yet did vessels bring afar ; But ploughs and oxen, and the people's queen Justice, right-giver, richly all things gave. This was whilst earth maintained the golden race.'^
Justice, hating such a race as these, Soared up to heaven, selecting this abode, Whence yet at night she shows herself to men The Virgin, near the Ploughman seen afar.^ O'er both her shoulders there revolves a star [in the right wing, Fruit-plucking-hetaid called,] * So large in size, and having such a gleam ' As to show forth beneath the Great Beards ttul.* For that is bright, and bright the neighbouring stars ; When you see these you have no need to doubt.*
THE HEAVENLY DISPLAV. All his huge form towards the left of the Twins Inclining, you will find : the TwistcJ-'s head Revolves just opposite. On his left shoulder The sacred Goat ^ which men say offered Zeus its dug ; Zeus' servants * call it the Olenian ^ Goat. She is both large and bright; but they—the Kids — Shine somewhat feebly on the wrist of the hand * The horned ^ Bull fallen near the Driver's * feet Fig, XI.— The CiiAKioTiiBB. Behold. And very like him lie the stars ; TIius is his head distinguished ; other mark Is needless to discern the head, since stars On both sides shape it as they roll along.'
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 153-160).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 117-121).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 81-95).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 81-95).
The text of Aratus poem Phainomena note the article by Dr Riemer Faber
The text of Aratus poemOntario, Canada
THE RIGHT HONOURABLK WILLIAM EWART GLADSTONE, M.P. WHO, AMID THE MO.^T ARDUOUS PUBLIC LABOURS, HAS NEVER CEASED TO FIND REFRESHMENT IX THE STUDY OF ARCHAIC TIMF^. PREFACE. In the present work I place before the reader in an English form, the famoufi Poem of Aratos which has supplied our modem world with the now familiar ancient constellations. The Phainomena was one of the most popular productions of antiquity, and its theme is replete with a many-sided interest—astronomical, historical, mythological, and psychological. On Hellenic astronomy generally I have touched only slightly, for reasons mentioned in the foUowing pages ; and the work purports far more to indicate than to exhaust the numerous lines of thought and branches of investigation which are connected with stellar research generally and with the Phainomena in particular. The statements of Aratos are frequently very incorrectly quoted, and it seemed desirable, in the first place, to place them plainly on record, and to accompany them with a short Introduction and some brief illustrative notes.
One of the chief points of interest in the enquiry is the connexion, ever becoming clearer, between Hellenic and Euphratean astronomy, a subject necessarily almost entirely unknown to earlier writers. This work is also in strict continuation of my former studies on The Sun {The Great Vionysiak Myth), The Moon ( The Unicom, and The Myth of Kirke\ and The Stars [The Law of Kosmic Order, and Eridanus: River and Constellation), The same system, mythological and general, which I have supported and illustrated in former monographs reappears in these pages. It does not pretend a to resolve all archaic stories into accounts of natural plienomena ; but it fully recognizes the immense influence which natural phenoinena, and anthropomorphic and other analogies drawn from the animal kingdom, exercised upon the mind of early man.
Aratos, upon whom the composition of the Diosemeia, and the versification of the Phainomena of the astronomer Eudoxos, who lived cir. B.C. 403-350, have conferred immortality,^ was a native of Soloi, in Kilikia; and therefore, as has frequently been noticed, a fellow-coimtryinan of S. Paul, who shows evident familiarity with his principal poem. This work was undertaken at the request of Antigonos Gonatas, King of Makedonia, whose reign extended from B.C. 277 to 239, and at whose court Aratos lived and died. The composition of the Phainomena is generally placed cir. B.C. 270, and few works have been more popular. Numbers of commentators, at the head of whom stands Hipparchos, have exercised their learning and ingenuity upon it; whilst Cicero * and Grerman-icus ^ turned it into Latin verse. With the former it was evidently an especial favourite, and he remarks : ' Constat inter doctos hominem ignarum astrologiae^ Aratum, omatissimis atque optimis versibus de coelo stellisque dixisse.' * That Aratos was personally innocent of any scientific astronomical knowledge all the world has always agreed with Cicero ; and it is questionable whether even Eudoxos himself was so very greatly the poet's superior in this respect. But, notwithstanding, the Phainomena is of the highest interest, not only because it is the foundation of all the uranographic maps and lists now used by modem science, but also because it contains most valuable reminiscences of earlier stages sidereal observation and mythologico-religious belief in Western Asia. This phase of the enquiry I do not propose to consider exhaustively here, inasmuch as I have already treated of it elsewhere ; ^ and I now merely place before the English reader a faithful translation of the poem, as distinguished from a loose and inaccurate paraphrase. It is equally be)''ond my present purpose to enter into any detailed account of the rise and progress of early Hellenic astronomy; especially since this field has already been ably explored by Delambre, Sir G. C. Lewis, and others.
Cicero in an interesting passage, states that * Gallus assured us [that the] solid and compact [model] globe was a very ancient invention, and that the first [Hellenic] model had been originally made by Thales of Miletus,' cir. B.C. 636-546, renowned, amongst other things, for having fallen into a well whilst stargazing.*^ ' That afterwards Eudoxus of Cnidus, a disciple of Plato, had traced on its surface the stars that appear in the sky, and that many years subsequently, borrowing from Eudoxus this beautiful design and representation, Aratos had illustrated it in his not by any science of astronomy, but by the ornament of poetic description.'^ Anaximandros of Miletos, B.C. 610-547, the immediate philosophical successor of Thales, according to Diogenes Laertios, * was the first discoverer of the gnomon ; and he placed some in Lakedaimftn on the sun-dials there, and they showed the solstices and the equinoxes. He was the first person, too, who drew a map of the earth and sea, and he also made a globe.' * In statements of this kind by classical writers the introducer or the popularizer is constantly described as the inventor. Thus, in the present instance, Anaximandros was not ^ the first discoverer' of the gnomon ; for, as Herodotos truly says, * the gnomon with the division of the day into twelve parts, was received by the Greeks from the Babylonians.' ^ But the point to be here noticed is, that the Asiatic Hellenes had long been familiar with maps and other representations uranographic ^ and geographic.Thus, Herodotos saw and derided ^ numbers of the ethereal circle; Uelios driving his horses down the west, drawing Hesperos with him; black-robed Night in a two-horsed chariot, the Stars following her; the Pleiad in mid ether; * sword-bearing Orion' (vide p. 88) ; above, Arktos twisting around the pole ; the Full-moon, the month-divider; the Ilvades, the surest sign for sailors ; and, lastly, light-bearing star-chasing Eos (Ion, 1140-68. As to the Hellenic view of thekosmic and stellar dance, vide O, D, At, i. 106 et eeq,).
persons drawing maps of the world'; ^ and states that Aristagoras of Miletos, which city, it shoiild be noticed, was the abode of the sages above mentioned, cir. B.C. 500, produced to Kleomenes of Sparta * a bronze tablet, whereupon the whole circuit of the earth was engraved, with all its seas and rivers.' *^ This tablet was ^pinax, a term meaning (1) a board ; (2) a plate or wooden trencher ; (3) a plate with anything drawn or engraved on it (=a map) ; and (4) the plate etc. on which in later times astrological schemes were erected, so that 17 irepl irivaKa Ii€0o8os means * the art of casting nativities.'
That is to say, the scheme of constellation-figures was already archaic in his time ; and statements such as that Oinopides of Chios, a sage of uncertain date, * discovered' the Zodiac, are about as valuable as an assertion that * Homer' discovered the Great Bear. As to the Zodiac, Pliny gravely informs us that * Signa in eo Cleostratus [who * lived some time between B.C. 548 and 432 '] et prima Arietis ac Sagittarii.'' He might as well have stated that So-and-So put the letters in the alphabet. A far more important assertion, when rightly understood, and one which was literally received by Sir Isaac Newton, is made by Clement of Alexandria, who says, * Hermippus of Berytus [cir. a.d. 100] calls Cheiron the Centaur wise ; about whom, he that wrote 2he Battle of the Titans [probably either Arktinos, cir. B.C. 776, or Eumelos of Korinth, cir. B.C. 760] says, " that he first led the race of mortals to righteousness, by teaching them the solemnity of the oath, and propitiatory sacrifices and the figures of Olympus " ' * (o7(i7/iaT 'OXv/xTTov^). Thus Eudoxos summarized the astronomical observations
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 446-454).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 434-442).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 426-427).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 420-426).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 416-420).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 412-415).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 396-406).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 212-223).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Location 212).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 199-211).
Calm may she glide. A further taJe obtains,— lOO That once she was a denizen of earth, Met mortals face to face, and ne'er disowned Or men or women of the race of old. But though immortal sat amid them all. They used to name her Justice ; she would call 105 The elders to broad street or city-square, Declare men's rights, and see that right was done. As yet they knew not aught of grievous strife. Nor aught of blameful faction, or of din ; But thus they lived. Nor recked of ocean-toil, iio For life ^ not yet did vessels bring afar ; But ploughs and oxen, and the people's queen Justice, right-giver, richly all things gave. This was whilst earth maintained the golden race.'^
Calm may she glide. A further taJe obtains,— lOO That once she was a denizen of earth, Met mortals face to face, and ne'er disowned Or men or women of the race of old. But though immortal sat amid them all. They used to name her Justice ; she would call 105 The elders to broad street or city-square, Declare men's rights, and see that right was done. As yet they knew not aught of grievous strife. Nor aught of blameful faction, or of din ; But thus they lived. Nor recked of ocean-toil, iio For life ^ not yet did vessels bring afar ; But ploughs and oxen, and the people's queen Justice, right-giver, richly all things gave. This was whilst earth maintained the golden race.'^
Justice, hating such a race as these, Soared up to heaven, selecting this abode, Whence yet at night she shows herself to men The Virgin, near the Ploughman seen afar.^ O'er both her shoulders there revolves a star [in the right wing, Fruit-plucking-hetaid called,] * So large in size, and having such a gleam ' As to show forth beneath the Great Beards ttul.* For that is bright, and bright the neighbouring stars ; When you see these you have no need to doubt.*
THE HEAVENLY DISPLAV. All his huge form towards the left of the Twins Inclining, you will find : the TwistcJ-'s head Revolves just opposite. On his left shoulder The sacred Goat ^ which men say offered Zeus its dug ; Zeus' servants * call it the Olenian ^ Goat. She is both large and bright; but they—the Kids — Shine somewhat feebly on the wrist of the hand * The horned ^ Bull fallen near the Driver's * feet Fig, XI.— The CiiAKioTiiBB. Behold. And very like him lie the stars ; TIius is his head distinguished ; other mark Is needless to discern the head, since stars On both sides shape it as they roll along.'
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 153-160).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 117-121).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 81-95).
Aratus. The Phainomena, or 'Heavenly displays' of Aratus, done into Engl. verse by R. Brown (Kindle Locations 81-95).
The text of Aratus poem Phainomena note the article by Dr Riemer Faber
The text of Aratus poemOntario, Canada
Transcendence and Immanence
Transcendence and Immanence
http://sn111w.snt111.mail.live.com/default.aspx#!/mail/InboxLight.aspx?n=325920862!n=1936041193&fid=1&fav=1&mid=ddce8867-89f9-11e1-a4ae-00237de4a7e6&fv=1
Shemini; Leviticus 9:1-11:47
Print this Page
By Eli Touger
Adapted from
Likkutei Sichos, Vol. III, p. 973ff;
Vol. XVII, p. 92ff;
Sefer HaSichos 5749, p. 475ff
Learning What It Means To Count
In Jewish thought, numbers represent not only concepts in our material world, but spiritual forces which mold our reality.1 Seven is a fundamental number, representative of the seven Divine middos, the attributes which are the source for and which parallel our emotions. These middos comprise the active force which brings our material world into being.2 For this reason, time is structured in cycles of seven. There are seven days in the week, seven years in the Shemittah cycle,3 and our Sages speak4 of seven millennia as the span of the world's existence.
Shabbos, the seventh day, reflects perfection within the natural order. Just as the original Shabbos brought Creation to a close, on Shabbos a person should feel that "all his work is completed."5 Moreover, Shabbos does not symbolize only material perfection; referring to it as Shabbos Kodesh, " the holy Sabbath," indicates that the G-dly light enclothed within the world is manifest at that time.
The number eight, however, refers to an even higher level of holiness the G-dly light which transcends the limits of our world. Indeed, it eclipses the number seven to the extent that our Rabbis state6 that "the number seven is always mundane, while the number eight is holy."
"The Eighth Day"
These concepts are reflected in this week's Torah reading, Parshas Shemini. Shemini means "the eighth." It refers to the first of Nissan, the day on which the Sanctuary was established. It is called "the eighth day"7 because it was preceded by seven days of dedication, during which Moshe erected and took down the Sanctuary each day, and taught Aharon and his sons the order of sacrificial worship.
The Kli Yakar asks why the Torah employs the term, "the eighth day." For this day is not one of the seven days of dedication, and indeed represents a totally different plane. For it was on this day that G-d's presence manifested itself in the Sanctuary: "G-d's glory was revealed to the people and a fire came forth from before G-d."8
In resolution, he explains that the day is associated with this number to highlight its uniqueness. For the number eight is "set aside for G-d," representing a transcendence of the world's natural limits.
But this resolution is itself problematic. Since the number eight reflects such a high level, how can it be associated with the seven days that precede it? Calling it "the eighth day" implies the continuation of a sequence. Thus the very term used to accentuate the day's uniqueness points to its connection with the previous days.
Earning More Than We Can
The above difficulty can be resolved on the basis of a ruling with regard to monetary law:9 Giving a present is equated with a sale, because if the recipient had not generated satisfaction for the giver, he would not have granted him the gift.
Similarly with the concepts mentioned previously: the manifestation of G-d's presence cannot be drawn down by man's service, for it is a transcendent light. Instead, it must be granted as a gift from above. Nevertheless, when does G-d endow us with such a revelation? When we have created a fit setting for it when we have refined and developed our environment and ourselves to the limit of our abilities.
Thus the seven days of dedication represented man's efforts to refine our environment an objective within man's capacity. And by carrying out this objective, a setting is created for the revelations of the eighth day, the transcendent light.10
Focus on This World, Not on the Next
Moreover, when this transcendent revelation is brought about by man's Divine service, it does not remain an isolated occurrence, but permeates our environment, showing the immanence of infinite spirituality.
This concept is underscored by the continuation of the Torah reading,11 which speaks of the death of Aharon's sons, Nadav and Avihu. The Torah relates12 that they brought an unauthorized incense offering and as a result, "Fire came forth from G-d and consumed them."
Many explanations are offered as to why the brothers were punished by death.13 From a mystical perspective, it is said14 that they died because their souls soared to such heights that they could no longer remain in their bodies. Nevertheless, their conduct is judged unfavorably because their spiritual quest ran contrary to G-d's intent in creation: the establishment of a dwelling for Himself amidst the day-to-day realities of our existence.15 Their deaths show that our spiritual quest should not be directed towards the attainment of lofty rapture, but instead should remain firmly grounded in our actual lives.
This theme is also reflected in the conclusion of the Torah reading, which focuses on kosher food. For the establishment of a dietary code indicates that Judaism's conception of Divine service involves living within the world.
A Fusion of Opposites
This fusion of transcendence and immanence is also alluded to by the name Shemini. Shemini shares a root with the Hebrew word shemen, meaning "oil." Oil has two tendencies.16 On one hand, it floats above other liquids, to the extent that if an impure person touches oil floating on another liquid, the lower liquid is not rendered impure, for the two are not considered to be joined.17
On the other hand, oil permeates the entities on which it is placed. Therefore, if a non-kosher substance which is fat or oily is roasted together with other food, it makes the entire quantity of food non-kosher, although ordinarily only the food actually touching the non-kosher substance would be tainted.18
Similarly, with regard to the subject at hand, the essential light associated with the eighth day transcends the limits of our material realm. Nevertheless, G-d's intent is not that this light remain in a sublime state, but that it permeate the material world, endowing it with holiness.
New Doors of Perception
The number eight shares a connection to the Era of the Redemption, as our Sages state:19 "The harp of the Era of the Redemption will be of eight strands" (while the harp used in the Beis HaMikdash had seven strands).
The revelations of the Era of the Redemption will also follow the motif described above. Thus in describing those revelations, our prophets say:20 "And the glory of G-d will be revealed and all flesh will see." "The glory of G-d" refers to a spiritual peak21 above the natural order. This level will be "seen," perceived openly, by "all flesh"; mortals within our material world will realize this spiritual truth.
Moreover, these revelations will be an intrinsic part of that era. Just as today it is natural for our eyes to see material objects, in that era, all flesh will perceive the glory of G-d. This involves a remaking of the natural order through our Divine service. For as stated in Tanya,22 the revelations of the Era of the Redemption depend on our service during the time of exile.
To refer to concepts mentioned previously: seven prepares for eight. By refining and elevating ourselves and our environment in the present age, we precipitate the transcendent revelations of the Era of the Redemption. Our Divine service creates a framework for the fusion of the spiritual and the material, allowing for these revelations to permeate and remake our worldly existence.
FOOTNOTES
1. There are two explanations for this concept: a) In Hebrew, letters correspond to numbers. Since G-d created the world through speech, the numerical patterns created by the letters of the Ten Utterances of Creation reflect the interplay of G-d's creative forces (Tanya, Shaar HaYichud VehaEmunah, ch. 1).b) The Hebrew word for number is mispar (????). Accordingly, the statement of Sefer Yetzirah (1:1) that the world was created bisofar, bisefer, ubisippur (????? ???? ??????) is interpreted as referring to the merging of numerical patterns.
2. See the commentary of the Ramban to Genesis 2:3. Note as well the maamar Issa BiMidrash Tehillim (Sefer HaMaamarim 5708, p. 272ff.)
3. The cycle upon which the agricultural laws observed in Eretz Yisrael are based.
4. Rosh HaShanah 31a.
5. Mechilta, quoted in Rashi, Shmos 20:9.
6. Kli Yakar, commenting on Leviticus 9:1, the opening verse of our Torah reading. See also the Responsa of the Rashba (Vol. I, Responsum 9), which explains that eight refers to a rung of holiness that transcends the limits of nature.
7. Leviticus 9:1.
8. Ibid.: 23-24.
9. Gittin 50b, et al.
10. We find a similar motif with regard to Sefiras HaOmer the Counting of the Omer, a mitzvah which in many years is associated with the time when Parshas Shemini is read. We are obligated to count 49 (7x7) days to observe this mitzvah. Each day involves an effort to refine a specific dimension of our characters. The fiftieth day marks the celebration of Shavuos, which is associated with Divine light. See the essay entitled "Counting More than Days" (Timeless Patterns in Time, Vol. II, p. 63ff).
11. This reflects the fact that the name Shemini is associated with the entire Torah portion, and not merely the opening verse.
12. Leviticus 10:1-2.
13. See the commentary of Rashi to the above verse, Eruvin 63a, Toras Kohanim, commenting on Leviticus 16:1, Vayikra Rabbah 20:8-9.
14. Or HaChayim, commenting on Leviticus 16:1; Likkutei Sichos, Vol. III, p. 987ff; Timeless Patterns in Time, Vol. I, p. 52ff.
15. See Midrash Tanchuma, Parshas Bechukosai, sec. 3; Tanya, chs. 33 and 36.
16. See Inyano Shel Torah HaChassidus (English translation, "The Essence of the Teachings of Chassidus "), sec. 7.
17. Tivul Yom 2:5. Mishneh Torah, Hilchos Tumas Ochalin 8:10.
18. See Chulin 97a; Shulchan Aruch, Yoreh De'ah 105:5.
19. Archin 13b. See Likkutei Torah, Vayikra 21d. Note also the connection to this concept in the commentary of the Kli Yakar cited previously.
20. Isaiah 40:5.
21. In the series of maamarim entitled BeShaah Shehikdimu, Vol. II, p. 930, it is explained that this level refers to the dimension of Malchus within the Ein Sof as it exists before the tzimtzum.
22. Ch. 37.
http://sn111w.snt111.mail.live.com/default.aspx#!/mail/InboxLight.aspx?n=325920862!n=1936041193&fid=1&fav=1&mid=ddce8867-89f9-11e1-a4ae-00237de4a7e6&fv=1
Shemini; Leviticus 9:1-11:47
Print this Page
By Eli Touger
Adapted from
Likkutei Sichos, Vol. III, p. 973ff;
Vol. XVII, p. 92ff;
Sefer HaSichos 5749, p. 475ff
Learning What It Means To Count
In Jewish thought, numbers represent not only concepts in our material world, but spiritual forces which mold our reality.1 Seven is a fundamental number, representative of the seven Divine middos, the attributes which are the source for and which parallel our emotions. These middos comprise the active force which brings our material world into being.2 For this reason, time is structured in cycles of seven. There are seven days in the week, seven years in the Shemittah cycle,3 and our Sages speak4 of seven millennia as the span of the world's existence.
Shabbos, the seventh day, reflects perfection within the natural order. Just as the original Shabbos brought Creation to a close, on Shabbos a person should feel that "all his work is completed."5 Moreover, Shabbos does not symbolize only material perfection; referring to it as Shabbos Kodesh, " the holy Sabbath," indicates that the G-dly light enclothed within the world is manifest at that time.
The number eight, however, refers to an even higher level of holiness the G-dly light which transcends the limits of our world. Indeed, it eclipses the number seven to the extent that our Rabbis state6 that "the number seven is always mundane, while the number eight is holy."
"The Eighth Day"
These concepts are reflected in this week's Torah reading, Parshas Shemini. Shemini means "the eighth." It refers to the first of Nissan, the day on which the Sanctuary was established. It is called "the eighth day"7 because it was preceded by seven days of dedication, during which Moshe erected and took down the Sanctuary each day, and taught Aharon and his sons the order of sacrificial worship.
The Kli Yakar asks why the Torah employs the term, "the eighth day." For this day is not one of the seven days of dedication, and indeed represents a totally different plane. For it was on this day that G-d's presence manifested itself in the Sanctuary: "G-d's glory was revealed to the people and a fire came forth from before G-d."8
In resolution, he explains that the day is associated with this number to highlight its uniqueness. For the number eight is "set aside for G-d," representing a transcendence of the world's natural limits.
But this resolution is itself problematic. Since the number eight reflects such a high level, how can it be associated with the seven days that precede it? Calling it "the eighth day" implies the continuation of a sequence. Thus the very term used to accentuate the day's uniqueness points to its connection with the previous days.
Earning More Than We Can
The above difficulty can be resolved on the basis of a ruling with regard to monetary law:9 Giving a present is equated with a sale, because if the recipient had not generated satisfaction for the giver, he would not have granted him the gift.
Similarly with the concepts mentioned previously: the manifestation of G-d's presence cannot be drawn down by man's service, for it is a transcendent light. Instead, it must be granted as a gift from above. Nevertheless, when does G-d endow us with such a revelation? When we have created a fit setting for it when we have refined and developed our environment and ourselves to the limit of our abilities.
Thus the seven days of dedication represented man's efforts to refine our environment an objective within man's capacity. And by carrying out this objective, a setting is created for the revelations of the eighth day, the transcendent light.10
Focus on This World, Not on the Next
Moreover, when this transcendent revelation is brought about by man's Divine service, it does not remain an isolated occurrence, but permeates our environment, showing the immanence of infinite spirituality.
This concept is underscored by the continuation of the Torah reading,11 which speaks of the death of Aharon's sons, Nadav and Avihu. The Torah relates12 that they brought an unauthorized incense offering and as a result, "Fire came forth from G-d and consumed them."
Many explanations are offered as to why the brothers were punished by death.13 From a mystical perspective, it is said14 that they died because their souls soared to such heights that they could no longer remain in their bodies. Nevertheless, their conduct is judged unfavorably because their spiritual quest ran contrary to G-d's intent in creation: the establishment of a dwelling for Himself amidst the day-to-day realities of our existence.15 Their deaths show that our spiritual quest should not be directed towards the attainment of lofty rapture, but instead should remain firmly grounded in our actual lives.
This theme is also reflected in the conclusion of the Torah reading, which focuses on kosher food. For the establishment of a dietary code indicates that Judaism's conception of Divine service involves living within the world.
A Fusion of Opposites
This fusion of transcendence and immanence is also alluded to by the name Shemini. Shemini shares a root with the Hebrew word shemen, meaning "oil." Oil has two tendencies.16 On one hand, it floats above other liquids, to the extent that if an impure person touches oil floating on another liquid, the lower liquid is not rendered impure, for the two are not considered to be joined.17
On the other hand, oil permeates the entities on which it is placed. Therefore, if a non-kosher substance which is fat or oily is roasted together with other food, it makes the entire quantity of food non-kosher, although ordinarily only the food actually touching the non-kosher substance would be tainted.18
Similarly, with regard to the subject at hand, the essential light associated with the eighth day transcends the limits of our material realm. Nevertheless, G-d's intent is not that this light remain in a sublime state, but that it permeate the material world, endowing it with holiness.
New Doors of Perception
The number eight shares a connection to the Era of the Redemption, as our Sages state:19 "The harp of the Era of the Redemption will be of eight strands" (while the harp used in the Beis HaMikdash had seven strands).
The revelations of the Era of the Redemption will also follow the motif described above. Thus in describing those revelations, our prophets say:20 "And the glory of G-d will be revealed and all flesh will see." "The glory of G-d" refers to a spiritual peak21 above the natural order. This level will be "seen," perceived openly, by "all flesh"; mortals within our material world will realize this spiritual truth.
Moreover, these revelations will be an intrinsic part of that era. Just as today it is natural for our eyes to see material objects, in that era, all flesh will perceive the glory of G-d. This involves a remaking of the natural order through our Divine service. For as stated in Tanya,22 the revelations of the Era of the Redemption depend on our service during the time of exile.
To refer to concepts mentioned previously: seven prepares for eight. By refining and elevating ourselves and our environment in the present age, we precipitate the transcendent revelations of the Era of the Redemption. Our Divine service creates a framework for the fusion of the spiritual and the material, allowing for these revelations to permeate and remake our worldly existence.
FOOTNOTES
1. There are two explanations for this concept: a) In Hebrew, letters correspond to numbers. Since G-d created the world through speech, the numerical patterns created by the letters of the Ten Utterances of Creation reflect the interplay of G-d's creative forces (Tanya, Shaar HaYichud VehaEmunah, ch. 1).b) The Hebrew word for number is mispar (????). Accordingly, the statement of Sefer Yetzirah (1:1) that the world was created bisofar, bisefer, ubisippur (????? ???? ??????) is interpreted as referring to the merging of numerical patterns.
2. See the commentary of the Ramban to Genesis 2:3. Note as well the maamar Issa BiMidrash Tehillim (Sefer HaMaamarim 5708, p. 272ff.)
3. The cycle upon which the agricultural laws observed in Eretz Yisrael are based.
4. Rosh HaShanah 31a.
5. Mechilta, quoted in Rashi, Shmos 20:9.
6. Kli Yakar, commenting on Leviticus 9:1, the opening verse of our Torah reading. See also the Responsa of the Rashba (Vol. I, Responsum 9), which explains that eight refers to a rung of holiness that transcends the limits of nature.
7. Leviticus 9:1.
8. Ibid.: 23-24.
9. Gittin 50b, et al.
10. We find a similar motif with regard to Sefiras HaOmer the Counting of the Omer, a mitzvah which in many years is associated with the time when Parshas Shemini is read. We are obligated to count 49 (7x7) days to observe this mitzvah. Each day involves an effort to refine a specific dimension of our characters. The fiftieth day marks the celebration of Shavuos, which is associated with Divine light. See the essay entitled "Counting More than Days" (Timeless Patterns in Time, Vol. II, p. 63ff).
11. This reflects the fact that the name Shemini is associated with the entire Torah portion, and not merely the opening verse.
12. Leviticus 10:1-2.
13. See the commentary of Rashi to the above verse, Eruvin 63a, Toras Kohanim, commenting on Leviticus 16:1, Vayikra Rabbah 20:8-9.
14. Or HaChayim, commenting on Leviticus 16:1; Likkutei Sichos, Vol. III, p. 987ff; Timeless Patterns in Time, Vol. I, p. 52ff.
15. See Midrash Tanchuma, Parshas Bechukosai, sec. 3; Tanya, chs. 33 and 36.
16. See Inyano Shel Torah HaChassidus (English translation, "The Essence of the Teachings of Chassidus "), sec. 7.
17. Tivul Yom 2:5. Mishneh Torah, Hilchos Tumas Ochalin 8:10.
18. See Chulin 97a; Shulchan Aruch, Yoreh De'ah 105:5.
19. Archin 13b. See Likkutei Torah, Vayikra 21d. Note also the connection to this concept in the commentary of the Kli Yakar cited previously.
20. Isaiah 40:5.
21. In the series of maamarim entitled BeShaah Shehikdimu, Vol. II, p. 930, it is explained that this level refers to the dimension of Malchus within the Ein Sof as it exists before the tzimtzum.
22. Ch. 37.
Wednesday, May 9, 2012
The_Golden_Salamander
http://movies.netflix.com/WiMovie/The_Golden_Salamander/70147295?trkid=496624
A film that has a lot to offer,and for some unknown reason there has not been too many takers.. Or maybe I should say viewers A very good script that offers the cast to really show their skills.. And in the case Anouk Aimee beauty as well Trevor Howard is well fitted for his role,and at times you see a little Indiana Jones in her character... Story has a few nice twists to it,and there is enough action,and suspense to hold you interest quite well.. The car ride down the mountain in the storm will have you checking your seat belt... Supporting cast is as good as the film is,and no review is complete without honoring them Have two that I thought were especially good... Wilfred Hyde-White in a odd role for him,and Herbert Lom for his journeyman performance in his role.. A film that really is vastly unappreciated.. Mores the shame
This movie was done very well. The acting, dialog,and senary was masterful. It doesnt deliver the heart stopping thrills of an Alfred Hichcock movie, But certainly shares a lot of his influence. This movie seems under rated to me. I think it deserves 3.5 stars. And should remain in the Classics Genre. And I consider myself a tough critic.
There was a time when the story was more important than the special effects, and this film is a good representative of that era. There are a number of reasons to see this one. I hesitate to make comparisons to Casablanca, but... The plot has enough twists and turns to keep it interesting. There are a host of sinister characters, and a debonair hero. The cozy restaurant, run by French expatriots, is not as glamorous as Ricks Cafe Americain, but it has plenty of atmosphere, helped along by a talented pianist. Not the least of the lot, there is the gorgeous leading lady, Anouk Aimee. At the tender age of 18, this was her first significant role, years before she made it big in A Man and a Woman. Walter Rilla does an excellent job as the unflappable villain, as does Herbert Lom in the role of his henchman. You might recognize the piano player, Wilfred Hyde-White, as one of the costars of My Fair Lady. Trevor Howards performance, so natural and unaffected, as the principled archaeologist David Redfern, is what really holds this movie together, as he slowly comes to terms with the ethics of a difficult situation. It is the title subject, the golden salamander, which points the way. Look for wonderful contrast and definition in the black and white cinematography, and an engaging score by little-known English composer William Alwyn. 3.5 stars my scale, an official 3. 22 Apr11
Golden Salamander (film) From Wikipedia, the free encyclopediaJump to: navigation, search Golden Salamander
Directed by Ronald Neame
Produced by Alexander Galperson
Written by Victor Canning (novel and screenplay)
Ronald Neame
Lesley Storm
Starring Trevor Howard
Anouk Aimée
Herbert Lom
Release date(s) 1 September 1950
Running time 87 min.
Country United Kingdom
Language English
Golden Salamander is a 1950 adventure film directed by Ronald Neame and starring Trevor Howard as an archaeologist in North Africa who runs afoul of a crime sydicate. It won an award at the 1950 Locarno International Film Festival.[1] It is based on Victor Canning's novel The Golden Salamander, itself based on the Peter Prudden book The Night That Came.
[edit] CastTrevor Howard as David Redfern
Anouk Aimée as Anna (as Anouk)
Herbert Lom as Rankl
Walter Rilla as Serafis
Miles Malleson as Douvet
Jacques Sernas as Max
Wilfrid Hyde-White as Agno
Peter Copley as Aribi
Marcel Poncin as Dommic
Kathleen Boutall as Mme. Guillard
Eugene Deckers as Police Chief
Percy Walsh as Guillard
Sybille Binder as Mme. Labree
[edit] References1.^ http://www.imdb.com/title/tt0043594/awards
[edit] External linksGolden Salamander at the Internet Movie Database
Films directed by Ronald Neame
1940s Take My Life (1947)
1950s Golden Salamander (1950) ·The Card (1952) ·The Million Pound Note (1954) ·The Man Who Never Was (1956) ·The Seventh Sin (1957) ·Windom's Way (1957) ·The Horse's Mouth (1958)
1960s Tunes of Glory (1960) ·Escape from Zahrain (1962) ·I Could Go On Singing (1963) ·The Chalk Garden (1964) ·Mister Moses (1965) ·A Man Could Get Killed (1966) ·Gambit (1966) ·Prudence and the Pill (1968) ·The Prime of Miss Jean Brodie (1969)
1970s Scrooge (1970) ·The Poseidon Adventure (1972) ·The Odessa File (1974) ·Meteor (1979)
1980s Hopscotch (1980) ·First Monday in October (1981) ·Foreign Body (1986)
http://movies.nytimes.com/movie/review?res=9F00E1DD1138E13BBC4C51DFB566838A649EDE
Movie Review
The Golden Salamander (1950)
March 24, 1951
THE SCREEN IN REVIEW; 'Golden Salamander,' a British Adventure Film, Is New Bill at Little Carnegie At the Criterion
The Britishers' taste for the exotic in their romantic adventure yarns is quite evident in "Golden Salamander," which came to the Little Carnegie yesterday. And this liberal indulgence of preference is most fortunate in this case, for the authentic Tunisian backgrounds and atmosphere of this film are its best points—these and a pretty young lady who now goes by the name of Anouk.
Miss Anouk (if that is how we should call her) is a wistful but strong and pliant girl who recently made a quite impressive appearance in "The Lovers of Verona," a French film. And now, as a French girl residing in a somewhat remote Tunisian town where things happen during the course of this picture, she continues to draw attention to herself. A sweet face; a youthful, vital figure and a reserved but magnetic sort of charm seem to be more in her favor just now than a striking ability to act.
However, in this instance, she is fortunately given little to do except blend into the atmosphere of mystery and string along with a nice adventure tale. This tale, based up on a lusty novel by Victor Canning, who helped prepare the script, is a customary lot of hokus-pokus in the romantic British vein. An archaeologist from the British Museum arrives in this small Tunisian town to pack up some relics for shipment and gets caught in a gun-running plot. He also gets caught in the soft toils of the exiled French girl's adhesive love—and between the two preoccupations, he has himself quite a busy time.
As the scientist, Trevor Howard delivers his usual sincere and forceful job, demonstrating as much evolution into a bold adventurer as the script will allow. Under Ronald Neame's easy-going direction, he emerges from his academic calm rather abruptly but with absolute assurance once the melodramatic heat is turned on. Herbert Lom is extravagantly evil as the gunman of the gun-running gang and Walter Rilla is exquisitely silky as the lord of a Moorish villa and boss of the mob. A vast lot of outdoor action within the crowded streets of a Tunisian town and in the midst of a noisy native boar-hunt (for the climax) brings color to the film. The atmosphere is even augmented by a wistful pianist who plays dreamy bar-room tunes.
GOLDEN SALAMANDER; screen play by Lesley Storm, Victor Canning and Ronald Neame, from the novel of the same name by Mr. Canning; directed by Mr. Neame and presented by J. Arthur Rank; released by Eagle Lion Classics. At the Little Carnegie.
David . . . . . Trevor Howard
Anna . . . . . Anouk
Rankl . . . . . Herbert Lom
Douvet . . . . . Miles Malleson
Serafis . . . . . Walter Rilla
Max . . . . . Jacques Sernas
Agno . . . . . Wilfred Hyde-White
Aribi . . . . . Peter Copley
French Chief of Police . . . . . Eugene Deckers
http://www.tcm.turner.com/this-month/article/205141%7C0/The-Golden-Salamander.html
The Golden SalamanderAn archaeologist stumbles into the territory of an evil crime syndicate and struggles to set things right in The Golden Salamander (1950). Filmed on location in Tunisia, this routine action adventure was an unusual choice for Trevor Howard to make following his critically acclaimed performance in Carol Reed's The Third Man but part of the lure may have been the exotic location. Howard was an actor with wanderlust and loved visiting other countries, especially when he was being paid for it.
The Golden Salamander was the first major film production directed by cinematographer/screenwriter Ronald Neame; he had previously directed a low-budget crime thriller in 1947 entitled Take My Life. When Neame first offered the film to Howard, he turned it down but then changed his mind and was soon delighted to be playing opposite French actress Anouk Aimee, who was the love interest. Aimee was at the very beginning of her film career and had just attracted international attention for her role in Andre Cayatte's Les Amants de Verone (1949). During the filming Howard and Aimee became very close, resulting in rumors of an affair but no evidence exists that it did, much to the relief of Howard's wife, who was genuinely concerned for awhile that the picture might ultimately cause the breakup of her marriage.
The Golden Salamander was nothing more than a standard genre thriller but it afforded some comical moments during filming. "One of the best scenes on location was, Neame recalls (in Trevor Howard: A Gentleman and a Player by Vivienne Knight), unfortunately not for the picture. Shooting was taking place in an open market of a native village which was filthy, squalid and filled with Arabs buying and selling fly-covered local produce: a nice natural scene with thousands of free extras. The script called for Trevor Howard to work his way through the crowd in the market place. The camera was set up, creating a stir in itself since none of the locals had ever seen one before. Then came a loud hailer emitting interpreted pleas to the crowd to behave quite normally and naturally, just as though the camera wasn't there and, this above all, "Please don't look at the camera." It was a crane shot and there could be no rehearsal. It was all set. Ronnie Neame lifted his megaphone, shouted "Action!" and all hell was let loose: the Arabs started to fight, stalls were knocked over and a number of participants were knocked out. In the middle of it all Trevor Howard strugged with shock, amazement and other people. When, with some difficulty, a degree of order was restored and Arab had stopped tearing into Arab, it transpired that the word 'action' had triggered off something they had either seen in films, or thought should happen in films: action equalled fighting. But Ronnie Neame found out that, once they got the hang of it, many of the voluntary extras were quite good. So, up to a point, was the film."
Typical of the critical reviews that The Golden Salamander received upon its theatrical release is this one by Bosley Crowther in The New York Times: "The Britishers' taste for the exotic in their romantic adventure yarns is quite evident in "Golden Salamander," which came to the Little Carnegie yesterday. And this liberal indulgence of preference is most fortunate in this case, for the authentic Tunisian backgrounds and atmosphere of this film are its best points-these and a pretty young lady who now goes by the name of Anouk...As the scientist, Trevor Howard delivers his usual sincere and forceful job, demonstrating as much evolution into a bold adventurer as the script will allow. Under Ronald Neame's easy-going direction, he emerges from his academic calm rather abruptly but with absolute assurance once the melodramatic heat is turned on. Herbert Lom is extravagantly evil as the gunman of the gun-running gang and Walter Rilla is exquisitely silky as the lord of a Moorish villa and boss of the mob. A vast lot of outdoor action within the crowded streets of a Tunisian town and in the midst of a noisy native boar-hunt (for the climax) brings color to the film. The atmosphere is even augmented by a wistful pianist who plays dreamy bar-room tunes."
Producer: Alexander Galperson
Director: Ronald Neame
Screenplay: Lesley Storm, Victor Canning, Ronald Neame
Cinematography: Oswald Morris
Art Direction:
Music: William Alwyn
Film Editing: Jack Harris
Cast: Trevor Howard (David Redfern), Anouk (Anna), Herbert Lom (Rankl), Walter Rilla (Serafis), Miles Malleson (Douvet), Jacques Sernas (Max), Wilfrid Hyde-White (Agno), Peter Copley (Aribi), Marcel Poncin (Dommic), Kathleen Boutall (Mme. Guillard)
BW-94m.
by Jeff Stafford
A film that has a lot to offer,and for some unknown reason there has not been too many takers.. Or maybe I should say viewers A very good script that offers the cast to really show their skills.. And in the case Anouk Aimee beauty as well Trevor Howard is well fitted for his role,and at times you see a little Indiana Jones in her character... Story has a few nice twists to it,and there is enough action,and suspense to hold you interest quite well.. The car ride down the mountain in the storm will have you checking your seat belt... Supporting cast is as good as the film is,and no review is complete without honoring them Have two that I thought were especially good... Wilfred Hyde-White in a odd role for him,and Herbert Lom for his journeyman performance in his role.. A film that really is vastly unappreciated.. Mores the shame
This movie was done very well. The acting, dialog,and senary was masterful. It doesnt deliver the heart stopping thrills of an Alfred Hichcock movie, But certainly shares a lot of his influence. This movie seems under rated to me. I think it deserves 3.5 stars. And should remain in the Classics Genre. And I consider myself a tough critic.
Golden Salamander (film) From Wikipedia, the free encyclopediaJump to: navigation, search Golden Salamander
Directed by Ronald Neame
Produced by Alexander Galperson
Written by Victor Canning (novel and screenplay)
Ronald Neame
Lesley Storm
Starring Trevor Howard
Anouk Aimée
Herbert Lom
Release date(s) 1 September 1950
Running time 87 min.
Country United Kingdom
Language English
Golden Salamander is a 1950 adventure film directed by Ronald Neame and starring Trevor Howard as an archaeologist in North Africa who runs afoul of a crime sydicate. It won an award at the 1950 Locarno International Film Festival.[1] It is based on Victor Canning's novel The Golden Salamander, itself based on the Peter Prudden book The Night That Came.
[edit] CastTrevor Howard as David Redfern
Anouk Aimée as Anna (as Anouk)
Herbert Lom as Rankl
Walter Rilla as Serafis
Miles Malleson as Douvet
Jacques Sernas as Max
Wilfrid Hyde-White as Agno
Peter Copley as Aribi
Marcel Poncin as Dommic
Kathleen Boutall as Mme. Guillard
Eugene Deckers as Police Chief
Percy Walsh as Guillard
Sybille Binder as Mme. Labree
[edit] References1.^ http://www.imdb.com/title/tt0043594/awards
[edit] External linksGolden Salamander at the Internet Movie Database
Films directed by Ronald Neame
1940s Take My Life (1947)
1950s Golden Salamander (1950) ·The Card (1952) ·The Million Pound Note (1954) ·The Man Who Never Was (1956) ·The Seventh Sin (1957) ·Windom's Way (1957) ·The Horse's Mouth (1958)
1960s Tunes of Glory (1960) ·Escape from Zahrain (1962) ·I Could Go On Singing (1963) ·The Chalk Garden (1964) ·Mister Moses (1965) ·A Man Could Get Killed (1966) ·Gambit (1966) ·Prudence and the Pill (1968) ·The Prime of Miss Jean Brodie (1969)
1970s Scrooge (1970) ·The Poseidon Adventure (1972) ·The Odessa File (1974) ·Meteor (1979)
1980s Hopscotch (1980) ·First Monday in October (1981) ·Foreign Body (1986)
http://movies.nytimes.com/movie/review?res=9F00E1DD1138E13BBC4C51DFB566838A649EDE
Movie Review
The Golden Salamander (1950)
March 24, 1951
THE SCREEN IN REVIEW; 'Golden Salamander,' a British Adventure Film, Is New Bill at Little Carnegie At the Criterion
The Britishers' taste for the exotic in their romantic adventure yarns is quite evident in "Golden Salamander," which came to the Little Carnegie yesterday. And this liberal indulgence of preference is most fortunate in this case, for the authentic Tunisian backgrounds and atmosphere of this film are its best points—these and a pretty young lady who now goes by the name of Anouk.
Miss Anouk (if that is how we should call her) is a wistful but strong and pliant girl who recently made a quite impressive appearance in "The Lovers of Verona," a French film. And now, as a French girl residing in a somewhat remote Tunisian town where things happen during the course of this picture, she continues to draw attention to herself. A sweet face; a youthful, vital figure and a reserved but magnetic sort of charm seem to be more in her favor just now than a striking ability to act.
However, in this instance, she is fortunately given little to do except blend into the atmosphere of mystery and string along with a nice adventure tale. This tale, based up on a lusty novel by Victor Canning, who helped prepare the script, is a customary lot of hokus-pokus in the romantic British vein. An archaeologist from the British Museum arrives in this small Tunisian town to pack up some relics for shipment and gets caught in a gun-running plot. He also gets caught in the soft toils of the exiled French girl's adhesive love—and between the two preoccupations, he has himself quite a busy time.
As the scientist, Trevor Howard delivers his usual sincere and forceful job, demonstrating as much evolution into a bold adventurer as the script will allow. Under Ronald Neame's easy-going direction, he emerges from his academic calm rather abruptly but with absolute assurance once the melodramatic heat is turned on. Herbert Lom is extravagantly evil as the gunman of the gun-running gang and Walter Rilla is exquisitely silky as the lord of a Moorish villa and boss of the mob. A vast lot of outdoor action within the crowded streets of a Tunisian town and in the midst of a noisy native boar-hunt (for the climax) brings color to the film. The atmosphere is even augmented by a wistful pianist who plays dreamy bar-room tunes.
GOLDEN SALAMANDER; screen play by Lesley Storm, Victor Canning and Ronald Neame, from the novel of the same name by Mr. Canning; directed by Mr. Neame and presented by J. Arthur Rank; released by Eagle Lion Classics. At the Little Carnegie.
David . . . . . Trevor Howard
Anna . . . . . Anouk
Rankl . . . . . Herbert Lom
Douvet . . . . . Miles Malleson
Serafis . . . . . Walter Rilla
Max . . . . . Jacques Sernas
Agno . . . . . Wilfred Hyde-White
Aribi . . . . . Peter Copley
French Chief of Police . . . . . Eugene Deckers
The Golden SalamanderAn archaeologist stumbles into the territory of an evil crime syndicate and struggles to set things right in The Golden Salamander (1950). Filmed on location in Tunisia, this routine action adventure was an unusual choice for Trevor Howard to make following his critically acclaimed performance in Carol Reed's The Third Man but part of the lure may have been the exotic location. Howard was an actor with wanderlust and loved visiting other countries, especially when he was being paid for it.
The Golden Salamander was the first major film production directed by cinematographer/screenwriter Ronald Neame; he had previously directed a low-budget crime thriller in 1947 entitled Take My Life. When Neame first offered the film to Howard, he turned it down but then changed his mind and was soon delighted to be playing opposite French actress Anouk Aimee, who was the love interest. Aimee was at the very beginning of her film career and had just attracted international attention for her role in Andre Cayatte's Les Amants de Verone (1949). During the filming Howard and Aimee became very close, resulting in rumors of an affair but no evidence exists that it did, much to the relief of Howard's wife, who was genuinely concerned for awhile that the picture might ultimately cause the breakup of her marriage.
The Golden Salamander was nothing more than a standard genre thriller but it afforded some comical moments during filming. "One of the best scenes on location was, Neame recalls (in Trevor Howard: A Gentleman and a Player by Vivienne Knight), unfortunately not for the picture. Shooting was taking place in an open market of a native village which was filthy, squalid and filled with Arabs buying and selling fly-covered local produce: a nice natural scene with thousands of free extras. The script called for Trevor Howard to work his way through the crowd in the market place. The camera was set up, creating a stir in itself since none of the locals had ever seen one before. Then came a loud hailer emitting interpreted pleas to the crowd to behave quite normally and naturally, just as though the camera wasn't there and, this above all, "Please don't look at the camera." It was a crane shot and there could be no rehearsal. It was all set. Ronnie Neame lifted his megaphone, shouted "Action!" and all hell was let loose: the Arabs started to fight, stalls were knocked over and a number of participants were knocked out. In the middle of it all Trevor Howard strugged with shock, amazement and other people. When, with some difficulty, a degree of order was restored and Arab had stopped tearing into Arab, it transpired that the word 'action' had triggered off something they had either seen in films, or thought should happen in films: action equalled fighting. But Ronnie Neame found out that, once they got the hang of it, many of the voluntary extras were quite good. So, up to a point, was the film."
Typical of the critical reviews that The Golden Salamander received upon its theatrical release is this one by Bosley Crowther in The New York Times: "The Britishers' taste for the exotic in their romantic adventure yarns is quite evident in "Golden Salamander," which came to the Little Carnegie yesterday. And this liberal indulgence of preference is most fortunate in this case, for the authentic Tunisian backgrounds and atmosphere of this film are its best points-these and a pretty young lady who now goes by the name of Anouk...As the scientist, Trevor Howard delivers his usual sincere and forceful job, demonstrating as much evolution into a bold adventurer as the script will allow. Under Ronald Neame's easy-going direction, he emerges from his academic calm rather abruptly but with absolute assurance once the melodramatic heat is turned on. Herbert Lom is extravagantly evil as the gunman of the gun-running gang and Walter Rilla is exquisitely silky as the lord of a Moorish villa and boss of the mob. A vast lot of outdoor action within the crowded streets of a Tunisian town and in the midst of a noisy native boar-hunt (for the climax) brings color to the film. The atmosphere is even augmented by a wistful pianist who plays dreamy bar-room tunes."
Producer: Alexander Galperson
Director: Ronald Neame
Screenplay: Lesley Storm, Victor Canning, Ronald Neame
Cinematography: Oswald Morris
Art Direction:
Music: William Alwyn
Film Editing: Jack Harris
Cast: Trevor Howard (David Redfern), Anouk (Anna), Herbert Lom (Rankl), Walter Rilla (Serafis), Miles Malleson (Douvet), Jacques Sernas (Max), Wilfrid Hyde-White (Agno), Peter Copley (Aribi), Marcel Poncin (Dommic), Kathleen Boutall (Mme. Guillard)
BW-94m.
by Jeff Stafford
Tuesday, May 8, 2012
amshinover-rebbe
http://pitputim.wordpress.com/category/rabonim/amshinover-rebbe/
pitputim
A collection of my musings
Category Archives: Amshinover Rebbe
What does one say-a last vestige of the Chassidim of yore?
Posted on September 14, 2011 by pitputim
The Amshinover Rebbe is a controversial figure. Amshinov descended from the famed R’Yitzchak Vurka ז’ל who was linked to R’ Simcha Bunim of P’Shischa (whose disciples included the Kotzker, Chiddushei HaRim of Ger, Alexander and more) right back to the Magid of Mezritch.
Early complaints against Chassidim in general were about their reported lack of respect for certain aspects of Halacha and strange practices during davening. One of these, but by no means the only one, was their seeming disdain for davening within the mandated halachic time frame: the Zman. Some, such as Rabbi Dr Norman Lamm described this behaviour as “antinomianism”. It was as if there was a “higher imperative” that surpassed the halachic imperative. These complaints fuelled early litvak/misnagdic distaste for Chassidic Rebbes and the Chassidic lifestyle. Many Rebbes were comparatively unlearned. Unlike their misnagdic brethren, Rebbes were often not experts in many facets of Jewish learning, and concentrated on simple drashos, one liners, and seemingly fanciful stories.
These days, the number of Rebbes has by no means subsided. Elements of Chassidism, such as the reverence for an uber Rabbi, have invaded the misnagdic Weltanschauung. Most Rebbes are respected solely by their Chassidim, save for a chosen few whose learning and well-known middos and deeds are universally acknowledged.
Acknowledged by both the Chassidic and Misnagdic/Litvak world, there is an unobtrusive Rebbe in Bayit Vegan,
The Amshinover Rebbe שליט’’א
who is uniformly respected. Many an itinerant Yeshiva student who slept in, knew they could go to the Rebbe’s Beis HaMedrash because they would always catch the Minyan “on time”, even well after the Zman. The Rebbe’s davening and preparation for davening meant that time was an irrelevant imposition in his quest for nearness to Hashem.
Yes, my great-grandfather and name-sake was a simple Amshinover Chosid who lived in Boguszyce, and delivered chalav yisrael and cheese goods from his small farm by horse and buggy to nearby towns and villages. Yes, I have tried on two occasions to see the Rebbe given that I am somewhat of a pseudo-Polish romantic (others would describe my malady as extreme second generation post holocaust syndrome). I have been unsuccessful (maybe there is a message there). I also felt somewhat “wrong” to seek Yechidus and waste the Rebbe’s time given that I didn’t have a particular problem or issue that I felt I needed to discuss. That’s probably due to the part Brisker in me on my grandmother’s side and the influence of the Rav on my outlook.
Recently, someone emailed me a comment post from a hebrew web site. I thought it might be useful to loosely translate the comment and post it below.
There are some Rebbes, Rabonim and Roshei Yeshivos from this and past generations, about whom many believed and believe that they are Tzadikim and holy. Sometimes this belief comes about because of the (biased) education imparted in the house, other times this belief is purely a political imperative.
It is only very few, about whom one can sense with one’s own eyes, irrespective of earlier biases, their true righteousness, and pure Avodas Hashem.
The Amshinover Rebbe is the Rebbe about whom one does not need to believe that he is a Tzadik. This can be readily observed every minute and hour of the day, each day, over many years.
Without minimising the importance of others, I do not think there is anyone in our generation who approaches the Amshinover Rebbe’s stature as a Tzadik, and who serves Hashem in his holy way and through pure Avodas Hashem.
I’m talking about a person who is ascetic in the extreme. He barely eats (he drinks a natural juice concentrate), sleeps 5-6 hours in a week and lives a life of extreme simplicity. He doesn’t have the trappings of many “grand” Rebbes. He doesn’t have a fancy car at his disposal. He wears basic clothing. On the door of his apartment of three rooms, on the second floor, there is a sign which simply reads “Family Milekowski”. In this apartment of three rooms, twelve children were brought up. He literally runs away from any smell of honour, has no special honoured seat for Davening and at a Tish, he sits on a plain bench. He has no use for extravagant silver utensils or accoutrements.
His love for fellow Jews is unparalleled, spending many hours each day helping people from all around the world. He cares for each Jew irrespective of which group they may belong to. Whoever hasn’t experienced his love, cannot understand what I mean. Even when he talks to fifteen year old children he uses words of respect and speaks in the third person.
He is the only Rebbe, in my opinion, who has never allowed a word to cross his lips without careful forethought. He doesn’t unload on anyone. This is someone who trembles with a countenance revealing his genuine fear of Hashem. Each time he even makes the most “mundane” of brachos the trepidation in saying Hashem’s name is palpable . The Rebbe never sits during davening, even if that davening takes him 10 hours.
The Amshinover Rebbe is possessed with unique strength. There are innumerable stories and testimonies from people who will support what I have written above. To give you a feel, I’ll relate one.
A few years ago, on Rosh Hashana, after two entire days without sleep and being involved with intensive davening that included a 7 hours personal Shmone Esreh, the Rebbe proceeded to wish a “Git Yohr” for four hours as people passed in front of him. After aTish, just before T’kias Shofar, the Rebbe informed his Gabbay that he needed to leave for some sleep. Before he entered his room, the Rebbe requested that the Gabbay wake him in nine minutes. After nine minutes, as the Gabbay entered, the Rebbe immediately jumped up and re-entered the Beis Medrash as if he has enjoyed a complete sleep. The Rebbe had minimised his bodily needs.
In respect of the Rebbe’s knowledge of Torah, he was never “caught out” on any topic: Bavli, Yerushalmi, Shulchan Aruch, Poskim, Kabbala, Chassidus or Sheylos U’Tshuvos (many tried to catch him out, but were unsuccessful). Even to this day, the Rebbe maintains Chevrusos studying all these topics.
I could go on and on about the Rebbe’s greatness, but it would be unnecessary if one takes the above into their hearts with seriousness. Nobody seriously questions the Rebbe because he is a giant of giants who serves Hashem constantly, and surely won’t err in Halacha.
I will finish with one story, which admittedly I heard second-hand. That being said, “well known things don’t require proof”.
R’ Shlomo Zalman Auerbach ז’ל, loved and respected the Rebbe. Once, R’ ShlomoZalman was asked how it was possible that the Rebbe seemingly didn’t follow Halacha (on account of the Rebbe davening after the Zman). R’ Shlomo Zalman answered:
“The Mishna in Pirkei Avos says that one Mitzvah causes another Mitzvah and an Aveirah causes another Aveirah. There are two ways of understanding this double meaning. When a man does a good deed, but isn’t sure whether what he did was indeed a good deed, look and see if the Yetzer Hora stirs the man or whether the Yetzer Hora is sidelined and leaves him alone. The obvious way to answer this is to look at the next action, after the Mitzvah. If the next action is good, then this is proof that the first action was also good.
When the Amshinover Rebbe does something which isn’t easily understood, we don’t know if he is doing Mitzvos or Aveyros ח’ו. Have a look at what his next actions are. They are Mitzvos … “
It’s important to note that the Rebbe studied for several years in Yeshivas Brisk. He grew up in an authentic “Litvak” home (his father was the Gaon R’ Chaim Milekovski). In all aspects of his life the Rebbe is a Machmir and punctilious, even more than the Briskers and the Chazon Ishnikes. This extends to all aspects of Kashrus, Pesach Chumros, Succos, Daled Minim, giving honour and respect to another human being, avoiding Machlokes, not speaking Lashon Hara etc. Do you know another Rebbe who has not had a single Machlokes with anyone?
The Rebbe is always on the go, rushing around with his eyes perched downwards. Everything the Rebbe does is with great care and Zrizus.
One more last story will serve to elucidate how much we don’t really know about him or appreciate his greatness.
A few years ago, on the Hillula of a previous Rebbe, his great-grandfather R’ Shimon Sholem ז’ל (Rabbi Shimon Sholem was a major driving force behind the exodus of thousands of young men in Mir, Kletzk, Radin, Novhardok, and other yeshivas via Japan to Shanghai at the outbreak of World War II and was also widely respected by the Rayatz of Chabad) on the 19th of Av,
the Rebbe went to R’ Shimon Sholem’s grave site in the old city of T’verya. On the way, he davens Shachris at the Kever of R’ Meir Ba’al HaNes. In that year, the Rebbe arrived very early at the Kever of R’ Meir Ba’al HaNes, and the Chassidim were sure that the Rebbe would manage to daven by the Zman. The Chassidim were astonished. The Rebbe paced around the Beis Medrash at the Kever of R’ Meir Ba’al HaNes deep in thought, occasionally glancing at the ticking clock. The Rebbe continued to pace back and forth, sweating profusely in the Tiberian heat. In the end, the Rebbe paced deep in thought for a full six hours, preparing himself for the eventual T’filla. What was the Rebbe thinking about? What was he waiting for? Everyone watched in astonishment. We will never know.
“The purpose of knowing, is that we will never know”
pitputim
A collection of my musings
Category Archives: Amshinover Rebbe
What does one say-a last vestige of the Chassidim of yore?
The Amshinover Rebbe is a controversial figure. Amshinov descended from the famed R’Yitzchak Vurka ז’ל who was linked to R’ Simcha Bunim of P’Shischa (whose disciples included the Kotzker, Chiddushei HaRim of Ger, Alexander and more) right back to the Magid of Mezritch.
Early complaints against Chassidim in general were about their reported lack of respect for certain aspects of Halacha and strange practices during davening. One of these, but by no means the only one, was their seeming disdain for davening within the mandated halachic time frame: the Zman. Some, such as Rabbi Dr Norman Lamm described this behaviour as “antinomianism”. It was as if there was a “higher imperative” that surpassed the halachic imperative. These complaints fuelled early litvak/misnagdic distaste for Chassidic Rebbes and the Chassidic lifestyle. Many Rebbes were comparatively unlearned. Unlike their misnagdic brethren, Rebbes were often not experts in many facets of Jewish learning, and concentrated on simple drashos, one liners, and seemingly fanciful stories.
These days, the number of Rebbes has by no means subsided. Elements of Chassidism, such as the reverence for an uber Rabbi, have invaded the misnagdic Weltanschauung. Most Rebbes are respected solely by their Chassidim, save for a chosen few whose learning and well-known middos and deeds are universally acknowledged.
Acknowledged by both the Chassidic and Misnagdic/Litvak world, there is an unobtrusive Rebbe in Bayit Vegan,
The Amshinover Rebbe שליט’’א
who is uniformly respected. Many an itinerant Yeshiva student who slept in, knew they could go to the Rebbe’s Beis HaMedrash because they would always catch the Minyan “on time”, even well after the Zman. The Rebbe’s davening and preparation for davening meant that time was an irrelevant imposition in his quest for nearness to Hashem.
Yes, my great-grandfather and name-sake was a simple Amshinover Chosid who lived in Boguszyce, and delivered chalav yisrael and cheese goods from his small farm by horse and buggy to nearby towns and villages. Yes, I have tried on two occasions to see the Rebbe given that I am somewhat of a pseudo-Polish romantic (others would describe my malady as extreme second generation post holocaust syndrome). I have been unsuccessful (maybe there is a message there). I also felt somewhat “wrong” to seek Yechidus and waste the Rebbe’s time given that I didn’t have a particular problem or issue that I felt I needed to discuss. That’s probably due to the part Brisker in me on my grandmother’s side and the influence of the Rav on my outlook.
Recently, someone emailed me a comment post from a hebrew web site. I thought it might be useful to loosely translate the comment and post it below.
There are some Rebbes, Rabonim and Roshei Yeshivos from this and past generations, about whom many believed and believe that they are Tzadikim and holy. Sometimes this belief comes about because of the (biased) education imparted in the house, other times this belief is purely a political imperative.
It is only very few, about whom one can sense with one’s own eyes, irrespective of earlier biases, their true righteousness, and pure Avodas Hashem.
The Amshinover Rebbe is the Rebbe about whom one does not need to believe that he is a Tzadik. This can be readily observed every minute and hour of the day, each day, over many years.
Without minimising the importance of others, I do not think there is anyone in our generation who approaches the Amshinover Rebbe’s stature as a Tzadik, and who serves Hashem in his holy way and through pure Avodas Hashem.
I’m talking about a person who is ascetic in the extreme. He barely eats (he drinks a natural juice concentrate), sleeps 5-6 hours in a week and lives a life of extreme simplicity. He doesn’t have the trappings of many “grand” Rebbes. He doesn’t have a fancy car at his disposal. He wears basic clothing. On the door of his apartment of three rooms, on the second floor, there is a sign which simply reads “Family Milekowski”. In this apartment of three rooms, twelve children were brought up. He literally runs away from any smell of honour, has no special honoured seat for Davening and at a Tish, he sits on a plain bench. He has no use for extravagant silver utensils or accoutrements.
His love for fellow Jews is unparalleled, spending many hours each day helping people from all around the world. He cares for each Jew irrespective of which group they may belong to. Whoever hasn’t experienced his love, cannot understand what I mean. Even when he talks to fifteen year old children he uses words of respect and speaks in the third person.
He is the only Rebbe, in my opinion, who has never allowed a word to cross his lips without careful forethought. He doesn’t unload on anyone. This is someone who trembles with a countenance revealing his genuine fear of Hashem. Each time he even makes the most “mundane” of brachos the trepidation in saying Hashem’s name is palpable . The Rebbe never sits during davening, even if that davening takes him 10 hours.
The Amshinover Rebbe is possessed with unique strength. There are innumerable stories and testimonies from people who will support what I have written above. To give you a feel, I’ll relate one.
A few years ago, on Rosh Hashana, after two entire days without sleep and being involved with intensive davening that included a 7 hours personal Shmone Esreh, the Rebbe proceeded to wish a “Git Yohr” for four hours as people passed in front of him. After aTish, just before T’kias Shofar, the Rebbe informed his Gabbay that he needed to leave for some sleep. Before he entered his room, the Rebbe requested that the Gabbay wake him in nine minutes. After nine minutes, as the Gabbay entered, the Rebbe immediately jumped up and re-entered the Beis Medrash as if he has enjoyed a complete sleep. The Rebbe had minimised his bodily needs.
In respect of the Rebbe’s knowledge of Torah, he was never “caught out” on any topic: Bavli, Yerushalmi, Shulchan Aruch, Poskim, Kabbala, Chassidus or Sheylos U’Tshuvos (many tried to catch him out, but were unsuccessful). Even to this day, the Rebbe maintains Chevrusos studying all these topics.
I could go on and on about the Rebbe’s greatness, but it would be unnecessary if one takes the above into their hearts with seriousness. Nobody seriously questions the Rebbe because he is a giant of giants who serves Hashem constantly, and surely won’t err in Halacha.
I will finish with one story, which admittedly I heard second-hand. That being said, “well known things don’t require proof”.
R’ Shlomo Zalman Auerbach ז’ל, loved and respected the Rebbe. Once, R’ ShlomoZalman was asked how it was possible that the Rebbe seemingly didn’t follow Halacha (on account of the Rebbe davening after the Zman). R’ Shlomo Zalman answered:
“The Mishna in Pirkei Avos says that one Mitzvah causes another Mitzvah and an Aveirah causes another Aveirah. There are two ways of understanding this double meaning. When a man does a good deed, but isn’t sure whether what he did was indeed a good deed, look and see if the Yetzer Hora stirs the man or whether the Yetzer Hora is sidelined and leaves him alone. The obvious way to answer this is to look at the next action, after the Mitzvah. If the next action is good, then this is proof that the first action was also good.
When the Amshinover Rebbe does something which isn’t easily understood, we don’t know if he is doing Mitzvos or Aveyros ח’ו. Have a look at what his next actions are. They are Mitzvos … “
It’s important to note that the Rebbe studied for several years in Yeshivas Brisk. He grew up in an authentic “Litvak” home (his father was the Gaon R’ Chaim Milekovski). In all aspects of his life the Rebbe is a Machmir and punctilious, even more than the Briskers and the Chazon Ishnikes. This extends to all aspects of Kashrus, Pesach Chumros, Succos, Daled Minim, giving honour and respect to another human being, avoiding Machlokes, not speaking Lashon Hara etc. Do you know another Rebbe who has not had a single Machlokes with anyone?
The Rebbe is always on the go, rushing around with his eyes perched downwards. Everything the Rebbe does is with great care and Zrizus.
One more last story will serve to elucidate how much we don’t really know about him or appreciate his greatness.
A few years ago, on the Hillula of a previous Rebbe, his great-grandfather R’ Shimon Sholem ז’ל (Rabbi Shimon Sholem was a major driving force behind the exodus of thousands of young men in Mir, Kletzk, Radin, Novhardok, and other yeshivas via Japan to Shanghai at the outbreak of World War II and was also widely respected by the Rayatz of Chabad) on the 19th of Av,
the Rebbe went to R’ Shimon Sholem’s grave site in the old city of T’verya. On the way, he davens Shachris at the Kever of R’ Meir Ba’al HaNes. In that year, the Rebbe arrived very early at the Kever of R’ Meir Ba’al HaNes, and the Chassidim were sure that the Rebbe would manage to daven by the Zman. The Chassidim were astonished. The Rebbe paced around the Beis Medrash at the Kever of R’ Meir Ba’al HaNes deep in thought, occasionally glancing at the ticking clock. The Rebbe continued to pace back and forth, sweating profusely in the Tiberian heat. In the end, the Rebbe paced deep in thought for a full six hours, preparing himself for the eventual T’filla. What was the Rebbe thinking about? What was he waiting for? Everyone watched in astonishment. We will never know.
“The purpose of knowing, is that we will never know”
Paul on Mars Hill Acts 17:28-9
Dr. Riemer Faber is professor of Classics at the University of Waterloo, http://archive.org/details/phainomenaorhea00aratgoog
The The text of Aratus
The text of Aratus poem Phainomena note the article by Dr Riemer Faber
The text of Aratus poemOntario, Canada
The Apostle and the Poet: Paul and Aratus
The The text of Aratus
The text of Aratus poem Phainomena note the article by Dr Riemer Faber
The text of Aratus poemOntario, Canada
The Apostle and the Poet: Paul and Aratus
Dr. Riemer Faber is professor of Classics at the UniversitDr. Riemer Faber is professor of Classics at the University of Waterloo, Ontario, Canada
y of Waterloo, Ontario, CanadThe Apostle and the Poet: http://www.biblegateway.com/passage/?search=Acts+17%3A28&version=ESV
Acts 17:28y of Waterloo, Ontario, CanadThe Apostle and the Poet: http://www.biblegateway.com/passage/?search=Acts+17%3A28&version=ESV
English Standard Version (ESV)
28 for
“‘In him we live and move and have our being’;[a]
as even some of your own poets have said,
“‘For we are indeed his offspring.’[b]
Footnotes:
a.Acts 17:28 Probably from Epimenides of Crete
b.Acts 17:28 From Aratus's poem “Phainomena"
http://en.wikipedia.org/wiki/Aratus
Later influenceThe two poems were very popular both in the Greek and Roman world,[4] as is proved by the number of commentaries and Latin translations. He enjoyed immense prestige among Hellenistic poets, including Theocritus, Callimachus and Leonidas of Tarentum. This assessment was picked up by Latin poets, including Ovid and Virgil. Latin versions were made by none other than Cicero (mostly extant),[5] Ovid (only two short fragments remain), the member of the imperial Julio-Claudian dynasty Germanicus (extant, with scholia), and the less-famous Avienus (extant). Quintilian was less enthusiastic. Aratus was also cited by the author of Acts (believed to be Luke the Evangelist), in 17.28, where he relates Saint Paul's address on the Areopagus. Paul, speaking of God, quotes the fifth line of Aratus's Phaenomena (Epimenides seems to be the source of the first part of Acts 17.28, although this is less clear):
Ἐκ Διὸς ἀρχώμεσθα, τὸν οὐδέποτ' ἄνδρες ἐῶμεν
ἄρρητον· μεσταὶ δὲ Διὸς πᾶσαι μὲν ἀγυιαί,
πᾶσαι δ' ἀνθρώπων ἀγοραί, μεστὴ δὲ θάλασσα
καὶ λιμένες· πάντη δὲ Διὸς κεχρήμεθα πάντες.
τοῦ γὰρ καὶ γένος εἰμέν. κτλ.
Let us begin with Zeus, whom we mortals never leave unspoken.
For every street, every market-place is full of Zeus.
Even the sea and the harbour are full of this deity.
Everywhere everyone is indebted to Zeus.
For we are indeed his offspring ... (Phaenomena 1–5).
Authors of twenty-seven commentaries are known; ones by Theon of Alexandria, Achilles Tatius and Hipparchus of Nicaea survive. An Arabic translation was commissioned in the ninth century by the Caliph Al-Ma'mun. He is cited by Vitruvius, Stephanus of Byzantium and Stobaeus. Several accounts of his life are extant, by anonymous Greek writers.
The crater Aratus on the Moon and the minor planet 12152 Aratus are named in his honour.
16 Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.
17 Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him.
18 Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.
19 And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is?
20 For thou bringest certain strange things to our ears: we would know therefore what these things mean.
21 (For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.)
22 Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious.
23 For as I passed by, and beheld your devotions, I found an altar with this inscription, To The Unknown God. Whom therefore ye ignorantly worship, him declare I unto you.
24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;
25 Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;
26 And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;
27 That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us:
28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.
29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.
30 And the times of this ignorance God winked at; but now commandeth all men every where to repent:
31 Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.
______________________________________________________________________
http://spindleworks.com/library/rfaber/aratus.htm
Introduction
Paul and Aratus
Dr. Riemer Faber is professor of Classics at the University of Waterloo, Ontario, Canada
It was A.D. 51
Dr. Riemer Faber is professor of Classics at the University of Waterloo, Ontario, Canada
The Apostle and the Poet: Paul and Aratus
It was A.D. 51
Dr. Riemer Faber is professor of Classics at the University of Waterloo, Ontario, Canada
The Apostle and the Poet: Paul and Aratus
The Apostle and the Poet: Paul and Aratus
The Apostle and the Poet:
The Apostle and the Poet: Paul and Aratus
It was A.D. 51 when the apostle Paul visited the famous Greek city of Athens. Proud of the glory that once was hers, this city could boast that she had produced some of the greatest artists, writers and thinkers. Athens was the cradle of democracy, the centre of learning, and the uncontested leader of the civilized world. It is not surprising therefore that Luke, who records Paul's visit to the city in Acts 17, makes Paul's speech to the Athenians one of the high points of his book. Here we read of the clash between Christianity and paganism, and how the gospel of Jesus Christ and the resurrection was received by people famous for their religious character. Paul presents the good news of salvation especially to the philosophers who confess that Paul brings "strange things" to their ears and who wish to know what he means. The apostle intends to refute both the serious and the popular philosophies of the Greeks, yet he does not ridicule his listeners. Paul's warning of the imminent judgment of God has as goal the conversion of his audience by reasoned yet urgent appeal. And in order to convince his listeners the apostle must know well their beliefs and how he might lead the Athenians to the realization that their tenets are false and must change. Paul tests the spirit of the Athenians and shows them that it is not of the true God.
In this article I shall consider the part of Paul's speech in which he cites, a Greek poet much admired in antiquity. In verse 28 of Acts 17 Paul quotes the Phaenomena of Aratus not to demonstrate his erudition but to show the Athenians that their religion is tantamount to idolatry. Paul enhances his argument by adducing an authority even the Athenians would respect. The apostle shows thereby that he is familiar with the writings and beliefs of the Greeks, and that in proving them false he is able to employ even their own authorities. Thus to some extent Paul uses the ideas and language of the Stoic and Epicurean philosophers who were popular in firstcentury Athens. Yet he does so to refute the commonly held belief in Athens that gods should be worshipped by means of temples, statues and altars. Paul uses a line from the poem of Aratus as a part of his message that the people must repent from the idolatry which characterized their lives. Moreover, the apostle argues that the pantheism which the Stoics taught was also a misconception of the true God as He revealed Himself in His Word and through His Son. Accordingly Paul's address culminates in the good news of eternal life in the resurrected Christ.
The apostle of the Areopagus
The Areopagus was an ancient hill near the agora (market-place) of Athens. According to legend this "hill of Ares" was the first site for the court of justice established by the city's patron goddess, Athena. And in the early history of Athens the judicial court did meet here.
Due to the radical democracy which replaced the conservative political system of Athens in the fifth century the court lost much power, yet it remained a prestigious and venerable institution. It is probable that in the days of Paul the court of the Areopagus still tried cases of homicide and investigated matters of moral and religious nature. Some scholars think that in Acts 17 Paul actually defends himself before the city's councillors in a public trial of the apostle's teaching. (1) When Luke reports that Paul stood "in the middle of the Areopagus" he probably refers not to the place where he stood but to the institution commonly associated with the locale. Whatever the case, Paul presents his address in the presence of Athenians, including Stoic and Epicurean philosophers, and foreigners who chanced to be present.
When he begins to speak, Paul captures the goodwill of his listeners with what appears to be a compliment: "I perceive that in every way you are very religious" (22). No doubt as he had walked through the agora to the Areopagus, Paul had observed the numerous temples, images and altars erected there. It soon becomes evident, however, that Paul deems the religious fervour of the citizens to be misplaced. Though they worship many gods, the Athenians do not worship the true God. And the apostle uses the inscription "to the unknown god" on one altar to introduce to the Athenians the God whom he professes. He whom the Athenians worship as unknown is the God whom Paul makes known to them. The "times of ignorance" as Paul later says, have passed; now the Athenians must worship the one and only God, and Him in the proper manner.
Idolatry is one pagan practice of the Athenians which the missionary attacks. Paul may have spoken at some length about God's second commandment not to worship Him by means of images. It is remarkable that the apostle focuses on this religious practice of the Athenians. For hereby he touches the heart of an important issue in Greek religious life in the first century. From archaic to classical times the worship of the Olympian gods was real and meaningful, whereas in Paul's day scepticism and a faith in pantheism had undermined the traditional Greek religion and had thrown into question the belief that gods were anthropomorphic and ought to be worshipped as such. Such novel ideas, advanced especially by Stoic and Epicurean philosophers, are employed by Paul to lead the Athenians to the realization that they are an idolatrous people.
The Stoic philosophers, mentioned in verse 18 as one party with whom Paul discourses, taught that Zeus is not a god in the form of a human being but a force which permeates all animate and inanimate things. This guiding principle, which unites all living things into one cosmos, they called Reason (Logos). Zeus, the Stoics believed, was not an immortal being, but a power without person. Accordingly Paul could be confident that these philosophers would concur with his statement that "God does not live in shrines made by man" (24). Paul tells the Athenians that God does not live in a dwelling as humans do, and that He cannot be represented in the form of man. The terminology which Paul employs in this verse is similar to that used by the Stoics, yet one should not conclude that Paul is preaching a purely Stoic philosophy. (2) One need only glance at Isaiah 42:5 and Exodus 20:11 to see that Paul's depiction of God the Creator is thoroughly biblical. He merely uses the same language that the Stoics use in their description of the Zeus they believe controls the universe. The Stoics were correct in decrying the numerous temples, altars and statues in Athens. To support his position Paul quotes an authority the Athenian thinkers must have known: the Hellenistic poet Aratus. (3) Paul alludes to Aratus to convince his audience that God cannot be represented "by the art and imagination of man" (17:29).
The poet Aratus and the Phaenomena
Although antiquity deemed Aratus one of the greatest Hellenistic poets, very little information about him survives today. We do know that he lived in the late fourth and early third centuries before Christ, that his place of birth was probably Soli in Paul's native province of Cilicia, and that he studied Stoic philosophy in Athens at the school founded by Zeno (c. 340-265 B.C.). Aratus evidently spent much time in the circle of writers and artists who enjoyed the patronage of the Macedonian king Antigonus Gonatas. Aratus' literary output included an edition of Homer's Odyssey, hymns, epigrams, and even didactic poems on pharmacology and astronomy. Unfortunately, the only work which survives in its entirety is a poem entitled Phaenomena (literally, "natural appearances"). Fortunately for our study of Paul's speech on the Areopagus, it is this poem which the apostle quotes; we can thus read for ourselves the context of the half-line quoted in Acts 17:28: "For we are indeed his offspring."
The Phaenomena is a peculiar poem: it attempts to put into verse two fourth century prose works on the stars and on the weather. An astronomer named Eudoxus had written a treatise on constellations, while another writer, reportedly one Theophrastus, had composed a handbook about the signs of the weather. Following an 18-line introduction in which he states the purpose of his poem and praises Zeus for his kindness in giving to mankind natural signs by which to conduct his business, Aratus dedicates one section (19-757) to a poetic discussion of the constellations, and a second (758-1154) to the use of weather patterns. At first glance the poem appears to be little more than a "farmers' almanac," a guide for learning the significance of changing seasons and weather systems. A long tradition of writing such didactic poems had started with the eighth century poet Hesiod, who also composed a work on the constellations called Astronomia. For subject and style the author of the Phaenomena was inspired by the works of Hesiod and those of the other ancient epic poet, Homer.
It appears that one of Aratus' aims in writing this poem was to demonstrate his skill in providing detailed scientific information by means of non-technical, poetic language. Like other Hellenistic poets, Aratus wanted to infuse new life into ancient genres. His contribution was to rejuvenate the genre of didactic poetry by using the most modern and advanced scientific documents. Aratus succeeded in adapting a difficult technical prose work to poetry. And the popularity which this poem enjoyed in antiquity attests to Aratus' success. The contemporary poet Callimachus praised the poem as an elegant and refined piece of work, and it appears that many readers appreciated Aratus' polished and precise style. Not only did Greeks like the poem, educated Latin writers did too. The famous Roman orator and statesman Cicero translated the poem into Latin, while Vergil was inspired by the Phaenomena when he wrote the Georgics, also an ostensibly didactic poem, about farming. We may assume, therefore, that the Phaenomena was read widely by educated people in the days of Paul.
Since Aratus was schooled in Stoic philosophy, it is not surprising that Stoic doctrine appears in the Phaenomena. Especially in the opening section of the poem (lines 1-18), in which Aratus writes of the omnipotent and omnipresent power of Zeus, Stoic philosophy and language abounds. The half-line "for we are indeed his offspring" is found in this section of the poem. To see the phrase in its context, consider the following translation of lines 1-5 of the Phaenomena:
Let us begin with Zeus, whom we mortals never leave unspoken.
For every street, every market-place is full of Zeus.
Even the sea and the harbour are full of this deity.
Everywhere everyone is indebted to Zeus.
For we are indeed his offspring... (Phaenomena 1-5).
It is noteworthy that Aratus commences his poem with the words, "let us begin with Zeus," for the gods who were conventionally invoked by Greek poets were the Muses, the goddesses of poetic inspiration. Aratus' contemporaries would have been struck by this change, by which the poet lends a religious Stoic tenor into the Phaenomena. To ancient Greeks Zeus was the sky-god whose control over the sun and clouds directly concerned human beings; mention of him at the outset of a work on constellations and weather is therefore appropriate. For Hellenistic Stoics, however, Zeus was another name for that force which controlled the universe and resided in man and beast. It is a kind of pantheism which Aratus advances in these opening lines: the divine Reason permeates every facet of human endeavour. The city-streets and market-places, the seas and harbours are filled with the presence of this deity (lines 2-3). Zeus must be praised at the start of his poem because this "world-soul" controls the cosmos. Mankind is, according to such belief, part of that environment and so "is indebted to Zeus." The omnipotence of Zeus is expressed with the words "for we are indeed his offspring." Literally the poet states that we are of the race (genos) of Zeus. Thus the ancient weather-god, once depicted in anthropomorphic terms, is replaced by the Stoics with an abstract force which pervades the entire world. Having noted the context of the half-verse "for we are indeed his offspring," the reader will conclude that the apostle Paul does not quote this passage in complete agreement with its meaning and intent, but in order to show that even to some Greek thinkers and writers the idea of an anthropomorphic Zeus is false.
The quotation in the context of Paul's speech
Verses 24-31 of chapter 17 clarify Paul's use of the quotation in declaring the gospel of repentance to the Athenians. When he cites the saying that man is God's offspring, Paul employs the words in light of God's self-revelation in the Old Testament. Mankind was created in the image and likeness of God, as revealed in Genesis 1 :26-27. Paul does not give the phrase "for we are indeed His offspring" the meaning which Stoics do; rather, he uses it to preach that God abhors idolatrous worship. Paul had stated earlier in his speech that God does not "live in shrines made by man" (24). After quoting Aratus the apostle says that the Deity is not "like gold, or silver, or stone" (25). Surely Paul has in mind the second commandment here, as stated, for example, in Leviticus 26:1 "you shall make for yourselves no idols and erect no graven image or pillar, and you shall not set up a figured stone in your land." The Stoics had rightly reasoned that if mankind is the offspring of God, then the living God cannot be represented by an inanimate object. Paul himself writes elsewhere that God's eternal power and deity are visible in creation (Romans 1 :20). And in yet another context the apostle restates in general terms what he says specifically to the Athenian populace in Acts 17: "What agreement has the temple of God with idols? For we are the temple of the living God; as God said, 'I will live in them and move among them' (2 Corinthians 6:16)." Thus on the Areopagus Paul points out that the Athenians had exchanged the glory of the immortal God for images resembling mortal man.
Verses 24-31 also makes clear that Paul does not adopt the Stoic theology of a guiding principle as expressed by Aratus; the apostle depicts God as the Creator, whose person is real. In verse 25 the missionary reminds his listeners that God is the creator of the universe, who has no need of human idolatrous adoration. Here Paul may have in mind Psalm 50:7-15, where the Lord states that He does not require sacrifices from mortals, for all the world and everything in it is His by virtue of His work of creation. And to underscore the personal quality of the true God Paul states that God has "overlooked" the times of ignorance (30), "commands" all men to repent (31), since He has fixed a day when He "will judge" (31) the world by Christ whom He "has appointed" (31). Thus the apostle in no way identifies with Stoic or Epicurean theology, but declares the God who is Creator and Judge.
In light of this history of redemption Paul also proclaims Jesus Christ and the resurrection. The salvation of the idolatrous Athenians lies in the faith in the risen Christ. Not only does Paul show the error in both popular Greek religion and serious philosophy, but also he urges the people that "they should seek God." In verse 30 Paul states that whereas the Athenians' worship of an unknown god was overlooked by God in former times, now that the true God has been proclaimed to them the citizens must repent. Judgment of the world is imminent. God has given assurance of this coming event by raising Jesus Christ from the dead. Indeed Jesus and the resurrection are the main themes of Paul's speech. With sorrow we note that this gospel was mocked by some: the gospel is folly to the Gentiles. Yet the mission work in Athens was not altogether futile, for some believed, including Dionysius and Damaris. As for the Athenian philosophers, they could no longer claim that the message of salvation had not been told to them.
Footnotes
(1) For the debate regarding formal trial or unofficial address see T.D. Barnes, "An Apostle on Trial," Journal of Theological Studies 20, 1969, 407-419; C.J. Hemer, "The Speeches of Acts," Tyndale Bulletin 40, 1989, 239-259.
(2) M. Dibelius, "Paul on the Areopagus," in Studies in the Acts of the Apostles (London, 1956), 63, argues that the speech is "alien to the New Testament" and thoroughly Stoic in sentiment and language. More attractive is the interpretation that the speech is in part a praeparatio evangelica intended to guide Paul's listeners from their own position to his "strange" (20) one.
(3) When Paul says "as even some of your poets have said" (28) he reveals his learning, for the sentiment that mankind is the offspring of Zeus was expressed also by Cleanthes, another Hellenistic poet, in his Hymn to Zeus, line 4. The half-line quoted, however, comes from Aratus' poem. Recently M.J. Edwards, "Quoting Aratus," Zeitschrift für die neutestamentliche Wissenschaft 83, 1992, 266-269, plausibly argued that Paul's direct source was Aristobulus, a second century B.C. Jew who cites the opening lines óf the Phaenomena.
_______________________________________________________________________
http://www.bartleby.com/108/44/17.htmlCONTENTS · BIBLIOGRAPHIC RECORD
The Holy Bible: King James Version. 2000.
The Acts of the Apostles
17
The Uproar in Thessalonica
1 Now when they had passed through Amphip'olis and Apollo'ni-a, they came to Thessaloni'ca, where was a synagogue of the Jews:
2 and Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the Scriptures,
3 opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.
4 And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.
5 But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.
6 And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also;
7 whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus.
8 And they troubled the people and the rulers of the city, when they heard these things.
9 And when they had taken security of Jason, and of the others, they let them go.
The Apostles at Beroea
10 ¶ And the brethren immediately sent away Paul and Silas by night unto Beroe'a: who coming thither went into the synagogue of the Jews.
11 These were more noble than those in Thessaloni'ca, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so.
12 Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.
13 But when the Jews of Thessaloni'ca had knowledge that the word of God was preached of Paul at Beroe'a, they came thither also, and stirred up the people.
14 And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timothy abode there still.
15 And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timothy for to come to him with all speed, they departed.
Paul at Athens
16 ¶ Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.
17 Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him.
18 Then certain philosophers of the Epicure'ans, and of the Sto'ics, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.
19 And they took him, and brought him unto Areop'agus, 2 saying, May we know what this new doctrine, whereof thou speakest, is?
20 For thou bringest certain strange things to our ears: we would know therefore what these things mean.
21 (For all the Athenians, and strangers which were there, spent their time in nothing else, but either to tell or to hear some new thing.)
22 ¶ Then Paul stood in the midst of Mars' hill, 3 and said, Ye men of Athens, I perceive that in all things ye are too superstitious.
23 For as I passed by, and beheld your devotions, 4 I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.
24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;
25 neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; Is. 42.5
26 and hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;
27 that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us:
28 for in him we live, and move, and have our being; as certain also of your own poets have said,
For we are also his offspring.
29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.
30 And the times of this ignorance God winked at; but now commandeth all men every where to repent:
31 because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.
32 ¶ And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter.
33 So Paul departed from among them.
34 Howbeit certain men clave unto him, and believed: among the which was Di-onys'ius the Areop'agite, and a woman named Dam'aris, and others with them.
Note 2. Mars hill. It was the highest court in Athens. [ back ]
Note 3. Or, the court of the Areopagites. [ back ]
Note 4. Or, gods that ye worship. [ back ]
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