Thursday, November 28, 2013

ben-azzai

http://www.jewishencyclopedia.com/articles/2859-ben-azzai Connection with the Canon.


Table of Contents
  • Connection with the Canon.
  • Relations with Akiba.
  • Relations with Akiba. Chief among Ben 'Azzai's teachers was Joshua b. Hananiah, whose opinions he expounded (Parah i. 1), proved to be correct (Yeb. iv. 13), or defended against Akiba (Yoma ii. 3; Ta'anit iv. 4; Tosef., Sheb. ii. 13). Akiba himself was not really Ben 'Azzai's teacher, although the latter occasionally calls him so, and once even regrets that he did not stand in closer relation as pupil to Akiba (Ned. 74b); and he expressed the same regret in regard to Ishmael b. Elisha (Ḥul. 71a). In his halakic opinions and Biblical exegesis, as well as in other sayings, Ben 'Azzai follows Akiba; and, from the tone in which he speaks of Akiba in the discourses that have been handed down, the Amoraim concluded that his relations with Akiba were both those of pupil and of colleague (Yer. B. B. ix. 17b; Bab. ib. 158b; Yer. Sheḳ. iii. 47b; Yer. R. H. i. 56d).
     
  • His Piety and Devotion to Study.
His Piety and Devotion to Study.
Ben 'Azzai's most prominent characteristic was the extraordinary assiduity with which he pursued his studies. It was said of him afterward, "At the death of Ben 'Azzai the last industrious man passed away" (Soṭah ix. 15). A later tradition (Midr. Hallel) says of the zealous studies of Ben 'Azzai and Akiba—by way of reference to Ps. cxiv. 8—that in their perceptive faculty both had been as hard as rock; but, because they exerted themselves so greatly in their studies, God opened for the man entrance into the Torah, so that Ben 'Azzai could explain even those things in the Halakah that the schools of Shammai and Hillel had not understood. His love of study induced Ben 'Azzai to remain unmarried, although he himself preached against celibacy, and even was betrothed to Akiba's daughter, who waited for years for him to marry her, as her mother had waited for Akiba (Ket. 63a). When Eleazar b. Azariah reproved him for this contradiction between his life and his teachings, he replied: "What shall I do? My soul clings lovingly to the Torah; let others contribute to the preservation of the race" (Tos. Yeb. viii. 4; Bab. ib. 63b; Gen. R. xxxiv.; compare Soṭah 4b).
Another characteristic of Ben 'Azzai was his great piety. It was said, "He who has seen Ben 'Azzai in his dreams is himself on the way to piety" (Ber. 57b). Thanks to this piety he could, without injury to his soul, devote himself to theosophic speculations, when he, like Ben Zoma, Elisha b. Abuyah, and Akiba, entered, as tradition has it, into the garden ("pardes") of the esoteric doctrine. Tradition (Ḥag. 14b) says of him: "He beheld the mysteries of the garden and died; God granted him the death of His saints" (Ps. cxvi. 15). With reference to this verse, Ben 'Azzai himself had taught that God shows to the pious, near the hour of their death, the rewards awaiting them (Gen. R. lxii.). Other sayings of his concerning the hour of death have been handed down (Ab. R. N. xxv.). According to a tradition not entirely trustworthy, Ben 'Azzai was among the first victims of the persecutions under Hadrian; his name, therefore, is found on a list of the "ten martyrs" (Lam. R. ii. 2).

His Reputation.
Ben 'Azzai's posthumous fame was extraordinary. The greatest amora of Palestine, Johanan, and the greatest amora of Babylonia, Rab, each said, in order to mark their authority as teachers of the Law: "Here I am a Ben 'Azzai" (Yer. Bik. ii. 65a; Yer. Peah vi. 19c). The name of Ben 'Azzai is applied in the same sense by the great Babylonian amora Abaye (Soṭah 45a; Ḳid. 20a; 'Ar. 30b) and Raba ('Er. 29a). A haggadic legend of Palestine relates of him the following: "Once, as Ben 'Azzai was expounding the Scriptures, flames blazed up around him, and being asked whether he was a student of the mysteries of the 'Chariot of God,' he replied: 'I string together, like pearls, the words of the Torah with those of the Prophets, and those of the Prophets with those of the Hagiographers; and therefore the words of the Torah rejoice as on the day when they were revealed in the flames of Sinai'" (Lev. R. xvi.; Cant. R. i. 10).

The Greatest Principle.
Under Ben 'Azzai's name, traditional literature has preserved many sentences, with and without Biblical foundation. Two of these have been taken over into the sayings of the Fathers (Ab. iv. 2, 3).After a saying of Ben 'Azzai, at the beginning of the third chapter of "Derek Ereẓ Rabbah," this little book—which began originally with that chapter—is called "Pereḳ Ben 'Azzai" (Rashi to Ber. 22a; Tos. to 'Er. 53b). In a sentence that recalls a fundamental thought of Akiba, Ben 'Azzai gives the characteristic features of a kind of deterministic view of the world: "By thy name they shall call thee, at the place where thou belongest shall they see thee, what is thine they shall give to thee; no man touches that which is destined for his neighbor; and no government infringes even by a hair's breadth upon the time marked for another government" (Yoma 38a et seq.). Following Hillel, Akiba had declared the commandment "thou shalt love thy neighbor as thyself" (Lev. xix. 18) to be the greatest fundamental commandment of the Jewish doctrine; Ben 'Azzai, in reference to this, said that a still greater principle was found in the Scriptural verse, "This is the book of the generations of Adam [origin of man]. In the day that God created man [Adam], in the likeness of God made he him" (Gen. v. 1; Sifra, Ḳedoshim, iv.; Yer. Ned. ix. 41c; Gen. R. xxiv.). The commandment to love God with all the soul (Deut. vi. 5), Ben 'Azzai explained in the same manner as Akiba: "Love him even to the last breath of the soul!" (Sifre, Deut. 32). Several of Ben 'Azzai's haggadic sentences, having been called forth by those of Akiba, are introduced by the words, "I do not wish to oppose the interpretation of my master, but will only add to his words" (Sifra, Wayiḳra, ii.; Mek., Bo, Introd.).
Ben 'Azzai's observations on sacrifices (Sifre, Num. 143) are obviously directed against Gnosticism. As against the doctrine of the Gnostics, that the part of the Law containing the rules of sacrifice could have originated only with a secondary god, the demiurge, who is merely just, not beneficent, Ben 'Azzai maintains, that in connection with the sacrificial laws, not any one of the various names of God is there used, but precisely the distinctive name, the Tetragrammaton, in which especially the goodness of God is emphasized, in order that the "minim" (disbelievers) might not have an opportunity to prove their views by the Bible. Ben 'Azzai's symbolic interpretation of the first word of Lamentations () is also polemical and probably directed against Pauline Christianity. He holds that in the numerical value of the four letters of this word is indicated that the Israelites did not go into exile until after they had denied the one God (א), the ten commandments (), the law of circumcision, given to the twentieth generation after Adam (), and the five () books of the Torah (Lam. R. i. 1).






A distinguished tanna of the first third of the second century. His full name was Simon b. 'Azzai, to which sometimes the title "Rabbi" is prefixed. But, in spite of his great learning, this title did not rightfully belong to him; for he remained all his life in the ranks of the "talmidim" or "talmide hakamim" (pupils or disciples of the wise). Ben 'Azzai and Ben Zoma were considered in the tannaitic school-tradition as the highest representatives of this degree in the hierarchy of learning (Tosef., Ḳid. iii. 9; Bab. Ḳid. 49b; Ber. Ḳid. 57b; Yer. Ma'as. Sh. ii. 53d; Bab. Sanh. 17b). Ben 'Azzai is especially named as an eminent example of a "pupil who is worthy of the hora'ah," of the right of independent judgment in questions of religious law (Hor. 2b). Ben 'Azzai stood in close relation to the leaders of the school of Jabneh. He handed down, "from the mouth of two-and-seventy elders," who were present on the occasion, a halakic decision, which was accepted in Jabneh on the day when Eleazar b. Azariah was elected president in the place of Gamaliel II. (Yad. iv. 2; Zeb. i. 3); also another resolution of the same day, declaring the books Kohelet and Shir ha-Shirim to be as sacred as the other Scriptures, whereby the collection of the Biblical writings, or the canon, was officially closed (Yad. iii. 5).
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The Harmony of Creation Chapter 4: Mishna 3

The Harmony of Creation Chapter 4: Mishna 3 "He [the son of Azzai] used to say: Do not be disrespectful of any person and do not be dismissing of any thing, for there is no person who does not have his hour, and there is no thing which does not have its place." At its simplest level, our mishna is expressing the wise old adage: Every dog has its day. It is not in our best interests to get on anyone's bad side or to discard any items which may one day be of value. Any person may one day be in position to help or harm us. We should never underestimate the importance of one more friendship -- as well as man's capacity to harbor a grudge. What is not worthy of our attention today may tomorrow come back to haunt us. (The commentators differ regarding the precise definition of our mishna's second point -- "do not be dismissing of any 'thing'" (Hebrew: "davar"). Rabbeinu Yonah understands "davar" to mean "words" -- as the Hebrew word often connotes. He explains that one should not think it so unlikely that his words, uttered in private (against the person he disregarded), will cause him harm. Words spread quickly and are eventually heard by the wrong people, placing the onus of their utterance on their utterer (I think that made sense...). Rashi offers two explanations. (1) No information we are told should be entirely disregarded, for even remote dangers may one day strike. (2) Any opportunity we have to learn words of Torah should not be passed up or delayed. Study now when the opportunity arises, for who knows what the future will bring?) As we so often find in Pirkei Avos, the simple yet poignant words of our Sages can be understood on a far deeper level as well. I don't believe the intention of our Sages is simply that we must value others for self-serving reasons -- because they may one day benefit us. As we'll see, "every person has his hour" is far more profound. We should appreciate others creations -- both animate and inanimate -- because every object in creation is special, and has some unique role to fulfill in G-d's Master Plan. Every person has his hour; every object has its place. There is nothing G-d created for no purpose. Every person has his or her own unique contribution to make -- and at one time will be indispensable to the perfection of the world. Every object will in some way and at some time be used to glorify G-d's Name. And if we look down on any human being (including ourselves) or are neglectful of any part of G-d's world, we miss this crucial message. There will be a time when each of us will have to do his or her part -- or the world will be that less sanctified. Nothing G-d placed in this world is without purpose: G-d makes no mistakes. And when we realize this, no one and nothing is insignificant. The Mishna (Sanhedrin 4:5) states that one reason G-d created all mankind from a single set of parents is to indicate G-d's greatness, "for a person mints many coins from the same mold and they all resemble one another. But the King of kings, the Holy One blessed be He, forms each person in the image of Adam and not one of them resembles his fellow. Therefore, each and every person must say, 'For me was the world created.'" The implication of this mishna is clear. G-d, in His infinite wisdom and concealed in His wonders of DNA and heterosexual reproduction, willed it that no two people are exactly alike (possibly excepting identical twins). G-d made each of us different because we all have different, unique missions to fulfill in this world. G-d wants each of us to serve Him in his or her own special way, using the unique set of talents and capabilities only he or she possesses. There is something Dovid Rosenfeld can contribute to the world that no one else can do quite the same. If he recognizes and fulfills his role, the world is one step closer to its perfection. If he fails -- if he refuses to see his own uniqueness and ask himself what exactly G-d wants of him -- the world will lack something no one else can replace. And so, in our own special way, for each and every one of us was the world created. There is a well known (though hard-to-find) midrash (Midrash Alpha Beta Acheres d'Ben Sira 9) which states that King David felt he understood the purpose of everything in creation except for a very few things, one of them being the spider. Then on one occasion, while fleeing from King Saul, David ran into a cave. A spider quickly came along and wove a web over the entrance. Saul, seeing an undisturbed web, concluded that no one had entered the cave and went off. David, after realizing what had happened, humbly corrected his misconception. I don't believe the message of this midrash is that King David had so thorough an understanding of the ecosystems of the Near East. (David's complaint was that spiders spend all their time weaving webs too flimsy to be of any use to man.) Yet King David had the keen instinct that everything must play a role in G-d's Master Plan. In his world -- a world in which G-d's existence was ever-present throughout his travails -- everything must be purposeful. He expected to experience firsthand the usefulness of all G-d's creatures: the strength of his convictions would have them play a role in his very own life. And G-d saw David's wishes fulfilled. We further find King David to be a man for whom every aspect of creation was purposeful and combined into a magnificent whole. Nothing was mundane in David's universe. The same David who stood inspired before G-d and His Torah ("The L-rd is my shepherd; I shall not lack" (Psalms 23:1); "The L-rd is my light and salvation" (27:1); "G-d's Torah is complete, restoring the soul... G-d's commandments are clear, enlightening the eyes" (19:8-9); "If not for Your Torah, my delight, I would have perished in my affliction" (119:92)), saw the same beauty in every aspect of the cosmos, both great and small. In Psalms 104 he reflects on the natural world: "G-d waters the mountains from His upper chambers, from the fruit of Your works the land is sated.... The trees of the L-rd are sated, the cedars of Lebanon which He planted; there where the birds nest, the stork with its home in the cypresses. The high mountains for the wild goats, rocks as refuge for the rabbits.... The young lions roar after their prey, and to ask the L-rd for their food.... Man goes forth to his work, and to his labor until evening. How great are Your works, L-rd, You have made all of them with wisdom.... All of them look to You to give their food in its time. You give to them; they gather it in. You open Your hands; they are satisfied with good. You hide Your face; they are frightened. You gather their spirits; they expire and to their dust they return. You send out Your spirit; they are created, and You renew the face of the earth. May the glory of G-d be forever. May G-d rejoice in His works." (104:13-31). Nature, in its harmony, complexity and precision, speaks of sanctity and godliness no less than the Torah itself. The starry heavens fulfill a purpose in G-d's master plan, not least so that man may gaze upwards and see vastness and grandeur in perfect motion -- bespeaking an even greater Creator. Each person and every object in this world contains a spark of holiness and has an individual mission to fulfill. In unison -- the galaxies, the planets, the earth and its ecosystems, as well as the societies, communities and families of man in which each member lovingly accepts and fulfills his role -- are nothing less than a reflection of G-d Himself.
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Wednesday, November 27, 2013

No Place on Earth


Nov 25 2013

Claude Lanzmann to Screen New Film The Last of the Unjust at USC Dec. 10

The award-winning French documentarian Claude Lanzmann will present his latest film, The Last of the Unjust, and participate in a discussion with USC Shoah Foundation executive director Stephen Smith at the USC School of Cinematic Arts Tues., Dec. 10.
The discussion begins at 7 p.m. in the Ray Stark Family Theatre, SCA 108. The film, which is three hours and 40 minutes long, will begin at 7:30 p.m. The screening and discussion are free and open to the public. Seats are limited; RSVP here.
The Last of the Unjust reveals and builds on interviews Lanzmann conducted with Rabbi Benjamin Murmelstein in 1975. Murmelstein was the last president of the Jewish Council of the Czechoslovakian ghetto Theresienstadt, and while he is credited with helping hundreds of thousands of Jews escape Austria and preventing the liquidation of the ghetto, his is also hated by many who feel he, as well as many other Jewish Council leaders, collaborated with Adolf Eichmann and other top Nazis.
The film features the 1975 interviews as well as Lanzmann’s 2012 journey back to Theresienstadt, where he again meets Murmelstein and pieces together his story and the conflicting identity of the Jewish Councils.
Lanzmann began his career as a journalist and started making documentary films about the Holocaust and Israel in 1970. He is best known for his 1985 film Shoah, a nine and a half-hour documentary about the Holocaust that took him 12 years to make. The film does not use any archival footage; instead, Lanzmann interviews survivors, witnesses, and ex-Nazis in the present day to build a detailed portrait of the events of the Holocaust.
Lanzmann also directed Israel, Why (1973), Tsahal (1994), A Visitor From the Living (1999), Sobibor, October 14, 1943, 4 p.m (2001) and The Karski Report (2010
- See more at: http://sfi.usc.edu/news/2013/11/claude-lanzmann-screen-new-film-last-unjust-usc-dec-10#sthash.Z6RtpiH1.dpuf



http://www.magpictures.com/noplaceonearth/

  
October 1942 – Esther Stermer, along with some family
members and a group of other families, seek asylum underground to evade
being caught by pursuing Nazis. They remain hidden below for nearly a
year and a half – the longest recorded uninterrupted underground
survival occurrence.



Their harrowing story is unearthed by accident when cave
explorer, Chris Nicola, stumbles upon remnants left behind by the cave
dwellers. Through extensive research and determination, Nicola locates a
 few of the survivors and has them share their incredible story of
strength and perseverance.

- See more at: http://www.magpictures.com/noplaceonearth/#sthash.8Iq22Njf.dpuf
http://www.noplaceonearthfilm.com/the-film/filmmakers/

Director / Producer


JANET TOBIAS
Janet Tobias started her film and television career at CBS’ 60 Minutes as Diane Sawyer’s associate producer. She then worked as a producer at ABC News’ Prime Time Live, as the editorial producer for ABC’s legal and criminal justice coverage, a national producer at Dateline NBC, and an executive producer at VNI (which became New York Times Television). After working at the networks, she moved to PBS where she produced/directed a four hour joint Frontline/Nightline project on the juvenile justice system in California, and executive produced the Emmy award winning PBS Life 360. In 2001, she co-founded Sierra/Tango Productions, which has produced over 20 films on subjects ranging from 13-year-old girls to US veterans returning from war. No Place On Earth, marks her debut as a theatrical director.
Janet has a parallel career in medicine and technology. She is the CEO of Ikana Health which focuses on health information on the mobile web/social media, and how it can be used to measurably improve family health and patient outcomes.
Besides the Emmy, her awards include two American Bar Association silver gavel awards, a George Foster Peabody Award, 2 Cine Golden Eagles, 2 Casey medals for meritorious journalism, a National Headliner Award, a Sigma Delta Chi Award, and honorable mention Robert F. Kennedy Journalism and Overseas Press awards. She is a member of the Forum on Drug, Discovery, Development and Translation of the Institute of Medicine, National Academy of Sciences, and an adjunct assistant professor at Mount Sinai’s School of Medicine.

Producers


RAFAEL MARMOR
Rafael Marmor is a producer of documentary, feature film and television. His feature documentary Blue Blood, dubbed by Variety as “one of the best sports films of all time”, was nominated by both the Evening Standard and London Critic’s Circle for Best British Film of 2007. The narrative remake is currently in development with Ed Pressman and BBC Films. After a short digression producing the comedy TV series Svetlana for Marc Cuban’s HDnet, he returned to the feature documentary world as a producer on Alma Harel’s Bombay Beach, which won the Tribeca grand jury prize in 2011. His most recent film The Short Game, about the best 7 year old golfers in the world, premiered at SXSW 2013 where it won the audience award.
PAUL LAIKIN
Paul is founder and Managing Director of Unanico Group, an internationally award-winning film and television production company and animation studio based in London and Shanghai.
Unanico Group is developing and producing a slate of live action and animation narrative and document feature film coproductions, bringing together leading film production and distribution partners from China and the West. Trained as a linguist and lawyer, Paul is a Member of the Writers Guild of America and Vice President of Royal Institute for East-West Strategic Studies.
NADAV SCHIRMAN
Schirman’s first film, The Champagne Spy (Israel-Germany 2008) won the Israeli Academy Award for Best Documentary, was nominated for the European Film Prize and won the John Schlesinger Award for Outstanding First Feature as well as many other international awards and nominations. It is currently being adapted into a large fiction production by Oscar and Palme D’or winning director Billa August and Oscar nominated producer Uli Limmer.
In the Dark Room (Germany-Israel-Finland-Italy-Rumania 2013) is Schirman’s second feature documentary, part of a trilogy which continues with The Green Prince. Currently in production, The Green Prince is based on New York Times non-fiction best seller “Son of Hamas”. The Green Prince is also produced by Schirman through his Frankfurt based A List Films GmbH, in collaboration with Oscar winning producers John Batsek (One Day in September) and Simon Chinn ( Searching for Sugar Man and Man on Wire).

SUSAN BARNETT
No Place on Earth Producer, Susan Barnett, has 16 years experience as an award-winning investigative reporter/producer/director, achieving international recognition for her work while at the network newsmagazines PrimeTime Live, 20/20 (ABC News), and Dateline (NBC News). Her original reporting has covered a range of topics, including: poor conditions in child care; migrant labor abuses; medical mistakes in the unregulated field of diagnostic ultrasound; the health impact of federal deregulation of the nation’s meat inspection system; problems with food handling and labor abuses at the nation’s fastest growing grocery chain; systemic abuse in the dog breeding industry.
Among her awards: Emmy Nomination/Network News-Investigative, 3 National Headliner Awards, 2 Investigative Reporters and Editors Awards + an Investigative Reporters and Editors Medal, National Press Club, Ark Trust Genesis Award, Columbus International Film and Video Festival, Cine, New York Festival/International TV programming, Society of Professional Journalists, Women In Communications, Midwest Regional Emmy/Documentary.
After leaving the networks, Ms. Barnett moved to strategic communications consulting for nonprofits and responsible for-profits. She continues production work on projects of particular personal interest.

Executive Producers


MOLLY THOMPSON
Molly Thompson launched and runs A&E IndieFilms and History Films, the networks’ feature documentary divisions. Productions include the Oscar-nominated, Sundance Award-winner Murderball, the Oscar-nominated Jesus Camp and the Emmy Award-winners The Tillman Story and Under African Skies. Thompson executive produces the division’s original productions including: Cave of Forgotten Dreams, The September Issue, The Tillman Story and Client 9: The Rise and Fall of Eliot Spitzer. Thompson’s latest film for A&E IndieFilms, The Imposter was shortlisted for Best Documentary Feature in the 2012 Academy Awards and won a 2013 EE British Academy Film Award (BAFTA.)


SUSAN WERBE
Susan Werbe is Senior Executive Producer, Programming for History®. Since joining the network in 1997, Ms. Werbe has played a key role in the development and supervision of numerous series and specials on History, including American Pickers, which averaged 4.7 million total viewers in 2012.
Werbe is Executive Producer of The Ultimate Guide to the Presidents, an 8-hour limited series on presidential power from George Washington to Obama, Season 3 of Only in America with Larry the Cable Guy, Season 4 of American Restoration, and Season 2 of Cajun Pawn Stars. She is also Executive Producer on the feature documentary No Place on Earth, Life After People and 102 Minutes That Changed America.
Werbe has received two Primetime Emmy Awards: 2008-2009 Outstanding Non-Fiction Special for 102 Minutes That Changed America and 2005-2006 Outstanding Non-Fiction Series for 10 Days That Unexpectedly Changed America. She also won a Peabody Award in 2005 for Voices of Civil Rights. She was Executive Producer of Moonshot, a co-production that was nominated for a 2010 Primetime Emmy in the Outstanding Made-for-Television Movie category.
Prior to joining History, Ms. Werbe worked at CBS Eye on People where she was Senior Producer for I Remember with Charles Kuralt. Ms. Werbe began her television career at CBS News working on CBS Reports and was a producer on Eye to Eye with Connie Chung, Walter Cronkite’s Universe, CBS Magazine and CBS Morning News. She was a Vice President and Executive Producer at Whittle Communications. From 1984-1991, Ms. Werbe ran her own company, specializing in fund-raising and educational videotapes for not-for-profit clients. She also wrote, produced and directed two documentaries for PBS.

Balázs Péter Kiss /
Saul Stermer

“When I got to know the story, it immediately started to interest me, how is it that a raging war destroys a world on the surface and creates another one deep under the ground. It was very exciting to learn about the fates of these people. Reenacting Saul’s character was an important professional challenge for me. When I got the part confirmed, my own life was at a difficult stage.  Getting deep into the story, learning how people did survive and overcome impossible situations, helped me become stronger and I realized by the end of the shoot that I am again full of energy and ready for new challenges.”

András Orosz /
Sam Stermer

When I went to the casting and was told that I could be a part of this film, I was thrilled. They told me the story and I couldn’t believe what I was hearing. Being down in a cave for this long and experiencing such things must have been terrible. During the shoot we could experience what they went through, how they lived in that era in those desperate conditions. I wouldn’t want to be in their situation! I wouldn’t have been able to survive those circumstances.
At first, it was hard to play Sam’s role but in no time I got into it, thanks to Janet and the crew’s help. I’m very delighted that I don’t have to live in a war or in a dictatorship.

Nora Kovacs /
Yetta Stermer

It was a real privilege to be the part of this touching movie, even though it was a hard task both physically and mentally to describe this gruesome situation, when we couldn’t even imagine those terrible conditions. But fortunately the cast was very professional and helpful to dig deeper into the details. I’m extremely glad that I got this role because I found out what a hard time that was and how valiant the people were in the past.

Dániel Hegedűs /
Sol Wexler

“When I went to the casting conversation I already felt that the story of The Cave was really close to me, although I was aware that I was just one of the many kids who applied. When I got the role, I read through the script many times so that I could understand who was who in the story. The story of Sol Wexler, whose role I acted, was very special and touching. He lost his mother and brother during the persecutions, and he had to overcome a lot of obstacles alone to survive. Janet Tobias often talked to me about the story and her encounters with the original characters. After the shoot I searched the internet and found further details, photos and stories about the Ukrainian cave and the survivors. The shoots were very exciting thanks to the special scenes, the Aggtelek dripstone cave, the stables in Szentendre and the forests in Slovakia, as well as the extreme weather conditions, the shoots on cold winter days and in the summer heat.”

Fruzsina Pelikán /
Sonia Dodyk
“This is my first role. On the shoot it was really really cold down the cave. We spent days down there, but the assistants gave me warming pads to put into my boots to make me feel more comfortable. It must have been really cold for them to live here for many days. Since then I do not play under the bed because it rings a bell…”

Mira Bonelli /
Sima Dodyk

“I can’t believe it that she [Sima] had to stay two years in the cave…I don’t know where she slept — on uncomfortable stones… I can’t believe she did that! She was really courageous.”

News














Synopsis

In 1942, 38 men, women and children slide down a cold, muddy hole in the ground, seeking refuge from the war above in a pitch-black underground world where no human had gone before. These five Ukrainian Jewish families created their own society where young men bravely ventured into the harrowing night to collect food, supplies and chop firewood. The girls and women never left; surviving underground longer than anyone in recorded history. Held together by an iron-willed matriarch, after 511 days, the cave dwellers, ages 2 to 76, emerged at war’s end in tattered clothes, blinded by a sun some children forgot existed. Despite all odds, they had survived.

The remarkable true story of NO PLACE ON EARTH starts out as a mystery. While exploring some of the longest caves in the world in southwestern Ukraine in the 1990s, American caver Chris Nicola stumbled onto unusual objects…an antique ladies shoe and comb, old buttons, an old world key. Was the vague rumor true, that some Jews had hid in this cave during WWII and if so, had any survived to tell their tale?
67 years later, Chris leads four of the survivors back to Ukraine to say thank you to “the cave.”

About The Film

October 1942 – Esther Stermer, along with some family members and a group of other families, seek asylum underground to evade being caught by pursuing Nazis. They remain hidden below for nearly a year and a half – the longest recorded uninterrupted underground survival occurrence.

Their harrowing story is unearthed by accident when cave explorer, Chris Nicola, stumbles upon remnants left behind by the cave dwellers. Through extensive research and determination, Nicola locates a few of the survivors and has them share their incredible story of strength and perseverance.
- See more at: http://www.magpictures.com/noplaceonearth/#sthash.8Iq22Njf.dpuf
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Monday, November 25, 2013

PIRḲE DE-RABBI ELI'EZER: ch 8 especially the 4th day

http://jewishencyclopedia.com/articles/12185-pirke-de-rabbi-eli-ezer#anchor2 PIRḲE DE-RABBI ELI'EZER: Table of Contents Contents. Composition. Customs Mentioned. The Teḳufot. See word doc in Pirkei de Rabbi Eliezer Recitation of PS. xcii,Shab. 118a,"Bore me'ore ha-esh" (Praised be the Creator of the fire) recited during the Habdalah,The sounding of the shofar after the morning services in all the synagogues on the New Moon of the month of Elul (ch. xlvi. Haggadicmidrashic work on Genesis, part of Exodus, and a few sentences of Numbers; ascribed to R. Eliezer b. Hyrcanus, and composed in Italy shortly after 833. It is quoted immediately before the end of the twelfth century under the following titles: Pirḳe Rabbi Eli'ezer ha-Gadol (Maimonides, "Moreh," ii., xxvi.); Pirḳe Rabbi Eli'ezer ben Hyrcanus ("Seder R. Amram," ed. Warsaw, 1865, p. 32a); Baraita de-Rabbi Eli'ezer("'Aruk," s.v. ; Rashi on Gen. xvii. 3; gloss to Rashi on Meg. 22b; David Ḳimḥi, "Shorashim," s.v. ); Haggadah de-Rabbi Eli'ezer ben Hyrcanus (R. Tam, in Tos. Ket. 99a). The work is divided into fifty-four chapters, which may be divided into seven groups, as follows: i. Ch. i., ii.: Introduction to the entire work, dealing with the youth of R. Eliezer, his thirst for knowledge, and his settlement at Jerusalem. ii. Ch. iii.-xi. (corresponding to Gen. i.-ii.): The six days of the Creation. On the first day occurred the creation of four kinds of angels and of the forty-seven clouds. The second day: the creation of heaven, other angels, the fire in mankind (impulse), and the fire of Gehenna. The third day: the division of the waters, fruit-trees, herbs, and grass. The fourth day: creation of the lights; astronomy and the determination of the intercalation. The leap-year reckoning is imparted to Adam, Enoch, Noah, Shem, Abraham, Isaac, and Jacob. The fifth day: birds and fishes; enumeration of the kinds which may be eaten. The story of Jonah, which is said to belong to the fifth day. The sixth day: God's conference with the Torah in regard to the way in which man should be created. Since God is the first king of the world, all the great rulers are enumerated in order to refer to God as the first one. iii. Ch. xii.-xxiii. (= Gen. ii.-viii., xxiv., xxix., 1.): The time from Adam to Noah. The placing of man in the Garden of Eden and the creation of Eve. Description of the three evil qualities which shorten the life of man—envy, lust, and ambition. Identification of the serpent with Samael. Announcement of the ten appearances of God upon earth ("'eser yeridot"). First appearance of God in the Garden of Eden, and the punishment of the first pair. The two ways, the good and the evil, are pointed out to Adam, who enters upon his penitence. (The story is interrupted here, to be continued in ch. xx.) Detailed discussion of the three pillars of the world—the Torah, the 'Abodah, and the Gemilut Ḥasadim. God's kindness toward Adam, that of the Hananites toward Jacob, and the consideration to be shown to those in mourning. The literary quarrel between the Shammaites and the Hillelites as to whether heaven or earth was created first. The ten things which were created on Friday evening. Exegesis of Psalm viii., which Adam sang in the Garden of Eden. Discussion of the Habdalah blessing of the Sabbath evening and the completion of Adam's penitence. Cain and Abel; Cain's penitence. Birth of Seth; the sinful generation. Story of Noah iv. Ch. xxiv.-xxv. (= Gen. ix., x., xi., xviii., xix.): The sinful generation. Nimrod. God's second appearance. The confusion of tongues and the Dispersion. Nimrod is killed by Esau, who takes his garments, which Jacob then puts on in order to secure the blessing. v. Ch. xxvi.-xxxix. (= Gen. xl., l.): From Abraham to the death of Jacob. The ten temptations of Abraham. Lot's imprisonment and Abraham's pursuit of the kings. God's covenant with Abraham. The circumcision, and the appearance of the angels. Identification of Hagar with Keturah, and the story of Ishmael. The sacrifice of Isaac. Isaac and Rebekah, Jacob and Esau. Proofs given by Elijah, Elisha, and Shallum b. Tiḳwah that the dead are resurrected through the liberality of the living. Those that will be found worthy to be resurrected. From the sale of the birthright to the time when Jacob left Beer-sheba. From Jacob at the well to his flight from Laban's house. Repetition of the three preceding chapters. Story of Dinah and of the sale of Joseph. God's fourth appearance—in the vision of Jacob while on his way to Egypt. Joseph and Potiphar. Joseph in prison; interpretation of the dream; the sale of the grain. Jacob's blessing and death. vi. Ch. xl.-xlvi. (= Ex. ii.-iv., xiv.-xx., xxxii.-xxxiv.): From the appearance of Moses to the time when God revealed Himself to him in the cleft of the rock. Fifth appearance of God—to Moses, from the burning bush. The miracles performed by Moses before Pharaoh. God's sixth appearance—on Sinai. Pharaoh's persecution. The value of penitence; Pharaoh is not destroyed, but becomes King of Nineveh. Amalek's pursuit in the desert; Saul and Amalek; Amalek and Sennacherib. The golden calf; Moses' descent from the mountain; his prayer because of Israel's sin. Moses on Sinai; his descent, and the destruction of the golden calf. Seventh appearance of God—to Moses. vii. Ch. xlvii.-liv. (= Ex. xv.; Num. ii., v., xi.-xiii., xxv., xxvi.; in these chapters the sequence thus far observed is broken): The sin committed at Baal-peor. The courage of Phinehas. The priestly office conferred upon him for life as a recompense. Computation of the time Israel spent in servitude down to the exodus from Egypt. Continuation of the story of Amalek. The passing over to Nebuchadnezzar and Haman. Story of Esther. Holiness of the months and of Israel. Enumeration of the seven miracles: (1) Abraham in the furnace; (2) Jacob's birth; (3) Abraham's attainment of manhood (comp. Sanh. 107b); (4) Jacob sneezes and does not die; (5) the sun and moon remain immovable at the command of Joshua; (6) King Hezekiah becomes ill, but recovers; (7) Daniel in the lion's den. Moses is slandered by Aaron and Miriam. Absalom and hisdeath. God's eighth appearance—in punishment of Miriam. Customs Mentioned. The following customs and regulations of the Jews are referred to in the Pirḳe de-Rabbi Eli'ezer: Recitation of Ps. xcii. during the Friday evening services (ch. xix.; comp. Shab. 118a). The blessing "Bore me'ore ha-esh" (Praised be the Creator of the fire) recited during the Habdalah (ch. xx.; comp. Pes. 59a). Contemplation of the finger-nails during this blessing (ch. xx.). After the Habdalah, pouring of the wine upon the table, extinguishing the candle in it, dipping the hands in it, and rubbing the eyes (ch. xx.). The prohibition against women doing fancy-work on the day of the New Moon (ch. xlv.). The blessing of "ṭal" on the first day of the Passover (xxxii.). The sounding of the shofar after the morning services in all the synagogues on the New Moon of the month of Elul (ch. xlvi.). The regulation that during the recitation of the "Kol Nidre" on the Day of Atonement two prominent members of the community shall stand beside the cantor (xliv.), and that on Thursday all worshipers must stand while reciting prayers (ch. xlvi.). The addition of Deut. xi. 20 to the daily reading of the "Shema'" (ch. xxiii.). The banquet after the circumcision (ch. xxix.; comp. Midr. Teh., ed. Buber, p. 234b). The chair of Elijah during the circumcision (ch. xxix.). The covering of the prepuce with earth (ch. xxix.). The performance of the marriage ceremony under a canopy (ch. xii.). The standing of the ḥazzan beside the bridal couple (ch. xli.). The pronouncing of the blessing upon the bride by the ḥazzan (ch. xii.). The regulations providing that no woman may go out with uncovered head (ch. xiv.; comp. Ket. 72a); that the groom may not go out alone on the bridal night (ch. xvi.; comp. Ber. 54b); that mourners must be comforted in the chapel (ch. xvii.); that the dead may be buried only in "takrikin" (ch. xxxiii.; comp. M. Ḳ. 27a, b); that a person sneezing shall say, "I trust in Thy help, O Lord," while any one hearing him shall say, "Your health!" (ch. lii.)—sickness having been unknown before the time of the patriarch Jacob, whose soul escaped through his nose when he sneezed. The following chapters close with benedictions from the "Shemoneh 'Esreh": ch. xxvii.: "Praised be Thou, O Lord, the shield of Abraham"; ch. xxxi.: "Praised be Thou, O Lord, who revivest the dead"; ch. xxxv.: "Praised be Thou, O Lord, Holy God"; ch. xl.: "Praised be Thou, O Lord, who dost pardon knowingly"; ch. xliii.: "Praised be Thou, O Lord, who demandest penitence." Chapters xvii., xxx., xxxi., xlvi., li., lii., liv. also remind one of the "'Amidah."



The Teḳufot.
The author dwells longest on the description of the second day of Creation, in which the "Ma'aseh Merkabah" (Ezek. i.) is described in various forms, and although this passage recalls Donolo and the Alphabet of R. Akiba, it is evidently much older, since it does not mention the "Hekalot." This description is connected with that of the creation of the seven planets and the twelve signs of the zodiac, the reference to the "maḥzors" and the "teḳufot," and the discussion of the intercalation. In the series of years (3, 6, 8, 11, 14, 17, 19 in the cycle of 19) in which the intercalation takes place the author substitutes the fifth year for the sixth. His cycle of the moon, furthermore, covers twenty-one years, at the end of which period the moon again occupies the same position in the week as at the beginning, but this can happen only once in 689,472 years, according to the common computation.



On the connection of the Pirḳe de-Rabbi Eli'ezer with the Baraita of Samuel, see Sachs in "Monatsschrift" i. 277. Manuscripts of the Pirḳe are found at Parma (No. 541), in the Vatican (No. 303; dated 1509), and in the Halberstam library. The following editions are known: Constantinople, 1518; Venice, 1548; Sabbionetta, 1568; Amsterdam, 1712; Wilna, 1837; Lemberg, 1864. A commentary upon it, by David Luria, is included in the Wilna edition, and another, by Abraham Broydé, in the Lemberg edition.
Bibliography:
  • Zunz, G. V. pp. 283 et seq.;
  • Jost, Gesch. des Judenthums und Seiner Sekten, p. 35, note 2, Leipsic, 1858;
  • Senior Sachs, in Kerem Ḥemed, viii. 34;
  • Ueber das Gegenseitige Verhältniss, etc., in Monatsschrift, i. 277;
  • Teḥiyah, Berlin, 1850, p. 14, note 5; p. 20, note 2;
  • H. Kahana, in Ha-Maggid, viii. 6;
  • S. Friedmann, in Rahmer's Jüd. Lit.-Blatt. viii. 30-31, 34, 37;
  • M. Steinschneider, in Ha-Yonah, i. 17, Berlin, 1851;
  • R. Kirchheim, in Introductio in Librum Talmudicum de Samaritanis, p. 25. Frankfort-on-the-Main, 1851;
  • Meïr ha-Levi Horwitz, Mishnat Rabbi Eliezer, in Ha-Maggid, xxiii., Nos. 8-30;
  • Fuenn, Keneset Yisrael, i. 321-344, Warsaw, 1886;
  • Israel Luria, in Kokebe Yiẓḥaḳ, xxv. 82;
  • Israel Lévi, in R. E. J. xviii. 83;
  • Creizenach, in Jost's Annalen, ii. 140;
  • Grätz, in Monatsschrift, 1859, p. 112, note 5;
  • Bacher, Ag. Tan. i. 122-123, Strasburg, 1903.
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Synchronicities

"Mentor's take the person under their wing to show them the ropes in the organization. What this means is mentor's share valuable information with their mentee and also recommend training and any other additional tools the mentor feels would be helpful to the mentee. Mentors are not limited to managers mentoring their employees, it can also be done with employee to employee to learn something specialized that another person in the organization would like to learn" Mentors do share valuable information on many levels, which include the emotive level which is a springboard,I believe, to opening greater portals of the mind to be receptive to other information by virtue of bonding with the present mentor.To learn specialty information is greatly facilitated when the emotive level is engaged here also. Mentoring can occur also by employee to employee by "fortuitous accident",although I believe there are no such type accident occurrences but by what used to be termed synchronous occurrences. Acausal psychic states , far fetched as may sound, as described below are ensconced in the process of mentoring on other levels enabling transfer of information of value. . Research by JB Rhine also indicate this level of experience enhancing receptivity and this level is enhanced by the mentoring process (my own thinking). Reference Nachman, Ginette,M.D., PhD. (2009). Clinical implications of synchronicity and related phenomena. Psychiatric Annals, 39(5), 297-299,302-308. Retrieved from http://search.proquest.com/docview/217032775?accountid=35812 In addition to believing that synchronicities represented a connection between an inner psychic state with one or more external events, Jung also believed that synchronicities were not bound by the constraints of space or time, that they were emotionally meaningful, that they occurred in a setting of activated archetypes, that they promoted individuation, and that they were "acausal" in nature.
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Saturday, November 23, 2013

Every Day Remembrance Day:Simon Wiesenthal Bibliography

A Selected Bibliography of Materials in English I. By Simon Wiesenthal Anti-Jewish Agitation in Poland: A Documentary Report. Bonn: R. Vogel, 1969. Every Day Remembrance Day: A Chronicle of Jewish Martyrdom. New York: Henry Holt, 1987. Justice Not Vengeance. New York: Grove-Weidenfeld, 1989. "Justice: Why I Hunt Nazis." Jewish Observer and Middle East Review 21, no. 12 (March 24, 1972): 16. "Latvian War Criminals in USA." Jewish Currents 20, no. 7 (July/August 1966): 4-8. Also in 20, no. 10 (November 1966): 24. "Mauthausen: Steps beyond the Grave." In Hunter and Hunted: Human History of the Holocaust. comp. Gerd Korman, 286-295. New York: Viking Press, 1973. Max and Helen: A Remarkable True Love Story. New York: William Morrow, 1982. The Murderers Among Us. New York: McGraw-Hill, 1967. "Nazi Criminals in Arab States." Israel Horizons 15, no.7 (September 1967): 10-12. Sails of Hope: The Secret Mission of Christopher Columbus. New York: Macmillan, 1973. The Sunflower: On the Possibilities and Limits of Forgiveness. With a Symposium, edited by Harry James Cargas and Bonny V. Fetterman. Rev. and expanded paperback ed. New York: Schocken Books, 1998. "There Are Still Murderers Among Us." National Jewish Monthly 82, no. 2 (October 1967): 8-9. II. About Simon WiesenthalSee “About Simon Wiesenthal” at: www.museumoftolerance.com/simonwiesenthal Ashman, Chuck, and Robert Wagman. The Nazi Hunters: Behind the Worldwide Search for Nazi War Criminals. New York: Pharon Books, 1988. Aspler, T. "Simon Wiesenthal - the Hunter." Jewish Digest 17, no. 11 (August 1972): 75-77. Barad, Rhonda. "The Man Who Would Not Let the World Forget." Amit Women 58, no. 4 (March/April 1986): 34-35, 37. Simon Wiesenthal Center-Museum of Tolerance Library & Archives 50. The Holocaust, 1933 – 1945 Educational Resources Kit Berkley, George. Vienna and Its Jews: The Tragedy of Success 1880s-1980s. Cambridge, MA: Abt Books, 1988. Bligh, David Ben-Mordechay. "They Hunt Nazis." Congress Weekly 24, no. 17 (May 13, 1957): 11-12. Butts, William. "Simon Wiesenthal: A Conversation." Midstream 35, no. 3 (April 1989): 22-25. Forsyth, Frederick. The Odessa File. New York: Viking Press, 1972. Hoelzel, Alfred. "Forgiveness in the Holocaust." Midstream 24, no. 8 (October 1978): 65-70. Italia, Robert. Courageous Crime-Fighters. Minneapolis: Oliver Press, 1995. *Jeffrey, Laura. Simon Wiesenthal: Tracking Down Nazi Criminals. Springfield, NJ: Enslow, 1997. Levy, Alan. The Wiesenthal File. London: Constable, 1993. *Noble, Iris. Nazi Hunter: Simon Wiesenthal. New York: J. Messner, 1979. Pick, Hella. Simon Wiesenthal: A Life in Search of Justice. Boston : Northeastern University Press, 1996. Rosenbaum, Alan S. Prosecuting Nazi War Criminals. Boulder, CO: Westview Press, 1993. Salomon, N. "Tracking Nazi War Criminals: A Conversation with Simon Wiesenthal." Midstream 13, no. 9 (November 1967): 19-27. Stein, Richard A. Documents against Words: Simon Wiesenthal's Conflict with the World Jewish Congress. Rotterdam: STIBA, 1992. * Written for young adult readers. III. Simon Wiesenthal VideographyVideorecording: Art of Remembrance: Simon Wiesenthal. New York, NY: River Lights Pictures, 1995. Videorecording: Max and Helen. CA: Turner Home Entertainment, 1990. Videorecording: Murderers Among Us: The Simon Wiesenthal Story. Culver City, CA: Zenger Video, 1993.
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The history of man is the history of crimes;SIMON WIESENTHAL

http://www.museumoftolerance.com/site/c.tmL6KfNVLtH/b.6745499/k.CFBF/Quotes.htm QuotesMore Sharing ServicesShare Share on facebookShare on twitterShare on emailShare on print Discovering witnesses is just as important as catching criminals. (Quoted in the introduction to The Sunflower) The schools would fail through their silence, the Church through its forgiveness, and the home through the denial and silence of the parents. The new generation has to hear what the older generation refuses to tell it. (Quoted in the introduction to The Sunflower) The only value of nearly five decades of my work is a warning to the murderers of tomorrow, that they will never rest. (Quoted in an interview in The Jerusalem Post International Edition, February 5, 1994) For your benefit, learn from our tragedy. It is not a written law that the next victims must be Jews. It can also be other people. We saw it begin in Germany with Jews, but people from more than twenty other nations were also murdered. When I started this work, I said to myself, 'I will look for the murderers of all the victims, not only the Jewish victims. I will fight for justice.' (Quoted in an interview in Penthouse Magazine, 1983) The history of man is the history of crimes, and history can repeat. So information is a defense. Through this we can build, we must build, a defense against repetition. (Baltimore Jewish Times, February 24, 1989) Justice for crimes against humanity must have no limitations. (from Vienna Documentation Center) We need partners. We cannot fight against the neo-Nazis alone. We need friends. We can win them by telling them their history, by talking about the others, the millions of people other than the Jews, that the Nazis killed. The Holocaust began with the Jewish. But it did not end with the Jews. (from an interview in the Baltimore Jewish Times, April 3, 1981) There is no denying that Hitler and Stalin are alive today...they are waiting for us to forget, because this is what makes possible the resurrection of these two monsters. (from a meeting with President Jimmy Carter reported in The Washington Post, August 6, 1980) From Justice not Vengeance (London : Weidenfeld and Nicolson, 1989): Survival is a privilege which entails obligations. I am forever asking myself what I can do for those who have not survived. The answer I have found for myself (and which need not necessarily be the answer for every survivor) is: I want to be their mouthpiece, I want to keep their memory alive, to make sure the dead live on in that memory. (p. 351) I don't think there is any other solution than constantly coming to terms with the past, and learning from it. There is no point in minimizing guilt in order to make it easier for sons and daughters to bear the failure of their fathers and grandfathers, their mothers and grandmothers. (p. 357-8) Hatred can be nurtured anywhere, idealism can be perverted into sadism anywhere. If hatred and sadism combine with modern technology the inferno could erupt anew anywhere. (p. 358) The combination of hatred and technology is the greatest danger threatening mankind. (p. 358) Violence is like a weed--it does not die even in the greatest drought. (p. 359) QuotesMore Sharing ServicesShare Share on facebookShare on twitterShare on emailShare on print Discovering witnesses is just as important as catching criminals. (Quoted in the introduction to The Sunflower) The schools would fail through their silence, the Church through its forgiveness, and the home through the denial and silence of the parents. The new generation has to hear what the older generation refuses to tell it. (Quoted in the introduction to The Sunflower) The only value of nearly five decades of my work is a warning to the murderers of tomorrow, that they will never rest. (Quoted in an interview in The Jerusalem Post International Edition, February 5, 1994) For your benefit, learn from our tragedy. It is not a written law that the next victims must be Jews. It can also be other people. We saw it begin in Germany with Jews, but people from more than twenty other nations were also murdered. When I started this work, I said to myself, 'I will look for the murderers of all the victims, not only the Jewish victims. I will fight for justice.' (Quoted in an interview in Penthouse Magazine, 1983) The history of man is the history of crimes, and history can repeat. So information is a defense. Through this we can build, we must build, a defense against repetition. (Baltimore Jewish Times, February 24, 1989) Justice for crimes against humanity must have no limitations. (from Vienna Documentation Center) We need partners. We cannot fight against the neo-Nazis alone. We need friends. We can win them by telling them their history, by talking about the others, the millions of people other than the Jews, that the Nazis killed. The Holocaust began with the Jewish. But it did not end with the Jews. (from an interview in the Baltimore Jewish Times, April 3, 1981) There is no denying that Hitler and Stalin are alive today...they are waiting for us to forget, because this is what makes possible the resurrection of these two monsters. (from a meeting with President Jimmy Carter reported in The Washington Post, August 6, 1980) From Justice not Vengeance (London : Weidenfeld and Nicolson, 1989): Survival is a privilege which entails obligations. I am forever asking myself what I can do for those who have not survived. The answer I have found for myself (and which need not necessarily be the answer for every survivor) is: I want to be their mouthpiece, I want to keep their memory alive, to make sure the dead live on in that memory. (p. 351) I don't think there is any other solution than constantly coming to terms with the past, and learning from it. There is no point in minimizing guilt in order to make it easier for sons and daughters to bear the failure of their fathers and grandfathers, their mothers and grandmothers. (p. 357-8) Hatred can be nurtured anywhere, idealism can be perverted into sadism anywhere. If hatred and sadism combine with modern technology the inferno could erupt anew anywhere. (p. 358) The combination of hatred and technology is the greatest danger threatening mankind. (p. 358) Violence is like a weed--it does not die even in the greatest drought. (p. 359)
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