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.

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.

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.

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)

Friday, November 22, 2013

SIMON WIESENTHAL

http://www.museumoftolerance.com/site/c.tmL6KfNVLtH/b.6745485/k.60EF/About_Simon_Wiesenthal.htm Simon Wiesenthal 1908-2005 At the end of World War II, thousands of Nazis who participated in the systematic murder of some 6,000,000 Jews and millions of Gypsies, Poles and other "inferior" peoples, slipped through the Allied net and escaped to countries around the globe, where many still live in freedom. Simon Wiesenthal, a survivor of the Nazi death camps, dedicated his life to documenting the crimes of the Holocaust and to hunting down the perpetrators still at large. "When history looks back," Wiesenthal explained, "I want people to know the Nazis weren’t able to kill millions of people and get away with it." His work stands as a reminder and a warning for future generations. As founder and head of the Jewish Documentation Center in Vienna, the freelance Nazi hunter, usually with the cooperation of the Israeli, Austrian, former West German and other governments, ferreted out nearly 1,100 Nazi war criminals, including Adolf Eichmann, the administrator of the slaughter of the Jews; Franz Murer, "The Butcher of Wilno," and Erich Rajakowitsch, in charge of the "death transports" in Holland. Accounts of his grim sleuthing are detailed in his memoirs, The Murderers Among Us (1967). His other books include, Sails of Hope (1973), Sunflower (1970), Max and Helen" (1982), Krystyna (1987), Every Day Remembrance Day (1987), and Justice Not Vengeance (1989). In 1989, a film based on Mr. Wiesenthal’s life entitled, Murderers Among Us: The Simon Wiesenthal Story was produced by Home Box Office and starred Academy Award-winning actor Ben Kingsley as Simon Wiesenthal. Simon Wiesenthal was born on December 31, 1908 in Buczacz, in what is now the Lvov Oblast section of the Ukraine. When Wiesenthal's father was killed in World War I, Mrs. Wiesenthal took her family and fled to Vienna for a brief period, returning to Buczacz when she remarried. The young Wiesenthal graduated from the Gymnasium in 1928 and applied for admission to the Polytechnic Institute in Lvov. Turned away because of quota restrictions on Jewish students, he went instead to the Technical University of Prague, from which he received his degree in architectural engineering in 1932. In 1936, Simon married Cyla Mueller and worked in an architectural office in Lvov. Their life together was happy until 1939 when Germany and Russia signed their "non-aggression" pact and agreed to partition Poland between them; the Russian army soon occupied Lvov, and shortly afterward began the Red purge of Jewish merchants, factory owners and other professionals. In the purge of "bourgeois" elements that followed the Soviet occupation of Lvov Oblast at the beginning of World War II, Wiesenthal's stepfather was arrested by the NKVD (People's Commissariat of Internal Affairs - Soviet Secret Police) and eventually died in prison, his stepbrother was shot, and Wiesenthal himself, forced to close his business, became a mechanic in a bedspring factory. Later he saved himself, his wife, and his mother from deportation to Siberia by bribing an NKVD commissar. When the Germans displaced the Russians in 1941, a former employee of his, then serving the collaborationist Ukrainian Auxiliary police, helped him to escape execution by the Nazis. But he did not escape incarceration. Following initial detention in the Janowska concentration camp just outside Lvov, he and his wife were assigned to the forced labor camp serving the Ostbahn Works, the repair shop for Lvov's Eastern Railroad. Early in 1942, the Nazi hierarchy formally decided on the "Final Solution" to the "Jewish problem" -- annihilation. Throughout occupied Europe a terrifying genocide machine was put into operation. In August 1942, Wiesenthal's mother was sent to the Belzec death camp. By September, most of his and his wife's relatives were dead; a total of eighty-nine members of both families perished. Because his wife's blonde hair gave her a chance of passing as an "Aryan," Wiesenthal made a deal with the Polish underground. In return for detailed charts of railroad junction points made by him for use by saboteurs, his wife was provided with false papers identifying her as "Irene Kowalska," a Pole, and spirited out of the camp in the autumn of 1942. She lived in Warsaw for two years and then worked in the Rhineland as a forced laborer, without her true identity ever being discovered. With the help of the deputy director, Wiesenthal himself escaped the Ostbahn camp in October 1943, just before the Germans began liquidating all the inmates. In June 1944, he was recaptured and sent back to Janowska where he would almost certainly have been killed had the German eastern front not collapsed under the advancing Red Army. Knowing they would be sent into combat if they had no prisoners to justify their rear-echelon assignment, the SS guards at Janowska decided to keep the few remaining inmates alive. With 34 prisoners out of an original 149,000, the 200 guards joined the general retreat westward, picking up the entire population of the village of Chelmiec along the way to adjust the prisoner-guard ratio. Very few of the prisoners survived the westward trek through Plaszow, Gross-Rosen and Buchenwald, which ended at Mauthausen in upper Austria. Weighing less than 100 pounds and lying helplessly in a barracks where the stench was so strong that even hardboiled SS guards would not enter, Wiesenthal was barely alive when Mauthausen was liberated by the 11th Armored Division of the Third U.S. Army on May 5, 1945. As soon as his health was sufficiently restored, Wiesenthal began gathering and preparing evidence on Nazi atrocities for the War Crimes Section of the United States Army. After the war, he also worked for the Army's Office of Strategic Services and Counter-Intelligence Corps and headed the Jewish Central Committee of the United States Zone of Austria, a relief and welfare organization. Late in 1945, he and his wife, each of whom had believed the other to be dead, were reunited, and in 1946, their daughter Pauline was born. The evidence supplied by Wiesenthal was utilized in the American zone war crime trials. When his association with the United States Army ended in 1947, Wiesenthal and thirty volunteers opened the Jewish Historical Documentation Center in Linz, Austria, for the purpose of assembling evidence for future trials. But, as the Cold War between the United States and the Soviet Union intensified, both sides lost interest in prosecuting Germans, and Wiesenthal's volunteers, succumbing to frustration, drifted away to more ordinary pursuits. In 1954, the office in Linz was closed and its files were given to the Yad Vashem Archives in Israel, except for one - the dossier on Adolf Eichmann, the inconspicuous technocrat who, as chief of the Gestapo's Jewish Department, had supervised the implementation of the "Final Solution." While continuing his salaried relief and welfare work, including the running of an occupational training school for Hungarian and other Iron Curtain refugees, Wiesenthal never relaxed in his pursuit of the elusive Eichmann who had disappeared at the time of Germany's defeat in World War II. In 1953, Wiesenthal received information that Eichmann was in Argentina from people who had spoken to him there. He passed this information on to Israel through the Israeli embassy in Vienna and in 1954 also informed Nahum Goldmann, but the FBI had received information that Eichmann was in Damascus, Syria. It was not until 1959 that Israel was informed by Germany that Eichmann was in Buenos Aires living under the alias of Ricardo Klement. He was captured there by Israeli agents and brought to Israel for trial. Eichmann was found guilty of mass murder and executed on May 31, 1961. Encouraged by the capture of Eichmann, Wiesenthal reopened the Jewish Documentation Center, this time in Vienna, and concentrated exclusively on the hunting of war criminals. One of his high priority cases was Karl Silberbauer, the Gestapo officer who arrested Anne Frank, the fourteen year-old German-Jewish girl who was murdered by the Nazis after hiding in an Amsterdam attic for two years. Dutch neo-Nazi propagandists were fairly successful in their attempts to discredit the authenticity of Anne Frank's famous diary until Wiesenthal located Silberbauer, then a police inspector in Austria, in 1963. "Yes," Silberbauer confessed, when confronted, "I arrested Anne Frank." In October 1966, sixteen SS officers, nine of them found by Wiesenthal, went on trial in Stuttgart, West Germany, for participation in the extermination of Jews in Lvov. High on Wiesenthal's most-wanted list was Franz Stangl, the commandant of the Treblinka and Sobibor concentration camps in Poland. After three years of patient undercover work by Wiesenthal, Stangl was located in Brazil and remanded to West Germany for imprisonment in 1967. He was sentenced to life imprisonment and died in prison. Wiesenthal's book of memoirs, The Murderers Among Us, was published in 1967. During a visit to the United States to promote the book, Wiesenthal announced that he had found Mrs. Hermine Ryan, nee Braunsteiner, a housewife living in Queens, New York. According to the dossier, Mrs. Ryan had supervised the killings of several hundred children at Majdanek. She was extradited to Germany for trial as a war criminal in 1973 and received life imprisonment. The Jewish Documentation Center in Vienna was a nondescript, sparsely furnished three-room office with a staff of four, including Wiesenthal. Contrary to belief, Wiesenthal did not usually track down the Nazi fugitives himself. His chief task was gathering and analyzing information. In that work he was aided by a vast, informal, international network of friends, colleagues, and sympathizers, including German World War II veterans, appalled by the horrors they witnessed. He even received tips from former Nazis with grudges against other former Nazis. A special branch of his Vienna office documented the activities of right-wing groups, neo-Nazis and similar organizations. Painstakingly, Wiesenthal culled every pertinent document and record he got and listened to the many personal accounts told him by individual survivors. With an architect's structural acumen, a Talmudist's thoroughness, and a brilliant talent for investigative thinking, he pieced together the most obscure, incomplete, and apparently irrelevant and unconnected data to build cases solid enough to stand up in a court of law. The dossiers were then presented to the appropriate authorities. When, as often happens, they failed to take action, whether from indifference, pro-Nazi sentiment, or some other consideration, Wiesenthal went to the press and other media, for experience taught him that publicity and an outraged public opinion are powerful weapons. The work yet to be done was enormous. Germany’s war criminal files contained more than 90,000 names, most of them of people who have never been tried. Thousands of former Nazis, not named in any files, are also known to be at large, often in positions of prominence, throughout Germany. Aside from the cases themselves, there is the tremendous task of persuading authorities and the public that the Nazi Holocaust was massive and pervasive. In the final paragraph of his memoirs, he quotes what an SS corporal told him in 1944: "You would tell the truth [about the death camps] to the people in America. That's right. And you know what would happen, Wiesenthal? They wouldn't believe you. They’d say you were mad. Might even put you into an asylum. How can anyone believe this terrible business - unless he has lived through it?" Among Mr. Wiesenthal's many honors include an Honorary Knighthood of the British Empire from Queen Elizabeth II of Great Britain, the Presidential Medal of Freedom from President Clinton, decorations from the Austrian and French resistance movements, the Dutch Freedom Medal, the Luxembourg Freedom Medal, the United Nations League for the Help of Refugees Award, the U.S. Congressional Gold Medal presented to him by President Jimmy Carter in 1980, and the French Legion of Honor which he received in 1986. Wiesenthal was a consultant for the motion picture thriller, The Odessa File(Paramount, 1974). The Boys from Brazil (Twentieth Century Fox, 1978), a major motion picture based on Ira Levin's book of the same name, starring Sir Laurence Olivier as Herr Lieberman, a character styled after Wiesenthal. In November 1977, the Simon Wiesenthal Center was founded. Today, together with its world renowned Museum of Tolerance in Los Angeles and the New York Tolerancenter, it is an international center for Holocaust remembrance, the defense of human rights and the Jewish people. With offices throughout the world, the Wiesenthal Center carries on the continuing fight against bigotry and antisemitism and pursues an active agenda of related contemporary issues. "I have received many honors in my lifetime," said Mr. Wiesenthal. "When I die, these honors will die with me. But the Simon Wiesenthal Center will live on as my legacy." In 1981, the Wiesenthal Center produced the Academy AwardTM-winning documentary, Genocide, narrated by Elizabeth Taylor and the late Orson Welles, and introduced by Simon Wiesenthal. Wiesenthal lived in a modest apartment in Vienna and spent his evenings answering letters, studying books and files, and working on his stamp collection. He lived there with his wife Cyla until her death on November 10, 2003. Simon Wiesenthal received numerous anonymous threats and insulting letters. In June 1982, a bomb exploded at the front door of his house causing a great deal of damage. Fortunately, no one was hurt. After that, his house and office were guarded by an armed policeman. One German and several Austrian neo-Nazis were arrested for the bombing. The German, who was found to be the main perpetrator, was sentenced to five years in prison. Wiesenthal was often asked to explain his motives for becoming a Nazi hunter. According to Clyde Farnsworth in the New York Times Magazine (February 2, 1964), Wiesenthal once spent the Sabbath at the home of a former Mauthausen inmate, now a well-to-do jewelry manufacturer. After dinner his host said, "Simon, if you had gone back to building houses, you'd be a millionaire. Why didn't you?" "You're a religious man," replied Wiesenthal. "You believe in God and life after death. I also believe. When we come to the other world and meet the millions of Jews who died in the camps and they ask us, ‘What have you done?,’ there will be many answers. You will say, ‘I became a jeweler,’ Another will say, ‘I have smuggled coffee and American cigarettes,’ Another will say, ‘I built houses,’ But I will say, ‘I did not forget you’." On September 20, 2005, Simon Wiesenthal died peacefully in his sleep at his home. After a service at Vienna’s Central Cemetery attended by Austrian Prime Minister Wolfgang Schuessel, government officials, diplomats and leaders of religious communities, he was taken to Israel and laid to rest in Herzliya. In his eulogy, Rabbi Marvin Hier, founder and dean of the Simon Wiesenthal Center said, "As you go to your eternal repose, I am sure there is a great stirring in heaven as the soul of the millions murdered during the Nazi Holocaust get ready to welcome Simon Wiesenthal, the man who stood up for their honor and never let the world forget them."

Wednesday, November 20, 2013

Geulah redemption

http://hebrew4christians.com/Prayers/Daily_Prayers/Shemoneh_Esrei/Refuah/refuah.html http://hebrew4christians.com/Prayers/Daily_Prayers/Shemoneh_Esrei/shemoneh_esrei.html http://hebrew4christians.com/Prayers/Daily_Prayers/Shemoneh_Esrei/Geulah/geulah.html http://geulahperspectives.blogspot.com/ Geulah Perspectives Thoughts, inspirations, chizzuk and Torah for our times Friday, November 15, 2013Vayishlach - Yakov, Yosef and the Sod Ha'ibbur What is the concept of the 'additional' revelation of Hashem to Yakov in this week's parsha? What is the blessing he receives? How does this relate to the land of Israel? What is the concept of the secret of the Ibbur? How does it relate to this blessing? What is the aspect of the addition to the year - 'hashana?' What is the concept of the month - 'hachodesh?' Find out in this week's parsha podcast. Running time: 19:59 Posted by Ari Goldwag at 1:42 PM No comments: Labels: blessings, bracha, chodesh, Israel, shana, sod ha'ibbur, סוד העיבור Friday, November 8, 2013Vayetzei - Yakov's dream, Yosef's dreams What is the concept of Yakov's dream, and dreams in general? Why is Yakov's dream global, while Yosef's seems to be personal? Why does Yosef's involve people, while Yakov's involves angels? Why does Yakov have his dream after being chased by Esav, while Yosef has his dream before being chased by his brothers? What is the fundamental difference between Yakov's work in this world, as opposed to Yosef's? Find out in this week's parsha podcast. Running time: 24:07 Posted by Ari Goldwag at 12:04 PM No comments: Labels: angels, dreams, ladder, tzaddik, Yakov, Yosef Friday, November 1, 2013Toldos - Spiritual Power Why does the Torah preface the story of Yakov (Jacob) and Esav with the statement that Abraham birthed Isaac? What is the significance of the fact that Isaac was forty years old when he got married? What is the spiritual power of the circumcision of Ishmael at age thirteen? What is the spiritual power of Isaac's binding? What is the spiritual inheritance that Jacob is given and in turn gives to us? Find out in this week's parsha podcast. Running time: 23:53 Posted by Ari Goldwag at 11:48 AM No comments: Labels: Avraham, chessed, Esav, gevurah, tiferes, Yakov, Yitzchak Friday, October 25, 2013Chayei Sarah - Spiritual Roots Why does Avraham reject the daughters of Aner, Eshkol and Mamrei, even though they are righteous? Why does he send Eliezer back to his own family, if they seem to be far from righteous? What is the concept of Baruch-blessed as opposed to Arur-cursed? Why are Haman and Amalek referred to as cursed if they come from the progeny of Yitzchak and Rivkah? Find out in this week's parsha podcast. Running time: 18:16 Posted by Ari Goldwag at 11:19 AM 2 comments: Labels: blessed, Canaan, cursed, Haman, Mordechai Thursday, October 17, 2013Vayera - Chamber of Exchanges Why does Hashem reveal Himself to Avraham in the fields of Mamrei? Who are Aner, Eshkol and Mamrei? Why do they join Avraham in his fight to retrieve his nephew Lot? Why do the people of Canaan occupy the land of Israel before it is promised to Avraham and his progeny? What is the concept of the chamber of exchanges? Find out in this week's parsha podcast. Running time: 24:36 Posted by Ari Goldwag at 11:09 PM No comments: Labels: Aner, Avraham, bris, chamber of exchanges, Eshkol, kli, Mamrei, or, revelation Friday, October 11, 2013Lech Lecha - Find Your Voice! Why does Hashem use such an usual instruction which literally means 'go to you' when instructing Abraham to go to Israel? What is the unique point of truth that resides in every person? Why must Abraham leave 'his land, the place of his birth, and his father's home?' What are the tools one can employ to find one's special God-given role in the world? Find out in this week's parsha podcast. Running time: 19:36 Posted by Ari Goldwag at 2:08 PM No comments: Labels: Avraham, Hashem's voice, individuality, voice Friday, October 4, 2013Noach - Of Floods and Dispersions What's the difference between the sin of the generation of the flood vs. the generation of the dispersion? What is the similarity between the generation of the flood and the people of Sodom? What is the difference between Avraham and Noach? What does it mean when it says that Hashem is sad? What does Hashem accomplish by destroying the people with the flood if they return to sinning? Find out in this week's parsha podcast. Running time: 19:29 Posted by Ari Goldwag at 3:20 PM No comments: Labels: Avraham, dispersion, flood, Noach Thursday, September 26, 2013Simchas Torah & Breishis - Full Circle Why do we immediately return to the beginning of the Torah as we complete it? Why is the 'party' on the eighth day of Succos - the one that is just for the Jewish people - so small? Why does the Torah spend only a few verses on the blessings, while it spends many verses on the curses? What is the secret of the circle? Find out in this week's parsha podcast. Running Time: 17:56 Posted by Ari Goldwag at 12:46 AM No comments: Labels: blessings, circle, eight, Hadran, Shmini Atzeres Wednesday, September 18, 2013Succos and Yosef What is the connection between Yosef and Succos? Why do we read the prophecies of Gog and Magog during Succos? Why do we leave our homes and enter these temporary dwelling places? How do we remind ourselves of the fact that Hashem is constantly in our lives? Find out in this week's parsha podcast. Running time: 15:40 Posted by Ari Goldwag at 11:29 PM 2 comments: Labels: Gog Umagog, Moshiach ben Yosef, Succos, Yosef Friday, September 13, 2013Yom Kippur and Unity (Am Echad!) Why is the concept of unity so central to Yom Kippur? Why does the High Priest bring an incense offering in the holiest of holies? What is the power of song in bringing us to repentance? Find out in this week's parsha podcast. Running time: 10:43 And... if you haven't seen the Am Echad video which I mention in the podcast, you can see it here: Video http://www.youtube.com/watch?feature=player_embedded&v=RYJuz8fjXbY

Siberian Lady Macbeth Pilate and others

http://en.wikipedia.org/wiki/Siberian_Lady_Macbeth Films directed by Andrzej Wajda 1950s A Generation (1955) ·Towards the Sun (1955) ·Kanał (1956) ·Ashes and Diamonds (1958) ·Lotna (1959) 1960s Innocent Sorcerers (1960) ·Samson (1961) ·Siberian Lady Macbeth (1962) ·Love at Twenty (1962) ·The Ashes (1965) ·Gates to Paradise (1968) ·Everything for Sale (1969) ·Hunting Flies (1969) 1970s The Birch Wood (1970) ·Landscape After the Battle (1970) ·Pilate and Others (1972) ·The Wedding (1972) ·The Promised Land (1975) ·Man of Marble (1976) ·Without Anesthesia (1978) ·The Maids of Wilko (1979) 1980s The Orchestra Conductor (1980) ·Man of Iron (1981) ·Danton (1983) ·A Love in Germany (1983) ·The Possessed (1988) 1990s Korczak (1990) ·Nastasja (1994) ·Holy Week (1995) ·Miss Nobody (1996) ·Pan Tadeusz (1999) 2000s The Revenge (2002) ·Katyń (2007) ·Sweet Rush (2009) 2010s Walesa. Man of Hope (2013) In my work on Siberian Lady Macbeth, I lacked a clear idea, a film "catchphrase"'. I understood that this could only be achieved by way of a dramatic operation, telling the story of the unfaithful murderess in a series of retrospective scenes incorporated in the main plot of the convicts' march to Siberia. Their life from one stage to the next, with strange customs and amazing literary incidents - like the condemnation and deportation to Siberia of a tower bell not ringing the "proper" tone - is wonderful material! Or how about the possibility of introducing a Polish-Siberian motif and some characters from Dostojevski's The House of the Dead? That certainly would be something to show on screen. However, the only lasting results of my labours are: the wonderful photography by Aca Sekulovic, the character of Sergei played by Ljuba Tadic with enormous commitment and talent, and the set decorations which I have already mentioned. The film made me realise how difficult it is to adjust to a new and foreign reality. I understood that a little freedom abroad was not enough: I needed more freedom at home, in Poland. Andrzej Wajda
Reviews Wajda has renounced his typically baroque style to tell a simple, and yet powerful story of a Lady Macbeth who kills for love rather than for ambition. (...) Not only has the director succeeded in catching the spirit of the time and the place; he has also managed to create the sense of timelessness inherent to the tragedy. Richard Roud "Sight and Sound", London, 1962 A Polish director made this Russo tale of Czarist days in Yugoslavia. But it still has a deep Slavic ring in its fine settings, correct, larger than life acting, and its adroit visual stylization. Picture could rate arty and special playoff possibilities abroad with tie ins also apparent on the Dimitri Shostakovitch music used for the background. (...) Director Andrzej Wajda is not afraid to try for broad symbolic strokes. Result achieves the right classic mold, and gives a measure of tragic implacability to these two people trying to escape their fates. Thesps have the right heavyweight bearing. Technical credits and production dress are firstrate. This movie suffers by comparison with Petr Weigl's Lady Macbeth of Mtsensk (1992), which has Shostakovich's music and singing, by means of lip-synching. That one was very dynamic; here the acting is remarkably wooden, though it gets better towards the end. It seems that this version is based on the original story by Leskov, rather than the Shostakovich opera. Shostakovich made Katarina more sympathetic by showing her as a normal, vibrant woman driven to distraction by the cruel people surrounding her, and by the oppressive imperial system. Here she is a lustful creature who will stop at nothing to get what she wants; this turns the story into a simple morality tale without the complex interplay of the opera. The Leskov-Wajda version establishes this with details not in the Shostakovich-Weigl: Katarina and Sergei murder a child who stands to inherit the estate; Katarina, as she's sent off to Siberia, is completely indifferent to her own child. In the Shostakovich-Weigl, Sergei's new girlfriend sings a very cruel song of triumph over Katarina. The black-and-white photography is not suited to a story like this, although the composition of images is very artistic, probably better than in the Weigl version. But it's still very slow; for instance, the flogging looks like something that might be administered by a school principal on sedatives. On the other hand, the final death scene is nicely done, it's one of the best parts of the movie. ____________________________________________________________________________________________________________________________________________________________________________ Pilate and OthersFrom Wikipedia, the free encyclopedia Jump to: navigation, search Pilate and Others Directed by Andrzej Wajda Produced by Günther Lüdecke Andrzej Wajda Written by Andrzej Wajda Mikhail Bulgakov (book) Based on The novel by Mikhail Bulgakov Starring Wojciech Pszoniak Jan Kreczmar Daniel Olbrychski Music by Johann Sebastian Bach (St Matthew Passion) Cinematography Igor Luther Pfeffer Sam Editing by Joanna Rojewska Studio ZDF Release date(s) 29 March 1972 Running time 90 minutes Country West Germany Language German Pilate and Others (German: Pilatus und andere - Ein Film für Karfreitag) is a 1972 German drama film directed by Andrzej Wajda, based on the 1967 novel The Master and Margarita by the Soviet writer Mikhail Bulgakov, although it focuses on the parts of the novel set in biblical Jerusalem. The film has the subtitle Ein Film für Karfreitag (English: The Film for Good Friday) because it was released on March 29, 1972, on the eve of Easter.[1] It was also shown at the Berlin Film Festival on February 15, 2006, when director Andrzej Wajda received a Honorary Golden Bear. Contents [hide] 1 Background 2 Story 2.1 Differences from the novel 3 Cast 4 Soundtrack 5 Other screen adaptations of The Master and Margarita 6 References 7 External links Background[edit]Andrzej Wajda had already received two scripts from Warsaw to make a movie about the Passion but he had rejected both of them. When he had read The Master and Margarita, he decided to use Mikhail Bulgakov’s dialogues for his film.[2] The shootings were done in Nuremberg, on the ruines of the Third Reich. Wajda used the platform, from which Adolf Hitler held his speeches when he was addressing the Nazi Party in Nuremberg.[3] Story[edit]In the novel The Master and Margarita by the Russian author Mikhail Bulgakov, on which the film is based, three story lines are interwoven: a satirical story line in which Satan, called Woland here, goes to the city of Moscow in the 30s to deal in hilarious manner with the corrupt lucky ones, bureaucrats and profiteers from the Stalin era, a second one describing the internal struggle fought by Pontius Pilate before, during and after the conviction and execution of Yeshua Ha Nozri (Jesus from Nazareth), and a third one telling the story of the love between the master, an unnamed writer in Moscow during the 30s and his beloved Margarita, which goes to the extreme to save her master. The master has written a novel about Pontius Pilate, and is addressed by the authorities because this was an issue which in the officially atheistic Soviet Union was taboo.[4] The film Pilate and Others only tells the biblical story of the novel: the story of Pontius Pilate and Yeshua Ha Nozri (Jesus from Nazareth), Differences from the novel[edit]The biblical story of the novel is situated in Jersjalajim, but Wajda transferred it to Germany van de 20ste eeuw in the present time. Levi Matvei is a modern TV reporter who makes reports from Golgotha; Yeshua Ha-Nozri passes Way of the Cross on streets of Frankfurt am Main.[5] Cast[edit]Wojciech Pszoniak as Yeshua Ha-Nozri Jan Kreczmar as Pontius Pilate Daniel Olbrychski as Levi Matvei Andrzej Lapicki as Aphranius Marek Perepeczko as Marcus Jerzy Zelnik as Judah of Kiriaf Vladek Sheybal as Caiaphas Andrzej Wajda as reporter Soundtrack[edit]Johann Sebastian Bach - Matthäus-Passion Other screen adaptations of The Master and Margarita[edit]Giovanni Brancale - Il Maestro e Margherita - 2008 (film) Vladimir Bortko - Master i Margarita - 2005 (TV series) Ibolya Fekete - A Mester és Margarita - 2005 (film) Sergey Desnitsky - Master i Margarita - 1996 (film) Yuri Kara - Master i Margarita - 1994 (film) Paul Bryers - Incident in Judea - 1991 (TV-film) Oldřich Daněk - Pilát Pontský, onoho dne - 1991 (film) Andras Szirtes - Forradalom Után - 1990 (film) Aleksandr Dzekun - Master i Margarita - 1989 (TV-reeks) Maciej Wojtyszko - Mistrz i Małgorzata - 1988 (TV series) Vladimir Vasilyev and Boris Yermolaev - Fuete - 1986 (film) Aleksandar Petrović - Il Maestro e Margherita - 1972 (speelfilm) To be expected Scott Steindorff - The Master and Margarita - 2012 (film) Rinat Timerkaev - Master i Margarita - 2012 (animation film) References[edit]1.^ Andrzej Wajda. "Pilatus und andere". Andrzej Wajda website. 2.^ Ibid. "Pilatus und andere". 3.^ Jan Vanhellemont. "Pilatus und Andere - Andrzej Wajda". The Master and Margarita website. 4.^ Mikhail Bulgakov (1992). "The Master and Margarita". Penguin Books, London. ISBN 0-14118-828-6. 5.^ Jan Vanhellemont. "Pilatus und Andere - Andrzej Wajda". The Master and Margarita website. External links[edit]Pilate and Others at the Internet Movie Database Pilate and Others at AllRovi A GenerationFrom Wikipedia, the free encyclopedia Jump to: navigation, search A Generation Directed by Andrzej Wajda Written by Bohdan Czeszko Starring Tadeusz Łomnicki Urszula Modrzyńska Roman Polanski Release date(s) 25 January 1955 Running time 83 minutes Country Poland Language Polish A Generation (Polish: Pokolenie) is a 1955 Polish film directed by Andrzej Wajda. It is based on the novel Pokolenie by Bohdan Czeszko, who also wrote the script. It was Wajda's first film and the opening installment of what became his Three War Films trilogy set in the Second World War, completed by Kanal and Ashes and Diamonds. Contents [hide] 1 Plot 2 Cast 3 Production 4 Analysis 5 DVD 6 References 7 External links Plot[edit ]A Generation is set in Wola, a working-class section of Warsaw, in 1942 and tells the stories of two young men at odds with the Nazi occupation of Poland. The young protagonist, Stach (Tadeusz Lomnicki), is living in squalor on the outskirts of the city and carrying out wayward acts of theft and rebellion. After a friend is killed attempting to heist coal from a German supply train, he finds work as an apprentice at a furniture workshop, where he becomes involved in an underground communist resistance cell guided first by a friendly journeyman there who in turn introduces Stach to the beautiful Dorota (Urszula Modrzynska). An outsider, Jasio Krone (Tadeusz Janczar), the temperamental son of an elderly veteran, is initially reluctant to join the struggle but finally commits himself, running relief operations in the Jewish ghetto during the uprising there.