Friday, January 24, 2014

Solitude vs. Leading The Tzibbur


http://rebbestories.blogspot.com/search/label/Rav%20Ovadia%20Yosef



There is a saying: A day spent making mistakes is better than a day spent doing nothing. The gemara says that there were four people who died without sin. They were Binyamin HaTzaddik, Amram, father of Moshe, Yishai, father of King David, and one of the sons of King David. The only reason for their eventual deaths was because of Adam Harishon's (Adam - first man) eating from the eitz hada'as (tree of knowledge). Beforehand, man was not meant to die. By eating the fruit, Adam and Chava changed the nature of man, and he now became subject to death. But back to our four tzaddikim. Asks the Chasam Sofer, if these four died without sin to their name, then aren't they on a higher madrega (level) than the avos (patriarchs)? And furthermore, if they are on a higher madrega, why don't we put them up in our sukkas as the ushpizin (holy guests) instead than Avraham, Yitzchak, Yaakov, Yosef, Moshe, Aharon and David? The Chasam Sofer answers that there were those on an elevated level throughout Jewish history that had the opportunity to go through life free of sin. Like our four tzaddikim, they could have spent time in solitude, contemplating their own spirituality, and accessing higher and higher levels G-dliness. But let's take Moshe, in contrast. He was the greatest of the prophets. He spoke to G-d panim el panim (face to face). He was chosen to be the leader over Bnei Yisroel, but because of his speech impediment, and because he wanted to remain in a state of receiving G-dliness in solitude, he was an unwilling leader. But ultimately, he surpassed his nature, and went out to become the greatest leader Klal Yisroel has ever known. And when a person mixes with other people, says the Chasam Sofer, he is bound to make mistakes. A leader, especially, is going to come into conflict and disagreement, and may later regret some of his actions. But this is what happens in life. If one remains in one's daled amos (four cubits), and prays, and learns, and worries only about his personal relationship with G-d, then he is not concerned with the other half of the Torah: Bein adam L'chaveiro (mitzvahs between man and his fellow man). One who is concerned with his fellow Jew will leave his quarters, leave the beis midrash, and go out and do good for the Klal, knowing well that he will have to compromise his own spirituality along the way. 

I heard an interview with Rav Shlomo Amar, chief Sephardic Rabbi of Israel, the other day, part of which touched on this same subject. He said that years ago when he served as av beis din (head of the rabbinical court) in the city of Petach Tikvah, he would give shiurim (classes) and inspirational sermons in the local shuls and yeshivos. He spent great amounts of time on that, and soon realized that he was left with little time for learning. One shabbos he was in Jerusalem, and picked up a new sefer written by Rav Yonasan Eibshitz. He opened it up, and the following practically jumped off the page: "With all my learning and with all the piskei din (religious rulings) I write, there is no time as valuable as the time spent offering words of inspiration to strengthen others. This is equal in importance to all of my learning." Rav Shlomo was astounded by both the fact that he opened to that exact page and line, and by the message itself. His depression began to lift. He met soon after with Rav Ovadia Yosef, and told over the story. Rav Yosef said that this exact matter pained him, as well. "There is so much time that I am not learning Torah because I am busy inspiring the public," he said. In fact, in his sefer, Rav Yosef recounted that once when he was suffering greatly from this same dilemma, the Ben Ish Chai came to him in a dream. His message was that educating the public makes a great impression up above in the heavens, and it is very dear to Hashem. He commanded Rav Yosef to continue his work in inspiring others.

Wednesday, January 22, 2014

FAREWELL TO THE KING

http://en.wikipedia.org/wiki/Farewell_to_the_King

References[edit]

  1. ^ Jump up to:a b The Wild Man of Hollywood Meets the Wilds of Borneo Mathews, Jack. Los Angeles Times (1923-Current File) [Los Angeles, Calif08 Nov 1987: K4] accessed 2 May 2013
  2. Jump up^ In Borneo's Wilds, Legend Takes Root: In 'Farewell to the King,' John Milius tells a tale of the struggle for freedom. In the Wilds of Borneo, Legend Takes Root By JOHN CULHANE. New York Times (1923-Current file) [New York, N.Y] 26 Feb 1989: H15.
  3. Jump up^ Ken Plume, "Interview with John Milius", IGN Film, 7 May 2003 accessed 5 January 2013
  4. Jump up^ Segaloff, Nat, "John Milius: The Good Fights", Backstory 4: Interviews with Screenwriters of the 1970s and 1980s, Ed. Patrick McGilligan, Uni of California 2006 p 305
  5. Jump up^ Medavoy, Mike with Josh Young, You're Only as Good as Your Next One, Astria, 2002 p 174-175


    In Borneo's Wilds, Legend Takes Root: In 'Farewell to the King,' John Milius tells a tale of the struggle for freedom. In the Wilds of Borneo, Legend Takes Root By JOHN CULHANE. New York Times (1923-Current file) [New York, N.Y] 26 Feb 1989: H15.


    FAFAREWELL TO THE KING


    Farewell to the King

    From Wikipedia, the free encyclopedia
    Farewell to the King
    FarewelltotheKingDVD.jpg
    DVD release cover
    Directed byJohn Milius
    Produced byAndre Morgan
    Albert Ruddy
    Written byJohn Milius (screenplay)
    Based on the bookL'Adieu au Roi by Pierre Schoendoerffer
    StarringNick Nolte
    Nigel Havers
    Frank McRae
    Gerry Lopez
    Music byBasil Poledouris
    CinematographyDean Semler
    Editing byAnne V. Coates
    Carroll Timothy O'Meara
    Distributed byOrion Pictures
    Release datesMarch 3, 1988
    Running time115 minutes
    CountryUnited States
    LanguageEnglish
    Budget$16 million[1]
    Box office$2,420,917
    Farewell to the King is a 1988 film written and directed by John Milius. It stars Nick Nolte, Nigel Havers, Frank McRae, and Gerry Lopez and is based on the 1969 novelL'Adieu au Roi by Pierre Schoendoerffer. Longtime Milius collaborator Basil Poledouris composed the musical score.

    Plot summary[edit]

    During World War II, American deserter Learoyd escapes a Japanese firing squad. Hiding himself in the wilds of Borneo, Learoyd is adopted by a head-hunting tribe of Dayaks, who consider him "divine" because of his blue eyes. Before long, Learoyd is the reigning king of the Dayaks. When British soldiers approach him to rejoin the war against the Japanese, Learoyd resists. When his own tribe is threatened by the invaders, however, the "king" deigns to fight for their rights.



    FAREWELL TO THE KING

       |   0
    The opening image in “Farewell to the King” shows a man walking out on World War II. His lifeboat has been washed ashore on a tropical island somewhere in the Pacific, and while his fellow survivors are captured and executed by the Japanese, he plunges into the jungle, staggering and hallucinating until he is found by a native tribe. When the movie rejoins his life three years later, he is the king of the tribe and is trying to steer it clear of the war.
    This image of the white man deep in the jungle ruling a tribe must be a compelling one forJohn Milius, who wrote and directed “Farewell to the King.” In his screenplay for Francis Coppola’s “Apocalypse Now,” Milius created a similar character for Marlon Brando. Learoyd, the character played by Nick Nolte in this film, is like Kurtz, the Brando character: He has gone AWOL and native, and lives in a jungle fastness, catered to by a tribe that regards as a sort of god.
    There is probably a deep-seated personal impulse at work here.
    Does Milius imagine his characters shouldering the White Man’s Burden, or does he see them escaping a corrupt civilization to live in an unspoiled natural society? With Kurtz, we never knew, but the Nolte character in “Farewell to the King” gladly embraces his new situation and wants to drop out of Western civilization if he can. At a key point in the film, he shows a visiting British officer a secret valley in the heart of the island, where a sort of Shangri-La has grown up, isolated from the corruptions of the outside. He feels it is his mission to protect this sacred place from the Japanese and the Allies.
    It is tempting to consider the politics of this movie, which waver between benevolent despotism and anthropological zeal. But perhaps Milius really has no message. The spirit of the film seems closer to the work of Conrad or Melville than to contemporary politics: Here is an extraordinary man, the story says, who finds himself in an extraordinary situation and takes advantage of it. I was reminded a little of Van Wyk, the Dutchman in Conrad’s End of the Tether who runs his corner of the Pacific more or less the way he wants to, and knows enough about his fellow Europeans to keep them at arm’s length.
    In a film like this, the central performance is crucial, and Nolte is absorbed by the character. Just a few days before seeing “Farewell to the King” I saw Nolte as a painter - a manipulator and player in the New York art world - in theMartin Scorsese segment of “New York Stories.” Now here he was half naked in the jungle, dandling an infant on his knee. Nolte’s strength as an actor is that he seemed at home in both environments; he was an inhabitant, not a visitor.
    The plot, based on a novel by Pierre Schoendoerffer, is much more predictable than the situation. Learoyd, the Nolte character, is a full-blown tribal king by the time we see him again, and the movie bypasses any attempt to show how he won that status, preferring instead to move ahead to a more conventional action scenario. British commandos, led by Nigel Havers, are parachuted onto the island to try to enlist the American and his tribesmen in the war against the Japanese. Learoyd wants nothing to do with them.
    “You cannot turn your back on this war,” Havers warns him, and sure enough, he is right. Milius then unfolds a more or less predictable series of action scenes in which Learoyd turns into a superhuman fighting machine, blasting countless foes to smithereens before finally announcing, “From this day forward, I will raise my hand against no man.” This vow is less impressive than it might have been, since there are few enemies left alive to raise his hand against. And then there is a sequel revealing whether Learoyd realizes his dream of living apart from civilization.
    What is most interesting about “Farewell to the King” is its impulse to tell this story at all. It could so easily have become ridiculous, or merely violent, but Milius keeps edging back toward the philosophy of his hero. Learoyd is given several speeches in which he explains why he believes what he believes, and the movie never becomes only an action film. There is a contradiction somewhere, I suppose, in the story of a pacifist isolationist who kills in order to defend his vision, but what the heck, nobody’s perfect.