A Quote by Ephraim Mirvis
The Holocaust remains unique in contemporary Jewish consciousness for its capacity to engender the most visceral grief and abject pain.
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Arnošt Lustig is one of the leading contemporary Czech fiction writers, and certainly the most important Jewish writer of Bohemia to have survived the Holocaust.
Grief is real because loss is real. Each grief has its own imprint, as distinctive and as unique as the person we lost. The pain of loss is so intense, so heartbreaking, because in loving we deeply connect with another human being, and grief is the reflection of the connection that has been lost. We think we want to avoid the grief, but really it is the pain of the loss we want to avoid. Grief is the healing process that ultimately brings us comfort in our pain.
Jewish immigration in the 20th century was fueled by the Holocaust, which destroyed most of the European Jewish community. The migration made the United States the home of the largest Jewish population in the world.
I make a difference between genocide and Holocaust. Holocaust was mainly Jewish, that was the only people, to the last Jew, sentenced to die for one reason, for being Jewish, that's all.
Grief does not end and love does not die and nothing fills its graven place. With grace, pain is transmuted into the gold of wisdom and compassion and the lesser coin of muted sadness and resignation; but something leaden of it remains, to become the kernel arond which more pain accretes (a black pearl): one pain becomes every other pain ... unless one strips away, one by one, the layers of pain to get to the heart of the pain - and this causes more pain, pain so intense as to feel like evisceration.
The official keepers of the Holocaust wage an international campaign to silence the disturbing questions. Most people never even hear the revisionist position because Jewish forces dominate the media and block mainstream access to material that questions Holocaust orthodoxy.
Most of the Jewish refugees, stripped of their considerable possessions, came to Israel. They were welcomed by the Jewish state. They were given shelter and support, and they were integrated into Israeli society together with half a million survivors of the European Holocaust.
Our thesis is that symbols and myths are an expression of man's unique self-consciousness, his capacity to transcend the immediate concrete situation and see his life in terms of 'the possible,' and that this capacity is one aspect of his experiencing himself as a being having a world.
In order to develop a pioneering missional spirit, a capacity for genuine ecclesial innovation, let along engender daring discipleship, we are going to need the capacity to take a courageous stand when and where necessary.
President Obama himself has attributed the legitimacy of the Jewish State not to its historic identity as Jewish territory, but to the Holocaust.
Some pain is simply the normal grief of human existence. That is pain that I try to make room for. I honor my grief.
'Tristan' is a very unique case, not just in Wagner's output, but in music in general. It remains contemporary no matter what else surrounds it. There is something self-renewing about it.
I make a difference between genocide and Holocaust. Holocaust was mainly Jewish, that was the only people, to the last Jew, sentenced to die for one reason, for being Jewish, that's all. Genocide is something else. Genocide has been actually codified by the United Nations. It's the intent of killing, the intent of killing people, a community in this culture so forth, but no other people has been really interested.
We can hardly get up in the morning or cross the street without being Jewish. We dream Jewish dreams and hope Jewish hopes. Most of our best words, in fact - new, adventure, surprise; unique, individual, person, vocation; time, history, future; freedom, progress, spirit; faith, hope, justice - are the gifts of the Jews.
The whole point is to take from our native culture and from contemporary culture without using one art form to mimic the other, so that our native identity remains the native identity, the contemporary identity remains the contemporary identity, and the mixing of these two musical identities creates a third musical identity.
Since 1985, I have written about contemporary Jewish practice and the Jewish community.
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