achtentachtig achterlijke oorlogsmisdadigers in 't
oranjehotel@scheveningen
They said:
there did not pass many days until Rabbi Yose
the son of Kisma died and all of the great of Rome went
to bury him.
On their way back,
they found him [Rabbi Hanina] sitting and studying Torah
and gathering congregations in public with the Scroll of the Torah placed
on top of his lap.
They wrapped him
in the Scroll of the Torah and surrounded him with stick of firewood and lit them
and they brought wool swatches, soaked them in water, and placed them on his heart,
in order that he not
die quickly!
Rabbi Yose's prophecy
that Rabbi Hanina would suffer greatly because of his provocative behavior
came true exactly as predicted ~ the Scroll of the Torah is birned, as well ~ but it was in a sense
Rabbi Yose's accommodating practice {his conformity to the public transcript}
that occasioned this tragedy.
Had he not been so accommodating,
the "great of Rome" would have not been attending his funeral
and rabbi Hanina would not have been arrested: this text simply will not settle down in one place
and take sides on the issue of tricksterism
versus martyrdom.
Together
with the thematic homology between the Rabbinic text
that we have been considering and roughly contemporary Christian texts of various genres,
there is a significant difference, as well. [The real effloresacence of the cult of the marturs
comes in the post-Constantinian Church,
as a mode of anamnesis!]
In the Christian texts,
whatever the nitial hesitation and contestation,
there finally seems to be a decision made,
a resolution drawn.
[One interesting marker
of this difference is the contrasting evaluations of such figures as Ya'el or Judith in midrash and in Christian exegesis. Whereas in midrash these figures and their deception are poetically
eulogized as the most noble women, in Christian exegesis they are frequently
condemned as deceivers.]
Let us have
a brief look now at a "polished patristic" text of the third century,
the life of Cyprian, the martyr and bishop of Carthage, written by his deacon, Pontius,
sone time in the second half
of that century.
[Nearly forty uears ago, of the works of Cyprian was written that, "these books deserve soecial study by Jewish historians." Meant, of course, were historians of Judaism. There is an excellent programmatic essay
by Itzhaq Baer for the study of patristics for research on Roman-priod Judaism: Baer's work is replete with what he himself refers to as "cursory comparisons" that now require very careful analytical interrogation.]
Anyway, what is significant here is that Cyprian, in spite of his exhortations to martyrdom,
upon being given the chance had himself withdrawn from Carthage in order
to escape being martyred!
We komen vast
nog wel terug op de volgende tekst[en]:
nu eerst even wat eten
& drinken,
voordat
...
Kortom,
martelaars, 'grappenmakers'/vluchtelingen, 'asielzoekers', onduikers van executie, zoekers van 'heldendom' e.d. zijn in feiten van alle tijden, plaatsen, situaties & 'karakterdisposities': boontjes komen om hun loontjes.
Het is uiteindelijk
dit samenspel van opvoeding, groeicapaciteiten, belemmeringen & frustraties dat ons maakt tot 'slachtoffers & daders', degenen die zich opofferen voor de ene of andere visie in een bepaalde
situatie, of aan de andere kant degenen die zich alsnog bekeren tot 'iets anders'
of 'iets beters'?
't Interessantse zijn en blijven
al die verschillen en overeenkomsten tussen mensen van Toen & Daar en van Nu & Hier!
De geschiedenis van de mensheid berust dus zowel op ons DNA/RNA als de invloeden en veranderingen
die we ondergaan onder bepaalde omstandigheden, verbale/literaire invloeden, 'de geest' & 'good luck'?
Het blijft van belang te trachten dit alles zoveel mogelijk te blijven analyseren,
vast te leggen & te conserveren.
So:
have a
nice day &
speel er maar mee.
Wie niet weg is wordt gezien:
& wie eenmaal goed
[op] weg is
keert niet
weerom
...
The text sends us,
it must be said and written,
some very ambivalent messages.
Note the irony in the following incident:
it must be said and written,
some very ambivalent messages.
Note the irony in the following incident:
They said:
there did not pass many days until Rabbi Yose
the son of Kisma died and all of the great of Rome went
to bury him.
On their way back,
they found him [Rabbi Hanina] sitting and studying Torah
and gathering congregations in public with the Scroll of the Torah placed
on top of his lap.
They wrapped him
in the Scroll of the Torah and surrounded him with stick of firewood and lit them
and they brought wool swatches, soaked them in water, and placed them on his heart,
in order that he not
die quickly!
Rabbi Yose's prophecy
that Rabbi Hanina would suffer greatly because of his provocative behavior
came true exactly as predicted ~ the Scroll of the Torah is birned, as well ~ but it was in a sense
Rabbi Yose's accommodating practice {his conformity to the public transcript}
that occasioned this tragedy.
Had he not been so accommodating,
the "great of Rome" would have not been attending his funeral
and rabbi Hanina would not have been arrested: this text simply will not settle down in one place
and take sides on the issue of tricksterism
versus martyrdom.
Together
with the thematic homology between the Rabbinic text
that we have been considering and roughly contemporary Christian texts of various genres,
there is a significant difference, as well. [The real effloresacence of the cult of the marturs
comes in the post-Constantinian Church,
as a mode of anamnesis!]
In the Christian texts,
whatever the nitial hesitation and contestation,
there finally seems to be a decision made,
a resolution drawn.
[One interesting marker
of this difference is the contrasting evaluations of such figures as Ya'el or Judith in midrash and in Christian exegesis. Whereas in midrash these figures and their deception are poetically
eulogized as the most noble women, in Christian exegesis they are frequently
condemned as deceivers.]
Let us have
a brief look now at a "polished patristic" text of the third century,
the life of Cyprian, the martyr and bishop of Carthage, written by his deacon, Pontius,
sone time in the second half
of that century.
[Nearly forty uears ago, of the works of Cyprian was written that, "these books deserve soecial study by Jewish historians." Meant, of course, were historians of Judaism. There is an excellent programmatic essay
by Itzhaq Baer for the study of patristics for research on Roman-priod Judaism: Baer's work is replete with what he himself refers to as "cursory comparisons" that now require very careful analytical interrogation.]
Anyway, what is significant here is that Cyprian, in spite of his exhortations to martyrdom,
upon being given the chance had himself withdrawn from Carthage in order
to escape being martyred!
We komen vast
nog wel terug op de volgende tekst[en]:
nu eerst even wat eten
& drinken,
voordat
...
Kortom,
martelaars, 'grappenmakers'/vluchtelingen, 'asielzoekers', onduikers van executie, zoekers van 'heldendom' e.d. zijn in feiten van alle tijden, plaatsen, situaties & 'karakterdisposities': boontjes komen om hun loontjes.
Het is uiteindelijk
dit samenspel van opvoeding, groeicapaciteiten, belemmeringen & frustraties dat ons maakt tot 'slachtoffers & daders', degenen die zich opofferen voor de ene of andere visie in een bepaalde
situatie, of aan de andere kant degenen die zich alsnog bekeren tot 'iets anders'
of 'iets beters'?
't Interessantse zijn en blijven
al die verschillen en overeenkomsten tussen mensen van Toen & Daar en van Nu & Hier!
De geschiedenis van de mensheid berust dus zowel op ons DNA/RNA als de invloeden en veranderingen
die we ondergaan onder bepaalde omstandigheden, verbale/literaire invloeden, 'de geest' & 'good luck'?
Het blijft van belang te trachten dit alles zoveel mogelijk te blijven analyseren,
vast te leggen & te conserveren.
So:
have a
nice day &
speel er maar mee.
Wie niet weg is wordt gezien:
& wie eenmaal goed
[op] weg is
keert niet
weerom
...
28 jul 2008 - bewerkt op 28 jul 2008
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