'r loopt door 't gehucht ['n wonder gerucht] ...


{'t is van 'n jonge boerinne!}





't
Ging er
altijd al heet
aan toe onder mensen:
men maakt{e} elkaar uit
voor alles wat mooi
& lelijk was!

Gezien
onze naaste
familieleden [al dan
niet menselijk/dierlijk/goddelijk]
zoals aap en neanderthaler, chimp en bonobo,
gorilla, orang oetan, holenmens en paaldanser, planten-
en dieren~eter, kannibaal en bankier met en zonder 't ene of 't andere
uniform met rare hoeden, petjes, helmen,
hoofddoekjes & gordelbommenroos,
is 't 'n merkwaardig bijeengeraapt
zootje ongeregeld dat kibbelt
over mensenrechten &
oorlogsmisdaden?!

Celsus
compared Jews
& Christians already
to "worms and frogs disagreeing with each other":
de tweespalt tussen 'dezen & genen' bestond ook al
voordat er sprake was van joden, christenen
& de diverse [andere] heidenen!

Onze voorgeschiedenis staat vol
met de gekste uitwassen & schitterende ontdekkingen over g d & kwaad?
"Whose Martyrdom is This?" Ueberhaupt
& anyway
...

Danny
Boyarin looks
at the Decian Persecutions and
the Misdrah! Aren't we strange, funny & usually
very mixed up? Rabbi Akiva is the Polycarp of Judaism,
the ideal type of the rabbinic martyr. The extant acta of rabbi Akiva,
who also died in the second century, are found only in the talmudic texts
of the fourth or fifth centuries, however. These narratives would seem
te be, therefore, legendary accounts that can teach us almost nothing
about the history of the Hadrianic persecutions in the second century.
Studying them nevertheless will instruct us well in the history
of medieval rabbinic martyrology, for these texts, whether
fictional or not, became the dominant cultural model
to be emulated within the religious discourse
of medieval north-European Jewry.
DB begins, therefore,
with the continuation of the Babylonian talmudic narrative
of the arrest of Rabbi Akiva cited above,
& goes on:
They have told:
In the hour that they took Rabbi Akiva out [to be executed], his disciples said to him,
"Our teacher, so far"
[i.e., "Is this necessary?"]
He said to them,
"All my life I was troubled by this verse,
'AND THOU SHALT LOVE THE LORD
WITH ALL THY SOUL'
~
even though he takes your soul,
& I said, when will it come to my hand that I may fulfill it?
Now it is come to my hand, shall I not fulfill it?"
They have told:
"He did not manage to complete the word, until his soul went out with
"ONE!"
The Ministring Angels cried out before the Holy Blessed One:
"THIS IS TORAH AND THIS IS ITS REWARD!?"
[HE SHOULD HAVE BEEN] FROM THOSE WHO DIED OF YOUR HAND,
AND NOT THOSE WHO DIED [AT THE HANDS OF FLESH AND BLOOD]"
[Psalms 17:14]!
The verse itself is rather difficult:
it seems generally to express in context a prayer for a death in bed of old age,
and not a violent death? DB is following Rashi's commentary here,
which involves several typical mydrashic puns, for the Hebrew word
'm*mtim'
"human beings"
can also mean
"kills,"
and both senses are being mobilized. He said to them:
"Their place is in life"
Once again, in the original context,
the verse seems to mean that the place of the righteous is to remain alive until a "natural" death.
Here, the meaning has been ironized, so that it is taken to mean that the place of the martyr
is "in [eternal] life," thus resolving the theodical problem
that Rabbi Akiva's marturdom
is taken to raise?!
SO,
a voice came out of heaven and said:
"BLESSED ART THOU RABBI AKIVA, FOR YOU ARE ALREADY IN THE NEXT WORLD!"
Anyway,
this story about Rabbi Akiva's death dramatizes the connection between the "reading of the
SHEMA [HEAR O ISRAEL!],"
the declaration of "G d's unity and oneness",
and Jewish martyrology. It also encapsulates perfectly the mystical fulfillment
that is that death in order to fulfill the command to love "G d" with "all one's soul" ~
the verse immediately following the Shema and liturgically read as part of it ~
because Rabbi Akiva is actually killed while fulfilling the speech of loving "G d".
[The question remains what we consider 'life/death/love/'g d' "to be"!]
All Jewish martyrs after this s{a}tory was was promulgated
were to seek the same kind of speech at thier deaths.
Death as a martyr was to become an actively sought-
after fulfillment in the Judaism that the Talmud and
midrash of late antiquity were producing,
although not in all quarters, of course.

Blijkbaar
is het ook nu nog steeds
HET
'heetste hangijzer'
[of zwaard van ABC-Damocles!?]
naast 'naastenliefde',
menselijke/goddelijke rechtvaardigheid,
sociale mededeelzaamheid, ons
mededogen met 'elk ander'
& barmhartigheid:
wat we aanmoeten
met onze opofferingsgezindheid,
onze bescherming tegen geweld,
actief deelnemen aan de strijd
voor 'n "G dsrijk" [o.i.d.]
op aarde & onze inzet
voor 'n "Idee":
wat doe je
ermee
...?

Of
juist
niet
...
blozen engel blozen
19 okt 2009 - bewerkt op 19 okt 2009 - meld ongepast verhaal
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Asih, man, 80 jaar
   
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