“Life is wonderful, life is beautiful”
These words, repeated as a constant refrain, is the spiritual testament of one of the many great souls who was dead in the hell of Auschwitz, the young Etty Hillesum.
These words best express the essence of Hebrew soul.
One might ask why does a site that talks about art and Kabbalah open with Etty Hilllisum? Which relation binds the Kabbalah and the Shoah, apart from the fact that both are part of Jewish heritage?
THE MOON
The entrance to the site shows an animation of the different moon phases:
always in the Kabbalah, the moon is the symbol par excellence of the people of Israel, as the moon at night shows us where is the sun, so Israel, during the darkness of the trials of life, it indicates the presence of the Holy, blessed be He.
As this sunlight rests on it in a cyclic way, increasing or decreasing, so the history of the people of Israel unfolds through stages of gradual success in times of total eclipse of the Divine Light.
But even when the moon is not visible in the sky, we know that it is presenting only its obscured face: we are certain that at the same time its other side that we do not see, is facing the sun.
This is the essence of the Jewish faith, even in the thickest darkness it is certain that, on the other hand, the sun is illuminating the other side of the moon and it shines in all its glory.
The Shoah is the darkening of the moon, the stage of the absence of G-D, its total eclipse, its silence.
The reconstruction of the state of Israel which immediately followed the murder and the subsequent return to Earth of the fathers
of all the Jews scattered to the four corners of the earth, have a literal fulfillment of the words of the Torah and the writings of the prophets of Israel, the dawn of the Messianic era..
In a world where mass media give us more and more of a negative and pessimistic view of reality, in which the news that make a stir are catastrophic, our site seeks to provide a small but important contribution to the spread of positive vision of the world that the Jewish tradition suggests.
This goal stems from the belief deeply rooted in the Hebrew soul, that the world created by the Holy, Blessed is he, although it is not yet completed, bears within it the seeds of perfection and it is inevitably destined to do good.
The future that the jew is expected with unshakable faith, is the supreme good, even if pursuing it is necessary to pass through steep paths and very hard tests.
In Hebrew the word "test”, nasseh is anagram (ie, composed of the same letters) of the word haness, that means “the sign, the banner” and at the same time, "the miracle":
the true meaning of the test is to reveal the miracle!
The Masters of the Hassidic tradition teach us that task of the Jew is to dig down into the darkness and to flush all those sparks of light that are imprisoned and to release them.
"Every day I am [...] on the battlefields, or we can say, the fields of carnage. Sometimes it is imposed as a vision of the battlefield green as poison, I find myself next to the hungry, the tortured, the dying, every day, but at the same time near the jasmine and the piece of sky behind the window. In life, there is room for everything. For a faith in G-D and a miserable death "(Etty Hillesum)
Some great souls, like that of Etty Hillesum, or like that of many Jews and hassidim who entered in the gas chambers singing the Shema Israel and dancing, they were able to wrest the sparks of light from the heart of hell.
Judaism believes in G-D and believes in man.
It believes that the world is basically good and that man carries within it the potential to bring it to perfection.
Judaism has a positive view of life, Judaism is the art of seeing the glass half full rather than half empty.
The Jewish people is a messianic people, the idea of Messiah, as explained by the Rabbi Eli Kahn, is nothing more than the purpose and the goal of the world is good:
"If there wasn’t the idea of Messiah, it would be like saying that G-D has created an imperfect world. The history of the world must necessarily have a positive accomplishment. "
The texts of tefilà (= prayer) for Yom Kippur define the children of Israel as "prisoners of hope."
"Hope" in Hebrew, "Hatikqvà, has become the national anthem of Israel, since the return to Zion is our people for the dawn of the new day.
But in such a positive, almost idyllic, the reality, then where does evil come from? And the suffering of the innocent? AND injustice?
In view of the world that gives us the Torah, especially when read in its esoteric sense, even evil finds his rightful place in the complex mechanism of creation .. Even the evil acts in the light of the good: according to the kabbalists, it has a positive role in the achievement of G-d's plan.
If we acquire the new and revolutionary language of the Torah, we will integrate the evil in a positive way in our own lives, as a potential tool to achieve good!
"... And it was evening and was morning"
This refrain is the key to the entire Torah: the good follows evil, the freedom to slavery, the Holocaust the state of Israel.
The people of Israel, which has a messianic mission in this world, to announce to the nations the good order of creation, was to make the collective experience of absolute evil, had to take upon himself the absolute evil and then redeem it.
Everyone is waiting for Israel, by the mother-people who created the Sacred Text, richness of humanity, the answer to evil in the world.
And this is why humanity is willing to let go all
but suffers from an extreme intolerance to the minimum error and defect seen in people who are self-proclaimed "the chosen one".
A people that has the mission to bring humanity to the Messianic Restoration, to repair the evil, had to experience it in an absolute way, take it upon himself and transform it.
After the experience of absolute evil, came the search for meaning.
Rivers of ink have been paid to make present witnesses,
to bring to life the victims, many assumptions and the rabbinic and philosophical reflections.
We Jews have the chance today to be part of this generation that follows that of the Shoah, the generation that is the result of horrors, which still bears the scars and traumas, but also the expectations and hopes. We have had the great honour to rise from those ashes to hold in our arms the witnesses who the hell tattooed on their flesh, we had the great gift and the burning responsibility to dive into the eyes of witnesses, to see the horror in their eyes.
We Jews have today an historic duty of not only making immortal the victims but also to seek the answer to their hell ... We Jews today are the heirs of the Holocaust,
engaged in the reconstruction of that new world that the victims are demanding from us.
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