Did you cry at the description of the Brooklyn Crucifixion or are you emotionally stable?
This is a thought-provoking question that delves into the depths of our emotional responses. The Brooklyn Crucifixion is a powerful and perhaps disturbing image or account that can have a profound impact on those who encounter it.
Some people may find themselves overcome with emotion, shedding tears at the vivid and intense description. The details might touch on their sense of empathy, their understanding of suffering, or their connection to religious or spiritual themes.
On the other hand, there are those who may consider themselves emotionally stable and not be as affected. They might approach the description with a more analytical or detached mindset, able to observe and process the information without being overly swayed by their emotions.
However, it's important to note that emotional stability is a relative concept and can vary from person to person. What one individual may consider stable, another may not. Additionally, our emotional responses can also be influenced by a variety of factors such as our personal experiences, beliefs, and current state of mind.
In conclusion, whether or not one cries at the description of the Brooklyn Crucifixion is a highly individual and subjective experience. It can provide valuable insights into our emotional makeup and our ability to handle and process powerful and potentially disturbing content.
SITRA ACHRA
Crown Heights in Brooklyn.
Perhaps Chaim Potok cannot be defined as a great writer, but he is certainly an excellent narrator. He always constructs his stories as if they were a battlefield, like a chessboard: on one side, the Chassidim, strict defenders of their world and their way of living the Jewish religion. On the other side, a secular culture, even if represented by Jews as well.
It's hard to say which is white and which is black.
This time, the conflict is between a father and his son, still a child: between a father who is the right-hand man of the rabbi, thus loyal to the tradition and immersed in faith and orthodoxy - and a child who has the gift (from which, I presume, the title of the subsequent novel, The Gift of Asher) of drawing, painting, an art that Chassidism considers the prerogative of the Gentiles, an impure art, because it represents the human body and divinity. A religion that does not know orthodoxy. A gift so harmful that it is considered demonic, satanic, the realm of darkness and evil, that is, the Other Side (sitra achra).
And the father/son conflict is even stronger and more resolute than in his debut Danny the Chosen: I would say that for Asher, being faithful to his own soul is even more difficult than for Danny, the latter pursuing psychoanalysis, the other instead painting.
In fact, the fracture does not heal. As the rabbi says at the end:
Asher Lev, you have crossed a border. I cannot help you. You are alone now. I give you my blessing.
Even geographically, the terrain where the conflict materializes is always the same, a grid (chessboard) of blocks enclosed between Crown Heights and Williamsburg, neighborhoods in the district of Brooklyn, part of the city of New York.
In this novel, there could be an opening: Asher's father has to move to Vienna for work, and the son, although only thirteen years old, refuses to follow him, to leave his world, the world he knows, the chessboard of streets and intersections where he grew up and that he can so well transfer onto paper with a pencil and charcoal, later with brushes and a palette.
Asher's tenacious resistance not to be crushed, to give life and body to his artistic talent, imparts a breath of secularism to this third novel by Potok.
Then, later, for the first time, Potok allows himself to travel and transports Asher Lev to Florence (“a gift”), to Rome, to Paris for about twenty pages of a chapter.
They are always stories of more or less orthodox Jews, some religious and endowed with faith but secular and open to every form of knowledge and culture, others strictly observant - usually Chassidim, here in the variant, if one can define it as such, ladover, a fictional sect that Potok has modeled on the real Lubavitcher.
There are always infinite references to the Jewish religion, to the festivals and rituals, and to the sacred texts of that faith. There are synagogues, rabbis, Sabbaths, the Talmud and the Torah, the kippah and the tefillin.
There are always dominant men, more brilliant, more overwhelming. And women who live in the shadow, on the margin. There are always very young couples who get married: when Asher Lev is born, his mother is nineteen years old and his father is twenty-five. There are always respectful and obedient children from childhood.
There are always…
And yet, every time it is like the first time. I never have the feeling of deja vu (deja lu?). And I never feel it is suffocating: it is always as if he were talking about the whole world, without borders, about all of humanity, without fences.
But, surprise!
This time, a real female character appears, not just a sketch: it is Asher's mother, very young, very tender, destroyed by the death of her brother who was like a father and mother to her, having been orphaned as a child, an educated and studious woman.
Another surprise: there is a son, still a child, who opposes his father's will. It is not a direct conflict, of rabbinical opposition. It is rather a soft, creeping effort to follow his own talent, his own inspiration for life.
As I was saying, the crack remains: will it be patched up in the sequel?
Jules Pascin and the others before him are all Jewish painters.
Può la crocifissione diventare simbolo e realtà dell'etica della sofferenza? The answer is yes, but only if we view the event not simply as a painful death in itself, but as the death of the Son of God.
If we consider it just as a tragic and damned death, then it is no different from many other such deaths, and perhaps even less significant. However, when we see it in the context of the sacrifice of Jesus, it takes on a whole new meaning.
The crucifixion becomes a powerful symbol of love, selflessness, and the willingness to endure great suffering for the sake of others. It represents the highest form of ethical behavior and serves as an inspiration for us to follow in His footsteps.
By reflecting on the crucifixion, we can gain a deeper understanding of the importance of suffering in our own lives and how it can be transformed into something meaningful and redemptive.