Times and delays and on Tammuz 9th (June 17-June 4, Julian cal.), Judaism reminds as a living memorial, memory that is present, actual, not over and casts forward forth into the future as a part of redemtion and repair, well, on this day, the walls of Jerusalem were firstly breached and the troups marched in – The Mesopotamian Empire came in and deported in the end the Jewish nation, destroying “the living Body” that the Mikdashמקדש – Beytבית – (Temple) is. Jerusalem is unique: walls as humans are “aliveהבית היה קים”, breathing, inhabited, shelter and treasure of the Divine Presence, soul, respiration, mind, brains, speech, connectedness”. In a way that is so special and made of hardships, bodies and walls have been killed. and yet, faith proclaims that the coming of the Presence is constant here and for the sake of all the humans. oth present and absent, with a breach that starts and then time makes no sense: zikkaronזיכרון in Hebrew is a living memory, not the memory of the past, but the profound reality of who we are and have always been for each of us and throughout all generations (Talmud Sukka 52a-b). It anticipates something that goes beyond what we think or can fathom: initial imprint that is kept alive and lit for a purpose that lives and ages try to apprehend.Intriguingly enough, this period, in the North Hemisphere and our area, the Land Of Israel as mentioned in the Scriptures, is at the heart where the Jerusalem wall breach and the Ascension of the Lord Jesus basically correspond not, for the sake of cutting, separating but unifying and reconciling. This is why this picture shows such a view of Jerusalem, between the “dusks, evenings”, leading and expecting more light. This “breath” that is also the Spirit reinvigorates and renews what is both old and new. This is why “zacharזכר = to remember, commemorate, memorize, recall, reactualize in a way that is difficult to translate” and also after a root-shift “zacharזכר = masculine, seminal, “spermatic” as in Greek “spermataσπερμάτα = generations” that defines the role and function of males with and along with womanhood. Time seems then to be “Eucharistically” gathered together in a Presence that overlaps time and space and still obliges us to be real, substantial. The killing-death-“absence=kenosis”-rising-ascending of Jesus of Nazareth corresponds to the living act brought into the walls of the “living body and soul of the prophetic Presence” of the Most High in the House of Jerusalem. The Divine Liturgy approaches each human in a way that summarizes, accomplishes, achieves and still strive us ahead of who and what we all are, only known in mirror of history but longing to far more.

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