דרור יקרא לבן עם בת
וינצרכם כמו בבת
נעים שמכם ולא ישבת
שבו ונוחו ביום שבת
וינצרכם כמו בבת
נעים שמכם ולא ישבת
שבו ונוחו ביום שבת
He shall summon freedom
For the son and the daughter
He shall guard over you
As the beloved one
Pleasant are your names
They shall never cease
For in the seventh day
They shall dwell and rest
(free translation is mine)
Last night when I was in the middle, I lost my post on the Midrash of Love because of some power failure, and then unlike other times I thought perhaps I'll write now entirely something else, but without deleting the previous stekch. I want to speak obviously about the philosophers, the connection between Rose and Arendt and Rosenzweig in the thread of St. Augustine I believe is the pivotal focus of my idea, which is the writing of a Midrash that can't be told, that of the philosopher's Love in Modernity. Because the writing itself is a "Love's Work" it isn't meant to be a theoretical essay, and I believe it will be ready by the end of next week or even a couple of days from now. The translation into English of the "piyut" is mine, and it is in itself the text in which I want to base my writing on, for this reason I will necessarily rely on a great deal of Jewish literature to be interwoven with Athens and from within the wombs of their belligerance to write my Midrash about... about that. I start to see Aviva's idea of the dreamtext and I believe I hinted at it previously when I spoke about dreamweaving, possible realities and photographs. The choice of the "piyut" wasn't a deliberate one, after I listened to it last night from a song of an Indie-New Era band from Britain that sings Hebrew music in a very original way I asked my friend about that song, and the people in our company informed me that it is one of the songs for Shabbat day.
I found the piyut in my after-meals blessing book, and thought it would be much more personal to start writing about the Midrash of Love from a piyut rather than from St. Augustine, in particular because this piyut doesn't have a Midrash. Other explanations will come later; I'm quite certain of what I want to write in the end but I'm a lot more certain about my willingness to journey there.
Biblical sources for דרור:
דרור is a biblical word almost unique in its kind, coming an unused root (very ancient) meaning to move rapidly, [Greek]; freedom, deliverance, spontaneous outflow, clarity, libery, pure. The root is undoubtedly דרר. I can think of several Greek words with a similar root (as used by Plato) that denote movement, which usually means "through the air". According to Rashi (this interpretation is rather allegoric) the word is derived from דור "to dwell", this immediately reminds me of Heidegger and Lessing (from the essay "Dwelling, Building, Thinking"): a person may then reside wherever he pleases. According to Ibn Ezra it is the name of the swallow which sings while free, but, when captive, refuses to eat until it dies. Nachmanides connects it with דור "generation", as in Ecclesiastes. It is mentioned as a "swallow" in Psalms and Proverbs; there's some responsa literature of rather modern times on whether it is a bird fit to eat. Rashi doesn't seem to provide more information that the Bible commentary does, which relies often on him.
TORAH
For the son and the daughter
He shall guard over you
As the beloved one
Pleasant are your names
They shall never cease
For in the seventh day
They shall dwell and rest
(free translation is mine)
Last night when I was in the middle, I lost my post on the Midrash of Love because of some power failure, and then unlike other times I thought perhaps I'll write now entirely something else, but without deleting the previous stekch. I want to speak obviously about the philosophers, the connection between Rose and Arendt and Rosenzweig in the thread of St. Augustine I believe is the pivotal focus of my idea, which is the writing of a Midrash that can't be told, that of the philosopher's Love in Modernity. Because the writing itself is a "Love's Work" it isn't meant to be a theoretical essay, and I believe it will be ready by the end of next week or even a couple of days from now. The translation into English of the "piyut" is mine, and it is in itself the text in which I want to base my writing on, for this reason I will necessarily rely on a great deal of Jewish literature to be interwoven with Athens and from within the wombs of their belligerance to write my Midrash about... about that. I start to see Aviva's idea of the dreamtext and I believe I hinted at it previously when I spoke about dreamweaving, possible realities and photographs. The choice of the "piyut" wasn't a deliberate one, after I listened to it last night from a song of an Indie-New Era band from Britain that sings Hebrew music in a very original way I asked my friend about that song, and the people in our company informed me that it is one of the songs for Shabbat day.
I found the piyut in my after-meals blessing book, and thought it would be much more personal to start writing about the Midrash of Love from a piyut rather than from St. Augustine, in particular because this piyut doesn't have a Midrash. Other explanations will come later; I'm quite certain of what I want to write in the end but I'm a lot more certain about my willingness to journey there.
Biblical sources for דרור:
דרור is a biblical word almost unique in its kind, coming an unused root (very ancient) meaning to move rapidly, [Greek]; freedom, deliverance, spontaneous outflow, clarity, libery, pure. The root is undoubtedly דרר. I can think of several Greek words with a similar root (as used by Plato) that denote movement, which usually means "through the air". According to Rashi (this interpretation is rather allegoric) the word is derived from דור "to dwell", this immediately reminds me of Heidegger and Lessing (from the essay "Dwelling, Building, Thinking"): a person may then reside wherever he pleases. According to Ibn Ezra it is the name of the swallow which sings while free, but, when captive, refuses to eat until it dies. Nachmanides connects it with דור "generation", as in Ecclesiastes. It is mentioned as a "swallow" in Psalms and Proverbs; there's some responsa literature of rather modern times on whether it is a bird fit to eat. Rashi doesn't seem to provide more information that the Bible commentary does, which relies often on him.
TORAH
Leviticus 25:10
וקדשתם את שנת החמשים שנה וקראתם דרור בארץ לכל-ישביה יובל הוא תהיה לכם ושבתם איש אל-אחוזתו ואיש אל-משפחתו תשבו.
וקדשתם את שנת החמשים שנה וקראתם דרור בארץ לכל-ישביה יובל הוא תהיה לכם ושבתם איש אל-אחוזתו ואיש אל-משפחתו תשבו.
"You shall sanctify the fiftieth year, and proclaim freedom through the land to all the dwellers thereof, it shall be as a shofar's blast for you; thereby shall return every man to his estates and a man unto his family you shall return"
Midrash - ילקוט שמעני
וקראתם דרור אין דרור אלא חירות. אמר ר' יהודה מה לשון דרור כמדייר בי דיירא כאידרא ומסחר בכל מדינה.
וקראתם דרור אין דרור אלא חירות. אמר ר' יהודה מה לשון דרור כמדייר בי דיירא כאידרא ומסחר בכל מדינה.
Exodus 30:23
ואתה קח-לך בשמים ראש מר-דרור חמש מאות וקנמן-בשם מחציתו חמשים ומתאים וקנה-בשם חמישים במתאים
Midrash - ילקוט שמעוני
מקץ שבע שנים תשלחו איש את אחיו העברי אשר ימכר לך ועבדך שש שנים, שנו רבותינו משגלה שבט ראובן וגד וחצי שבט מנשה בטלו יובלות שנאמר וקראתם דרור בארץ לכל יושביה בזמן שכל יושביה עליה ולא בזמן שגלו מקצתם.
ואתה קח-לך בשמים ראש מר-דרור חמש מאות וקנמן-בשם מחציתו חמשים ומתאים וקנה-בשם חמישים במתאים
"Take thou unto thee the choicest spices, of pure [flowing] myrrh five hundred shekels, and of sweet cinammon half as much, even two hundred and fifty, and of sweet calamus two hundred and fifty"
[] Tanhuma gives very little information on this section of the Bible, I have the impression Rashi's reading comes mainly from Midrash Rabba on Leviticus but the text makes a very difficult reading. I'll try to inspect it again some other time.
http://www.tsel.org/torah/midrashraba/behar.html
PROPHETS
Midrash - ילקוט שמעוני
ואתה קח לך בשמים ראש, מנין למרדכי בתורה שנאמר ואתה קח לך בשמים ראש מר דרור ומתרגמינן מרי דיכי.
ואתה קח לך בשמים ראש, מנין למרדכי בתורה שנאמר ואתה קח לך בשמים ראש מר דרור ומתרגמינן מרי דיכי.
[] Tanhuma gives very little information on this section of the Bible, I have the impression Rashi's reading comes mainly from Midrash Rabba on Leviticus but the text makes a very difficult reading. I'll try to inspect it again some other time.
http://www.tsel.org/torah/midrashraba/behar.html
PROPHETS
Isaiah 61:1
רוח אדני עלי
יען משח יהוה אתי
לבשר ענוים
שלחני לחבש לנשברי-לב
לקרא לשבוים דרור
רוח אדני עלי
יען משח יהוה אתי
לבשר ענוים
שלחני לחבש לנשברי-לב
לקרא לשבוים דרור
ולאסורים פקח-קוח
"The spirit of the Lord God is upon me
Because God hath anointed me
To gladden the humble;
He hath sent me to bind up the
broken hearted,
To proclaim liberty to the
captives,
And to those bound
A complete opening of the eyes"
Because God hath anointed me
To gladden the humble;
He hath sent me to bind up the
broken hearted,
To proclaim liberty to the
captives,
And to those bound
A complete opening of the eyes"
Jeremiah 34:8
הדבר אשר-היה אל-ירמיהו מאת יהוה אחרי כרת המלך צדקיהו ברית את-כל-העם אשר בירושלים לקרא להם דרור.
הדבר אשר-היה אל-ירמיהו מאת יהוה אחרי כרת המלך צדקיהו ברית את-כל-העם אשר בירושלים לקרא להם דרור.
The word that came unto Jeremiah from God, after the king Zedekiah had covenanted with all the people that were in Jerusalem, to proclaim liberty unto them.
Jeremiah 34:15
ותשבו אתם היום ותעשו את הישר בעיני לקרא דרור איש לרעהו ותכרתו ברית לפני בבית אשר-נקרא שמי עליו
And you had by now returned and had done what is righteous in my eyes, in proclaiming liberty every man to his neighbour; and you had covenanted before me in the house whereon my name is proclaimedותשבו אתם היום ותעשו את הישר בעיני לקרא דרור איש לרעהו ותכרתו ברית לפני בבית אשר-נקרא שמי עליו
Jeremiah 34:17
לכן כה-אמר יהוה אתם לא שמעתם אלי לקרא דרור איש לאחיו ואיש לרעהו הנני קרא לכם דרור נאם-יהוה אל-החרב אל-הדבר ואל-הרעב ונתתי אתכם לזועה לכל ממלכות הארץ
לכן כה-אמר יהוה אתם לא שמעתם אלי לקרא דרור איש לאחיו ואיש לרעהו הנני קרא לכם דרור נאם-יהוה אל-החרב אל-הדבר ואל-הרעב ונתתי אתכם לזועה לכל ממלכות הארץ
Therefore thus said God: You have not hearkened unto me, proclaiming liberty, every man to his brother, and every man to his neighbour; behold, I proclaim for you a liberty, said God, unto the sword, unto the pestilence, unto the famine; and I will give you away to the terror of the kingdoms of the earth
Midrash - ילקוט שמעוני
מקץ שבע שנים תשלחו איש את אחיו העברי אשר ימכר לך ועבדך שש שנים, שנו רבותינו משגלה שבט ראובן וגד וחצי שבט מנשה בטלו יובלות שנאמר וקראתם דרור בארץ לכל יושביה בזמן שכל יושביה עליה ולא בזמן שגלו מקצתם.
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