eBooks „live“
1925 eBooks were found for the search term „live“.
Rizwan Ullah
The WolfMan of Hanover
- Horror
- English
- 10143 Words
- Ages 12 and up
- 92
Friedrich Heinrich Karl "Fritz" Haarmann was born in Hanover on 25 October 1879, the sixth and youngest child born to Johanna (née Claudius) and Ollie Haarmann. Fritz was a quiet child, with few friends his own age or sex and who seldom socialized with any children other than his siblings outside of school. From an early age, Haarmann's behavior was noticeably effeminate. He was known to shun boys' activities and instead play with his sisters' dolls and dress in their clothes. He also developed a passion for both needlework and cookery,and would develop a close relationship with his mother who spoiled her youngest child. Reportedly, Haarmann's father married his mother, when she was 41 years old, and seven years his senior, on account of her wealth and the substantial dowry their marriage would eventually bring him. Haarmann Sr. was known to be argumentative and short-tempered who, through several affairs he conducted throughout his marriage, would contract syphilis in his later years.Despite his being an authoritarian who had little time for his children and a notorious womaniser, Haarmann's parents remained together until his mother's death in April 1901. In 1886, Haarmann began his schooling, where he was noted by teachers to be a spoiled and mollycoddled child who was prone to daydreaming. Although his behavior at school was noted to be exemplary, his academic performance was below average and Haarmann had to repeat a school year twice. On one occasion, when he was about eight years old,Haarmann was molested by one of his teachers, although he never discussed this incident in detail.This was a major point on his life,that forever changed him. Haarmann grew into a trim, physically strong youth. With his parents' consent, he finished his schooling in 1894. Upon leaving school, he briefly obtained employment as an apprentice locksmith in Neuf-Brisach before opting, at age 15, to enroll in a military academy in the town of Breisach.His military training began on 4 April 1895. Haarmann initially adapted to military life, and performed well as a trainee soldier. However, after five months of military service, he began to suffer periodic lapses of consciousness which, although initially described by a medical professional as being sudden signs of anxiety neurosis, would subsequently be diagnosed as being "equivalent to epilepsy" in October 1895. The following month, Haarmann discharged himself from the military and returned to Hanover, where he briefly worked in a cigar factory his father had established in 1888. At the age of 16, Haarmann committed his first known sexual offenses, all of which involved young boys whom he would lure to secluded areas—typically cellars—before proceeding to sexually abuse them. He was first arrested for committing offenses of this nature in July 1896. Following further offenses of this nature, the Division for Criminal Matters opted to place Haarmann in a mental institution in the city of Hildesheim in February 1897. Although briefly transferred to a Hanover hospital for psychiatric evaluation, he would be certified as being "incurably deranged, and unfit to stand trial by a psychologist named Gurt Schmalfuß. Schmalfuß ordered Haarmann to be confined at the mental institution indefinitely. Haarmann was returned to the mental institution on 28 May 1897. Seven months later, Haarmann escaped the mental institution. With apparent assistance from his mother, Haarmann fled to Zürich, Switzerland. Here, he lived with a relative of his mother, and obtained employment as a handyman in a shipyard. Haarmann remained in Zürich for 16 months before he returned to Hanover in April 1899. Early the following year, he became engaged to a woman named Erna Loewert,who soon became pregnant with his child.[n 2] In October 1900, Haarmann received notification to perform his compulsory military service. On 12 October 1900, Haarmann was deployed to the Alsatian city of Colmar to serve in the Number 10 Rifle Battalion. Throughout his service, Haarmann earned a reputation among his superiors as an exemplary soldier and excellent marksman, and he would later describe his period of service with this battalion as being the happiest of his entire life. After collapsing while on exercise with his battalion in October 1901, Haarmann began to suffer dizzy spells, and was subsequently hospitalized for over four months. He was later deemed "unsuitable for military service and work" and was dismissed from military service on 28 July 1902. Discharged from the military under medical terms described as being "probable" dementia praeox, Haarmann was awarded a monthly military pension of 21 gold marks. Upon his military discharge, Haarmann returned to live with his fiancée in Hanover, briefly working in the small business his father had established, before unsuccessfully filing a maintenance lawsuit against his father, citing that he was unable to work due to the ailments noted by the military. His father [more]
$0.00
Saniul Alom Sun
She Made For Me
- Fantasy
- English
- 2349 Words
- Ages 14 and up
- 42
Shuvro Ashfa entered through the gate and stopped the car. The rider came running and looked surprised. A smile appeared on the face of the rider as Mehrab was entering through the gate. Shuvro Ashfa stood in front of Meherab
- There is no name for where he has been for so long.
- Went to the village house. Dad was sick to see.
Ashfa said
- That's why you have to let me know Could you call once?
- I left suddenly. Going to work in the field, the phone fell - for which I could not contact.
As soon as the rider came, he grabbed Meherab by the hand and took him aside. Shuvro Ashfa was surprised. Limon Orin Kuhu came. Meherab is standing with his head bowed and fear is at work in his mind. Meherab said
- Please don't hit me. I am coming to varsity to get clearance. I will leave and never set foot on the tri-boundary of this varsity.
The rider grabbed Meherab's hand
- You don't have to leave this varsity I'm really sorry. I made a mistake. I can't be forgiven.
Mehrab was shocked to hear such words from the rider. He looked up at the rider and said yes. There is water in the corner of the rider's eye Who is Mehrab looking at? How could he have changed so much that only violence could be seen in his eyes? The rider said again
- I know I have no forgiveness for this injustice. I can't forgive myself. Please forgive me.
- What are you saying? Why are you apologizing to a famous boy like me? In fact, I am alive with a pair of foreheads No need to apologize. People just make mistakes.
- You didn't forgive me.
- He did it.
Neha came and stood beside the rider
- Where have you been all this time? How much am I looking for? You have news.
Mehrab was surprised to hear about Neha. Said the rider
- Neha, speak properly.
- What happened to you again? We study in the same class, you can tell him.
The heart came and grabbed Meherab
- Dude, I'm sorry Excuse me. I have done a great wrong to you Don't be angry. Sorry dude.
Mehrab became ha. The heart leaves Meherab
- I'll be angry. Well, listen, I'm sitting up.
The heart began to rise to the ears Mehrab stopped his heart
- Are you crazy? What can be angry at a friend.
- You're angry. Where have you been all this time?
- In the village house.
Said the rider
-When you're done. I have a talk with Meherab.
Everyone was surprised to hear the rider's words. A car entered the varsity. The rider grabbed Meherab's hand and got into the car. Mehrab got scared. Ashfa said to the rider
- Where to go with him.
- I need him. Absolutely.
The car left the varsity. Kuhu said to Limon
- The poor man's forehead is burning.
- Do you know what?
- What does the climber want to do? I searched like crazy for so long and took it again today.
- I don't understand.
Neha's heart looked at each other Then
- The rider can't see Meherab with his eyes. Then all of a sudden today.
-Yes. Well, the rider will not do anything to Meherab.
- Why and what will he do?
- You know him Don't think twice about killing someone.
Ashfa told Shuvro
- I think it's cloudy.
- Yes, he is with me. No one at the varsity could see him. So how did everyone change so much these days.
- There is a mystery.
- I will not leave the person who will insult Meherab, whether it is a secret or not.
The car came quite a distance. Meherab sits a little away from the car door
- Look, I won't say anything about you. Please don't hit me. I will leave varsity.
The rider smiled
- Why are you so scared? I won't do anything to you.
-Look, I'm telling you I'll leave this city and never come back.
- Mehrab, but this time I will be angry. I want to talk to you privately. Don't be afraid
The car came to a stop on the river bank. He got out of the car, lowered Meherab, went to the river bank and sat on the bench. Mehrab stands beside him. The rider looked at the arch
-Sit down. Why are you standing?
Mehrab panics. I wonder if he will throw me in the river this time.
The rider looked at Meherab with an angry look
- I'm telling you to sit down Silent boss here.
Mehrab gets scared. Sit at a distance next to the rider. The rider is now smiling
- This is my favorite place. It's nice to be here. But I live alone. But you know why I'm bringing you today.
Mehrab looked at the rider's face. Meherab is having trouble recognizing the rider. There are many differences between the previous rider and the current rider. Mehrab had nothing like the violence inside the car that day. The rider blew the trumpet in front of Meherab's face
- I misunderstood you and wanted to kill you. You're a really good boy You have nothing but how much you have done for people. I wanted to kill you without knowing it. He has to hate himself for it. Have you really forgiven me
As soon as Meherab returned to the rider, his eyes widened The rider was knocked off the bench [more]
$1.99
Max Heindel
An Elementary Treatise Upon Man's Past Evolution,Present Constitution And Future Development
- Esotericism
- English
- 161313 Words
- Ages 18 and up
This book is written by Max Heindel, the founder, and Messenger of The Rosicrucian Fellowship. This is a reference book of the Fellowship students and Probationers. This book is also referred as Cosmo-Conception or Mystic Christianity.
The founder of the Christian Religion stated an occult maxim when He said: “Whosoever shall not receive the kingdom of God as a little child shall not enter therein” (Mark 10:15). All occultists recognize the far-reaching importance of this teaching of Christ and endeavor to “live” it day by day.
When a new philosophy is presented to the world it is met in different ways by different people.
One person will grasp with avidity any new philosophical effort in an endeavor to ascertain how far it supports his own ideas. To such an one the philosophy itself is of minor importance. Its prime value will be its vindication of HIS ideas. If the work comes up to expectation in that respect, he will enthusiastically adopt it and cling to it with a most unreasoning partisanship; if not, he will probably lay the book down in disgust and disappointment, feeling as if the author had done him an injury.
Another adopts an attitude of skepticism as soon as he discovers that it contains something which HE has not previously read, heard, or originated in his own thought. He would probably resent as extremely unjustified the accusation that his mental attitude is the acme of self- satisfaction and intolerance; such is nevertheless the case; and thus he shuts his mind to any truth which may possibly be hidden in that which he off-hand rejects.
Both these classes stand in their own light. “Set” ideas render them impervious to rays of truth. “A little child” is the very opposite of its elders in that respect. It is not imbued with an overwhelming sense of superior knowledge, nor does it feel compelled to look wise or to hide its
nescience of any subject by a smile or a sneer. It is frankly ignorant, unfettered by preconceived opinions and therefore eminently teachable. It takes everything with that beautiful attitude of trust which we have designated “child-like faith,” wherein there is not the shadow of a doubt. There the child holds the teaching it receives until proven or disproven.
In all occult schools the pupil is first taught to forget all else when a new teaching is being given, to allow neither preference nor prejudice to govern, but to keep the mind in a state of calm, dignified waiting. As skepticism will blind us to truth in the most effective manner, so this calm, trustful attitude of the mind will allow the intuition, or “teaching from within,” to become aware of the truth contained in the proposition. That is the only way to cultivate an absolutely certain perception of truth.
The pupil is not required to believe off-hand that a given object which he has observed to be white, is really black, when such a statement is made to him; but he must cultivate an attitude of mind which “believeth all things” as possible. That will allow him to put by for the time being even what are generally considered “established facts,” and investigate if perchance there be another viewpoint hitherto unobserved by him whence the object referred to would appear black. Indeed, he would not allow himself to look upon anything as “an established fact,” for he realizes thoroughly the importance of keeping his mind in the fluidal state of adaptability which characterizes the little child. He realizes in every fiber of his being that “now we see through a glass, darkly,” and Ajax-like he is ever on the alert, yearning for “Light, more Light.”
The enormous advantage of such an attitude of mind when investigating any given subject, object or idea must be apparent. Statements which appear positively and
unequivocally contradictory, which have caused an immense amount of feeling among the advocates of opposite sides, may nevertheless be capable of perfect reconciliation, as shown in one such instance mentioned in the present work. The bond of concord is only discovered by the open mind, however, and though the present work may be found to differ from others, the writer would bespeak an impartial hearing as the basis of subsequent judgment. If the book is “weighed and found wanting,” the writer will have no complaint. He only fears a hasty judgment based upon lack of knowledge of the system he advocates—a hearing wherein the judgment is “wanting” in consequence of having been denied an impartial “weighing.” He would further submit, that the only opinion worthy of the one who expresses it must be based upon knowledge.
As a further reason for care in judgment we suggest that to many it is exceedingly difficult to retract a hastily expressed opinion. Therefore it is urged that the reader withhold all expressions of either praise or blame until study of the work has reasonably satisfied him of its merit or demerit.
The Rosicrucian Cosmo-Conception is not dogmatic, neither does it appeal to any other authority than the reason of the student. It is not controversial, but is sent forth in the hope that it may help to clear some of the difficulties which have beset the minds of students of the deeper philosophies in the past. In order to avoid serious misunderstanding, it should be firmly impressed upon the mind of the student, however, that there is no infallible revelation of this complicated subject, which includes everything under the sun and above it also.
An infallible exposition would predicate omniscience upon the part of the writer, and even the Elder Brothers tell
us that they are sometimes at fault in their judgment, so a book which shall say the last word on the World-Mystery is out of the question, and the writer of the present work does not pretend to give aught but the most elementary teachings of the Rosicrucians.
The Rosicrucian Brotherhood has the most far-reaching, the most logical conception of the World-Mystery of which the writer has gained any knowledge during the many years he has devoted exclusively to the study of this subject. So far as he has been able to investigate, their teachings have been found in accordance with facts as he knows them. Yet he is convinced that The Rosicrucian Cosmo-Conception is far from being the last word on the subject; that as we advance greater vistas of truth will open to us and make clear many things which we now “see through a glass, darkly.” At the same time he firmly believes that all other philosophies of the future will follow the same main lines, for they appear to be absolutely true.
In view of the foregoing it will be plain that this book is not considered by the writer as the Alpha and Omega, the ultimate of occult knowledge, and even though it is entitled The Rosicrucian Cosmo-Conception, the writer desires to strongly emphasize that is not to be understood as a “faith once for all delivered” to the Rosicrucians by the founder of the Order or by any other individual. It is emphatically stated that this work embodies only the writer's understanding of the Rosicrucian teachings concerning the World-Mystery, strengthened by his personal investigations of the inner Worlds, the antenatal and postmortem states of man, etc. The responsibility which devolves upon one who wittingly or unwittingly leads others astray is clearly realized by the writer, and he wishes to guard himself as far as possible against that contingency, and also to guard others
against the possibility of going wrong inadvertently.
What is said in this work is to be accepted or rejected by the reader according to his own discretion. All diligence has been used in trying to understand the teaching; great pains have been taken to put it into words that shall be easily understood. For that reason only one term has been used throughout the work to convey each idea. The same word will have the same meaning wherever used. When any word descriptive of an idea is first used, the clearest definition possible to the writer is given. None but English terms and the simplest language have been employed. The writer has constantly endeavored to give as exact and definite descriptions of the subject under consideration as possible; to eliminate all ambiguity and to make everything clear. How far he has succeeded must be left to the student to judge; but having diligently used every possible endeavor to convey the teaching, he feels compelled to guard also against the possibility of this work being taken as an authoritative statement of the Rosicrucian teachings. Neglect of this precaution might give undue weight to this work in the minds of some students. That would not be fair to the Brotherhood nor to the reader. It would have a tendency to throw the responsibility upon the Brotherhood for the mistakes which must occur in this as in all other human works. Hence the above warning.
During the four years which have elapsed since the foregoing paragraphs were written, the writer has continued his investigations of the invisible worlds, and experienced the expansion of consciousness relative to these realms of nature which comes by practice of the precepts taught in the Western Mystery School. Others also who have followed the method of soul-unfoldment herein described as particularly suited to the Western peoples, have likewise been enabled to
verify for themselves many things here taught. Thus the writer's understanding of what was given by the Elder Brothers has received some corroboration and seems to have been substantially correct, therefore he feels it a duty to state this for the encouragement of those who are still unable to see for themselves.
If we had said that the vital body is built of prisms instead of points, it would have been better, for it is by refraction through these minute prisms that the colorless solar fluid changes to a rosy hue as observed by other writers beside the author.
Other new and important discoveries have also been made; for instance, we know now that the Silver Cord is grown anew in each life, that one part sprouts from the seed atom of the desire body in the great vortex of the liver, that the other part grows out of the seed atom of the dense body in the heart, that both parts meet in the seed atom of the vital body in the solar plexus, and that this union of the higher and lower vehicles causes the quickening. Further development of the cord between the heart and solar plexus during the first seven years has an important bearing on the mystery of childlife, likewise its fuller growth from the liver to the solar plexus, which takes place during the second septenary period, is a contributory cause of adolescence. Completion of the Silver Cord marks the end of childlife, and from that time the solar energy which enters through the spleen and is tinted by refraction through the prismatic seed atom of the vital body located in the solar plexus, commences to give a distinctive and individual coloring to the aura which we observe in adults. [more]
Keywords: rosicrucian fellowship, max heindel, cosmo
$2.99
Dr. Sonnet Mondal.
Fusion Sonnets of 21st Century
21 Lines
- Poetry
- English
- 1 Words
- No Age Recommendation
- 503
- 2
Sonnet 1
The white clouds, in black theme;
Hidden daylight on the Eastern earth,
For Great Poets a dreadful dearth,
For the poetic vegetation to take birth ;
The spotted moon shining upon its seam-
Without vitality, fragile against the agile clouds,
Heading towards it to spread the shroud,
No star in the scenery, no men to cry aloud;
Where’s the smile, where’s the gleam?
Where’s the hope where’s the dream?
The billows will fall as water vapours
Upon the wish of the Lord!
If not poetry will form itself in the dark-
Fighting to shape its form.
The white clouds in the black theme ;
Perhaps the fault of the painter…
Colors spreading toward the subject tower;
A new shade to be brushed
To save it from being crushed;
Or a few drops upon the face with a pull on the edges will form-
The spotted moon, shining upon its seam.
Sonnet 2
Oh, Old, Bold, kingly building…
You stand here for the fifteen decades of transition-
So many changes in thoughts travelling through sensation-
Of wars and treaties, cries and cremations;
Oodles of the century in your stoic ceiling!!!
Your eroded body with weathered paint-
Must be turning you faint,
Without a space to launch a complain, all constrained.
Are you not bored standing here, then why are you smiling?
I know you have whims; still why aren’t you appealing?
The day isn’t far when the circulating air in your galleries-
Will break open the blockage of the ministerial ears,
And will force them to dress up with new color perhaps white-
Then the parties and dances will kiss off your boredom.
Oh, Old, Bold, kingly building…
Are you not jaded with the age old architecture?
No more does it winch your structure.
The people residing have pinned loads of pegs in your skin –
Haven’t your soul ever wanted to move out of this sin?
Still from where do you gather the power to bear-
Oodles of the century in your stoic ceiling!!!
Sonnet 3
Hours of waste heaped beside your shores;
Nature started you with the touch of purity perhaps from the hands of a priest,
With glaciers creating you and flakes creating mist,
Boulders standing on the way showing you fist;
Still you flow, form and find inspite of the infected core.
People say you to be life and still treat you as dustbin,
Curtailing the ability of the moving fins-
To move about, live or swim,
Above is it layer of smoke and over you, the oil pores?
When would men realize, actions will cause sores?
The sores would rise above the skin to expose themselves;
The children would scream in pain-
Perhaps then the guys would realize
And clear your feet and drop flower on you.
Hours of waste heaped beside your shores;
The human blood overburdened with sorrows,
Showing the step of the fellows,
Anxiety, grief abound in veins-
Layering it the hidden pains…
Scores of ups and downs in the course-
Still you flow, form and find inspite of the infected core.
Sonnet 4
The mother sat with hanging tongue, brooding over conscience;
The puppies in their own world of Natural toys; above the cawing ravens,
Bits of stones comprise their castle, their heaven…
Stolen splendor, innocent appeal, thoughtless vitality – all woven;
The platonic smell in mystic hairs within immortal science.
The new-borns were lessened by one in number,
The very next date, after the time of human supper,
The mother seemed fresh, her stomach looked fatter;
Was it her who did it in some shallow mines?
You were the cause of production, then what led you break the charming rhymes?
Must be to reduce an extra burden of –
Or to cure someone off the circle of existence;
Perhaps the soul will go to merge into the supreme soul-
Or the hunger would never return again.
The mother sat with hanging tongue, brooding over conscience;
The burning heat had vaporized the saliva of the mother,
The hanging skin of her belly had arose a blood hunger,
That supplemented her crooked eyebrows towards a female child-
And lured her towards becoming savage and wild.
Perhaps crops and economy would improve and prepare you to conceive-
The platonic smell in mystic hairs within immortal science.
Sonnet 5
The steel cages rusted, rotted yet strong and bold,
Inside them lies a separate world of wild limbs limping-
And turned inert with torture and malfunctioning,
Their bloody flesh exposed a slapdash attitude with distressed feeling.
Excitement in eyes, pleasure in heart, wonder in minds from sufferings untold.
The fierce paws perhaps waiting for the head,
One chance will kiss alive the daring dead!
They are here cogently none of them are well fed.
What makes them stay here for hours in heat and cold?
What if God decides to move them to eternity from these nuts and bolts?
The crowd is increasing with the number of days in earth’s calendar,
Perchance some eyes would feel the ensuing death-
And scream in protest, close the doors-
To provide zeal to work and vigor to our pulse.
The steel cages rusted, rotted yet strong and bold,
The values disgraced and degraded in an ever-sinking trough-
The well born meant to rule and the ill born destined to plough!
The hunger forces them to spread their hands and bow their heads-
Possibly one lord would see the angry eyes desiring to weave wreaths-
And would start heaping red soil in the gulf of separation to change the world of-
Excitement in eyes, pleasure in heart, wonder in minds from sufferings untold.
Sonnet 6
The signs of the past signaling them though the walls of the museum-
Ancestral figures sleeping inside glasses;
A nostalgic journey embedded inside multifaces;
Moving in and out, the sorrowfully happy masses.
The bridge which leads to our much coveted past’s stadium.
The plaster over the stony bones undergoing depreciation,
Unnoticed or willfully derelict till the boss comes for inspection.
Most of the doors have been closed under the poster of renovation!
When will the gates containing history open in open fluid medium?
Is it also ordained to face the delaying court of law, in this millennium?
Beside the central entrance, bamboos have been erected,
The floor is dusty but to support the roof;
The work has started, the contractors engaged, the workforce is on-
Perhaps that could smell breathe into the sleeping statues.
The signs of the past signaling them though the walls of the museum-
Fated to be silent in reaction of the course of detrimental activities,
Carried out by those still figures with cavities-
They didn’t care to save their past-
Then we are far better in saving them in any caste.
We will still care without anger and act to preserve,
The bridge which leads to our much coveted past’s stadium.
Sonnet 7
The two sparrows fluttering feathers in the mud water-
The summer heat outside raging over the northern tropic;
The folded leaves, dozing crowns, piercing sunlight caught in the camera’s click.
The shot captured the lifted tails, squashy feathers, twinkling eyes and the insect in the beaks.
While the thirsty earth begs for some juice, nature seems to be interested only in its care.
The camera turned to jail more of such scenery-
The dusty structures all around surrounded by ironical greenery;
No where a second such beauty; what a slavery!
Have all other sparrows left the bower?
Why didn’t the scene act as an inspirational shelter?
Some rays have acted worse than the scorching sunlight!
They must end soon, for more lovely views to be viewed;
Or they will turn to iron falcons
To take up the reign of survival.
The two sparrows fluttering feathers in the mud water-
Want of water all over the thirsty city,
Still fumes are up over the trees; what a pity!
The realization yet to be dawned and distributed-
Or the living brains would turn to boiler heads;
The water pumps of actions are being cleared to prevent the rule of insects-
While the thirsty earth begs for some juice, nature seems to be interested only in its care.
Sonnet 8
The shirts and pants hanging from the ropes crisscrossing the room-
Perhaps they were washed today; the last drops still appear on the floor;
They are yet not dry, held together by something in the core,
One of them appears red, indicative drops, apart from those dropping from pores.
Below the roof a new world has bloomed.
Sleepy eyes, sinking figure, loose fingers upon different brands of wine and fusion,
Hallucinations cutting towards flattering illusion,
The smoke rising and curling up to create a new creation of destruction.
Are they heading towards perfection in passion or ultimate doom?
Have the labeled bottles perforated their body or they find happiness in gloom?
Addiction will vanish in another six months-
Vital forces of the drunk, will end in water-
The dying whim of employment would turn them loyal;
The compulsion to perform will certainly speak in favor of betterment.
The shirts and pants hanging from the ropes crisscrossing the room-
The yes failed to see those burning veins-
Whither no blood but alcohol drains!
Neither parents nor teachers interested for their survival-
The sensed out bodies with the red color tearing through eyes-What a carnival?
They will spin to ashes and then the renunciation will make the scholars utter as if-
Below the roof a new world has bloomed.
Sonnet 9
Peace all over the pitch black abode of the sleeping souls-
A faint weep could be heard, mysterious yet sad-
A half burnt man sat on his grave, over his head a tattered hat
A symbol of his success that turned his enemies mad.
Triumph or collapse both being part of life, harmony was packed into holes.
His lament was for what he failed to complete-
His annoyance was that he was competent to compete,
Yet was shot dead before his works could reach the country fleet.
Why did they tell then that ‘you aren’t applying for big goals’?
And when he did why did they stole his discoveries and tear his brain’s poles?
A figure rose from behind, awakened by his daily sobs-
That world is a punishment, the graveyard is serene;
You have worked a lot and now the Lord wants you to wait,
Till those assassins finish their span and come here with no bed to sleep.
Peace all over the pitch black abode of the sleeping souls-
The moans of the dead specify his failure to satisfy himself-
Even with huge money and innovations in his shelf,
Still he didn’t wait but tried to run with wrong associations-
That led to his untimely fall, and post death frustrations.
Now, it’s the hour to realize the world’s way-
Triumph or collapse both being part of life, harmony was packed into holes.
Sonnet 10
The time has vanished when I used to rely upon my branches-
I am now, just like a tree whose lithe boughs have congealed,
Enduringly bent and rotten without the sap inside that have been sealed
Somewhere else, for someone else’s to be filled.
The provider of shade is now herself craving for calm benches.
The yearning in psyche is still strong yet has lost poise,
My opinion doesn’t matter anymore owing to my faint voice;
I fear placing my words to prevent creating noise.
Shall the doctors be able to cure me to early stages?
Or shall I be forced to be like this for the rest of my ages?
I will stay in this form, but will not groan in pain-
When my children are enduring me, shall I not endure them?
Let my branches fall and let me turn cripple,
Till I have the verve in the nerves of my eyes, I must see them idyllic.
The time has vanished when I used to rely upon my branches-
Perhaps I have disused the forming element of my cadaver-
This had left me like a brittle glass upon the soft bed cover;
I have no clout to enjoy but smirk occasionally-
When I see them laughing in joy, those who care me blissfully;
Let this be my life now, contended with all I had over the years and forget that-
The provider of shade is now herself craving for calm benches.
Sonnet 11
Outside the lights are up, the grand fiesta of lights has stepped inside halls-
But they have botched to skulk within me.
My eyes are wide open to seize the brightness and feel the glee,
Yet times and over it is murkiness and tedium, what it could see!
The large bursts crashed against my ears, crackers burned in my eyeballs…
Over two decades ago, it was the similar night, same as today
Two kids at the doorsteps, behind them their father was about to join the play-
I had evil commitment and my spiteful arm shot him to taste the clay…
Is it my turn now to cart the heavy death’s shawl?
Or should I wait for heavenly calls?
The peccadillo I had adhered to blinks each moment,
Let me spread my hands to be taken away by the handless,
Let my only dwelling be temple!
Let me wait before I sleep.
Outside the lights are up, the grand fiesta of lights has stepped inside halls-
I was a sincere murderer; I was bound by profession;
The ferocious sounds have provided a base of my frustration;
The reason may be my wobbly fingers and meager eyesight,
That pulls me back, say me no and deter me from having my fight.
Can those children without senses, with slaughtered father be my now…?
The large bursts crashed against my ears, crackers burned in my eyeballs…
Sonnet 12
Tension crawled and prevailed over the creepers in the mangrove and vineyard-
The other day witnessed the death of the grasses;
The army with spades and machines moving in masses,
To trample upon herbs, chop down the mangrove without any traces.
Nature is silent perhaps dumb to see the greenery turning to a grey graveyard!
The land that swelled amongst leaves now presented waterless soil,
As if the human race choked in a python coil;
The huge figures were cut into pieces, loaded in trucks and the wastes were boiled.
Was there none to choose barren yards?
Now who will provide fruits of life and shelter to birds?
The last one was left but covered by worms of hundred types-
Their only home was left- not an inch without a group of them;
The green hue emitted the color of industries-
The spades dropped from the hands, now looked at the seeds, the basis of creation.
Tension crawled and prevailed over the creepers in the mangrove and vineyard-
Unwanted, undesirable minds moved their arms without perceiving thoughts-
Depending upon the sales of those destroyed and the deceiving papers they got.
The mute worms made them look into themselves and kindled thinking power-
What if there’s neither rain nor the life sustaining showers!
They will now take up their tools and dig the ground to cremate the notes, still
Nature is silent perhaps dumb to see the greenery turning to a grey graveyard!
Sonnet 13
The deformed woman, in her eightieth revolution round the sun,
Like thin black rotten skin pasted upon a skeleton frame;
She came out of the crowd and called out to blame,
For the dirt were uncared by the juvenile bloods-a terrible shame!
The gaze through the spectacles looked spectacular with the stick, as if preparing to run.
With a broom in her hands she brushed the floor,
Fifty men and women all standing without thinking to adore,
No one humble enough to share with her before she pushes the dust out of the door.
What she thinks of such person avoiding their turn?
Or does she take it as her old-age fun?
She is not worn out but looked most carefree still in her senescence –
The servant suddenly arrived to fall to her feet and take the charge-
Of cleaning, staring with surprise at the crowd who never knew-
Who was combing the ground was a landlady.
The deformed women, in her eightieth revolution round the sun,
Sunburns and distortions in form were a result of her long service-
For days to serve the people gathering at her office;
This was years ago, but still now God has kept her strong-
While travelling and cleaning places all along-
The natives were dormant but now buoyant to take up charge of reformations while-
The gaze through the spectacles looked spectacular with the stick, as if preparing to run.
Sonnet 14
Falling heavily, the rains barred us from moving out-
My thoughts boarded upon the boat of chimera and rowed to my land,
Crossing the oceans to reach the shore where stands my dwelling of sand;
My nostalgia played a mischief upon my beliefs with a magic wand.
Waiting beside to see the waves pull down the structure setting laws of timeout.
O Ocean Fluid you are perpetual flowing with the same pace,
Then why are you so fervent to crack away my heart’s case?
I endure the groaning pain which for the mankind absorb no place.
Will it persist drizzling and create unanswerable doubts?
Out should I move, prepare myself for a bout?
By the time the showers will stop, may be all of a sudden,
But the colorists will get some time to complete their work-
To paint my home, and all along to paint my gloom;
They must be working hard; the nature has lent his hand.
Falling heavily, the rains barred us from moving out-
Grueling me for my actions through its own measures,
I was wrong to make someone cry for my own pleasure-
To leave address and set up a new,
But destiny desired failure for me amongst my crew.
I hope Mother Nature indubitably will exonerate me or I will be-
Waiting beside to see the waves pull down the structure setting laws of timeout.
Sonnet 15
The girls came to me, each with the opinion of being diverse in their own tales-
The first one with the policy of ‘to be for one is to be forever’;
The second one with the principle ‘to love I belong never’;
The third one with the words ‘to head towards love is a daring endeavor’;
Confusion prevailed over my musing wits with those terse lines from the females.
Spending a night with each will increase my awareness and compel,
All of them were to be my lovers to compete swell, to lift me up from the baffling well,
The second one came, she lost; the first one with a pre-relation, she too failed;
The third one tried to be safe; wasn’t all swept in just a gale?
Was this their commitment to lips or was there more for fake sales?
The will power of women didn’t lie in words but they are like volatile chemicals,
Touch and vanish without informing, sometimes leaving a trace-
To fall into them is like digging deep in a well,
Still I would experiment, if not the purity of words then the purity of pelt.
The girls came to me, each with the opinion of being diverse in their own tales-
Experimenting was just a filthy cause, lust lasted in heap,
Unsatisfied with one that led to two and three and seep-
The beauty beneath the blood; the feeling of ship in a storm,
Perhaps I chose those girls changing their norms;
I fell in love through yearn, but they seemed to scorn…
Confusion prevailed over my musing wits with those terse lines from the females.
Sonnet 15
The girls came to me, each with the opinion of being diverse in their own tales-
The first one with the policy of ‘to be for one is to be forever’;
The second one with the principle ‘to love I belong never’;
The third one with the words ‘to head towards love is a daring endeavor’;
Confusion prevailed over my musing wits with those terse lines from the females.
Spending a night with each will increase my awareness and compel,
All of them were to be my lovers to compete swell, to lift me up from the baffling well,
The second one came, she lost; the first one with a pre-relation, she too failed;
The third one tried to be safe; wasn’t all swept in just a gale?
Was this their commitment to lips or was there more for fake sales?
The will power of women didn’t lie in words but they are like volatile chemicals,
Touch and vanish without informing, sometimes leaving a trace-
To fall into them is like digging deep in a well,
Still I would experiment, if not the purity of words then the purity of pelt.
The girls came to me, each with the opinion of being diverse in their own tales-
Experimenting was just a filthy cause, lust lasted in heap,
Unsatisfied with one that led to two and three and seep-
The beauty beneath the blood; the feeling of ship in a storm,
Perhaps I chose those girls changing their norms;
I fell in love through yearn, but they seemed to scorn…
Confusion prevailed over my musing wits with those terse lines from the females.
Sonnet 16
It was the autumn festivity, liberated joy marked by a day of desires-
Desire for good shirts, good food, good friends, good journey-
Amongst the sea of wishes, there’s some, infact too many –
Glance at the season not as their means to toil but to earn money.
The alluring ladies enjoying the victuals, while server is in frayed attire.
Standing with his small child washing the crockery, the man behind the counter-
Occasionally he looks at his son, wipes off his sweat and tries to work faster,
While his son look at the merry-go-rounds; a vain dreamer.
To one it’s everything, to another it’s nothing; isn’t it a satire?
Will they earn enough capital to leap out from the poverty fire?
They are avoiding outlay, being ambitious towards some aim,
To stop the customary conditions in the rich and poor-
They want brotherhood, we too-
But the self-seeking people, let them value labor now.
It was the autumn festivity, liberated joy marked by a day of desires-
A freefalling object lightened the sky premises-
The mesmerizing night had made so truthful promises;
The astronauts too sighted the object and tried to track it,
Who should it belong; it fell to one of the hunger stricken feet;
The world has watched this through technology, no one to do injustice yet-
The alluring ladies enjoying the victuals, while server is in frayed attire.
Sonnet 17
Sometimes the sizzling sun, sometimes the blinding rain in the muddy plot,
Thwart my lazy veins to depart for daily classes,
But my poetic psyche begins its research ogling through the glasses-
Not at youthful lasses but at the blissful Sun, White sky, and growing grasses.
The Sun and Moon in their reverse course performing their duty to capture snapshots.
So many four years have passed; I will also go by-
The hazy metaphors of these days, some prominent yet among them, will surely make me cry;
I will earn a lot but will these things available for me to buy?
Where does the past passes and clot?
Is our sorrowful mind only facet of elucidation that we have got?
Lords must have fixed the sky to register and clouds as informer,
Wherever we go, leaving our land, to foster peace in our life,
Thinking or forgetting our times of yore to which we covet to come back some day,
The chronicle will keep on working; we’ll posses the criterion to see them.
Sometimes the sizzling sun, sometimes the blinding rain in the muddy plot,
If I went to class I couldn’t have travelled to the billow,
May be I have a different world like all others; yet I reside in a hollow-
Memories and mirrors, reflect a melancholic song when viewed closely,
We have our closed fingers yet outlets are many through which they escape simply;
Nature like a King fixes work for its subjects and has his own cameras with which-
The Sun and Moon in their reverse course performing their duty to capture snapshots.
Sonnet 18
The passing days enhance my loneliness, among pen and papers;
I talk to the two lizards-
Who too try to hide apart-
To escape from the smell of my unwashed body and dirty shirt.
I long for someone of any gender, somebody of any culture.
The door bell rang; she came inside my room-
A fairy out of nowhere, kissed away my gloom!
Time went by; she came closer, still I refused to turn myself to a bridegroom.
What do I want; to be like the solitary reaper?
Why my feelings wished a companion when I preferred tear?
I was barmy from within who failed to know his fancy;
Let me talk to the walls and books,
I love that more than speaking to robots;
They will listen all my words without protest.
The passing days enhance my loneliness, among pen and papers;
God should not have created me at least,
Let me now turn to a theist,
I may have challenged him-
To spend my life without fulfilling whims-
I now think of growing stronger, let me desire none yet,
I long for someone of any gender, somebody of any culture.
Sonnet 19
With the toughness in figure, sanctity in intellect, clarity acquired over the days-
He stood on one leg as the a stilted log, adamant in deep meditation,
Without food for a hundred days in the same condition;
Below his feet, woods have been stacked; a fire-stick has been ignited under stipulation.
The hermit stood upon the fire; unshaken by the blaze!
The day before the sage stated himself to be sacrificed in the fire of purity,
For the sake of peace and principles among degrading humanity;
No administrator took a step, though all gathered from the city.
Couldn’t the sage utilize his divine powers for civilizing the phase?
Couldn’t those idiots stop this or they wanted more of such plays?
May be some godly influence paralyzed the people and policemen,
Leaving their eyes to watch,
Conceivably this was to make them see the naked truth all around,
To make them act, for benevolence and be strict with rules.
With the toughness in figure, sanctity in intellect, clarity acquired over the days-
The religious norms yet not done away, we still wear them as gowns;
As the saint burnt without movement, his parts fell down.
The scene should have caused a shockwave
But all bowed with joined hands, fell to their knees but none dared to save.
Today I realize rationality has lost in religions, which forced the bold people stand as-
The hermit stood upon the fire; unshaken by the blaze!
Sonnet 20
The greatest Epic of all times had so much to teach, though followers are fewer;
The plight of women indicated though the pages of Mahabharata,
‘Panchali’ born in the lap of King Dhrupad; in the kingly strata;
A princess for whom gold was like water; coins could be treated as excreta.
She sat upon barbs, in spite of her glorious image and backing power.
She longed and dreamed of Arjuna but got four of the brothers along,
She didn’t complain; but which woman would act so strong-
When the evil hands fell on her clothing while her husbands sat in the throng!
How strong was the deal that the dignity of a woman fell lesser?
Just a game of dice; does it suit to the princely ears?
The squashing of a princess occurred in a time when God had incarnated,
Then are we not better at present? At least the laws are…
Or the epic ought to be an indication to future scenarios,
Written by some wise man from his vision.
The greatest Epic of all times had so much to teach, though followers are fewer;
‘Panchali’ perhaps tried to be teacher of the women cult-
This made her endure so many curses and insult;
Made her a women of respect but after centuries –
Still how many think of these and her glories?
Perhaps the wise man would take steps now, to spread the message of the lady who-
She sat upon barbs, in spite of her glorious image and backing power.
Sonnet 21
I called upon platonic love upon knowing you;
I proposed you first then persuaded you to conceive spirituality-
The night assisted with its serenity and tranquility,
Of romantic breeze carrying the smell of concealed beauty.
I was mad in passion or mad in illusion, upon the reflection from the dews.
She spoke, perhaps the nature had dawned similar effects at her place-
It seemed we were familiar from toes to face,
We roamed in heaven; she blushed, my eyes glazed.
What if a strong wind blew?
Will I not be brought back to those dozing few?
I had my wife yet she was like an obligatory being,
The poetess for whom my poetry will flow,
Beyond the wildest imaginings and thoughts-
Inviting readers from the superficial world.
I called upon platonic love upon knowing you;
Nasty eyes looking at the figure formed by brain,
Like a tree I fall upon your breasts; now to give pain-
My carnal desire of lust you have to fulfill,
Let me pour the immortal juice in you without any appeal.
My hunger is satisfied now, the sun has risen-
I was mad in passion or mad in illusion, upon the reflection from the dews.
Sonnet 22
I thought myself to be the central spark of a diamond, a rationalist;
But never realized to be centre of pastime for the hackers of heart,
I was brave and bold but now I dare not act smart,
For I have been deceived detrimentally mingling me with dirt.
I have exchanged blows but they are too many, the modernists.
Was I really suited for a scornful behavior laid upon my core?
By those who call themselves intellectuals of the shore;
They want us to butter them, or else burn the core.
Why don’t they bear us with their list?
Why do they act as the arrogant, ancient priests?
Perhaps fear, the only reason of dumping the good,
They know us to be better, suitable for the age-
Yet enforce rules, but how long will they succeed?
Time is now ripe for them to leave poetry and join politics.
I thought myself to be the central spark of a diamond, a rationalist;
The old fashion might not match the present period; much less to share-
But the philosophy does, the style too if nurtured with care.
Respect arising from foolishness will now turn to disdain them-
Uncover their functional courtesy, rip of their wallet of fame.
But shall I be alone again to protest?
I have exchanged blows but they are too many, the modernists.
Sonnet 23
The Bamboo framework was being put up for the fest;
Freedom was blowing like soft breeze though the branches of a ‘Gulmohar’,
While the workers worked as red ants before the ensuing winter,
The sky seemed to bop and bloom with white cotton flowers;
The frame made of the bare bones of a tree that couldn’t protest.
Waiting hearts would be so glad to see the completion,
Four days of delight, with desires to show up oneself; nothing but infatuation-
Towards neglecting the dark days of decimation.
Do we love to adhere to wastage of time and neglect the test?
Or are we machines limited to our capability of taking rest?
Perhaps some think that the population of flora has increased,
And some seek to derive delight from shortcuts deserting the fact.
Whatever may be, the bustle is just like crackers-
After they are fatigued, we are back again on our toes.
The Bamboo framework was being put up for the fest;
The following day would bring new apparel,
Noise from the performers and beggars would run parallel;
Just a sputter of hope in a petite fraction of time,
In a tasteless water sugar and lime;
Cherishing them would help us, or we all will be like-
The frame made of the bare bones of a tree that couldn’t protest.
Sonnet 24
My first night of gig; I was presented as an elocutionist for poetry recitation;
Days of hard work must turn fruits of success in fame,
Of understanding verse to make others do the same.
I was primed, yet it was the first instant; I didn’t realize it to be a game.
I never knew if, for my voice, my image to be set into aberration.
The culture of city was great sitting in its historical chair,
As I stepped into the stage, the lights were off, what a fear!
Lights in front were off, I finished my lexis, but no but no claps rang in the ears.
Didn’t my tone overflowing with feelings create any sensation?
Should I have refrained from appearing in shows; should I have been down in frustration?
Look at me today, thousands fight for tickets,
I shall not deprive them of their wish, for any revenge;
But shall smile while I perform, those day are over,
Left for stories while appearing in interviews.
My first night of gig; I was presented as an elocutionist for poetry recitation;
I was dire at reciting the lines, I feel at present,
The lights were off perhaps to encourage this peasant,
I cried outside; the feelings in it were more than the poetry I said,
A memory that is still waiting to fade.
Like the knife, I go sharper each time my lips shudder, but days ago-
I never knew if, for my voice, my image to be set into aberration.
Sonnet 25
We two brothers brought up in the same cradle of care;
Separation was not meant for us;
Hand in hand even in tightest mass,
For we were the seeds of the same grass.
The love was intended for a short time- I was left bare.
I wore a coat given by my mother,
A bracelet from my father,
Those were the only gifts in these long twenty years.
Did they prefer one than a pair?
Are brothers not meant to share?
I was possibly one hour older, I guess-
I had to bear for the younger one,
People knew me more than him,
Perhaps they wanted both to be blessed equally.
We two brothers brought up in the same cradle of care;
My wits are confusing me in my own thoughts,
For the job I have done and adore he has got;
I see no tension in his eyebrows,
While my forehead and figure shows,
The anxiety of being adopted; no place for tears, I should be grateful though-
The love was intended for a short time- I was left bare.
Sonnet 26
The train moved calmly, as the slayer wheels proceeded for a crime...
I was on another track, waiting for that to pass,
It was amusement watching the movement, like the rounds of compass-
Upon it travelling thousand people of a hundred class.
The mail, a minister, with its subjects on both sides, but none upon the lines!
The wailings of my mother, slapped me twice,
For the joy I tried to receive from that who had cut my brother into taciturn slice,
A mean of transport, inevitably strong, yet criminal in disguise-
Was I paying for the butcher’s shine?
He committed suicide; where lies the fault of mine?
We felt sorrow, perhaps due to the loss of an essential life!
Covered by magic and everyday findings,
No scope for exceeding grief, or I will be the cause of another as such;
He was liable for what he did in his senses; why should I shake!
The train moved calmly, as the slayer wheels proceeded for a crime...
A dog was barking in tremendous restlessness-index of concern,
For below the massive engine, was one of his son -
For a moment he was seen, the next his flesh was carried away,
The mother looked at her other brood, and took them to play.
A striking similarity and a possible solution upon the dubious kindness of
The mail, a minister, with its subjects on both sides, but none upon the lines!
Sonnet 27
The hospital looked overburdened with patients, a place to shed tears of sorrow;
A little child with broken leg passed by,
An old man whose veins seem to turn dry;
Sleepers spreading infectious dust against the warning board which seems to be a lie.
The jail teaching humanity, through the art to lend and borrow...
In a place where one wants nothing but support,
Though the hours of patience; as if the people bored-
In a ship trembling upon life-taking waters to reach the port.
If this is present, what is waiting for tomorrow?
The healers breaking beliefs; will they prolong hiding in burrows?
The natural medicine will enhance to accrue,
And ignite the germs within;
While the science of yoga establishing strong,
Weaving to cure the ill-treated.
The hospital looked overburdened with patients, a place to shed tears of sorrow;
The young boy, like an official during day and lamp at night –
Striving to cure his father- a damaged body creating fright.
That made his studies a bud in a plant full of roses,
Still to bloom, till his father wins over the daily doses.
Oh! If we were tough before proceeding in-
The jail teaching humanity, through the art to lend and borrow...
Sonnet 28
I wasn’t any versifier; you were, among the few;
Your philosophical ride wasn’t truthful,
Taking me as a loving fool;
Look, your gifted floras have twisted into plastic tools.
I searched your awarded creation to have a first sincere view.
What is it? My muse questioned me times and again-
I had thought of penning but it has all gone into vain-
The themes that were mine thrilled him with fame.
Why did I share with you the story of my dead son Andrew?
Why have you committed theft even from my stored dews?
I am your inspiration; my sad heart feels proud,
You had words to trim them; stud them with jewels.
What an expert observer and listener you were!
I fall to your knees, here lies your greatness.
I wasn’t any versifier; you were, among the few;
You were in the front greatness was behind-
The cause beheaded and then reflected in your canto of typical kinds...
As I bent like a bow, you appeared with a glow,
To take me by a rope and pierce me with a glint of an arrow-
Never did you try, but your action meant studying me; I knew as...
I searched your awarded creation to have a first sincere view.
Sonnet 29
The landscape that my imaginations drew upon the canvass of joy, philosophically,
Made me travel as far as the chariot of my mind took me to-
Feel the unfelt before being touched by the blue,
Lost to find a new world, to examine if it was true!
All the while reality was becoming blurred; smiling maliciously.
I had no feet neither weight,
Before a pond in which lilies have been drawn like plate-
A man on the other shore, handless, giggling upon fate.
Whose fate- mine or his, seemed deadly?
Has he read or foreseen some ensuing fury heading furiously?
The man must be another dreamer-
Painting upon something aesthetic, unreal, unwanted!
An escapist, let not be so-
The warning is turning red; let me sprinkle water upon my face.
The landscape that my imaginations drew upon the canvass of joy, philosophically,
Was for few hours of night-
The day wasn’t so bright, it demanded fight;
The man must be an incarnation-
Showing his hand lost to crocodiles in motion.
The water lilies like traps towards the end, I have now realized-
All the while reality was becoming blurred; smiling maliciously.
Sonnet 30
The tapering of feet was heard as I waited below the bridge;
The place hasn’t changed, but none seems to be bothered,
To see the new encroachments revolutionizing their lives, providing a machine guard.
I waited with bags of questions for my parents who must be still old colored.
They should see me and think of covering the gravel of peach...
Another hour marked no special entrance,
My dad as if marked by marker; my joy enhanced-
For my mother, another eye was waiting for a glance.
Where’s the connection to my ridge?
Was I wrong in replacing my inventory cartridge?
It had been so many days that I had waited and they too,
To see each other but she wasn’t there;
Brimming watery observation now thought,
Whether there was any need to change; perspective rules.
The tapering of feet was heard as I waited below the bridge;
I was born, perhaps for this day-
To learn that grief lies veiled behind being gay;
Stumbling into truth, I removed the curtain-
My face tuned red, to see hell in certain.
I fell to my father’s chest, he told- I’m still living; my heart still gave a statement-
They should see me and think of covering the gravel of peach...
Sonnet 31
A flower that sprinkled drops upon my cursed face;
Spreading binding variety like a television program,
Like trumpets of victory upon wooden drums-
Love accumulating in unbreakable lumps.
Let me smile, the time is ripe, of fruits and grace.
I screamed for her, the tall buildings broke my echoes,
I began moving my feet, the soil warned my toes;
She blinked through her waving hairs, but no care did it show.
Did her stem demand a stronger base?
Did she think me to be a toy in her showcase?
For some wayward moment, I thought her to be mine,
I wasn’t wrong, she too was not,
The gap betrayed us, yet left memories in the sediments,
Of gone days, to make us wink remembering cries
A flower that sprinkled drops upon my cursed face;
She had hr her dearer for being older,
I couldn’t leave impressions upon her style, I being newer;
I succeeded in tying a thread connecting our life-
This was cut by her sharp tongue that acted as a knife.
Sadness molded by joy of forgetfulness;
Let me smile, the time is ripe, of fruits and grace.
Sonnet 32
The bucket flooded with the rain water dropping from the roof hole-
Swelling water raged in the river;
A flickering lamp quivering at the corner,
While the four members shared two breads with no drinking water.
The hunger was overpowered by the rising death toll.
The wires of communication by the flowing devil fate;
They didn’t cry to save vitality, as the water touched the gates,
In no time the flooded bucket was floating beside a piece of bread in the plate.
Was it due to the bending of earth’s poles?
Or was the wrath, each moment going out of control?
The jammed silt are now being removed,
Helicopters spreading food, insufficient yet appreciable-
The anger of the river will calm down soon,
To provide grains with its kindness.
The bucket flooded with the rain water dropping from the roof hole-
The palpitating mothers beside her motionless child,
Restlessness in her turning mild;
Like a life containing egg, broken without protest-
The people and cattle stopped their breathe, the birds without nests.
The giant will feel sad now and try to make amendments for the day when,
The hunger was overpowered by the rising death toll.
Sonnet 33
Neglecting the arts how far do you artists intend to proceed with virtual humanity!
When you are called to inspire the falling youth with ethics-
You say you are incompetent showing your competence beside politics!
Sometimes blaming even the new creative tricks.
We grew up with your stories; hereby we respect your creativity.
You were bold enough to stand up against odds,
But never to nurture a pod,
Of talent left for the mercy of God.
Do you fear healthy competitions filled with purity?
Or do you still crave for self popularity?
While thinking of this I saw some policemen,
I was pushed into a hypothetical place of gunshots,
One of them pierced my arm, my wife coming down towards me-
Was shot dead; perhaps you were right.
Neglecting the arts how far do you artists intend to proceed with virtual humanity!
We know you all as authors, not as social workers;
When you don’t write, that makes me suffer.
When we asked you for guidance in confrontation,
You said the decades are now for self formation.
We witnessed an execution, which confused us; if art was for service...
We grew up with your stories; hereby we respect your creativity.
Sonnet 34
The red radiance upon the distant tower was no more-
The cold season that left a pockmark upon my face pulled me in its cart.
I visualized the day when my regret knew no bounds in ceaseless flirts-
Signified by vexing tears from a torn heart.
Faithfulness betrayed by prettiness in a forsaken sea with no shore.
Her lotus breasts and nectar crammed lips-
Aroused in me the desire to take a sip,
And immortalize my romanticism; long and deep.
Was it necessary for my destiny to carry me to her door?
What was the women attraction that I urged to adore?
My physique needed satisfaction,
With nearing creation in any form,
But love took birth within the want-
This perhaps encouraged me to choose another after her.
The red radiance upon the distant tower was no more-
We crept into each other like creepers,
She hided her thorns-the blood suckers;
Blood flowed through the saline waters wetting the eyebrows,
Leaving me half baked in half baked world of sorrows.
Today I stand; I have strength of another lady to save me from-
Faithfulness betrayed by prettiness in a forsaken sea with no shore.
Sonnet 35
The flighty Daisies winked and shook in the cold weather-
Pending works to be finished,
The oneness to be relished,
Upon the branches brought together; revered like a fetich;
They wanted to be released from being torn, to live together forever.
The petals closed, then opened to look straight;
The wind stopped; the stillness looked great,
A sudden gale scattered the pollen, even upon the leaflets.
Shall they be alone to live together?
Or will they wait in some posy to share the death beauty with others?
Their span is short, as hours for us-
Is to help them grow and kill them,
Yet that keeps their honor-
Perhaps this is their pride.
The flighty Daisies winked and shook in the cold weather-
Like the girl and boy of same cast;
Still like a handshake in the background of an atomic blast,
Pulling them apart without reason,
A cold war undergoing fission.
They won’t curse those hearts, but will wish goodwill from them…
They wanted to be released from being torn, to live together forever.
Sonnet 36
I have saved a tear in my pocket,
As a testimony of the injustice inflicted and imposed-
Upon me, spitting upon my candor that closed,
The honest reflection of which I could boast.
No one in this place except a spider web with a hanging cricket.
I don’t think about the food, infected by insects-
But the wrongful acts and oily tongue infects
Me with the plague of incurable prospects.
What that puts my brain to receive shocks from the electric socket?
When will I see the freedom facet?
Thank you judge for releasing me from death sentence,
But you should have done that-
For I am free now to take guns,
To save the convicts from illogical orders.
I have saved a tear in my pocket,
To show the physically challenged class-
The blinds, deaf, lames, as they pass
Me to be surprised, while they see their unrevealed cruel reflection,
To be jailed in their own spotted complexion.
And I will be free, though old but now…
No one in this place except a spider web with a hanging cricket.
Sonnet 37
The crystal gave a thousand shines as if thousand smiles-
Inside the glass case,
Greedy guys looking with wonder; one reflecting face
Ready to entertain the cost but ‘Not for Sale’ written at the base!
Unseen beside the door, the gateman thinking about his domicile.
Saluting the gentlemen and ladies he stands from morning-
Controlling his boldness to look at the gathering,
Masses who have enough, but being deterred from buying.
Is he meant to sign only the attendance files?
What prevents him from being mentally agile?
He must have been bored,
Or he talks to the diamond while closing the gates;
They must be having some secret pacts,
While they laugh at night.
The crystal gave a thousand shines as if thousand smiles-
The real was stolen; the present substitutes the past, may be wrongfully;
A human creation too attracts blissfully!
The cost has been removed as it doesn’t cost much-
Perhaps this magnetizes the rich crowds as such.
The real cost would have scorned it; the idea possibly is from someone…
Unseen beside the door- the gateman, thinking about his domicile.
Sonnet 38
The dawn was greeted by me amidst heartfelt song of birds;
My hairs as if brushed by invisible hands-
The disturbance still to blow the sands-
In this capillary of the forest land.
I was walking towards the village to wake her up and take her away from the guards-
Suddenly, tension in affection flared, as it prevails-
Supplemented by the cries of the foxes, like sharp bells,
As if biting sharks attacking sails.
Should I have started the journey afterwards?
Should I have run through the yards?
The friends of nature wanted me to be fast,
To obtain spring out of summer,
To foster peace in the world of turmoil-
At least in me in the forest area.
The dawn was greeted by me amidst heartfelt song of birds;
The dogs barked, as I passed, without cause-
As it seemed to me while moving without pause;
My love must be dreaming of me, I felt restlessness within-
Neither policeman nor cadres, neither leader nor Maoist, I’m none in the political bin.
I care not, you bark, you will you will know when I bring her; I thought while…
I was walking towards the village to wake her up and take her away from the guards-
Sonnet 39
Devotees fell straight upon the marble floor to call upon the Almighty,
Few people knew it to be a temple, a worshiping site,
That looked like a five star hotel from outside!
Turning away the willing people, who are befuddled by the bright light.
The gray color of religion seems to cream out here; a lost identity!
The men entering with their hands up, as if to dance-
To show themselves and give attendance
And then stand close to the idols to have a longer glance.
Do they have reverence to lie on the uneven floor, unmaintained and dirty?
Does polish of the walls decide sanctity?
At least the genteel floors do well for the urbane class;
At least it makes them feel existence, even a bit,
To thwart misery in the winter of life
And while remembering crimes.
Devotees fell straight upon the marble floor to call upon the Almighty,
Comforts crossing limits while praying,
To get God, so easy a way existing!
In the very town of heat and sweat,
Perchance the root is the bequest behind the gates.
Whether it is honest I know not, I too cheer, but-
The gray color of religion seems to cream out here; a lost identity!
Sonnet 40
The three friends gossiping beside the shores of the big Ganges River,
So many ships, so many businesses, so many lives upon it,
Clear calm waters yet mysterious in every bit
To fulfill the black and white needs.
Through the blue color, a red hue could be seen at the centre.
The living world floats above while the dead below the surface;
Cruel intensions behind a graceful face,
Lucid from the floating necklace.
Are you that whom we worship for triumph in endeavors?
You are vast we know, is it obligatory to depict your power?
Instructed by the omniscient to kill the sinful people,
To purify their souls,
You must be working hard-
In spite of tears over-feeding you.
The three friends gossiping beside the shores of the big Ganges River,
Recalling their friend’s body being pulled up, a year ago-
With the same river that seems to overflow with ego;
The parents blamed them, who were like their sons!
While the shrill laugh sounded like firing guns.
Maybe he wanted to die, he was helped…
Through the blue color, a red hue could be seen at the centre.
Sonnet 41
Centuries of creation instills creativity in me, to think and act along-
Boldness through the saved pages of history,
Mind and soul joining hands to decipher mystery-
Prevailing as a result of downfall of readers in each country.
Readers preferring ease in literature, as if preferring drums than lyrics in songs.
Unreformed writers’ society coming up with daily workshops,
Of gossips devoid of heritage and creative crops-
To turn in films of fantasy; what a flop!
Should I bring in the renaissance spitting on the wrong?
Should I not learn to create being formally strong?
Let my birth be for you, oh literature and loving men-
Let me refrain from copying but receive inspiration;
The heaven shower blessings upon my pen, give in ink-
So that it can form the cascade of creation.
Centuries of creation instills creativity in me, to think and act along-
Perhaps the founders were egocentric to dedicate them to one-
Yet they were meant for all underneath the Sun;
As the manuscripts were like the notes of music,
To be molded into any rhythm to heal even the sick.
Revive, restore, recreate, and then form a formation of my name for…
Readers preferring ease in literature, as if preferring drums than lyrics in songs.
Sonnet 42
While standing below the tree shade-
Destroyed in lightning,
The grasshoppers were heard singing,
The mind was out of trade, away from any dealing.
The fever of sleep has gripped the forehead.
My legs and arms were paralyzed,
With a disease in disguise;
A beggar dying for want of rice.
How is this startling world made?
What’s the need of creation without ensuring food and bed?
I sank to the ground,
A rain drop wetted my eyelids,
Lifted me up to look at my utensil-
Some coins have gathered there!
While standing below the tree shade-
Pockets were seen hanging with coins and notes;
They are for make ups and coats.
The disease of neglect is a cancer,
The doctors seem to promote it further.
Lift me up men or mature will push me into the grave-
The fever of sleep has gripped the forehead.
Sonnet 43
The cell vibrated twice-
Like while arrival of any other message;
The sender knew I was engaged,
Still made up sit upon a sharp wedge.
Best friend or lover, or lover turned best friend- it was dice.
Confusion gave rise to dilemmatic thoughts,
While nice feelings were being caught,
And stored in a lot.
Was my love now suitable for a tag price?
Did I think pastime and passion to be nice?
Save me, my turmoil is turning into fire,
To burn me and give me pain;
I must be direct now-
To save myself for my love.
The cell vibrated twice-
I realized that I liked him,
For my present had least concern for my whims;
Yet I can’t be witch-
To seep blood of care like a leech.
Let me suffer, it will revive me; Still attitude makes me think-
Best friend or lover, or lover turned best friend- it was dice.
Sonnet 44
‘Come on’, I said, ‘the dawn is calling’-
Through the softness in breeze and coldness in atmosphere,
Let us walk to the bridge very near
To our house; where life can be felt through water fear.
His ears being deaf in laziness, the eyes preferred sleeping.
I was alone; I wondered why!
The roads those shines in everyday dew has turned wry-
I feel so sad; the dryness made me cry.
Why the nicest part of the day is dozing?
Should I wait in the woods or move to my housing?
Let me walk ahead-
To see the magician performing hypnotism
Upon the trees and vapors,
And have a try to wake it up.
‘Come on’, I said, ‘the dawn is calling’-
I sighted a dead sparrow on my way-
And a man beside lying dead in clay.
All pedestrians were there but the bird which was still alive-
Was left to leave its life-
My friend was right; perhaps dreams have warned him-
His ears being deaf in laziness, the eyes preferred sleeping.
Sonnet 45
The smoke curled up from the ashes-
Of my two brothers and sister;
Innocent victims trapped in a civil war,
Was now focused in the media center.
The judges were either unknown or temporary in such cases.
I broke my skull hitting against the stone,
The house that echoed in laughs is now alone;
Anger from the smoke accruing in bones.
Will you now blame me countrymen for wearing Maoist dresses?
Shall I not breathe revenge at all places?
I will save the rest;
I will take arms for the cause-
To shoot out the curtains
That covers the naked truth.
The smoke curled up from the ashes-
My beloveds were going up in a chariot,-
I could see them happy leaving the earthly lots.
I couldn’t cry but was taken to stillness-
The sight injected an incurable illness…
If I wait, more of such chariots would leave the land as-
The judges were either unknown or temporary in such cases.
Sonnet 46
The newspapers cornered in the room-
Once lured us into them,
While sipping coffee, before going for games;
Sources of knowledge from companies liable for blame.
News those were stories are transformed now into news yet to bloom.
Money makes articles, wine impresses reporters,
The scientists are neglected, the cameras upon gangsters!
Even they are two teams holding political bars.
Doesn’t it seem to be a gloom?
Does it pronounce an ensuing doom?
I still prefer old papers,
But time won’t allow me.
Yes a new paper is in demand-
To be published with honesty; let me start it.
The newspapers cornered in the room-
The rulers would kill their rivals,
Stopping the flow of finance at all levels.
They are not prepared for greatness,
But for a secured life without busyness.
I can work out, there is still a willing mass; they have realized-
News those were stories are transformed now into news yet to bloom.
Sonnet 47
The Sun peeped through the banyan branches-
At the glasshouse where the stone hearted
Board of environmentalists have headed,
To find out the cause as why the plants in an area have been beheaded.
The director was himself peddling herbs growing in inches.
He has authored books about greenery,
Yet actions spoil the scenery-
Of your genius and pull you to the level of primary.
Don’t you feel warning pinches?
Is it you or the chair- whose values have been buried in beaches?
One of them looked-
And placed a concept of a new plant community.
What a relief that papers were signed-
Which too were on our skin; we will have a family now.
The Sun peeped through the banyan branches-
As if the sun has come down to help the slaughtered woods!
Through its reflections upon the spectacles to perform some good;
To pour energy in the old bones-
And make them remember their loans
They had soaked for years; the interest was due too while-
The director was himself peddling herbs growing in inches.
Sonnet 48
The eagle swooped down-
The small rabbits recently born,
May be in some morn,
A week before was now out in the lawn.
The danger was coming down in a black gown.
The jungle rules had driven the mother away-
Though she must be on her away,
To look at the sky, too see her son disappearing as prey.
What are these rules to turn blood from red to brown?
Who is maintaining these, who is wearing the crown?
None but rules for survival;
The food being less-
The remaining kids were benefitted;
A perfect balance moving in a pace.
The eagle swooped down-
The mother rabbit preferred one to die-
For the other to live in the weather that was dry;
The eaglets must be starving too –
For them some food was brought into.
The birth of one of the sacrificed must be meant for this; and fixed when-
The danger was coming down in a black gown.
Sonnet 49
Beside the costliest restaurant of the city-
At about hot midday,
The dusty hands working in clay,
Picked up a fist of boiled rice to carry on his stay.
As a human he ate once in a rotation; what a captivity!
A waiter came outside and threw chicken legs;
Inside, sounds were heard of glasses and pegs-
An airplane flew over; he saw it but held his broken keg.
Has the flame of thoughts extinguished from his body?
Has his mind been plastered with cements and bricks of pity?
A lotto ticket could be see beside,
That shows hope;
He still has ambition,
Luck will guide him.
Beside the costliest restaurant of the city-
A car raced beside-
No jolly but more dust accumulated by his side;
His shirt was dirtier,
So he was unmoved, still fascinated by the car.
He had neglected jobs before, now-
As a human, he ate once in a rotation; what a captivity!
Sonnet 50
The university roads and lanes-
Witnessing degrees for one and a half hundred years;
It hasn’t seen one without tears,
Brought by work, exam or love losing fear.
The rare exception was the boy with a bag with a smile insane!
Confidence bubbling out through laughs and giggles
Sorrowless lives persist in no lifelong tales;
They are not born but penetrate; he as if has shells.
Is it deliberate that a boy taking life truly as a game?
What’s his cult, what’s his name?
Upon the breasts of psychology he replies-
Laughing all the while
Has failed to teach him what happiness is,
These laughs are his sorrow…
The university roads and lanes-
Cursed a boy to be happy forever,
In success and failures and in all endeavors.
The odd one out is never favorite; to be adored,
With his smile he was bored.
The rest enjoyed being happy winning over the odd time-
The rare exception was the boy with a bag with a smile insane!
Sonnet 51
Tearing roots, which stem dares to float in the sky!
Fear has grasped their hearts-
The videos of the bloodshot shirts,
Laid down in media pages of dead bodies carried in carts.
They prefer bathing in dew than blood; they prefer smile to sigh.
They have seen daring men-
With farsighted and wise ken,
But have sighted the same turning lame.
Why is the ambition being curbed with the fear to die?
What souls are these preferring fruits without cry?
The invention and innovations
Must be going on; though hidden;
Waiting for the perfect ruler-
To patronize those…
Tearing roots, which stem dares to float in the sky!
The creativity has become dumb-
In response to overwhelming luxuries under the sun.
The feet are too clean to be placed upon the floor,
But the heart is uncombed even more.
The sadly ended biographies may have to carry the responsibility
Sonnet 52
The drunken river of Amazon,
Flowing in a zig zag way,
With often hunters becoming prey;
Night prevailing even during the creamy day.
She knows her destination, no matter hills or lawns.
Away from its consciousness,
It prefers bitterness-
To see brutal hunts in wilderness.
You will not change; is this you pawn?
Do you want more bottles in your million ponds?
Exceptions are no exception,
She is one among the Nile, Ganges or Mississippi;
The reason why the jungle has been allotted to her,
May be as a punishment of her mind-set.
The drunken river of Amazon,
Turned greedy of blood wine,
As of the deaths, without any sign.
She had a bunch of slayer pets as captives,
Of deadly reptiles and aquatic lives.
She has being jailed among glaciers and oceans, and now-
She knows her destination, no matter hills or lawns.
Sonnet 53
Mother you just leave me starving with five grains of rice,
I cry yet you frown,
I wipe off the salty waters and bow down,
For I do nothing in the town.
I would like to be small to be well fed, as small as lice.
To reduce my stomach, my hunger-
Hunger that arises out of blunder,
Not of me, but of the wicked employer.
How long we will be treated as mice?
When will we be given the break to rise?
I will store my energy in every bit,
Of the fat in my body;
And wait, to see at least my children-
Sitting in chair with an elite meal.
Mother you just leave me starving with five grains of rice,
I will have half life with these,
I demand the worst grown rice not cheese.
I will turn to be a robber now,
Don’t blame me anyhow.
The robbers sit in thrones, he happy or
I would like to be small to be well fed, as small as lice.
Sonnet 54
I am afraid to open your diary;
Once a decade ago I did,
It killed the seed
Of my existence, tearing me in bits.
The day I thought of hating you hating you Mary.
Your son was lazy;
I was active even when the world was dozy.
I think this is why you were crazy.
Thinking of him or me did you turn weary?
Didn’t you plan for my marriage in a hurry?
People are not granted of their every wish,
I too was a bad wish for you.
Yet I like serving you-
As I am of your gender mother.
I am afraid to open your diary;
I do not like to be weak,
With a cause that I know to be bleak.
You ancestors are responsible; and you too
For neglecting sandals and preferring shoes.
I will be an exception; I had pledge to my conscience on
The day I thought of hating you hating you Mary.
Sonnet 55
Don’t you haunt me anymore!
I have ran enough with the pen,
Still you are not within my ken-
Dulling my memory lane.
I know you exist but prefer to hide in wit’s shore.
Days ago I had almost caught you in the book fair,
But the people I asked turned to be liars,
The illiterate buyers.
Do you want me to be bored?
I want to see you, Have to gather some lore?
I will catch you in your game,
By developing the power to light the shadows-
Under which you hide.
My pen is moving faster, be ready.
Don’t you haunt me anymore!
The days left are less,
To leave this mortal dress.
I have left my all- house, children and wife,
Now left only my life…
Illusive breezes cannot befool me; I will get you, or realize you;
I know you exist but prefer to hide in wit’s shore.
Sonnet 56
Look you have turned your drains into dustbins;
The income goes up to hundred thousands,
Yet what a brand!
Is this that you have developed beside you dwelling land.
Oh! Sorry it wasn’t yours; you can grin.
But don’t you dare to ask me to cure,
When the illnesses you are in to endure-
Will prove you to be impure.
Why do you wait to commit sin?
To invite trouble why are you all so keen?
See, you are feeling asleep,
As if I have the duty-
I have the interest; you are perhaps true-
But you will too when I am transferred.
Look you have turned your drains into dustbins;
I am a pig; you kick me for that,
But I clear your drains while you relish my fat.
You will have my flu-
Not for me but for the work you favor not to do.
I am better than you clearing you dirt-
Oh! Sorry it wasn’t yours; you can grin.
Sonnet 57
The baby was sleeping peacefully in the cradle.
Unaware of the fire-
Flaring to end desires-
And hopes that could have been admired.
A scene that pierces life with a poison touched needle.
The relatives were outside;
The flames got a chance to slide-
To eat up and then transfer the chide.
Where have the parents gone to peddle?
Coming back will their hearts settle?
They will perhaps come back soon,
And the father will jump in-
To save the little bud,
Who has not yet developed dreams.
The baby was sleeping peacefully in the cradle.
The fire must have felt like playing above,
To show its affection and love;
But in course it may touch it,
And end the life with other burning kit.
Footsteps have been heard , it will save the situation from turning into-
A scene that pierces life with a poison touched needle.
Sonnet 58
Still atmosphere, with scorching rays tormenting upon us;
I had no identity,
Neither sense to consider it as a pity-
But a uniform with uniformity.
I could smell my sweat and taste it as it dropped on the grass.
Eyes waiting to see something,
I didn’t know what thing-
When only the blank landscape or some living beings.
What’s after this that will truss?
Is it surprise or fuss?
Whatever I care not to think,
As I have commitment;
To fulfill even if my life goes away-
My soul will rest in peace.
Still atmosphere, with scorching rays tormenting upon us;
My family calls me earnestly,
Their faces flash and blink continually;
I gave out a breathe I felt danger-
Not of me but to make me feel I am a soldier.
The gun bears the weight of the Nation, let me hold it firmly.
I could smell my sweat and taste it as it dropped on the grass.
Sonnet 59
Cries have often blurted out roughly;
One day parties and celebration
Cheered the station-
With music in all forms within the mansion.
The gifted bangles have been broken brutally.
Once so happy, is now kicked,
For nameless reasons that had pricked-
The husband who’s cruelty has clicked.
Why does the good turn bad, unexpectedly?
Is there some way of reviving them pleasantly?
Perhaps the work pressure has increased,
To be lowered soon.
Or might be some problem that irritates him,
But not for long; He will calm down.
Cries have often blurted out roughly;
None tells you to be man!
When you hit me with the wand!
I do not complain, you don’t allow,
Tying me with a rope like a cow.
To revive your love, I will not complain that…
The gifted bangles have been broken brutally.
Sonnet 60
The bulldozer ran over the bricks and plasters;
Of the old-age home-
Breaking the calm domes,
Leaving them houseless without a place even to moan.
They aged even disturbed in their time of rest; what a disaster!
The rotten skin will not get pills now,
They seem to be the cows-
Driven away hitting them with dry boughs.
Don’t these contractors respect their father and mother?
Doesn’t their conscience push them to be kind hearted and better?
They have taken money-
The feelings have been put behind bars;
Still they will set up a similar home-
In their senescence, when they have means.
The bulldozer ran over the bricks and plasters;
Some betrayer has signed illicit piece-
In grasping greed than to miss-
The opening to become rich,
No matter if he is termed as bitch.
The goodness will crawl with repeated attacks to sense…
The aged even disturbed in their time of rest; what a disaster!
Sonnet 61
I am a branded man-eater;
I am known for my teeth and paws,
To break human laws,
And kill one biweekly and eat raw.
They set awards for me but not for the hunters.
I had the power, the support of the jungle-
I will have stronger limbs and voice to rumble-
Your guns to me are like bangles.
When will you turn as nature lovers?
I can repose, but will you punish my family killers?
I am no one to forgive you,
I am just a cause;
If you leave us in ourselves-
We will put a pause upon the kill.
I am a branded man-eater;
I had a family and my younger brother-
All were hunted down along with my neighbors;
If I sit quiet and chase gales,
Curses will seal my after life for the hell.
So this is my profession now, and will bid to change but…
They set awards for me but not for the hunters.
Sonnet 62
The two butterfly mating while the two lizards on either side-
Unaware of the peril surrounding them,
They embraced each other in the passionate game-
If they are killed, then what a shame!
All the time they were lost within, neglecting the outside.
Sex was to cheat them or their sex was to be cheated!
The tube light knew not then who in the depleted-
Earth would shake them before their lives are uprooted.
Why had they turned blind in spite of the light?
Can’t they be rescued with might?
The reptiles proceeded,
Then turned to their left,
Went past the two beautiful creatures-
It was their mating season too.
The two butterfly mating while the two lizards on either side-
The eyes of a boy watching the scene,
He took a photo but didn’t clean,
It from the flaws-
Leaving it to the Natural laws.
They were saved; romance was protected; it being in the lizards too but…
All the time they were lost within, neglecting the outside.
Sonnet 63
Crowds that I never saw in my life of ruling-
Blocked the roads and lanes,
Some peeping out from window panes,
Same hope in all that I will do something for these men.
I had papers that had false promises; my tongue will utter them without feelings.
My hear empathizes with you dears supporters,
The culprit is my chair,
Without which I lived once, but now will be bare.
What should I do with those voices ringing?
Shall I thrash the chair and come down from the ceiling?
I owe much to you,
I will perform –
Not in papers but in will,
You can surely be assured.
Crowds that I never saw in my life of ruling-
A heavy hand of the hidden monarch was in my shoulder,
With a lot more strength and power;
Let me utter false today,
I may be spitted upon after few days.
But there must be a way to escape and then speak out, but now-
I had papers that had false promises; my tongue will utter them without feelings.
Sonnet 64
The old car stood by the garage parking;
Cleaning was going on in the floor inside,
Doors closed as they chose to hide-
The new car like a new bride.
What a gift after so many years of serving!
The masters and mistresses,
Whenever they visited any places;
The dust touched the metal but not their dresses.
Will the new be as efficient and attached in feelings?
To serve you-Does it has a healthy bearing?
He is still stronger with these plain tires-
To carry the weights for hundreds of miles,
And then reach safely to home;
They will know once they have climbed the new stuff.
The old car stood by the garage parking;
Left for one month still,
The servants speak of their master’s will-
To sell it even in low cost
The wounds in the body do no more cost!
Still this wounded figure is superior and will be…
What a gift after so many years of serving!
Sonnet 65
A poor lyricist writing songs for none but self.
One thousand songs without music, without name-
Without money, without fame,
Waiting to burn in flames.
Thousand dollars for twelve in the shelf.
They have offered him,
Resting upon his weakness- him whim,
To taste the glass cased cream.
Did they want the titles from themselves?
From the trap of greed, should I not protect myself?
Let them buy,
Let me earn;
They will think that I can’t write more!
While the best is still in my mind.
A poor lyricist writing songs for none but self.
I will die to see my songs being sung and settle,
But will expire if I see them in other’s title.
None to respect me for I don’t have birth base,
Of jewels and diamonds in case.
My creations will never end, never stop its flow; let me now think of…
Thousand dollars for twelve in the shelf.
Sonnet 66
Exchanging blames were going on in the dining table;
For some subtle mistakes,
When mom made-
The materials for the cake.
Idiotic reasons were twisting to harm faith in the blood carrying cables.
I and my brother waiting to get them cool-
For they were looking as fools,
As they quarreled sitting upon the tools.
Have they ever thought what reaction in my little brother would bubble?
Will he too not learn to wrangle?
I laughed to create ease,
They were surprised and then ashamed-
Of what they were into-
Now we ate in silence.
Exchanging blames were going on in the dining table;
They didn’t notice,
That I didn’t even had one bread piece-
In my mouth and the fear of my brother-
Didn’t make them bother.
It will stop as it is groundless but they must realize
Idiotic reasons were twisting to harm faith in the blood carrying cables.
Sonnet 67
The water gurgled out-
As the farmer cut the canal out of the last pool,
The last source in this year’s rule-
The weather at no time was rainy but dry and cool.
One of the working men occasionally looks up at the sky and shouts…
Last year was same,
The season focused upon turning them lame,
In all aspect from food to the sells erasing their name.
Where is the excess water swelling out?
It knows we want her-yet why she is putting us in doubt?
Suddenly a storm started-
All took shelter under trees;
Far in the distance the sky looks –
Its ripe time now to reap.
The water gurgled out-
Of the pond-
But will it be able to maintain the bond!
That these reapers have with rain-
After two years staying out of brain.
It’s like a friend gone away; all eagerly waiting for his return, while-
One of the working men occasionally looks up at the sky and shouts…
Sonnet 68
The black posters have been pasted yesterday;
No one to go out were the admonition,
Whether to start business or for education,
Which the people seem to follow with caution.
Let the war restore democracy today.
The hope rings in every ears-
The bullets tearing the foreheads seemed to clear,
That they had overcome the administrative fear.
The policemen, are they not supposed to fill up the bay?
Apart from the men in power, does nobody have the right to place their say?
It has become a dumping ground of inhuman activities;
Yet a leader is there whom people follow sincerely;
They do not utter the name-
But works accordingly with zeal.
The black posters have been pasted yesterday;
The smell of the slaughtered bodies,
Has been a cause of the jackals’ rhapsodies.
The raped women sitting for marriage to be raped again-
They will not nag; they have turned harlots of men.
The seeping anger gives more power to their chief…
Let the war restore democracy today.
Sonnet 69
I didn’t want to hear this from you-
At least not in my birth-month; never…
You didn’t think of my fever,
The relation I suppose was not forever.
I wanted rain you gave me just drops, that too few…
I had always wished to know your mind and figure-
But the other girl knew the black spot pressing the trigger,
With another fire-pellet from you that tore my tears.
Was she the best in the crew?
Was love now fixed with screws?
I will not cry,
You do not deserve it-
But another relation,
With the one who has proposed me last month!
I didn’t want to hear this from you-
I was not stone nor the lord-
To think not or forgive you in accord;
I get the stench of extra affairs-
For your pleasure, I can’t form pair.
You can go; I will be find happiness in loneliness or in some others,
I wanted rain you gave me just drops, that too few…
Sonnet 70
I close this book now, and close my eyelids-
I have described the night enough, perhaps more;
Let me now go out of the roof door,
And allow it to describe itself from sky to floor.
My test is over your starts now, common water the seeds-
Which I have failed to farm,
And charm,
The readers and book worms.
Will you listen or I will have to plead?
After writing so much will I now have to read?
I have enough wits, you can’t hide-
Let the readers and lover of poetry get you-
Through my future write ups,
To decipher you truly.
I close this book now, and close my eyelids-
Let me take rest,
For creating the best.
Your Profoundness; that had instilled so many poets to write-
But none could win in the fight.
I will write you through you, you can’t say no-
My test is over your starts now, common water the seeds. [more]
For Free
shawnti
judaism
by shawnti
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Judaism (from the Latin Iudaismus, derived from the Greek Ioudaïsmos, and ultimately from the Hebrew יהודה, Yehudah, "Judahin Hebrew: יַהֲדוּת, Yahedut, the distinctive characteristics of the Judean ethnos is the "religion, philosophy, and way of life" of the Jewish people.Originating in the Hebrew Bible (also known as the Tanakh) and explored in later texts such as the Talmud, it is considered by religious Jews to be the expression of the covenantal relationship God developed with the Children of Israel. According to Rabbinic Judaism, God revealed his laws and commandments to Moses on Mount Sinai in the form of both the Written and Oral Torah. This was historically challenged by the Karaites, a movement that flourished in the medieval period, retains several thousand followers today and maintains that only the Written Torah was revealed. In modern times, liberal movements such as Humanistic Judaism may be nontheistic.
Judaism claims a historical continuity spanning more than 3,000 years. It is one of the oldest monotheistic religions, and the oldest to survive into the present day. The Hebrews / Israelites were already referred to as "Jews" in later books of the Tanakh such as the Book of Esther, with the term Jews replacing the title "Children of Israel". Judaism's texts, traditions and values strongly influenced later Abrahamic religions, including Christianity, Islam and the Baha'i Faith.Many aspects of Judaism have also directly or indirectly influenced secular Western ethics and civil law.
Jews are an ethnoreligious group and include those born Jewish and converts to Judaism. In 2010, the world Jewish population was estimated at 13.4 million, or roughly 0.2% of the total world population. About 42% of all Jews reside in Israel and about 42% reside in the United States and Canada, with most of the remainder living in Europe. The largest Jewish religious movements are Orthodox Judaism (Hareidi Judaism and Modern Orthodox Judaism), Conservative Judaism and Reform Judaism. A major source of difference between these groups is their approach to Jewish law. Orthodox Judaism maintains that the Torah and Jewish law are divine in origin, eternal and unalterable, and that they should be strictly followed. Conservative and Reform Judaism are more liberal, with Conservative Judaism generally promoting a more "traditional" interpretation of Judaism's requirements than Reform Judaism. A typical Reform position is that Jewish law should be viewed as a set of general guidelines rather than as a set of restrictions and obligations whose observance is required of all Jews.Historically, special courts enforced Jewish law; today, these courts still exist but the practice of Judaism is mostly voluntary. Authority on theological and legal matters is not vested in any one person or organization, but in the sacred texts and the many rabbis and scholars who interpret these texts.
Unlike other ancient Near Eastern gods, the Hebrew God is portrayed as unitary and solitary; consequently, the Hebrew God's principal relationships are not with other gods, but with the world, and more specifically, with the people He created.Judaism thus begins with an ethical monotheism: the belief that God is one, and concerned with the actions of humankind.According to the Hebrew Bible, God promised Abraham to make of his offspring a great nation.Many generations later, he commanded the nation of Israel to love and worship only one God; that is, the Jewish nation is to reciprocate God's concern for the world. He also commanded the Jewish people to love one another; that is, Jews are to imitate God's love for people. These commandments are but two of a large corpus of commandments and laws that constitute this covenant, which is the substance of Judaism.
Thus, although there is an esoteric tradition in Judaism (Kabbalah), Rabbinic scholar Max Kadushin has characterized normative Judaism as "normal mysticism", because it involves every-day personal experiences of God through ways or modes that are common to all Jews. This is played out through the observance of the halakhot and given verbal expression in the Birkat Ha-Mizvot, the short blessings that are spoken every time a positive commandment is to be fulfilled.
The ordinary, familiar, everyday things and occurrences, we have constitute occasions for the experience of God. Such things as one's daily sustenance, the very day itself, are felt as manifestations of God's loving-kindness, calling for the Berakhot. Kedushah, holiness, which is nothing else than the imitation of God, is concerned with daily conduct, with being gracious and merciful, with keeping oneself from defilement by idolatry, adultery, and the shedding of blood. The Birkat Ha-Mitzwot evokes the consciousness of holiness at a rabbinic rite, but the objects employed in the majority of these rites are non-holy and of general character, while the several holy objects are non-theurgic. And not only do ordinary things and occurrences bring with them the experience of God. Everything that happens to a man evokes that experience, evil as well as good, for a Berakah is said also at evil tidings. Hence, although the experience of God is like none other, the occasions for experiencing Him, for having a consciousness of Him, are manifold, even if we consider only those that call for Berakot.
Whereas Jewish philosophers often debate whether God is immanent or transcendent, and whether people have free will or their lives are determined, Halakha is a system through which any Jew acts to bring God into the world.
Ethical monotheism is central in all sacred or normative texts of Judaism. However, monotheism has not always been followed in practice. The Jewish Bible (Tanakh) records and repeatedly condemns the widespread worship of other gods in ancient Israel. In the Greco-Roman era, many different interpretations of monotheism existed in Judaism, including the interpretations that gave rise to Christianity.
Moreover, as a non-creedal religion, some have argued that Judaism does not require one to believe in God. For some, observance of Jewish law is more important than belief in God per se. In modern times, some liberal Jewish movements do not accept the existence of a personified deity active in history.
Core tenetsMain article: Jewish principles of faith
13 Principles of Faith:
1.I believe with perfect faith that the Creator, Blessed be His Name, is the Creator and Guide of everything that has been created; He alone has made, does make, and will make all things.
2.I believe with perfect faith that the Creator, Blessed be His Name, is One, and that there is no unity in any manner like His, and that He alone is our God, who was, and is, and will be.
3.I believe with perfect faith that the Creator, Blessed be His Name, has no body, and that He is free from all the properties of matter, and that there can be no (physical) comparison to Him whatsoever.
4.I believe with perfect faith that the Creator, Blessed be His Name, is the first and the last.
5.I believe with perfect faith that to the Creator, Blessed be His Name, and to Him alone, it is right to pray, and that it is not right to pray to any being besides Him.
6.I believe with perfect faith that all the words of the prophets are true.
7.I believe with perfect faith that the prophecy of Moses our teacher, peace be upon him, was true, and that he was the chief of the prophets, both those who preceded him and those who followed him.
8.I believe with perfect faith that the entire Torah that is now in our possession is the same that was given to Moses our teacher, peace be upon him.
9.I believe with perfect faith that this Torah will not be exchanged, and that there will never be any other Torah from the Creator, Blessed be His Name.
10.I believe with perfect faith that the Creator, Blessed be His Name, knows all the deeds of human beings and all their thoughts, as it is written, "Who fashioned the hearts of them all, Who comprehends all their actions" (Psalms 33:15).
11.I believe with perfect faith that the Creator, Blessed be His Name, rewards those who keep His commandments and punishes those that transgress them.
12.I believe with perfect faith in the coming of the Messiah; and even though he may tarry, nonetheless, I wait every day for his coming.
13.I believe with perfect faith that there will be a revival of the dead at the time when it shall please the Creator, Blessed be His name, and His mention shall be exalted for ever and ever.
-MaimonidesScholars throughout Jewish history have proposed numerous formulations of Judaism's core tenets, all of which have met with criticism. The most popular formulation is Maimonides' thirteen principles of faith, developed in the 12th century. According to Maimonides, any Jew who rejects even one of these principles would be considered an apostate and a heretic. Jewish scholars have held points of view diverging in various ways from Maimonides' principles.
In Maimonides' time, his list of tenets was criticized by Hasdai Crescas and Joseph Albo. Albo and the Raavad argued that Maimonides' principles contained too many items that, while true, were not fundamentals of the faith.
Along these lines, the ancient historian Josephus emphasized practices and observances rather than religious beliefs, associating apostasy with a failure to observe Jewish law and maintaining that the requirements for conversion to Judaism included circumcision and adherence to traditional customs. Maimonides' principles were largely ignored over the next few centuries. Later, two poetic restatements of these principles ("Ani Ma'amin" and "Yigdal") became integrated into many Jewish liturgies,[citation needed] leading to their eventual near-universal acceptance.
In modern times, Judaism lacks a centralized authority that would dictate an exact religious dogma.Because of this, many different variations on the basic beliefs are considered within the scope of Judaism.Even so, all Jewish religious movements are, to a greater or lesser extent, based on the principles of the Hebrew Bible and various commentaries such as the Talmud and Midrash. Judaism also universally recognizes the Biblical Covenant between God and the Patriarch Abraham as well as the additional aspects of the Covenant revealed to Moses, who is considered Judaism's greatest prophet. In the Mishnah, a core text of Rabbinic Judaism, acceptance of the Divine origins of this covenant is considered an essential aspect of Judaism and those who reject the Covenant forfeit their share in the World to Come
The basis of Jewish law and tradition (halakha) is the Torah (also known as the Pentateuch or the Five Books of Moses). According to rabbinic tradition there are 613 commandments in the Torah. Some of these laws are directed only to men or to women, some only to the ancient priestly groups, the Kohanim and Leviyim (members of the tribe of Levi), some only to farmers within the Land of Israel. Many laws were only applicable when the Temple in Jerusalem existed, and fewer than 300 of these commandments are still applicable today.
While there have been Jewish groups whose beliefs were claimed to be based on the written text of the Torah alone (e.g., the Sadducees, and the Karaites), most Jews believed in what they call the oral law. These oral traditions were transmitted by the Pharisee sect of ancient Judaism, and were later recorded in written form and expanded upon by the rabbis.
Rabbinic Judaism (which derives from the Pharisees) has always held that the books of the Torah (called the written law) have always been transmitted in parallel with an oral tradition. To justify this viewpoint, Jews point to the text of the Torah, where many words are left undefined, and many procedures mentioned without explanation or instructions; this, they argue, means that the reader is assumed to be familiar with the details from other, i.e., oral, sources. This parallel set of material was originally transmitted orally, and came to be known as "the oral law".
By the time of Rabbi Judah haNasi (200 CE), after the destruction of Jerusalem, much of this material was edited together into the Mishnah. Over the next four centuries this law underwent discussion and debate in both of the world's major Jewish communities (in Israel and Babylonia), and the commentaries on the Mishnah from each of these communities eventually came to be edited together into compilations known as the two Talmuds. These have been expounded by commentaries of various Torah scholars during the ages.
Halakha, the rabbinic Jewish way of life, then, is based on a combined reading of the Torah, and the oral tradition - the Mishnah, the halakhic Midrash, the Talmud and its commentaries. The Halakha has developed slowly, through a precedent-based system. The literature of questions to rabbis, and their considered answers, is referred to as responsa (in Hebrew, Sheelot U-Teshuvot.) Over time, as practices develop, codes of Jewish law are written that are based on the responsa; the most important code, the Shulchan Aruch, largely determines Orthodox religious practice today.
Jewish philosophyMain article: Jewish philosophy
Jewish philosophy refers to the conjunction between serious study of philosophy and Jewish theology. Major Jewish philosophers include Solomon ibn Gabirol, Saadia Gaon, Judah Halevi, Maimonides, and Gersonides. Major changes occurred in response to the Enlightenment (late 18th to early 19th century) leading to the post-Enlightenment Jewish philosophers. Modern Jewish philosophy consists of both Orthodox and non-Orthodox oriented philosophy. Notable among Orthodox Jewish philosophers are Eliyahu Eliezer Dessler, Joseph B. Soloveitchik, and Yitzchok Hutner. Well-known non-Orthodox Jewish philosophers include Martin Buber, Franz Rosenzweig, Mordecai Kaplan, Abraham Joshua Heschel, Will Herberg, and Emmanuel Lévinas.
Related Topics
Torah databases (electronic versions of the Traditional Jewish Bookshelf)
List of Jewish prayers and blessings
Rabbinic hermeneutics13 Principles of Hermeneutics:
1.A law that operates under certain conditions will surely be operative in other situations where the same conditions are present in a more acute form
2.A law operating in one situation will also be operative in another situation, if the text characterizes both situations in identical terms.
3.A law that clearly expresses the purpose it was meant to serve will also apply to other situations where the identical purpose may be served.
4.When a general rule is followed by illustrative particulars, only those particulars are to be embraced by it.
5.A law that begins with specifying particular cases, and then proceeds to an all-embracing generalization, is to be applied to particulars cases not specified but logically falling into the same generalization.
6.A law that begins with a generalization as to its intended applications, then continues with the specification of particular cases, and then concludes with a restatement of the generalization, can be applied only to the particular cases specified.
7.The rules about a generalization being followed or preceded by specifying particulars (rules 4 and 5) will not apply if it is apparent that the specification of the particular cases or the statement of the generalization is meant purely for achieving a greater clarity of language.
8.A particular case already covered in a generalization that is nevertheless treated separately suggests that the same particularized treatment be applied to all other cases which are covered in that generalization.
9.A penalty specified for a general category of wrong-doing is not to be automatically applied to a particular case that is withdrawn from the general rule to be specifically prohibited, but without any mention of the penalty.
10.A general prohibition followed by a specified penalty may be followed by a particular case, normally included in the generalization, with a modification in penalty, either toward easing it or making it more severe.
11.A case logically falling into a general law but treated separately remains outside the provisions of the general law except in those instances where it is specifically included in them.
12.Obscurities in Biblical texts may be cleared up from the immediate context or from subsequently occurring passages
13.Contradictions in Biblical passages may be removed through the mediation of other passages.
-R. Ishmael Orthodox and many other Jews do not believe that the revealed Torah consists solely of its written contents, but of its interpretations as well. The study of Torah (in its widest sense, to include both poetry, narrative, and law, and both the Hebrew Bible and the Talmud) is in Judaism itself a sacred act of central importance. For the sages of the Mishnah and Talmud, and for their successors today, the study of Torah was therefore not merely a means to learn the contents of God's revelation, but an end in itself. According to the Talmud,
These are the things for which a person enjoys the dividends in this world while the principal remains for the person to enjoy in the world to come; they are: honoring parents, loving deeds of kindness, and making peace between one person and another. But the study of the Torah is equal to them all. (Talmud Shabbat 127a).
In Judaism, "the study of Torah can be a means of experiencing God". Reflecting on the contribution of the Amoraim and Tanaim to contemporary Judaism, Professor Jacob Neusner observed:
The rabbi's logical and rational inquiry is not mere logic-chopping. It is a most serious and substantive effort to locate in trivialities the fundamental principles of the revealed will of God to guide and sanctify the most specific and concrete actions in the workaday world .... Here is the mystery of Talmudic Judaism: the alien and remote conviction that the intellect is an instrument not of unbelief and desacralization but of sanctification."
To study the Written Torah and the Oral Torah in light of each other is thus also to study how to study the word of God.
In the study of Torah, the sages formulated and followed various logical and hermeneutical principles. According to David Stern, all Rabbinic hermeneutics rest on two basic axioms:
first, the belief in the omnisignificance of Scripture, in the meaningfulness of its every word, letter, even (according to one famous report) scribal flourish; second, the claim of the essential unity of Scripture as the expression of the single divine will.
These two principles make possible a great variety of interpretations. According to the Talmud,
A single verse has several meanings, but no two verses hold the same meaning. It was taught in the school of R. Ishmael: 'Behold, My word is like fire—declares the Lord—and like a hammer that shatters rock' (Jer 23:29). Just as this hammer produces many sparks (when it strikes the rock), so a single verse has several meanings." (Talmud Sanhedrin 34a).
Observant Jews thus view the Torah as dynamic, because it contains within it a host of interpretations
According to Rabbinic tradition, all valid interpretations of the written Torah were revealed to Moses at Sinai in oral form, and handed down from teacher to pupil (The oral revelation is in effect coextensive with the Talmud itself). When different rabbis forwarded conflicting interpretations, they sometimes appealed to hermeneutic principles to legitimize their arguments; some rabbis claim that these principles were themselves revealed by God to Moses at Sinai.
Thus, Hillel called attention to seven commonly used in the interpretation of laws (baraita at the beginning of Sifra); R. Ishmael, thirteen (baraita at the beginning of Sifra; this collection is largely an amplification of that of Hillel).Eliezer b. Jose ha-Gelili listed 32, largely used for the exegesis of narrative elements of Torah. All the hermeneutic rules scattered through the Talmudim and Midrashim have been collected by Malbim in Ayyelet ha-Shachar, the introduction to his commentary on the Sifra. Nevertheless, R. Ishmael's 13 principles are perhaps the ones most widely known; they constitute an important, and one of Judaism's earliest, contributions to logic, hermeneutics, and jurisprudence. Judah Hadassi incorporated Ishmael's principles into Karaite Judaism in the 12th century.Today R. Ishmael's 13 principles are incorporated into the Jewish prayer book to be read by observant Jews on a daily basis.
Jewish identityOrigin of the term "Judaism"The term Judaism derives from the Latin Iudaismus, derived from the Greek Ιουδαϊσμός Ioudaïsmos, and ultimately from the Hebrew יהודה, Yehudah, "Judah"; in Hebrew: יַהֲדוּת, Yahadut. It first appears as the Hellenistic Greek iudaismos in 2nd Maccabees in the 2nd century BCE. In the context of the age and period it held the meaning of seeking or forming part of a cultural entity, that of iudea, the Greek derivative of Persian Yehud, and can be compared with hellenismos, meaning acceptance of Hellenic cultural norms (the conflict between iudaismos and hellenismos lay behind the Maccabeean revolt and hence the invention of the term iudaismos). The earliest instance of the term in English, used to mean "the profession or practice of the Jewish religion; the religious system or polity of the Jews", is Robert Fabyan's The newe cronycles of Englande and of Fraunce a 1513. As an English translation of the Latin, the first instance in English is a 1611 translation of the Apocrypha(Deuterocanon in Catholic and Orthodox Christianity), 2 Macc. ii. 21 "Those that behaved themselues manfully to their honour for Iudaisme."
Distinction between Jews as a people and JudaismAccording to Daniel Boyarin, the underlying distinction between religion and ethnicity is foreign to Judaism itself, and is one form of the dualism between spirit and flesh that has its origin in Platonic philosophy and that permeated Hellenistic Judaism. Consequently, in his view, Judaism does not fit easily into conventional Western categories, such as religion, ethnicity, or culture. Boyarin suggests that this in part reflects the fact that much of Judaism's more than 3,000-year history predates the rise of Western culture and occurred outside the West (that is, Europe, particularly medieval and modern Europe). During this time, Jews have experienced slavery, anarchic and theocratic self-government, conquest, occupation, and exile; in the Diasporas, they have been in contact with and have been influenced by ancient Egyptian, Babylonian, Persian, and Hellenic cultures, as well as modern movements such as the Enlightenment (see Haskalah) and the rise of nationalism, which would bear fruit in the form of a Jewish state in the Levant. They also saw an elite convert to Judaism (the Khazars), only to disappear as the centers of power in the lands once occupied by that elite fell to the people of Rus and then the Mongols. Thus, Boyarin has argued that "Jewishness disrupts the very categories of identity, because it is not national, not genealogical, not religious, but all of these, in dialectical tension."
In contrast to this point of view, practices such as Humanistic Judaism reject the religious aspects of Judaism, while retaining certain cultural traditions.
Who is a Jew?Main article: Who is a Jew?
According to traditional Jewish Law, a Jew is anyone born of a Jewish mother or converted to Judaism in accordance with Jewish Law. American Reform Judaism and British Liberal Judaism accept the child of one Jewish parent (father or mother) as Jewish if the parents raise the child with a Jewish identity. All mainstream forms of Judaism today are open to sincere converts, although conversion has traditionally been discouraged since the time of the Talmud. The conversion process is evaluated by an authority, and the convert is examined on his or her sincerity and knowledge. Converts are given the name "ben Abraham" or "bat Abraham", (son or daughter of Abraham).
Traditional Judaism maintains that a Jew, whether by birth or conversion, is a Jew forever. Thus a Jew who claims to be an atheist or converts to another religion is still considered by traditional Judaism to be Jewish. According to some sources, the Reform movement has maintained that a Jew who has converted to another religion is no longer a Jew, and the Israeli Government has also taken that stance after Supreme Court cases and statutes.However, the Reform movement has indicated that this is not so cut and dry, and different situations call for consideration and differing actions. For example, Jews who have converted under duress may be permitted to return to Judaism "without any action on their part but their desire to rejoin the Jewish community" and "A proselyte who has become an apostate remains, nevertheless, a Jew".
The question of what determines Jewish identity in the State of Israel was given new impetus when, in the 1950s, David Ben-Gurion requested opinions on mihu Yehudi ("who is a Jew") from Jewish religious authorities and intellectuals worldwide in order to settle citizenship questions. This is still not settled, and occasionally resurfaces in Israeli politics.
Jewish demographicsMain article: Jewish population
The total number of Jews worldwide is difficult to assess because the definition of "who is a Jew" is problematic; not all Jews identify themselves as Jewish, and some who identify as Jewish are not considered so by other Jews. According to the Jewish Year Book (1901), the global Jewish population in 1900 was around 11 million. The latest available data is from the World Jewish Population Survey of 2002 and the Jewish Year Calendar (2005). In 2002, according to the Jewish Population Survey, there were 13.3 million Jews around the world. The Jewish Year Calendar cites 14.6 million. Jewish population growth is currently near zero percent, with 0.3% growth from 2000 to 2001.
Jewish religious movementsMain article: Jewish religious movements
Rabbinic JudaismRabbinic Judaism (or in some Christian traditions, Rabbinism) (Hebrew: "Yahadut Rabanit" - יהדות רבנית) has been the mainstream form of Judaism since the 6th century CE, after the codification of the Talmud. It is characterised by the belief that the Written Torah (Law) cannot be correctly interpreted without reference to the Oral Torah and by the voluminous literature specifying what behavior is sanctioned by the law (called halakha, "the way").
The Jewish Enlightenment of the late 18th century resulted in the division of Ashkenazi (Western) Jewry into religious movements or denominations, especially in North America and Anglophone countries. The main denominations today outside Israel (where the situation is rather different) are Orthodox, Conservative, and Reform.
Orthodox Judaism holds that both the Written and Oral Torah were divinely revealed to Moses, and that the laws within it are binding and unchanging. Orthodox Jews generally consider commentaries on the Shulchan Aruch (a condensed codification of halakha that largely favored Sephardic traditions) to be the definitive codification of Jewish law. Orthodoxy places a high importance on Maimonides' 13 principles as a definition of Jewish faith.
Orthodoxy is often divided into Modern Orthodox Judaism and Haredi Judaism. Haredi Judaism is less accommodating to modernity and has less interest in non-Jewish disciplines, and it may be distinguished from Modern Orthodox Judaism in practice by its styles of dress and more stringent practices. Subsets of Haredi Judaism include: Hasidic Judaism, which is rooted in the Kabbalah and distinguished by reliance on a Rebbe or religious teacher; and Sephardic Haredi Judaism, which emerged among Sephardic (Asian and North African) Jews in Israel.
Conservative Judaism, known as Masorti outside the United States and Canada, is characterized by a commitment to traditional Jewish laws and customs, including observance of Shabbat and kashrut, a deliberately non-fundamentalist teaching of Jewish principles of faith, a positive attitude toward modern culture, and an acceptance of both traditional rabbinic and modern scholarship when considering Jewish religious texts. Conservative Judaism teaches that Jewish law is not static, but has always developed in response to changing conditions. It holds that the Torah is a divine document written by prophets inspired by God and reflecting his will, but rejects the Orthodox position that it was dictated by God to Moses. Conservative Judaism holds that the Oral Law is divine and normative, but holds that both the Written and Oral Law may be interpreted by the rabbis to reflect modern sensibilities and suit modern conditions.
Reform Judaism, called Liberal or Progressive Judaism in many countries, defines Judaism as a religion rather than as a race or culture, rejects most of the ritual and ceremonial laws of the Torah while observing moral laws, and emphasizes the ethical call of the Prophets. Reform Judaism has developed an egalitarian prayer service in the vernacular (along with Hebrew in many cases) and emphasizes personal connection to Jewish tradition.
A Reform synagogue with mixed seating and equal participation of men and womenReconstructionist Judaism, like Reform Judaism, does not hold that Jewish law, as such, requires observance, but unlike Reform, Reconstructionist thought emphasizes the role of the community in deciding what observances to follow.
Jewish Renewal is a recent North American movement which focuses on spirituality and social justice, but does not address issues of Jewish law. Men and women participate equally in prayer.
Humanistic Judaism is a small non-theistic movement centered in North America and Israel that emphasizes Jewish culture and history as the sources of Jewish identity.
Jewish movements in IsraelMain article: Religion in Israel
Most Jewish Israelis classify themselves as "secular" (hiloni), "traditional" (masorti), "religious" (dati) or Haredi. The term "secular" is more popular as a self-description among Israeli families of western (European) origin, whose Jewish identity may be a very powerful force in their lives, but who see it as largely independent of traditional religious belief and practice. This portion of the population largely ignores organized religious life, be it of the official Israeli rabbinate (Orthodox) or of the liberal movements common to diaspora Judaism (Reform, Conservative).
The term "traditional" (masorti) is most common as a self-description among Israeli families of "eastern" origin (i.e., the Middle East, Central Asia, and North Africa). This term, as commonly used, has nothing to do with the official Masorti (Conservative) movement. There is a great deal of ambiguity in the ways "secular" and "traditional" are used in Israel: they often overlap, and they cover an extremely wide range in terms of ideology and religious observance. The term "Orthodox" is not popular in Israeli discourse, although the percentage of Jews who come under that category is far greater than in the diaspora. What would be called "Orthodox" in the diaspora includes what is commonly called dati (religious) or haredi (ultra-Orthodox) in Israel. The former term includes what is called "Religious Zionism" or the "National Religious" community, as well as what has become known over the past decade or so as haredi-leumi (nationalist haredi), or "Hardal", which combines a largely haredi lifestyle with nationalist ideology. (Some people, in Yiddish, also refer to observant Orthodox Jews as frum, as opposed to frei (more liberal Jews)).
Haredi applies to a populace that can be roughly divided into three separate groups along both ethnic and ideological lines: (1) "Lithuanian" (non-hasidic) haredim of Ashkenazic origin; (2) Hasidic haredim of Ashkenazic origin; and (3) Sephardic haredim.
Alternative JudaismMain article: Alternative Judaism
Karaite Judaism defines itself as the remnants of the non-Rabbinic Jewish sects of the Second Temple period, such as the Sadducees. The Karaites ("Scripturalists") accept only the Hebrew Bible and what they view as the Peshat ("simple" meaning); they do not accept non-biblical writings as authoritative. Some European Karaites do not see themselves as part of the Jewish community at all, although most do. The Samaritans, a very small community located entirely around Mount Gerizim in the Nablus/Shechem region of the West Bank and in Holon, near Tel Aviv in Israel, regard themselves as the descendants of the Israelites of the Iron Age kingdom of Israel. Their religious practices are those of Judaism, but they regard only the written Torah as authoritative scripture (with a special regard also for the Book of Joshua).
Jewish observancesJewish ethicsMain article: Jewish ethics
Jewish ethics may be guided by halakhic traditions, by other moral principles, or by central Jewish virtues. Jewish ethical practice is typically understood to be marked by values such as justice, truth, peace, loving-kindness (chesed), compassion, humility, and self-respect. Specific Jewish ethical practices include practices of charity (tzedakah) and refraining from negative speech (lashon hara). Proper ethical practices regarding sexuality and many other issues are subjects of dispute among Jews.
PrayersMain article: Jewish services
A Yemenite Jew at morning prayers, wearing a kippah skullcap, prayer shawl and tefillinTraditionally, Jews recite prayers three times daily, Shacharit, Mincha, and Ma'ariv with a fourth prayer, Mussaf added on Shabbat and holidays. At the heart of each service is the Amidah or Shemoneh Esrei. Another key prayer in many services is the declaration of faith, the Shema Yisrael (or Shema). The Shema is the recitation of a verse from the Torah (Deuteronomy 6:4): Shema Yisrael Adonai Eloheinu Adonai Echad—"Hear, O Israel! The Lord is our God! The Lord is One!"
Most of the prayers in a traditional Jewish service can be recited in solitary prayer, although communal prayer is preferred. Communal prayer requires a quorum of ten adult Jews, called a minyan. In nearly all Orthodox and a few Conservative circles, only male Jews are counted toward a minyan; most Conservative Jews and members of other Jewish denominations count female Jews as well.
In addition to prayer services, observant traditional Jews recite prayers and benedictions throughout the day when performing various acts. Prayers are recited upon waking up in the morning, before eating or drinking different foods, after eating a meal, and so on.
The approach to prayer varies among the Jewish denominations. Differences can include the texts of prayers, the frequency of prayer, the number of prayers recited at various religious events, the use of musical instruments and choral music, and whether prayers are recited in the traditional liturgical languages or the vernacular. In general, Orthodox and Conservative congregations adhere most closely to tradition, and Reform and Reconstructionist synagogues are more likely to incorporate translations and contemporary writings in their services. Also, in most Conservative synagogues, and all Reform and Reconstructionist congregations, women participate in prayer services on an equal basis with men, including roles traditionally filled only by men, such as reading from the Torah. In addition, many Reform temples use musical accompaniment such as organs and mixed choirs.
Religious clothingFurther information: kippah, tzitzit, and tefillin
A kippah (Hebrew: כִּפָּה, plural kippot; Yiddish: יאַרמלקע, yarmulke) is a slightly rounded brimless skullcap worn by many Jews while praying, eating, reciting blessings, or studying Jewish religious texts, and at all times by some Jewish men. In Orthodox communities, only men wear kippot; in non-Orthodox communities, some women also wear kippot. Kippot range in size from a small round beanie that covers only the back of the head, to a large, snug cap that covers the whole crown.
Tzitzit (Hebrew: צִיציִת) (Ashkenazi pronunciation: tzitzis) are special knotted "fringes" or "tassels" found on the four corners of the tallit (Hebrew: טַלִּית) (Ashkenazi pronunciation: tallis), or prayer shawl. The tallit is worn by Jewish men and some Jewish women during the prayer service. Customs vary regarding when a Jew begins wearing a tallit. In the Sephardi community, boys wear a tallit from bar mitzvah age. In some Ashkenazi communities it is customary to wear one only after marriage. A tallit katan (small tallit) is a fringed garment worn under the clothing throughout the day. In some Orthodox circles, the fringes are allowed to hang freely outside the clothing.
Tefillin (Hebrew: תְפִלִּין), known in English as phylacteries (from the Greek word φυλακτήριον, meaning safeguard or amulet), are two square leather boxes containing biblical verses, attached to the forehead and wound around the left arm by leather straps. They are worn during weekday morning prayer by observant Jewish men and some Jewish women.
A kittel (Yiddish: קיטל), a white knee-length overgarment, is worn by prayer leaders and some observant traditional Jews on the High Holidays. It is traditional for the head of the household to wear a kittel at the Passover seder in some communities, and some grooms wear one under the wedding canopy. Jewish males are buried in a tallit and sometimes also a kittel which are part of the tachrichim (burial garments).
Jewish holidaysMain article: Jewish holiday
Jewish holidays are special days in the Jewish calendar, which celebrate moments in Jewish history, as well as central themes in the relationship between God and the world, such as creation, revelation, and redemption.
ShabbatMain article: Shabbat
Two braided Shabbat challahs placed under an embroidered challah cover at the start of the Shabbat mealShabbat, the weekly day of rest lasting from shortly before sundown on Friday night to nightfall Saturday night, commemorates God's day of rest after six days of creation.It plays a pivotal role in Jewish practice and is governed by a large corpus of religious law. At sundown on Friday, the woman of the house welcomes the Shabbat by lighting two or more candles and reciting a blessing. The evening meal begins with the Kiddush, a blessing recited aloud over a cup of wine, and the Mohtzi, a blessing recited over the bread. It is customary to have challah, two braided loaves of bread, on the table. During Shabbat Jews are forbidden to engage in any activity that falls under 39 categories of melakhah, translated literally as "work". In fact the activities banned on the Sabbath are not "work" in the usual sense: They include such actions as lighting a fire, writing, using money and carrying in the public domain. The prohibition of lighting a fire has been extended in the modern era to driving a car, which involves burning fuel, and using electricity.
Three pilgrimage festivalsMain article: Shalosh regalim
Sukkahs in JerusalemJewish holy days (chaggim), celebrate landmark events in Jewish history, such as the Exodus from Egypt and the giving of the Torah, and sometimes mark the change of seasons and transitions in the agricultural cycle. The three major festivals, Sukkot, Passover and Shavuot, are called "regalim" (derived from the Hebrew word "regel", or foot). On the three regalim, it was customary for the Israelites to make pilgrimages to Jerusalem to offer sacrifices in the Temple.
Passover (Pesach) is a week-long holiday beginning on the evening of the 14th day of Nisan (the first month in the Hebrew calendar), that commemorates the Exodus from Egypt. Outside Israel, Passover is celebrated for eight days. In ancient times, it coincided with the barley harvest. It is the only holiday that centers on home-service, the Seder. Leavened products (chametz) are removed from the house prior to the holiday, and are not consumed throughout the week. Homes are thoroughly cleaned to ensure no bread or bread by-products remain, and a symbolic burning of the last vestiges of chametz is conducted on the morning of the Seder. Matzo is eaten instead of bread.
Shavuot ("Pentecost" or "Feast of Weeks") celebrates the revelation of the Torah to the Israelites on Mount Sinai. Also known as the Festival of Bikurim, or first fruits, it coincided in biblical times with the wheat harvest. Shavuot customs include all-night study marathons known as Tikkun Leil Shavuot, eating dairy foods (cheesecake and blintzes are special favorites), reading the Book of Ruth, decorating homes and synagogues with greenery, and wearing white clothing, symbolizing purity.
Sukkot ("Tabernacles" or "The Festival of Booths") commemorates the Israelites' forty years of wandering through the desert on their way to the Promised Land. It is celebrated through the construction of temporary booths called sukkot (sing. sukkah) that represent the temporary shelters of the Israelites during their wandering. It coincides with the fruit harvest, and marks the end of the agricultural cycle. Jews around the world eat in sukkot for seven days and nights. Sukkot concludes with Shemini Atzeret, where Jews begin to pray for rain and Simchat Torah, "Rejoicing of the Torah", a holiday which marks reaching the end of the Torah reading cycle and beginning all over again. The occasion is celebrated with singing and dancing with the Torah scrolls. Shemini Atzeret and Simchat Torah are technically considered to be a separate holiday and not a part of Sukkot.
High Holy DaysMain article: High Holidays
Jews praying in a synagogue on Yom Kippur, from an 1878 painting by Maurycy GottliebThe High Holidays (Yamim Noraim or "Days of Awe") revolve around judgment and forgiveness.
Rosh Hashanah, (also Yom Ha-Zikkaron or "Day of Remembrance", and Yom Teruah, or "Day of the Sounding of the Shofar"). Rosh Hashanah is the Jewish New Year (literally, "head of the year"), although it falls on the first day of the seventh month of the Hebrew calendar, Tishri. Rosh Hashanah marks the beginning of the 10-day period of atonement leading up to Yom Kippur, during which Jews are commanded to search their souls and make amends for sins committed, intentionally or not, throughout the year. Holiday customs include blowing the shofar, or ram's horn, in the synagogue, eating apples and honey, and saying blessings over a variety of symbolic foods, such as pomegranates.
Yom Kippur, ("Day of Atonement") is the holiest day of the Jewish year. It is a day of communal fasting and praying for forgiveness for one's sins. Observant Jews spend the entire day in the synagogue, sometimes with a short break in the afternoon, reciting prayers from a special holiday prayerbook called a "Machzor". Many non-religious Jews make a point of attending synagogue services and fasting on Yom Kippur. On the eve of Yom Kippur, before candles are lit, a prefast meal, the "seuda mafseket", is eaten. Synagogue services on the eve of Yom Kippur begin with the Kol Nidre prayer. It is customary to wear white on Yom Kippur, especially for Kol Nidre, and leather shoes are not worn. The following day, prayers are held from morning to evening. The final prayer service, called "Ne'ilah", ends with a long blast of the shofar.
PurimMain article: Purim
Purim street scene in JerusalemPurim (Hebrew: פורים (help·info) Pûrîm "lots") is a joyous Jewish holiday that commemorates the deliverance of the Persian Jews from the plot of the evil Haman, who sought to exterminate them, as recorded in the biblical Book of Esther. It is characterized by public recitation of the Book of Esther, mutual gifts of food and drink, charity to the poor, and a celebratory meal (Esther 9:22). Other customs include drinking wine, eating special pastries called hamantashen, dressing up in masks and costumes, and organizing carnivals and parties.
Purim is celebrated annually on the 14th of the Hebrew month of Adar, which occurs in February or March of the Gregorian calendar.
HanukkahMain article: Hanukkah
Hanukkah (Hebrew: חֲנֻכָּה, "dedication") also known as the Festival of Lights, is an eight day Jewish holiday that starts on the 25th day of Kislev (Hebrew calendar). The festival is observed in Jewish homes by the kindling of lights on each of the festival's eight nights, one on the first night, two on the second night and so on.
The holiday was called Hanukkah (meaning "dedication") because it marks the re-dedication of the Temple after its desecration by Antiochus IV Epiphanes. Spiritually, Hanukkah commemorates the "Miracle of the Oil". According to the Talmud, at the re-dedication of the Temple in Jerusalem following the victory of the Maccabees over the Seleucid Empire, there was only enough consecrated oil to fuel the eternal flame in the Temple for one day. Miraculously, the oil burned for eight days - which was the length of time it took to press, prepare and consecrate new oil.
Hanukkah is not mentioned in the Bible and was never considered a major holiday in Judaism, but it has become much more visible and widely celebrated in modern times, mainly because it falls around the same time as Christmas and has national Jewish overtones that have been emphasized since the establishment of the State of Israel.
Other holidaysMain article: Tisha B'Av
Main articles: Yom Hashoah and Yom Ha'atzmaut
Tisha B'Av (Hebrew: תשעה באב or ט׳ באב, "the Ninth of Av") is a holiday of mourning and fasting commemorating the destruction of the First and Second Temples and the expulsion of the Jews from Spain.
The modern holidays of Yom Ha-shoah (Holocaust Remembrance Day) and Yom Ha'atzmaut (Israeli Independence Day) commemorate the horrors of the Holocaust and the achievement of Israel independence, respectively.
Torah readingsMain article: Torah reading
The core of festival and Shabbat prayer services is the public reading of the Torah, along with connected readings from the other books of the Tanakh, called Haftarah. Over the course of a year, the whole Torah is read, with the cycle starting over in the autumn, on Simchat Torah.
Synagogues and religious buildingsMain article: Synagogue
Interior of the Esnoga synagogue in AmsterdamSynagogues are Jewish houses of prayer and study. They usually contain separate rooms for prayer (the main sanctuary), smaller rooms for study, and often an area for community or educational use. There is no set blueprint for synagogues and the architectural shapes and interior designs of synagogues vary greatly. The Reform movement mostly refer to their synagogues as temples. Some traditional features of a synagogue are:
The ark (called aron ha-kodesh by Ashkenazim and hekhal by Sephardim) where the Torah scrolls are kept (the ark is often closed with an ornate curtain (parochet) outside or inside the ark doors);
The elevated reader's platform (called bimah by Ashkenazim and tebah by Sephardim), where the Torah is read (and services are conducted in Sephardi synagogues);
The eternal light (ner tamid), a continually lit lamp or lantern used as a reminder of the constantly lit menorah of the Temple in Jerusalem
The pulpit, or amud, a lectern facing the Ark where the hazzan or prayer leader stands while praying.
In addition to synagogues, other buildings of significance in Judaism include yeshivas, or institutions of Jewish learning, and mikvahs, which are ritual baths.
Dietary laws: KashrutMain article: Kashrut
The Jewish dietary laws are known as kashrut. Food prepared in accordance with them is termed kosher, and food that is not kosher is also known as treifah or treif. People who observe these laws are colloquially said to be "keeping kosher".
Many of the laws apply to animal-based foods. For example, in order to be considered kosher, mammals must have split hooves and chew their cud. The pig is arguably the most well-known example of a non-kosher animal. Although it has split hooves, it does not chew its cud.For seafood to be kosher, the animal must have fins and scales. Certain types of seafood, such as shellfish, crustaceans, and eels, are therefore considered non-kosher. Concerning birds, a list of non-kosher species is given in the Torah. The exact translations of many of the species have not survived, and some non-kosher birds' identities are no longer certain. However, traditions exist about the kashrut status of a few birds. For example, both chickens and turkeys are permitted in most communities. Other types of animals, such as amphibians, reptiles, and most insects, are prohibited altogether.
In addition to the requirement that the species be considered kosher, meat and poultry (but not fish) must come from a healthy animal slaughtered in a process known as shechitah. Without the proper slaughtering practices even an otherwise kosher animal will be rendered treif. The slaughtering process is intended to be quick and relatively painless to the animal. Forbidden parts of animals include the blood, some fats, and the area in and around the sciatic nerve.
Jewish law also forbids the consumption of meat and dairy products together. The waiting period between eating meat and eating dairy varies by the order in which they are consumed and by community, and can extend for up to six hours. Based on the Biblical injunction against cooking a kid in its mother's milk, this rule is mostly derived from the Oral Torah, the Talmud and Rabbinic law. Chicken and other kosher birds are considered the same as meat under the laws of kashrut, but the prohibition is Rabbinic, not Biblical.
The use of dishes, serving utensils, and ovens may make food treif that would otherwise be kosher. Utensils that have been used to prepare non-kosher food, or dishes that have held meat and are now used for dairy products, render the food treif under certain conditions.
Furthermore, all Orthodox and some Conservative authorities forbid the consumption of processed grape products made by non-Jews, due to ancient pagan practices of using wine in rituals. Some Conservative authorities permit wine and grape juice made without rabbinic supervision.
The Torah does not give specific reasons for most of the laws of kashrut.However, a number of explanations have been offered, including maintaining ritual purity, teaching impulse control, encouraging obedience to God, improving health, reducing cruelty to animals and preserving the distinctness of the Jewish community. The various categories of dietary laws may have developed for different reasons, and some may exist for multiple reasons. For example, people are forbidden from consuming the blood of birds and mammals because, according to the Torah, this is where animal souls are contained. In contrast, the Torah forbids Israelites from eating non-kosher species because "they are unclean". The Kabbalah describes sparks of holiness that are released by the act of eating kosher foods, but are too tightly bound in non-kosher foods to be released by eating.
Survival concerns supersede all the laws of kashrut, as they do for most halakhot.
Laws of ritual purityMain article: Tumah
The Tanakh describes circumstances in which a person who is tahor or ritually pure may become tamei or ritually impure. Some of these circumstances are contact with human corpses or graves, seminal flux, vaginal flux, menstruation, and contact with people who have become impure from any of these. In Rabbinic Judaism, Kohanim, members of the hereditary caste that served as priests in the time of the Temple, are mostly restricted from entering grave sites and touching dead bodies.
Family purityMain article: Niddah
An important subcategory of the ritual purity laws relates to the segregation of menstruating women. These laws are also known as niddah, literally "separation", or family purity. Vital aspects of halakha for traditionally observant Jews, they are not usually followed by Jews in liberal denominations.
Especially in Orthodox Judaism, the Biblical laws are augmented by Rabbinical injunctions. For example, the Torah mandates that a woman in her normal menstrual period must abstain from sexual intercourse for seven days. A woman whose menstruation is prolonged must continue to abstain for seven more days after bleeding has stopped. The Rabbis conflated ordinary niddah with this extended menstrual period, known in the Torah as zavah, and mandated that a woman may not have sexual intercourse with her husband from the time she begins her menstrual flow until seven days after it ends. In addition, Rabbinical law forbids the husband from touching or sharing a bed with his wife during this period. Afterwards, purification can occur in a ritual bath called a mikveh.
Traditional Ethiopian Jews keep menstruating women in separate huts and, similar to Karaite practice, do not allow menstruating women into their temples because of a temple's special sanctity. Emigration to Israel and the influence of other Jewish denominations have led to Ethiopian Jews adopting more normative Jewish practices.
Life-cycle eventsLife-cycle events, or rites of passage, occur throughout a Jew's life that serve to strengthen Jewish identity and bind him/her to the entire community.
Brit milah - Welcoming male babies into the covenant through the rite of circumcision on their eighth day of life. The baby boy is also given his Hebrew name in the ceremony. A naming ceremony intended as a parallel ritual for girls, named zeved habat or brit bat, enjoys limited popularity.
Bar mitzvah and Bat mitzvah - This passage from childhood to adulthood takes place when a female Jew is twelve and a male Jew is thirteen years old among Orthodox and some Conservative congregations. In the Reform movement, both girls and boys have their bat/bar mitzvah at age thirteen. This is often commemorated by having the new adults, male only in the Orthodox tradition, lead the congregation in prayer and publicly read a "portion" of the Torah.
Marriage - Marriage is an extremely important lifecycle event. A wedding takes place under a chupah, or wedding canopy, which symbolizes a happy house. At the end of the ceremony, the groom breaks a glass with his foot, symbolizing the continuous mourning for the destruction of the Temple, and the scattering of the Jewish people.
Death and Mourning - Judaism has a multi-staged mourning practice. The first stage is called the shiva (literally "seven", observed for one week) during which it is traditional to sit at home and be comforted by friends and family, the second is the shloshim (observed for one month) and for those who have lost one of their parents, there is a third stage, avelut yud bet chodesh, which is observed for eleven months.
Community leadershipClassical priesthoodThe role of the priesthood in Judaism has significantly diminished since the destruction of the Second Temple in 70 CE, when priests attended to the Temple and sacrifices. The priesthood is an inherited position, and although priests no longer have any but ceremonial duties, they are still honored in many Jewish communities. Many Orthodox Jewish communities believe that they will be needed again for a future Third Temple and need to remain in readiness for future duty.
Kohen (priest) - patrilineal descendant of Aaron, brother of Moses. In the Temple, the kohanim were charged with performing the sacrifices. Today, a Kohen is the first one called up at the reading of the Torah, performs the Priestly Blessing, as well as complying with other unique laws and ceremonies, including the ceremony of redemption of the first-born.
Levi (Levite) - Patrilineal descendant of Levi the son of Jacob. In the Temple in Jerusalem, the levites sang Psalms, performed construction, maintenance, janitorial, and guard duties, assisted the priests, and sometimes interpreted the law and Temple ritual to the public. Today, a Levite is called up second to the reading of the Torah.
Prayer leadersFrom the time of the Mishnah and Talmud to the present, Judaism has required specialists or authorities for the practice of very few rituals or ceremonies. A Jew can fulfill most requirements for prayer by himself. Some activities—reading the Torah and haftarah (a supplementary portion from the Prophets or Writings), the prayer for mourners, the blessings for bridegroom and bride, the complete grace after meals—require a minyan, the presence of ten Jews.
The most common professional clergy in a synagogue are:
Rabbi of a congregation - Jewish scholar who is charged with answering the legal questions of a congregation. This role requires ordination by the congregation's preferred authority (i.e. from a respected Orthodox rabbi or, if the congregation is Conservative or Reform, from academic seminaries). A congregation does not necessarily require a rabbi. Some congregations have a rabbi but also allow members of the congregation to act as shatz or baal kriyah (see below).
Hassidic Rebbe - rabbi who is the head of a Hasidic dynasty.
Hazzan (note: the "h" denotes voiceless pharyngeal fricative) (cantor) - a trained vocalist who acts as shatz. Chosen for a good voice, knowledge of traditional tunes, understanding of the meaning of the prayers and sincerity in reciting them. A congregation does not need to have a dedicated hazzan.
Jewish prayer services do involve two specified roles, which are sometimes, but not always, filled by a rabbi and/or hazzan in many congregations. In other congregations these roles are filled on an ad-hoc basis by members of the congregation who lead portions of services on a rotating basis:
Shaliach tzibur or Shatz (leader—literally "agent" or "representative"—of the congregation) leads those assembled in prayer, and sometimes prays on behalf of the community. When a shatz recites a prayer on behalf of the congregation, he is not acting as an intermediary but rather as a facilitator. The entire congregation participates in the recital of such prayers by saying amen at their conclusion; it is with this act that the shatz's prayer becomes the prayer of the congregation. Any adult capable of reciting the prayers clearly may act as shatz. In Orthodox congregations and some Conservative congregations, only men can be prayer leaders, but all Progressive communities now allow women to serve in this function.
The Baal kriyah or baal koreh (master of the reading) reads the weekly Torah portion. The requirements for being the baal kriyah are the same as those for the shatz. These roles are not mutually exclusive. The same person is often qualified to fill more than one role, and often does. Often there are several people capable of filling these roles and different services (or parts of services) will be led by each.
Many congregations, especially larger ones, also rely on a:
Gabbai (sexton) - Calls people up to the Torah, appoints the shatz for each prayer session if there is no standard shatz, and makes certain that the synagogue is kept clean and supplied.
The three preceding positions are usually voluntary and considered an honor. Since the Enlightenment large synagogues have often adopted the practice of hiring rabbis and hazzans to act as shatz and baal kriyah, and this is still typically the case in many Conservative and Reform congregations. However, in most Orthodox synagogues these positions are filled by laypeople on a rotating or ad-hoc basis. Although most congregations hire one or more Rabbis, the use of a professional hazzan is generally declining in American congregations, and the use of professionals for other offices is rarer still.
Specialized religious rolesDayan (judge) - An ordained rabbi with special legal training who belongs to a beth din (rabbinical court). In Israel, religious courts handle marriage and divorce cases, conversion and financial disputes in the Jewish community.
Mohel (circumciser) - An expert in the laws of circumcision who has received training from a previously qualified mohel and performs the brit milah (circumcision).
Shochet (ritual slaughterer) - In order for meat to be kosher, it must be slaughtered by a shochet who is an expert in the laws of kashrut and has been trained by another shochet.
Sofer (scribe) - Torah scrolls, tefillin (phylacteries), mezuzot (scrolls put on doorposts), and gittin (bills of divorce) must be written by a sofer who is an expert in Hebrew calligraphy and has undergone rigorous training in the laws of writing sacred texts.
Rosh yeshiva - A Torah scholar who runs a yeshiva.
Mashgiach of a yeshiva - Depending on which yeshiva, might either be the person responsible for ensuring attendance and proper conduct, or even supervise the emotional and spiritual welfare of the students and give lectures on mussar (Jewish ethics).
Mashgiach - Supervises manufacturers of kosher food, importers, caterers and restaurants to ensure that the food is kosher. Must be an expert in the laws of kashrut and trained by a rabbi, if not a rabbi himself.
HistoryMain article: Jewish history
OriginsMain article: Origins of Judaism
Further information: Ancient Semitic religion
Scenes from the Book of Esther decorate the Dura-Europos synagogue dating from 244 CEAt its core, the Tanakh is an account of the Israelites' relationship with God from their earliest history until the building of the Second Temple (c. 535 BCE). Abraham is hailed as the first Hebrew and the father of the Jewish people. As a reward for his act of faith in one God, he was promised that Isaac, his second son, would inherit the Land of Israel (then called Canaan). Later, Jacob and his children were enslaved in Egypt, and God commanded Moses to lead the Exodus from Egypt. At Mount Sinai they received the Torah - the five books of Moses. These books, together with Nevi'im and Ketuvim are known as Torah Shebikhtav as opposed to the Oral Torah, which refers to the Mishna and the Talmud. Eventually, God led them to the land of Israel where the tabernacle was planted in the city of Shiloh for over 300 years to rally the nation against attacking enemies. As time went on, the spiritual level of the nation declined to the point that God allowed the Philistines to capture the tabernacle. The people of Israel then told Samuel the prophet that they needed to be governed by a permanent king, and Samuel appointed Saul to be their King. When the people pressured Saul into going against a command conveyed to him by Samuel, God told Samuel to appoint David in his stead.
The Western Wall in Jerusalem is a remnant of the wall encircling the Second Temple. The Temple Mount is the holiest site in Judaism.Once King David was established, he told the prophet Nathan that he would like to build a permanent temple, and as a reward for his actions, God promised David that he would allow his son, Solomon, to build the first permanent temple and the throne would never depart from his children.
Rabbinic tradition holds that the details and interpretation of the law, which are called the Oral Torah or oral law, were originally an unwritten tradition based upon what God told Moses on Mount Sinai. However, as the persecutions of the Jews increased and the details were in danger of being forgotten, these oral laws were recorded by Rabbi Judah haNasi (Judah the Prince) in the Mishnah, redacted circa 200 CE. The Talmud was a compilation of both the Mishnah and the Gemara, rabbinic commentaries redacted over the next three centuries. The Gemara originated in two major centers of Jewish scholarship, Palestine and Babylonia. Correspondingly, two bodies of analysis developed, and two works of Talmud were created. The older compilation is called the Jerusalem Talmud. It was compiled sometime during the 4th century in Israel. The Babylonian Talmud was compiled from discussions in the houses of study by the scholars Ravina I, Ravina II, and Rav Ashi by 500 CE, although it continued to be edited later.
Some critical scholars oppose the view that the sacred texts, including the Hebrew Bible, were divinely inspired. Many of these scholars accept the general principles of the documentary hypothesis and suggest that the Torah consists of inconsistent texts edited together in a way that calls attention to divergent accounts. Many suggest that during the First Temple period, the people of Israel believed that each nation had its own god, but that their god was superior to other gods. Some suggest that strict monotheism developed during the Babylonian Exile, perhaps in reaction to Zoroastrian dualism. In this view, it was only by the Hellenic period that most Jews came to believe that their god was the only god, and that the notion of a clearly bounded Jewish nation identical with the Jewish religion formed.
John Day argues that the origins of biblical Yahweh, El, Asherah, and Ba'al, may be rooted in earlier Canaanite religion, which was centered on a pantheon of gods much like the Greek Pantheon.
AntiquityMain articles: Ancient Israel and Judah, Babylonian captivity, Hellenistic Judaism, Hasmonean Kingdom, Iudaea Province, and Bar Kokhba revolt
The United Monarchy was established under Saul and continued under King David and Solomon with its capital in Jerusalem. After Solomon's reign the nation split into two kingdoms, the Kingdom of Israel (in the north) and the Kingdom of Judah (in the south). The Kingdom of Israel was conquered by the Assyrian ruler Sargon II in the late 8th century BCE with many people from the capital Samaria being taken captive to Media and the Khabur River valley. The Kingdom of Judah continued as an independent state until it was conquered by a Babylonian army in the early 6th century BCE, destroying the First Temple that was at the center of ancient Jewish worship. The Judean elite were exiled to Babylonia and this is regarded as the first Jewish Diaspora. Later many of them returned to their homeland after the subsequent conquest of Babylonia by the Persians seventy years later, a period known as the Babylonian Captivity. A new Second Temple was constructed, and old religious practices were resumed.
During the early years of the Second Temple, the highest religious authority was a council known as the Great Assembly, led by Ezra of the Book of Ezra. Among other accomplishments of the Great Assembly, the last books of the Bible were written at this time and the canon sealed.
Hellenistic Judaism spread to Ptolemaic Egypt from the 3rd century BCE. After the Great Revolt (66–73 CE), the Romans destroyed the Temple. Hadrian built a pagan idol on the Temple grounds and prohibited circumcision; these acts of ethnocide provoked the Bar Kokhba revolt 132–136 CE after which the Romans banned the study of the Torah and the celebration of Jewish holidays, and forcibly removed virtually all Jews from Judea. In 200 CE, however, Jews were granted Roman citizenship and Judaism was recognized as a religio licita ("legitimate religion"), until the rise of Gnosticism and Early Christianity in in the fourth century.
Following the destruction of Jerusalem and the expulsion of the Jews, Jewish worship stopped being centrally organized around the Temple, prayer took the place of sacrifice, and worship was rebuilt around the community (represented by a minimum of ten adult men) and the establishment of the authority of rabbis who acted as teachers and leaders of individual communities (see Jewish diaspora).
Historical Jewish groupings (to 1700)Around the 1st century CE there were several small Jewish sects: the Pharisees, Sadducees, Zealots, Essenes, and Christians. After the destruction of the Second Temple in 70 CE, these sects vanished. Christianity survived, but by breaking with Judaism and becoming a separate religion; the Pharisees survived but in the form of Rabbinic Judaism (today, known simply as "Judaism"). The Sadducees rejected the divine inspiration of the Prophets and the Writings, relying only on the Torah as divinely inspired. Consequently, a number of other core tenets of the Pharisees' belief system (which became the basis for modern Judaism), were also dismissed by the Sadducees. (The Samaritans practiced a similar religion, which is traditionally considered separate from Judaism.)
Like the Sadducees who relied only on the Torah, some Jews in the 8th and 9th centuries rejected the authority and divine inspiration of the oral law as recorded in the Mishnah (and developed by later rabbis in the two Talmuds), relying instead only upon the Tanakh. These included the Isunians, the Yudganites, the Malikites, and others. They soon developed oral traditions of their own, which differed from the rabbinic traditions, and eventually formed the Karaite sect. Karaites exist in small numbers today, mostly living in Israel. Rabbinical and Karaite Jews each hold that the others are Jews, but that the other faith is erroneous.
Over a long time, Jews formed distinct ethnic groups in several different geographic areas — amongst others, the Ashkenazi Jews (of central and Eastern Europe), the Sephardi Jews (of Spain, Portugal, and North Africa), the Beta Israel of Ethiopia, and the Yemenite Jews from the southern tip of the Arabian Peninsula. Many of these groups have developed differences in their prayers, traditions and accepted canons; however these distinctions are mainly the result of their being formed at some cultural distance from normative (rabbinic) Judaism, rather than based on any doctrinal dispute.
PersecutionsMain articles: Persecution of Jews, Antisemitism, and History of antisemitism
Antisemitism arose during the Middle Ages, in the form of persecutions, pogroms, forced conversion, expulsions, social restrictions and ghettoization.
This was different in quality to any repressions of Jews in ancient times. Ancient repression was politically motivated and Jews were treated no differently than any other ethnic group would have been. With the rise of the Churches, attacks on Jews became motivated instead by theological considerations specifically deriving from Christian views about Jews and Judaism.
HasidismMain article: Hasidic Judaism
Hasidic Judaism was founded by Yisroel ben Eliezer (1700–1760), also known as the Ba'al Shem Tov (or Besht). It originated in a time of persecution of the Jewish people, when European Jews had turned inward to Talmud study; many felt that most expressions of Jewish life had become too "academic", and that they no longer had any emphasis on spirituality or joy. His disciples attracted many followers; they themselves established numerous Hasidic sects across Europe. Hasidic Judaism eventually became the way of life for many Jews in Europe. Waves of Jewish immigration in the 1880s carried it to the United States. The movement itself claims to be nothing new, but a refreshment of original Judaism. Or as some have put it: "they merely re-emphasized that which the generations had lost". Nevertheless, early on there was a serious schism between Hasidic and non-Hasidic Jews. European Jews who rejected the Hasidic movement were dubbed by the Hasidim as Misnagdim, (lit. "opponents"). Some of the reasons for the rejection of Hasidic Judaism were the overwhelming exuberance of Hasidic worship, its untraditional ascriptions of infallibility and alleged miracle-working to their leaders, and the concern that it might become a messianic sect. Since then differences between the Hasidim and their opponents have slowly diminished and both groups are now considered part of Haredi Judaism.
The Enlightenment and New Religious MovementsMain articles: Haskalah and Jewish religious movements
In the late 18th century CE, Europe was swept by a group of intellectual, social and political movements known as the Enlightenment. The Enlightenment led to reductions in the European laws that prohibited Jews to interact with the wider secular world, thus allowing Jews access to secular education and experience. A parallel Jewish movement, Haskalah or the "Jewish Enlightenment", began, especially in Central Europe and Western Europe, in response to both the Enlightenment and these new freedoms. It placed an emphasis on integration with secular society and a pursuit of non-religious knowledge through reason. With the promise of political emancipation many Jews saw no reason to continue to observe Jewish law and increasing numbers of Jews assimilated into Christian Europe. Modern religious movements of Judaism all formed in reaction to this trend.
In Central Europe, followed by Great Britain and The United States, Reform Judaism and Liberal Judaism developed, relaxing legal obligations (especially those that limited Jewish relations with non-Jews), emulating Protestant decorum in prayer, and emphasizing the ethical values of Judaism's Prophetic tradition. Modern Orthodox Judaism developed in reaction to Reform Judaism, by leaders who argued that Jews could participate in public life as citizens equal to Christians, while maintaining the observance of Jewish law. Meanwhile, in the United States, wealthy Reform Jews helped European scholars, who were Orthodox in practice but critical (and skeptical) in their study of the Bible and Talmud, to establish a seminary to train rabbis for immigrants from Eastern Europe. These left-wing Orthodox rabbis were joined by right-wing Reform rabbis who felt that Jewish law should not be entirely abandoned, to form the Conservative movement. Orthodox Jews who opposed the Haskalah formed Haredi Orthodox Judaism. After massive movements of Jews following The Holocaust and the creation of the state of Israel, these movements have competed for followers from among traditional Jews in or from other countries.
Spectrum of observance
Judaism has spread to all corners of the world. Seen here is a synagogue in downtown Mumbai.Countries such as the United States, Israel, Canada, United Kingdom, Argentina and South Africa contain large Jewish populations. Jewish religious practice varies widely through all levels of observance. According to the 2001 edition of the National Jewish Population Survey, in the United States' Jewish community—the world's second largest—4.3 million Jews out of 5.1 million had some sort of connection to the religion. Of that population of connected Jews, 80% participated in some sort of Jewish religious observance, but only 48% belonged to a synagogue, and fewer than 16% attend regularly.
Birth rates for American Jews have dropped from 2.0 to 1.7. (Replacement rate is 2.1.) Intermarriage rates range from 40-50% in the US, and only about a third of children of intermarried couples are raised as Jews. Due to intermarriage and low birth rates, the Jewish population in the US shrank from 5.5 million in 1990 to 5.1 million in 2001. This is indicative of the general population trends among the Jewish community in the Diaspora, but a focus on total population obscures growth trends in some denominations and communities, such as Haredi Judaism. The Baal teshuva movement is a movement of Jews who have "returned" to religion or become more observant.
Judaism and other religionsChristianity and JudaismMain article: Christianity and Judaism
See also: Judeo-Christian, Christianity and antisemitism, Judaism's view of Jesus, Cultural and historical background of Jesus, and Christian-Jewish reconciliation
This section requires expansion.
Historians and theologians regularly review the changing relationship between some Christian groups and the Jewish people; the article on Christian-Jewish reconciliation studies one recent issue.
Islam and JudaismMain article: Islam and Judaism
See also: History of the Jews under Muslim rule and Islam and antisemitism
The relationship between Islam and Judaism is special and close. Both religions claim to arise from the patriarch Abraham, and are therefore considered Abrahamic religions. As fellow monotheists, Muslims view Jews as "people of the book", a term that Jews have subsequently adopted as a way of describing their own connection to the Torah and other holy texts.In turn, many Jews maintain that Muslims adhere to the Seven Laws of Noah. Thus, Judaism views Muslims as righteous people of God. Jews have interacted with Muslims since the 7th century, when Islam originated and spread in the Arabian peninsula, and many aspects of Islam's core values, structure, jurisprudence and practice are based on Judaism. Muslim culture and philosophy have heavily influenced practitioners of Judaism in the Islamic world.
In premodern Muslim countries, Jews rarely faced martyrdom, exile or forcible conversion, and were mostly free in their choice of residence and profession. Indeed, the years 712 to 1066 CE under the Ummayad and the Abbasid rulers have been called the Golden age of Jewish culture in Spain. Non-Muslim monotheists living in these countries, including Jews, were known as dhimmis. Dhimmis were allowed to practice their religion and to administer their internal affairs, but they were subject to certain restrictions that were not imposed on Muslims.For example, they had to pay the jizya, a per capita tax imposed on free adult non-Muslim males,and they were also forbidden to bear arms or testify in court cases involving Muslims. Many of the laws regarding dhimmis were highly symbolic. For example, dhimmis in some countries were required to wear distinctive clothing, a practice not found in either the Qur'an or hadiths but invented in early medieval Baghdad and inconsistently enforced. Jews in Muslim countries were not entirely free from persecution—for example, many were killed, exiled or forcibly converted in the 12th century, in Persia and by the rulers of the Almohad dynasty in North Africa and Al-Andalus. At times, Jews were also restricted in their choice of residence—in Morocco, Jews were confined to walled quarters (mellahs) beginning in the 15th century and increasingly since the early 19th century.
In the late 20th century, Jews were expelled from nearly all the Arab countries. Most have chosen to live in Israel. Today, antisemitic themes have become commonplace in the propaganda of Arab Islamic movements such as Hizbullah and Hamas, in the pronouncements of various agencies of the Islamic Republic of Iran, and even in the newspapers and other publications of Refah Partisi.
Syncretic movements incorporating JudaismThere are some movements that combine elements of Judaism with those of other religions. The most well-known of these is Messianic Judaism, which arose in the 1960s. It blends evangelical Christian theology with elements of Jewish terminology and ritual. The movement states that Jesus is part of the Trinity, and salvation is only achieved through acceptance of Jesus as one's savior.Some members of the movement are ethnically Jewish, and some of them argue that Messianic Judaism is a sect of Judaism. Jewish organizations and religious movements reject this, stating that Messianic Judaism is a Christian sect. The most controversial of these groups is the American organization Jews for Jesus, which actively proselytizes ethnic Jews through numerous missionary campaigns in major American cities.
Other examples of syncretism include Judeo-Paganists, a loosely organized set of Jews who incorporate pagan or Wiccan beliefs with some Jewish religious practices, like Messianic Judaism; Jewish Buddhists, another loosely organized group that incorporates elements of Asian spirituality in their faith; and some Renewal Jews who borrow freely and openly from Buddhism, Sufism, Native American religion, and other faiths.
The Kabbalah Centre, which employs teachers from multiple religions, is a New Age movement that claims to popularize the kabbalah, the Jewish esoteric tradition [more]
Keywords: judaism
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