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Our movie about Monsieur Chouchani – Mr. Shoshani – מר שושני

We are producing a movie about Mr. Shoshani / Monsieur Chouchani / מר שושני

מר-שושני

We are conducting extensive research about his life and his teaching. 

If you have any new information about this man, if you met him, or if you know people who met him, please contact us. Email

contactfilm@chouchani.com 

​The film director Michael Grynszpan and the production team will be very grateful to you if you can help.

 אנחנו מפיקים סרט תעודי על מר שושני - אנחנו עושים תחקיר מקיף על חייו ועל לימודיו. 

אם ברשותכם מידע חדש כלשהו על האדם הזה, אם פגשתם אותו, או אם אתם מכירים אנשים שפגשו אותו, אנא  צרו איתנו קשר לדו”אל הזה

contactfilm@chouchani.com

במאי הסרט מיכאל גרינשפן וצוות ההפקה מודים לכם מראש.


Nous produisons un film sur Monsieur Chouchani / Mister Shushani. Nous effectuons une recherche approfondie sur sa vie et son enseignement.

Si vous disposez de quelque information nouvelle à propos de cet homme, si vous l’avez rencontré ou si vous connaissez des personnes qui l’ont rencontré, veuillez avoir la gentillesse de nous contacter. Email contactfilm@chouchani.com

Le réalisateur du film Michael Grynszpan et l’équipe de production vous remercient de votre aide.


Shoshani/Chouchani’s grave recently

Groups are visiting Shoshani’s grave in Uruguay all the time. Here a picture taken in August 2014
Chouchani s grave August 2014
שליחי “תורה מציון” באורוגוואי באזכרה על קברו של חכם שושני ז”ל, הגאון המסתורי, תלמידו של הראי”ה קוק זצ”ל. אוגוסט 2014 – התשע”ד

Professor Zwi Bacharach

Tsvi Bacharach1פרופסור צבי בכרך שפגש את מר שושני בשנות החמישים בקיבוץ בארות יצחק, הלך לעולמו – יהי זכרו ברוך.
Professor Zwi Bacharach who met M. Shoshani in the 50s’ at the Kibbutz Beerot Yitzhak has recently passed away, may his memory be blessed.

http://www.haaretz.co.il/magazine/obit/.premium-1.2406004

Elie Wiesel-Chouchani’s relationship and influence.

Interesting article on Elie Wiesel-Chouchani’s relationship and influence.
“Shushani’s influence on Wiesel cannot be overstated. “It is to him I owe my constant drive to question, my pursuit of the mystery that lies within knowledge and of the darkness hidden within light.” “(…)
“What, then, was the turning point in Wiesel’s life that led to his writing of Night?–and to a remarkable career of bearing witness to the Holocaust and to speaking out on behalf of all who suffer from oppression and injustice? Arguably, it was his unsettling initial experience with the wise teacher Shushani.

From Shushani he learned about Job, Midrash, the Talmud, and humanity. From Shushani he learned to question certainties, to care deeply about the suffering of others, and to acknowledge the power (and limitation) of words. Eventually, and above all, these lessons led Wiesel to a sense of responsibility, of personal moral accountability in the face of oppression and suffering.

From Shushani Wiesel learned that “Man is defined by what troubles him, not by what reassures him.” He learned that despite the limitation of words, he had to make his deposition.”

http://www.freepatentsonline.com/article/Cross-Currents/174012201.html

Séminaire sur l’interprétation du texte selon M. Chouchani par Marc-Alain Ouaknin

Pour ceux qui veulent apprendre quelques bribes de l’enseignement de Monsieur Chouchani, Marc-Alain Ouaknin organise un séminaire en Juillet à Paris sur le thème:
“Les 118 interprétations perdues de Monsieur Chouchani.”
http://mjlf.org/images/stories/fichiers/DIMITRI/TARGOUM%20%20Séminaire%20d’été%20JUILLET%202014.pdf

Au delà de la légende – Beyond the Legend

“Ses disciples d’un an ou d’une nuit me disaient : “Le Juif errant dans votre livre, c’est bien Rav Shushani, n’est-ce pas?”books-elie-wiesel-1280x960
Je pensais avoir exagéré à dessein ; pourtant j’ai à peine décrit la vérité. Oui, il avait visité des pays exotiques et contrées lointaines ; oui, il semblait intemporel sinon immortel ; oui, il se comportait comme un des Lamed-vavnik qui entrent en exil et choisissent l’anonymat avant d’offrir le salut à leur semblables ; oui, il avait des pouvoirs ; oui, il fascinait, il exaltait, il troublait, il humiliait, il accomplissait en vous, pour vous, des changements dépassant l’entendement.”

Elie Wiesel dans “Paroles d’étranger”

————————————-

“Translation” by Elie Wiesel himself:

“His disciples of one year, or one night, took pains to tell me they were not fooled: “The Wandering Jew, in your book, is Rav Shushani, isn’t it?”
I myself thought I had exaggerated; yet I had told the truth. Yes, he did visit faraway countries; yes he did receive unusually high fees for his lectures, fees he then gave to charity; yes he did behave like one of the hidden Just Men who enter exile and anonymity before offering salvation to their fellow men; yes, he was greater than the legend surrounding his person.”

His method of teaching a young boy who later became Professor

Prof Jacques Goldberg says about his Master Shoshani:
Prof Goldberg
“[That's] how he started teaching me Torah when I was ten, not without quoting that the same method was used over the years, for Bible, Mishna, Talmud … and maths. Because he found me serious and motivated, he just very quickly gave up the requirement of writing, verbal was sufficient.
I would first read the next verse, never more, in Hebrew.
I would then copy the verse, in Hebrew, in my notebook, over two blank pages per verse, and draw columns lines word after word.
In each column I would write down all possible meanings of each individual word without consideration to the neighbor columns.
I would then start a loop in a loop in a loop etc… to build statements meaning by meaning. Most could quickly be discarded as making no sense.
Among those still making sense, I had to select the best, and convince Monsieur Shoshani why I was convinced that this was the best understanding.
And then I only had to convince him that the contrary could as well be correct… before starting the next verse.”

הבן החמישי

מתוך הגדה של פסח, גרמניה, 1795, באדיבות אוסף משפחת גרוס, תל-אביב

מתוך הגדה של פסח, גרמניה, 1795, באדיבות אוסף משפחת גרוס, תל-אביב

מר שושני לימד את הפירוש הבא על ההגדה של פסח. הרבי מלובביץ’ זצ”ל שלמד איתו בפאריס חזר על פירוש זה וגם הרב אורי שרקי כאן:

“כנגד ארבעה בנים דיברה תורה. דרכם של חז”ל, שהם מזכירים את המספר הכולל רק כאשר הדבר בא למעט פרט נוסף. וא”כ ישנו בן חמישי, שבניגוד לארבעת חבריו, כלל לא טורח להגיע אל הסדר. ההגדה מונה את ארבעת הבנים. “אחד… ואחד… אחד… ואחד…” ביטוי זה בלשונם של חז”ל הוא ביטוי של השוואה. כי כולם באים אל הסדר. אך גם מן הבן החמישי אין להתייאש. מי יביא אותו בסופו של דבר? – אליהו הנביא, שתפקידו הוא להשיב לב בנים על אבותם. וא”כ, פתיחת הדלת היא לא רק לאליהו הנביא אלא בעיקר לבן שהוא מביא אתו, הבן החמישי.
ואם ארבע הכוסות נועדו לארבעת הבנים האחרים – בשבילו נועדה הכוס החמישית, כוסו אל אליהו. והיא כנגד “והבאתי אתכם אל הארץ”.”

http://www.piyut.org.il/cgi-bin/print_mode.pl?what=article&Id=854

New book in Italian about Mister Chouchani

baharier-171x260A new book about Monsieur Chouchani by Haim Baharier who met him as he was a child. It’s in Italian, “La Valigia Quasi Vuota”.

http://www.mosaico-cem.it/articoli/la-valigia-quasi-vuota-la-nuova-opera-di-haim-baharier

How to understand the Talmud – according to Monsieur Chouchani

How to understand the Talmud – according to Monsieur Chouchani

“The fundamental principle is reported by Levinas in the name of his teacher, Chouchani: “One does not have to construct nor speculate abstractly, but through imagination.” On this are based the following assumptions:
1. Reading Talmud requires sensitivity to images, ideas, reactions, random thoughts, even distractions, that occur in the process of reading.
2. Reading Talmud requires asking questions, permitted or not.
3. The Talmud should be read aloud to approximate an oral tradition.
4. The Talmud is to be taken as a whole.
5. The Talmud is part of the story of the encounter between Israel and the “Nameless Being.” This encounter precludes a sensibility of oppression.
6. Although historical and scientific information is essential for a proper reading of the Talmud, such information must be subject to the same images, ideas, reactions, random thoughts, even distractions and – especially – questions as the text.
7. The mention of “Israel” means human being. As Levinas wrote:
Each time Israel is mentioned in the Talmud one is free, certainly, to understand by it a particular ethnic group which is probably fulfilling an incomparable destiny. But to interpret in this manner would be to reduce the general principle in the idea enunciated in the Talmudic passage, would be to forget that Israel means a people who has received the Law and, as a result, a human nature which has reached the fullness of its responsibilities and of its self-consciousness… the heirs of Abraham are all nations; any man truly man is no doubt of the line of Abraham.”

In “Reading Levinas/Reading Talmud: An Introduction”
By Ira F. Stone

Why this name? Mordekhai Ben Shushan?

אִישׁ יְהוּדִי הָיָה בְּשׁוּשַׁן הַבִּירָה וּשְׁמוֹ מָרְדֳּכַי בֶּן יָאִיר בֶּן שִׁמְעִי בֶּן קִישׁ אִישׁ יְמִינִי: אֲשֶׁר הָגְלָה מִירוּשָׁלַיִם עִם הַגֹּלָה אֲשֶׁר הָגְלְתָה עִם יְכָנְיָה מֶלֶךְ יְהוּדָה אֲשֶׁר הֶגְלָה נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל: וַיְהִי אֹמֵן אֶת הֲדַסָּה הִיא אֶסְתֵּר בַּת דֹּדוֹ כִּי אֵין לָהּ אָב וָאֵם וְהַנַּעֲרָה יְפַת תֹּאַר וְטוֹבַת מַרְאֶה וּבְמוֹת אָבִיהָ וְאִמָּהּ לְקָחָהּ מָרְדֳּכַי לוֹ לְבַת (ה-ז) מגילת אסתר