 © Photo: Andrea Sacchi K.S. |
Il registro dei peccati - Author's notes Is the world narrated by Marc Chagall in his celebrated paintings and drawings a creation of his extraordinary artistic genius, or did it actually exist in reality? The world and the humanity which in his supreme artistic vision Chagall transfigured, really did exist. It was a real and pulsating world, made of human beings who were too human, and therefore unfit for this planet possesed by the demons of violence, of racism and of nationalist delirium.The spiritual dimension of these people of the Jewish diaspora who dressed in black and white was, indeed, highly colored; it was illuminated by the colors of their everyday estatic fervor. The most authentic language the Jews of the diaspora used to express themselves was that of Hassidism, which germinated along the borders of a crossroads where the most extreme and profound of spiritual thinking was conjugated with the deepest and never to be abbandoned pietas for even the most insignificant manifestation of the existent. Hassidism is a celebration of human frailty and of its beauty, and in that celebration is recognized the ineffable majesty of the unseen divine and its unspeakable name. Nonetheless, with the divine a relationship of familiarity and even of irreverent proximity was entertained, without having this contradiction ever fall into blasphemy. The divine within the Hassidic vision welcomes as a best-loved child he who dares to argue with the Blessed One and even he who wishes to judge Him for the evils of the world. The divine is, of course, celebrated through prayer and study, but also through song, dance and narration, and by encouraging humorism, the spirit of which was very much favored by the great masters of Hassidism who appreciated its anti-idolatric power. Moni Ovadia leads the audience by the hand towards an extraordinary world which has been extirpated from our human and spiritual landscape by the brutality of hate, but which still speaks to us and teaches us even from its absence, through an energy which resonates in those who know how to listen to it and welcome it, because they feels capable of building in themselves, for themselves and for others, a better human being, with greater dignity and awareness of its own spiritual status. The great Catholic theologian Teillard de Chardin wrote: "We are not material beings living a spiritual experience, we are spiritual beings going through a material experience." The Jews of Hassidism, perhaps as no one else in the land of Europe, literally incarnated in their concrete and mystical way of life this extraordinary intuition of the great French thinker. To encounter that world, if only through the reverberation of its lost irridescence, to perceive the perfume of its soul and to hear its voice is an unforgettable experience which trascends religious hubris, sweeps away all clerical orthodoxy and unmasks the misery of bigotry. |
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