Women Authors From Poland

"The smell of monstrous pity remained in the empty room."

"Past Latrun, between the low hills and the mountains,Ada, without warning, finds herself driving into fear. (first line)"

"She feels sad that the light has gone; she thinks of darkness as one of those bad times that only being old enough can get you through, with a measure of resignation."

"Ido chatters gaily as a sparrow."

"Reality seems to have broken up into little particles that she can't fit together again."

"From now on there will always be a great self-consciousness between us, as between people who have gone too far."

"Hebrew, you know, is truly untranslatable."

"I write about Israeli experience, and that experience, being so intense and concentrated, is probably a good background for distilling human experience anywhere."

"Jerusalem-which sometimes feels like the frontline of an ongoing war"

"There has been an intensification of tunnel vision, of efforts by fundamentalists to impose rigid constraints on us all, mostly the status quo has been maintained. Nevertheless, the pressure to conform to religious norms is simply unbearable and has led increasingly to acts of violence, the result of which is to divide us each against the other."

"With the waning of the patriarchal society, we have also freed ourselves from the tyranny of the past and do not feel obliged to prefer that tense over our present, here and now. In Hebrew, writing in the present tense was considered bad form only half a century ago; now it is prevalent, almost as a kind of protest language. But other languages have undergone the same process: the present, previously used mostly in slang and street parlance, is now completely legitimate in literature, and not by accident. We are important; the here and now is important; we need no more obey blindly the supremacy of the past."

"Sara's father, never having met Morality, had perhaps been exempted from it. Even in Jerusalem of the early century, which was a warm-hearted city of warm-hearted quarters, Don Isaac Amarillo was considered an exceptionally warm-hearted man, unable to resist the general sweetness of things, such as the pure breeze that blew down the oboes of the alleyways when the day's heat suddenly broke, driving before it sun-bronzed women, all colors of children, smells of jasmine crying out loud in Arab courtyards from an abundance of evening, a dusty shepherd returning from the fields of Nikophoria with a new lamb on his arm, a fragrance of arak, thyme, and repose. At such times his defenses were down, tears of utter helplessness flooded his good-natured, near-sighted eyes, any baby could bowl him over; he was capable of giving away all he possessed, his own soul, had anyone requested it, tying it in his not always immaculate handkerchief, and bestowing. One might compare him then to a big, kind Gulliver with a horde of children perched on his hat brim, tweaking his ears to make him run and stamping their feet on his forehead for the fun of it. And when summertime came, bringing the wild red rut of watermelons piled high in the market by the Jaffa Gate, along the path that led down to Hebron Road from the Old City wall, he was at the mercy of the first woman who came along. (first lines)"

"I much prefer this cold peace to a hot war. But let me tell you about the atmosphere in Egypt in May '82. That was a real honeymoon. Everything was open, even euphoric. We had already given back Sinai, and every Egyptian in the street would stop to tell us that Israel was an honorable nation, one that kept its word. Practically all of our friends were making definite plans to visit Israel for congresses, lectures, or simply for private purposes. There was a joint exhibition of women painters-Egyptian and Israeli-at the biggest hotel in Cairo. Once they knew we were Israelis, waiters and shopkeepers refused to accept our tips. "You are family now," they would say. And you know the level of poverty in Egypt where a teacher earns $40 a month. In May of '82, Egypt was a ball! (HC: And then?) SH: And then Israel invaded Lebanon, and everything, everyone stopped-horrified."

"We must never make the mistake of confusing a criminal act with a national policy."

"The peace must not be seen as a peace of industrialists and yuppies; it must not be seen as a peace between people in suits who have Philippine maids, on the backs of, and over the heads of those who are referred to too clinically as the “lower tenth percentiles”—in simple Hebrew, the have-nots."

"You know, I am not a pacifist...I fought in the War of Independence, and I have covered several wars, including Yom Kippur on the Golan Heights, as a correspondent. But both in the Lebanese War and in these past months of overkill in our reaction to the uprising, we seem to have lost our ability to differentiate between the necessary use of force and plain aggression. For everyone's sake, I hope we regain a proper perspective very soon."

"She wrote passionately about her love for Israel while also being a vocal critic of Israeli treatment of Palestinians and serving as a spokesperson for Peace Now...Making her debut with a book of poems, Predatory Jerusalem (Hebrew, 1962), Hareven never tired of exploring new artistic avenues, publishing nineteen Hebrew books in a variety of genres, including suspense fiction (under an androgynous pseudonym) and children’s literature (inspired by her grandchildren). Her exceptional mastery of language and style made her one of Israel’s outstanding essayists, the recipient of the Avrech Best Essayist Prize. Her terse essays and press columns gained momentum in the aftermath of the 1973 war and the 1977 fall of the Labor government..."

"The leading Israeli novelist Shulamit Hareven...was a clarion voice for reconciliation in the Middle East."

"In the short run, the identity of victim does, indeed, pay off. Sholem Aleichem recognized this in his story "Lucky Me, I Am an Orphan." Anyone who is a victim and nothing but a victim-in the sense of "deserving" compensation and forgiveness for everything-usually milks this position for all it is worth, through the end of the generation that witnessed the tragedy. In the longer run, the perpetuation of the victim identity causes complete severance from reality, utter dependence on the past and the past alone, and distortions of all proportions and emphases to the point of warping the personality."

"The question we must answer is whether it is possible to raise a generation on nothing but traumas that were caused by others, exclusively on a sense of perpetual destruction and deterministic hatred, or whether there are some other things about Judaism, not necessarily related to victimization, that define us both as a people and as individuals. Does being a Jew only mean being a victim, defined by the actions of others? Or does it also mean being a people that established an elaborate judicial system, created a language to be proud of, built a state and established a social order (not only fought for their existence!), and developed demands and expectations for perfecting the world and the individual, expressed in various phenomena throughout history, that no other people did? In other words, are we willing to accept Jean-Paul Sartre's definition of Judaism, "anti-semitism makes Jews" (that is, he even denies us the right of self-definition)? Or are there also things about us that have nothing whatsoever to do with the acts and attitudes of others?"

"A time comes when it is no longer possible to use this victimhood as an excuse for everything. As every educator knows, it creates a great residue of cynicism, if only because of the obvious gap between what children are taught by rote and what they see with their own eyes. If I am a victim--and not just any victim but an eternal victim-then I am excused from many things: from having pride in what I am, for example; from exploring and studying my real identity; from looking in the mirror; from a sober look at my surroundings to see what is in it and what is not; and from any possibility of empathy for another. Semantic clichés, whose truth no one questions, arise and are parroted, such as "the whole world is against us," when in reality we have both enemies and friends, and the majority of nations and people take no interest in us at all. Or "all the Arabs want to throw us into the sea," with no realistic discernment of our actual, diverse relations with each Arab country separately."

"Either born in Palestine or having come with their parents at such an early age that Hebrew became their natural language, writers like S. Yizhar, Benjamin Tammuz, Aharon Megged, Moshe Shamir, Natan Shaham, David Shahar, Hanoch Bartov]] and Shulamith Hareven wrote in the emerging local idiom, of orange groves and olive trees rather than birch woods and evergreens."

"The more one shares knowledge, the more of it one has, and the more complete it becomes. Moreover, it is the sharing of knowledge that brings about greater knowledge and inspires more and better thought. Knowledge is not subject to purely commercial considerations, just as good books are not subject to the prevalent economy."

"A group of intellectuals can unwittingly become an arrogant anti-intellectual group if it does not give a good shake once in a while to itself and its vocabulary, from the bottom up. It can become anti-intellectual if it is no longer able to live with ambiguity and cannot bring itself to say "I have no answer," "We do not know.""

"In the Sinai of knowledge there is room for all of us, friends and enemies, opponents and admirers, all of us who populate the earth, without limitation at all, in a different ecology yet unknown to us in most other fields. Perhaps, very slowly, we shall come to know it."

"If I am the sole and eternal victim, then I create around and within myself and raise my children to an inability to see anyone who is not me. If I and only I occupy the throne of the victim, then no stranger can occupy it. This blindness reaches proportions that distort reality. I am not talking only about right-wing Jewish settlers, professional blind men who never see the residents of the West Bank...If I am the sole and eternal victim, then of course I refuse to accept any information that is liable to ruin my self-image. My receptors simply do pick it up. I have no need of it; I already have a map, with one marker it only: I am a victim, and everyone is against me. I refuse to hear not only about the Arabs, but also about myself. I break the mirror. At the base of this attitude is a dangerous thing: it is as if all of Zionism, if the fact of our living in Israel, is dependent on our not knowing and not wanting to know. Those who hold this attitude do not see the Israeli who gets up in the morning, goes to work, pays taxes, waters plants, raises his children, and does reserve army duty. Rather, they see the eternal victim, alone in the world, who sits upright on his throne with his eyes closed, smothering all other peoples (especially Arabs), and is always, always right, right with the blind, cold righteousness of the victim above whose head flutters the banner, "Vengeance is mine!" How many of us, today, see ourselves in this picture?"

"Any given discipline contains a majority of priests and a minority of prophets, and the eternal question is who prevails."

"In most universities neither law nor mathematics is taught among the humanities. This is a pity, because it would benefit the so-called human spirit to move a little horizontally, not just perpendicularly, so that people could learn a few intellectual languages in addition to those they know."

"Intellectuals usually analyze change, sometimes they are lucky enough to foretell it, and occasionally they are instrumental in causing change. In the usual situation the intellectual becomes a kind of ornament to a revolution, if it likes to pride itself on its intellectuals."

"The word "teacher" does not mean a person who "presents" a lesson (what an awful expression!), who is responsible for the pupils' being able to quote a few details and dates. A teacher-if he or she is also an educator-is responsible for seeing that most of the pupils in his or her class leave school as autonomous individuals, capable of independent thinking and decisive and discriminating behavior. For a person to be able to make autonomous decisions (read: to be a proper citizen), he needs to have as much information as possible. Not myths. Not legends. Not lies. Information."

"We know more about a foreign politician or entertainer than we do about the man across the road."

"To be able to one day change a harsh reality, we need to know how to define what needs to be changed and how to effect change. To cope with situations in life-both personal and public-we need to have a real picture of these situations and of their possible outcomes. We need to know the price of each and who will pay it in the end. To know that every act and every error has consequences. To reduce to a minimum the possibility that someone-the regime, or the press, or the local leadership-will deceive us, cram us with false "facts" that are appropriate to whoever is making use of them. To make quite sure that, in the highest possible percentage of cases, we can make our own decisions and not let someone else think for us. All these things require a constant and precise mapping of reality. In other words, they require information about what exists and what is possible."

"The greatest danger to any discipline is the creation of a static model that keeps the same vocabulary for any length of time. In such a case, the intellectual becomes an ex-intellectual in no time."

"If we insist on absolute justice, the reckoning of lives will never end. All we can talk about is beneficial justice, beneficial for both sides-that is, a territorial compromise and the continuation of the conflict at the negotiating table."

"If people visit books as they do tourist sites, looking for the famous passages they have heard about, looking for the best-seller they were told about, just to be able to say "I was there," then we have missed the whole point of literature."

"To a certain extent, all writing is working within tradition: we use idioms, linguistic connections, and associations known to our tribe, because we cannot go outside language, and languages are tribal affairs."

"One example of our inability to cope with large numbers is our lack of comprehension of the magnitude of the Holocaust. During the Adolf Eichmann trial in Israel, it was the individual murders that registered in our memories and our senses rather than the descriptions of mass murders. For many of us who attended the trial, Eichmann had to answer for personally whipping to death a fifteen-year-old Jewish boy who stole an apple. Large numbers tend to become abstract, too abstract to identify with. No writer can write about the six million of the Holocaust; we must write about individuals, about families."

"Writing, real writing, has very little to do with so-called typical behavior. It must be whittled down from our familiar spheres of reference to what the person actually is and does; in good writing, no person is "typical.""

"Language has two functions. One is to make communication between people possible. The other is the preservation of knowledge. Without language it would be impossible to prove any scientific truth or to learn from the experience of the past. All languages fulfill these two functions. And yet different languages have developed in such ways that each one represents the peculiar mind-set of those who speak it. A child who learns a language-that is, learns to speak at about the age of one-is already learning subconsciously the system of thinking peculiar to his language, and also its mental categories."

"One of the things Zionism was meant to make from scratch was a Hebrew present. Not only in reality; in the language, too. In ancient Hebrew, there was very little grammatical present. There was a past and a future--that is, memory and longing. We almost never said "I go," "I do." It was necessary to make the present a linguistic habit, a routine part of life. Perhaps Zionism came into being primarily to create for us a present tense. To say at long last that the Jews, too, have a present. Whoever now denies this present has forgotten the whole lesson of Zionism; he would send us back to the days of remembering and longing of the Diaspora. We came to Israel so as to not wait for a messiah who is yet to come; rather, we came to be here now, today. That is Zionism in a nutshell. ("Life Is Now, Mr. Shamir")"

"To this day our language has kept its stony, concentrated, concise character, striving for the essential. This makes Hebrew practically untranslatable; a phrase of three words in Hebrew becomes a phrase of eighteen words in French, so you can imagine what it does to poetry."

"Our history is not only the history of a people, but also the history of a language...Some parts of our tradition are widely known; others are less known because it is so difficult to translate from Hebrew. Whole theories were built upon incorrect translations from Hebrew. The commandment "Thou shalt not kill," as most translations have it, does not exist in the Bible. The original commandment is "Thou shalt not murder," which is entirely different. A whole ethos has been created in other cultures because of a fallacious translation of a commandment written originally in Hebrew."

"It is probably true that the generation born in Palestine sixty years ago was the first since the Dispersion whose parents spoke Hebrew as an everyday language. Also, for the first time in two millennia, there was no longer a division between the mother tongue spoken at home and the male language of study and ritual. This is no minor matter, for from a psychological point of view, Hebrew at that point stopped being only a language of learning and ideas and became a language of feeling."

"We may well be entering a new oral age, for we now have the means to preserve information possessed by no previous generation. We have audio and video cassette libraries, computers, memory banks-everything is taped and recorded. Immediate communication fills our space now more than the function of preservation. Who writes a letter, when you can phone? The air is full of sound-from transistors, cassettes, and TV sets. It is full of music and songs and various forms of oral communication, often of a low common denominator. True, the technical possibility of transmitting such sounds has created new borders."

"At some point we will have to decide whether Hebrew in the next thirty or three hundred years will serve merely as a channel of immediate and basic communication, as a language at the top of a pyramid, without any pyramid beneath it, a claustrophobic language not much different from Esperanto, or whether it will embody an entire non-Western culture that we know is worth preserving. Since language shapes us more than we shape it, this decision will be essentially about our own identity. It seems more and more certain that this will be a matter of a conscious decision."

"if the limits of my language are indeed the limits of my world, I cannot think of a world more open to exploration and discovery, more intriguing and satisfying, than Hebrew."

"Whoever wants theater to "beautify" reality, the papers to "beautify" reality, literature to create "positive" heroes, and the nightly news to be "constructive" is raising loyal subjects, not citizens. The "ornamental" perception of life...has no place in an education system whose goal it is to raise citizens and autonomous adults. And if a teacher does not have the courage to look reality in the eye as it is, together with her pupils, and to think with her pupils, the education of pupils should not be placed in her hands. It is not them but herself that she shields from reality; it is she, in essence, who does not have the strength to cope with reality. And self-pity has little to do with education."

"there is nothing in the world as morally binding as belonging to a minority."

"It is a familiar sight: an intellectual so sure of his thesis or model that he pesters the powers that be to put it into practice. Accountability, however, will always fall on the person who acted on the theory, not the person who invented it. We confer upon the intellectual-by definition-the full and complete freedom to create a theory and to build an abstract model without any responsibility for the results, and this is indeed one of the most difficult problems to be pondered on in the humanities."

"This writer said in October 1967, in an article in Ha'aretz, that if we hold on to the territories, the first consequence will be that we will start lying to ourselves. That is exactly what happened, very rapidly, and that is what is happening today, when a weak population, deprived of citizenship and rights, lacking arms and the means to defend itself, is claiming its rights-a claim that is consonant with the Israeli social interest itself-but is reflected in our warped mirror as actually threatening the existence of the state. Not only an outsider will have trouble understanding this; so will the historian of the future. The worst of it is that these tribal mythologies leave us with no alternative, no scale of possibilities, no prospect of culture, no choice of identity-except to be either murderers, the murdered, or both. As though Israel had no other identity. As though, in the biggest lie of all, this were Judaism. ("Israel: The First Forty Years")"