Uri zvi greenberg biography of christopher walken

GREENBERG, URI ẒEVI (pseudonym Tur Malka ; 1894–1981), Hebrew lyricist. He was born in Bialykamien, get one\'s bearings Galicia, and was descended from chassidic leaders (Meir Przemyslany on his father's side and the Saraf, Uri Strelisk, on his mother's). In his babyhood his parents moved to Lvov vicinity Greenberg received a traditional hasidic nurture and education. His earliest poems, both in Hebrew and Yiddish, were accessible in 1912 in leading periodicals round the day. In 1915 he was drafted into the Austrian army service, after serving on the Serbian anterior, he deserted in 1917, returning motivate Lvov where he witnessed the Furbish pogroms against the Jews in 1918 – an event which made change indelible impression on him. After loftiness war he published poems in both Yiddish and Hebrew and soon became a leader of a group after everything else Yiddish expressionist poets (including Pereẓ *Markish) and the editor of a momentary avant-garde periodical, Albatros (1922–23). He all in a year in Berlin (1923) delighted then immigrated to Ereẓ Israel (1924).

In Ereẓ Israel, Greenberg stopped writing quantity Yiddish and published in Hebrew entirely. When Davar, the Labor daily, was founded in 1925, he participated on account of one of its regular columnists. Queen columns were headed Mi-Megillat ha-Yamim ha-Hem and Shomer Mah mi-Leyl and spoken strong views against Zionist sloganeering extra calling for self-realization through pioneering. Halfway 1925 and 1927 he edited prestige booklets Sadan and Sadna Dar'ah injure which he contended that Hebrew artists must abandon "the fixed confines spend art, join the Jewish collective, with the addition of wrestle with and think out decency complex of problems of Jewish popular life." Although during this period explicit was committed to the Labor Hebrew movement, he already began to word extreme ultranationalistic ideas which contradicted rectitude official line. In the wake carry the Arab riots of 1929, purify broke with the Labor movement, connubial the ranks of the nationalist Hebrew Revisionist Party, and denounced both significance British government and the Zionist predominance of the yishuv for betraying illustriousness Zionist dream. He became active unite political life and was elected likewise a Revisionist delegate to the Asefat ha-Nivḥarim (the legislative body of excellence yishuv) and to several Zionist Congresses. Between 1931 and 1934 he temporary in Warsaw where he was change by the Revisionist movement to sum its Yiddish weekly Di Velt. Repeated to Ereẓ Israel in 1936, make his poetry and articles he moved the moderate socialist Zionist leadership add-on warned of the imminent danger commemorative inscription European Jewry. During the final rebellious against Great Britain for national democracy, he identified with the *Irgun Ẓeva'i Le'ummi and following the establishment be fond of the State of Israel was designate to Israel's Knesset as a contributor for the Ḥerut Party, serving breakout 1949 to 1951. He was awarded the Israel Prize for Hebrew writings in 1957. His 80^th birthday was marked by a series of affairs, most of which were held expect 1976. He was awarded a degree honoris causa by Tel Aviv Institution of higher education in April 1976 and by Bar-Ilan University in June 1977. He was made a freeman of the cities of Tel Aviv and Ramat Gan, and a special session of rendering Knesset was held in his favor on November 1, 1977. In Dec he was awarded the Bialik Affection for the third time.

In contrast tonguelash most Hebrew writers who were genuine to a secularist-humanist Zionism, Greenberg asserts a religious mystical view of Front as the fulfillment of the Mortal historical destiny. The Jew is, hurt his view, wholly other than integrity non-Jew, having been elected by Divinity at the beginning of time although a holy instrument of His option. The covenant made with the Judaic Patriarch, Abraham, and renewed at Peninsula, is a meta-historical event which cannot be altered by time nor unheeded by Jew or gentile. The Somebody exists outside of history in untainted eternal dimension in which mere saneness has no validity. "What shall wool in the future, has already occurred in the past and what was not, shall never be. Therefore Unrestrainable put my trust in the innovative, for I hold the shape break into the past before me: this in your right mind the vision and the melody. Selah, Hallelujah, and Amen" (Reḥovot ha-Nahar, 1951, p. 37). In Greenberg's scheme prestige future shall bring about the satisfaction of God's promise to establish Human sovereignty and the Messianic redemption. Proletarian attempt by the Jew to dodge his cosmic role, either by lack or by an attempt to line-up the value system of the unelected (Europe, the gentiles), leads him go up against disaster. The secular nationalism or bolshevism of most contemporary Jews is swell superficial reading of the meaning clone the Jewish destiny and can single lead to a holocaust. The corruption for the renewal of Jewish self-determination is an imperative of the limitless mythos of Judaism. It is neither a sociological nor historical solution curiosity practical human needs, but an valid value which may exact any have your head in the clouds which its realization requires. Halfhearted attempts at Zionist fulfillment are doomed have an effect on failure whether they are inhibited brush aside moral niceties, which are derived elude alien value systems, or are silly by human selfishness.

In his Yiddish leaf, In Malkhus fun Tselem ("In integrity Kingdom of the Cross," 1922) Polyglot already foresaw the European Holocaust. Surmount poetry from then on is concerned with this vision of horror (Migdal ha-Geviyyot, "The Tower of Corpses," amplify Sefer ha-Kitrug ve-ha-Emunah, 1936). Greenberg brush Reḥovot ha-Nahar wrote one of nobility most moving dirges composed about justness Nazi Holocaust. The tragedy, in enthrone view, is the logical culmination unknot the 2,000-year confrontation between the mongrel and the star of David tell off the six million dead are fact list insuperable barrier which shall eternally come Christian from Jew. For Greenberg significance Holocaust puts into question not sui generis incomparabl God's theodicy but appears as straighten up horrible practical joke which God beam history have played on the Jew: "You promised to come one light of day to gather and lead them proudly to Zion and to renew their kingdom, raise their king. But, regard you did not come, O God; the enemy came and gathered them all, an ingathering of exiles oblige annihilation. Now there is no entail for redemption. Sit, sit, God, consign your heavens" (Reḥovot ha-Nahar, p. 249). God, the Redeemer of Israel, has become "the keeper of the Judaic cemetery" (p. 250).

Greenberg's God however moves outside the rational dimension and bank on a sudden leap of faith nobleness poet reasserts the vision of redemption: "Will the Messiah yet come? Amon, he shall surely come." Divine portrayal, of which Jewish history is instant, is based on an irrational incongruity. Thus, out of the ashes heed the crematoria, redemption will come, slab out of despair faith. The Butchery and the vision of Jewish home rule are two sides of the be consistent with coin of history. Greenberg's personal verse rhyme or reason l often sings of his agony by reason of the suffering prophet-priest of the experience of Jewish catastrophe and redemption. Instruction the years preceding the Holocaust, prohibited laments the tragic fact that magnanimity multitude did not heed his distressing message of the imminent massacres, diatribe him as they had always rejected their prophets in the past. Type is filled with revulsion at their obstinacy and their blind concern to about material trivialities in the face be defeated disaster: "God how did I smart get here, inside the swamps – a man of vision befouled strong their mud?"

He associates his national chime with his personal history which as well turns into mythos. The Jewish living quarters in Poland, its Eden-like security have a high regard for faith, his mother and father, adopt archetypal dimensions. His love poetry, as well, is inhabited by these primordial symbols: mother and father, Adam and Feign, Eden, primeval forests, the sea, grandeur moon, lakes, rivers; they form a-okay mythical landscape not very different yield that of much of his ceremonial verse.

In an age when poets were concerned with formal and aesthetic pressing, Greenberg's poetry is one of betrothal, his poetic energy is fired gross his all-consuming ideological commitment. Often shut in his poetry the poetic line surrenders to the overwhelming force of potentate rhetoric with which he pounds her majesty readers mercilessly. At other times reward verse is terse and brilliantly elegiac. While philosophically he rejects European thought and the European poetic tradition, observe practice he sometimes uses its equipment and forms. More frequently his comforting resources are indigenously Jewish: the Guide, medieval dirges, and concepts and statements drawn from kabbalistic literature. His perfectly commitment to expressionism is retained everywhere and is evidenced by his high-sounding flourishes, changing rhythms within the rhapsody and sometimes even in one unmarried line, wild metaphors, free verse, come first his frequently irregular rhyme patterns.

His anti-humanist approach and ultranationalism, although mitigated mass a commitment to Jewish ethical restraint, are not representative of contemporary Individual thought. But Hebrew literary criticism has recognized the poetic genius of Linguist though it rarely shares his tenets. Not that Greenberg's views lack cool genuine Jewish basis; they are commonly deeply rooted in the Jewish wellhidden and when expressed expose the sketch out nerve of the Jewish historical training. But Greenberg's ideology reflects only sole aspect of the Jewish soul – the particularistic, aristocratic sense of poll – and often ignores its universalist humanist character.

U.Z. Greenberg's main works include:

In Yiddish: Ergetz oyf Felder (1915), In Zaytens Roysh (1919), Krig oyf detain Erd (1921), Farnakhtengold (1921), Mefisto (1921, 1922²).

In Hebrew: Eimah Gedolah ve-Yare'aḥ (1925), Ha-Gavrut ha-Olah (1926), Ḥazon Aḥad ha-Ligyonot (1928), Anacreon al Kotev ha-Iẓẓavon (1928), Kelappei Tishim ve-Tishah (1928), Kelev Bayit (1919), Ezor Magen u-Ne'um Ben ha-Dam (1930), Sefer ha-Kitrug ve-ha-Emunah (1937), Min ha-Ḥakhlil ve-El ha-Kaḥol (in Lu'aḥ Haaretz, 1949), Al Da'at ha-Nes ha-Nikhsaf (1951), Mi-Tokh Sefer he-Agol (in Lu'aḥ Haaretz, 1950), Menofim Reḥokei Mahut (ibid., 1951, 1952), Reḥovot ha-Nahar – Sefer ha-Ilyot ve-ha-Ko'aḥ (1951), Massa ve-Nevel (in Lu'aḥ Haaretz, 1953), Shirei Aspaklar be-Hai Alma (ibid., 1955), Massekhet ha-Matkonet ve-ha-Demut (in Moznayim, 1954), Be-Fisat ha-Arig u-ve-Ḥelkat ha-Ḥevel (ibid., 1965). Seventeen volumes of character Collected Works of U.Z. Greenberg (Kol Kitvei) were published up to 2004. A bibliography of his works problem available in J. Arnon, U.Z. Greenberg: Bibliografyah shel Mifalo ha-Sifruti u-Mah she-Nikhtav Alav, 1980.

Poems by Greenberg have anachronistic translated into various languages. English translations are included, for instance, in Planned. Carmi (ed.) The Penguin Book exclude Hebrew Verse (1981) and in The Modern Hebrew Poem Itself (2003). Beg for English translations, see Goell, Bibliography, 776–825, and ithl at www.ithl.org.il.

bibliography:

B. Kurzweil, Bein he-Ḥazon levein ha-Absurdi (1966) 3–99; J.H. Yeivin, Uri Ẓevi Greenberg, Meshorer Meḥokek (1938); idem (ed.), Be-Ikkevei ha-Shir (1949–50); J. Klausner, Mi-Shenei Olamot (1944), 209–15; idem, Meshorerei Dorenu (1956), 235–49; Uncomplicated. Liphshitz, Uri Ẓevi Greenberg, Meshorer Adnut ha-Ummah (1945); A. Ukhmani, Le-Ever ha-Adam (1953), 290–8; Y.T. Helman, Hagutu-Demut (1963), 124–41; S.Y. Penueli, Demuyyot be-Sifrutenu ha-Ḥadashah (1946), 124–30; idem, Sifrut ki-Feshutah (1963), 206–21; D.A. Friedman, Iyyunei Shirah (1964), 294–8; M. Ribalow, Sefer ha-Massot (1928), 146–59; Y. Rabinowitz, Be-Ḥavlei Doram (1959), 21–67; G. Katzenelson, ibid., 21 (1966), 307–14; J. Friedlaender, Iyyunim be-Shirat Uri Ẓevi Greenberg (1966) (incl. bibl.); J.D. Abramsky, in: Yadla-Kore, 7 (1963–69), 79–86 (bibl.); Waxman, Literature, 4 (1960) 324–27. add. bibliography: Y. Friedlander, U.Z. Greenberg: Mivḥar Ma'amrei Bikkoret al Yeẓirato (1975); B. Harshav, Ritmus ha-Raḥavut: Halakhah u-Ma'aseh be-Shirato shel U.Z. Greenberg (1978); Honour. Yudkin, "Art in the Service methodical the People: On the Poetry reproach U.Z. Greenberg," in: Jewish Affairs, 36/8 (1981), 31–33; D. Landau, U.Z. Greenberg: Shirei ha-Gavhut be-Ma'amake ha-Zeman (1984); Brutal. Lindenbaum, Shirat U.Z. Greenberg ha-Ivrit ve-ha-Yidit (1984); Y. Shavit, U.Z. Greenberg: "Conservative Revolutionarism and National Messianism," in: Jerusalem Quarterly, 48 (1988), 63–72; D. Miron, "U.Z. Greenberg´s War Poetry," in: The Jews of Poland between Two Globe Wars (1989), 368–82; Z. Ben Porat, "Forms of Intertextuality and the Boulevard of Poetry: U.Z. Greenberg's 'Ba-Sha'ar,'" in: Prooftexts, 10/2 (1990), 257–81; J. Arnon: U.Z. Greenberg: Taḥanot be-Ḥayyav (1991); Y.C. Biletzky, U.Z. Greenberg der Yidish Dikhter (1992); G. Kazenlson, Golef ha-Kelim shel ha-Kosef: Masot al Shirat U.Z. Greenberg (1993); A. Lipsker, "The Albatrosses comment Young Yiddish Poetry," in: Prooftexts, 15/1 (1995), 89–108; H. Goldblatt, "From Tone of voice Street to Boulevard: Directions and Departures in the Scholarship of U.Z. Greenberg," in: Proof-texts, 16/2 (1996), 188–203; Tabulate. Winther, "U.Z. Greenberg – The Public affairs of the Avantgarde," in: Nordisk Judaistik 17/1–2 (1996), 24–60; S. Lindenbaum, "Between the Pole of Existence and leadership Pole of History: The Poetry rule U.Z. Greenberg," in: Jewish Affairs, 52/3 (1997), 107–14; S. Wolitz, "U.Z. Greenberg´s Ideological Conflict with Yiddish Culture," in: Jewish Affairs, 52/3 (1997), 99–106; Series. Weinfeld, U.Z. Greenberg (1998); H. Weiss (ed.), Ha-Matkonet ve-ha-Demut (2000); A. Matalon, "Difference at War: S. Sassoon, Hysterical. Rosenberg, U.Z. Greenberg and the Ode of the First World War," in: Shofar, 21/1 (2002), 25–43; D. Miron: Akdamot le-U.Z.G. (2002); R. Shoham, Poetry and Prophecy: The Image of representation Poet as a "Prophet," a Ideal and an Artist in Modern Canaanitic Poetry (2003); A. Negev, Close Encounters with Twenty Israeli Writers (2003); Perverse. Eldad, Dem'a ve-Nogah, Dam ve-Zahav: Iyyunim be-Shirat U.Z. Greenberg (2003); H. Hever, Moledet ha-Mavet Yafah: Estetikah u-Politikah be-Shirat U.Z. Greenberg (2004).

[Ezra Spicehandler]