Shulamith Hareven (1930–2003)
Auteur de Thirst: The Desert Trilogy
A propos de l'auteur
Shulamith Hareven, who lives in Jerusalem, is one of the best-known writers in Israel and the only woman member of the Academy of Hebrew Language. In her work, she often brings the biblical past to life. (Bowker Author Biography)
Œuvres de Shulamith Hareven
Twilight 2 exemplaires
Oeuvres associées
The Defiant Muse: Hebrew Feminist Poems from Antiquity to the Present (1999) — Contributeur — 50 exemplaires
Étiqueté
Partage des connaissances
- Autres noms
- Yaeri, Tal (pseudonym)
- Date de naissance
- 1930
- Date de décès
- 2003-11-25
- Sexe
- female
- Nationalité
- Israel
- Lieu de naissance
- Warsaw, Poland
- Lieux de résidence
- Warsaw, Poland (birth)
Jerusalem, Israel - Professions
- author
essayist
journalist
radio producer
poet
translator (tout afficher 8)
novelist
autobiographer - Relations
- Hareven, Gail (daughter)
- Organisations
- Haganah (combat medic, war correspondent)
Peace Now (activist) - Courte biographie
- Shulamith Hareven was born to a Jewish family in Warsaw, Poland. Her parents Abraham Ryftin, a lawyer, and Natalia Wiener, a teacher, were Zionists, and the family emigrated to the British Mandate of Palestine in 1940. In 1948, at age 17, she served as a combat medic during the siege of Jerusalem in Israel's War of Independence. She was then assigned to establish Israel Defense Forces Radio, opening the station's broadcasts in 1950. She worked as a war correspondent in Israel's subsequent wars. In 1962, she published her first book, a collection of poems called Predatory Jerusalem. Jerusalem was also the subject of her first novel, City of Many Days (1972). She wrote essays, plays, and translations of books, and contributed articles about Israeli society and culture to national magazines and newspapers. She also published a thriller under the pen name "Tal Yaeri." She was the first woman inducted into the Academy of the Hebrew Language. In 1995, the French weekly L'Express listed her among the "100 women who move the world" for her peace activism. Her last book was Many Days, Autobiography (2002). She married Alouph Hareven, a social activist. Their daughter is the writer Gail Hareven.
Membres
Critiques
Listes
Prix et récompenses
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Statistiques
- Œuvres
- 7
- Aussi par
- 2
- Membres
- 141
- Popularité
- #145,671
- Évaluation
- 3.0
- Critiques
- 3
- ISBN
- 15
- Langues
- 4
In this version of the story the prosperous Egyptians are glad to be rid of the ever-increasing numbers of poor Hebrews, many of whom have been gradually streaming off to scratch out a bare existence in the nearby desert for quite some time before Moses leads them all away, including those well integrated into Egyptian society. Moses is presented as less concerned with where they go than just that they go, to become one people on their own, apart from the Egyptians.
Like many a leader with a grand vision, what happens individually to the little people seems beneath Moses’ concern. He spends most of his time in his tent, shielded by the arrogant Joshua. Hareven presents a harrowing scene when Moses strikes the rock to create water for his people dying of thirst, showing a man who seems to resent being bothered, and who with his entourage stalks past two women holding their dead babies in their arms without taking any notice of them.
Eshkhar is the titular “miracle hater”, beginning as a young man who keeps to himself just outside the camps during the years of wandering, who cynically regards all of his compatriots, yet can’t break from them. He alone (besides Moses presumably) seems to know the constrained boundaries of the desert they wander and can’t understand the purpose of all this wandering. Of course, the reader may well know that in the Bible story the wandering is God’s punishment for the Hebrews being afraid to enter the “Ancestral Land” when they first arrive at its boundary, but this explanation is absent from Hareven’s version. It seems to be down to the harsh will of one human ruler.
Although this is a telling of Exodus that strips out all accounts of God’s direct intervention, it is not the case I think that God is entirely absent. Rather, the ancient conception of God(s) actively intervening in human affairs is replaced with the modern conception of an ineffable God whose presence can at times be felt, who may offer comfort in an unembodied way. Who watches. When Eshkhar views the Ancestral Land near the end of the story, before the crossing of the Jordan,
Eshkhar feels a deep peace, and “he knew that with peace, compassion would come back too”, a line which I wonder if it is Hareven’s comment on the contemporary political situation in Israel as well as a comment on a character in a story from thousands of years ago. This is after all a very contemporary retelling of an ancient story, not just in its understanding of God but in its presentation of a cynical loner as the hero of the story.… (plus d'informations)