My ambition really was, even as a child, to be a writer, a commentator, and a teacher, but a teacher of Talmud.
Therefore, all my adult life, since I began my life as an author, or as a teacher, I always try to listen to the victim.
I believe a human being - if he or she wants to remain human, then he or she must do something with what we have seen, endured, witnessed.
I would not like to draw analogies, with the past.Governments, leaders, intellectuals, mainly intellectuals who should know the ethical dimensions, are so important, so essential to culture, religion, to civilization, and to our own lives. And that means what? It means not to be indifferent, not to stand idly by. That is a biblical commandment that we are committed.
Though we talk peace, we wage war. Sometimes we even wage war in the name of peace. Does that seem paradoxical? Well, war is not afraid of paradoxes.
If God exists, how can we lay claim to freedom, since He is its beginning and its end?
There is Israel, for us at least. What no other generation had, we have. We have Israel in spite of all the dangers, the threats and the wars, we have Israel. We can go to Jerusalem. Generations and generations could not and we can.
The impact of the holocaust on believers as well as unbelievers, on Jews as well as Christians, has not yet been evaluated. Not deeply, not enough.
The deeper the nostalgia and the more complete the fear, the purer, the richer the word and the secret.
Drawn to childhood, the old man will seek it in a thousand different ways.
A voice behind me asked, "Where is God? Where is He? Where can He be now?" and a voice within me answered: "Where? Here He is - He has been hanged here, on these gallows."
Paris: city of encounters, of furtive and painful discoveries. All isms converge there, including the anti-isms, all the revolutionaries too, including the counterrevolutionaries .
It always hurts when you lose a secret.
Granted that every war is madness-civil war, fratricide, is the worst of all; it reaches deeper into ugliness, cruelty and absurdity.
What I don't like today is, to put it coarsely, the phony Hasidism, the phony mysticism. Many students say, "Teach me mysticism." It's a joke.
If you ask me what I want to achieve, it's to create an awareness, which is already the beginning of teaching.
Except if it has some historical meaning for them to have Tibet under their control. I don't understand why [ Chinese] want it so much.
If the Book of the Law could be forgotten for so many years, who knows what was done to it during those years? Maybe it was lost later, too. And another one replaced it, and that one is no longer the original text. These are questions that perturb me much more than whether it's history or not history.
We were masters of nature, masters of the world. We had forgotten everything--death, fatigue, our natural needs. Stronger than cold or hunger, stronger than the shots and the desire to die, condemned and wandering, mere numbers, we were the only men on earth.
I say to myself, if the text was good enough for my father and grandfather, it must be good enough for me. I admit, that is a rather personal way of approaching the text - or a prayer.
In Talmudic literature, certainly in the beginning, he was like a human being - except he was a serpent. But he was talking and walking and probably dreaming.
Life is really fascinated only by death. It vibrates only when it comes in contact with death.
The sky is so close to the sea that it is difficult to tell which is reflected in the other, which one needs the other, which one is dominating the other.
Did I write it so as not to go mad or, on the contrary, to go mad in order to understand the nature of madness?
I needed to know that there was such a thing as love and that it brought smiles and joy in its wake.
"Not to remember is not an option."
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