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诪拽讬诪讬
Mekimi brings forth the story of Alma, a sharp-tounged TV hostess that loathes her occupation, her success and her wild, hedonistic lifestyle. She's slowly, step after step, approaching religion, and disconnecting herself from her previous life: lively Tel-Aviv, her best friends from the media world, and even her family.
Howeveer, her new journey is not smooth and clear of doubts. On the contrary, there's pain and wondrings, brain-beating and constant self-examination that will wake appreciation even in the heart of an irreligious person, who is convinced of the rightness of their ways.
Noah-Yaron's honest and direct speech has a very unique, personal, wild, funny, undecided voice, presenting her hero's inner journey that in all of its glowing landscapes is a constant anticipition for what's beyond...
Howeveer, her new journey is not smooth and clear of doubts. On the contrary, there's pain and wondrings, brain-beating and constant self-examination that will wake appreciation even in the heart of an irreligious person, who is convinced of the rightness of their ways.
Noah-Yaron's honest and direct speech has a very unique, personal, wild, funny, undecided voice, presenting her hero's inner journey that in all of its glowing landscapes is a constant anticipition for what's beyond...
- GenresJudaismAutobiography
328 pages
First published January 1, 2007
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February 8, 2017
讛住驻专 讛讝讛 讘驻讬专讜砖 讘诇转讬 谞住讘诇. 讻讝讜 诪讜住专谞讬讜转 讗专讜专讛. 诇讗 讬讻诇转讬 诇讙专讜诐 诇注爪诪讬 讻讝讜 注讜讙诪转 谞驻砖 讜诇住讬讬诐 讗讜转讜. 谞转转讬 诇讜 2 讻讜讻讘讬诐 讘讙诇诇 讛讛讘讟讞讛 讜讘讙诇诇 砖讛讜讗 讘讗诪转 讛讬讛 诪爪讜讬讬谉 注讚 谞拽讜讚讛 诪住讜讬讬诪转.
住讬驻讜专讛 砖诇 注诇诪讛, 诪讙讬砖讛 诪驻讜专住诪转 讘讟诇讘讬讝讬讛 讜讘专讚讬讜 砖讛驻专住讜诐 讜讛讞讬讬诐 讛转诇 讗讘讬讘讬诐 驻注专讜 讘讞讬讬讛 讜谞驻砖讛 讘讜专 砖讞讜专 砖诇 专讬拽谞讜转 砖专拽 讛讗诪讜谞讛 讛爪诇讬讞讛 诇诪诇讗.
讛住驻专 诪转讗专 讗转 转讛诇讬讱 讛讞讝专讛 讘转砖讜讘讛 砖诇 注诇诪讛 讜讘谉, 讛讞诇 诪讛住驻拽讜转 砖讘诪驻讙砖 讛专讗砖讜谉 注诐 讛讚转. 注诐 讚谞讬讗诇, 讛讞住讬讚 讛讘专住诇讘讬 砖诪诇讜讜讛 讗讜转诐 讘转讛诇讬讱 讛讞讝专讛 讘转砖讜讘讛 讜注讚 诇讛砖诇诪转 讛转讛诇讬讱.
讟专诐 住讬讬诪转讬 讗转 讛住驻专 讜讗谞讬 讬讜讚注转 砖讬砖 讘讜 专讻讬讘讬诐 讘讬讜讙专驻讬讬诐 诪讞讬讬讛 砖诇 谞讜注讛 讬专讜谉 讚讬讬谉 讜讘注诇讛 讬讜讘诇 讚讬讬谉 讗讘诇 讗谞讬 讘诪讞爪讬转讜 讜讻讘专 谞讗谞讞转 讗谞讞讜转 砖诇 转住讻讜诇 注诪讜拽 讜注爪讘讬诐.
专拽 诪讬 砖讟讬驻砖 讜讗讬谉 诇讜 注讬谞讬讬诐 讘专讗砖讜 诇讗 专讜讗讛 讗转 讛驻专住讜诪转 讛讝讜诇讛 诇诪讜爪专讬 讛爪专讬讻讛 "讗诪讜谞讛" 讜"讗诇讜讛讬诐". 驻转专讜谞讜转 拽住诐 砖讛砖驻谉 诪讘专住诇讘 砖讜诇祝 诇谞注专讛 诪讜讚专谞讬转 讘诪爪讜拽讛.
讛讞诇 诪诪讞爪讬转讜 诇注专讱, 讛住驻专 讛讜诇讱 讜谞讛讬讬讛 诪住讬讜谞专讬 诪专讙注 诇专讙注 讜讞讜谞拽 讗讜转讬 讘砖讟讞讬讜转 讛谞讘讜讘讛 砖诇讜. 讛讚转 讛讬讗 诇讗 讛-驻转专讜谉 诇讻诇 注讜讜诇讜转 讜讛爪专讜转 讘注转 讛诪讜讚专谞讬转, 讛讬讗 诇讗 讛诪讜讘讬诇 讛讗专爪讬 砖诪诪诇讗 讗转 谞驻砖诐 砖诇 讛讞住专讬诐. 讛讞讬诇讜谞讬讜转 讛讬讗 诇讗 砖讜专砖 讛专注, 讛专拽谞讬讜转 讛砖讟谞讬转 砖诪讗讻诇转 讗转 诪讜讞讜转讬讛诐 砖诇 转讬谞讜拽讜转 砖谞砖讘讜. 讛讚讬讻讜讟讜诪讬讛 讛讝讜 讬诇讚讜转讬转 讜诇讗 讘讜讙专转.
谞注讛 讬专讜谉 讚讬讬谉 诪砖转诪砖转 讘讛讬讻专讜转 砖诇讛 注诐 讛转诇 讗讘讬讘讬讜转 讛讬讚讜注讛 诇砖讬诪爪讛 讜讛讜驻讻转 讗转 讛讛讬讻专讜转 讛讝讜 诇拽专讚讜诐 诇讞驻讜专 讘讜. 诇讗 讻讜诇谞讜 讞讬讬诐 讗讜 讞讬讬谞讜 讻讻讛 讘砖讬讙注讜谉 讛驻专讜注 讛讝讛. 诇讗 讻讜诇谞讜 诪砖讜注诪诪讬诐 诪讛讞讬讬诐 砖诇谞讜 讜诇讗 诪讜爪讗讬诐 讘讛诐 讚讘专. 讛讬讗 诇讗 讻讜转讘转 "讞讘专讬诐 讬拽专讬诐, 谞讛谞转讬 诪讛驻讬专住讜诐 注讚 砖讛砖转谉 注诇讛 诇讬 诇专讗砖 讜诇讗 专讗讬转讬 诪讬诪讬谞讬 讜诪砖诪讗诇讬. 注讬砖谞转讬 住诪讬诐, 讘讬讝讘讝转讬 讻住祝 讻诪讜 诪砖讜讙注转 注诇 砖诪诇讜转 拽讟谞讟谞讜转 讞住专讜转 讟注诐. 讘讬诇讬转讬 讜讞讙讙转讬 注诐 讙讘专讬诐 砖诇讗 专讗讜 讗讜转讬 诪诪讟专 讜讻砖讛转注讜专专转讬 讘讘讜拽专 诇讘讚 讘诪讬讟讛 讛拽专讛 讛讘谞转讬 砖讗谞讬 诪讞驻砖转 诪砖诪注讜转 讻讬 讛驻讬专住讜诐 讜讛讻住祝 砖讘讗讬诐 讗讬转讜 讜讛讞讙讬讙讜转 讜讛住诪讬诐 讜讛讝讬讜谞讬诐 讛讞讜诇驻讬诐 专讬拽讬诐 诪转讜讻谉."
诇讗, 讛讬讗 诇讗 讻讜转讘转 讗转 讝讛. 讛讬讗 讻讜转讘转 注诇 讛讞讬诇讜谞讬讜转, 注诇 讛注讚专 讗诪讜谞讛 砖讬爪专讛 专讬拽 讘谞驻砖讛. 注诇 讛讞讬驻讜砖 诪转诪讬讚 讜讞讜住专 住讬驻讜拽 诪讞讬讬讛 讛讞讬诇讜谞讬讬诐 讗讜转诐 诪讬爪转讛 注讚 转讜诐. 专讬拽 砖专拽 讛讗诪讜谞讛 讜讛讚转 诪诇讗讜.
讬转讻谉 砖讝讛 讛讬讛 讛驻转专讜谉 砖讛转讗讬诐 诇谞注讛 讬专讜谉 讚讬讬谉. 讗讘诇 讛拽讜专讗 爪专讬讱 诇讝讻讜专 砖讛讚转 讜讛讗诪讜谞讛 讛诐 诇讗 驻转专讜谉 拽住诐. 讛诐 诇讗 讛转砖讜讘讛 诇讻诇 砖讗诇讛 讜砖讙诐 讝讛 驻转专讜谉 诇讗 诪讜砖诇诐 讻讬 讛谞讛 讛讬讗 讜诪砖驻讞转讛 讞讝专讜 诇转诇 讗讘讬讘 讛诪砖讜拽爪转 诪拽抓 20 砖谞讬诐 讘讙诇讜转 讛讚讜讜讬讛 砖诇 诪砖讻谞讜转 讞专讚讬诐 讜谞讬转讜拽 砖讛讜诇讱 讜诪转驻讜讙讙 诪讛诪讜讞诇讟. 住讬诪谉 砖讬砖 讬转专讜谞讜转 讞讬讜讘讬讬诐 诇讞讘专讛 讛讞讬诇讜谞讬转 砖专拽 讘转讜讻讛 讬讻讜诇讬诐 谞注讛 讬专讜谉 讚讬讬谉 讜讘注诇讛 诇驻注讜诇, 诇讛转驻专谞住 讜诇讛爪诇讬讞 讗讞专转 诇讗 讛讬讬谞讜 砖讜诪注讬诐 诪诪谞讛, 讗讜 诪诪谞讜 讗讜 诪讛诐.
讜讛住讬住诪讗讜转 讛谞讘讜讘讜转 砖诪爪讬驻讜转 讗转 讛住驻专 讘注专讱 诪诪讞爪讬转讜: 讛讗诪讜谞讛 诪转讞讬诇讛 讛讬讻谉 砖讛砖讻诇 谞驻住拽. 讻谉? 讘讚讬讜拽 诇诪讛? 讬砖 诇讙讘. 讬专讜谉 讚讬讬谉 讛住讘专 诪诇讜诪讚? 讻讬 诇驻讬 讝讬讻专讜谞讬 讛砖注讬讬转 讛住驻拽 谞讜讙注转 专拽 诇拽讬讜诐 诪爪讜讜转 诇讗 诇讗诪讜谞讛 注爪诪讛 砖讞讜讝专转 讜谞讘讞谞转 讻讬 讛专讬 讝讜 讙讚讜诇转讛 砖诇 讗诪讜谞讛 讗诪讬转讬转 砖讗讬谉 住驻拽 讞讝拽 诪住驻讬拽 诇注专注专 讗讜转讛. 讗讘诇 拽讟讜谞转讬 讞讬诇讜谞讬转 砖讻诪讜转讬 诇爪讬讬谉 讗转 讛注讜讘讚讛 讞住专转 讛诪砖诪注讜转 讛讝讜 砖讚讜讜拽讗 讛诪讚注谞讬诐 讛讙讚讜诇讬诐 讻诪讜 谞讬讜讟讜谉, 讗讬讬谞砖讟讬谉 讜讗驻讬诇讜 驻专讜驻 诇讬讘讜讘讬抓 讛讗诪讬谞讜 讗诪讜谞讛 讙讚讜诇讛 讜讗讜转讛 讬讬砖讘讜 注诐 讛砖讻诇 (注讚 讻诪讛 砖讝讛 拽砖讛 诇讚诪讬讬谉 诪讛诇讱 讻讝讛 诪讜专讻讘 讜诪住讜讘讱 )
讜讝讛 驻砖讜讟 诪讬讬讗砖 砖讛住驻专 讛讝讛 砖诪转讞讬诇 诪爪讜讬讬谉 诪转讚专讚专 诇讘讬专讗 注诪讬拽转讗 讜讗祝 讗讞讚 诪 100 讗诇祝 讛拽讜谞讬诐 砖诇讜 诇讗 诪讞讛 讜诇讗 讛讜拽讬注 讗转 讛爪讘讬注讜转 讜讛讛转讞住讚讜转 讛讝讜 砖注讟讜驻讬诐 讘讛住讘专讬诐 讞诪拽诪拽讬诐 讜诪转讬讬诪专讬诐 诇讛讘讬谉 讗转 谞驻砖 讛拽讜专讗 讛讞讬诇讜谞讬 讛转诇 讗讘讬讘讬.
讛讬讗 讛专讬 讛讬转讛 砖诐. 讻讚讗讬 诇谞讜 诇住诪讜讱 注诇讬讛.
讻谉, 讛讬讗 注讘专讛 转讛诇讬讱 讞砖讜讘 注诐 注爪诪讛. 讛讬讛 讻讚讗讬 讜专讗讜讬 砖转砖讗专 讘讚诇转 讛讛转谞住讜讬讜转 砖诇讛 讝讛 讛讬讛 讬讻讜诇 诇讛讬讜转 住驻专 讛专讘讛 讬讜转专 诪注谞讬讬谉 诪讻诇 讛诪专讬讞讛 讛讝讜 砖谞讜注讚讛 诇砖讻谞注 讗讜转讬 讻拽讜专讗转 讗讬讝讜 诪爪讬讗讛 讝讜 诇讞讝讜专 讘转砖讜讘讛.
住讬驻讜专讛 砖诇 注诇诪讛, 诪讙讬砖讛 诪驻讜专住诪转 讘讟诇讘讬讝讬讛 讜讘专讚讬讜 砖讛驻专住讜诐 讜讛讞讬讬诐 讛转诇 讗讘讬讘讬诐 驻注专讜 讘讞讬讬讛 讜谞驻砖讛 讘讜专 砖讞讜专 砖诇 专讬拽谞讜转 砖专拽 讛讗诪讜谞讛 讛爪诇讬讞讛 诇诪诇讗.
讛住驻专 诪转讗专 讗转 转讛诇讬讱 讛讞讝专讛 讘转砖讜讘讛 砖诇 注诇诪讛 讜讘谉, 讛讞诇 诪讛住驻拽讜转 砖讘诪驻讙砖 讛专讗砖讜谉 注诐 讛讚转. 注诐 讚谞讬讗诇, 讛讞住讬讚 讛讘专住诇讘讬 砖诪诇讜讜讛 讗讜转诐 讘转讛诇讬讱 讛讞讝专讛 讘转砖讜讘讛 讜注讚 诇讛砖诇诪转 讛转讛诇讬讱.
讟专诐 住讬讬诪转讬 讗转 讛住驻专 讜讗谞讬 讬讜讚注转 砖讬砖 讘讜 专讻讬讘讬诐 讘讬讜讙专驻讬讬诐 诪讞讬讬讛 砖诇 谞讜注讛 讬专讜谉 讚讬讬谉 讜讘注诇讛 讬讜讘诇 讚讬讬谉 讗讘诇 讗谞讬 讘诪讞爪讬转讜 讜讻讘专 谞讗谞讞转 讗谞讞讜转 砖诇 转住讻讜诇 注诪讜拽 讜注爪讘讬诐.
专拽 诪讬 砖讟讬驻砖 讜讗讬谉 诇讜 注讬谞讬讬诐 讘专讗砖讜 诇讗 专讜讗讛 讗转 讛驻专住讜诪转 讛讝讜诇讛 诇诪讜爪专讬 讛爪专讬讻讛 "讗诪讜谞讛" 讜"讗诇讜讛讬诐". 驻转专讜谞讜转 拽住诐 砖讛砖驻谉 诪讘专住诇讘 砖讜诇祝 诇谞注专讛 诪讜讚专谞讬转 讘诪爪讜拽讛.
讛讞诇 诪诪讞爪讬转讜 诇注专讱, 讛住驻专 讛讜诇讱 讜谞讛讬讬讛 诪住讬讜谞专讬 诪专讙注 诇专讙注 讜讞讜谞拽 讗讜转讬 讘砖讟讞讬讜转 讛谞讘讜讘讛 砖诇讜. 讛讚转 讛讬讗 诇讗 讛-驻转专讜谉 诇讻诇 注讜讜诇讜转 讜讛爪专讜转 讘注转 讛诪讜讚专谞讬转, 讛讬讗 诇讗 讛诪讜讘讬诇 讛讗专爪讬 砖诪诪诇讗 讗转 谞驻砖诐 砖诇 讛讞住专讬诐. 讛讞讬诇讜谞讬讜转 讛讬讗 诇讗 砖讜专砖 讛专注, 讛专拽谞讬讜转 讛砖讟谞讬转 砖诪讗讻诇转 讗转 诪讜讞讜转讬讛诐 砖诇 转讬谞讜拽讜转 砖谞砖讘讜. 讛讚讬讻讜讟讜诪讬讛 讛讝讜 讬诇讚讜转讬转 讜诇讗 讘讜讙专转.
谞注讛 讬专讜谉 讚讬讬谉 诪砖转诪砖转 讘讛讬讻专讜转 砖诇讛 注诐 讛转诇 讗讘讬讘讬讜转 讛讬讚讜注讛 诇砖讬诪爪讛 讜讛讜驻讻转 讗转 讛讛讬讻专讜转 讛讝讜 诇拽专讚讜诐 诇讞驻讜专 讘讜. 诇讗 讻讜诇谞讜 讞讬讬诐 讗讜 讞讬讬谞讜 讻讻讛 讘砖讬讙注讜谉 讛驻专讜注 讛讝讛. 诇讗 讻讜诇谞讜 诪砖讜注诪诪讬诐 诪讛讞讬讬诐 砖诇谞讜 讜诇讗 诪讜爪讗讬诐 讘讛诐 讚讘专. 讛讬讗 诇讗 讻讜转讘转 "讞讘专讬诐 讬拽专讬诐, 谞讛谞转讬 诪讛驻讬专住讜诐 注讚 砖讛砖转谉 注诇讛 诇讬 诇专讗砖 讜诇讗 专讗讬转讬 诪讬诪讬谞讬 讜诪砖诪讗诇讬. 注讬砖谞转讬 住诪讬诐, 讘讬讝讘讝转讬 讻住祝 讻诪讜 诪砖讜讙注转 注诇 砖诪诇讜转 拽讟谞讟谞讜转 讞住专讜转 讟注诐. 讘讬诇讬转讬 讜讞讙讙转讬 注诐 讙讘专讬诐 砖诇讗 专讗讜 讗讜转讬 诪诪讟专 讜讻砖讛转注讜专专转讬 讘讘讜拽专 诇讘讚 讘诪讬讟讛 讛拽专讛 讛讘谞转讬 砖讗谞讬 诪讞驻砖转 诪砖诪注讜转 讻讬 讛驻讬专住讜诐 讜讛讻住祝 砖讘讗讬诐 讗讬转讜 讜讛讞讙讬讙讜转 讜讛住诪讬诐 讜讛讝讬讜谞讬诐 讛讞讜诇驻讬诐 专讬拽讬诐 诪转讜讻谉."
诇讗, 讛讬讗 诇讗 讻讜转讘转 讗转 讝讛. 讛讬讗 讻讜转讘转 注诇 讛讞讬诇讜谞讬讜转, 注诇 讛注讚专 讗诪讜谞讛 砖讬爪专讛 专讬拽 讘谞驻砖讛. 注诇 讛讞讬驻讜砖 诪转诪讬讚 讜讞讜住专 住讬驻讜拽 诪讞讬讬讛 讛讞讬诇讜谞讬讬诐 讗讜转诐 诪讬爪转讛 注讚 转讜诐. 专讬拽 砖专拽 讛讗诪讜谞讛 讜讛讚转 诪诇讗讜.
讬转讻谉 砖讝讛 讛讬讛 讛驻转专讜谉 砖讛转讗讬诐 诇谞注讛 讬专讜谉 讚讬讬谉. 讗讘诇 讛拽讜专讗 爪专讬讱 诇讝讻讜专 砖讛讚转 讜讛讗诪讜谞讛 讛诐 诇讗 驻转专讜谉 拽住诐. 讛诐 诇讗 讛转砖讜讘讛 诇讻诇 砖讗诇讛 讜砖讙诐 讝讛 驻转专讜谉 诇讗 诪讜砖诇诐 讻讬 讛谞讛 讛讬讗 讜诪砖驻讞转讛 讞讝专讜 诇转诇 讗讘讬讘 讛诪砖讜拽爪转 诪拽抓 20 砖谞讬诐 讘讙诇讜转 讛讚讜讜讬讛 砖诇 诪砖讻谞讜转 讞专讚讬诐 讜谞讬转讜拽 砖讛讜诇讱 讜诪转驻讜讙讙 诪讛诪讜讞诇讟. 住讬诪谉 砖讬砖 讬转专讜谞讜转 讞讬讜讘讬讬诐 诇讞讘专讛 讛讞讬诇讜谞讬转 砖专拽 讘转讜讻讛 讬讻讜诇讬诐 谞注讛 讬专讜谉 讚讬讬谉 讜讘注诇讛 诇驻注讜诇, 诇讛转驻专谞住 讜诇讛爪诇讬讞 讗讞专转 诇讗 讛讬讬谞讜 砖讜诪注讬诐 诪诪谞讛, 讗讜 诪诪谞讜 讗讜 诪讛诐.
讜讛住讬住诪讗讜转 讛谞讘讜讘讜转 砖诪爪讬驻讜转 讗转 讛住驻专 讘注专讱 诪诪讞爪讬转讜: 讛讗诪讜谞讛 诪转讞讬诇讛 讛讬讻谉 砖讛砖讻诇 谞驻住拽. 讻谉? 讘讚讬讜拽 诇诪讛? 讬砖 诇讙讘. 讬专讜谉 讚讬讬谉 讛住讘专 诪诇讜诪讚? 讻讬 诇驻讬 讝讬讻专讜谞讬 讛砖注讬讬转 讛住驻拽 谞讜讙注转 专拽 诇拽讬讜诐 诪爪讜讜转 诇讗 诇讗诪讜谞讛 注爪诪讛 砖讞讜讝专转 讜谞讘讞谞转 讻讬 讛专讬 讝讜 讙讚讜诇转讛 砖诇 讗诪讜谞讛 讗诪讬转讬转 砖讗讬谉 住驻拽 讞讝拽 诪住驻讬拽 诇注专注专 讗讜转讛. 讗讘诇 拽讟讜谞转讬 讞讬诇讜谞讬转 砖讻诪讜转讬 诇爪讬讬谉 讗转 讛注讜讘讚讛 讞住专转 讛诪砖诪注讜转 讛讝讜 砖讚讜讜拽讗 讛诪讚注谞讬诐 讛讙讚讜诇讬诐 讻诪讜 谞讬讜讟讜谉, 讗讬讬谞砖讟讬谉 讜讗驻讬诇讜 驻专讜驻 诇讬讘讜讘讬抓 讛讗诪讬谞讜 讗诪讜谞讛 讙讚讜诇讛 讜讗讜转讛 讬讬砖讘讜 注诐 讛砖讻诇 (注讚 讻诪讛 砖讝讛 拽砖讛 诇讚诪讬讬谉 诪讛诇讱 讻讝讛 诪讜专讻讘 讜诪住讜讘讱 )
讜讝讛 驻砖讜讟 诪讬讬讗砖 砖讛住驻专 讛讝讛 砖诪转讞讬诇 诪爪讜讬讬谉 诪转讚专讚专 诇讘讬专讗 注诪讬拽转讗 讜讗祝 讗讞讚 诪 100 讗诇祝 讛拽讜谞讬诐 砖诇讜 诇讗 诪讞讛 讜诇讗 讛讜拽讬注 讗转 讛爪讘讬注讜转 讜讛讛转讞住讚讜转 讛讝讜 砖注讟讜驻讬诐 讘讛住讘专讬诐 讞诪拽诪拽讬诐 讜诪转讬讬诪专讬诐 诇讛讘讬谉 讗转 谞驻砖 讛拽讜专讗 讛讞讬诇讜谞讬 讛转诇 讗讘讬讘讬.
讛讬讗 讛专讬 讛讬转讛 砖诐. 讻讚讗讬 诇谞讜 诇住诪讜讱 注诇讬讛.
讻谉, 讛讬讗 注讘专讛 转讛诇讬讱 讞砖讜讘 注诐 注爪诪讛. 讛讬讛 讻讚讗讬 讜专讗讜讬 砖转砖讗专 讘讚诇转 讛讛转谞住讜讬讜转 砖诇讛 讝讛 讛讬讛 讬讻讜诇 诇讛讬讜转 住驻专 讛专讘讛 讬讜转专 诪注谞讬讬谉 诪讻诇 讛诪专讬讞讛 讛讝讜 砖谞讜注讚讛 诇砖讻谞注 讗讜转讬 讻拽讜专讗转 讗讬讝讜 诪爪讬讗讛 讝讜 诇讞讝讜专 讘转砖讜讘讛.
March 17, 2015
It's an all right book, that tries to touch on the process of becoming newly religious with some amount of candour and insight. The problem, for me, is that as a person brought up religious, I see quite clearly all the gaps in logic and jumping around for reasons that don't really ever make any sense which the author chooses not to address, or cannot address, or something.
For example, there is a very long, quite frustrating to read, to me, dialogue, between the newly-religious protagonist and an ex-Torah scholar, non-religious now man, who claims she stonewalls him. The chapter ends with her parents being unwittingly impressed, and the man she's arguing with presented in the worst possible light, but the truth is that to me, as a reader, she absolutely does stonewall him, she doesn't make a single cogent argument and, as a straw man for her cause, neither does he. It's all quite ridiculous and sad.
In fact, this lack of insight and obvious writer's bias do permeate any and all things written in the book. It's clearly a record of personal experience, and while the author makes the protagonist's disgust with the life she leads comprehensible and clear to us, she fails to do so with the process of return.
It's all right, though, reads fast, actually has a story, and the language isn't grating, so I don't regret the time I spent on it.
For example, there is a very long, quite frustrating to read, to me, dialogue, between the newly-religious protagonist and an ex-Torah scholar, non-religious now man, who claims she stonewalls him. The chapter ends with her parents being unwittingly impressed, and the man she's arguing with presented in the worst possible light, but the truth is that to me, as a reader, she absolutely does stonewall him, she doesn't make a single cogent argument and, as a straw man for her cause, neither does he. It's all quite ridiculous and sad.
In fact, this lack of insight and obvious writer's bias do permeate any and all things written in the book. It's clearly a record of personal experience, and while the author makes the protagonist's disgust with the life she leads comprehensible and clear to us, she fails to do so with the process of return.
It's all right, though, reads fast, actually has a story, and the language isn't grating, so I don't regret the time I spent on it.
March 6, 2010
I've always liked books about "born-again Jews", as a part of my general curiosity about somebody going through something so foreign to me (me being an atheist). This one is well-written and kept me intrigued, though I think it falls short in the one place that really matters - explaining the process. How come she suddenly wanted to observe the Sabbath? What took place in those Judaism classes that convinced her to switch camps? She shares her original cynicism with the reader, then shares the eventual joys of becoming orthodox, but the missing link is still missing.
March 4, 2020
This book is slow moving but it tells a compelling story about a woman that is a TV and radio host, feels a void in her life, and gravitates toward becoming a religious Jew. The plot explores some of the strains of exploring this change and the family dynamics around it. It has a little language and mentions drugs but it is mostly family-friendly.
January 11, 2014
拽专讗转讬 讗转 讛住驻专 讻诪注讟 讘谞砖讬诪讛 讗讞转 , 讘讬讜诪讬讬诐 讘诇讘讚. 讻诪讛 砖讛住讚专讛 "诪拽讬诪讬" 注诇讜讘讛 , 讻讻讛 讛住驻专 讛讜讗 讟讜讘 , 住讜讞祝 , 诪注谞讬讬谉. 诪转讗专 诪讛 拽讜专讛 诇讗讚诐 砖诪讞讬诇讜谞讬 讙诪讜专 谞讛讬讛 讞讜讝专 讘转砖讜讘讛.
February 11, 2024
诪诪砖 讬驻讛 讗讘诇... 讛砖诐 砖诇讛 诪注爪讘谉.
May 10, 2009
I guess you could describe this book as "" meets 鈥淎 Time to Rend, A Time to Sew.鈥� Mekimi is an autobiographical novel about an Israeli radio/television star who discovers Breslover Hassidism and turns her life around. It鈥檚 unique in that it鈥檚 written for a secular audience, so that it doesn鈥檛 read like a simplistic, proselytizing Targum-Feldheim novel. Most of the time, anyway.
Alma, an Israeli celebrity leading a self-involved, decadent life that feels increasingly empty to her, meets Ben, who starts out as a housemate and eventually morphs into a boyfriend. The two of them attempt to palliate their disillusionment with drugs, parties, and travel, until Ben鈥檚 good friend drags him to a Breslover lecture. Ben becomes enamored of the Breslover philosophy and its charismatic emissary, Daniel, and eventually succeeds in convincing a reluctant Alma to join him in attending lectures and reading Breslover literature. Ben and Alma gradually embrace the Breslover lifestyle, to the chagrin of Alma鈥檚 friends and parents. Alma鈥檚 parents drag her to meet with an individual who renounced Orthodoxy and now gets paid to deprogram vulnerable individuals who are threatening to adopt that lifestyle, but Alma is not convinced and even manages to impress her parents with her resoluteness. Her parents remain reluctant, but Alma continues down this path, eventually (as we learn at the beginning of the book) marrying and becoming a mother of six.
I had a lot of different reactions to this book. On the most surface level, it鈥檚 easily the most enjoyable Hebrew book I鈥檝e read so far. Reading in Hebrew is usually a chore for me, but this book flowed effortlessly for me and I was actually happy to pick it up. I found myself caught up in Alma鈥檚 story and in her world, and curious about the next steps she would take at different turns. I liked the self-deprecating humor, the interesting characters, the authentic descriptions, the events. I also liked the fact that things were multifaceted and that finding religion and remaining religious were not presented as a simple process but as a complicated back-and-forth.
On the other hand, sometimes it did feel a bit too simplistic for me. In the words of one blogger:
鈥淵aron-Dayan is trying to convince us (that is, the secular among us) that if we become religious we will be happier. The recurring theme in this book is: Judaism is the key to personal happiness. If you feel a void in your life, Judaism will fill it. I do not believe this to be true, neither in practice nor on a theological level. In practice, this is a dangerous approach; although for some people finding Judaism may mean finding happiness, this feeling might be temporary and then the question is, what happens next? If Judaism loses its initial lustre, does that mean we go back, or try a new approach?鈥�
These words expressed what I felt at times as I was reading.
For example, Alma spends a Shabbos with a friend of hers who became a Breslover several years before she did and now has five children. She writes about the peaceful, calm erev Shabbos atmosphere and the idyllic Shabbos table. I鈥檓 not saying that can鈥檛 happen, but the one-dimensionality of that description scared me (and that was where the book crossed over into Targum-Feldheim land for me). Believe it or not, religious people yell at their kids too, even 鈥� especially! 鈥� at the Shabbos table. I was also wondering about this calm couple鈥檚 apparent financial solvency 鈥� having rejected the secular world, how did they earn enough money to support five children and serve meat at the Shabbos table? Didn鈥檛 that question ever occur to Alma? And what about, uh, feminist questions? Hello?
Naturally, issues like this went unaddressed in the book so that while, on the one hand, it was a lot more multidimensional and honest than a Targum-Feldheim book would have been, on the other, many things that could have been developed were glossed over in the apparent interest of presenting the Breslover lifestyle as a panacea. Having said that, I enjoyed reading the book despite these misgivings which is saying a lot.
Reading this book also made me appreciate my ability to read in Hebrew in a new way. It鈥檚 hard to find well-written books I can relate to that address both my Orthodox outlook and my secular experience. For the first time, I realized that having access to Israeli literature increases my opportunities to find books like this. This book was actually a big hit in Israel, and it was fun to be able to talk books with my Hebrew-speaking friends for a change!
Alma, an Israeli celebrity leading a self-involved, decadent life that feels increasingly empty to her, meets Ben, who starts out as a housemate and eventually morphs into a boyfriend. The two of them attempt to palliate their disillusionment with drugs, parties, and travel, until Ben鈥檚 good friend drags him to a Breslover lecture. Ben becomes enamored of the Breslover philosophy and its charismatic emissary, Daniel, and eventually succeeds in convincing a reluctant Alma to join him in attending lectures and reading Breslover literature. Ben and Alma gradually embrace the Breslover lifestyle, to the chagrin of Alma鈥檚 friends and parents. Alma鈥檚 parents drag her to meet with an individual who renounced Orthodoxy and now gets paid to deprogram vulnerable individuals who are threatening to adopt that lifestyle, but Alma is not convinced and even manages to impress her parents with her resoluteness. Her parents remain reluctant, but Alma continues down this path, eventually (as we learn at the beginning of the book) marrying and becoming a mother of six.
I had a lot of different reactions to this book. On the most surface level, it鈥檚 easily the most enjoyable Hebrew book I鈥檝e read so far. Reading in Hebrew is usually a chore for me, but this book flowed effortlessly for me and I was actually happy to pick it up. I found myself caught up in Alma鈥檚 story and in her world, and curious about the next steps she would take at different turns. I liked the self-deprecating humor, the interesting characters, the authentic descriptions, the events. I also liked the fact that things were multifaceted and that finding religion and remaining religious were not presented as a simple process but as a complicated back-and-forth.
On the other hand, sometimes it did feel a bit too simplistic for me. In the words of one blogger:
鈥淵aron-Dayan is trying to convince us (that is, the secular among us) that if we become religious we will be happier. The recurring theme in this book is: Judaism is the key to personal happiness. If you feel a void in your life, Judaism will fill it. I do not believe this to be true, neither in practice nor on a theological level. In practice, this is a dangerous approach; although for some people finding Judaism may mean finding happiness, this feeling might be temporary and then the question is, what happens next? If Judaism loses its initial lustre, does that mean we go back, or try a new approach?鈥�
These words expressed what I felt at times as I was reading.
For example, Alma spends a Shabbos with a friend of hers who became a Breslover several years before she did and now has five children. She writes about the peaceful, calm erev Shabbos atmosphere and the idyllic Shabbos table. I鈥檓 not saying that can鈥檛 happen, but the one-dimensionality of that description scared me (and that was where the book crossed over into Targum-Feldheim land for me). Believe it or not, religious people yell at their kids too, even 鈥� especially! 鈥� at the Shabbos table. I was also wondering about this calm couple鈥檚 apparent financial solvency 鈥� having rejected the secular world, how did they earn enough money to support five children and serve meat at the Shabbos table? Didn鈥檛 that question ever occur to Alma? And what about, uh, feminist questions? Hello?
Naturally, issues like this went unaddressed in the book so that while, on the one hand, it was a lot more multidimensional and honest than a Targum-Feldheim book would have been, on the other, many things that could have been developed were glossed over in the apparent interest of presenting the Breslover lifestyle as a panacea. Having said that, I enjoyed reading the book despite these misgivings which is saying a lot.
Reading this book also made me appreciate my ability to read in Hebrew in a new way. It鈥檚 hard to find well-written books I can relate to that address both my Orthodox outlook and my secular experience. For the first time, I realized that having access to Israeli literature increases my opportunities to find books like this. This book was actually a big hit in Israel, and it was fun to be able to talk books with my Hebrew-speaking friends for a change!
December 2, 2020
This book has great parts which provide a very deep and insightful look at religion, and specifically about Judaism and its practices.
This mostly appears in the middle parts of the book.
The beginning and the end are what makes this book less than what it could be, as they are a much flatter description of secular / religious lives.
This mostly appears in the middle parts of the book.
The beginning and the end are what makes this book less than what it could be, as they are a much flatter description of secular / religious lives.
February 8, 2014
This book is amazing. In every possible way.
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