ما يفكر فيه الزلزال

ما يفكر فيه الزلزال

تظهرآلام الزلزال أنه لا توجد ملكية كاملة للثروة والمرتبة والسلطة في العالم. لا شيء مما نعتقد أنه ملكنا في الواقع. كل شيء في المعايير الأرضية هو بقايا تم إعطاؤها لنا للاستخدام المؤقت. نحن ملزمون بالاستفادة الجيدة من هذه الآثار دون اللجوء إلى النوايا الهدامة. بينما تتاح لنا الفرصة ، يجب أن نتصرف بهذا الوعي. خلاف ذلك ، ستدرك ذات يوم فجأة أنهم إما طاروا من أيدينا أو تركناهم وهربنا.

الزلازل لا يدمر المباني فقط. كما أنه يقتل. إنه يترك وراءه ألمًا وصدمة لا توصف. ومع ذلك، فإن التأملات، والهزات، والصدمات، والقلق، والمخاوف، والاضطرابات، والأنانية، والجشع، وعدم المسؤولية التي تغطي جوهر الروح والطاقة الإيجابية البناءة؛ أي أنه يكشف أيضًا عن الذات الزائفة. إنه يحطّم الذات الزائفة بدوافع فاسدة مع الحطام وأنقاضه. تكاد تكون الذات الحقيقية، التي تصل إلى ذروتها بروح المسؤولية والتضامن، من بين الأموات. إنه يعمل مع الآخر.

الشهامة والتضحية بالنفس والجهد الذي لا يوصف ودقة تلك الذات الحقيقية التي تنعكس على الشاشات من أجل إنقاذ روح تموت تحت الأنقاض وفي موقف صعب للغاية هي فوق كل أنواع التقدير. إذا كان الاجتهاد والشعور بالمسؤولية اللذين يحفزان ويوجهان تلك المشاعر المقدسة فعالين ونشطين أثناء تشييد المباني، فلن تكون المعاناة كثيرة ومحزنة. كما لو كان يتسابق مع الزمن، فإن الكفاح من أجل إنقاذ الحياة في براثن الحطام المرعبة لم يكن شائكًا ومزعجًا. لم تكن أزمة المعنى التي سببتها الأزمة الروحية مدمرة للغاية.

بدون مزيد من اللغط،.حري بنا بالإشارة إلى أفكارالدكتور الأستاذ أورهان أرسلان Prof. Dr. Orhan Arslan، أود أن أقتبس جزءًا من النص الذي كتبه معلمنا الموقر قبل ثلاث سنوات بسبب زلزال إلازيغ. أقدم المقتطف الذي قدمته كتذكير لمعلومات القارئ، حيث أعتقد أنه سيساهم بشكل كبير في اهتمامي أثناء مشاهدة الصور المفجعة لضيوف منازلنا على الشاشات.

في مقالته التي وصف فيها الزلزال بأنه “صافرة طنجرة الضغط”، قال معلمنا المحترم:

الزلزال هو حدث طبيعي

الزلازل هي نتيجة طبيعية لحركة القشرة الأرضية وتحدث عند كسور في قشرة الأرض تسمى الصدوع.

عالمنا مقسم إلى أطباق كبيرة وصغيرة من الخارج. هذه الصفائح في حركة مستمرة. يتم تشغيل هذه بواسطة طبقة الصهارة الداخلية ويتم فصلها عن بعضها البعض.

الصهارة تنتج التوتر باستمرار. لأن الصهارة تدور في الاتجاه المعاكس ولا تتوازن.

يجب إزالة الضغط الناتج من العرض.

تحدث الزلازل القوية عندما تتصادم الصفائح التكتونية مع بعضها البعض.

إذا عاد التوتر إلى الوراء، يحدث تسونامي ؛ هذه هي كارثة تسونامي العظيمة في اليابان.

إذا قال الزلزال:

“يا إنسان، يا لك من مخلوق غريب؟

أنا ظاهرة طبيعية وأنا موجود. أنت الآن تعرف مستقبلي أكثر أو أقل. بدوني، ستنفجر هذه الأرض. أنا صافرة حلة الضغط.

أطلق الله صافرة في بعض أجزاء العالم حتى لا ينفجر ضغط الأرض. كان الأمر كذلك قبل أن تكون ضيفًا على الأرض.

أنت ضيف الله الخاص. لقد وضع الله قانونًا للأرض وللمادة ، تمامًا كما وضع قانونًا لك. تعمل كل من الأرض والمواد ضمن ديناميكياتها وعقولها. لماذا لا تعمل وفق هذا القانون، ولا تبني منزلًا مناسبًا بالمواد المناسبة؟

إعلم أن؛ الزلزال بحد ذاته ليس فوضى بل كون. إذا كان الزلزال فوضى، فهذا بسببك “.

لا يمكن إنشاء مبنى بدون مسح أرضي وتدابير هندسية ضرورية. هذا لا يعني أن تأخذ طبيعة الأرض على محمل الجد.

………… ..

عندما يحدث زلزال، يجب على المرء أن يسأل نفسه: ماذا فعلت ، عندما تتحرك الأرض، يتم تدمير بيتي، ويموت الناس. باختصار، يؤلمني الزلزال. يجب على المرء أن يفكر بجدية …

دار الضيافة العالمية، نحن ضيفه.ضيف الإله؛ هل من العدل أن نقول: “استخدم منزلي بشكل صحيح”؟

لأننا ندمر بيت الله الذي استضافنا.

انظر، إنها ليست أكثر من 8. إذا تم اتخاذ الاحتياطات وفقًا لـ 8 ، فلا توجد مشكلة. ألا يستطيع أي شخص يستطيع تحمل تكاليف 8 لا يستطيع تحمل 18؟ “

عسى الله تعالى أن يجنب البشرية.

أتمنى أن يحمي البلاد وجميعنا من الأسوأ.

حظا طيبا للجميع.

ملفونو يوسف بختاش

رئيس جمعية الثقافة واللغة السريانية وادبها / ماردين

ܡܰܣܟܿܠܳܢܘܼܬܐ ܕܥܰܘܠܐ

ܡܰܣܟܿܠܳܢܘܼܬܐ ܕܥܰܘܠܐ

ܥܰܘܠܳܐ ܡܿܢ ܥܒܳܕܐ ܗ̱ܘ ܡܶܕܶܡ ܕܡܰܟܶܐ ܘܢܳܟܶܐ ܙܶܕܩܳܐ ܪܝܼܫܳܝܳܐ ܕܩܰܪܝܼܒܳܐ. ܘܣܘܼܥܪܳܢܐ ܗ̱ܘ ܕܙܶܠܡܳܐ ܘܐܠܡܐ ܕܩܳܢܐ ܚܰܝܠܐ ܛܳܠܘܿܡܳܐ ܘܒܳܙܘܿܙܳܐ ܘܰܡܫܰܥܒܕܳܢܳܐ ܘܰܡܫܰܦܠܚܳܢܳܐ ܠܘܩܒܰܠ ܒܪܢܫܐ ܐܰܝܢܳܐ ܕܗܘܼ. ܘܥܰܘܳܠܳܐ ܗܰܦܟܳܝܳܐ ܗ̱ܘ ܕܟܺܐܢܳܐ. ܘܣܰܩܘܼܒܠܳܝܐ ܗ̱ܘ ܕܡܰܥܘܶܠ ܘܡܰܣܟܶܠ ܒܩܘܼܕܫܳܐ ܘܡܰܟܣܳܪܐ ܘܥܰܡܠܐ ܘܬܶܫܡܶܫܬܐ ܘܝܰܩܪ̈ܶܐ[1] ܡܳܪ̈ܳܢܳܝܐ ܕܐ̱ܚܪ̈ܳܢܐ ܟܕ ܣܳܪܰܚ ܙܶܕܩܰܝ̈ܗܘܢ ܒܬܶܢܝܳܐ ܥܳܠܘܿܒܳܐ ܘܥܳܫܘܿܡܳܐ ܕܝܰܨܪܳܐ ܒܝܼܫܐ ܘܨܶܒܝܳܢܳܐ ܥܩܺܝܼܡܳܐ..

ܐܝܟ ܐܝܼܬܝܳܐ ܟܢܘܼܫܝܳܝܳܐ ܡܿܢ ܒܰܪܢܳܫܳܐ ܡܶܬܟܰܝܰܢ ܡܼܢ ܥܳܠܡܳܐ ܒܰܪܳܝܳܐ ܕܦܰܓܪܐ ܘܗܘܼܠܳܢܳܝ̈ܬܐ. ܘܡܼܢ ܥܳܠܡܐ ܓܰܘܳܝܐ ܕܪܘܼܚܳܐ ܘܣܘܼܟ̈ܠܳܝܳܬܐ. ܘܗܺܝܼܝܘܼܬܗ ܟܝܳܢܳܝܬܐ ܘܐ̱ܢܳܫܳܝܬܐ ܠܐ ܕܳܢܚܳܐ ܘܐܳܦܠܐ ܨܳܡܚܳܐ ܐܠܐ ܒܣܘܼܟܳܠܐ ܦܰܛܢܐ ܘܓܘܼܡܳܪܐ ܬܰܩܢܐ ܕܰܬܪ̈ܰܝܗܘܢ ܥܳܠܡ̈ܐ ܣܘܼܢܩܳܢܗܘܢ. ܘܒܡܶܬܰܪܬܝܳܢܘܼܬܐ ܘܡܶܫܬܰܒܠܳܢܘܼܬܐ ܕܰܟܝܳܢܐ ܚܬܝܼܪܐ ܘܫܰܒܰܗܪܳܢܳܐ ܘܩܰܫܝܳܐ ܘܚܶܡܬܳܢܳܐ ܘܰܦܠܝܼܓܳܐ ܘܰܡܚܰܒܠܐ ܗܳܢܐ ܕܣܘܼܓܰܐܬ ܟܰܕܳܒܘܼܬܐ ܡܡܰܠܶܠ ܥܡ ܢܰܦܫܗ ܘܥܡ ܐ̱ܚܪ̈ܢܐ. ܘܰܕܒܺܝܼܪ ܠܪܶܚܡܰܬ ܡܩܳܡܳܐ ܘܕܰܪܓܐ ܘܟܶܣܦܳܐ ܘܪܰܒܘܼܬܐ ܘܝܰܥܢܘܼܬܳܐ ܟܕ ܗܘܼ ܠܐ ܪܓܝܼܫ. ܘܠܐ ܡܬܚܙܐ ܫܰܪܝܼܪܐ ܐܠܐ ܐܢ ܒܰܬܪܝܼܨܘܼܬ ܠܒܳܐ ܘܰܒܫܰܝܢܐ ܘܰܫܠܳܡܐ ܕܥܡ ܢܦܫܗ ܘܥܡ ܐ̱ܚܪ̈ܳܢܐ. ܐܠܐ ܒܪܡ ܝܳܪܒܳܐ ܘܣܳܓܝܳܐ ܦܠܝܼܓܘܼܬܐ ܠܘܳܬ ܢܰܦܫܗ ܘܰܠܘܳܬ ܐ̱ܚܪ̈ܳܢܐ ܟܕ ܡܶܬܪܰܓܪܰܓ ܚܰܦܝܳܐܝܬ ܠܡܶܠܒܰܫ ܐܰܦܘܼܕܳܐ ܕܪܰܒܘܼܬܐ ܟܣܝܼܬܐ. ܘܪܰܒܰܬ ܡܫܝܼܡܳܢܝܼܬܐ ܗ̱ܝ ܡܰܥܒܕܳܢܘܬܗܿ ܕܪܶܓܬܐ ܗܕܐ ܟܕ ܡܶܬܛܰܫܝܳܐ ܒܚܘܼ̈ܫܳܒܶܐ ܘܡܶܬܦܰܠܚܳܐ ܒܕܘܼܒܳܪ̈ܐ. ܘܟܕ ܠܐ ܟܳܒܶܫ ܘܙܳܟܐ ܚܘܼ̈ܫܳܒܐ ܕܢܰܦܫܳܐ ܘܚܰܫܳܐ ܙܩܝܼܦܳܐ ܕܪܒܘܼܬܐ ܘܫܰܪܟܳܐ ܕܝܰܨܪ̈ܶܐ ܒܝܼ̈ܫܶܐ ܘܚܘܼܬܚ̈ܳܬܐ ܡܚܰܒ̈ܠܢܐ܆ ܠܐ ܡܨܐ ܕܢܶܫܬܰܝܰܢ ܠܐ ܥܡ ܢܦܫܗ ܘܠܐ ܥܡ ܐ̱ܚܪ̈ܢܐ܆ ܘܐܳܦܠܐ ܥܡ ܐܠܗܐ. ܘܡܶܟܳܐ ܩܐܡ ܚܝܠ ܦܠܝܼܓܘܼܬܐ -(ܕܥܡ ܢܰܦܫܗ ܘܰܠܘܳܬ ܐ̱ܚܪ̈ܳܢܐ)- ܘܢܳܨܚܳܐ ܒܡܰܥܒܕ̈ܳܢܘܳܬܗܿ ܡܰܚܣܪ̈ܳܢܝܳܬܐ.

ܘܬܢܢ ܫܰܦܝܼܪ ܕܢܶܫܡܰܥ ܘܢܶܗܕܘܿܣ ܡܶܠܰܬ ܡܪܝ ܦܝܠܘܟܣܝܢܘܣ ܕܡܰܒܘܓ (523+ ) ܕܒܗܿ ܐܡܿܪ: «ܗܰܝܡܢܘܼܬܐ ܓܝܪ ܡܫܰܚܠܦܳܐ ܡܚܝܼܠܘܼܬܗ ܕܦܰܓܪܐ… ܣܰܟܠܐ ܓܝܪ ܫܳܐܛ ܠܐܝܢܐ ܕܡܶܬܡܰܟܰܟ ܩܕܳܡܰܘܗܝ. ܚܰܟܝܡܳܐ ܕܝܢ ܡܛܠ ܡܰܟܝܼܟܘܼܬܗ ܡܰܣܓܶܐ ܡܰܚܶܒ ܠܗ. ܠܝܬ ܠܗ ܓܝܪ ܥܰܝܢܐ ܠܣܰܟܠܐ ܕܬܶܚܙܐ ܚܘܼܒܳܐ ܒܓܘ ܡܰܟܝܼܟܘܼܬܐ. ܥܠ ܗܕܐ ܪܒܘܼܬܐ ܡܶܬܚܰܘܝܐ ܠܗ. ܘܰܙܥܝܼܦܘܼܬܐ ܡܶܬܟܰܬܒܐ ܠܗ. ܘܩܰܫܝܘܼܬܐ ܘܰܕܚܝܼܠܘܼܬܐ ܡܶܬܪܰܫܡܐ ܩܕܳܡܰܘܗܝ. ܕܡܼܢ ܗܠܝܢ ܢܶܣܓܶܐ ܘܢܶܕܚܰܠ. ܡܼܢ ܗܿܘ ܕܒܗܠܝܢ ܡܶܬܚܰܘܐ... ܐܡܬܝ ܓܝܪ ܕܡܼܢ ܢܰܦܫܐ ܡܬܕܰܒܰܪ ܦܰܓܪܐ܆ ܬܰܩܢܐ ܗ̱ܘ ܘܰܚܠܝܼܡܳܐ ܟܠܗ ܕܘܼܒܪܗܘܢ. ܘܐܝܟ ܕܦܐܐ ܠܒܰܪܢܫܐ ܡܬܕܰܒܰܪ ܒܬܰܩܢܘܼܬܐ ܐܝܕܐ ܕܠܳܚܡܳܐ ܠܰܡܠܝܼ̈ܠܐ. ܐܡܬܝ ܕܝܢ ܕܨܶܒܝ̈ܢܰܝ ܦܰܓܪܐ ܡܕܰܒܪܝܼܢ ܠܗܿ ܠܢܰܦܫܐ܆ ܕܘܼܒܪܐ ܕܚܰܝܘ̈ܬܐ ܡܬܕܰܒܪ ܒܪܢܫܐ. ܘܟܕ ܗܼܢܘܢ ܙܘ̈ܥܶܐ ܕܪ̈ܓܝܼܓܳܬܗ ܕܠܐ ܡܼܰܪܓܫܳܢܘܼܬܐ ܡܫܬܰܡܫܝܼܢ ܡܢܗ. ܘܥܠܗܕܐ ܡܬܓܠܶܙ ܠܗ ܐܦ ܡܼܢ ܡܬܬܰܘܝܳܢܘܼܬܐ ܗܿܝ ܕܢܰܩܝܼܦܳܐ ܠܦܳܪܘܿܫܘܼܬܐ... ܟܡܐ ܓܝܪ ܕܰܚܠܝܼܛܐ ܢܰܦܫܐ ܥܡ ܦܓܪܐ ܒܚܘܼ̈ܫܳܒܶܝܗܿ ܠܐ ܡܶܫܟܚܳܐ ܡܕܰܒܪܐ ܠܗ. ܐܦܠܐ ܚܰܙܳܝܬܐ ܕܰܩܢܘܿܡܗ ܗܳܘܝܳܐ. ܘܠܐ ܪ̈ܓܝܼܓܳܬܐ ܕܦܰܓܪܐ ܕܳܝ̈ܩܳܢ ܠܗܿ. ܘܠܐ ܚܰܫܝ̈ܗܿ ܕܝܠܗܿ ܩܒܝܼܠܝܼܢ ܠܗܿ. ܐܠܐ ܐܝܟ ܣܰܡܝܐ ܕܓܠܝܼܙ ܡܼܢ ܚܙܳܬܐ ܕܩܢܘܿܡܗ ܘܡܼܢ ܚܙܳܬܐ ܕܟܠ ܡܕܡ. ܗܟܢܐ ܐܦ ܢܦܫܐ ܡܐ ܕܐܶܣܬܰܡܝܰܬ ܒܚ̈ܫܐ ܕܚܛܝܼܬܐ. ܠܐ ܠܝܳܬܗܿ ܚܳܙܝܳܐ ܘܠܐ ܠܡܕܡ ܕܠܒܪ ܡܢܗܿ».

ܒܪܡ ܐܟܡܐ ܕܡܬܬܡܝܼܫܳܐ܆ ܪܳܘܶܙ ܘܕܳܐܨ ܒܰܪܢܳܫܳܐ ܒܰܫܟܳܚܬܐ ܕܫܘܼܦܪܳܐ ܒܰܪܳܝܐ܆ ܒܪܡ ܣܘܿܓܐܐ ܕܙܰܒܢ̈ܝܢ ܛܥܶܐ ܘܰܛܫܶܐ ܫܘܼܦܪܐ ܕܥܳܠܡܳܐ ܓܰܘܳܝܳܐ ܘܠܰܝܬ ܨܶܦܬܳܐ ܠܰܫܟܳܚܬܶܗ. ܘܐܢ ܡܬܬܰܗܡܝܳܐ ܒܥܳܬܐ ܘܰܒܨܳܬܐ[2] «ܛܰܥܡܳܐ ܘܣܘܼܟܳܠܐ» ܕܥܳܠܡܳܐ ܓܰܘܳܝܐ ܠܐ ܡܳܢܥ ܒܪܢܳܫܳܐ ܠܐܝܡܳܡܐ ܕܟܘܫܳܪ̈ܐ ܫܰܪܝܪ̈ܐ ܘܡܰܕܠ̈ܢܐ. ܘܦܳܐܫ ܒܠܠܝܐ ܕܟܘܼܫܳܪ̈ܐ ܫܚܝܼ̈ܡܐ ܘܡܰܠ̈ܙܳܢܐ. ܒܪܡ ܐܟܡܐ ܕܡܰܣܓܶܝܢ ܘܝܳܗܒܝܼܢ ܛܰܥܡܐ ܦܪܝܼܫܐ ܘܒܰܣܝܼܡܐ ܐܰܨܪ̈ܶܐ ܕܡܶܬܡܰܕܟܺܝܼܢ ܒܒܘܼܫܳܠܐ ܐܘ ܒܡܐܟܘܼܠܬܐ܆ ܒܗܿ ܒܰܕܡܘܬܐ ܡܘܼܙܳܓܐ ܘܣܘܼܩܳܡܐ ܘܬܘܼܩܳܢܐ ܕܬܪ̈ܝܗܘܢ ܥܳܠܡ̈ܐ ܡܢܝܼܚ ܘܡܰܩܢܶܐ ܡܰܕܥܳܐ ܚܠܝܼܡܐ ܕܦܪܘܿܫܘܼܬܐ: ܐܶܡܳܐ ܕܝܕܰܥܬܐ ܝܬܡܬܐ ܘܰܡܚܰܟܡܳܢܝܼܬܐ ܕܡܫܰܒܠܢܳܐ ܓܰܘܳܝܐ. ܒܕ ܐܠܘܼܠܐ ܦܳܪܘܿܫܘܼܬܐ ܕܚܰܘܣܳܢܐ܆ ܠܐ ܡܳܐܢܳܐ ܠܗ ܠܒܰܪܢܳܫܳܐ ܘܐܦܠܐ ܡܬܚܰܦܛ ܒܗܿܘ ܡܐ ܕܙܳܕܩ ܕܢܶܬܒܛܶܠ ܠܗ ܥܠܘܗܝ. ܘܡܟܐ ܠܐ ܡܬܬܙܝܼܥܐ ܒܗ ܐܦ ܪܘܼܚܳܐ ܕܡܶܬܚܰܦܛܐ ܒܦܘܼܪ̈ܣܶܐ ܐܘܼܟ̈ܦܳܢܳܝܐ ܕܝܳܗܒܝܼܢ ܬܘܼܩܦܳܐ ܡܣܝܼܡܳܢܳܐ ܠܩܪܳܒܳܐ ܩܰܫܝܳܐ ܘܡܰܪܝܼܪܳܐ ܕܡܶܣܬܕܰܪ ܒܥܳܠܡܳܐ ܡܬܚܰܙܝܢܐ ܘܗܿܘ ܠܐ ܡܬܚܰܙܝܢܐ.

ܠܝܬ ܡܕܡ ܕܗܳܟܢܐ ܥܰܙܝܼܙ ܘܰܫܚܝܼܩ ܐܝܟ ܚܶܪܝܳܢܐ ܕܚܳܝܐ ܘܰܩܪܳܒܐ ܕܣܳܕܪ ܒܪܢܫܐ ܒܥܳܠܡܐ ܓܰܘܳܝܳܐ ܩܶܨܰܬ ܢܰܦܫܳܐ ܟܪܝܼܗܬܐ ܗܿܝ ܕܰܣܢܝܼܩܐ ܠܗܘܼܕܳܝܳܐ ܘܣܘܼܝܳܥܳܐ ܐܰܝܟܳܢܐ ܕܬܬܚܠܶܡ ܟܪܝܼܗܘܼܬܗܿ. ܘܠܐ ܡܶܣܬܰܡܣܰܡ ܘܐܦܠܐ ܡܬܚܠܶܡ ܐܝܢܐ ܕܠܐ ܚܳܐܪ ܒܰܡܚܙܝܼܬܐ ܕܢܦܫܗ. ܘܟܕ ܠܐ ܢܳܐܚ܆ ܥܳܡܶܛ ܘܡܶܬܚܢܶܩ ܒܘܼܝܳܢܗ܆ ܘܩܳܢܛ ܘܡܬܡܥܶܣ ܨܶܒܝܳܢܗ. ܘܗܝܼ ܗܕܐ ܕܳܚܩܳܐ ܘܩܳܛܠܐ ܚܘܼ̈ܟܳܡܶܐ ܕܢܰܦܫܳܐ ܚܠܝܼܡܬܐ. ܘܒܰܨܒܘܼܬ ܣܰܩܘܼܒܠܳܝܘܼܬܐ ܫܟܝܼܚܬܐ ܗܟܢ ܟܳܬܒ ܘܐܡܿ ܕܡܪܝ ܦܝܠܘܟܣܝܢܘܣ ܕܡܰܒܘܓ (523+ ): «ܐܝܕܐ ܗ̱ܝ ܛܳܒܬܐ ܕܠܰܝܬ ܠܗ̇ ܣܰܩܘܼܒܠܐ ܐܘ ܬܰܠܡܝܼܕܳܐ. ܐܢ ܕܝܢ ܡܼܢ ܣܰܩܘ̈ܒܠܝܗܝܢ ܕܛܳܒ̈ܬܐ ܕܳܚ̇ܠܰܬ܆ ܠܰܓܡܳܪ ܛܳܒܬܐ ܡܶܢܟ ܠܐ ܗܳܘܝܳܐ».

ܡܶܣܬܰܟܪܝܼܢ ܡܰܒܘ̈ܥܶܐ ܕܰܚܢܳܢܐ ܘܡܶܬܚܰܣܟܝܼܢ ܫܶܦ̈ܥܶܐ ܕܛܳܒܘܼܬܐ ܓܰܘܳܝܬܐ ܕܒܰܪܢܳܫܐ ܗܿܘ ܐܝܢܐ ܕܠܝܬܘܗܝ ܦܳܪܘܿܫܳܐ ܘܦܳܓܘܿܕܳܐ ܕܚܘܼܫ̈ܒܰܘܗܝ ܘܦܰܪܳܫܐ ܘܫܰܒܳܠܐ ܕܡܰܬܢܝܼܬܗ ܘܬܰܪܒܝܼܬܗ ܘܡܰܪܕܝܼܬܗ. ܘܡܶܟܳܐ ܡܶܬܦܠܰܚ ܘܡܶܫܬܰܪܐ ܥܰܘܠܐ ܘܡܰܡܠܶܟ ܒܘܼܝܳܢܳܐ ܚܢܝܼܩܐ ܘܨܶܒܝܳܢܐ ܩܰܢܝܼܛܳܐ ܘܐܶܢܳܢܳܝܐ ܘܝܰܥܢܳܐ ܘܚܰܣܳܡܐ. ܘܣܳܓܝܢ ܚܰܘ̈ܒܶܐ ܘܰܙܢ̈ܝܳܐ ܕܡܰܣܟܿܠܳܢܘ̈ܳܬܗ ܗܿܢܝܢ ܕܢܳܒ̈ܥܢ ܡܼܢ ܪܘܼܚܳܐ ܕܫܘܼܥܠܳܝܐ. ܡܛܠܗܳܕܐ ܗܟܢܐ ܡܨܰܠܐ ܗ̱ܘܐ ܩܕܝܼܫܐ ܡܪܝ ܐܦܪܝܡ (303-373) ܟܕ ܐܡܿܪ: «ܐܰܣܓܳܐ ܠܢ ܒܘܼܝܳܢܐ܆ ܕܚܰܢܩܘܼܗܝ ܚܰܘ̈ܒܶܐ ܠܒܘܼܝܳܢܢ. ܡܼܢ ܥܰܦܪܐ ܡܪܝ ܓܒܰܠܬܳܢܝ܆ ܘܰܒܥܰܦܪܳܐ ܪܳܥܐ ܠܶܒܰܢ. ܟܡܳܐ ܓܝܪ ܕܰܬܫܝܼܓܝܘܼܗܝ ܠܦܰܓܪܰܢ ܡܼܢ ܛܝܼܢܳܐ ܠܰܣܝܳܢܐ ܗ̱ܘ ܪܳܗܛ. ܘܰܟܡܐ ܕܰܬܥܰܠܝܘܗܝ ܠܠܶܒܰܢ ܨܝܕ ܥܝܼܪ̈ܐ܆ ܠܥܘܼܡܩܳܐ ܨܝܕ ܦܰܚ̈ܶܐ ܕܢܶܚܘܬ ܡܶܣܬܰܪܗܰܒ.»

ܘܦܐܝܐ ܕܢܶܕܥ ܕܨܶܒܝܳܢܐ ܚܠܝܼܡܳܐ ܘܚܺܐܪܐ ܠܐ ܡܬܶܩܢܐ ܐܠܐ ܕܢܶܬܬܚܝܼܪ ܒܡܰܚܙܝܼܬܐ ܕܢܰܦܫܳܐ ܘܬܶܬܒܛܶܠ ܠܗ ܠܒܪܢܫܐ ܠܰܡܚܰܪܳܪܘ ܒܘܼܝܳܢܗ ܡܼܢ ܚܢܘܼܩ̈ܝܐ ܕܥܰܘܠܐ ܚܰܘ̈ܒܰܘܗܝ. ܘܫܰܦܝܪ ܡܬܒܰܕܰܩ ܘܡܬܦܰܫܰܩ ܫܰܪܒܰܐ ܕܟܝܼܪܐ ܒܡܶܠܰܬ ܡܪܝ ܣܳܗܕܘܼܢܐ (ܕܪܐ ܫܒܝܼܥܝܐ) ܗܿܢܐ ܕܟܳܬܒ ܘܐܡܿܪ: «ܫܬܘܿܩ ܡܳܕܶܝܢ ܡܼܢ ܕܝܼܢܳܐ ܕܰܠܒܰܪ ܡܶܢܳܟ: ܘܥܘܼܠ ܠܳܟ ܒܕܝܼܢܳܐ ܥܡ ܥܰܘܠܐ ܕܰܒܓܰܘܳܟ. ܫܰܪܳܐ ܠܰܡܥܰܩܳܒܘܼ ܟܰܣܝ̈ܳܬܐ ܕܰܒܠܶܒܳܟ: ܒܨܝܼ ܣܘܼܥܪ̈ܳܢܐ ܕܰܠܓܰܘ: ܕܘܼܢ ܚܘ̈ܫܳܒܐ ܕܬܰܡܳܢ. ܐܰܢܗܰܪ ܠܟ ܫܪܳܓܳܐ ܕܢܘܼܗܪܳܐ: ܕܬܶܚܙܶܐ ܟܰܣܝ̈ܳܬܗ ܕܚܶܫܘܿܟܳܐ ܕܒܳܟ. ܐܰܦܶܩ ܛܡܝܼܪ̈ܳܬܗ: ܘܦܰܪܣܳܐ ܣܬܝܼܪ̈ܳܬܗ ܒܝܬ ܠܟ ܘܠܐܠܗܐ: ܩܕܳܡ ܕܢܶܡܛܐ ܝܰܘܡܐ ܕܰܩܕܳܡ ܟܠܢܳܫ ܒܢܘܼܗܪܳܐ ܕܰܠܥܶܠ ܢܶܬܦܰܪ̈ܣܝܳܢ».

ܘܐܟܡܐ ܕܝܼܕܝܼܥܐ ܐܢܗܘ ܕܠܐ ܫܳܬܩ ܒܪܢܳܫܐ ܡܼܢ ܕܝܼܢ̈ܐ ܒܰܪ̈ܳܝܐ ܘܠܐ ܕܳܐܢ ܥܰܘܠܶܗ ܓܰܘܳܝܐ܆ ܥܡ ܙܰܒܢܐ ܒܳܨܰܪ ܘܙܳܥܰܪ ܘܒܰܚܕܐ ܠܡܐܡܪ ܟܳܡܕ ܘܕܳܥܶܟ ܚܝܠ ܕܘܼܒܳܪ̈ܐ ܫܰܦܝܼܪ̈ܐ ܘܝܰܩܪ̈ܐ ܡܝܰܬܪ̈ܐ ܗܿܢܘܢ ܕܢܳܒܥܝܼܢ ܡܼܢ ܣܘܼ̈ܟܳܠܐ ܐܶܢܰܚ̈ܢܳܝܐ ܕܫܘܼܡܠܳܝܐ. ܘܬܳܟܒܝܼܢ ܘܡܫܬܰܠܛܝܼܢ ܚܠܳܦܝܗܘܢ ܚܘܼܫ̈ܳܒܐ ܒܠܝܼ̈ܠܐ ܘܕܘܼܒܳܪ̈ܐ ܣܢܰܝ̈ܐ ܕܫܘܼܥܠܳܝܐ ܗܿܢܘܢ ܕܕܳܠܚܝܼܢ ܡܘܼܙܳܓܰܐ ܕܡܰܘܥܝܼܬܗܘܢ ܘܰܕܓܰܘܳܐ ܫܘܳܬ. ܡܟܐ ܩܳܪܳܐ ܘܩܳܫܝܳܐ ܪܘܼܚܳܐ ܘܣܳܡܝܳܐ ܥܰܝܢܐ ܕܡܰܕܥܳܐ ܘܢܳܚܶܒ ܒܘܼܝܳܢܐ. ܘܡܶܨܛܰܥܠܝܼܢ ܫܒܝ̈ܠܐ ܡܢܝܼܚ̈ܢܐ ܘܡܶܬܬܰܚܬܐ ܕܰܪܓܳܐ ܘܐܰܩܡܐ ܘܐܝܼܩܳܪܐ ܕܒܪܢܫܐ.

ܘܡܛܠܗܕܐ ܡܙܰܗܰܪ ܝܥܩܘܒ ܫܠܝܼܚܐ ܟܕ ܐܡܿܪ: «ܡܰܢܘܼ ܡܢܟܘܢ ܕܚܰܟܝܼܡ ܘܰܪܕܶܐ؟ ܢܚܰܘܶܐ ܥܒܳܕ̈ܘܗܝ ܒܗܘܼ̈ܦܳܟܐ ܫܰܦܝܼܪ̈ܐ. ܒܚܶܟܡܬܐ ܡܰܟܝܼܟܬܐ. ܐܢ ܕܝܢ ܚܣܳܡܳܐ ܡܰܪܝܼܪܳܐ ܐܝܬ ܒܟܘܢ܆ ܐܘ ܚܶܪܝܳܢܐ ܒܠܶܒ̈ܝܟܘܢ܆ ܠܐ ܬܶܬܚܰܬܪܘܢ ܥܠ ܩܘܼܫܬܐ ܘܰܬܕܰܓܠܘܢ. ܡܛܠ ܕܗܕܐ ܚܟܡܬܐ ܡܼܢ ܠܥܶܠ ܠܐ ܢܶܚܬܰܬ܆ ܐܠܐ ܐܝܬܝܗܿ ܐܰܪܥܳܢܳܝܬܐ܆ ܡܼܢ ܚܘܼ̈ܫܳܒܐ ܕܢܰܦܫܳܐ. ܘܡܼܢ ܫܐܕ̈ܐ. ܐܰܝܟܳܐ ܓܝܪ ܕܐܝܬ ܚܣܳܡܐ ܘܚܶܪܝܳܢܐ܆ ܬܰܡܢ ܐܦ ܕܠܘܼܚܝܳܐ ܟܠ ܡܶܕܶܡ ܕܒܝܼܫ. ܚܟܡܬܐ ܕܝܢ ܕܡܼܢ ܠܥܶܠ܆ ܕܰܟܝܳܐ ܗ̱ܝ ܘܡܰܠܝܳܐ ܫܠܳܡܳܐ. ܘܡܰܟܝܼܟܳܐ ܘܡܶܫܬܰܡܥܳܢܝܳܐ. ܘܡܰܠܝܳܐ ܪ̈ܰܚܡܐ ܘܦܺܐܪ̈ܐ ܛܒ̈ܐ. ܘܕܠܐ ܦܳܠܓܘܼܬܐ ܗ̱ܝ. ܘܒܰܐܦ̈ܐ ܠܐ ܢܳܣܒܳܐ. ܦܺܐܪ̈ܐ ܕܝܢ ܕܙܰܕܝܩܘܼܬܐ܆ ܒܫܰܝܢܳܐ ܡܶܙܕܰܪܥܝܼܢ ܠܐܝܠܝܢ ܕܥܳܒܕܝܼܢ ܫܠܳܡܳܐ» (ܝܥܩܘܒ 3: 13-18).

ܒܰܕܓܘܢ ܩܪܝܼܚܳܐ ܗ̱ܝ ܕܠܐ ܢܳܗܪܝܼܢܢ ܟܕ ܠܐ ܪܳܚܩܝܼܢܢ ܡܼܢ ܚܘܼ̈ܫܳܒܶܐ ܫܟܝܼܪ̈ܐ ܘܰܥܝ̈ܕܐ ܣܡܺܝ̈ܡܶܐ ܘܰܠܒܘܼ̈ܟܝܐ ܙܥܝ̈ܦܶܐ ܕܥܰܘܠܐ. ܘܐܦܠܐ ܒܳܗܪܝܼܢܢ ܟܕ ܠܐ ܦܳܬܚܝܼܢܢ ܬܪܰܥ ܚܘܼ̈ܫܳܒܐ ܘܡܰܕ̈ܥܶܐ ܘܒܘ̈ܝܳܢܐ ܠܣܘܼ̈ܟܳܠܐ ܡܚܰܟܿܡ̈ܳܢܐ ܘܰܡܪ̈ܰܥܝܳܢܐ ܕܰܚܢܳܢܳܐ ܓܰܘܳܝܳܐ ܘܒܰܪܳܝܳܐ. ܘܰܠܡܰܚܣܶܢ ܒܐܘܼܪܚܳܐ ܗܕܐ ܡܰܨܝܳܐ ܕܢܶܟܒܘܿܫ ܚܘܼ̈ܫܳܒܐ ܣܢܰܝ̈ܐ ܘܕܘܼܒܳܪ̈ܐ ܥܕܝ̈ܠܐ ܘܩܘܼܕ̈ܳܫܶܐ ܘܰܦܬܰܟܪ̈ܐ ܫܚܺܝ̈ܡܶܐ ܕܐܢܳܢܳܝܘܼܬܐ. ܘܗܟܢ ܢܳܗܪܝܼܢܢ ܘܒܳܗܪܝܢܢ ܒܦܳܪܘܿܫܘܼܬܐ ܕܫܘܼܡܠܳܝܐ ܐܶܡܗܿ ܕܚܰܘܣܳܢܳܐ. ܘܥܳܒܕܝܼܢܢ ܠܶܒܰܢ ܘܚܘܼܫܳܒܰܢ ܘܡܰܕܥܰܢ ܘܒܘܼܝܳܢܢ ܐܰܦܢܳܐ «ܟܐܡܬ ܐܰܪܥܳܐ ܟܰܗܝܼܢܬܐ» ܠܥܰܡܠܰܐ ܘܚܰܘܩܳܐ ܕܟܰܪܡܳܐ ܕܡܰܓܥܰܠ ܠܒܛܝܼܠܘܬܢ.

ܕܚܺܐܪܘܼܬܐ ܓܝܪ ܘܟܺܐܢܘܼܬܐ ܘܡܰܟܝܼܟܘܼܬܐ ܘܒܰܣܝܼܡܘܼܬܐ ܠܝܬܝܗܘܢ ܐܠܐ ܦܺܐܪ̈ܐ ܚܠܰܝ̈ܐ ܘܰܛܥܝ̈ܡܐ ܕܫܘܼܓܒܳܝܳܐ[3] ܘܪܘܼܡܪܳܡܳܐ ܕܐܝܩܳܪܐ ܘܰܚܢܳܢܐ ܘܪܘܼܚܳܦܳܐ ܘܛܳܒܬܐ ܒܢܘܼܗܪܳܐ ܙܠܝܼܚܳܐ ܕܰܫܪܳܪܐ ܡܰܚܝܳܢܐ.

ܝܘܣܦ ܒܓܬܫ

ܚܘܼܕܪܐ ܕܡܰܪܕܘܬܐ ܘܣܦܪܝܘܼܬܐ  ܕܠܫܢܐ ܣܘܪܝܝܐ: ܡܪܕܝܢ.

[1] ܝܰܩܪܳܐ: Değer / Value

[2] ܟܳܬܒ ܡܪܝ ܐܦܪܝܡ ܒܫܰܪܒܳܐ ܗܢܐ: «ܒܥܳܬܐ ܘܰܒܨܳܬܐ ܚܳܬܗܿ܆ ܒܢ̈ܳܬܐ ܐܶܢܘܢ ܕܚܐܪܘܼܬܐ.»

[3]  ܫܘܼܓܒܳܝܳܐ: Tercih / Seçenek / Alternatif / Option / Choice / Preference / Alternative

ܢܘܗܪܐ: ܡܼܢ ܟܰܕܘܼ ܒܛܝܼܢܝܢ ܗ̱ܘܘ ܚܘܼܫ̈ܒܝ ܘܒܳܥܐ ܗ̱ܘܝܬ ܕܐܶܓܢܘܿܒ ܦܶܠܥܳܐ ܡܕܡ ܠܡܶܟܬܰܒ ܟܬܝܼܒܬܐ ܗܕܐ. ܘܰܠܚܰܪܬܐ ܝܘܡ ܬܪܝܢ ܒܫܒܐ ܕܟܐܢ 6 ܫܒܛ 2023 ܫܰܦܪܳܐ ܒܟܝܼܪܳܝܳܐ ܫܳܥܬܐ ܠܐܦ̈ܝ ܐܪܒܥ ܟܰܢܫܶܬ ܐܶܢܐ ܠܝ ܘܝܶܬܒܶܬ ܒܩܶܠܝܬܐ ܕܦܘܼܠܚܳܢܐ. ܘܒܬܪ ܡܠܐ ܙܒܰܢ ܢܳܕܰܬ ܐܪܥܐ ܘܐܬܬܙܝܥ ܒܢܝܳܢܐ ܘܒܰܝܬܐ ܙܥܝܦܐܝܬ ܟܕ ܨܳܠܐ ܠܟܳܐ ܘܰܠܟܳܐ ܐܝܟ ܕܪܓܘܼܫܬܐ. ܘܚܶܫܒܶܬ ܒܢܰܦܫܝ ܕܰܡܛܳܬ ܚܰܪܬܐ ܘܠܝܬ ܦܘܼܨܳܝܳܐ. ܐܠܐ ܬܘܕܝ ܠܒܛܝܠܘܬܐ ܐܠܗܝܬܐ ܕܰܫܒܰܩܬܰܢܝ ܘܐܬܡܨܝܬ ܕܐܶܫܰܡܠܐ ܟܬܝܼܒܬܐ ܗܕܐ. ܘܗܿܐ ܥܕܟܝܠ ܡܐܰܡܢܝܼܢ ܢܰܘ̈ܕܳܢܐ ܕܡܰܡܘܼ̈ܠܰܘܗܝ ܙܥܝܼ̈ܦܐ ܕܙܘܼܠܙܳܠܐ ܗܢܐ ܩܰܫܝܐ ܕܰܫܒܰܩ ܒܬܪܗ ܪ̈ܒܘܳܬܐ ܕܩܛܝ̈ܠܐ ܘܣܘܼܓܦܳܢܐ ܘܚܘܼܣܪܳܢܐ ܪܒܐ ܥܡ ܢܟܝܳܢܐ ܘܬܢܚ̈ܬܐ ܘܛܘܼܪܳܦܐ ܘܚܰܫܐ ܡܪܝܼܪܐ ܠܐܢܫܘܼܬܐ ܕܐܬܪܐ.

Historical Importance of Syriac Culture and Its Contributions to Our Region

Historical Importance of Syriac Culture and Its Contributions to Our Region

Syriac culture, shaped by the parameters of the ancient culture of Mesopotamia, has been uniquely changed in terms of style and content by passing through a new understanding as a result of the leaven of factors developed along with the birth of Christianity.

Syriac culture has a unique past in the history of civilization and humanity. It has a remarkable effect in the progression the civilization. All ancient Greek philosophy and literature have been translated into Syriac language. Syriac clergymen and scientists brought it to Islamic civilization by translating it into Arabic language. Later they have been passed to the West and have been translated into Latin. Therefore, Christianity, Islam and civilization, they all owe a lot to Syriac culture.

Syriac culture has been known in the history of the region with its initiative characteristic. In its active periods in history, it had an important role of bridge in intercultural interaction. It has contributed to the East-West conception, to the development of civilization, philosophy and rationalism. The breakthrough it had made in the world of thought had reached the Arab world and Europe. It has a great role and impact in the carrying of the antiquity to the Islamic world. It has been coming to the fore with its contributions, primarily to the Arabic and Islamic philosophy. Masters of pen and word of this culture has left a rich literature and limitless legacy to us and has served the development of the social concept with spiritual awareness.

As an autochthonous culture of our geography, it has spent an effort to the continuous contribution to the common life with a concept that acknowledges as a virtue the responsibility and being in harmony with reality. By making the living and keeping alive as goal, it has always prioritized the effective altruism, social peace and solidarity. It has exhorted the culture of living together, cooperation, peace, prosperity and stability. It is not a remnant of the past, but also the inheritor of values that give different meanings to the pluralistic identity of the region.

The exhilarant and determining role of Syriac culture in the rise of the East and the West and the meeting of Islam with philosophy cannot be denied. In virtue of it, both the East and the West were able to reach their own philosophic roots and sources, in other words, the Greek philosophy. As the enlightenment has been experienced, the Renaissances was triggered, and new progresses was made. In its golden era (4th-10th centuries, A.D.) it was at the peak that it should have reached. From this aspect, it was a waterfall of humanity with dialogical relations, not with monological. Therefore, it is a humanistic and conscientious responsibility to express the contribution of this culture to the civilized world.

However, although this is the situation in regards to this rich culture, on the other hand it has been dragged into a subalternity that bears carelessness. Despite all the positive role it had in history and even though it was one of the productive veins that fed the Eastern culture, due to historical events and socio-political conflicts it has turned into a fountain that needs to be cared of and paid attention for not being crushed and wrinkled, while it has been flowing as a big river. In fact, this passive situation is a continuation of old times, political turmoil and historical events in different tones. It is a result of the negative impacts and wounds caused by migrations and painful events that have occurred in the past.

Although the preservation of this culture, which is a part of the Turkey’s/region’s and the global universal heritage, depends on many components, it also depends on being more understood in its homeland. And this is possible only by creating new awareness in social perception. Because we can’t stake out a claim to anything that we are not aware of. In order to be aware of something, we have to get to know it closer. The awareness that gets beyond the ordinariness develops according to the maturity level of human and turns into wisdom through action. As it is said in one maxim, “Awareness is the mother of an orphan knowledge.”

Unfortunately, these characteristics of Syriac culture, which is the autochthonous dynamic of the East, are mostly either ignored or barely spoken about. Its historical philosophical and intellectual contributions both to the East and the West are either unknown or waiting to be discovered on dusty shelves. The transformation of this stagnation to a movement, which is conspicuous in terms of the philosophy and the operational logic of history, depends on scientific research and objective studies by conscientious social scientists. Only then will the value of this culture, which breathes the exhilarant spirit of the truth and civilization to humanity, come to light. And its importance will be more understood.

It must be known that within the historical sequence of wisdom, the Syriac culture still makes an effort to maintain its existence with gritted teeth and despite the fractions, like a lost link of the East. Although it experiences drifts and indifferences because of the oscillation it has between victimization and subalternity, it is obvious that is not just a touristic past. As a living culture, it still makes directly/indirectly significant contributions to the socio-economical development of the region and to the recognition of the region nationally and globally with its historical churches, monasteries and centers of knowledge and education.

Since the way of achieving a strong position in global operation under today’s circumstances begins from the local region and differences, it is not even necessary to explain how significant are these contributions for the region and country. It is obvious that if this value, which draws attention globally, is supported with tangible efforts, it will make a different contribution to the socio-economical, socio-political and socio-cultural movement of the region.

Yusuf Beğtaş

Syriac Language-Culture and Literary Association / Mardin

وداعًا لعام 2022

وداعًا لعام 2022

نحن البشرمرتبطون بخيوط الحياة الروحية غير المرئية.

يجب أن نكون حريصين على عدم قطع هذه الحبال وجعلها قوية.

تمامًا كما “أنت” فيي قيمة، كذلك “أنا” فيك.

إن “النحن” في نفس الوقت  ذات قيمة مماثلة.

لذلك “أنت” يجب أن تقدرني و”أنا” يجب أن أقدرك.

دون إهمالنا. دون أن ننسى الأخلاق والفضيلة.

الشيء الرئيسي هو التعاطف.

هو جعل الحياة أسهل …!

لخدمتك وخدمتنا ..!

هكذا نجحوا.

والذين بلغوا، بلغوا الأدب والأخلاق.

ليس بالسيطرة والاستغلال.

مع الحب والاحترام ..

بروح التعاطف الاجتماعي والرحمة ..

برؤية وقبول الآخر كنفسه …!

من خلال استيفاء متطلبات هذا …..!

وعلى العكس من ذلك، يُقال إن المواقف غير المتوافقة وغير المرنة مع هذه المعاني هي “الحياة المملة والمزعجة”.

علينا تطوير السلام والضمير والإخلاص والإنصاف ومحبة الحياة والمسؤولية والولاء والاحترام والحكم والتفاعل والعلاقات التحويلية، بكلمة واحدة، عقلية ديمقراطية، في ممارستنا وفي مجال نفوذنا، حتى لا يعانوا من التعب والنكسات.

هذا واجب إنساني باسم الكرامة الإنسانية المقدسة …

بهذه الأفكار، أتمنى للجميع أن تغمرهم  النعم والرفاهية  2023.

عسى أن يكون التفاهم والسلام رفيق العام الجديد.

مع كل احتراماتي

  يوسف بختاش

رئيس جمعية الآداب واللغة السريانية. ماردين

2022 Yılını Uğurlarken

2022 Yılını Uğurlarken

Biz insanlar, hayatın görünmeyen ruhani ipleriyle birbirimize bağlıyız.

Bu iplerin kopmamasına ve sağlam olmasına dikkat etmeliyiz.

BEN’deki “SEN” değerli olduğu kadar, SEN’deki “BEN” de değerlidir.

BİZ’deki “BİZ” de o derece değerlidir.

O halde “SEN” bana, “BEN” de sana değer vermeliyim.

Biz bizi ihmal etmeden. Ahlak ve erdemi unutmadan.

Esas olan empati yapmaktır.

Hayatı kolaylaştırmaktır.

Sana ve Bize hizmet sunabilmektir.

Başaranlar, bu şekilde başardı.

Ulaşanlar, adap ve edeble ulaştı.

Tahakküm ve sömürüyle değil.

Sevgi ve saygıyla..

Sosyal empati ve şefkat ruhuyla..

Bir başkasını kendisi gibi görmek ve kabullenmekle…!

Bunun gereklerini yerine getirmekle…..!

Bu anlamlarla hemhal olmayan ve esnek olmayan tersi durumlar için “Hayat usandırır ve uslandırır” denilir.

Usanmalara ve uslanmalara uğramamak için pratiğimizde ve etki alanımızda, barışı, vicdanı, vefayı, hakkaniyeti, yaşam severliği, sorumluluğu, sadakati, saygıyı, yönetişimi, etkileşimi, dönüştürücü ilişkileri, tek kelimeyle demokratik zihniyeti geliştirmek zorundayız.

Bu da kutsal insan onuru adına insani bir yükümlülüktür…

Bu düşüncelerle, 2023 yılının akışı içinde herkese bereketler ve esenlikler dilerim.

Sağlık, anlayış ve huzur yeni yılın yoldaşı olsun.

Saygılarla..

Yusuf Beğtaş

Süryani Dili-Kültürü ve Edebiyatı Derneği Başkanı / Mardin

Ruhun Parıltısı

Ruhun Parıltısı

İnsanın doğruyu bulmasında ve kendini gerçekleştirmesinde ‘kendini bilmek ve kendini tanımak’, kritik öneme sahiptir. Bilmek daha genel, tanımak ise kişiye özeldir. İnsanın önce kendini tanıması, sonra da tanıdığı kendisini bilmesi gerekir. Aziz Mor Antunius (251-356) ‘‘Allah’ı bilmek için önce kendini bilmelisin’’ diyor.

Kendini bilmek, davranışlarının farkında olmak, aydınlanmayı ve bilinçlenmeyi de içeren bir özdenetim ruhunda ilerlemek demektir. Bu nedenle kendisini, yani kendi düşüncelerini, hareketlerini, önyargılarını, tutumlarını, öz benliğini bilip kendini kontrol eden kişi, yaptığı her şeyin sorumluluğunu üstlenmiş demektir. Bu da, denge yolunda iyiye, doğruya, güzele doğru gidiştir. Bu gidişte özgürlük, ahlaktır. Ahlak da sorumluluktur. Ama ahlakın ölümü, bu gidişi tehdit eden en büyük tehlikedir. Çünkü doğru hayat, doğru yoldan ve doğru ahlaktan geçer.

Ünlü bilim insanı Farabi (870-950) bu bağlamda şöyle der: ‘‘Önce doğruyu bilin, ancak doğru bilinirse yanlış da bilinir; önce yanlış bilinirse doğruya hiçbir zaman ulaşılmaz.’’ 

Doğru, insanı ilgilendiren çok derin bir konudur. Ancak kültür, doğruya ulaşma konusunda ahlak ve erdeme kapı açan bir anahtardır. Ama içeriye girmek tercihe bağlıdır. O kapıyı herkes kendisi açmalıdır. O içsel kapı açılmadan insanın algı filtreleri berraklaşmıyor. Algı filtrelerindeki pürüzlerden (veya kirlerden) ve algılama seviyesinin düşük olmasından dolayı hakikat/hayat olduğu gibi değil, bölük pörçük görülmektedir.

Bunun farkındalığına varan insan, sorumlu düşünceye sahipse, kendisini muhakkak içsel bir yolculuğun içinde bulur. O yolculukta ‘ikinci doğum’ denen anlamla tanışır. Bu tanışmayla, kalitenin niteliği, düşünceyle ilişkili olduğunu anlar. Bu da insandaki samimiyet ve içtenlik oranına göre anlam kazanır. Bu anlamada, dürüstlük, içtenlik demektir. İçten / samimi insan iyilik sevendir. Gelişimi ve kaliteyi esas alan ikinci doğuş olmadan iyiliği ayakta tutan samimi ve hakiki hayat ortaya çıkmaz.

İkinci doğuş veya yeniden doğmak; ezbere dayalı yerleşik algıları dönüştürmek, alışılmış kalıpların dışına çıkmak, içsel perdelerden ve maskelerden kurtulmak, farkındalıkla başlayıp; iç ve dış çatışmalarla geçen, yorucu, zaman zaman da can yakan çetin bir süreçtir.

Yüksek basınca uğrayan kömür elmasa dönüşür. Acıların yüksek basıncı da insanın kalitesini ortaya çıkarır.

Elmasını üzerini kaplayan kalın çamur tabakasını sıyırmadan onun (yani elmasın) parıltısını yakalamak mümkün değil. Aynı şekilde RUHUN parıltısını yakalamak için de onun üzerini kaplayan bencilliğin kalın çamur tabakasını sıyırmak gerekir. Hakiki yaşam için bu bir tercih değil, bir zorunluluktur.

Evet, yaşamak için sevginin hayati tohumuna ihtiyaç var. Ancak bu tohumun meyvesi düşünce olursa, olabilirse, çoğalma, ayakta kalma, dönüşüm ve gelişim mümkün olur.

Ancak geçmişten ders çıkarmak ve eski tutumları tekrarlamamak icap eder. Yapılanlara dikkat etmek gerekir. Çünkü gelecek, bugünün nasıl değerlendirildiğine göre şekillenecektir. Kişilerle birlikte sorumluluk taşıyan kurumların etkinliği, bu hedefe dönük bir çaba içeriyorsa, hedefin gerçekleşme şansı yüksektir. Aksi takdirde hayal kırıklığı kaçınılmazdır. O halde toplumsal konularda duyarlı davranmak, uzun vadeli kazancı gözeten diğerkâmlığın vazifesidir. Bu vazifenin ifasında, madde, manayı desteklemelidir. Akıl bilgisiyle, ruh da sevgisiyle iş başında olmalıdır.

Yusuf Beğtaş

Süryani Dili-Kültürü ve Edebiyatı Derneği Başkanı / Mardin

Yaşam Gemisi

Yaşam Gemisi

Dünya hayatı tıpkı bir deniz gibidir. Yaşam da, bu denizde seyrüsefere çıkmış bir gemiye benzer.

Bu deniz çoğu kez dalgalı ve çalkantılıdır. Seyrüseferi olumsuz etkileyen çalkantılar ve dalgalanmalar kaçınılmazdır. Öyle ama öyle gemi(ler) denizde ilerlemek zorundadır.

Ancak kaptanla birlikte seyrüseferde en önemli belirleyici etken yön ve hızdır. Günümüzde hız ve yön (pusula) yerini uydu vasıtasıyla teknolojik donanımlara ve aygıtlara bırakmıştır.

Yaşam denizinde hızın ve yönün belirlenmesi içsel donanımlara yani sahip olunan ahlak ve erdeme bağlıdır. Dolayısıyla sağlıklı bir seyrüsefer için ‘‘ahlak ve erdem’’  gemisine binmek şarttır. Başka türlü çalkantılı ve dalgalı yaşam denizine açılmak ve ilerlemek çok meşakkatlidir. Çok yorucudur, zordur.

Ahlak ve erdem gemisine binen insan, iyi bir kaptan olur. Hızını denizdeki çalkalanmalara ve dalgalanmalara göre ayarlar. Hız ayarlamasını iyi yaptığı için rotası şaşmaz.

Denizde can simidi, can güvenliğini sağlayan en önemli deniz araçları arasında yer alır. Bu nedenle her teknede, her vapurda, her gemide ve diğer deniz araçlarında bulundurulması zorunludur. Çünkü boğulma tehlikesinden kurtarıyor.

Can simidi boğulmak üzere olan kişiyi nasıl su üzerinde kalmasını sağlıyorsa, aynı şekilde yaşam denizinde dalga kıran işlevi gören hikmet, saygı, sevgi, anlayış, tevazu, nezaket, kibarlık, değer verme, şefkat, diğerkâmlık, bağışlama da insanı yaşamın hakikatinde (rotasında) tutar. Can simidi denizde can güvenliğini sağlayan en önemli yoldaştır. Bu nedenle yaşamın hangi alanında aktif hizmet (veya iş) yapılıyorsa yapılsın, esenlik limanı için hakikatin ahlaki donanımlarından beslenmek zorunludur.

Zihin ve ruh dengesi oluşmadan yaşam gemisinde bu ahlaki donanımlardan beslenmek çok yorucudur. Hakiki rotayı takip etmek zordur.

İyi niyet ve düşünce gibi iki önemli güç bir araya gelirse, yaşam gemisinde seyrüsefer ve hakiki rotanın takibi kolaylaşır.

İyi niyet, ruhsaldır. Düşünce zihinseldir.

İnsanın ruhu negatiften arınmadıkça, yaşam denizinde en güzel düşünce bile kirlenir. Art niyetin (kötünün) etkisi altına girer.

Hakiki rotayı takip etmek için sadece düşünce yetmez. Esas ve belirleyici olan iyi niyetten beslenen düşüncedir. Ve bu samimi düşünceden doğan pratiktir.

Dolayısıyla hakiki rotayı takip etmek için düşünce mutlak surette iyi niyetle birleşmelidir. Sömürüye-istismara mahal vermeden düşünce ve iyi niyet, güç birliği ve sinerji yaratmalıdır.

Evet, yaşamak için sevginin hayati tohumuna ihtiyaç var. Ancak bu tohumun meyvesi iyi niyete dayanan düşünce ve sorumluluk olursa, olabilirse, ayakta kalma, çoğalma ve dönüşüm mümkün olur.

Yusuf Beğtaş

Süryani Dili-Kültürü ve Edebiyatı Derneği Başkanı / Mardin

ܫܘܼܟܳܢܐ ܕܣܦܪܝܘܼܬܐ ܕܫܢܬ 2022

ܫܘܼܟܳܢܐ ܕܣܦܪܝܘܼܬܐ ܕܫܢܬ 2022

 ܪܒܢܐ ܡܝܩܪܐ ܡܠܦܢܐ ܐܣܥܕ ܨܘܡܐ܆ ܪܝܫܢܐ ܕܣܝܼܥܬܐ ܕܦܘܪܥܢܐ ܕܐܪܡ.

ܥܡ ܫܪܟܐ ܕܗܕ̈ܡܐ ܘܡܕܒܪ̈ܢܐ ܢܨܝܼ̈ܚܐ ܘܰܙܡܝ̈ܢܐ ܡܛܝ̈ܒܐ ܡܝܩܪ̈ܐ.

 ܥܡ ܫܠܡܐ ܘܚܘܒܐ ܘܐܝܩܪܐ ܐܳܡܰܪ ܐ̱ܢܐ:

ܗܿܝ ܕܫܰܪܝܪܐ܆ ܐܬܥܰܙܙܰܬ ܪܘܼܚܝ ܘܰܥܫܶܢ ܣܰܒܪܝ ܘܝܶܪܒܰܬ ܦܨܝܼܚܘܼܬܝ ܒܐܓܪܬܟܘܢ ܕܡܰܘܕܥܐ ܗ̱ܘܬ ܕܠܡ «ܣܝܼܥܬܐ ܕܦܘܼܪܥܳܢܳܐ ܕܐܪܳܡ» ܦܶܣܩܰܬ ܕܬܶܬܶܠ ܦܘܼܪܥܳܢܗܿ ܫܰܢ̱ܬܳܢܳܝܐ ܕܰܫܢܰܬ 2022 ܐܝܟ ܝܰܕܥܳܐ ܕܐܝܩܪܐ ܘܪܘܼܡܪܳܡܳܐ ܠܣܶܦܪܳܝܘܼܬܐ ܕܟܬܳܒܝ ܣܘܪܝܝܐ: «ܛܰܣܪܳܪܐ ܘܒܘ̈ܝܐܐ ܕܣܰܒܪܐ». ܗܢܐ ܕܒܥܰܡܠܐ ܪܒܐ ܐܬܦܪܶܣ ܫܢܬ 2021  ܐܝܟ ܦܐܪܐ ܟܬܝܼܒܬܳܢܳܝܐ ܕܚܶܒ̈ܠܐ ܬܰܙܝ̈ܙܶܐ ܘܐܘܼܟ̈ܦܳܢܐ ܥܰܙܝ̈ܙܶܐ ܡܦܰܪ̈ܕܳܢܐ ܕܫܶܢܬܐ.

ܣܳܒܰܪ ܐ̱ܢܐ܆ ܕܐܢ ܠܐ ܡܰܡܠܶܟ ܗ̱ܘܐ ܣܘܼܟܠܳܐ ܣܦܝܼܪܐ ܕܗܿܘ ܡܐ ܕܟܶܬܒܶܬ ܘܦܶܪܣܶܬ܆ ܠܐ ܢܳܨܚ ܘܐܦܠܐ ܢܳܨܦ ܗ̱ܘܐ ܩܳܠ ܨܰܘܬܐ ܕܰܟܬܳܒܐ ܗܢܐ ܒܰܦܢܝܼܬܟܘܢ. ܘܠܐ ܡܰܩܢܐ ܗ̱ܘ ܦܝܳܣܐ ܠܨܶܒܝܳܢܟܘܢ ܥܕܡܐ ܠܗܝ ܕܬܟܬܒܘܢ ܘܬܐܡܪܘܢ: «ܐܰܘܣܶܦ ܦܳܣܘܿܩܳܐ ܚܰܕܬܐ ܠܬܰܫܥܝܼܬܐ ܕܣܶܦܪܳܝܘܼܬܢ ܣܘܼܪܝܝܬܐ ܐܪܳܡܳܝܬܐ ܕܳܪܳܢܳܝܬܐ.» ܦܨܝܼܚ ܐ̱ܢܐ ܕܰܫܦܰܪ ܠܨܒܝܢܟܘܢ ܘܐܬܩܰܒܠ ܡܢܟܘܢ. ܘܒܗܕܐ ܚܳܫܒ ܐ̱ܢܐ ܕܰܚܢܺܝܼܬ ܠܢܝܼܫܐ. ܡܛܠܗܕܐ ܡܼܢ ܐܬܪܐ ܒܪܝܼܟܐ܆ ܩܘܒܳܠܛܝܒܘ ܦܳܫܛ ܐ̱ܢܐ ܠܡܰܚܫܰܒܬܐ ܘܡܶܣܬܰܟܠܢܘܼܬܐ ܕܦܪܘܿܫܘܼܬܟܘܢ. ܘܬܘܕ̈ܝܬܐ ܠܒܳܢ̈ܝܳܬܐ ܠܡܝܰܩܪܳܢܘܼܬܐ ܕܫܘܼܟܳܢܟܘܢ ܡܠܰܒܒܳܢܐ. ܐܰܡܝܼܪܐ ܗ̱ܝ: «ܕܠܐ ܚܳܙܐ ܠܫܘܼܦܪܳܐ ܐܠܐ ܒܰܪܢܳܫܐ ܕܢܰܗܝܼܪܝܼܢ ܕܰܘ̈ܩܰܘܗܝ ܓܰܘ̈ܳܝܐ. ܓܘܼܢܳܝܳܐ ܡܛܰܠܶܩ܆ ܘܩܘܼܠܳܣܳܐ ܡܦܰܢܶܩ.»

ܘܕܝܠܢܐܝܬ ܦܨܝܼܚ ܐ̱ܢܐ ܕܓܳܠܐ ܐ̱ܢܐ ܢܒ̈ܗܰܝ ܘܗܶܕ̈ܣܰܝ ܒܠܫܢܐ ܣܘܪܝܝܐ ܣܶܦܪܝܐ ܐܘܼܪܗܳܝܐ. ܘܡܛܠܗܕܐ ܡܰܘܕܐ ܐ̱ܢܐ ܠܦܘܼܣܩܳܢܐ ܕܡܰܠܦܢܐ ܐܰܣܥܰܕ ܨܘܡܐ ܕܰܗܘܳܐ ܥܠܬܐ ܕܢܶܫܬܰܡܠܐ ܣܘܼܘܳܚܳܐ ܘܝܘܼܐܒܐ ܕܡܰܚ̈ܒܳܢܐ.

ܫܘܼܟܳܢܐ ܡܿܢ ܪܰܗܒܘܿܢܐ ܗ̱ܘ ܕܡܶܫܬܰܟܰܢ ܠܚܘ̈ܦܳܛܐ ܘܟܘܫܳܪ̈ܐ ܕܡܶܬܝܰܩܪܳܢܐ. ܘܛܘܼܦܣܐ ܗ̱ܘ ܡܬܡܰܪܝܳܢܐ ܘܗܶܕܣܳܢܳܝܐ ܕܫܳܓܰܪ ܠܘܼܒܳܛܐ ܘܓܘܼܪܳܓܳܐ ܒܚܰܕܘܳܐ ܕܡܫܰܟܢܳܢܐ ܘܡܶܫܬܰܟܢܳܢܐ. ܘܠܐ ܡܶܫܬܰܟܰܢ ܐܠܐ ܒܳܬܪ ܟܘܼܢܳܫ ܚܘܼ̈ܫܳܒܐ ܘܥܘܼܗ̈ܕܳܢܐ ܠܦܘܼܪܥܳܢ ܚܘܼܒ̈ܠܐ ܕܫܰܗܪܐ ܐܰܡܝܼܢܐ ܕܗܳܘܐ ܡܛܠ ܝܘܼܬܪܳܢܐ ܓܰܘܢܳܝܐ. ܘܠܐ ܟܰܣܝܐ ܕܥܳܠܡܐ ܡܕܝܼܢܳܝܐ «ܘܢܰܗܝܪܐ» ܦܳܪܥ ܐܝܼܩܳܪܐ ܠܩܘܼܒܠܳܐ ܕܥܰܡܠܐ ܘܡܰܟܣܳܪܐ. ܘܠܐ ܒܳܐܬ ܠܘܬܗ ܦܘܼܪܥܳܢܐ ܕܥܳܡܠܐ ܘܠܰܐܝܐ «ܕܩܰܢܝܳܐ ܣܦܝܼܪܐ». ܕܐܰܓܪܐ ܒܚܝܼܪܐ ܦܳܪܥ ܠܒܘܼܕܳܩܐ ܕܥܰܡܠܐ ܡܰܘܬܪܳܢܐ.

ܗܿܐ ܡܼܢ ܫܘܼܪܝܐ܆ ܬܰܪܥܝܬܝ ܥܰܢܝܳܐ ܒܠܶܫܳܢ̈ܝܳܬܐ ܘܡܪ̈ܕܘܼܬܳܢܳܝܬܐ. ܘܫܓܝܡ ܐ̱ܢܐ ܒܗܿܘ ܡܐ ܕܝܶܠܦܶܬ ܡܼܢ ܛܰܝܒܘܼܬܐ ܕܠܫܢܐ ܣܘܼܪܝܝܐ ܘܝܘܼܠܦܢܐ ܓܰܘܢܳܝܐ. ܟܕ ܠܐ ܪܳܢܐ ܐ̱ܢܐ ܠܡܶܥܒܰܕ ܡܕܡ ܠܩܘܼܕܳܝܐ ܕܫܘܼܒܚܐ ܘܕܰܪܓܐ ܒܰܛܢܳܢܐ ܫܢܝܼܙܐ. ܘܐܦܠܐ ܥܶܒܕܶܬ ܡܕܡ ܐܝܟܢܐ ܕܐܶܟܘܠ ܘܐܶܥܬܰܪ. ܐܠܐ ܐܶܟܠܶܬ ܐܝܟܢܐ ܕܐܶܥܒܕ ܘܐܶܫܰܡܫ. ܘܠܐ ܩܳܡܬ ܒܓܰܒܐ ܕܗܳܢܳܐ ܘܕܗܿܘ. ܘܦܳܫܶܬ ܟܕ ܡܬܥܰܙܐ ܐ̱ܢܐ ܣܰܪܝܼܟܳܐܝܬ ܒܗܰܘܢܳܐ ܕܪܘܼܚܐ ܘܒܘܼܝܳܢܐ ܚܠܝܼܡܐ. ܘܝܘܡܢ ܦܨܼܝܼܚ ܐ̱ܢܐ ܕܡܳܙܓ ܐ̱ܢܐ ܗܿܘ ܕܥܰܬܝܩ ܘܐܒܳܗܳܝ ܒܡܰܕܪܟܳܢܘܼܬܐ ܚܕܰܬܐ ܘܒܪܘܼܚܐ ܕܐܶܢܰܚܢܳܝܘܼܬܐ ܗܿܝ ܕܐܳܡܪܳܐ: «ܐܶܢܗܘܼ ܕܬܺܐܬܪ ܘܬܶܬܓܰܪ ܚܕܳܐ ܢܰܦܫܳܐ ܒܰܠܚܘܕ ܣܳܐܡ ܐܢ̱ܬ ܠܢܰܦܫܳܟ ܣܝܼܡܬܐ ܕܦܘܼܪܥܳܢܳܐ ܣܰܓܝܐܐ. ܘܐܶܢܗܘܼ ܕܓܳܕܫܳܐ ܕܠܐ ܢܶܦܘܿܩ ܝܘܼܬܪܳܢܐ ܡܼܢ ܬܶܫܡܶܫܬܳܟ. ܐܶܬܚܰܫܒ ܕܐܰܪܐ ܟܰܝ ܝܳܐܐ ܠܝܳܠܶܕܬܐ ܕܬܰܗܡܶܐ ܒܰܒܪܗܿ ܟܕ ܚܳܙܝܳܐ ܕܐܳܣܰܘ̈ܳܬܐ ܐܰܘܚܶܠܘ ܡܼܢ ܐܳܣܝܘܼܬܐ؟».

ܘܒܟܠܗ ܗܢܐ ܡܬܚܐ ܢܰܓܝܼܪܐ ܕܬܫܡܫܬܝ܆ ܚܕܐ ܝܶܠܦܶܬ ܡܼܢ ܘܳܠܝ̈ܬܐ ܕܰܢܩ̈ܰܫܝ ܒܰܬܪܰܥ ܡܫܰܐܠܘܼܬܝ ܬܐܪܬܳܢܳܝܬܳܐ:  ܬܰܪܥܝܼܬܐ ܕܟܝܼܬܐ ܠܐ ܡܬܬܥܝܼܩܳܐ܆ ܘܬܐܪܬܐ ܒܩܺܝܼܬܐ ܠܐ ܡܶܬܕܰܠܚܐ. ܘܒܰܪܢܳܫܐ ܕܪܳܚܡ ܐܬܪܗ ܘܒܳܥܐ ܕܰܢܫܡܫ ܝܳܪܬܘܼܬܗ ܒܫܘܼܪܝܐ ܩܐܡ ܕܐܘܪܚܐ ܐܡܝܼܢܐܝܬ. ܘܐܢ ܠܐ ܛܳܥܢ ܣܰܟܪܐ ܕܰܡܣܰܝܒܪܳܢܘܬܐ ܡܼܢ ܟܠ ܓܰܒ̈ܝܼܢ ܠܐ ܡܬܦܰܨܐ ܡܼܢ ܫܘ̈ܩܳܦܐ ܘܢܘܼ̈ܬܦܐ. ܒܪܡ ܠܐ ܙܕܩ ܕܢܶܕܚܰܠ ܡܼܢ ܕܝܢܐ ܕܒܢ̈ܝܢܫܐ ܐܢ ܬܐܪܬܗ ܕܰܟܝܐ ܘܡܼܢ ܥܰܘܠܐ ܒܰܩܝܐ…!

ܣܶܦܪܳܝܘܼܬܐ܆ ܐܘܼܪܚܐ ܗ̱ܝ ܕܕܘܼܪܳܪܐ ܘܟܘܼܬܳܫܳܐ ܠܘܩܒܠ ܥܳܪ̈ܘܿܨܳܬܐ ܘܰܓܙ̈ܡܐ ܘܠܘܼ̈ܚܳܡܶܐ ܡܰܟܝ̈ܢܶܐ ܕܡܳܚܝܢ ܘܨܳܠܦܝܼܢ. ܘܡܶܬܦܰܫܩܐ ܟܪܘܼܒܝܳܐ ܕܨܳܪܶܐ ܠܐܪܥܐ ܕܚܘܼ̈ܫܳܒܐ ܕܢܶܫܩܘܼܠ ܡܢܗܿ ܙܝܙ̈ܢܐ. ܘܪܶܫܝܳܢܐ ܕܨܳܪܶܐ ܠܠܒܐ ܕܢܶܫܩܘܿܠ ܡܢܗ ܚܘܼܣܪ̈ܳܢܐ. ܕܢܳܚܬܳܐ ܘܥܳܡܕܳܐ ܒܰܥܡܘܿܩ ܪܘܼܚܳܐ ܠܡܰܣܳܩܘܼ ܐܪ̈ܳܙܝܗܿ ܟܣ̈ܰܝܐ. ܦܶܪܥܳܐ ܗ̱ܝ ܡܼܢ ܦܪ̈ܥܐ ܕܝܘܼܠܦܳܢܳܐ. ܘܡܶܬܟܰܢܝܐ ܐܦ ܝܘܼܠܦܢ ܬܪܒܝܼܬܐ. ܘܰܚܫܝܼܒܳܐ ܘܡܰܢܝܐ ܒܝܢܬ ܐܳܕܫ̈ܐ ܕܝܘ̈ܠܦܳܢܐ ܟܢܘܼܫ̈ܝܳܝܐ. ܘܡܢܗܘܢ ܡܫܬܰܪܫܐ ܘܰܒܗܘܿܢ ܡܬܪܰܒܝܐ ܒܰܚܫܘܼܠܝܳܐ ܘܰܓܒܘܼܠܝܳܐ ܫܰܪܝܳܐ ܘܰܡܫܝܼܚܳܐ. ܘܦܳܪܣܳܐ ܘܓܳܠܚܳܐ «ܫܘܘ̈ܕܳܥܐ ܣܘܼ̈ܟܳܠܳܝܐ ܕܡܬܬܨܝܼܪܝܢ ܒܬܰܪܥܝܼܬܐ» ܒܪܘܼܟܳܒܐ ܦܪܝܼܫܐ. ܘܕܰܘܪܳܐ ܡܣܝܼܡܳܢܐ ܘܰܡܦܝܼܣܳܢܐ ܩܰܢܝܐ ܒܬܶܫܡܶܫܬܐ ܕܐ̱ܢܫܘܼܬܐ. ܘܕܳܡܝܳܐ ܠܟܰܗܪܳܒܳܐ ܕܠܐ ܡܬܶܚܙܐ ܐܠܐ ܡܰܢܗܰܪ ܘܰܡܫܰܒܠ ܠܬܰܪܥܝܼܬܐ ܕܒܰܪܢܫܐ ܒܨܝܠܐ ܦܪܝܼܫܐ. ܕܢܳܛܦ ܘܢܳܨܶܠ ܥܘܼܬܪܗܿ ܣܦܝܼܪܳܐ ܒܐܘ̈ܢܐ ܕܡܰܚܫܰܒܬܐ. ܗܢܐ ܡܕܡ ܕܰܫܒܰܩ ܘܫܳܒܶܩ ܕܢܶܫܬܰܓܢܶܐ ܥܳܠܡܳܐ ܘܢܶܗܘܐ ܒܰܕܡܘܼܬ ܫܘܼܩܳܐ ܕܠܝܬ ܠܗ ܬܚܘ̈ܡܐ. ܡܛܠܗܕܐ ܐܡܿܪ ܣܳܦܪܳܐ ܦܪܰܢܫܳܝܳܐ Albert Camus ܐܠܒܶܪܬ ܓܰܡܘܼܣ (1913-1960): «ܟܰܪ ܕܐܝܬ ܣܶܦܪܳܝܘܼܬܐ ܫܟܺܝܼܚ ܬܰܡܳܢ ܐܦ ܣܰܒܪܳܐ.»

ܒܡܰܪܕܝܼܬܐ ܡܿܢ ܕܚ̈ܝܐ ܒܰܙܒܰܢ ܨܳܘܝܳܐ ܚܘܝܼܚܘܼܬܐ ܕܒܪܢܫܐ. ܘܰܗܦܝܼܟܘܼܬܐ ܡܶܫܬܰܠܛܐ ܚܠܳܦܝܗܿ ܩܶܨܰܬ ܩܘܼܛܥܐ ܘܒܘܼ̈ܠܒܳܠܐ ܘܫܰܪܟܳܐ ܕܥܳܪ̈ܘܿܨܳܬܐ. ܘܒܥܕܢܐ ܗܢܐ ܒܪܢܫܐ ܡܶܣܬܶܢܩ ܠܐܝܳܠܐ ܕܣܦܪܝܘܼܬܐ ܗܕܐ ܕܩܰܢܝܐ ܚܰܝܠܐ ܡܰܩܠܳܢܳܐ ܘܡܰܕܠܳܢܳܐ. ܘܒܰܕܡܘܼܬ ܓܘܼܚܟܳܐ «ܒܘܼܪܣܳܡܐ» ܚܘܝܼܚܳܐ ܐܝܬܝܗܿ ܠܡܶܣܬܰܟ̈ܠܳܢܐ ܒܰܙܒܰܢ ܛܘܼܠܳܥܳܐ ܘܩܘܼܛܳܥܳܐ ܘܰܗܦܝܼܟܘܼܬܐ. ܕܦܳܬܚܳܐ ܓܝܪ ܬܰܪ̈ܥܶܐ ܕܣܘܼ̈ܟܳܠܐ ܚܕ̈ܬܐ. ܘܒܳܕܪܳܐ ܙܰܪ̈ܥܐ ܛܒ̈ܐ ܒܰܐܪܥܐ ܕܒܘܼܝܳܪ̈ܐ. ܐܠܐ ܐܝܟ ܕܐܡܿܪ ܡܰܬܠܐ ܐܰܒܳܗܳܝܐ: «ܩܶܪܝܳܢ ܣܶܦܪ̈ܶܐ ܕܠܐ ܒܨܳܬܐ܆ ܥܰܡܠܐ ܐܝܬܰܘܗܝ ܒܰܛܝܼܠܐ. ܘܕܳܡܐ ܠܰܕܙܳܪܥ ܪܘܼܚܳܐ. ܘܚܳܨܕ ܡܰܫܒܳܐ ܘܥܰܠܥܳܠܐ. ܫܳܘܐ ܓܝܪ ܩܶܪܝܳܢܐ ܫܚܝܼܡܳܐ ܥܡ ܩܳܝܶܡܬܳܐ ܦܰܚܝܼܚܬܳܐ. ܘܕܳܡܐ ܠܫܶܒܠܐ ܕܠܐ ܩܰܡܚܳܐ. ܘܠܰܥܡܝܼܪܐ ܒܙܰܒܢܐ ܕܪܘܼܚܳܐ. ܕܩܳܪܐ ܒܶܠܥܳܕ ܦܘܼܫܳܩܳܐ܆ ܥܡܝܼܪܐ ܟܳܢܫ ܕܐܶܓܳܪ̈ܐ. ܘܦܘܼܠܚܳܢܗ ܗܳܘܐ ܣܪܝܼܩܐ. ܐܦ ܥܰܡܠܗ ܕܠܐ ܝܘܼܬܪܳܢܳܐ.»

ܘܩܪܝܼܚܐ ܗ̱ܝ ܕܠܡ ܒܶܠܥܕ ܣܳܦܪܘܼܬܐ «ܩܶܪܝܳܢܐ ܘܝܕܰܥܬܐ ܘܝܘܼܠܦܳܢܐ ܘܟܳܬܘܿܒܘܼܬܐ» ܠܐ ܡܶܬܬܰܪܥܳܐ ܘܐܳܦܠܐ ܡܶܫܬܰܪܫܳܐ ܣܶܦܪܳܝܘܼܬܐ. ܘܗܕܐ ܓܰܠܝܐܝܬ ܕܳܢܚܳܐ ܘܡܬܚܰܙܝܐ ܒܰܣܝ̈ܳܡܐ ܐܰܒܳܗ̈ܝܐ ܘܰܕܟܳܬܘ̈ܒܐ ܥܳܠܡ̈ܢܳܝܐ. ܘܐܡܿܪ ܩܕܝܫܐ ܡܪܝ ܐܦܪܝܡ (306-373) ܒܫܰܪܒܐ ܗܢܐ: «ܡܶܛܽܠ ܕܕܺܝܕܰܥܬܐ ܗ̱ܘ ܡܳܪܝܳܐ܆ ܗܰܪܛ ܒܳܬܪܳܗ̇ ܕܬܰܘܕܥܳܟ ܡܳܪܝܳܐ. ܝܺܕܰܥܬܳܐ ܗ̱ܝ ܬܪܰܡܪܡܳܟ܆ ܘܰܒܪܺܫܳܐ ܕܡܰܘܬܒ̈ܶܐ ܬܰܘܬܒܳܟ. ܘܪܰܒܳܐ ܘܡܳܪܳܐ ܥܳܒܕܳܐ ܠܳܟ܆ ܥܰܠ ܪܳܚܡܳܟ ܘܳܐܦ ܥܰܠ ܣܳܢܳܐܟ. ܠܳܐ ܐܰܒܽܘܼܟ ܐܳܦܠܳܐ ܐܶܡܳܟ܆ ܘܠܳܐ ܐܰܚܽܘܼܟ ܘܳܐܦܠܳܐ ܪܳܚܡܳܟ. ܡܨܶܝܢ ܕܰܢܪܺܝܡܽܘܼܢܳܗ̇ ܠܫܶܕܬܳܟ܆ ܐܰܝܟ ܝܺܕܰܥܬܳܟ ܘܝܽܘܼܠܦܳܢܳܟ. ܝܕܰܥܬܳܟ ܡܝܰܩܪܳܢܺܝܬܳܟ܆ ܘܡܶܛܽܠܳܬܳܗ̇ ܢܫܰܡܫܽܘܼܢܳܟ. ܘܥܰܠ ܐܰܦܶܝ̈ܗ̇ ܢܫܰܡܠܽܘܢ ܢܝܳܚܳܟ܆ ܘܢܶܥܒܕܽܘܢ ܟܽܠܫܳܥ ܨܶܒܝܳܢܳܟ. ܠܳܐ ܬܰܗܡܶܐ ܡܶܢ ܝܺܕܰܥܬܳܐ܆ ܕܬܶܗܘܶܐ ܚܰܝܳܐ ܘܠܳܐ ܡܺܝܼܬܳܐ. ܒܰܕ ܚܰܝܽܘܼܬܳܐ ܠܺܝܕܰܥܬܳܐ܆ ܘܡܺܝܬܽܘܼܬܳܐ ܠܠܳܐ ܝܕܰܥܬܳܐ.»

ܡܼܢ ܟܠܦܪܘܿܣ ܡܶܬܢܰܩܠܐ ܐܘܼܪܚܳܐ ܘܡܶܫܬܰܒܰܠܐ ܡܰܪܕܝܼܬܐ ܟܕ ܠܐ ܫܳܒܩܝܼܢܢ ܕܢܶܟܡܰܕ ܢܘܼܗܪܳܐ ܕܪܘܼܚܳܐ ܕܡܰܪܕܘܼܬܰܢ ܘܕܶܠܩܳܐ ܕܚܘܼܒܳܐ ܕܣܦܪܝܘܼܬܢ ܣܘܪܝܝܬܐ. ܘܗܝܼ ܗܕܐ ܝܬܝܪ ܝܳܪܒܳܐ ܘܥܳܫܢܐ ܟܕ ܡܰܫܩܶܝܢܢ ܘܡܰܪܘܶܝܢܢ ܐܝܠܢܐ ܗܿܘ ܐܝܢܐ ܕܝܳܗܒ ܦܐܪ̈ܐ. ܘܠܐ ܛܥܝܢܢ ܣܘܼ̈ܟܳܠܐ ܡܠܝܼ̈ܠܐ ܕܡܰܪܕܘܼܬܢ ܗܿܝ ܕܡܶܬܬܰܪܣܝܐ ܡܼܢ ܡܰܕܥܐ ܚܠܝܼܡܐ ܘܗܰܘܢܐ ܡܰܟܝܟܐ ܕܪܰܚܝܼܩ ܡܢ ܚܘܒܐ ܢܰܦܫܳܢܝܐ ܕܝܳܬܐ. ܐܝܟ ܕܐܡܝܪܐ: «ܪܥܝܐ ܛܒܐ ܠܐ ܪܳܥܐ ܓܙܳܪܐ ܐܰܝܟܳܢܐ ܕܢܐܟܘܠ. ܐܠܐ ܐܳܟܠ ܐܰܝܟܳܢܐ ܕܢܶܪܥܐ.»

ܘܬܢܢ ܒܳܥܐ ܐ̱ܢܐ ܕܐܰܕܟܼܰܪ ܚܕ ܡܼܢ ܪ̈ܘܼܨܳܢܐ ܕܓܳܬܶܐ Goethe (1749-1832) ܗܿܘ ܡܠܦܢܐ ܛܰܪܩܐ ܕܡܰܚܰܫܰܒܬܐ ܐܠܰܡܰܢܳܝܬܐ. ܡܬܐܡܪܐ: ܟܕ ܗ̱ܘ ܣܳܐܩ ܐ̱ܚܪ̈ܝܳܬܐ ܐܫܬܐܠ ܕܡܳܢܘ ܨܒܝܢܗ ܐ̱ܚܪܳܝܐ. ܦܰܢܝ ܘܐ̱ܡܪ: «ܐܝܢ ܢܘܼܗܪܐ. ܩܰܠܝܼܠ ܐ̱ܚܪܝܢ ܢܘܼܗܪܐ. ܩܰܠܝܼܠ ܐ̱ܚܪܝܢ ܢܘܼܗܪܐ.» ܗܢܐ ܡܕܡ ܕܡܚܘܐ ܕܩܘܼܦܳܠܐ ܕܥܰܪ̈ܦܶܠܐ ܕܚܶܫܘܟܳܐ ܘܒܘܼܕܳܪܐ ܕܝܰܨܪ̈ܐ ܒܝܼ̈ܫܐ ܣܢܝܼܩ ܗ̱ܘ ܠܪ̈ܥܝܳܢܐ ܘܕܘܼܒܪ̈ܐ ܢܗܝܼܪ̈ܐ. ܡܶܟܐ ܒܦܰܪܗܣܺܝܐ ܕܒܰܣܝܼܡܘܼܬܟܘܢ ܡܰܩܶܦ ܘܐܡܳܪ ܐ̱ܢܐ: ܐܝܢ܆ ܩܰܠܝܼܠ ܐ̱ܚܪܝܢ ܢܘܼܗܪܐ. ܩܰܠܝܼܠ ܐ̱ܚܪܝܢ ܚܢܳܢܳܐ. ܩܰܠܝܼܠ ܐ̱ܚܪܝܢ ܚܰܘܣܳܢܐ. ܩܰܠܝܠ ܐ̱ܚܪܝܢ ܫܘܼܒܩܳܢܐ. ܩܰܠܝܠ ܐ̱ܚܪܝܢ ܣܘܼܟܳܠܐ. ܩܰܠܝܠ ܐ̱ܚܪܝܢ ܪܘܼܚܳܦܐ. ܩܰܠܝܼܠ ܐ̱ܚܪܝܢ ܐܶܢܰܚܢܳܝܘܼܬܐ. ܩܠܝܠ ܐ̱ܚܪܝܢ ܬܰܡܝܼܡܘܼܬܐ. ܩܰܠܝܠ ܐ̱ܚܪܝܢ ܡܰܟܝܼܟܘܼܬܐ. ܩܰܠܝܼܠ ܐ̱ܚܪܝܢ ܥܪܝܼܡܘܼܬܐ. ܩܰܠܝܼܠ ܐ̱ܚܪܝܢ ܢܶܬܪܘܨ ܫܒܝܼܠܐ ܕܪ̈ܥܝܳܢܐ ܒܐܘܼܪܰܚ ܫܰܝܢܐ ܘܫܠܳܡܐ ܘܫܘܼܘܫܳܛܐ ܘܛܘܼܘܳܪܳܐ ܡܶܣܬܰܟܝܳܢܐ.

ܠܐ ܒܳܥܐ ܐܢܐ ܕܐܰܘܪܶܟ. ܕܚܳܓܪܳܐ ܘܚܳܝܒܳܐ ܡܠܬܝ. ܘܠܐ ܡܰܨܝܐ ܕܐܬܠ ܪܘܼܨܳܢܳܐ ܣܳܦܩܐ. ܐܠܐ ܒܦܘܼܪܣܐ ܗܢܐ ܒܳܥܐ ܐ̱ܢܐ ܕܐܡܰܪ: ܐܢ ܒܐܬܪܐ ܘܐܢ ܒܓܳܠܘܬܐ ܣܢܝܼܩܝܢܢ ܠܦܳܪܘܿܫܘܼܬܐ ܕܚܰܘܣܳܢܐ ܘܥܝܼܪܘܼܬܐ ܕܰܚܢܳܢܳܐ. ܘܙܕܩ ܕܢܗܘܐ ܥܝܪ̈ܐ ܘܰܙܗܝܼܪ̈ܐ ܕܠܐ ܢܶܣܪܘܿܚ ܚܘܼܒܐ ܒܣܶܢܶܐܬܐ ܘܚܶܡܬܐ. ܘܫܰܝܢܐ ܒܦܘܼܠܳܓܳܐ ܘܗܶܪܬܐ. ܘܡܬܝܐܒ ܐ̱ܢܐ ܕܢܙܠܘܥ ܚܝܠܐ ܡܼܢ ܪܰܒܘܼܬ ܢܰܦܫܐ (ܐܡܐ ܕܦܶܓ̈ܝܳܢܐ ܘܗܶܢ̈ܝܳܢܐ) ܘܢܶܬܠܰܣܛܰܪ ܡܼܢ ܙܥܘܼܪܘܼܬ ܢܦܫܐ (ܐܡܐ ܕܫܘܼ̈ܢܳܩܐ ܘܕܘܼ̈ܢܳܩܐ).

ܒܙܒܢܐ ܗܢܐ ܕܒܗ ܫܘܘ̈ܫܳܛܐ ܓܳܕܠܝܼܢ ܛܰܘܣܳܐ ܠܪܰܘܡܳܐ. ܚܳܒܨ ܥܰܘܠܐ ܡܼܢ ܟܠ ܕܘܼܟ. ܘܫܘܼܩܪܐ ܦܳܓܥ ܡܼܢ ܟܠ ܫܘܼܩ. ܘܪܘܿܟ ܪܘܿܟ. ܘܢܝܼܚ ܢܝܼܚ. ܘܝܘܿܡ ܒܝܘܿܡ ܡܶܬܓܪܳܦܘܼ ܡܶܬܓܪܶܦ ܒܰܪܢܳܫܐ ܠܡܣܟܢܘܼܬܐ ܪܘܚܳܢܳܝܬܐ. ܗܿܝ ܕܗܳܘܝܐ ܥܶܠܬܐ ܕܢܬܚܰܦܘܢ ܣܘܼ̈ܟܳܠܐ ܡܝܰܬܪ̈ܐ. ܘܟܕ ܩܳܝܡܝܼܢܢ ܒܗܠܝܢ ܕܪܒܘܬ ܢܦܫܐ ܗܳܘܝܢܢ ܡܫܰܘ̈ܫܛܳܢܐ ܘܠܐ ܐܰܡܘܼ̈ܡܬܳܢܐ. ܘܝܰܬܝܼܪ ܡܶܬܥܰܫܢܝܼܢܢ ܠܰܡܫܰܡܫܘܼ ܡܪܕܘܬܢ ܘܣܶܦܪܳܝܘܼܬܢ. ܡܕܝܢ ܫܠܡܐ ܘܫܝܢܐ ܘܙܳܟܘܬܐ ܢܶܬܠܰܘܘܢ ܠܟܠܡܢ ܕܰܚܙܝܼܩ ܘܡܬܚܰܙܩ ܒܢܘܼܛܳܪܐ ܘܚܘܼܣܳܢܳܐ ܕܝܪܬܘܬܐ ܣܘܼܪܝܝܬܐ ܡܳܪܬ ܚܘܒ̈ܠܐ ܛܰܪ̈ܩܐ.

ܘܬܘܕܝ ܣܓܝ ܠܡܰܫܡܰܥܬܟܘܢ ܘܠܡܶܣܬܰܟܠܳܢܘܼܬܟܘܢ ܘܰܡܝܰܩܪܢܘܬܟܘܢ. ܘܚܘܼܠܡܢܐ ܘܟܘܼܫܪܐ ܐܰܡܝܼܢܐ ܠܟܘܢ ܒܗܠܝܢ ܕܝܠܟܘܢ. ܥܡ ܐܝܩܪ̈ܝ.

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2022 Edebiyat Ödülü

2022 Edebiyat Ödülü

Kültürel açıdan hayata düşünsel katkı sunmak, pozitif değer katmak, sorumlu düşünen insanın varoluş sebebidir. Çünkü insanın mutluluğu ve değeri, tükettikleriyle değil, ürettikleriyle doğru orantılıdır. Veren el olmanın yolu, maddiyatın doğrularıyla değil, kültürün doğrularıyla açılır. Çünkü hayatın akışı içinde maddiyatın dağı ne kadar yüksek olursa olsun, kültürün yolu onun üzerinden geçer.

Kültürel alanda zihinsel ter döken bir insanın ürettiklerine/yaptıklarına değer vermek, onlara anlam vermek, medeni ahlakın bir göstergesidir. Kültürel devamlılık bakımından önemli olan bu yaklaşım, yaşam enerjisinin bollaşmasına vesile olmaktadır.

İsveç’in Stockholm şehrinde faaliyet yürüten ‘‘Aram Kültür Merkezi’’, 30 yıldan beri, Süryanice edebi çalışmaları teşvik amacıyla, küresel ölçekte temayüz eden edebi çalışmalara ödül sunmaktadır. Süryani diline, kültürüne ve edebiyatına yeni üretkenlikler ve yeni değerler katan çalışmalar, temel kıstas olarak gözetilmektedir. Bu onur ödülü, her yıl bir kuruma, ya da bir şahsiyete verilmektedir.

 Adı geçen kültür merkezi, 2021’de ‘‘Tasroro u Buyo-ye d-Sabro / Savaşçı ve Umudun Tesellisi’’ ismiyle yayınlanan kitabımı ‘‘çağdaş Süryani Arami edebiyatı için özgün ve yeni bir çığır’’ olarak nitelendirmişti. Bu nedenle, adı geçen kitap ve diğer kültürel çalışmalarım 2022 yılı Süryanice edebiyat ödülüne laik görüldü. Dün gece yapılan bir törenle bu onur ödülünü almış bulunmaktayım.

İyi niyetten türeyen yapıcı eleştiri kadar, samimi takdir de, insani gelişim ve süreklilik için gereklidir. Samimi takdir, her iki tarafa da fayda sağlar. Hem takdir edenin, hem takdir edilenin ruhunu zenginleştirir. Bir bilgeliğin belirttiğine göre, ‘‘Yalnız susayan suyu aramaz, su da susuzluğunu dindirecek bir dudak arar.’’

Manevi benliğini keşfetmiş, kendini bulmuş, hayatın gayesini ve maksadını yakalamış insan için takdir, hem sorumluluk, hem motivasyondur. Anlaşılmak ve takdir edilmek, hoş bir duygu olsa da, bu onur ödülü, bana yeni sorumluluklar yüklemiştir.

Edebi çalışmalar uğrunda harcanan yazınsal emeği ve dökülen zihinsel teri gören bu anlamlı kadirşinas teveccühe içtenlikle teşekkür ediyorum.

Yusuf Beğtaş / Mardin

ܫܘܼܟܢܐ ܕܣܦܪܝܘܼܬܐ ܣܘܪܝܝܬܐ ܕܫܢܬ 2022

ܦܶܣܩܰܬ ܘܫܰܪܪܰܬ ܗ̱ܘܬ «ܣܝܼܥܬܐ ܕܦܘܼܪܥܳܢܳܐ ܕܐܪܳܡ» ܕܣܦܪܝܘܼܬܐ ܣܘܪܝܝܬܐ ܒܣܘܝܕܝܢ ܠܡܬܠ ܦܘܼܪܥܳܢܗܿ ܫܰܢ̱ܬܳܢܳܝܐ ܕܰܫܢܰܬ 2022 ܐܝܟ ܝܰܕܥܳܐ ܕܐܝܩܪܐ ܘܪܘܼܡܪܳܡܳܐ ܠܣܶܦܪܳܝܘܼܬܐ ܕܟܬܳܒܝ ܣܘܪܝܝܐ: «ܛܰܣܪܳܪܐ ܘܒܘ̈ܝܐܐ ܕܣܰܒܪܐ». ܗܢܐ ܕܒܥܰܡܠܐ ܪܒܐ ܐܬܦܪܶܣ ܫܢܬ 2021  ܐܝܟ ܦܐܪܐ ܟܬܝܼܒܬܳܢܳܝܐ ܕܚܶܒ̈ܠܐ ܬܰܙܝ̈ܙܶܐ ܘܐܘܼܟ̈ܦܳܢܐ ܥܰܙܝ̈ܙܶܐ ܡܦܰܪ̈ܕܳܢܐ ܕܫܶܢܬܐ. ܡܟܐ ܡܰܦܨܚܳܢܐ ܗ̱ܘܐ ܚܓܐ ܕܐܬܡܠܝ ܒܠܠܝܐ. ܕܒܗ ܐܫܬܰܟܢ ܠܝ ܫܘܼܟܳܢܐ ܘܫܶܒܳܐ ܕܣܦܪܝܘܬܐ ܣܘܪܝܝܬܐ ܒܝܕ ܒܝܬ ܡܪܕܘܬܐ ܐܪܡܝܬܐ ܕܣܘܝܕܝܢ.

ܡܓܰܪܓܳܢܝܼܬܐ ܗ̱ܝ ܡܝܰܩܪܢܘܼܬܐ ܗܕܐ ܡܰܪܕܘܼܬܳܢܳܝܬܐ ܘܛܥܝܼܢܐ ܣܘ̈ܟܳܠܐ ܡܘܬܪ̈ܢܐ. ܒܕ ܫܘܼܟܳܢܐ ܪܰܗܒܘܿܢܐ ܗ̱ܘ ܕܡܶܫܬܰܟܰܢ ܠܚܘ̈ܦܳܛܐ ܘܟܘܫܳܪ̈ܐ ܕܡܶܬܝܰܩܪܳܢܐ. ܘܛܘܼܦܣܐ ܗ̱ܘ ܡܬܡܰܪܝܳܢܐ ܘܗܶܕܣܳܢܳܝܐ ܕܫܳܓܰܪ ܠܘܼܒܳܛܐ ܘܓܘܼܪܳܓܳܐ ܒܚܰܕܘܳܐ ܕܡܫܰܟܢܳܢܐ ܘܡܶܫܬܰܟܢܳܢܐ. ܘܠܐ ܡܶܫܬܰܟܰܢ ܐܠܐ ܒܳܬܪ ܟܘܼܢܳܫ ܚܘܼ̈ܫܳܒܐ ܘܥܘܼܗ̈ܕܳܢܐ ܠܦܘܼܪܥܳܢ ܚܘܼܒ̈ܠܐ ܕܫܰܗܪܐ ܐܰܡܝܼܢܐ. ܘܠܐ ܟܰܣܝܐ ܕܥܳܠܡܐ ܡܕܝܼܢܳܝܐ «ܘܢܰܗܝܪܐ» ܦܳܪܥ ܐܝܼܩܳܪܐ ܠܩܘܼܒܠܳܐ ܕܥܰܡܠܐ ܘܡܰܟܣܳܪܐ. ܘܠܐ ܒܳܐܬ ܠܘܬܗ ܦܘܼܪܥܳܢܐ ܕܥܳܡܠܐ ܘܠܰܐܝܐ «ܕܩܰܢܝܳܐ ܣܦܝܼܪܐ». ܕܐܰܓܪܐ ܒܚܝܼܪܐ ܦܳܪܥ ܠܒܘܼܕܳܩܐ ܕܥܰܡܠܐ ܡܰܘܬܪܳܢܐ.

ܣܳܒܰܪ ܐ̱ܢܐ܆ ܕܐܢ ܠܐ ܡܰܡܠܶܟ ܗ̱ܘܐ ܣܘܼܟܠܳܐ ܣܦܝܼܪܐ ܕܗܿܘ ܡܐ ܕܟܶܬܒܶܬ ܘܦܶܪܣܶܬ܆ ܠܐ ܢܳܨܚ ܘܐܦܠܐ ܢܳܨܦ ܗ̱ܘܐ ܩܳܠ ܨܰܘܬܐ ܕܰܟܬܳܒܐ ܗܢܐ. ܘܠܐ ܡܰܩܢܐ ܗ̱ܘ ܦܝܳܣܐ ܠܨܶܒܝܳܢܐ ܕܡܕܒܪ̈ܢܐ ܕܟܝܪ̈ܐ ܥܕܡܐ ܠܗܝ ܕܢܬܟܒܘܢ ܘܢܐܡܪܘܢ: «ܐܰܘܣܶܦ ܦܳܣܘܿܩܳܐ ܚܰܕܬܐ ܠܬܰܫܥܝܼܬܐ ܕܣܶܦܪܳܝܘܼܬܢ ܣܘܼܪܝܝܬܐ ܐܪܳܡܳܝܬܐ ܕܳܪܳܢܳܝܬܐ ܒܐܕܫܐ ܚܕܬܐ ܠܐ ܕܪܝܼܫܐ.» ܦܨܝܼܚ ܐ̱ܢܐ ܕܰܫܦܰܪ ܘܐܬܩܒܠ ܡܼܢ ܨܒܝܢܐ ܕܡܝܩܪ̈ܢܐ. ܘܒܗܕܐ ܚܳܫܒ ܐ̱ܢܐ ܕܰܚܢܺܝܼܬ ܠܢܝܼܫܐ. ܡܛܠܗܕܐ܆ ܩܘܒܳܠܛܝܒܘ ܦܳܫܛ ܐ̱ܢܐ ܠܡܰܚܫܰܒܬܐ ܘܡܶܣܬܰܟܠܢܘܼܬܐ ܕܦܪܘܿܫܘܼܬܗܘܢ. ܘܬܘܕ̈ܝܬܐ ܠܒܳܢ̈ܝܳܬܐ ܠܡܝܰܩܪܳܢܘܼܬܐ ܕܫܘܼܟܳܢܗܘܢ ܡܠܰܒܒܳܢܐ. ܐܰܡܝܼܪܐ ܗ̱ܝ: «ܕܠܐ ܚܳܙܐ ܠܫܘܼܦܪܳܐ ܐܠܐ ܒܰܪܢܳܫܐ ܕܢܰܗܝܼܪܝܼܢ ܕܰܘ̈ܩܰܘܗܝ ܓܰܘ̈ܳܝܐ. ܓܘܼܢܳܝܳܐ ܡܛܰܠܶܩ܆ ܘܩܘܼܠܳܣܳܐ ܡܦܰܢܶܩ.»

ܒܦܘܼܪܣܐ ܗܢܐ ܒܳܥܐ ܐ̱ܢܐ ܕܐܡܰܪ: ܐܢ ܒܐܬܪܐ ܘܐܢ ܒܓܳܠܘܬܐ ܣܢܝܼܩܝܢܢ ܠܦܳܪܘܿܫܘܼܬܐ ܕܚܰܘܣܳܢܐ ܘܥܝܼܪܘܼܬܐ ܕܰܚܢܳܢܳܐ. ܘܙܕܩ ܕܢܗܘܐ ܥܝܪ̈ܐ ܘܰܙܗܝܼܪ̈ܐ ܕܠܐ ܢܶܣܪܘܿܚ ܚܘܼܒܐ ܒܣܶܢܶܐܬܐ ܘܚܶܡܬܐ. ܘܫܰܝܢܐ ܒܦܘܼܠܳܓܳܐ ܘܗܶܪܬܐ. ܘܡܬܝܐܒ ܐ̱ܢܐ ܕܢܙܠܘܥ ܚܝܠܐ ܡܼܢ ܪܰܒܘܼܬ ܢܰܦܫܐ ܐܡܐ ܕܦܶܓ̈ܝܳܢܐ ܘܗܶܢ̈ܝܳܢܐ ܘܢܶܬܠܰܣܛܰܪ ܡܼܢ ܙܥܘܼܪܘܼܬ ܢܦܫܐ ܐܡܐ ܕܫܘܼ̈ܢܳܩܐ ܘܕܘܼ̈ܢܳܩܐ.

ܒܙܒܢܐ ܗܢܐ ܕܒܗ ܫܘܘ̈ܫܳܛܐ ܓܳܕܠܝܼܢ ܛܰܘܣܳܐ ܠܪܰܘܡܳܐ. ܘܒܗ ܚܳܒܨ ܥܰܘܠܐ ܡܼܢ ܟܠ ܕܘܼܟ. ܘܫܘܼܩܪܐ ܦܳܓܥ ܡܼܢ ܟܠ ܫܘܼܩ. ܘܪܘܿܟ ܪܘܿܟ. ܘܢܝܼܚ ܢܝܼܚ. ܘܝܘܿܡ ܒܝܘܿܡ ܡܶܬܓܪܳܦܘܼ ܡܶܬܓܪܶܦ ܒܰܪܢܳܫܐ ܠܡܣܟܢܘܼܬܐ ܪܘܚܳܢܳܝܬܐ. ܗܿܝ ܕܗܳܘܝܐ ܥܶܠܬܐ ܕܢܬܚܰܦܘܢ ܣܘܼ̈ܟܳܠܐ ܡܝܰܬܪ̈ܐ. ܘܟܕ ܩܳܝܡܝܼܢܢ ܒܗܠܝܢ ܕܪܒܘܬ ܢܦܫܐ ܗܳܘܝܢܢ ܡܫܰܘ̈ܫܛܳܢܐ ܘܠܐ ܐܰܡܘܼ̈ܡܬܳܢܐ. ܘܝܰܬܝܼܪ ܡܶܬܥܰܫܢܝܼܢܢ ܠܰܡܫܰܡܫܘܼ ܡܪܕܘܬܢ ܘܣܶܦܪܳܝܘܼܬܢ. ܡܕܝܢ ܫܠܡܐ ܘܫܝܢܐ ܘܙܳܟܘܬܐ ܢܶܬܠܰܘܘܢ ܠܟܠܡܢ ܕܰܚܙܝܼܩ ܘܡܬܚܰܙܩ ܒܢܘܼܛܳܪܐ ܘܚܘܼܣܳܢܳܐ ܕܝܪܬܘܬܐ ܣܘܼܪܝܝܬܐ ܡܳܪܬ ܚܘܒ̈ܠܐ ܛܰܪ̈ܩܐ.

ܥܡ ܐܝܩܪ̈ܝ

ܝܘܣܦ ܒܓܬܫ

ܚܘܕܪܐ ܕܡܪܕܘܬܐ ܘܣܦܪܝܘܬܐ ܕܠܫܢܐ ܣܘܪܝܝܐ: ܡܪܕܝܢ

The Fundamental Characteristic of Syriac Culture

The Fundamental Characteristic of Syriac Culture

Shaped by the input of Ancient Mesopotamian culture, Syriac culture has gone through a transformation unique in form and content by passing through a new melting pot of understanding as a result of the fermentation of elements that came about with the birth of Christianity. Thus, the main source of reference has evolved into a feeling and sensitivity for the Word of the Lord and moral norms.

By historically experiencing and comprehending the truth that, “Humans are human when they act righteously toward God and truth, and morally toward creation,” the masters of pen and word of this culture have left the world a rich literature and unlimited inheritance, and with spiritual awareness, they have served the development of social thought.

In other words, morals and virtue form the backbone of Syriac culture, which conveys the spirit of the ancient world and ages to present day. For this culture imparts a positive outlook on the negative meanings of smallness and greatness with the principle of “being appreciative and helpful” while uplifting human dignity, encouraging originality and differences, and enabling no evil.

Its primary purpose is to contribute to the fullness of life and social continuity, like in the relationship of the grapevine and the stick. The main deal of this culture is the refinement of existence. Thus, its principle goal is to attain wholeness, unity and harmony in a conflict-free inner world. This culture teaches us to look into the mirror of the self in order not to lose balance. It predicates on existing for creation and creating to exist. Due to its self-value and honor, it unconditionally accepts and appreciates “the other” for who he/she is. Never mind harming someone, on the contrary, it has a restorative and facilitative effect. It sees people as ends and persons rather than means and objects. It prioritizes an altruistic morality that is based on mutual trust and is built on special care. Thereby, it designates the mind to the role of legislator, and the heart to executive. Just like the blood in the body, it flows through the veins of life and all the organs of the body. With regards to its content, it is associated with all of life’s fields of occupation such as personal development, personal discipline, education, manners, morals, science, philosophy, literature, worship, marriage, management (church, civil society, politics), business, commerce, agriculture, art, and aesthetics. Within the social flow, it structures the relationship between man and God, man and fellow man, and man and the ecosystem. With the vital knowledge it provides to the perception of self and life, it acts with the reflex of protecting human dignity, whose source is the divine. It praises material comfort and spiritual progress equally. A pioneer that prioritizes a sense of justice, human rights, and hard work as the foundations of moral consistency, it considers material and spiritual nourishment to be equally important. It invites people to be kinder to themselves, to everyone and everything. At the same time, it teaches moderation in all things. But it instills a desire for endless love and knowledge. When viewed from this aspect, it is dialogical rather than monological. With interactions that predicate on this, it teaches us integrity and legitimacy. It necessitates a steady mode of spiritual tranquility and individuality in order to stay committed to integrity and legitimacy. Because integrity and legitimacy create positive energy, they are a force for good; whereas iniquity and illegitimacy bring about negative energy -a force for evil. This culture maintains balance between giving and receiving by turning negative energy (evil) into positive energy (good) on the basis of mutual need. It firstly seeks to alleviate. According to this culture, a noble life intent on progress begins when one is born again. The second birth, or being born again; to step out of one’s comfort zone and be free of internal veils and masks begins with awareness and involves internal and external conflicts. But although this is a tiring and occasionally painful process, it is seen as a fundamental obligation^[1]. For a noble life, it counsels commitment to moral norms and humane qualities, to build mutual trust by observing mutual flaws, mutual inadequacy, interdependency, and mutual benefit, all while showing appreciation. Within a culture and reality of solidarity, it expresses its disciplinary methods with humanistic approaches. There is no trace of moral evil or opposition in its makeup and humanist values.^[2] Its fundamental characteristic is that it authorizes the spirit in matters of justice, with awareness of sight and hearing. With its outreaching and sharing character, it avoids everything that dampens life’s energy. By connecting the secondary roads of the inner world to the main road of the divine system, or absolute truth, it activates the virtues that are missing from life. This culture imparts a positive outlook on the negative meanings of smallness and greatness with the principle of “being appreciative and helpful” while uplifting human dignity, encouraging originality and differences, and enabling no evil. It updates the meanings that prioritize the soul against the attitudes of the ego. By encouraging individuality (uniqueness) in the person, it preserves their visible and invisible differences. It expands merciful awareness and the circle of compassion so as to embrace all humans, creatures, and nature in all their beauty. In the struggle of good and altruism against evil and selfishness, it crowns altruism with the crown of victory. It reveals humanity’s ‘inner greatness’ in all areas of life based on spiritual reality. With this characteristic, it waters the tree of life (individuality) in human beings and binds them to life. Thus, it uplifts the human spirit and grants it stability. With this elevation and stability, it teaches how to positively command the ego system. Through this command, the spiritual world gains metaphysical dimensions. It contributes to the development of thought, strengthening of actions, help and solidarity, and the world of knowledge and wisdom. These contributions which provide harmony and order between the worlds of spirit-meaning and body-matter, whisper the secrets of righteousness, goodness, and beauty to us, the travelers on the road of life. “People cannot be judged by their outward appearance, but by their hearts. Their worth is not determined by what they take, but by what they give.” This principle draws attention to the cultural toxins that pollute life. On the journey from knowing to doing, then from doing to being, people must turn inward, observe themselves in the mirror of the self, see their blind spots, illuminate their blind spots, ask the right questions in this regard, and while doing these, use the correct methods in the process of discovering their inner greatness. Because the masterful writers of this culture believed that inner greatness could only be discovered through a rich culture that put spirituality first. These kindred spirits of Syriac culture had realized this well in advance. And in the toils of leaving behind a tree of good that the passing years could not wear out, they persisted in this goal, doing what was necessary in all areas of life through the powerful expressiveness of literary activities. They left us enduring knowledge through their works that shed light on our current-day situation^[3]. “The meaning we assign to life takes shape in our actions.” With this adage, they expressed that it is much more meaningful to question what life’s expectations from us are, rather than vice versa. When we act in accordance with this idea, our preferences become more acceptable and our actions and level of awareness will deepen.

Life inevitably loses its flavor when values lose all value, meaning becomes meaningless and the truth evaporates. In fact, life desiccates. In modern circumstances, when such things are happening, a paradigm shift is imperative. This need must be met with a paradigm shift that revolves around knowledge and moral values which could change the general perception of life and the private perception of self. We must put away our self-importance and learn, teach, comprehend, and introduce the wisdom in the ideas of those kindred spirit Syriac masters, those connoisseurs of “existence” whose more original contributions to the universal culture stress the need for creation-oriented existence. Then the desired paradigm shift will be underway.

Syriac culture, which takes care that divine gifts are not left to the free reign of the ego, has no place for conceit, boasting, using humans for malicious intents, repression, exploitation, abuse, or subjection. It has no place for condescension, pontification, or appropriation. It encourages love, respect, sincerity, responsibility, loyalty, and consistency. With a holistic approach, it embraces the development and growth of individuality, encouraging, empowering, and liberating it. Syriac culture serves and contributes to these aims. For this culture’s main point of reference is primarily the word of the Lord and its moral tenets. Therefore, it follows the principle of “individual differences” and dissuades people from comparing essential human qualities like intelligence, talent, skill, etc. Just as in the “principle of individual differences” in developmental psychology, it emphasizes the individuality and uniqueness of each person and draws attention to the wrong aspects of comparison and competition.

Syriac culture, which takes care to sustain all areas of life as well as one-on-one relationships, has no place for gratuitous living that creates injustice and victimization, and sows discord between people, or for intentions, speech, and actions that provoke enmity. On no account does this culture promote such things. According to the core values of this culture, all stations, ranks, and statuses exist for the benefit of humanity. The best way to worship God is to live a life that benefits humanity. A person who cannot live up to his station (with the sentiment of the good shepherd) has surrendered to his ego and ambitions. In other words, one of the fundamental purposes (indeed the most important one) of Syriac culture, which has important didactic methods and meanings that change one’s perception of life and self, is the internal revolution that disciplines the ego. And by contributing to this, it strives to thaw the pathological problem of the mind with the stable and therapeutic thoughts of the spirit, thus reconciling the heart and mind. It strives to transform this problem with therapeutic methods and disciplines into social capacities. It strives to cleanse the human mind of selfishness, arrogance, pride, contrarianism, and opposition. It strives to elevate the senses, thoughts, the subconscious and the conscious to the maturity, creative productivity of divine truth and wisdom; in other words, to the realm of true love. It strives to form strong bonds with this frame of mind and elevate it to a vast unity of hearts wherein lies no trace of inner conflict.

If the area’s sociocultural philosophical background were to be scrutinized from an objective, scientific standpoint, this would prove to be true. In its golden age (the 3rd and 10th centuries), Syriac culture was like the salt of life. It was the shining beacon of the region.  For example, Saint Mor Aphrem (303-373) said “Be cordial towards everyone. Try to make people as happy as you can.” This literary approach is the fundamental moral discipline of a scientifically healthy and fulfilling life.

According to the holistic outlook and compassion-based attitudes of Syriac culture, on the plains of Mesopotamia, wheat kernels and seeds were spread after a certain ritual, as an act of love. This “crop ritual”, performed with the motto “What does he/she need?” rather than “This is what I need”, and dismissive of today’s selfish attitudes, perfectly expresses the point I wish to make. The generous-hearted Syriac farmer casts his seed and prays, “My God! May you have the first share in this seed I cast. Next, may the neighbors, the fatherless, the orphans, the outcasts, the widows, the destitute, the poor, the crippled, all those in need, the birds, the eagles, and all the animals have a share in it…[4]“

This is what the kindred spirits of Syriac culture have to say regarding the impact of continuously serving: “Even if you have been helpful to a single person, you have gained a treasure that will benefit you personally… If by some chance your service does not pay off, think like a mother. Would a mother neglect her son’s treatment if she saw that the doctors were incapable of doing so?”

As you can see, when all of these things are grasped, the existence struggle ought to be crowned with victory. Because according to Syriac culture, existence is a stage of maturity attained at the end of self-knowledge, self-discovery, self-transcendence and reaching another. Existence is a journey of personal victory over the self and over all complexes, great or small. It is a journey of recovery and self-transcendence. It is a journey through the mirror into the self.

In order to gain victory over one’s complexes, one must find strength in these words: “In this world you will have trouble. But take heart! I have overcome the world” (John 16:33) and one must resist the worldly temptations of the ego on the journey of “existence”. This is only possible by overcoming barriers and being born again; resisting the ego/world and bringing it under control. On the journey of existence, those who do not look through the mirror of the self and those who surrender to the ego will not get far. They will not even set off. Even if they do set off, they will have an accident. Those who surrender to the ego can never be on the road that guides the truth. They can never break new ground.

Yusuf Beğtaş

Syriac Language-Culture and Literary Association / Mardin

[1] Here is how famous scientist Albert Einstein described the feeling of witnessing the beauty of the infinite in motion: “There are moments when one feels free from one’s own identification with human limitations and inadequacies. At such moments, one imagines that one stands on some spot of a small planet, gazing in amazement at the cold yet profoundly moving beauty of the eternal, the unfathomable: life and death flow into one, and there is neither evolution nor destiny; only being.”

[2] Although it never promoted a mentality of opposition, the negative results experienced in Syriac culture’s own country are questioned from time to time.

[3] Syriac culture is like a lost storehouse full of things. If researched from a scientific point of view, it will be discovered that this lost storehouse contains knowledge that could be fundamental for current-day sociopsychological research.

[4] I was very surprised when I heard about the crop ritual, a ritual bearing all the meanings of active altruism and passed down from tongue to tongue and generation to generation. I first heard this prayer from the lips of the headman of Hassana Village, Elişa Beğtaş. Subsequently, I learned that other Syriac villages in the region prayed this prayer as well.