David is discharged from the army after serving 27 years. He finally returns to his family and tries to find himself in his new civilian life. When a friend suggests working for a company ... See full summary »
This is a story of fatherhood. Ovadia is the strongest and most violent doorman of Tel Aviv night clubs. He has no fear of anything and he never lost a fight . His biggest dream is to ... See full summary »
When Eyal finishes the week of mourning for his late son, his wife urges him to return to their routine but instead he gets high with a young neighbor and sets out to discover that there ... See full summary »
17-year- old ASHER has always been the impulsive troublemaker, from primary school, all through junior high and high school. It's hard for him to concentrate in class, and he is compelled ... See full summary »
Fernando, a solitary ornithologist, is looking for black storks when he is swept away by the rapids. Rescued by a couple of Chinese pilgrims, he plunges into an eerie and dark forest, trying to get back on his track.
João Pedro Rodrigues
João Pedro Rodrigues,
Past Life tracks the daring late 1970s odyssey of two sisters - an introverted classical musician and a rambunctious scandal sheet journalist - as they unravel a shocking wartime mystery that has cast a dark shadow on their entire lives.
In the middle of the Aegean Sea, six men on a fishing trip on a luxury yacht decide to play a game. During this game, things will be compared. Things will be measured. Songs will be ... See full summary »
A sham marriage for the sake of a UK residence permit, starts off a partnership between an Israeli man and British woman. An almost-mute narrative unfurls, built on images and aesthetics; ... See full summary »
Daniel Ben Zenou,
Avushai Sivan's 'Tikkun' (to set right) is a wondrous film, at times with a meaning out of sight. At its core, it is a morality tale, as much as it is a fascination with death. Straightaway, 'Tikkun' has the feel of a silent film, in its terse dialogue and richness of detail; in its black and white; in its shading of meaning. The story is set among the heredi or ultra-Orthodox Jews in Israel, whose way of life, for us, we cannot immediately recognize nor understand in smallest forms of behavior, its accepted attitudes, its language. It doesn't evoke an emotional response at first. It is remarkable in that one of its principal character, the father of the protagonist Haim Aaron (Aharon Traitel), is a played by an Israeli Arab (Khalifa Natour), a shawkhet or butcher, authorized by Jewish law to slaughter animals by slitting the throat from ear to ear. From the very first scene, our eye is captured by the ritual slaughter of a cow, the jet of blood that splatters everywhere as the life flows out of the animal, its skinning and examination of its stomach for impurities, otherwise the carcass would be deemed not fit for consumption and thrown away. We enter the word of Hasidic Judaism with its strict laws of do and do not. For the showkhet serves the nourishment of the body, but Hasidism also serves the spirit of the mind in its emphasis on the importance of serving G-d joyously, cherished in intense mysticism, song and dance. And thus, Sivan sets up his conceit: the tension between the stomach and the mind, the body and the spirit, the father and the son. Haim Aaron, as a bookish student of Jewish law, through his intensive study of Talmudic law, written and oral traditions, has attained a heightened, personal understanding of rituals and practices. As such, he abstains from eating meat, which he considers as a lack of respect for the dead. More, he refrains from food and drink; he is an ascetic in his quest for spirituality. As such, his willed deprivation, an action undertaken at least in part out of a wish for transcendence. His health, in consequence, diminishes; he body fails him and he collapses in the shower (a symbol for ritual to regain purity), and dies. As a willed anorexic, he failed to respond to 40 minutes of CPR. His grieving father refuses to accept Haim Aaron's death. He vigorously applies the same emergency procedure, and suddenly, his son miraculously has a pulse. He has no medical signs of irreversible loss of brain function, nor of loss of motor skills. Hailed at the yeshiva as living proof of G-d's bounty and grace, he is, to all, 'normal'. And yet, his personality is altered. He doesn't sleep much; he wanders far and wide; he hitchhikes; he transgresses, in his state of exaggerated spiritually, the behavior say of riding with a woman, of visiting a brothel and of, out of curiosity, of fingering a side of beef, before throwing it away. His strange doesn't go unnoticed by the elders and grand rabbis. Convened to appear before them, he hears the formal judgment of his fate. Spoken by the oldest and most pious rabbi, in a wizened voice as though he were the Sybil of Greek myth, he is seen as cursed and thus expelled from the community. Haim Aaron more and more glides through his redeemed existence as if unconscious and controlled by someone else, yet brought back from the dead. of sorts. His conduct also puzzles his father, who, whilst in the water closet, is in the spray of his feces, finds himself in the presence of a crocodile head surging menacing out of the toilet. Among Hasidim, the reptile is emblematic of evil but here the shwakhet is warned that he has disobeyed the word of G-d. In his fright and desire to understand his son, he finds a small notebook in Haim Aaron's desk at the Yeshiva. In it, he reads the miniscule hand written critical commentaries of his son, as he went through his personal drama to shape his destiny; to claim his humanity though his reading of the law. In this sudden insight into the soul of his son, he understands the crocodile's ominous words. Out of his love for his firstborn, he has overstepped boundaries. As such, thrown into existential disorder, he sets his cattle free, out of his understanding perhaps of the sanctity of life? Haim Aaron is doomed. Sivan doesn't refrain from letting us know it: a rider-less horse appears here and there throughout the narrative, foretelling death, And death come for sure, but not with Haim: the woman who gave him a ride's car kills the horse, and she, in Aaron's agony turn, is killed in a foggy night. Finding her corpse, he rides up her exposed legs with his fingers. And he discovers her exposed vagina. Out of curiosity, he fingers it in the same way he did earlier the side of beef. Here, Sivan is mocking Corbet's 'Origin of the World'? Or is he distorting through vulgarity or sentimentality or romanticism exaggerated spirituality and respect of only nurturing the stomach or only the mind?
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