Art Visual Arts Culture. Shifting European Centers and Peripheries. Shifting European Centers and Peripheries: Art Performance Theatre Music. Art Music Concert Culture.

January Praying Together in Jerusalem Gathering. Come and join us for the next gathering of Praying Together in Jerusalem which will be held on Thursday, January 26th at 4: We will meet at Jaffa Gate and then depart for the location. Visual Arts Community Meeting. Art Music Visual Arts.

Music Party Community Celebration. The Video pub celebrates it's 5th anniversary! Thursday, 26th of January, Starting from Blabas' The Quartet will play north african music, starting classical andalusian and reaching far to the Atlas mountains, combining jewish poetry with original regional music. Graduates Ensembles and student will play every friday. Public , Tease , Phone , Upskirt , Flasher. Boobs , Fetish , Milf , Phone , Lesbian.

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Emo girl sex video on cell phone 5: Green hair rebel Phoenix Madina pussy playing outdoor 8: I tickle my asshole with your goyish fear. Crypto-Jews consider the term "Crypto-Jew" offensive, as it makes them appear twisted, devious, scheming and so on.

They prefer the proper, respectful terms, "Anus Hebrew" and "Bene Anus". I am happy to oblige. Who are the Anus Hebrew? You never know where you might find ones of these Anuses. They might even try to tell you that you too are an Anus and never even knew it, and then they'll try and get you to act like an Anus! Many of their descendants find out about their family background and all of a sudden change their diet and habits to follow Talmudic rules that most "real" Jews don't even bother with and that the original Sabbateans themselves condemned as Satanic.

Or like finding out some distant relative is Chinese and then eating tofu every day "in their honour". Why would anybody make such a fetish of such things, except that it makes them feel "special"? Bnai Brith, Mossad etc keep extensive records on known or possible Bene Anusim etc, to use them as fronts, to promote them, to employ them as Shabbas goy, as Hasbara, as Sayanim, etc.

They also spend small fortunes scammed mostly from U. Sephardic name list - Searchable. The Villareal family see DNA studies. The Conrique Cohen-Henriquez del Pulgar family.

Centre Gelinas sur L'Internet. Halevy Converso Descendants in the American Southwest: Destination New World by Howard M. Virtual Jewish History Tour Mexico.

Table of Contents and to order. University of Miami Press. Except for a brief introduction, the entire book is a listing of Inquisition Records in the New World. Good source for converso names in the New World. University of Wisconsin Press Much information about converso families and lists of converso names Ortiz, Dominguez, Judeoconversos en la espana moderna, Editorial Mapfre, Paseo de Recoletos, 25 - Madrid Oelman, Timothy, Marrano Poets.

Littlman Library of Jewish Civilization, The Last Inquisition Spertus Inst. To Be a Jewish Woman: Proceedings of the First International Conference: Woman and Her Judaism , M. Lecture in San Pedro July Mifgashim: Interview on Israel Radio with "Yehuda" Mifgashim: Luis de Carvajal Day by Richard M.

Kunin, Anthropological Aspects Stanley M. Reflections on Atonement by Dolores J. She teaches creative writing at workshops and programs in Washington state and elsewhere and is a contributing editor to The Raven Chronicles.

A founding member, Dr. Hordes received his Ph. He is the author of " Years in the Jewish Caribbean: Jews Who Shaped Modern America.

Stanley Hordes see above. Diana Zertuche, a resident of Del Rio, Texas where she is a columnist for her local newspaper. An anthropologist by training, he has specialized in the structural analysis of Hebrew myth, and carries out on-going research into the crypto-Jewish communities of modern New Mexico.

He has been a featured speaker at many of our conferences and was the keynote speaker at the Miami Beach conference. He is Senior Editor of Gaon Books, and he is currently doing research on the history of the Western Sephardim and the inquisition in Colombia.

Benveniste has served the society as president, HaLapid editor and now assists Ms Sloan as co-editor. A retired history teacher, he is active as a speaker on Sephardic and crypto Jews. His Web Site Member-at Large: Writer and speaker, Ms. She has coordinated publicity for the society and was Editor of HaLapid for several years. She teaches writing and public speaking at Mount St.

Mary's College, Los Angeles. She is a founding member of the Genealogical Society of Hispanic America and is active in several other genealogical organizations. Martinez has researched the history of Crypto Jews in Mexico and Spain. His Home Page Member at Large: Sonya Loya, Sonya returned to Judaism after learning that she was of anousim heritage. She opened the Bat-Tzyion Hebrew Learning Center , to have a place where crypto Jews could come and learn about the roots that were taken by force from them years ago.

One areas of his specialization is World Jewish Communities with an emphasis on Sephardim. Lavender has been an active member of the Society for many years and has published articles in HaLapid, as well as numerous other articles on Judaica.

You can find more about him here. The Sabbatean myth revived at a political turning point [Zorlu, who managed to reclaim his Jewish identity a few years back at the end of a toilsome struggle, was a Sabbatean himself and revealed the secrets of The story of Shabbatai and his prophets has mainly been explored by specialists in Jewish mysticism.

Sabbateanism , National Identity, and The prophecies of Nathan of Gaza, the founding theologian of the Sabbatean movement, aroused enthusiasm almost everywhere in the world where there was a Jewish community.

Stories of the wonderful personality and deeds of Sabbatai Sevi, the messiah of Smyrnal kindled the imagination of tens of thousands of Jews whose hopes were raised that the end of the sufferings of exile would soon come. Kabbalah in its various systems and schools had spread and become a central part of Jewish theological discourse, giving Sabbateanism, whose founders and leaders were all Kabbalists, a special tone.

This came in addition to the mythical and popular traits that nourished Sabbateanism, all of which were the product of a long tradition of messianic belief that had developed within Judaism since Second Temple times, and which ramified and spread during the Middle Ages. Amsterdam became a major center of messianic fervour for a number of reasons: The city contained a large concentration of Marranos, refugees from the Inquisition in Spain and Portugal, who had returned to Judaism in the safe haven of Holland.

The messianic theme played a central role in the popular beliefs and Marrano theology that had developed in a number of their circles. Masses of refugees arrived from Eastern Europe, including Sarab, the woman who was to marry Sabbatai Sevi in Cairo in , who had come to Amsterdam as a young girl in around Particularly important were the Lithuanian Jews who had fled from the Swedish invasion and who were imbued with the messianic hopes that bad inspired the Jews of Poland and Lithuania since the time of the Chmielnicki pogroms [ sic ] of - The Jews of the city enjoyed a high degree of toleration, which permitted them, more than elsewhere, either in Christian Europe or in Islamic countries, to give free reign to their enthusiasm, The well developed printing industry among the Jews of Amsterdam made it a world centre for the distribution of Sabbatean Tikkun and prayer-books.

The printing houses of Uri Fayvesh ben Aaron Halevi, of Joseph Athias and especially of David de Castro Tartas published editions of prayer-books, books of penitential hymns and Tikkun and confession books with clear references to the imminent redemption, with the date of publication indicated as 'Behold I redeem my people Some of these books also contain prayers, confessions, and hymns written by Chaham R. Isaac Aboab da Fonseca and the poet R.

Solomon de Oliveyra, who was later appointed rabbi of the Sephardi community. Most of the books were printed in Hebrew and intended for the world Jewish book market. Some, however, were printed in Spanish and Portuguese and meant for the Marranos who had returned to Judaism and had not yet learned the Hebrew language.

Copper engravings depicting Sabbatai Sevi sitting on his royal throne are also found as the frontispieces of some of these books. In one of the best known books about the life of Sabbatai Sevi and the messianic upheaval which he aroused was printed in Amsterdam.

I refer to the book by Thomas Coenen, the protestant minister of the Dutch community of Smyrnal entitled Ydele verwachtinge der Joden. In Amsterdam the Jewish messianic fervour found willing ears among various circles of Christians, especially among the millenarians, who were very interested in the renewal of messianic activity within the Ottoman empire.

Petrus Serrarius, a theologian, published Verklaringe over des Propheten Jesaia veertien eerste capittelen in Amsterdam in , a work in which he describes in detail his belief in the return of the Ten Lost Tribes, which was about to be fulfilled with the imminent revelation of the messiah. However, even in , when belief in Sabbatai Sevi reached its peak, some Arnsterdam Jews did express lack of faith in him and opposed the activity of his followers.

The city stock exchange served as a natural place for the promulgation of material condemning the false messiah, and on 3 May , from the pulpit of the synagogue, the Mahamad of the Sephardi community declared a ban against anyone who circulated pamphlets against the hopes of believers in the imminent arrival of the messiah.

At the time letters had already been received from Smyrna abolishing the fast of the 10th of Tevet, and reports had been received about the renewal of prophecy. Excitement among the Jews of the city grew steadily. In the summer of official letters were written to Sabbatai Sevi from the various yeshivot of the Sephardi Jews of Amsterdam. In contrast, the Ets Haim collection contains two other original letters which were preserved after the emissaries who had been supposed to deliver them to the messiah returned to Amsterdam, having learnt of Sabbatai Sevi's conversion to Islam: By the end of everyone in Amsterdam knew about Sabbatai Sevi's conversion, and the news stunned the community.

In contrast to the Ashkenazi Jews, who retained messianic belief for some time, the Sephardim acted with severity in order to extirpate the evil from their midst. Their attitude to Sabbatai Raphael Supino, one of the most daring propagandists for the Sabbatean movement after Sabbatai Sevi's conversion, who arrived in Amsterdam in on the eve of Yom Kippur, shows more than anything the extreme transformation that had taken place within the Talmud Torah community.

On 7 October, the authorities of the city of Amsterdam, under pressure from the Sephardi syndics, signed an order to expel Supino from the city. And, to some extent, the joke is true.

Every American who spends a year or more in Israel can date their time according to which historical convulsions the country was undergoing - in , I was there for Oslo; in , it was the calm before the Camp David storm; and in the hitnatkut, the Israeli "Disengagement" from Gaza.

The last year was the most powerful for me personally. I saw that Jewish religion and Jewish nationalism aligned almost perfectly; that for me to have any pretensions to an Orthodox, or even Ortho-practic, lifestyle was increasingly absurd on a sociological but also intellectual level; and that the Jewishness I wanted to create for myself - and I did still want to create that - would have to be a Jewishness outside the conventional boundaries of Jewish religious belief and community.

While all of this quite-typical, American-in-Jerusalem soul searching was going on, I was trying to pin down my doctoral dissertation topic at the Hebrew University of Jerusalem. I did, indeed, go to Jerusalem to study Hasidism - in particular, the remarkable and little-known writings of R.

Aaron of Staroselse, the leading disciple of R. Schneur Zalman of Liady, the first rebbe of Chabad and author of that sect's masterpiece, the Tanya. Aaron, who lost a succession battle to R.

Schneur Zalman's son, R. Dov Ber of Lubavitch, took his master's ideas to their logical conclusion, which was a nondual, Vedanta-like theology in which the world we experience through our sense-perceptions has only relative reality; actually, R.

Aaron taught, it's all a dream in the mind of God - the same mind processing these words right now. It's brilliant stuff, and I was fascinated by it. I knew that somehow, some way, this hasidic rabbi would end up justifying the Torah-and-mitzvot lifestyle to which he was committed, as, of course, he did. The same was true of the wrestling-with-texts crowd at the American yeshivas in Jerusalem, my this-is-just-my-lifestyle dati leumi non-Anglo friends, and the rest of the observant community.

Of course, there are countless sincere seekers within and beyond traditional Judaism. But in my work, as in my life, I kept being drawn to the religious margins, to the people for whom the answers are not set in advance. Aaron was a saintly, brilliant theologian, then Jacob Frank, who lived from , was the polar opposite: Not a nice guy - but, to me, a fascinating one, precisely because his was a theology of transgression in which no answers were assured.

Indeed, in which answers were the enemy. If you see a boundary, cross it - that's the view, because it's what God did, mixing Godself with the impurity of the material world. Where does that end up? Some scholars call it nihilism - but it's a nihilism that greatly influenced Frank's contemporary, R. Israel Baal Shem Tov, and which, astonishingly, paved the way for the Haskalah in some communities, assimilation in others. Frank was part of a Sabbatean family, and received his education in present-day Turkey.

Turkey was a hotbed of secret and not-so-secret sects of Jews who maintained that Sabbatai Zevi, who in had convinced almost one third of European Jews to be his followers until he converted to Islam under the threat of death, was the messiah. Frank was not, strictly speaking, a Sabbatean; he had his own ideas, and saw himself, not Sabbetai, as the central heroic figure.

But he and his followers were called Sabbateans the fine points being a bit too-fine to the rabbis trying to stamp out heresy , and his ideas are close enough that Frankism, as it came to be called, is generally called an "outgrowth" of Sabbateanism. Of course, to believe that a dead man who didn't accomplish his mission is actually the messiah requires a fair amount of cognitive dissonance - but, well, let's just say the idea isn't without precedent.

In the Sabbateans' case, the belief system that emerged was that the redemption is already here, but not on the gross, material plane.

Students of Hasidism can see the parallels to the Baal Shem Tov's identical teaching. The purpose of religious ritual - normative and new - was to break through the walls of illusion, maintain faith in the redeemer, and find a way to live in the material world. In the 18th century, some Sabbateans were Jews, including some well-known rabbis like probably R. Jonathan Eybeschutz, who kept their heretical faith hidden but maintained secret circles of believers ma'aminim is what they called themselves.

This is why I study Sabbateanism: Yes, there are some aspects of Sabbatean ideology that are fascinating, even titillating. I'm intrigued by Frank's innovation, in exact parallel to the Baal Shem Tov's, that the miracle of pantheism is precisely that God is present in the illusory, material world. But above all, I'm captivated by that vertiginous moment in which there are suddenly no rules, no guides - and yet there is also a pull to faith.

True nihilism bores me; I can't think of anything less interesting than the same hipster angst that has caused people to be cool, ironic and unhappy for two hundred years.

But religious anarchy - where things matter, but they're not how the authorities say - that is the world which I actually inhabit.

Earlier scholars of Sabbateanism were attracted for similar reasons. Gershom Scholem, who invented the modern study of Jewish mysticism, wrote his longest single work on Sabbatai Zevi, and regarded him both as a religious revolutionary and a precursor to Zionism.

Scholem was not alone in this characterization; when Herzl published The Jewish State, he was accused of being a new Sabbatai Zevi, because like Sabbatai, he was trying to take history into his own hands, to hasten the redemption, to act in a way that the pious reserved for God. Many of Israel's founding generation, such as President Yitzhak Ben-Zvi a name he chose , were likewise fascinated by Sabbateanism, and devoted considerable resources to researching and preserving its legacy.

Some of the fruits of that research are reprinted in this issue of Zeek. Other scholars see in Sabbateanism the first stirrings of reform. Few still subscribe to Scholem's claim that the movement basically enabled the Jewish Enlightenment to happen by weakening rabbinic power structures and, for the first time, suggesting that there were serious alternatives to mainstream Jewish authority and belief.

But it did play some role. And Sabbatai was the first Jewish leader to - in the 17th century - openly decry the oppression of women in Judaism, and place women in positions of power notwithstanding his own tortured relationship with his wife, whom he essentially abandoned. This may have been a charismatically-driven mystical movement, but it did get some things right.

And then there is the mystical charge. It's clear, from reading the documents, that Sabbateanism was the mystical movement of the day. These were the Jews who preferred the Zohar to the Talmud, who loved ecstatic prayer and dance, and who believed the world to be charged with magic. Some of it was just superstition, of course, and a lot of it was providing some sense of meaning to a people persecuted and oppressed.

But just imagine what it must have been like, to be part of a secret society of ecstatic Jews, convening in hidden locations to engage in ecstatic rites. I know which party I'd like to crash. Not to mention the sexual antinomianism, and the overt homoeroticism surrounding Sabbatai and one of his successors, Beruchiah Russo - a subject upon which, if I live long enough, I hope to write at some length.

Of course, there is always the tendency to project onto an object of study the characteristics of the hero one wishes to invent. Sabbatai Zevi's prophet, Nathan of Gaza, was a complex and brilliant theologian, but Sabbatai himself can hardly be called a "religious revolutionary" in his own right, any more than the many messianic pretenders one sees walking around Jerusalem at odd hours of the night.

He knew his Kabbalah, and he wasn't a fool, but he was an erratic figure who's hard to pin down exactly. And Jacob Frank is certainly no hero, despite my own wish that he be one; reading the assemblage of his oral teachings is sometimes like poring through the ramblings of a lunatic. So I try not to let my enthusiasm blind me to the reality of these flawed human beings and the complicated religious movements they headed, and I am fortunate to be held in check by the requirements of academic discipline.

The truth is, there is much we may never know about the Sabbateans. Were they antinomians, or pietists, or both? Were Frank's followers dupes, or mystics, or both? Who was ascetic and who hedonistic? Who revolutionary and who merely a crank? We do know, however, that they were heretics, someone who actively chooses his or her own belief system heretic comes from the Greek aireo, to choose without looking for guidance to authority figures.

Of course, the heretic is rare today precisely because she is ubiquitous; in our day, thank God, everyone chooses to believe what they want, which makes the notion of a heretic a rather empty one. It's a gesture, more than anything else. But beneath that gesture is, for me at least, a kind of reassurance, and a courage as well. Yes, the heretics tell me, there are those of us in love with God, but not in love with religion. We even cherish our particular religious path, albeit not in the way our teachers tell us.

It would be easier to give it up, smoke more cigarettes, and brush off the calls of the heart. But you don't have to do that, and we didn't. I've long since given up thinking that religion will save the world, and have, like many people, begun to wonder if it will destroy it. Heresy, however - freely thinking, sincerely feeling, personally embodied, and spiritually awake - may have a shot. As the meaning of the term tikkun olam has expanded to apply to virtually any action or belief that the user thinks is beneficial to the world, some Jewish social justice activists and thinkers have moved away from using the term at all.

A teaching about compromise, sharpening, trimming and humanizing rabbinic law, a mystical doctrine about putting God's world back together again, this strange and half-understood notion becomes a huge umbrella under which our petty moral concerns and political panaceas can come in out of the rain. The History of the Term The term tikkun olam may have originated as early as the second century CE, and its popularity as a religious concept has waxed and waned in the centuries that have followed.

This is the story of a beautiful Israeli hotel on the African seashore. It is the story of an Israeli owned holiday resort in Mombassa, Kenya, designed and built solely for the Israeli tourist market. It is also the story of total abuse of the local impoverished population. It is a tale of humiliation, cruelty and continuous daily rape of struggling African women. It is the usual horrendous story of Israelis inflicting pain on others but at times it is very funny in spite of itself.

This bizarre instruction was given to the local crew by the Israeli hotel management as part of the package deal, the last image to bring home of an unforgettable holiday. I allow myself to assume that the Israeli managers detected some clear yearning for love amongst their Israeli clients. One may ask what may stand in the core of such a longing for declarations of love. Considering the clear fact that those Israeli tourists were mainly engaged in turning Mombassa into Hell on earth, why do they really need to feel beloved after all that?

I wonder why the Israeli offender insists upon being loved by his victim? Ordinary human beings do not expect to be loved by their hotel receptionists or room cleaners. But then, ordinary human beings do not tend to humiliate, abuse and rape hotel staff. They may spend some time in the hotel, they may enjoy its services and then they just pay and leave politely and quietly.

For the Israeli tourist, holiday is the materialisation and embodiment of their control zeal. For the Israelis, as you will read shortly, to go to for a holiday in Africa is to experience the varied possibilities of becoming a very wild animal. The following journalistic piece is a glimpse into some Israeli pathological psychotic conditions. It is a bizarre story of an absurd criminal identity that demands affection from its victims. I spent time translating it because I do believe that is rather crucial to permit people outside of Israel a better understanding of the Israeli character and characteristics.

Seemingly, some amongst us tend to believe that the Israeli approach towards the Palestinians is the outcome of specific colonial circumstances. Apparently, they are wrong. Israeliness is a radical form of blind cruelty and the Israelis have no problem taking it with them wherever they go.

Freemasonry has been entirely subverted, but its origins were among White Western European merchants. PhoneCashJail. Cutest boys phoenix and jamie fuck for money video 3: Yetnikoff gave Asher the boot. They were all ordered to gather near to the entrance gate and to chase the leaving busses while weeping desperately in front of the Israelis. Few still subscribe to Scholem's claim that the movement basically enabled the Jewish Enlightenment to happen by weakening rabbinic power structures and, for the first time, suggesting that there were serious alternatives to mainstream Jewish authority and belief. Romanian Orthodoxy and not only


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