Tchaikovsky: Eugene Onegin – Rostropovich, 1970 (Complete) youtu.be/70TpS_nvnrM?si=rcO7… via @YouTube
— Michael Novakhov (@mikenov) Apr 12, 2026
Day: April 12, 2026
Orban concedes defeat. The support of Trump, Vance, Putin, Lavrov, Weidel, Milei, Le Pen, Fico, Babis and many others could not overcome Hungarian anger at a stagnant, corrupt regimehttps://t.co/yfMCWUFk34
— Anne Applebaum (@anneapplebaum) April 12, 2026
Melania Trump Denies Epstein Ties gemini.google.com/share/e7cb…
— Michael Novakhov (@mikenov) Apr 12, 2026
Moscow’s Mercenaries: The Rise and Fall of the Wagner Group (Columbia Studies in Terrorism and Irregular Warfare): Faulkner, Christopher M., Parens, Raphael, Clarke, Colin P.: 9780231216906: Amazon.com: Books amazon.com/Moscows-Mercenari…
The Wagner Group emerged from Russia’s shadowy criminal underworld in 2014 and soon became one of the world’s most infamous private military companies. Led by the provocative oligarch Yevgeny Prigozhin, Wagner developed into a key instrument of Russian power projection, with deep and direct ties to the Kremlin. Its mercenaries fought on the front lines in Ukraine, propped up regimes in the Middle East and Africa, and exploited chaos to secure lucrative resource contracts before Prigozhin’s mutiny against Moscow in 2023 brought him down.This book traces the Wagner Group’s violent ascent and descent, exposing how a shadow army built an empire that seemed to have no end in sight until it turned on its masters. Drawing on a wide range of sources and interviews, Moscow’s Mercenaries offers a comprehensive examination of Wagner’s inner workings: its hybrid structure, battlefield tactics, propaganda campaigns, and connections to the Russian military. From Ukraine to brutal counterinsurgency campaigns in Syria, the Central African Republic, Mali, and beyond, the book shows how Wagner evolved into a global criminal syndicate and reveals why its ambitions led to a fatal collision with the Russian state.
Moscow’s Mercenaries explores what Wagner’s rise tells us about the future of modern warfare, the erosion of international norms, and how authoritarian regimes outsource violence. Anyone interested in the evolution of mercenary warfare, great power competition, and the dark underbelly of global security stands to learn important lessons from this well-timed and insightful book.
— Michael Novakhov (@mikenov) Apr 12, 2026
“Крымская война окончилась в 1856 году поражением России. Авантюра Николая I, решившего навязать свою волю Османской империи вопреки позиции тогдашних мировых лидеров – Великобритании и Франции, привела Российскую империю к провалу. И главным были не развалины укреплений Севастополя, лишение права держать в Черном море флот или потеря земель около устья Дуная. Парижский мир стал публичной капитуляцией авторитарного режима, на время утратившего имидж великой военной державы”. Публикация из цикла “Развилки” – серии статей о переломных моментах истории, когда она могла пойти совсем другим путем. Какими были исторические альтернативы и почему они остались нереализованными? smarturl.click x.com/SvobodaRadio/status/20…
— Michael Novakhov (@mikenov) Apr 12, 2026
#Love #God #Sufism
Prompt: The Love of God as the concept in Judaism, Christianity, and Sufism
Divine Love in Judaism, Christianity, Sufism – Gemini
gemini.google.com/share/b394…
GS: google.com/search?q=The+Love…
AI Overview
The concept of the Love of God in Judaism, Christianity, and Sufism centers on a profound, often reciprocal relationship between the divine and humanity, though each tradition emphasizes different aspects—covenantal loyalty, self-sacrificing redemption, or passionate mystical union. While all three share the foundational idea that God is the source of love and that humans should love God in return, their theological frameworks regarding the nature and application of this love differ significantly. [1, 2, 3, 4, 5]
The Love of God in Judaism
In Judaism, the love of God is deeply rooted in the covenant between God and the people of Israel. It is generally understood as an active, binding relationship rather than purely sentimental emotion.Covenantal Reciprocity: God’s love is expressed through saving acts (like the Exodus) and by giving the Torah, while human love for God is expressed through studying Torah and observing the commandments (mitzvot).
The Shema: The central commandment, “You shall love the Lord your God with all your heart and with all your soul and with all your might” (Deuteronomy 6:5), is the foundation of Jewish religious life.
Action over Emotion: While love for God involves the heart, rabbinic tradition often stresses that this love is demonstrated through action—deeds of kindness and ethical behavior—rather than purely internal feelings.
Intimacy and Election: Despite the focus on law, Jewish liturgy and mysticism (like the Song of Songs) frequently express a passionate, intimate, and even erotic love story between God and Israel. [3, 5, 6, 11, 12, 13]The Love of God in Christianity
Christianity centers the love of God on the incarnation and the sacrificial redemption of humanity through Jesus Christ. The New Testament famously states “God is love” (1 John 4:8).Agape (Selfless Love): God’s love (agape) is seen as unconditional, proactive, and self-sacrificing, demonstrated supremely by Christ’s death on the cross.
Response to Love: The motivation for Christian love is that “God first loved us” (1 John ). Human love for God is an imitation of this divine love, which must overflow into love for neighbor.
Union with God: Christian mysticism, such as the writings of Julian of Norwich or Teresa of Avila, focuses on experiencing the passionate “burning” of divine love and achieving mystical union.
The Trinity: The love of God is also seen as the internal, perfect love shared between the Father, Son, and Holy Spirit, which is extended to humanity. [4, 14, 16, 17, 18]The Love of God in Sufism
Sufism (Islamic mysticism) emphasizes a highly personal, passionate, and often mystical love (mahabbah or ishq) for God. The Sufi path is a journey of the lover (ashiq) toward the Beloved (God).Ishq (Passionate Love): Sufis often use the term ishq (intense passion) rather than just hubb (affection) to describe the longing for union with God, often emphasizing the “intoxication” of love.
The “Hidden Treasure”: Sufism frequently cites the Hadith Qudsi: “I was a Hidden Treasure, and I loved to be known, so I created the creation that I might be known”. This implies that love is the motive force behind creation.
Annihilation of Self (Fana): The ultimate goal is fana—the annihilation of the ego or self-existence in God, where the lover no longer sees themselves apart from the Beloved.
Seeing God in Everything: Sufis aim to see God’s beauty manifest in all things, turning metaphorical love (love of worldly things) into divine love (love of God). [19, 22, 23, 24, 25]Comparative Summary
Feature [2, 26, 27, 28, 29] Judaism Christianity Sufism Primary Lens Covenant & Law Redemptive Grace Mystical Union Nature of Love Active/Covenantal (Ahavah) Sacrificial/Unconditional (Agape) Passionate/Intoxicated (Ishq) Human Response Mitzvot/Obedience Faith & Love of Neighbor Remembrance & Annihilation Relationship Creator-Partner Father-Child Lover-Beloved
Shared Ground: All three traditions see the love of God as the core of spiritual life, focusing on an intimate relationship that transforms the individual and commands ethical actions.
Difference: Judaism emphasizes the covenant and action, Christianity focuses on redemption and grace, and Sufism highlights the passionate union and annihilation of the ego. [2, 11, 16, 24, 30]
AI responses may include mistakes.
[1] youtube.com/watch?v=Nx3RPor0…
[2] davidnirenberg.com/s/Religio…
[3] youtube.com/watch?v=WWVXInm4…
[4] hebraiccommunity.org/midrash…
[5] sefaria.org/topics/love-of-g…
[6] press.princeton.edu/books/ha…
[7] amazon.com/Love-God-Gratitud…
[8] ccel.org/ccel/aquinas/nature…
[9] hellenicfaith.com/2019/09/04…
[10] wisdomlib.org/christianity/c…
[11] youtube.com/watch?v=iUYauLu2…
[12] aju.edu/ziegler-school-rabbi…
[13] myjewishlearning.com/article…
[14] en.wikipedia.org/wiki/Love_o…
[15] saintjohnchurch.org/do-chris…
[16] thegospelcoalition.org/essay…
[17] 1517.org/articles/the-first-…
[18] gotquestions.org/He-first-lo…
[19] medium.com/@faizan.muham/lov…
[20] groups.psychology.org.au/Ass…[21] saexchanges.com/v1n2/v1n210.…
[22] jsr.shanti.virginia.edu/back…[23] reddit.com/r/religion/commen…
[24] ishqybusiness.com/blogs/news…
[25] thecollector.com/ibn-arabi-g…
[26] free.messianicbible.com/feat…
[27] ubf.org/resources/show/16673
[28] jbqnew.jewishbible.org/asset…
[29] hollischurch.org/sermon/koin…
[30] islamicreligious.com/index.p…— Michael Novakhov (@mikenov) Apr 12, 2026
Divine Love in Judaism, Christianity, Sufism gemini.google.com/share/b394…
— Michael Novakhov (@mikenov) Apr 12, 2026
NIZAMI ON MEN AND THEIR DESIRES
Interpretation of English translations by Michael Novakhov
Dedicated to my dear friends
Eldarchik Eldarov and Yurochka Rubashenko:
I have lost you, you slipped away through my fingers.
The pain of this loss is even more unbearable 54 years later.
I love you even more now, having realized
What I have lost: The heart of my life.
The mystery set up by men and Gods
Runs deep.
Our souls communicate.
That’s how I feel.
“Free is a man who has no desires.”
Your body is a silver cup I hold,
Your wine I thirst, your lovely wine I drink
Your beauty is Godly, Your beauty is God.
He looks at you, his creation,
And falls in love with you Himself,
Through Majnun eyes
My Soul is trapped within my body
But it runs free with you.
These traps are gold and laws,
But Love burns wild, it’s chainless
Love is just a spell,
Even as long as a thousand years,
Just one breadth
Out of Eternity.
Lover is filled
By his beloved.
Just scratch them a little,
And there they show
I am a silent bird in a cage,
My wings are broken.
You drove me crazy,
Sleepless, mad,
In loss of self, and mind,
And Reason.
Your Love
Is my Asylum:
I am free there,
Free from my pride
The secret road
I walk to you,
To your house I come,
And kiss your door
O fire of my soul,
Do not burn me,
As I embrace you
And hold you in my arms.
–
What will you do when you get lonely?No one waiting by your sideYou’ve been runnin’, hidin’ much too longYou know it’s just your foolish pride
LaylaYou got me on my knees, LaylaBegging, darling please, LaylaDarling, won’t you ease my worried mind?
Tried to give you consolationWhen your old man had let you downLike a fool, I fell in love with youYou turned my whole world upside down
LaylaYou got me on my knees, LaylaBegging, darling please, LaylaDarling, won’t you ease my worried mind?
Make the best of the situation‘Fore I finally go insanePlease don’t say we’ll never find a wayTell me all my love’s in vain
LaylaGot me on my knees, LaylaI’m begging, darling please, LaylaDarling, won’t you ease my worried mind?(Yeah-yeah-yeah-yeah)
LaylaGot me on my knees, LaylaBegging, darling please, LaylaDarling, won’t you ease my worried mind?(Yeah-yeah-yeah-yeah)
LaylaGot me on my knees, LaylaBegging, darling please, LaylaDarling, won’t you ease my worried mind?
LaylaGot me on my knees, LaylaBegging, darling please, LaylaDarling, won’t you ease my worried mind?
Source: Musixmatch
Songwriters: Eric Patrick Clapton / Jim Gordon
Layla lyrics © E P Clapton, Epc Enterprises Llp
–
share.google/aimode/Fod6b8p
#SouthCaucasus
#Gay themes in the #Nizami writings
In classical Persian poetry, the concept of the “beloved” often blurred gender lines or explicitly featured male-to-male desire as a standard aesthetic and spiritual trope.
Key Contextual Themes
The Genderless “Beloved”: In the Persian language, pronouns are gender-neutral. This allows the “beloved” in Nizami’s poetry to be interpreted as either male or female. In a Sufi (mystical) context, this ambiguity often symbolizes the soul’s yearning for the Divine.
), the language used to describe beauty often draws from these same-sex poetic traditions.Homoerotic Traditions: Nizami wrote during a period where male homoeroticism was a prominent theme in Persian lyrics. While his major works focus on heterosexual romances (likeLayla and MajnunorKhosrow and Shirat
Layla and Majnun: While this is a story of heterosexual love, scholars often analyze the character of Majnun as a figure who transcends social norms. His “madness” and total devotion are sometimes compared to the “transgressive” nature of queer love in later literary critiques.
Modern Reinterpretations: Today, the Nizami Ganjavi Library at Oxford frequently hosts exhibitions on LGBTQ+ history and the “Queer Armenian Library,” bridging the poet’s legacy with contemporary queer discourse.
University of Oxford +4
If you’re interested in exploring this further, I can look into:
.Specific Sufi interpretations of the “beloved” in theKhamsa
How later poets like Hafiz or Sa’di (who were more explicit about male-to-male love) were influenced by Nizami.
The history of the Queer Armenian Library and its connection to the Nizami Ganjavi Library.Encyclopædia Iranica +4
#Gay themes in the #Nizami writings
Nizami Ganjavi is best known for his romantic epics—collectively called the Khamsa (Quintet)—his relationship with “gay themes” is typically viewed through the lens of classical
#Persian literary traditions rather than modern identity.While the 12th-century Persian poetIn classical Persian poetry, the concept of the “beloved” often blurred gender lines or explicitly featured male-to-male desire as a standard aesthetic and spiritual trope.
Key Contextual Themes
The Genderless “Beloved”: In the Persian language, pronouns are gender-neutral. This allows the “beloved” in Nizami’s poetry to be interpreted as either male or female. In a Sufi (mystical) context, this ambiguity often symbolizes the soul’s yearning for the Divine.
), the language used to describe beauty often draws from these same-sex poetic traditions.Homoerotic Traditions: Nizami wrote during a period where male homoeroticism was a prominent theme in Persian lyrics. While his major works focus on heterosexual romances (likeLayla and MajnunorKhosrow and Shirat
Layla and Majnun: While this is a story of heterosexual love, scholars often analyze the character of Majnun as a figure who transcends social norms. His “madness” and total devotion are sometimes compared to the “transgressive” nature of queer love in later literary critiques.
Modern Reinterpretations: Today, the Nizami Ganjavi Library at Oxford frequently hosts exhibitions on LGBTQ+ history and the “Queer Armenian Library,” bridging the poet’s legacy with contemporary queer discourse.
University of Oxford +4If you’re interested in exploring this further, I can look into:
.Specific Sufi interpretations of the “beloved” in theKhamsa
How later poets like Hafiz or Sa’di (who were more explicit about male-to-male love) were influenced by Nizami.
The history of the Queer Armenian Library and its connection to the Nizami Ganjavi Library.
Encyclopædia Iranica +4–
See Also:
Your beauty is Godly, Your beauty is God.
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Categories
South Caucasus
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RT @Olivier1Schmitt: #WeekendReading A beautiful book of anthropology looking at the daily lives and practices of the « last Soviet generat…
— Michael Novakhov (@mikenov) Apr 12, 2026