Great Synagogue Stiftszelt (Tel Aviv)
| Great Synagogue Stiftszelt בֵּית הַכְּנֶסֶת הַגָּדוֹל אֹהֶל מוֹעֵד |
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 View from Rechov SchaDa "L , 2010 |
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| Construction time: | 1925-1931 |
| Architect : | Joseph Berlin and Richard Pacovský |
| Style elements : | Art deco |
| Client: | Shalom Aharon Levi and Schlomoh Jizchaq Cohen |
| Space: | 350 people |
| Location: | 32 ° 3 '47.7 " N , 34 ° 46' 30.1" E |
| Address: | Rechov SchaDa "L 5 [[ 6578612 ]] Tel Aviv , Israel |
| Purpose: |
Judaism Sephardic Chief Rabbinate and Religious Council (מוֹעָצָה דָּתִית) Tel Aviv [[]] |
| Website: | בֵּית הַכְּנֶסֶת הַגָּדוֹל - אֹהֶל מוֹעֵד |
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The Great Synagogue Stiftszelt ( Hebrew בֵּית הַכְּנֶסֶת הַגָּדוֹל אֹהֶל מוֹעֵד Bejth ha-Knesseth ha-Gadōl Ohel Mōʿed ) is a synagogue of Sephardic Rite (נֻסָּח סְפָרַד Nussach Spharad ) in Tel Aviv-Jaffa , Israel . It is therefore also called the Sephardic Great Synagogue Tel Aviv , especially since it is structurally and with 350 seats the largest Sephardic synagogue in the city and at times the seat of the Rishon le-Zion (רִאשׁוֹן לְצִיּוֹן 'First at Zion' , the official name of the Sephardic Chief Rabbi of Israel) was. The synagogue is named after the biblical tent . The synagogue was built in Art Deco style according to plans by the architect Joseph Berlin with the help of his partner Richard Pacovský and was inaugurated in 1931.
The Great Synagogue Stiftszelt is one of the oldest synagogues in Tel Aviv and is used as a place for studying the Torah (i.e. instruction) and for prayer on Shabbat , weekdays and Jewish holidays . In 2009, the readers of Ynetnews.com יְדִיעוֹת אַחֲרוֹנוählten voted the Great Synagogue Stiftszelt 10th of the most beautiful synagogues in Israel. Given the financial and material possibilities at the time of its construction, the synagogue exudes a remarkable originality and dignity.
location
The synagogue tabernacle is located in Rechov SchaDa "L 5 (רְחוֹב שַדָּ"ל 'Street SchaDa "Ls" ), a quiet side street of the busy Sderot Rothschild in the founding district of Tel Aviv, the Achusat Bajit founded on April 11, 1909 as a suburb of Jaffa, Tel Aviv from May 21, 1910. Today the area is called with two others former suburbs ( Gə'ulah and Nachalat Binjamin , both from 1911) conceptually as Tel Aviv ha-Qəṭannah (תֵּל־אָבִיב הַקְּטַנָּה 'Little Tel Aviv' ) summarized. Located in Tel Aviv ha-Qṭannah, the synagogue with this one belongs to Lev Tel Aviv (לֵב תֵּל־אָבִיב 'Heart of Tel Aviv' ), which together with other quarters forms district 5, which together with districts 3, 4 and 6 form the Mitte district.
At first the synagogue stood in the middle of almond trees. As the development approached, the handsome dome towered over the neighboring houses. The many high-rise buildings in today's important business district overshadow the synagogue. From the wrought-iron property gate, in whose latticework a menorah and the Hebrew term for collegiate tent are incorporated, 30 steps lead up to a forecourt with the entrance, which is why visitors with limited mobility cannot reach the synagogue without the help of third parties.
history
Anyone entering the synagogue will find a framed copy of the land register entry for the property from 1928 in the foyer to the right of the entrance in the name of the founders Schalom Aharon Levi and Schlomoh Jizchaq Cohen as well as the initiator Rabbi Ben-Zion Me'ir Chai ʿUsi'el , of 1911 to Chacham Baschi Jaffas (to which Tel Aviv initially still belonged as a suburb) and in 1923 was appointed Sephardic Chief Rabbi of Tel Aviv. The Yemeni merchants Cohen and Levi had moved from Aden to Port Said and had invested in land in up-and-coming Tel Aviv as a business opportunity. ʿUsi'el, who had heard about it, wrote to them in the Egyptian port city to persuade them to donate building land for a Sephardic synagogue in Tel Aviv. A copy of this also hangs to the right of the entrance.
Since 1912, a simultaneous Ashkenazi-Sephardic synagogue with two prayer rooms was planned for Tel Aviv, one for each of the two rites. But the First World War thwarted the implementation. After the 1921 pogroms against Jews in Jaffa , the British Mandate Administration granted Tel Aviv the status of a township with a certain degree of autonomy within the Jaffa city council. The ten-member project committee that had been formed in the meantime decided to build a Great Synagogue of Ashkenazi ritual rather than two prayer rooms . The township council decided to finance the construction through a levy on all property owners.
Through its two-year rabbinate in Thessaloniki (1921-1923) had'Usi'el Greek Sephardim to Alijah can motivate many of which are in Florentin , an emerging neighborhood, just south of Tel Aviv ha-Qtannah, settled. ʿUsi'el learned of the changed plans for the Great Synagogue and applied to the Tel Aviv Township Council to approve and collect a comparable levy for the construction of a Sephardic synagogue. The council refused, and Tel Aviv's deputy mayor told ʿUsi'el that the Great Synagogue would be open to everyone when it was completed, and that ʿUsi'el would then be familiar with the circumstances. ʿUsi'el objected, but without being met, and mobilized Sephardic landowners in the township to stop paying the surcharge for the Ashkenazi synagogue. The council then relented and granted a grant.
Cohen and Levi finally donated a dune of 800 m² as building land for the synagogue as well as most of the construction costs. ʿUsi'el managed the development of the project on site and reported to the donors by letter to Port Said of the progress, as written in 1925 testify. In the late phase of the British mandate, the synagogue served as a hiding place and meeting place for Irgunists and LeCh "I.
As the place of activity of the Sephardic Chief Rabbi in Tel Aviv, the synagogue was for many years a popular spiritual center in the city center with a flourishing community of synagogue-goers, whose crowd - especially on high holidays - was often unable to fully grasp the building. In the 1960s, there were three to five weddings every working day, often in the pleasant afternoon and evening hours. Today there are fewer, but more complex weddings. Well-known bride and groom were ex-spy Eli Cohen and Nadia Madschald in 1959 as well as TV presenter and comedian Zvika Hadar and his second wife Liat Gannon in 2007 (לִיאָת גַּנּוֹן).
Many Sephardic residents in the neighborhood moved from the city center to new suburbs since the 1980s, reducing the number of synagogue-goers. The number of those praying became very clear, often only 20 people came to the Shacharit , on Shabbat around 15 people who went to the synagogue regularly. But today more synagogue-goers visit the impressive building on Shabbat, public holidays and workdays. Especially on weekdays , working people (such as those from the Chevrat ha-Chaschmal ) who work in the area come to pray Shacharit and / or Mincha .
To help finance the maintenance of the building, the Gabba'im rent the event hall to the south of the synagogue's prayer room. Her dignified elegance moves many bride and groom to get married in this synagogue and hold a wedding reception in the hall to the south. Other family celebrations , such as for young people who become a bar or bat mitzvah , or on the occasion of Britot Milah , also take place here. The Gabba'im under Schlomi Bublil decided to use the synagogue for the White Night (לַיְלָה לָבָן Lajlah Lavan ) to get people excited about this special place.
Planning and construction
ʿUsi'el commissioned the architect Joseph Berlin ( 1877 - 1950 ) from Mahiljou , who had become famous in Saint Petersburg and who immigrated in 1921, and his partner Richard Pacovský (רִיכַרְד פָּסוֹבְסְקִי Passovski ) from Bohemia, whose architectural style has orientalizing influences such as Art Deco and Bauhaus . In 1928 the funds were used up and the construction was completed, except for the dome . Its completion by 1931 finally enabled generous donations from the London brothers Bataish (بطيش) from an Aleppo family. The actual construction work lasted from 1925 to 1931.
Building description
The plan of the building is formed by two rectangles of equal width that are not crossed in the middle, resulting in an irregular cross, with the eastern and southern cross arms being slightly longer than the western and northern arms. The proportions of the prayer room in the central square, the pendentive dome with tambour above, the eight-cake inside and the combination of star and squares in the dome apex follow the golden ratio . The dome forms half a ball that sits on a drum. Pendants form the transitions between the round floor plan of the drum and the square central building of the synagogue space .
The four sides of the square synagogue space form arches that support the tambour. To the east, the arch is open to the barrel-vaulted yoke to the east , in which the Torah shrine is located. The northern arch is closed at the bottom by colored windows and a colored glazed door to the north courtyard, through which light enters the interior during the day. At the top, the northern arch is open to the central room and conceals a gallery under the narrow yoke with barrel vault that adjoins the arch to the north . To the south the arch is closed at the bottom, behind it a multi-purpose hall, and at the top also open to a gallery under a wider barrel-vaulted yoke.
You enter the synagogue through three carved wooden doors and thus get into the western cross arm. The setting up of the bimah in the center of the room is typically Sephardic and the movable benches can be placed either in a Sephardic way, i.e. parallel to the south and north wall with a view of the central bimah , or in Ashkenazi with a view of the Torah shrine. The number of seats is 350. Women and men can sit separately, in the lower synagogue room there is a separable seating area as well as on the galleries in the yokes, which connect to the open arches to the north and south.
The decor of the interior is determined by symbolism. The interior is decorated with Art Deco décor, so seven stucco folds adorn the pendentives , in the lower tips of which the folds converge and thus reshape Meno red . Ulrich Knufinke recognizes similarities in this with the interior of the cupola of the Leipziger Feierhalle, 1927/1928 by Wilhelm Haller , on the New Israelite Cemetery. The 32 square ornaments that adorn the wreath on the lower edge of the drum symbolize the letters and vowel symbols of the Hebrew alphabet . During the day, light penetrates the drum through four triforias , one pointing in each direction, the panes of which are adorned with glass paintings that symbolize the twelve tribes of Israel .
The inside of the dome is sky blue. Its interior is adorned with 15 stuccoed eight-cakes piled on top of each other in the space narrowing towards the top , each smaller than the one below, which stand for the 15 steps to the Temple of Jerusalem , on which the pilgrimage psalms were sung.
A text from the Mishnah is often used for a liturgical location of the pilgrimage palms: During the Sukkot festival, a very popular nocturnal ritual of drawing water took place. The Levites stood with their musical instruments “on the fifteen steps that lead down from the forecourt of Israel into the women's forecourt, corresponding to the fifteen step songs in the Psalms. So the Levites stood on them with their musical instruments and sang songs. "
At the top of the dome, a sculpture made of squares and eight stars forms the three-dimensional shape of a cut diamond. The view from the central square of the prayer room through the cylindrical tambour into the octagonal stucco work to form squares and eight stars in the apex gives the viewer the impression of perfect proportions.
Seat of Tel Aviv's Sephardic Chief Rabbinate
From 1931 to 1942, Rabbi ʿUsi'el had his seat as Sephardic chief rabbi of the city in the functional rooms of the Great Synagogue Stiftszelt , from 1939 to 1953 he was also Rishon le-Zion ( Hebrew רִאשׁוֹן לְצִיּוֹן 'First in Zion' , the official name of the Sephardic Chief Rabbi of Israel). Tel Aviv-Jafo's Sephardic Chief Rabbis worked and prayed in the Great Synagogue Stiftszelt, such as ʿOvadjah Josef from 1968 to 1975 , as the city’s Sephardic Chief Rabbi until 1973 and also the first two years of his tenure as Rishon le-Zion, followed by Chaim David ha-Levi , 1973 to 1998 Sephardic Chief Rabbi of Tel Aviv. The chief rabbis also attracted visits from many of the city's dignitaries.
List of Sephardic Chief Rabbis
Since 2002 there is only one chief rabbi for Tel Aviv.
- 1911–1921: Ben-Zion Me'ir Chai ʿUsi'el (as Chacham Baschi of Jaffa, to which Tel Aviv belonged)
- 1921–1923: vacancy (?)
- 1923–1942: Ben-Zion Me'ir Chai ʿUsi'el
- 1942–1958: Jaʿaqov Moscheh Toledano
- 1958–1968: vacancy (?)
- 1968–1973: ʿOvadjah Jossef
- 1973-1998: Chaim David ha-Levi
- 1998–2002: vacancy
Cantors
The Great Synagogue Stiftszelt regularly employs Chazanim who sing prayer and liturgy on Shabbat and holidays. Rabbi ʿUsi'el brought Cantor Jehoschuʿa Abrahamoff from Jerusalem to the synagogue as the main cantor. He was the first cantor to consecrate the synagogue in his white robe in 1931. Abrahamoff, child of Bukharin Jews , was also a Torah teacher. Among his most famous students are Rabbi ʿOvadjah Josef and Rabbi Mordechai Elijahu . Jaʿaqov Moscheh Toledano , Chief Rabbi of Cairo, was elected Sephardic Chief Rabbi of Tel Aviv in 1942 and moved there, where he served as such until 1958.
The great cantors considered it a great honor to officiate in the synagogue. At that time, the Chasanim wore a cantor's gown of their own design for the Great Synagogue Stiftszelt , which set them apart from other synagogue-goers and gave them a certain prestige. An original of the synagogue was Rabbi Avraham Chalifa (אַבְרָהָם כָלִיפָא), who wore a special robe and a kind of shako with the inscription Ohel Moʿed (monastery tent) strolled around the synagogue to ensure order and calm during the prayer, and offered chewing tobacco or refreshment with cologne for those who took a break . From the 1960s and 1970s to the early 1980s, Rabbis Nissim Sechuta and Jizchaq Cohen were cantors of the synagogue, leading Chasanim in Israel in those years. In 2009 Rabbi Daniel Nachum also served as cantor, as did Rabbi Joseph Peretz.
Foundation as sponsor
The synagogue ranks as a public heqdesh for purposes of education, culture, science, health, religion, charity, security, or sport, one of more than 700 of its kind in the country. Seven trustees are appointed, including Rabbi Eliyahu Castro, Rabbi Jizchaq Zadqah, Rabbi Michael Cohen and more to get the trust assets to manage and develop the by the statutes to pursue specific purpose of the foundation with confidence and care. Rachel Shakargy (רָחֵל שָׁקַרְגִ'י Rachel Schaqardschī ) is the inspector of the religious Heqdeschot on behalf of the rabbinical Battej Din (הַמְּפַקַּחַת עַל הָהַקְדָּשׁוֹת הַדָּתִיִּים מִטַּעַם בָּתֵּי הַדִּין הָרַבָּנִיִּים).
Line conflict
There is a small event hall in the synagogue, which is organized by Chatunnah Acheret (חֲתֻנָּה אָחֶרֶת 'Other / Alternative Weddings' ) is marketed. At first, the celebrations of private tenants were kept within a framework, but over the years the celebrations became more extravagant, not exactly worthy of a synagogue. This operator rents out the hall for celebrations where guests also dance. Often, however, the small hall cannot accommodate the large number of invited guests, and they slip into the synagogue hall, even dance in the synagogue in front of the Torah shrine. Many synagogue-goers found this to be inappropriate for the dignity of the prayer room and were accordingly annoyed.
It was not possible to remedy these grievances. Rabbi Schlomoh Stasman from the Beit Din in charge found out about this and, since the synagogue is owned by the Heqdesch, after consulting Rishon le-Zion Jizchaq Jossef, he appointed four additional trustees, including Rabbi Elijahu Castro and Rabbi Jizchaq Zadqah, to address the issue of inadequacy. Castro was appointed rabbi of the synagogue and Zadqah his deputy.
However, this appointment alienated many regular synagogue goers who refused to recognize and work with the four new trustees. Castro from Elʿad and Zadqah from Bnei Braq do not belong to the community of the synagogue, they had never prayed there and were suddenly called to lead. Disgruntled synagogue-goers appealed to the Beit Din against the additional trustees. Understanding the situation, Stasman canceled the appointments of the new trustees and tried to smooth the waves by appointing two attorneys on a special assignment as administrators, who subsequently sued Chatunnah Acheret for preventing improper use of the synagogue space . The court accepted and upheld the lawsuit.
The synagogue-goers hoped this would restore the peace, but the Rishon le-Zion office did not respond well to the replacement of the trustees who had been recommended by the special commissioners. Shortly after Stasman deprived of judicial responsibility for Tel Aviv, his task as Dayan took Rabbi Sevadjah Cohen, a close confidant of Rishon le-Zion, and Cohen put the additional trustees again.
The Gabba'im put forward a resolution by most of the synagogue goers to dismiss the reinstated trustees because their appointment led to conflict in the synagogue community. In 95 objections they stated that the rifts were destroying a unique community that had grown over the years and that the functioning of the synagogue was seriously impaired. In addition, they alleged that the trustees were appointed in violation of the foundation statutes and that their mandate given by Stasman was limited to solving the problem of improper use, which had been successfully resolved by the court decision won by the special commissioners. The situation became an acid test for the synagogue community, with a majority against the appointed leadership and an apologetic minority.
Cohen dismissed the complaint on the grounds that the complainants were not a party entitled to act on behalf of the Heqdesch. The Dajan's decision aroused much anger and resentment among the synagogue community and their gabba'im, and they decided to go to the Rabbinical Beit Din ha-Gadol (בֵּית הַדִּין הָרַבָּנִי הַגָּדוֹל) Appeal because Cohen dismissed her complaint without addressing the objections or giving reasons for his decision.
The Rabbinical Beit Din ha-Gadol accepted the call, picked up Cohen's decision and referred the matter to be heard at Cohen at Beit Din Tel Aviv back. Cohen, who had to decide again, dismissed the complaint again, this time with reasons, in which he further stated that the reinstated trustees would not be dismissed and would be allowed to continue to settle the affairs of the synagogue. The complainants then appealed again, the appellate body again conceded Cohen's decision and referred the case back to the lower instance in May 2018.
The complainants had no hope that the appellate authority would take the decision to itself, evidently omitted out of consideration for the Rishon le-Zion, who favored Cohen, to whom the case was referred back. The plaintiffs did not expect Cohen to decide otherwise. Her attorney David commented: "I can only say that unfortunately no sanctification of ha-Shems has grown out of this matter."
gallery
Carved wooden doors
View through the prayer room to the Torah shrine
Cassetted east yoke above the Torah shrine
Art Deco stained glass
Trivia
In 5743 (September 18, 1982 to September 7, 1983) or in Gregorian 1983, the Israeli postal service at that time brought Rashut ha-Do'ar (רָשׁוּת הַדֹּאַר) a 3-shekel stamp with the synagogue as a motif.
Individual evidence
- ↑ a b c d e f Tzofia Hirschfeld, “Ynet readers choose Israel's most beautiful synagogues” (September 27, 2009), on: Ynetnews.com יְדִיעוֹת אַחֲרוֹנוֹת , accessed on April 17, 2020.
- ↑ a b c d e f g h i j k l m n o Judy Weiss, “House of Worship in the middle of downtown” (May 28, 2010), in: Tchochkes: Because a little decoration is such a nice thing , accessed on April 17, 2020.
- ↑ a b c d e f g h i j k בֵּית הַכְּנֶסֶת הַגָּדוֹל - אֹהֶל מוֹעֵד: O'hel Mo'ed Synagogue , accessed April 16, 2020.
- ↑ a b Cf. יְדִיעוֹת תֵּל־אָבִיב (Tel Aviv Official Gazette) from June 1935, here after "בֵּית הַכְּנֶסֶת אֹהֶל מוֹעֵד" , On:תֵּל אָבִיב 100. הָאֶנְצִיקְלוֹפֶּדְיָה הָעִירוֹנִי( Link to the website ) by Danny Recht (דָּנִי רֶכְט), accessed April 19, 2020.
- ↑ a b "בֵּית הַכְּנֶסֶת הַגָּדוֹל אֹהֶל מוֹעֵד" , In: הַמּוֹעָצָה הַדָּתִית תֵּל־אָבִיב – יָפוֹ , accessed on April 17, 2020.
- ↑ Ori Dvir (אוֹרִי דְּבִיר; 1931–2011), נְקֻדַּת חֵן תֵּל־אָבִיב – יָפוֹ , Tel Aviv-Jaffo:מוֹדָן, new, updated edition, 1991 Greg. Cal. / 5752 Jew. Kal. (9.9.1991-27.9.1992) , p. 124.
- ^ Hadassah Aghion, Tel Aviv: Bauhaus & eclectic styles ['Tel Aviv: esprit Bauhaus et éclectisme', Paris: Marcus and Guysen, 2009, ISBN 978-2-7131-0284-4 ; Engl.], Lisa Maronese (transl.), Paris: Marcus, 2018, p. 59. ISBN 978-2-7131-0348-3 .
- ↑ Age Drujanow , סֵפֶר תֵּל אָבִיב ,וַעֲדַת סֵפֶר תֵּל־אָבִיב (Ed.), Tel Aviv: הָעִירִיָּה, 5696 Jew. Kal. (9/28/1935– 9/16/1936) , p. 202.
- ↑ a b Rotem Erez, Planning and Injustice in Tel-Aviv / Jaffa: Urban segregation in Tel-Aviv's First Decades , Toronto, York Univ. Master thesis, June 7, 2016, p. 65seq.
- ↑ a b Anat Helman, Young Tel Aviv: a tale of two cities [הִתְגַּבְּשׁוּתָן שֶׁל חֶבְרֶה אֶזְרָחִית וְתַרְבּוּת עִירוֹנִית בְּתֵל־אָבִיב בִּשְׁנוֹת הָעֶשְׂרִים; Engl.], Haim Watzman (transl.), Waltham, Mass. and Hanover (NH): Brandeis University Press and University Press of New England, 2010, (= The Schusterman series in Israel studies), p. 140seq. ISBN 978-1-58465-893-1 .
- ↑ a b c d e f g h i j k l m n o p David Leibowitz (דָּוִד לֶיבּוֹבִיץ), "מִי יִשְׁלוֹט? הַמַּחֲלֹוקֶת שֶׁקוֹרַעַת אֶת בֵּית הַכְּנֶסֶת הַסְּפָרַדִּי בְּתָּ"א“ ( German Who will rule? The controversy tearing apart the Sephardic Synagogue in Tel Aviv ; May 31, 2018), on: 10 ּ חֲרֵדִים , accessed on April 16, 2020.
- ↑ NN, "צְבִיקָה הָדָר הִתְחַתֵּן“ (October 25, 2007), from: Ynetnews.com יְדִיעוֹת אַחֲרוֹנוֹת , accessed April 17, 2020.
- ↑ According to the Finnish and Russian example, this idea of a kind of Long Night of Culture came to France as Nuit Blanche , so called, although in its latitudes no night can be observed in which the sun does not set, and it spread while retaining the name in the Mediterranean area continues to expand, including in Israel, for the first time in Tel Aviv in 2003, when its modern building heritage was recognized as a world heritage site. See "לַיְלָה לָבָן אֵירוֹפָּה“ (June 17, 2015), in: TLV: Times , accessed April 17, 2020.
- ^ Ulrich Knufinke, "Building a Modern Jewish City: Projects of the Architect Wilhelm Zeev Haller in Tel Aviv", in: PaRDeS: Journal of the Association for Jüdische Studien eV , Issue 15 '100th anniversary of Tel Aviv' ( 2009), pp. 54–70, here p. 58. ISBN 978-3-86956-012-0 .
- ↑ " Treatise 'Sukkah' Feast of Tabernacles " . In: Mishnah . V.4.
- ^ Mordechai Naor , The Twentieth Century in Eretz Israel: A Pictorial History , [סֵפֶר הַמֵּאָה - הִיסְטוֹרְיָה מְצֻלֶּמֶת שֶׁל אֶרֶץ־יִשְׂרָאֵל, Tel Aviv: עַם עוֹבֵד, 1996; engl.], Cologne: Könemann, 1998, Judith Krausz (transl.), p. 209. ISBN 3-89508-595-2 .
Web links
- בֵּית הַכְּנֶסֶת הַגָּדוֹל - אֹהֶל מוֹעֵד: O'hel Mo'ed Synagogue , accessed April 16, 2020 (Hebrew)
- "בֵּית הַכְּנֶסֶת הַגָּדוֹל אֹהֶל מוֹעֵד" , In: הַמּוֹעָצָה הַדָּתִית תֵּל־אָבִיב – יָפוֹ , accessed on April 17, 2020 (Hebrew)
- Tzofia Hirschfeld, “Ynet readers choose Israel's most beautiful synagogues” (September 27, 2009), on: Ynetnews.com יְדִיעוֹת אַחֲרוֹנוֹת , accessed on April 17, 2020 (English)
- Judy Weiss, “House of Worship in the middle of downtown” (May 28, 2010), in: Tchochkes: Because a little decoration is such a nice thing , accessed on April 17, 2020 (English)