6 Southeastern Virginia Jewish News Octob,:, .0, 1998
In honor of parents: Reba and Sam
Sheri Sandier collection of Italian glass at Chrysler
... the Exhibition contains colorful objects dating from the
1920s through the 1980s, a period of significant creativity
in Italian glass that in some respects prefigured the
American studio glass movement.
Last year the Chrysler Museum
was the recipient of a handsome
gift of modem Italian glass from
Norfolk native Sheri Sandier.
A knowledgeable collector and
museum professional with an eye
for the whimsical and lightheart-
ed, Ms. Sandler has amassed an
enviable body of glass, both beau-
tiful and fun. In celebration of this
significant addition to the
Chrysler's collection, The Sheri
Sandier Collection of 20th-Centu-
ry Italian Glass opened to the pub-
lic on July 14, and will continue
through May 30, 1999.
Curated by the Chrysler's Gary
E. Baker, the Exhibition contains
colorful objects dating from the
1920s through the 1980s, a period
of significant creativity in Italian
glass that in some respects pre-fig-
ured the American studio glass
movement.
As noted by Catherine Dorsey
of PortFolio Weekly: "The exhibit
appeals to the entire family, a fact
evidenced by the overwhelming
number of children having fun in
the gallery the day I stopped by.
They outnumbered the adults
more than three to one, sketching
the lunimous candy-colored fish
displayed aquarium-style in an
acrylic shadowbox and talking in
whisperes about the whimsical
figurines..."
The Sandler Collection is
strongest in the art deco style and
glass from the 1950s. Venini & C.
is best represented, but other sig-
nificant makers in the show
include: Barovier & Toso. Arte
Vetraria Muranse (A.VE.M.),
Cenedese, Salviati, Fratelli Toso,
and Zecchin Martinuzzi. Design-
ers represented include:
Napoleone Martinuzzi, Fulvio
Bianconi. Gio Ponti. Ken Scott
and Jamie Carpenter.
All of the objects in this Exhi-
bition are either recent gifts from
Ms. Sandier to the Chrysler or on
loan as promised gifts made in
honor and loving memory of her
parents, Reba and Sam Sandier.
Great friends of the Museum, the
peerless community spirit and
generosity of Reba and Sam San-
dler will live on at the Chrysler
and be distinguished and illumi-
nated by The Sheri Sandier Col-
lection of 20th-Century Italian
Glass.
Those wishing more informa-
tion or images may contact Public
Relations at (757) 664-6295
Designed by Fulvio Bianconi
(Venini, Venice, Italy) Pulcinela
[left] andArlecchino [right], ca.
1948. Blown glass, H 15 1/4" and H
16 1/8"
Gift of Sheri Sandier in Memory of
her parents Sam and Reba San-
dler. 97.42.65 and 97.42.72
Photographs © The
Designed by Toso & Barovier
(Venini, Venice, Italy) Woman Car-
rying a Shrimp, 1930s. Blown
glass, H 13 1/2"
Gift of Sheri Sandier in Memory of
her parents Sam and Reba San-
dler. 97.42.9
Chrysler Museum
Atonement and repentance
CONTINUED FROM PAGE 2
Some of us will not let go of the
past, will not let go of the sin,
will not let go of the hurt.
But I am not here today to sit
in judgment of this President.
The President will have his own
Cheshbon ha Wefesh -- his own
Day of Judgment, just as we will,
each of us, have our own Chesh-
bon ha'Nefesh. What we are here
for is to explore and determine
what it means to forgive -- and
why we should, why we MUST
learn this most elusive of talents.
Why should we ask forgive-
ness? We see everyday the
destruction that comes from
refusing to acknowledge our
wrong doings. We see every day
the devastation that comes from
withholding forgiveness. It is
certainly no overstatement to say
that this country and its govern-
ment are torn apart by what's
happening in Washington. When
there is no apology, and there is
no forgiveness, we never reach
reconciliation.
This isn't just happening in
Washington with no relevance to
our own lives. What we're seeing
in our nation's capital today is
happening to each and every one
of us, in one respect or another,
in our own day to day interaction
with each other. And not just
because we may have incidents
in our pasts we'd like to eradi-
cate from all human memory.
That' s a given, if we're honest
with ourselves.
It's rather because we are
afraid. Afraid to ask forgiveness
because it makes us vulnerable,
afraid to grant forgiveness
because it means relinquishing
control. We are vulnerable when
we have to say, "Yes, I did
wrong. I have sinned, I have
transgressed. I have hurt anoth-
er." And yes, even sometimes we
have to say, "And I have not
been honest about it." Vulnerable
is not a comfortable way to feel
-- it makes us feel stripped of all
our pretenses, all our armor, all
our protection. It forces us to
trust one another, and that's
frightening. But I don't know
another way to approach Yom
Kippur in honesty. I don't know
another way to recite the A1 Chet
prayer, without acknowledging,
and accepting, and laying bare
our own vulnerability.
But even more exposing than
asking forgiveness, is the fear of
forgiving another. The fear that,
if we grant our limited absolution
to those who have wronged us,
we will somehow lose the con-
trol we have over them. Consider
this: if we have been wronged,
WE are the one with the power
to forgive, or to withhold for-
giveness. That power is far more
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potent, far more significant than
any of us credits. The power to
withhold forgiveness and prolong
punishment takes a deep toll on
human beings who have erred
and lost their well-being, and the
trust of their loved ones.
But what of the toll it takes on
the one withholding forgiveness?
This is one of the unquantified
costs of failing to heed the mes-
sage of Yom Kippur. For wrongs
against God, Yom Kippur atones.
For wrongs against each other,
Yom Kippur does not atone. That
atoning must be done by us, each
individually, each at his or her
own Cheshbon ha'Nefesh, at his
or her own level of self-judg-
ment. This atoning is the oppor-
tunity given each of us at Yom
Kippur. But it is not covered by a
blanket prayer spoken aloud in a
sanctuary full of friends and
neighbors, any more than our
President can heal the harm he
caused merely with a national
televised address. He must -- We
must -- seek out those we have
harmed and give them the oppor-
tunity to hear our pleas. We must
make atonement a personal mat-
ter. And, when approached for
forgiveness, we must strive to
forgive -- to heal.
And the cost to us if we don't
heed the message of Yom Kip-
pur? "Why should we ask for-
giveness? Why should we extend
forgiveness?" What is the cost if
we do not do these things? The
cost can be great indeed. It can
mean loss of trust; it can mean
loss of privilege; it can mean a
loss of prestige, loss of a good
name -- our reputation.
But consider another, even
greater cost, a cost so dear none
of us would pay it. This is the
cost of our partnership with God.
We are partners with God in the
ongoing work of Creation. Who
among us would willingly relin-
quish that honor merely to hold
on to power, merely to maintain
control, merely to hold on to past
hurts? As partners with God in
the ongoing work of creation, we
have the obligation -- and the
opportunity -- to forgive and to
be forgiven. We're taught in the
book of Leviticus that we should
render our judgment of others
based not on self-righteousness,
but on an attempt to understand
the motivations and hurts in the
soul of another. Just as only God
can demand of us a full account-
ing of our faults and flaws, nei-
ther should we exact from others
the full penalty of their short-
comings. Our God is a forgiving
God, whose forgiving nature we
must learn to emulate if we are to
be effective partners in the ongo-
ing work of creation -- effective
partners in the repairing and
healing of the world.
If we withhold forgiveness
and concentrate on the sin rather
than on the contrition, we
deprive ourselves of the chance
to do God's work. If we look too
much at the •wrong and not
enough at the wrongdoer, we
miss the point of Yom Kippur.
We must take the opportunities
we are presented to apologize
and to accept apology. We must
take the opportunity to atone
and to acknowledge the atone-
ment of others. We certainly
must take the opportunity to ask
for -- and to grant -- forgive-
ness. And we must leave judging
and judgment t o God. , .
