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Now movie lovers can watch dozens of free films anytime, since Russia's oldest film studio partnered with You Tube.Each week, Mosfilm will add five legendary films to the channel, including comedies, dramas, adventure films, war films, and melodramas."For us, the You Tube project is very important and interesting," said Karen Shakhnazarov, director of Mosfilm.

However, the site would only feature one film per day.As Rosanna Casari observed, “as Russia abounded, in a certain way, of ‘Jerusalems’ that referred to the archetype (always represented as the historical city and at the same time as the heavenly one) and that were tied to the model through [similarity], the concept of ‘Russian’ Jerusalem was privileged (…).[And] between the two components of Jerusalem as a powerful symbol and archetype, that of the historical, ancient and contemporary city, and that of otherworldly prototype, (i.e.) the heavenly Jerusalem, realization of God’s Kingdom, there was the tendency to privilege the latter,” and this explains why a copy of Jerusalem was built close to Moscow.7 The author herself pointed out how the symbolic reference to Jerusalem vaunted an old and consolidated presence in the Russian tradition.The most famous poem on this subject, entitled [The Palm Branch of Palestine], starts with a palm branch given to him by the writer Andrej Nikolaevič Murav’ëv after his return from the Holy Land.Palestine, Lebanon, “Jordan’s silver billows,” Jerusalem are the places sung by the poet.15 The religious objects evoked and the atmosphere of prayer and meditation that emerge from his poetry create a feeling of “peace and consolation” [ century, concretely visited the Holy Land.As a consequence of the comparison between Alexander II and Christ, the site of the murder became Jerusalem thanks to the potent symbology applied to this church.10 However, the site that best presented Russia both as the image of the Promised Land and as another Holy Land was the already mentioned complex of .On its large territory, around the Cathedral of the Resurrection, located in the center on a hill called Zion, several hermitages and churches dedicated to different episodes of Christ’s life were set up: the Mount of Olives, the Church of the Ascension, the Monastery of the Virgins called Bethany.The archpriest Lev Lebedev stated on this subject: The idea the Russian land was an image of the Promised Land, of the Kingdom of Heaven, of the New Jerusalem, and the development and incarnation of such idea in visible architectonic forms and in toponyms, constitute the most amazing characteristic of religious, theological, popular Russian consciousness from the X to the XVIII century.8 The title of ‘Russian Jerusalem’ belonged to Moscow – the ‘Third Rome’ and the ‘New Jerusalem’ – but afterwards it was also applied to Saint Petersburg and to the monastery of Valaam, ‘the Northern Jerusalem’, placed on an island of the homonymous archipelago in Ladoga lake.Between the end of the 19 century, when the Church of the Savior on Spilled Blood was built on the site where in 1881 the emperor Alexander II had been killed, once again the reference model was Jerusalem.Among them there are several famous authors, such as Dmitrij Vasil’evič Daškov, Nikolaj Vasil’evič Gogol’, Andrej Nikolaevič Murav’ëv, Avraam Sergeevič Norov, Ivan Alekseevič Bunin.Their writings offer a precious point of view concerning perceptions, representations and narrations of Russian pilgrims to Palestine, and contribute to pointing out common themes, words and images on the Holy Land.

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