Category Archives: Israel Jewry

Everything as usual

by Hannah Winkelman (Rishon LeZion, Israel)

The mass exodus of people evacuating the bus should’ve clued me in. My phone had been buzzing all morning with Red Alerts; little did I know that for the next six hours, my phone would buzz at least 150 more times, signifying the deployment of rockets from Gaza to cities scattered around Israel.

I assumed this bus stop must have been a popular one. It wasn’t until the bus driver also exited the vehicle that I realized something was wrong. I took out my headphones and my stomach churned; the sirens were unmistakable.

This is my third time in Israel—a country marked by constant political turmoil and tension—yet I’ve never been confronted with any threats until now. The first time I came,  in 2011, I was 15 years old. The second time was last December on Birthright. The only time I felt unsafe was when too many fighter jets were flying at once for my own comfort. Our guide told us not to worry, so I pushed it out of my mind as the jets flew further and further away.

As I exited the bus, I turned my head toward the direction of the phones people pointed at the sky. Two or three thin lines of smoke were trailing after white objects in the sky punctuated by bright red. I expected fear, panic, anything of the sort—and yet, I was met with casual silence. No tension, no dread, no awe; I sensed impatience.

The sirens stopped, halting without a warning just as they had started. After a beat, the bus driver looked to his awaiting passengers: “ok, yalla” and I followed the Israelis as they jumped back on the bus.

The rest of the bus ride felt like a blur. A woman tried to speak to me in Hebrew, but her words fell on essentially deaf ears as I tried to piece together what she was saying with my remedial understanding of the language. She was impatient as I stuttered out in Hebrew “I speak a little Hebrew, do you speak English?” She rolled her eyes. I spent the rest of the bus ride in silence until I reached my stop.

The 20-minute walk home proved daunting. I couldn’t help but think about the possibility that if a rocket attack were to strike, I’d be stranded and defenseless, unsure of where to go. My mind spiraled with these anxious thoughts as my body moved through spaces both familiar and unfamiliar until I reached my apartment.

The assumed safety was brief. Only 20 minutes later, the sirens went off once again. We found the appropriate fall-out shelter—what looked like a closet ascending from the concrete about 20 feet away from our apartment—and we descended beneath the ground into the concrete bunker, finding inside children playing cards and dogs playing with their owners. The white walls and bare floor felt stifling as my roommates and I—three Americans—stood arm to arm. Voices of Israelis echoed and enveloped us, their casual treatment of the situation once again astounding. We were only in the bunker for five minutes.

I’ve always had a basic understanding that Israelis live in a state of apathy regarding their constant state of vulnerability. I’ve wrestled with my own opinions on Israel with the knowledge that it is a state that occupies while also under threat. But to witness the nonchalance Israelis have towards an imminent threat such as rockets dotting the skies was almost more jarring than the threat of the rockets themselves. I asked my friend in Ashkelon, the biggest major city closest to Gaza, if he was okay. He responded promptly in two messages: “hey thank you I am fine. Everything as usual.”

I didn’t write this post to report anything novel; most could surmise the ever-present internalized threat. But to witness it is so much more shocking than what I could have ever imagined. I will never understand what it is like to have lived in a country under constant threat; even after these nine months on Yahel, or if I stay for a few years after, or for the rest of my life, I don’t know if I’ll ever understand it. So while I will never be able to engage in the conflict or even day-to-day life as an Israeli citizen would, I can still fulfill what I consider my responsibilities to be as a global citizen—observing and learning to the best of my ability. That will have to be enough for now.

Hannah Winkelman graduated from Tufts University in 2018 and is currently living in Rishon Lezion in Israel on the Yahel Social Change Fellowship. She volunteers teaching English at a local high school and at various non-profit organizations. She is originally from Seattle, WA. 

Note: This post first appeared on the Yahel Israel Blog and is reprinted here with the kind permission of the author.  For more information about Yahel Israel, visit: https://www.yahelisrael.com/about

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A Sabbath Prayer

by Hadassah Brenner (Raanana, Israel)

It’s the Sabbath Eve
And the shuk is filled with wonderful smells-
Knafeh and fresh Challah bread
Chai tea, dried ginger, zahtar spice.
The cheapest deals you’ll find
Just before the stands close for the weekend.

I feel the sun, still strong against my back;
Sweat beads between my legs.
I wipe my upper lip, brush back my hair.
Sigh loudly.

All of Jerusalem seems to surge through Mahne Yehuda market.
Students. Tourists.
Little boys and girls, hands outstretched to catch fallen candy.
Black-hatted men, carrying their prayer books protectively.
Women with bright eyes shining through the narrow slits in their garb.
Soldiers, M16 rifles slung over their hunched shoulders.

Saba blesses the wine,
His voice still sweet and singsong,
Despite the years.
Vayihi Erev
Vayihi Boker.
There was night,
And there was day.”

I close my eyes,
Rocking ever-so slightly.
Saba smiles at me.

“Are you tired, my dear child?
Besiyata Dishmaya, Inshallah.
With the help of Heaven,
There will be peace in our land
And you will rest your wearied limbs.”

I look up at him, wonderingly.
“How can you be so certain, Saba?
We have yet to lay down our weapons
In the thousands of years that we have lived here.
How do you know the day will come?”
Saba presses the cup into my hands.
Wine bubbles against my lips,
Stinging my tongue lightly, as I sip.

“My child,
I know there will be peace
Because for every night,
There is day.
And on the Sabbath day,
It is written that we shall rest.”

It’s the Sabbath Eve
And the sun has finally set.
A fire streaked sky extends over the Judean Hills.
We are white angels drifting through the stillness,
Humming soft melodies
To welcome the Sabbath Queen.

This ancient song of a thousand voices
Rises from the Old City’s gates
And it doesn’t matter what mother tongue
The people speak
Or what God they call out to
Because it is the same prayer in every language:

Vayihi Erev
Vayihi Boker.
There was night,
And there was day.

Besiyata Dishmaya
Inshallah.
With the help of Heaven,
There will be peace.

Because for every night, there is day.
And on the Sabbath day,
It is written that we shall rest.

Hadassah Brenner moved to Israel after high school, was drafted into the IDF, and serves as a lone solider, a combat medic. For as long as she can remember, she has turned to words to help her understand and overcome challenges in her life. She writes about her experiences in Israel as a new immigrant, a lone soldier, and a woman searching for her place in the world, and has published a poetry collection titled The Warrior Princess Once Said https://www.amazon.com/Warrior-Princess-Once-Said-Fighting/dp/191607068X/ref=mp_s_a_1_1?keywords=the+warrior+princess+once+said&qid=1570378590&sr=8-1 and two blogs: Military Madness https://militarymadness.wordpress.com  and When the Wind Whispers https://whenthewindwhispers.wordpress.com

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Holy Ground

by Kayla Schneider-Smith (Rishon LeZion, Israel)

Bubby holds up a fist and makes a
zero with her fingers

This is how “Jewish”
Reform Jews are to me,

she shuffles me through crowded markets where
boiling men wear summer coats and study
their feet as we pass them

step to the side, step to the side,
Bubby goads, but all I hear is

make yourself smaller,
make yourself zero

Bubby buys me a white shirt
and a white skirt for Yom Kippur
the way she thumbs through the racks and lights up when
she finds something right
makes me feel like she loves me

so that each time the hot familiar anger rises
I remember how she bought me a Yom Kippur outfit and
walked me through the city with her rolling shopping bag and
poured me iced coffee slushies and
paid for taxi rides home and told me

I’m waiting for you to wake up

Wake up to what, Bubby?
to your God who
invalidates my God?
to my God who challenges yours?

Kayla Schneider-Smith is a poet, musician, and social activist from Monmouth County, New Jersey. A graduate of Bryn Mawr College, she recently completed the Yahel Social Change Fellowship in Rishon LeZion, Israel, where she taught English, piano and guitar to children, adults and senior citizens in a small neighborhood called Ramat Eliyahu. Kayla is currently pursuing her Masters of Fine Arts in Writing at The University of San Francisco and working as the Mindful Arts Program Coordinator at the San Francisco Education Fund. She aspires to be an English professor, Rabbi, or Interfaith Minister one day.

If you’d like to read some of her work in prose, visit: https://www.yahelisrael.com/single-post/2018/11/27/To-Be-Or-Not-to-Be-Progressive-Judaism-in-Israel

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Honey

by Saraya Ziv (Jerusalem, Israel)

Joëlle’s humongous plasma TV takes up a whole high wall of her hairdressing salon. You can’t miss it. And I, not having a TV of my own, don’t want to: an appointment with Joëlle is an appointment with culture.

Besides French soaps, she favors Israeli cook-offs or the spitfire chat-chat of talk shows. Her natal French and acquired Hebrew lead me through the weird life of chanteur Johnny Hallyday to an ancient and skilled woman teaching her great-grandson to make honey cake. The cake is for Rosh Hashana, which is imminent.

Commercials wish me Shana Tova, and, at last, six glamourosos of both sexes sit in a wide U, mikes clipped to their hip clothes. One woman sports long sleeves but naked shoulders, one curly haired man wears sunglasses nipped into the cleavage of his shirt. All of these people are Jews, and they are all talking at once.

I hear them say Rosh Hashana, but I don’t know if they’re condemning or celebrating. They talk straight into the commercials. They’re talking when the camera returns. They don’t seem to care that I’m out here. They’re busy.

Another commercial with more Shana Tovas, and when we return a young woman, sweet faced, dressed plainly, warm with smiles, is talking about her career.

Joëlle tells me the woman is a chef, a new Israeli from New Zealand. The panel pelts her with questions ensemble, and gently, smiling at the onslaught, she replies. Black-and-white stills show her at her pots and ovens. Joëlle says, “They’re asking her what she makes special for Rosh Hashana.”

She describes a honey upside down cake in English and Mr. Curly Hair translates to Hebrew. “Ha-fuach.” I pause. It’s the word in the Megilla of Purim, where good and rotten, optimism and dread, normal and insane, are tangled: upside down.

They throw her more questions. It’s a mosh pit of noise. She describes a complex dish, then slips back to English to say, “Honey coated ham.” No one needs to translate.

This panel of hip Jews, to a one, becomes absolutely still. Ms. Shoulders looks down at her shoes. Mr. Curly stares ahead.

The director must be nervous with this hush. His timing wildly off, he cuts to commercials, which wish me, again, Shana Tova.

Saraya Ziv attended SUNY Buffalo, worked as a Business Analyst on Wall Street, and left the United States one April morning in 2015 on a one way ticket to Tel Aviv. She was born and lived in New York City all her life, but now lives a short drive to Jerusalem. You can find more of her work at her website, Jerusalem Never Lies https://www.jerusalemneverlies.comwhere this piece first appeared

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Lion of Hope

by Brad Jacobson (Columbia, MO)

Black stocking feet and no shoes.

Blue and white prayer shawl
wrapped around his head and arms.

He stands in front of the ancient Wall,
his face hidden.

Large as a lion, he raises his hands
like a street performer before the worshippers.

He sweeps his arms above
the old man in white,

above a boy
in a blue baseball jersey,
#32,

above the rabbi
in back of the Torah.

The Lion of Hope roars, and
his prayers speed like Lefty’s fastball,
soar to the top of Mt. Moriah,
pure as tears protecting a child’s prayer.

He steps slowly to a chair by mine.
I touch the Wall and hear
the Big Man whisper,
I am exhausted.

After prayers we walk together
to the Kiddush table by the stairs.

The Rabbi raises a cup of wine.
Big Man turns to sing sweet
Shabbat songs to Chinese tourists.

He shakes my hand.
Shabbat Shalom.
Be healthy. Have peace.

Brad Jacobson is a volunteer every summer in Israel in the SAREL program. He teaches TESOL at the Asian Affair Center at the University of Missouri, where he has an MEd in Literacy. In the summers he enjoys exploring places with his camera like the Old City of Jerusalem, Tzfat, and the Red Sea where he scuba dives. He has been published in Tikkun, Voices Israel, Poetica, Cyclamens and Swords, and the University of Missouri International News.

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“Give, You Shall Give”

by Dobra Levitt (Jerusalem, Israel)

Two memories lodged in my past seem to have waited years for my Talmud Torah class to reveal their true value.  We have been learning the laws worded as double expressions in the Torah such as: give, you shall give; lend, you shall lend; load up, you shall load up your neighbor’s fallen donkey. The law of restoring a pledge, “restore, you shall restore,” requires a lender to return the garment of a poor person who has given it as security for a loan. Since his garment is most likely the only covering he has, Torah law made it obligatory to return it to him each day before sunset for as long as it’s held as security. The first memory from my working years in Philadelphia brings this law out of the pages of the Gemarah into living reality.

After university and before I found my first teaching position, I worked for a short time at the Department of Public Assistance.  My job was to visit people receiving financial assistance, lend a sympathetic ear to their cares and concerns, and send in a standardized form recording my observations. The people I visited were humble folk, grateful to the powers-that-be for the help they got and for the “nice miss” who listened to their troubles.

The job took me into neighborhoods I never knew existed. One place was a single room apartment in a building “somewhere near the railroad tracks.”  Its occupant was a small, elderly Afro-American man. By now he’s just a memory of a memory, but for many years he was a living person in my heart.  His slight form, his politeness and gentleness were not abstractions describing him but qualities inseparable from what endeared him to me.  Except for a plain wood bureau and maybe a few items he kept in a closet, the only things he possessed in this world were literally a table, two chairs, and a cot that served as his bed.  Lined up on the bureau top were framed photos of loved ones “from the South.” They were all that really mattered to him. I can’t recall his talking about anything else. I remember standing beside him as he showed me each one, telling me who they were and how they were related to him.

At the bottom of his bed, folded up very neatly, was a khaki overcoat he may have bought at one time from an army and navy store. As sure as I stood there, I knew that coat was what he used to cover himself at night. I may have asked him or found out from my supervisor that a blanket had been ordered for him—it troubled me so that he still had not received it. I must have sent in the visiting form with an urgent request for its immediate delivery, but I was scheduled to leave the Department shortly after my visit, so I never knew the outcome of my gentleman’s story. I always hoped that someone broke through the bureaucratic red tape and got his blanket to him without a minute’s further delay.

Talmudic scenarios, at least literally, are not common anymore. It’s unlikely that when we step out the door we’ll encounter a lost sheep we should exert ourselves to return to its owner or help a neighbor unload his fallen donkey, but there are rare exceptions. With my own eyes I saw how a frail mortal could have nothing to his name in this world but one garment to cover himself at night—and if he had to give it as security, his very life could be endangered if it wasn’t returned on time.  “If you take thy neighbor’s garment to pledge, you shall restore it to him before the sun goes down; it is his only garment, his covering for his skin; wherein shall he sleep?”

Reading this passage from the Torah, I felt the incredible closeness and immediacy of Hashem in every situation and far more deeply felt the line from tehillim that came to me: “The Lord is good to all, and His mercies extend to all His works.

Years later, and on a lighter note, the second memory is a perfect embodiment of the doubled expression, “give, you shall give.” One of the meanings the sages derived from the repetition was that it was better to give multiple times – giving smaller sums to several charities rather than a lump sum to only one or giving to three poor people five shekels each for a coffee rather than fifteen to one person. Little did I know at the time that I was fulfilling a law of the Torah in this ideal way.

I was at the time learning in the Crown Heights section of Brooklyn, occasionally making forays into Boro Park for shopping or meeting friends. Leaving Boro Park one early afternoon to catch my bus, I was accosted (if I can use that word for such a diminutive crowd) by a class of very young yeshivah boys in the fourth or fifth grade asking for a donation. It seems they were collecting for some charitable cause that their school turned into a class competition. There may even have been a run-off among individual boys to decide the Supreme Collector of the whole yeshivah.

Good fortune went round that day. For some reason I had a lot of small change in my bag and on the spot became a dispenser of charity coins to maybe twelve very happy boys. You would think a windfall of immense worth fell into their hands as each one walked away, shouting and jubilant, with his nickel or dime. When just two or three boys were left and I had come almost to the end of my change, I began thinking I should hold on to what was left for the bus fare or something else I might need. Walking towards my bus stop, I explained to the boys why I was “closing up shop.” Having done so well as a group, they accepted the decision with a good grace and went their boyish way – except for one unappeased boy. I can almost see him as he stood his ground. He was smaller than the rest and just as it was undeniable that he wore glasses, so was it absolutely clear he wore intelligence. It was written, as they say, all over him. He persisted at my side, backing away with me as I walked. “But I gave to the whole class,” I told him. “Yes, but I’m a different person,” he answered. And to whatever I said that I thought bolstered my argument, he answered in his childish voice, never changing his tone or showing the least irresolution: “Yes, but I’m a different person.”

Of course I gave him. How could I not! He was so preciously unique and his ingenuous logic was unassailable. It was my logic that was below the mark. Surely I must have had a few bills in my purse so I could have gotten change for the bus, and what could I possibly have suddenly needed in the minutes it took to walk to the station that twenty-five cents would help pay for? When I look back, I think I was acting on the not uncommon instinct to preserve my money lest – who knows? – I might go penniless!

I treasure the  memory of my little yeshivah boy. I can’t begin to count how many times his innocent “Yes, but I’m a different person” has sounded in my heart, making me smile and, on occasion, even admonishing me. Sometimes I am unexpectedly approached by a group of needy people here in Jerusalem where, unfortunately, the poor abound. This often happens before the festivals when poor men and women with needy families ask for help. I have to remind myself: true, nowhere does halacha require me to give away all my money, but I won’t fall below the poverty line if I give more than I regularly give to people who are asking.  Each one has a just claim; each one is a different person.

Dobra Levitt lives in Jerusalem where she writes and teaches creative writing.  She published a memoir called The Fish in the Yellow Paper, a collection of essays describing her childhood and high school teaching years in Philadelphia. Here’s a link to her book if you’d like to take a look: https://amzn.to/2ukRsMG

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At Sammy’s Store

by Brad Jacobson (Columbia, MO)

Today is Shabbat.
I stop in for a Bamba
Peanut snack and Coke.

We do not pay
until after Shabbat.
Sammy wears a Yankees hat.

His first language is Arabic
but he speaks English and Hebrew
to customers.

David visits Sammy every day.
He manages the Heritage House,
the Jewish hostel next door.

Sammy, David and I dream
about sailing around the world.
We will meet at the ship tomorrow.

Or the day after.

 

Brad Jacobson is a volunteer every summer in Israel in the SAREL program. He teaches TESOL at the Asian Affair Center at the University of Missouri, where he has an MEd in Literacy. In the summers he enjoys exploring places with his camera like the Old City of Jerusalem, Tzfat, and the Red Sea where he scuba dives. He has been published in Tikkun, Voices Israel, Poetica, Cyclamens and Swords, and the University of Missouri International News.

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Pretzels on sand dunes

by Kae Bucher (Fresno, CA)

My daughter makes huts out of pretzels
while I chew on thoughts of yesterday

where we once wandered
(as fragile as seashells on desert sands)
and gathered manna

today,
we eat bread and cake
under palmy fronds

tomorrow,
meat, fish,
or hard-boiled eggs

I chew on this in a hammock under a painted sky
which floats up and over
sand dunes

all tribes kept within Yah’s heart,
where an eruv nest holds eggs
about to bloom.

Since graduating from Fresno Pacific University, Kae Bucher has taught Creative Writing and Special Education. Her poetry appears in The Rappahannock Review and Awakened Voices Magazine and is also slated for publication in The Seventh Wave. Her first short story, “The Lost Names of Kaesong,” will appear in the upcoming edition of California’s Emerging Writers. You can read more of her poetry at www.bucketsonabarefootbeach.com.

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Rockets

by Kae Bucher (Fresno, CA)

(a tehillim for Israel)

Along highway 180
(amidst swerving vehicles, angry-fisted drivers and crushed steel
from the accident on the side of the road), I pray

Please let whoever was in that car be okay
and help me get home
without getting hurt or hurting anyone.

Hot air from an open window pummels my eyes
and I squint, stretching my left foot
away from the sweaty plastic floor mat

A sandal slips under the brake pedal and I suck in sharp alarm,
adrenaline and ice. Out of the corner of my eye,
heat waves ripple over palm trees.

On the other side of the yellow line, paint flashes and grills rip
through my mirage of safety. A foot closer, and they become Hamas rockets
that won’t stop firing

36 projectiles at homes, cars
glass shards, shrapnel
28 injuries

two pregnant women hospitalized early

May the little one emerge at sha’ah tovah,
a goodly hour, an hour of ripeness and readiness for entering this world
in health and joy.

Out the window, the traffic dwindles
I recover my footing,
pass a palm tree and a carseat in a mini van
before melting back behind my steering wheel.

Under a Kerem Shalom sun,
another Red Alert siren sounds.

Families jump out of cars—
mothers and babies run for shelter,
grandfathers hide in stairwells,
and uncles throw themselves on the mercy of the asphalt,
covering their heads.

When the wailing stops,
those who survive
come out of hiding
resume their lives

I turn on the air conditioner,
look for the exit to take me home.

Since graduating from Fresno Pacific University, Kae Bucher has taught Creative Writing and Special Education. Her poetry appears in The Rappahannock Review and Awakened Voices Magazine and is also slated for publication in The Seventh Wave. Her first short story, “The Lost Names of Kaesong,” will appear in the upcoming edition of California’s Emerging Writers. You can read more of her poetry at www.bucketsonabarefootbeach.com.

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A Woman Learning Talmud

by Dobra Levitt (Jerusalem, Israel)

       I love my Talmud Torah class.  It meets one morning a week in a shul in the heart of Jerusalem.  And just as no other place in the world has a heart like the heart of Jerusalem, no other Talmud teacher is quite like ours.  He hails  from England, that island of literary giants which seems to endow many of its inhabitants from birth with the gifts of language and wit.  So add his own talent for the spoken word and humor to what he’s imbibed from his native air, and you get a “one in a million” Talmud Torah class.

      The class has been learning the laws of lost objects.  When I started attending late in the year, they had nearly completed the laws involving distinguishing signs on a lost object that would require the finder to announce he had found it.  It seems though that a brand new article, say a vase or a hat, may not have to be announced since the owner would not have had sufficient time for his eyes to get used to it, which meant he wouldn’t be able to identify it as his.  This law was extremely problematic for me.  If I were buying a hat, for example, you can be sure I would examine it inside-out  before I walked out of the store with it.  I would definitely have been able to identify that hat as mine since it was for its particularities that I had chosen it.  Even if the choice had been between exactly similar hats, one of them would have been better for its fit or some other tangible quality.  I raised this issue in the class, and a gentleman called out from his seat, “That’s because you’re a woman buying it”.  There was, of course, nothing to answer to that.

      Then came those laws where the place the lost object was found had to be considered – whether it was a public thoroughfare or not; how well-traveled it was; whether mainly Jewish people lived there or non-Jews.  An interesting example of the place was what to do if one found a carcass of a kosher animal that looked as if it had been ritually schechted on the road between Tiberias and a town further north.  Since this highway was traveled mostly by religious Jews in Talmudic times, the law is it could be assumed the slaughtering was kosher and therefore the finder had to announce it.  I wondered how a person could lose an entire animal, say a goat or a cow, without knowing it.  True, there’s an enormous difference between presumably a Talmudic cart or wagon and a modern hauling van – I guess if the Talmud brings such a case, one has to imagine how this could have been possible:  maybe the owner had two or three animals piled up in his cart so that one just slid off onto the side of the road; maybe he had only one and as he was turning into the lane from the main road, his cart lurched or he was jolted by another wagoner.  Take into account also the hustle, racket and din of heavy Talmudic traffic as we can imagine it, and such an incident may not have been uncommon.  In any case, nobody in class seems to have been bothered by this question, and the discussion carried on touching on some of the details of the schecting evidence – how much of the windpipe was severed and so on, at which point one woman had to get up and leave  – “the gory details” were too much for her.

      The laws involving objects found in rubbish heaps were also puzzling.  It seems that in Talmudic times, a person having no storage room in his house for a pot he owned or wanting to hide it for some reason would stash it away in a rubbish heap for safekeeping.  Could it be that rubbish heaps then were different from rubbish as we know it?  And who in his right mind today would even think of storing a pot in such a place?  True, rummishers still exist (not to cast aspersion on anyone, heaven forbid), and usable objects can be retrieved from rubbish, but that’s only by accident.  Could this also be a situation where there is a difference between what a man or a woman would think of doing? (again, not to cast aspersion).  No one seems to have been disconcerted by these questions and the class continued delving into rubbish heaps, so to speak  – whether they were cleaned regularly or not; whether the object was large like a pot or small like knives and forks, etc. – so unless I did some research on rubbish heaps and their use in the Talmudic period, this subject will remain a mystery.

      I loved learning laws regarding what to do if one found doves or pigeons tied together near a wall where their owner had placed them while he went off on a nearby   errand, for example.  I love doves so I didn’t much like the idea of their being tied together, but concede that a dove-owner would not do harm to his own property.  Still it can’t be much fun to be tied up huddled by a wall, especially for birds, one would think, but that could be a pure and simple case of projection.  How do we know what doves feel?  Maybe since they’re so supremely loyal to each other, they’re loyal to their owner and wait for him very patiently by the wall.

      Another law involving domesticated doves shows how knowledgeable and exact our sages were. They determined that a dove would not fly more than fifty cubits from its dovecote so that if one found doves within this area, they would have to be returned to the owner.  The Gemarah relates many stories of Rav Yirmiyah (you might call him a Talmudic troublemaker) who would ask seemingly far-fetched and trivial questions on a halacha.  On the dove’s flight habits, Rav Yirmiyah asked:  What if one foot was within the fifty cubits and the other foot outside?  This was one too many for the sages and they threw him out of the study hall.  Eventually, of course, they let him back in, but maybe they wouldn’t have evicted him in the first place if they had known that centuries down the line, he would be vindicated.  How so?  Later the very same day we learned about Rav Yirmiyah and the doves, I began reading an article called “Moses’ Mother” by Rabbi Yanki Tauber, based on the teachings of the Lubavitcher Rebbe.  Imagine my astonished delight as I read him starting off by recounting the very same story in the Gemarah about the “troublesome” Rav Yirmiyah!  It could be that the Rav has a point, the article explains.  For example, sometimes you have to be both outside and inside a problem in order to resolve it. And if we look in Parshah Shemos at the number of those who went down to Egypt,  the Torah tells us Yacov’s descendants were seventy souls.  But if we examine Parshah Va’yigash, the number adds up to only sixty-nine. Who was the seventieth?  It was Yocheved, Moses’ mother, who was born at the boundary wall between Eretz Israel and Egypt. That meant that Moshe had a knowledge of two realities, a vision that Moshe would need to lead his people out of exile.  (or – to   express it another way, he had one foot in the darkness of exile, and the other foot in the light of redemption.  Rav Yirmiyah, now you have a leg to stand on!)

         With these thoughts, a woman learning Talmud will end her discussion for now, noting that since the Lubavitcher Rebbe often said we are on the threshold of redemption, she anticipates that time whenever her feet are planted in her Talmud Torah class.

             Dobra Levitt lives in Jerusalem where she writes; tutors English; and teaches  creative writing.  She recently published a memoir called The Fish in the Yellow Paper, a collection of essays describing her childhood and high school teaching years in Philadelphia. Here’s a link to her book if you’d like to take a look: https://amzn.to/2ukRsMG

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