Category Archives: Jewish identity

You Can’t Have Enough Good Luck

by Harriet Kessler (Woodbury Heights, NJ)

I’m fond of hamsas. I have a ceramic hamsa on both my office and kitchen walls, and I have several silver hamsa pendants on chains that I wear around my neck. Most were bought during visits to Israel. But the newest, a sterling pendant with emerald, seed pearl and mother-of-pearl decoration, came from a Boulder, CO, store where I shopped while visiting a friend. (It was made in Israel of course.)

“Nice hamsa,” a colleague said the first time I wore it to work. “But I didn’t know you were that religious or superstitious.” The comment surprised me. I thanked him and asked why the pendant led him to question my beliefs, or lack of them.

“Because you never wear a Star of David,” he answered. “And you’re not into mysticism or bubbemeises.”

He was right. Logic pretty much defines me, and I never did wear a star.

Growing up in Arbeter Ring (Workmen’s Circle), I was as proud a Jew as any. But in the early 1940s, anti-Semitism deterred most of us from wearing our Judaism around our necks. When some of my friends started wearing the Star of David shortly after the birth of Israel, I did not. Less a Jewish symbol than a piece of jewelry in my mind, the Star seemed too frivolous for my socialist soul.

Those socialist qualms were gone by the 1980s when my Jewish Federation colleagues took to wearing chai necklaces. A heavy silver chai on a Mariner Chain was my first piece of Jewish jewelry and I wore it constantly until Anatoly Sharansky was freed. The amulet symbolizing solidarity with the refuseniks delighted me.

My hamsa collection started on a trip to Israel in the early 1990s when my travel companion’s Israeli daughter-in-law visited our Tel Aviv hotel one night to give her a hamsa pendant. “It’s an open right palm pointing down,” Orna explained. “We all wear them against the evil eye.”

Taking notice from then on, I saw hamsas around the necks of many young people walking the Tel Aviv streets and knew that I wanted one. When I got to Jerusalem, I made the rounds of the Cardo jewelry stores until I found one that I liked, bought it and put it right on. It’s a pretty little ornament that makes me feel Israeli, so I’ve brought one back from the homeland every visit since.

Because I like to buy Israeli, to support the Jewish state, I’m pleased that Israelis sell other good luck symbols on chains. Should I tire of the hamsa, I can go back to the chai, or wear a mezzuzah, or a menorah, or even a Jewish star.

There are many Jewish amulets (just check the Internet) and perhaps I’ll collect a few of them. Most are attractive, and you can’t have enough good luck.

Harriet Kessler, the former editor of The Jewish Community Voice of Southern New Jersey, edits Attitudes Magazine, and is writing a book about her relationship with her recently deceased younger sister. You can read her previous submission to The Jewish Writing Project here: https://jewishwritingproject.wordpress.com/2009/01/06/an-act-of-atonement/

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Filed under American Jewry, Israel Jewry, Jewish identity

Expanding the Boundaries of Faith

by Emily Goldberg (Ft. Lauderdale, FL)

I am extremely motivated and determined to explore the things that fascinate me in life. From faith-based experiences to leadership opportunities, I am constantly involving myself in programs and groups that will inspire me to be an open-minded Jewish leader in the future. Throughout my years as a high school student, I have chosen to surround myself with driven people who share the same values as me. I am different from other teens my age, however, in the sense that I do not believe that anything in life is out of reach. But my belief was tested recently when reading an incredible book that has both changed my spiritual perspective and enabled me to grow in my faith.

The book, My Jesus Year, chronicles the spiritual journey of Benyamin Cohen, a modern Orthodox Jew who sought inspiration in his daily religious life by exploring the various denominations of Christianity. From interviewing Mormon missionaries to standing among thousands in acclaimed Baptist mega-churches, Cohen, with a yarmulke on his head, compares his “Jesus-filled” experiences with those of Orthodox Judaism. In the end, Cohen realizes his underlying passion for his own faith, but now approaches spirituality with a new and open-minded perspective.

Benyamin Cohen is unlike typical observant Jews for he dared to expand his faith in unimaginable ways. Determined and passionate, Cohen dared to discover the places and people that fascinated him. He opened himself to unique opportunities that would have otherwise remained unattainable if ignored; he then recorded those memorable experiences and shared them with readers all over the world, leaving an impact on spiritual seekers like me.

His book inspired me to take my faith to new boundaries; my Jewish beliefs needed to be taken to new locations, new levels, and new directions. After reading about Cohen’s ability to grow as a Jew through his encounters with non-Jews, I realized that Judaism is not about attempting to come as close as possible to the line without crossing it; it’s about seeing that line and turning in the entirely opposite direction.

Judaism is a religion that’s filled with lines and limits. Practicing Jews find themselves in situations every day where their religious values are challenged. Whether it’s refusing to indulge in a slice of pepperoni pizza or an opportunity to see a popular concert on a Friday night, Jews face cultural issues that affect their personal practices on a daily basis. Intermarriage, conversions, and future non-Jewish generations are just a few of the deeper “lines” that devout Jews try to avoid. Today, the biggest misconception that faithful Jews have is the idea that they must always fit themselves somewhere within these lines. Like Benyamin Cohen, I am a spiritual seeker, always searching for theological enlightenment in some of the most daring ways, whether it is standing among thousands of worshippers at Calvary Chapel in Ft. Lauderdale or sitting on the floor of a local Hindu temple, willingly coexisting with other faiths in order to discover my own.

I vividly remember my unique “crossing the line” experience when I first entered Calvary Chapel, the most dominant mega-church in the area. This worship center, filled with large screens, innumerable seats, and people of all ages and backgrounds, serves as a weekly spiritual haven for Christians all over South Florida. I stood among hundreds of church goers, a neophyte to the concert-like service that united everyone around me. As the band on stage began to play popular gospel songs, congregants sang along with the lyrics projected on the peripheral screens. I watched in awe as average people suddenly felt humbled by the communal voice that echoed through the church walls. Connected to the powerful music, some people began to raise their hands in the air, while others fell to their knees in prayer. Of course, I first felt uncomfortable and out of place. Growing up in a Jewish bubble, I had never once stood before a large conspicuous cross glowing in a dimmed sanctuary. In fact, I had always been told at my Jewish school to refrain from speaking about “J.C.” or Christmas. I had never known that Jews were even allowed to stand inside of a church.

But there I was, surrounded by hundreds of worshipers who believed in a savior and theological being that differed from my own. I realized that I had stepped outside of my limited Jewish bubble to experience a new form of spirituality, and it was ok that I was not surrounded by hundreds of religious Jews. While I initially worried about my Jewish friends’ reactions to my church visit, I quickly put those thoughts aside as I focused on the service that was taking place before me. It was truly amazing to see all types of people uniting to worship something greater and more empowering than themselves. Communal faith not only connects worshipers of one religious practice, but also people of different beliefs. Religion is truly beautiful when it unifies people.

Some of my friends considered my church visits threatening to my Jewish identity. They assumed that my one visit in church would lead to a life of Christianity, intermarriage, and church membership. Since I had been known among my friends as the “super Jew” or “future rabbi” because of my passion for Judaism, many assumed that my one visit to a new worship service meant I was no longer interested in pursuing a career in the rabbinate or Jewish education. My fellow classmates even asked me if I had converted to Christianity. Amused and entertained by the terrified looks on their faces, I simply shrugged my shoulders and said, “I like it. You should come with me next time.”

While I am appalled by the abundance of ignorance toward other religions in my own community, I have become more motivated to explore new religious practices in order to be more open- minded.  After undergoing what seemed like apoplectic shock, all of my friends and family decided that I am and will forever be that spiritual seeker who “goes against the grain” in order to find her purpose in the world. I refuse to recognize the boundaries and limits of faith that others fear.

Why did I seek opportunities to cross these lines? I explored new spiritual havens and worship services in order to reconnect to my own. Standing among hundreds of Christians made me truly appreciate the significance of a tight knit Jewish community. When I took my faith out of the familiar lines I had grown up with my whole life, I became more inspired to reconnect myself to them. Suddenly, those meticulous lines, like kashrut and Shabbat observances, reminded me of home, where I truly belong. I dared to step outside of my Jewish lifestyle in order to truly appreciate it.

There are aspects of Jewish faith that cannot be found in any other religious “bubble.” While listening to the popular gospel rock songs, I longed to see congregants wearing kippot and tallitot, and I missed the uniqueness of the Hebrew language that unifies the Jewish world. I once considered these practices to be second nature; today, because of my experiences at church, I cherish them. My spiritually enlightening experiences at Calvary Chapel cannot be traded or ignored; I would have never discovered my passion and respect for faith if I had stayed within the lines of my own religion.  Sometimes, the greatest spiritual experiences in life can only be found by walking in the opposite direction, limitless and unbounded.

Through my explorations of faith, I proved to myself that Judaism is ever evolving, and there is no one way to connect with your faith. I learned to appreciate Judaism when it was not right in front of me. I needed to see how other people connect to their religions before truly understanding my own. Spiritual seekers do not settle for the bare minimums in life.  They dare to step outside their personal comfort zones in order to reach inner peace and understanding. Benjamin Cohen and his book, My Jesus Year, inspired me to expand my boundaries of faith while gaining a deeper love and understanding for Judaism.

Emily Goldberg is a high school student at the David Posnack Jewish Day School in South Florida. She loves sharing her unorthodox ideas regarding faith and spirituality through her writing. In the future, she hopes to pursue rabbinics, interfaith studies, creative writing, and social work. Also, she hopes to lead a Jewish community of her own some day, one that encourages creative dialogue similar to that in The Jewish Writing Project.

You can read more of her work at her blog, A Leap of Faith: http://www.faithleaping.blogspot.com/

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Filed under American Jewry, Jewish identity

Being Jewish

by Marcy White (Toronto, Canada)

In memory of Frank White z”l (1933-2010)

The first time I refused to go to shul for Rosh Hashanah I had the biggest fight with my father. We didn’t speak for one week because my dad expected me to do what he wanted. I was a 16-year-old struggling with the existence of God and refused to sit through a four hour service.

I couldn’t stomach the annual shul scene: everyone dressed in brand-new outfits, whispering about who gained weight, who looked good, who was unemployed or single. Eventually, I stopped attending services altogether. It was a gradual break, evolving over several years. I would wait at home for everyone to return and partake in the post-synagogue meal. Despite the comments from my father, I didn’t feel guilty about my religious lapse and I didn’t harbor secret feelings of being struck down for my agnostic beliefs.

Growing up in Montreal, I attended Solomon Schechter Academy and Herzliah High School. I ate kosher food at home and kissed the mezuzah before leaving on a trip. I went to Jewish camps and all my friends shared my religion.

When I was in my early 20s, I moved to Toronto and still practiced the customs: I lit Chanukah candles, ate matzah on Passover and nothing on Yom Kippur. I enjoyed the traditions but the shul sanctuary did not fill me with a sense of belonging.

When my first child was born in 2002, he spent three agonizing months in the hospital fighting for his life. From the second Jacob emerged from my body, every breath he took was a struggle. He was tethered to countless machines monitoring his breathing, his oxygen levels and his heart rate.

During that excruciatingly painful time, I did not find myself bargaining with God for assistance. I did not promise to eat kosher if Jacob would breathe without needing to be suctioned or become more observant if he would swallow without choking. But many friends who came to sit with me did so. I sarcastically joked that if there was a god, there were so many caring people of various religions praying for Jacob we’d have all the deities covered.

My son’s bris occurred under a general anesthetic when Jake was six-weeks-old, at the same time he underwent a surgical procedure. Instead of being held by his father or grandfather as dictated by our tradition, Jacob was lying on a gurney, sedated and intubated, under the glare of the operating room lights. It was a fortunate coincidence that one of the surgeons was also a mohel.

When Jacob was 10-months-old he was diagnosed with Pelizaeus-Merzbacher disease (PMD), a rare neurodegenerative disease. Although it was a relief to finally have a name to put to the assortment of symptoms, it was a crushing blow to learn that he would never walk or talk and would always be fed through the tube that was surgically implanted into his stomach on the day of his bris. I learned there is no cure and Jake’s symptoms would worsen over time.

When the shock of the diagnosis wore off, I resolved to give my son the greatest chance at a long and healthy life. I reasoned that if his body could be strengthened, it would be harder for the degenerative aspects of the disease to progress.

When Jake was 16-months-old, I hesitantly enrolled him at Zareinu Educational Centre, a school for children with special needs. I was wary of exposing my son, whose immune system was incredibly weak, to other germ-infested children. Until then, Jacob had been virtually sequestered at home, safely removed from others because a simple cold could be fatal to him. The opportunity for Jacob to receive an assortment of therapies to help his muscles develop, coupled with a vat of antibacterial hand wash, outweighed the benefits of keeping him sheltered at home.

The school was run by the Orthodox Jewish community. I’ve always heard that “they”, the devout Jews, who strictly observe all the rules of the religion, don’t consider “us”, the secular Jews, who drive on Saturdays and eat in non-kosher restaurants, Jewish. I wondered how Jacob would be treated in this program because our religious practices were vastly different from theirs. Would he be invited to participate with the others, or would he remain an outsider, the not-really-Jewish Jewish boy? Would the other parents try to keep their children away from my son?

Jacob, the most medically fragile child in the room, was welcomed into the class and received all the therapies and education the program had to offer.  My son was included and supported. It didn’t take me long to feel comfortable in the group.

Around the time Jacob turned four, I learned about Yedidus, a Sunday morning children’s program near our home. It was run out of Bais Yaakov High School, an Orthodox girls’ school and was open to all Jewish children with special needs.

Initially, I was skeptical about the qualifications of the leaders. How could teenage girls be comfortable taking care of my son when most adults were too afraid to be alone with him? My concerns were squelched when I observed the girls, all dressed modestly in long skirts and long sleeves, welcome Jacob into the group with an abundance of warmth. I knew he would be accepted despite our differences along the religious spectrum.

In the five years since we timidly wheeled Jake into the school on a Sunday in mid-October, my categorization of “us” and “them” has dissipated. Jacob was unequivocally enveloped by this extraordinary community.

Jacob’s Princesses, the frum girls affectionately named by Jake’s younger twin sisters because princesses always wear skirts, shower my son with attention, love and compassion. Unlike the typical teenagers depicted in the popular media, these girls do not devote their free time to listening to music, hanging out in shopping malls and playing video games with their friends. Consistent with the concepts of Gemilut Chassidim and Tikkun Olam that they see practiced in their community every day, the princesses’ after school hours are spent visiting hospitalized children, taking care of the elderly and helping their mothers with various chores. And they do this without hesitation and without complaint.

Jacob has been invited into their homes for Purim, Chanukah and to spend the night on Shabbat. For the past two summers, four incredible princesses took Jake to Camp Yaldei, an overnight camp in the Laurentians in Quebec, for a month. The girls spent entire nights at our house, awake while most of the city was sleeping, watching our nurses tend to Jacob so that they would be comfortable with all aspects of his care.

Thanks to these extraordinary Orthodox teenagers, Jacob is able to enjoy some typical childhood experiences, including sleepovers, camp and a house over-flowing with friends and laughter each year on his birthday.

Because of Jacob’s Princesses and the empathy and love they shower on him, I developed a new appreciation for Judaism and Orthodoxy. I realized that a religion that is based on helping other Jews and giving back to the less fortunate when life treats you well deserves a second look. Motivated by the relationships I developed with these incredible girls, I started to re-evaluate my commitment to the religion into which I was born.

I learned how to make challah and my family lights Shabbat candles together. My daughters sing the brachas and Jacob knows when to vocalize for his favorite part, the “amen” at the end of each prayer.

When we visited my parents two years ago in Montreal, my dad’s face glowed with pride as he listened to my children ask the four questions during our Passover Seder. He was thrilled once again when they came with him to shul for Rosh Hashanah.

Sadly, my father passed away a few months ago. Although I still question the existence of God, I believe in the goodness of the Jewish community. In honor of my dad, the person I used to argue with about attending synagogue, I go to shul every day to say Kaddish. For him.

Marcy White enjoyed a career in the investment industry that was sidelined with the birth of her son in 2002. Her academic degrees did not prepare her for caring for Jacob who was born with Pelizaeus-Merzbacher disease (PMD). Since Jacob’s diagnosis at 10-months- old, Marcy has become an advocate for her son and furthering PMD research to help find a cure. Marcy has written many articles about Jacob that have appeared in publications such as the Globe and Mail, Canadian Jewish News and Exceptional Parent. She co-founded www.curepmd.com to educate people about PMD and fund research into finding a treatment. Marcy lives in Toronto with her husband, Andrew, and their three children, Jacob, Sierra and Jamie.For more information about PMD visit www.curepmd.com.

Reprinted with the permission of the author Marcy White and with the permission of Liz Pearl, the editor of Living Legacies – A Collection of Contemporary Canadian Jewish Women – Volume III. (PK Press, 2011). For more information about this publication or to order copies please contact liz_pearl@sympatico.ca.

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Filed under Canadian Jewry, Family history, Jewish identity

The Tapestry of Self

by Donna Swarthout (Berlin, Germany)

The tapestry of my life has always had loose threads, strands that stick out in different directions and seem unlikely candidates for a fine woven print. Sometimes I tuck one of those threads away and get a pass on explaining who I am to the world.  Why share that I am Jewish if I feel more secular than religious? Why tell others that I am a German American Jew who in some ways feels more German than Jewish?  I’ve been living in Berlin, Germany for the past year where my mind has been feverishly at work trying to solve the puzzle of my identity.

The part of me that has always felt German now revels in the daily opportunity for self expression. Each step towards language fluency makes me feel more whole and I am exhilarated on the rare occasions when I meet someone who does not speak English. My taste buds crave a daily käese stange (breaded cheese twist) or kürbiskern brezel (giant soft pretzel with pumpkin seeds) and although I do not eat much meat, I love hearing my kids say “schnitzel!” as a substitute for “shit.” I come close to feeling at home in Germany while sitting for hours at the Rüdisheimer Platz wine garden enjoying the company of family and friends over a picnic dinner.

But there is a deeper significance to my German residency than the opportunities to speak a language I love, enjoy the food, and experience the rich and diverse cultural life of Berlin.  I am coming full circle, returning to the birth place of both my German Jewish parents so that I can integrate the past into the life of my family in a way that the first generation of Holocaust survivors and escapees could not.  This cannot be done from America; one has to be on German soil to experience the past and to grasp that there is a new landscape for Jewish life in Germany today.  Stepping into that landscape and seeing how it feels is a powerful way to pick up some of the loose threads of self that make up my identity.

Our son Avery turned thirteen this year and decided he wanted to become a bar mitzvah in the birthplace of his ancestors.  Our family is not clearly affiliated with any branch of Judaism so it was a bit daunting to find a place for ourselves amongst Berlin ‘s population of approximately 20,000 Jews and nearly a dozen congregations.  We’ve attended Reform, Masorti and Renewal services and are still getting used to reading Hebrew that has been transliterated for Germans (bar mitzwa instead of bar mitzvah) and a host of unfamiliar approaches to songs and rituals.

We will fully experience being Jewish in Germany when Avery becomes a bar mitzvah this October with Ohel Hachidusch, Berlin’s very small Renewal congregation.  The bar mitzvah will take place at the Jüdisches Waisenhaus Berlin (Jewish Orphanage of Berlin). The former orphanage is a historic building that was devoted to the welfare of Jewish children from 1913 to 1940.  After Kristallnacht many of the children were brought to safety via Kindertransport. The Nazis closed the building in 1942 and deported the remaining residents to concentration camps.  This will be the first bar mitzvah held in the Waisenhaus since it was restored and reopened in 2001.  As part of his coming of age, Avery is helping with a memorial project for my Great Aunt Meta Adler who was a Holocaust victim.

In the midst of a generally upbeat year of growth and discovery, I have also had some low moments. I never feel isolated but I do at times feel alienated in Germany, especially after encounters with government bureaucrats. It has been well over a year since I applied to have my German citizenship restored and I am still waiting despite the fact that I provided complete records of my German Jewish ancestry to the federal government. My constantly simmering anger at the indifference of the bureaucracy to my meritorious application is matched by my determination to see this process through to a successful conclusion, even if I have to hire an attorney. ( I’ve written about Reclaiming My German Citizenship in a recent essay for The Jewish Writing Project http://tinyurl.com/3ffufg9.)

And then there are those perpetual encounters with Germans whose scrutinizing comments leave a chill in their wake.  I have endured quite a few mini-lectures about what rule my children have broken and how important it is that they “pass auf” (watch out) and modify their behavior.  After silently suffering through too many of these lectures, I recently blew up at a woman on the U-Bahn in my best German for lecturing my daughter about her subway behavior.  These encounters make my skin crawl with their eerie reminders of an era when everyone was under suspicion for conduct that was outside the narrow realm of what the National Socialists deemed permissible. Is there something in the German psyche that propels such finger-wagging behavior?

But as I embark on my second year of living in Germany my paramount feeling is that this is a place where I can be fully German, Jewish and American.  As part of Germany’s growing Jewish population, I want American Jews to understand that there are Jews who do not want to place a strike out line through the German part of their identity.  The German thread does not have to be tucked away but can be woven back into the tapestry of self that represents who we are.

Donna Swarthout moved to Berlin with her family to explore her German Jewish heritage and identity and the nature of Jewish life in Germany today.  You can read more about her experiences on her blog Full Circle: www.dswartho.wordpress.com

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Filed under American Jewry, German Jewry, Jewish identity

Reunion in Oswego

by Ellen Norman Stern (Willow Grove, PA)

Late summer of 1945.  The war was finally over.

It was a strange time, an unreal time. True, Germany had been defeated. There would be no more casualties among the sons of friends. But the revelations had begun in the spring and what we read in the papers and saw in the newsreels surpassed the worst nightmares we could have had.

That summer I sat in a train traveling from Kentucky to Oswego, New York,  headed for an encounter which took place because Mimi spotted a photograph in a newspaper.

Amazingly determined to make their new life in Louisville a total success, my middle-aged parents worked very hard at jobs they would have never dreamed of doing in their earlier European existence before 1939. Now that the war had ended they came home from work every evening and faced the letterbox with fear. They dreaded finding the telegram or the official letter from Europe confirming the unbearable.

My father especially, feared that mail: three brothers, one sister, their spouses and their children were unaccounted for.

One Sunday afternoon that fall Mimi, who saved stacks of newspapers and magazines during the week to read on her day off, sat surrounded by papers in her favorite armchair in our living room, her feet up. In the dining room my father was trying to teach me how to play chess. Suddenly my mother jumped up, scattering the reading materials all over the floor.

“Max,” she screamed. “It’s Max. Leo, Ellen, come look.”

Her voice was higher than usual, all color had left her face. She stood in the doorway and pointed to a front page photograph in the Aufbau, the German refugee weekly.

Together the three of us bent over the dining table and passed the paper from one to the other in silence as we studied the picture intently. We squinted at the photograph time and time again, wishing it into the shape of Max Nussbaum, my father’s older brother.

After searching frantically in a kitchen drawer, I located the magnifying glass among matches and clothes-pins. With the enlargement Uncle Max became real. A balding, chubby man, he leaned over the railing of an incoming ship, one of the eagerly waving passengers entering New York harbor. A caption explained that thanks to an act of Congress an entire camp load of prisoners liberated in Italy was to be relocated at a site in Oswego, New York.

“My God, I’m almost sure it is Max. Is it possible?” said my father. The cigarette in his hand trembled. “We must go to him.”

I had not heard him mention the name of his siblings since the day we arrived in Louisville. Perhaps he hid his anguish in silence. But now, after learning that his favorite brother might still be alive, my father seemed near panic. He had to make certain it was Max.

The next morning a long distance call to the newspaper editor in New York confirmed the name of Max Nussbaum on the passenger list.

Wartime travel restrictions were still in effect. Military personnel had priority and Pullman reservations were not available. None of that mattered: coach was all my parents could afford.

For a day and a night the three of us took turns sitting on any seat we could, standing in the aisle or guarding our suitcases at the rear of the compartment. It was a long emotion-filled trip. What thoughts must have gone through father’s head as we moved through vast stretches of farmland and stopped at dozens of anonymous railroad stations. Did he feel anticipation, joy, a sense of loss over the others?

Seven years had gone by since I had last seen Uncle Max but I remembered the occasion.

“I’ll never emigrate,” he said that spring evening in Berlin in 1938, leaning back comfortably into the brocaded purple sofa of my parents’ apartment, his face well-barbered and pink.  “Why should I?”

He was deep in conversation with my father, unaware that the little girl playing with her doll nearby overheard him. Above their heavy pouches Uncle Max’s brown eyes twinkled in perennial optimism.

As he watched his brother strike a match to light his pipe, my father’s expression was far more serious. The match’s swift glare reflected the heavy gold of the watch chain hanging over the belly of Uncle Max’s dark suit.

“I simply don’t believe it…this talk of secret arrests,” he said.

“You are a fool, Max,” my father’s voice was harsh. “You must make plans to emigrate before it is too late. And for heaven’s sake, be careful about being seen out with Else.” Else was Uncle Max’s Christian girlfriend.

Max blew out the match carefully, then deposited the charred wood in the ashtray.

“What would they want with me?” he asked, “I’m so unimportant.” A small wreath of pipe smoke encircled his round face before disappearing behind his balding head. He smiled at my mother who had just finished playing Chopin and rose from the piano bench heading for the kitchen to prepare some coffee.

I was very young and Uncle Max appeared old to me because he had already lost most of his hair. But I liked him very much. He always brought me presents and told me stories. I looked forward to Sunday mornings when my father and Uncle Max visited the Cafe Kranzler and I was allowed to come along. I could order anything I wanted there but I always chose the same: a meat-filled pastry, the specialty of the house.

The café kept a rack of sophisticated magazines for the pleasure of its guests. I always pretended to look at the magazine pictures, but it was Uncle Max’s stories I tried to hear. The stories he told my father were more exciting and spicier than the ones he told me.

The men chatted freely assuming I did not understand. Hiding under the expression of boredom I listened intently, fascinated by the delicious details of my uncle’s amours. None of my girlfriends could boast of an uncle married to a genuine countess, even if that marriage lasted only three days. Unfortunately no one in the family ever mentioned Uncle Max’s marriage and I could never ask, for that would unmask me as a spy. But the image remained with me for years: my jolly, pipe-smoking Uncle Max sitting on a throne like some oriental pasha while his countess, clad in white fur, nestled at his feet. One of my more delightful fantasies, never substantiated by anyone.

The visits to the Café Kranzler ended all too soon when Jews were no longer welcome in public restaurants. But listening to Uncle Max continued to be refreshing during the rumor-ridden days of that pre-war spring. Most of the people who came to our apartment uttered dire predictions about the future. Uncle Max alone radiated confidence. Only he asked, “Why leave all this behind for the unknown?” pointing in the direction of the Bluethner grand piano and the porcelain-filled vitrines of which Mimi was so proud. That was enough for me. Within seconds he had me forget “quotas, affidavits, passports, and passage,” all the strange new words around which daily conversation now turned.

I even forgot the fears that came with darkness when the world outside our second floor balcony became a cauldron of shadows and evil. Our guests arrived during late evening hours: friends who were afraid to sleep in their own homes because of the secret arrests Uncle Max smiled off. They accepted gratefully the hospitality of Mimi’s extra mattresses spread on the living room floor, the use of her sofas, or even the hard floors.

“Kindchen, what would you like me to bring you next time?” Uncle Max never called me by my name and I thought he might not know it. But his words were always comforting. Strange, on the night of his last visit to us the darkness outside our balcony did not even bother me. I watched him knock out his pipe and bid us goodbye and wished all our visitors were as positive as he.

Early the next morning he was arrested. In the pre-dawn hours two Gestapo agents knocked on his door. The neighbors on either side were asleep and heard nothing.

Someone who knew him saw Uncle Max later that morning en route to the local police precinct and quickly called Else. She took a taxi to the Central Police headquarters on the Alexanderplatz and watched as prisoners from all over Berlin were unloaded into the grim old building. After the big gates were shut she walked to the nearest telephone booth. She wept as she reported to my parents that the shipment she had awaited had gone astray, which was her coded way of letting us know the Gestapo had arrested Uncle Max.

Oswego came up with the sun. From the railroad station it appeared a small and sleepy town.

We carried our bags across the street to the hotel which could not possibly have seen grander days. Now it had become the center of heavy traffic. When we lined up at the front desk we discovered other relatives who had come to visit camp inmates.

“Reservations?” In the early morning light the room clerk looked gaunt and gray like a Dickens character. He appeared angry when my father told him yes, we did have a reservation. He leafed through a big book and shuffled through some cards before he parted with one of his rooms.

The room was on an upper floor and overlooked an air shaft. No elevator.
We washed up in a hurry. Then, searching for a fast breakfast, we crossed the square in front of the hotel and looked for a coffee shop. Wooden benches surrounded the war memorial in the town square. A few early morning occupants stared at us with suspicion as we walked past. Even the pigeons avoided our path.
After breakfast we started out for the camp. My father remembered his brother’s sweet tooth and had us stop at a candy store for a welcoming gift.

“Good morning, I want the biggest box of dark chocolates you have,” he said to the saleswoman. His voice quivered with excitement.

The woman behind the counter eyed us with distaste through her rimless glasses. She did not seem anxious to sell her candy. She stood motionless while her glance traveled over each one of us.

“Strange sales technique,” Mimi mumbled under her breath. She worked as a saleslady in a store at home.

Quietly my father repeated his request. He was red in the face. I could tell he was holding in his temper. Only the desire to bring a present to his brother kept him in the store.

A taxi took us to the old army barracks in the suburbs which had been converted to house the refugees. A guard at the fenced-in gate issued us passes. A bright sheet of sunlight touched even the gray paint of the barracks with hope, promising a golden autumn. It was a going to be a good morning.

We had written to Uncle Max and told him to expect us.  Now we sat in a waiting room until he could come to us.

When he walked through the door, cold, unlit pipe in hand, there was no more doubt. All four of us burst into tears. But they were happy tears. Afterwards my father and Uncle Max stood for a long time with their arms around each other. Neither man said a word, but every few seconds my father shook his head ever so gently. Perhaps he was trying to convince himself that he was not imagining the scene. Were there words for this kind of occasion?  We couldn’t find them.

Uncle Max was no longer chubby. I did not remember him being so short. Of course, I had grown in the meantime. Now, at seventeen my perspective had changed. In his drab army fatigues with the pert black beret hiding his totally bald head my uncle looked like a jolly padre serving as an armed forces chaplain.
He indicated he wanted to show us around. With a courtly gesture he opened the door to Mimi and me. We went to his room first.

The barrack cubicle sparkled in the light falling through the barred window. Books leaned against each other on a shelf over his bunk. There were photographs of his parents, of his brothers as children. A multicolored woven blanket repeated the reds and blues of the book covers. A battered shofar hung on one wall. I remembered that shofar from my grandparents’ home.

We sat on his bunk while he spoke to us. It was incredible that this gentle, kind man had survived several notorious concentration camps. How had he survived Dachau?

“I walked south,” he answered smiling, “toward Italy.”

We did not believe him. My parents looked at each other, then back at him. He nodded his head.

“I escaped, yes. You know I always felt that I was too unimportant for the Nazis to go to a lot of trouble over me. And I remembered that you thought me a fool. Believe me, I thought of that often. I had enough time to think. Disguised as a peasant, with a burlap bag slung over my shoulder, I walked straight through Germany. I avoided borders. I crossed into Italy from Austria. I no longer remember how many weeks it took me. I traveled at night and slept in caves during the day. I was fortunate: most people were kind. It was the closing months of the war. Even farmers had little to eat. They believed me a beggar – it wasn’t hard – and gave me food. Sometimes it was a piece of dark bread, a few potatoes, sometimes even a piece of sausage.”

“By the time I arrived in the Abruzzi Mountains in Italy, I was in big trouble. From all that walking my shoes had fallen into shreds. I spoke no Italian, so I pretended to be a deaf-mute. Had I opened my mouth it would have been the end of me. So I used my hands to communicate. Occasionally that landed me a little food for my bag.”

“Shall I tell you something? I was almost relieved when the carabiniere picked me up. My feet were so frozen and bloody they barely carried me. And I was tired of hiding. I wanted to be in the sunshine so badly, I no longer wanted to live in caves. I was prepared to die I was so weary. To let them shoot me on the spot.” He dropped his arms in a gesture of surrender.

“But they didn’t shoot you, Uncle Max.”

“I was close to it. I was a mighty suspicious character, a German-speaking beggar in the middle of Italy, German-occupied Italy yet. I didn’t understand the Italian interrogation. And so I landed in the jaws of Il Duce and yet another camp…” Suddenly he stopped, ready to terminate the recital of his troubles. Instead he invited us to meet some of his friends.

A celebration surprised us in the mess hall. Planked tables had been pushed out of the way. In their place chairs were set up in rows. In the front row my parents and I sat with Uncle Max and listened to an older camp inmate welcome us in German. He ended with a Shehechyanu, grateful that the assembled group had been saved and for the reunion like ours that day.

Someone played a Schubert sonata on the tinny upright in the hall. Strains of “The Linden Tree” followed. I noticed several people mouthing its words: “Am Brunnen vor dem Tore, da steht ein Lindenbaum…” and saw the tears in their eyes over the song familiar to them since childhood, reminding them of homes long lost.

At one end of the mess hall refreshments were set out. As we juggled paper plates filled with cake along with army-style coffee mugs, Uncle Max’s friends came to greet us, one after another.

Suddenly an old woman laid her hand on my arm.

“Excuse me, young lady,” she said, “but do you know that your uncle is a hero?” Her dress hung loosely, her face told its own tales of past dangers and flight. “Of course, he will never tell you this, but many of us were kept alive because of Max’s optimism. Not a day went by but someone in our camp was ready to give up hope.”

“We were all so discouraged…no food, no warm clothes, so little chance of finding our families again. But this man,” and she pointed a bony finger at Max, “this man hobbled around on his sore feet and spoke to those who just sat, ready to die. ‘Just wait,’ he said to them, ‘hang on just a little longer. One of these days we will be freed…another week, another month. It won’t be long.’ He wouldn’t let any of us give up.”

I turned to Uncle Max puffing on his freshly-stuffed pipe, pretending he hadn’t heard. A shadow of the twinkle I remembered was in his eyes as he put his arm around my shoulders.

“I just promised your father I would visit you in Louisville after they discharge us here. Tell me, Kindchen, what would you like me to bring you?”

Born in Germany, Ellen Stern came to the United States as a young girl and grew up in Louisville, Kentucky. She’s the author of numerous books for young adult readers, including biographies of Louis D. Brandeis, Nelson Glueck, and Elie Wiesel. Her most recent publication is The French Physician’s Boy, a novel about Philadelphia’s 1793 Yellow Fever epidemic.

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Sh’ma – On the Matter of Hearing

by Elliot Holin (Dresher, PA)

When I was a child, I loved hearing the phrase “Hero Israel” because it brought to mind such wonderful and powerful images of men riding horses across the desert, swords held high, whooping with delight, their robes billowing in the wind. I admit that my vocabulary was more limited then, but I am sure that the pictures in my mind were vivid. In time, my list of heroes expanded from Moses to Abraham, but I don’t think Aaron ever made it. He wasn’t even on the ‘B’ list, though I’m guessing that David might have been because the Goliath story was pretty cool.

You can imagine my stunned disbelief when adults got around to telling me it wasn’t “Hero Israel,” it was “Here, O Israel.” That called for a new way to frame the image, and so I quickly decided that it was a call to being somewhere, but where, exactly? Where is “here”? I understood it when the words were recited at our synagogue, but I also knew that friends of mine worshiped at other synagogues, so could “here” be “everywhere”? Yes! Now I understood what my parents and other adults meant when they told me that God was everywhere! Here, too, and there, as well! That certainly made the phrase that people said and sang with such fervor all the more personal. I mean, heroes from a distant past were one thing, but to say that God is “here” made the possibility of relationship with a God who cares so much to be “here” for me pretty dramatic and meaningful.

But then (here we go again), people told me that the word isn’t “Here,” it’s “Hear.” That was pretty deflating. I mean, I went from heroes, to God being “here,” to something that my parents told me I didn’t do very well. All of a sudden a word that had meaning suddenly sounded, well, parental and disapproving. “You’re not paying attention! Do you hear what I’m saying! Why do I have to repeat things three times?”

When I calmed down, I wondered what it was that I was supposed to hear. The sounds of the world around me? The words of Torah or prayers speaking to me? God addressing me? How would I know if what I was hearing was important? If it was, what was I supposed to do?

“Now hear this! Now hear this!” Like the sound of a submarine dive alarm blaring throughout my adolescence whenever girls entered a room, scaring me to death with their poise and grace, and rendering me mute most of the time that I was around them, all that I really heard was the sound of my heartbeat, pounding me into submission through embarrassment. I had no vocabulary around those giggling, pretty female forms, and so I entered a new phase of my life.

Later, when things sorted themselves out – by which I mean that my silence was often interpreted as introspection, an assumption that worked so totally to my advantage that if ever proof of a miracle was needed, well there you had it: a bull’s eye scored by a blind man shooting blanks –  I came to understand over time the difference between just hearing and really listening. It wasn’t a dramatic moment that brought me to that realization; it was more like years spent connecting the dots.

But here’s the interesting thing: in the midst of those journeys, I always considered myself to be one of the children of Israel, and that always made me feel special. I heard something right for me pretty early on. Then I listened to the wisdom of our sages throughout the ages, and my hearing got better.

Elliot Holin, a native of San Francisco, is the founding  rabbi of Congregation Kol Ami in Elkins Park, PA. He is married with three sons, enjoys people, world travel, photography, and the San Francisco Giants and 49ers.

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Beaming on the Bima

By Lesléa Newman (Holyoke, MA)

When I enrolled in my synagogue’s two-year adult B’nai Mitzvah class, I knew somewhere in the back of my mind that eventually I’d have to stand up on the bima in front of the entire congregation and lead them in prayer. But I didn’t believe that would ever really happen.

It came about sooner than I expected.

The class began in October with basic Hebrew lessons. Of the ten of us, all women ranging in age from mid-thirties to early sixties, only one of us had a solid Hebrew background. As a child, I was exempt from Hebrew school because I was a girl, and my brothers envied me. As an adult, I envied my brothers and their ability to sit in shul on a Saturday morning and actually comprehend the service.

Two years before the B’nai Mitzvah class began, embarrassed by my ignorance, I took a “Hebrew Marathon” which is something my temple offers every year before the High Holy Days. This eight hour course, given all in one day, starts with the assumption that many of us already know some Hebrew words. Most of us have read the word “kosher” written in Hebrew letters on the side of matzo boxes during Passover every year of our lives and seen the word “shalom” written in Hebrew on countless Rosh Hashanah cards. The Hebrew marathon gently builds on this knowledge and introduces participants to the entire Hebrew alphabet.

After the marathon ended, I took a ten week follow-up course, and now, in the B’nai Mitzvah class, I was learning the basic rules of Biblical Hebrew grammar. It was thrilling and mind-boggling at the same time. My classmates and I quickly learned that Hebrew resembles English as much as a matzo ball resembles a slice of watermelon, and eventually we stopped asking, “Why?” whenever a new grammatical concept was introduced along with the one or two or twenty exceptions that went along with it.

After studying Hebrew for several months with an excellent teacher who pronounced our vocabulary words in a charming British accent, we began a new course of study with a new teacher. We began to really look at the Saturday morning service and learn the different components of it. What does the Torah service consist of? What is Musaf? Now that we could read, or at least stumble along somewhat, Teacher Number Two helped us learn the “choreography of the service,” as she put it. She taught us when to sit, when to stand, when to bend at the knee and when to bow.  Each class ended with her thanking us. “It was a pleasure davening with you this morning,” she’d say, despite the fact that the majority of us could barely carry a tune.

And then it was May.

Teacher Number Three took over the class, and began by handing around a sign-up sheet. On this piece of paper, we were to put our names next to a date: a Saturday morning in July or August. We did what we were told and when the sheet made its way back to our teacher, she calmly announced that on the week each of us had just signed up for, we would be chanting a Haftorah portion during Shabbat services.

Pandemonium broke out.

“There’s no way…”

“We weren’t told…”

“I thought we had another year…”

Though we were a group of (supposedly) mature adults, we were acting like a class of junior high students whose teacher had just announced a surprise quiz. I half-expected someone to stamp her foot and yell “That’s not fair!” but no one did. We were all too busy panicking.

Now my class is hardly a group of slackers. There is a doctor, a social worker and a college professor among us. There is even a woman who makes her living as a public speaker (that would be me). But clearly the thought of singing Haftorah in public filled each of us with sheer terror.

Our fearless leader assured us that we would all “get it” and it was her job to make sure of that. She told us no one steps up to the bima unprepared. “There’s always a first time,” I mumbled. Then I tried to comfort myself with the knowledge that I was only chanting one-fourth of a Haftorah portion, so I’d be up on the bima with three of my classmates. Plus, my portion was only four-and-a-half minutes long. And furthermore, thousands of twelve and thirteen year-olds had learned to chant Haftorah before me. If those little pishers could do it, how hard could it be?

Don’t ask.

The second week of class, our teacher handed out our Haftorah portions. Each of us were also given a box of Highlighters: blue, pink, orange, yellow, purple and green. If we had acted like junior high school students the week before, now we regressed into elementary school children, as playful fights broke out over who got a purple box and who got a pink one.

Once we had settled down, our teacher explained the concept of trope marks. Every word was accompanied by one trope mark. Of course, this being Hebrew, in some cases a word had two trope marks. (Why? Don’t ask.) Each trope mark stands for a melody. Some trope marks appear over their Hebrew words. Others appear under, in and among the dots that stand for vowels. They have different shapes: one looks like a diamond, one looks like an apostrophe mark, and a third—my favorite—looks like a chicken bone. Trope marks also come in groups. Each group is assigned a color. Our assignment was to look at each word of our portion, find the trope mark, figure out what color group it belonged to and color it accordingly. And of course some trope marks share the same name but appear in different groups and carry different melodies. If this sounds confusing, it is.

It only gets worse.

After the Haftorah portion is appropriately marked by color, we each had to learn to sing our part. This involved reading the Hebrew words, which by the way were printed in some fancy-shmancy font none of us had ever seen before, memorizing the tune that each trope mark represented, and putting it all together. Our teacher sent us home with a sheet of paper that translated the trope marks into notes, which helped only those of us who could read music. She also gave each of us a tape. The tape did not contain our individual trope portions; that would come later. No, this first tape contained the names of the trope marks, grouped together and sung to the melody they represented. After each grouping was sung, there would be a pause on the tape so the line of melody could be repeated. (Remember “ecoutez et repetez” from high school French class?)

Have I mentioned that I’m tone deaf?

Obediently I took my tape home, popped it into my Walkman, and immediately burst into tears. When I caught my breath, I phoned my teacher.

“I can’t.” I gulped down the sobs that were threatening to erupt again. “I’m really sorry, but I’m just not capable of doing this, and I think it would be better for me to drop out now so you can find someone else to fill my slot on July 24th and…”

My teacher interrupted my babbling with exactly four words: “You’re not dropping out.”

When I arrived at the synagogue for the third meeting of our Haftorah class, I learned that I wasn’t the only one who’d had a meltdown during the week. The self-doubt in the room was so thick, you could have spread it on a piece of challah. One woman pinpointed the problem. “I don’t even know how to attack this,” she said. “Should I try to learn all the Hebrew first? Should I color in all the trope marks? Should I listen to the tape over and over? How should I learn?”

We all leaned forward eager to hear our teacher’s reply. Master of the four-word response, she smiled and said, “You’ll find your way.”

Back home, my spouse who is quite musical, volunteered to help me by playing the trope melodies on a portable keyboard and listening to my attempts to recreate them. Now despite my years of singing “Don’t Rain On My Parade” in the shower pretending I’m Barbra Streisand, whom I really sound like is The Nanny’s Fran Drescher. With a frog in her throat. And my spouse, poor thing, has perfect pitch. Night after night I serenaded my family, trying my hardest to stay in tune.

“How did that sound?” I asked my spouse one particular evening when I thought I did rather well.

“You changed keys three times on that line.”

I was impressed. “Only three times?” I said.  “I must be improving.”

The following week was June which meant that July was just around the corner. And something finally clicked. I remembered that a writing teacher of mine had once advised me to study another art form, any art form other than writing. I was crushed. Obviously my teacher thought I had no talent.

But that wasn’t the case. “It’s a good way to learn how you learn,” he said and he was right. I chose to study karate, having no attachment to how good a karate student I would become. In fact, I knew I’d be a slow learner as I’ve never been physically inclined. The first time I saw my sensei perform the kata, or series of choreographed punches, blocks and kicks that each white belt had to learn, I knew I’d never master it. (I probably cried then, too.) But I did master it. I practiced every single day. And I didn’t go on to move #2 until I had completely mastered move #1. Which took a very long time.

I arrived at our fourth class with one phrase under my belt. From here on in, class time would be devoted to hearing each of us sing by ourselves as much of our Haftorah portion as we had managed to learn. Before each “performance” our teacher allowed us two minutes of what we came to call therapy. To the untrained ear it would appear that each of us were eager to share our learning process with our classmates. In truth—at least in my case—this was merely a stalling tactic.

When my turn came, I told my Haftorah comrades how scary it was for me to sing in front of them. “I’d rather write a five-hundred page book,” I told them, which, though I am a seasoned writer is a terrifying undertaking. I also told the class the dream I’d had the night before: I opened a brand new copy of my latest novel and each word was accompanied by a trope mark which had to be color-coded! When the laughter died down, I took a deep breath and sang the two words I had managed to learn. When I was finished, I felt proud as if I’d performed an aria from Carmen at the Metropolitan Opera House. My teacher could not have been more pleased.

As the weeks passed, each student’s classroom solo grew longer in length. Each student also had to face her own demons. One woman felt confident about her singing but had fears about her ability to read Hebrew. Another woman read Hebrew easily but was self-conscious about her singing. I had serious doubts about my ability to read Hebrew and my singing, but nevertheless I forged ahead. (I also decided that I was not going to sing my Haftorah, I was going to chant it, which seemed much less intimidating.)

Since practice makes perfect, I practiced my portion every single day. The weekend before my big debut, I packed my tape and color-coded Haftorah portion and traveled to Colorado to teach a writing retreat being held at a convent. There, at the foothills of the Rocky Mountains among the deer, the writers and the Poor Sisters of Saint Frances Seraph of the Perpetual Adoration, I had another dream: my friend Victor who had died of AIDS  when he was 51 and who hadn’t set foot inside a synagogue since his Bar Mitzvah, sat beside me and, with infinite patience and love, helped me sound out the Hebrew words. I took enormous comfort from the fact that Victor had come all the way down from Heaven to give me his blessing.

And then the big day came.

As is my habit, I focused my anxiety on the all-important decision of what to wear. Pants or skirt? Glasses or contact lenses? Hair loose or swept back? I got myself together and did a last minute check in the mirror. Even though I looked okay, something was missing. What was it? In a flash, I knew: my Bubbe’s gold watch which I only wore once a year, on the High Holy Days. My grandfather, whom I had never met but was named for, gave the watch to my grandmother as a Mother’s Day gift from the children—my mother and two uncles—long before I was born, and I do not remember ever seeing her without it. I fastened the timepiece around my wrist, wound it up, and raised it to my ear to hear its tick. Now I was ready to make my way to the synagogue. Once there, I took my seat with the other three members of my Haftorah group and the service began. There up on the bima, leading the opening prayers, was one of my former karate teachers! I took this as a sign that everything would be okay.

And it was.

My group of four climbed the steps to the bima at the appropriate time. Our teacher, who coincidentally was wearing the same outfit as I was—a pink blouse and black slacks—stood beside us, ready to provide a prompt if necessary. I looked out at the congregation and caught sight of my spouse sitting with my best friend. In front of them was my Hebrew teacher, near a dear friend who has known me since the year I graduated from college. I am a regular at our shul’s Sisterhood meetings, and many of my “sisters” were sitting on the pews as well. Everyone’s face was awash with kindness.

I did not chant my Haftorah portion. I opened my mouth and sang those ancient Hebrew words with all the passion I could muster. When the last member of our group was done, our teacher sang the blessing after the Haftorah in her beautiful, melodious voice. When she was finished, my group started moving off the bima to take our seats but our teacher stopped us. She had us stand there while she told the congregation that it was our first time on the bima and how proud of us she was. A spontaneous chorus of “Simen Tov und Mazel Tov” broke out. I grasped hands with two members of my group and cried. And beamed.

After my Hebrew teacher gave the D’var Torah and one of my classmate’s daughters led the Musaf service, I retired to the social hall with my spouse and my friends for the kiddish. There I was hugged, kissed, and kvelled over. By the end of the morning, my face literally hurt from smiling so much.

Right before I left the synagogue, my Haftorah teacher gave me a hug. “See you in the fall,” she said. “We’ll be studying Torah trope in September. It’s a bit different from Hatftorah troupe, but I think you’ll manage it.”

Sure, I thought. Piece of (honey) cake.

Lesléa Newman is the author of the novel, The Reluctant Daughter; the short story collection, A Letter to Harvey Milk; the poetry collection, Still Life with Buddy, and the children’s book, Heather Has Two Mommies.  You can visit her website to learn more about her work: www.lesleanewman.com

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My Father Is Dying

by David Merkler (Barcelona, Spain)

My father is dying and I don’t know how to handle it. My father is dying and I don’t believe in G-d. My father is dying and I’m having difficulty seeing justice in the world.

My father was born in Budapest on 6th January 1933. On the 30th January Hitler came to power. I was born on the outskirts of London, and raised in a very comfortable middle-class neighbourhood of London, but I am a Hungarian Jew. A Hungarian Jew who doesn’t speak Hungarian and has hardly visited the country, but my temperament and spirit are there in eastern Europe on the banks of the Danube. We grew up without knowing anything about the Holocaust. The only thing I knew was that my Uncle and Grandfather had died in the war. The details were sketchy, but I knew I was afraid of Germans. We had a beautiful house, a 3 storey detached house, but nothing in it. All my friends were surprised. When they came to visit us, our million pound house was furnished with sticks of furniture and second hand items. Even we children were clothed in second hand garments. Other memories stay with me. I marveled as my father would “weld” spent bars of soap onto new bars of freshly opened soap. How did he do it? What was the trick? The trick was not to waste anything. And food, of course. Nothing could be thrown away. I sat at the dinner table until my food was finished. I didn’t like the food. Hard luck. I sat at the table for half an hour or longer after dinner had finished until my plate was empty. Rules of the house.

And looking back on this regime, I finally began to understand what had been happening when I was well into my thirties. We were always in a ready state to move, to flee the country. What if the Hungarian Fascists (the Arrow Cross) took over the leafy Wimbledon suburbs of London? What if Eichmann marched in again on March 19 with a contingent of SS? You could never be too safe. If they came, we wouldn’t wait around this time. Sell the house and on to the next country, wherever that would take us.

My father is dying and I can’t understand why. If G-d exists, surely the survivors should be allowed to continue surviving. If virtually my entire father’s family was murdered, worked to death, died of starvation in the Budapest ghetto or committed suicide, then my father must have been a statistical mistake. (Correction: my father stated that, in fact, most of those who died in the ghetto died of thirst. Nuances of an agonizing death. What would you prefer? Starvation or dying of thirst?) Yes, by 1944 they knew where they were going. They weren’t going to be resettled in those exquisite cattle trucks or forcibly marched on a school excursion. So my great great uncle Sandor Feuermann and his wife Mitzi committed suicide. They chose to cheat the hangmen in their own way.

I have just read Suzanna Eibuszyc [http://tinyurl.com/3rl2ktf]. She states “that in every survivor’s family, one child is unconsciously chosen to be a ‘memorial candle,’ to carry on the mourning and to dedicate his or her life to the memory of the Shoah.” So now I understand why I was placed on this earth. My Argentinian born psychologist has told me to try to learn to “bear” the burden and not “suffer” the burden. Semantically it makes sense, but in practise? I walk down Barcelona’s sunny streets and I cry. I cry every week and sometimes every day for the 16 victims of my grandmother’s family (direct and in-laws) and for all the Merklers who were deported from Batya and Kalosca. All German speakers at some stage with German surnames. Feuermann, Haas, Merkler, Glück. My 8 year old son Alexander asks me: If we have a German surname, why did the Germans kill the Jews? Answers on postcard please addressed to Alexander Merkler, aged 8, Gelida, Barcelona, Spain.

My father is dying and probably the only person who cares is me. I am such an egoist. My link with the old country, the old language, with a witness to the atrocities of another age, is leaving me. My father’s memories are the memories of a child survivor. The shame of having to put on the star of David, the shame of being called a filthy Jew, the guilt of remembering stealing bread from a woman at night in the ghetto, the excitement of watching films though a crack in the wall at a cinema where Jews weren’t allowed to go. My father is dying. Hungary paid USD 50 to my father in compensation for the murder of his brother and USD 80 for the murder of his father. They recognized their collaboration with the Germans in the murder of the Jews. Post-communist Hungary didn’t have much money to pay out. Keep your money. It doesn’t help.

As I grow up, my father shares more and more information about what actually happened. When his mother dies, he delves back into the past, divorces my mother, marries a Hungarian woman with a large family and starts research work on his family. The work is gleaned into a book. A tribute to that lost lifestyle and those who lost their lives. I am educated in details of the Holocaust that most people will never know about. Hungary was the last country whose Jewish population was exterminated and Budapest the last city to be “cleansed,” but they didn’t have time to finish the job, not quite. They murdered my grandfather in March 1945, they murdered my uncle in April/May 1945, but they couldn’t destroy all the evidence this time, the personal possessions, the photos, the intervention of the neutral powers, the liberating forces. My father was liberated by the Soviets. My uncle? Did he pass away before or after Gunskirchen camp was liberated by US forces? Did he breathe a moment of freedom before passing away at 16? Peter murdered at the age of 16 far from home, far from his parents. G-d doesn’t exist. I am telling you G-d doesn’t exist. Stop praying. To put it in my grandmother’s words. “When you are dead, you are rotting meat.” And she knew what she was talking about.

My grandmother died in 1984 at the age of 80. We visited her house every Saturday until I went to University. I don’t know how she bore the burden. She lost her husband, her elder son, her sister, her nephew and her best friend, but she was unrelentingly tough. Her pain was everywhere, but she was so strong. When she finally decided the time had come to end it all, she decided to take an overdose of sleeping pills. We found her on the floor of her kitchen on several occasions still conscious. She was simply too physically tough. Her body wouldn’t obey her and give in. My father wants to be buried with his mother. She is his hero. She had escaped to Britain. She enlisted in the US Army, worked as a translator translating correspondence going into and out of Germany for the Americans in their efforts to catch Nazis at the end of the war. My grandmother went into communist occupied Hungary, found my father in an orphanage, bribed the Soviet border guards and took him out. Only 3000 DPs (the initials of that pleasant British euphemism stand for Displaced Persons) or Jewish survivors were allowed into Britain because the British were quite sick of the “Yids” at this stage blowing up their troops and the like in British Mandated Palestine.

So I discover I am a minority three times. I am a Jew. My father is an immigrant, whereas almost all the Yids I know in Britain are second generation, and, finally, I discover that my father Andrew (in fact András) had had the gall to cheat death and was placed in a Swiss safe house towards the end of the war. So what does that make me? My mother’s family were from the Russian empire and my father’s family from the Austro-Hungarian empire. Simple, but according to the new map of Europe I am a Hungarian, Slovakian, Polish, Bielorussian Jew with a German surname born in England living in Spain. My father told me more recently that we are ethnic Germans because the first Merklers came down the Danube from Germany to Hungary in the 17th century. Tracing back through my paternal grandmother’s line, we have changed mother tongue four times in five generations from German to Hungarian to English to Spanish/Catalan. Motke always said, “More Askenazi than David isn’t possible.”

My father is dying and doesn’t know where he wants to be buried. A very untypical dilemma. Should he be buried in Budapest’s Jewish cemetery where we have plots purchased for life or death (or until the next Holocaust when it is decided to dig up the remains of the Jews and burn their bones as there aren’t enough Jews alive to murder in Europe any more), or should he be buried with his mother on the outskirts of London? The only problem is that the London burial plot has to be renewed after 40 years, and will I take care of his grave if I am living in Spain? Or maybe he should be buried in Spain? So my father discusses the options over the phone coming to the conclusion that he should have his mother dug up and buried with him in Budapest or Barcelona. Sounds like a sight-seeing tour of Europe. Where shall we go–London, Budapest or Barcelona? But in this case it’s deadly serious.

My scars will never go away and I wasn’t even there, but I feel I was there. My family were murdered and I know all the details of their last moments because of testimonies, because of my father’s work, historical records, because I have their photos, even passports, even personal possessions. My father went to Kalosca. The main employer of Kalosca was Merkler Lajos, and his paprika mill was the biggest in Hungary. When they came to take him away, nobody cared that he had created more employment and wealth for everybody in that town or that he was married to a non-Jew. They took him away with the other Jews and they pillaged and stole everything. My father visited the town several years ago. When they discovered he was a Merkler, one of the old men returned to him an ivory letter opener without saying  a word. A symbol of opulence in the 1940s when not everybody could afford such an item. The guilt had got to him and he wanted to return the stolen goods 60 years later. I have the letter opener in my study. Another scar, but this time visible.

My father is dying and the doctors don’t know what he’s got. He’s been sweating at night for a year and has lost 10kg (22lbs). The symptoms are the same he had after the war when he contracted tuberculosis. Tuberculosis, the disease of the ghettos, thriving on overcrowded, unsanitary living conditions, attacking the undernourished whose defenses are weak. The virus stays dormant in your body and as your defenses get weaker it gets stronger. My grandmother died at 80. My father will be 79 next January 2012.

So you see Hitler will finally get what he wants. Another Jewish corpse will be added to the Jewish graveyard called Europe.

David Merkler wrote this piece in between managing two small businesses, one a language school, the other a remodeling business. He was born and grew up in London, England  and now lives in Gelida, outside Barcelona, Spain, with his partner, Valeria. He has two sons, Joel and Alexander, from his first marriage. You can reach him at davidmerkler@languagesbarcelona.com

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Ellis Island

by Mel Glenn (Brooklyn, NY)

i

Hi, Dad.
Today I discovered the manifest
of the ship you sailed on
when you crossed the Atlantic alone
and arrived in New York, November 7, 1923.
The basic facts jump off the computer screen:
Age 18, single, male, brown hair,
$40 in your pocket and a
second class ticket in your hand.
Name of vessel – the “Polonia”
Ethnicity – Hebrew, Lithuanian
Port of Departure – Libau
But the pages before my eyes
say little how you felt
passing the Statue of Liberty,
said nothing of your dreams and fears.
Were you excited? Scared? Or both?
What words did you reserve
for your running thoughts then?
What words do you have for me now?

ii

You never told me tales of your youth,
except to say how hard life was,
and how you had to go without.
You never told me lessons you learned,
or what private words your parents presented,
and if they gave you blessing to cross the sea.
You never told me at the end of your life
what conclusions you had drawn
or whether you’d be leaving the world at peace.
I suspect you didn’t.
I suspect you withheld large portions of your years
that were to remain completely unopened.
Perhaps if I had known you better,
and did not gather information
off a ship’s manifest, it might have
made a difference, then again, perhaps not.
I do wish your life hadn’t been
such a Cracker Jack’s surprise box,
as I hope the airing of this and other poems
won’t be such a revelation to my own children.

The author of twelve books for young adults, Mel Glenn has lived nearly all his life in Brooklyn, NY, where he taught English at A. Lincoln High School for thirty-one years.  Lately, he’s been writing poetry, and you can find his most recent poems in a new YA anthology, This Family Is Driving Me Crazy,  edited by M. Jerry Weiss.

If you’d like to learn more about his work, visit: http://www.melglenn.com/

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Meditation and Organic Torah: The Missing Link

by Natan Margalit (Newton, MA)

“Narcissistic navel gazing” was an accusation thrown around a lot when meditation and other forms of spiritual practice started making inroads into Jewish communities a couple of decades ago. Now, a lot of us meditate, and far from taking Jews away from the traditional Jewish emphasis on community, tzedakkah, and social justice, Jewish meditation has greatly enriched our lives.

And yet, anyone who meditates knows that it often is a struggle to connect our spiritual practice with the rest of our lives. I try to meditate in the morning. Actually, I do my own combination of davenning (Jewish prayer) and meditation. It usually isn’t a transcendent experience, but it can get me to slow down, feel my body, breathe, accept myself for a few moments before I start rushing around trying to solve my problems — or the world’s. On a good day, I get a feeling of something that, on reflection, I might call presence, or even Presence. But all that quickly gets swept away once I come downstairs and face the music: The kids need to get to school on time but Nadav won’t put on his clothes and Eiden wants to play baby dinosaur. I’d love to play with them but instead I’m aggravated because I need to rush them off to school and myself off to work. Maybe it’s just the dynamic rhythm of life: a time to meditate, a time to dress the kids, a time to make a living — to everything there is a season.

But I think that’s not the whole story.

We live in a society and economy that kills Presence more than it needs to. Let me go on with more tales of my mornings: some mornings after I come downstairs I can escape the chaos in the house for a moment by doing one of my favorite chores: taking out the compost. Putting the compost on the pile and covering it up with dry grass clippings, I take note of how it’s doing. It’s like cooking — is there too much liquid, or is it too dry? How does it smell? Like rich, plant-nourishing compost or still yucky? I’m checking its progress from last week’s rotting food scraps to fertilizer for our garden, and in a couple months, more veggies for our table. It’s a mundane but also magical cycle that always amazes me. And it reminds me of what most people say when they are asked where they feel spiritually connected: “in nature.” And it’s true. There is something about the patterns of nature that inexplicably affects our consciousness. Perhaps it’s that everything is connected and nothing is wasted. Nature is a set of cycles and patterns that bring us back to Presence and the Oneness beneath all existence. So composting can feel like a continuation of my meditation.

But, most people don’t compost. The default in our society is tossing it. Out of sight and out of mind. And it does something to our spirit as well as the world when we cut off our minds from the natural cycles. Go to YouTube (or the sidebar of the Organic Torah blog) and check out the short video The Story of Stuff. It powerfully illustrates how our economy is all about a linear fantasy that we can take all the resources we want from somewhere, use them up and dump the waste into an infinite somewhere else. This is the Industrial Age worldview that gets us to rush around in work schedules more suited to machines than to people. Family and community take a back seat to production and GDP.

When I compost valuable organic matter (last night’s dinner scraps) instead of tossing “waste” I’m also keeping a bit of Presence in my life. It not only helps reduce the size of the landfill, but it also expands the breath of my soul. OK, but beyond composting, how can we connect more to Presence in our work and daily lives? Where can we start shifting the structure of our lives to include more natural patterns?

I get at least part of the answer when I do my combination davenning/meditation in the morning. When I think of patterns in daily community life, I think of a little quote from the Babylonian Talmud (Shabbat 127a) that comes right near the beginning of the daily morning blessings. “These are the things of which a person eats their fruit (the yield, or reward) in this world, and the principle (Hebrew: keren, horn) remains for him/her into eternity: honoring father and mother, acts of loving kindness, arriving early to the study house in the morning and evening, welcoming guests, visiting the sick, supporting (a poor) bride, attending to the dead, concentration in prayer, making peace between people. And the study of torah is equal to them all.”

The daily rhythm of saying these words (and the Hebrew does have a beautiful, poetic rhythm to it) reinforces actions that we as individuals can do to strengthen the natural rhythms and patterns of community. The seemingly mundane actions mentioned in the Talmud — honoring parents, visiting the sick, helping out at a wedding, or welcoming guests — recognize the patterns of communal life. These actions, and actions like composting, strengthen those patterns at their most vulnerable and fragile points: the relationship between generations, the cycles of birth and death, and the easily frayed fabric of community. Underlying and emerging from all these actions is the torah. It is “equal to them all” because it enables us to reflect on them together as one interlocking whole. The Sages said about the torah: “turn it and turn it, for all is in it,” because the torah is but another level of the weave of life in which nothing is wasted.

We can do a better job of connecting our meditation and spiritual practice to our daily lives, but we have to realize that the cards are stacked against us. The dominant culture and economy are still operating on a mechanical model that keeps us running away from Presence, away from the patterns that lead us to the One. In order to spread that sense of Presence beyond the sitting cushion and throughout our lives we need a more organic model of daily life. For that, the (organic) torah is a good place to start.

Natan Margalit was raised in Honolulu, Hawaii, studied Anthropology at Reed College in Portland, Oregon, made aliya, and studied for many years in Israeli yeshivot. He received rabbinic ordination at The Jerusalem Seminary in 1990 and earned a Ph.D.  in Talmud from U.C. Berkeley in 2001.  He has held teaching positions at Bard College , the Reconstuctionist Rabbinical College and the Rabbinical School of Hebrew College in Boston.
Natan is Director of Oraita, a program of continuing education for rabbis of Hebrew College , as well as spiritual leader of The Greater Washington Coalition for Jewish Life, in Western Connecticut .  He is President of Organic Torah, inc. a non-profit organization which fosters holistic thinking about Judaism, environment and society. He has written and taught for many years on Judaism and the environment, innovative approaches to Jewish texts, Jewish mysticism and spirituality, and gender and Judaism. He lives in Newton, MA with his wife Ilana and sons, Nadav and Eiden.
This piece first appeared on Organic Torah’s website (http://organictorah.org/) and is reprinted here with the kind permission of the author.
 

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