Category Archives: Jewish identity

Writing Practice: Leaving Egypt Behind

Every year when we sit down to begin our Seder, I look around the table, amazed at the effort that it took for all of us–family and friends– to come together.

We have finished cleaning and shopping and cooking and preparing the Seder table. It’s time to open the Hagaddah and recite Kiddush over the First Cup, and then read the first words of the story: “This is the bread of affliction that our ancestors ate in the land of Egypt.”

Each year I’m awed by the sound of these words, the first words of the Hagaddah, as they ring out across the ages. They are words that sing of our people’s endurance and faith, and they remind me as we wash our hands, lift our cups, break our matzah, dip our herbs, open the door for Elijah, and sing our favorite song about the little goat that we have been given a precious gift.

On Passover, we celebrate not only our gift of freedom but the gift of being Jews and sharing a memory of communal faith in whatever it is that supports us as we step into the unknown, one foot after the other, day after day, year after year, century after century.

Imagine what it must have felt like to leave Egypt. We abandoned everything we knew–the comfort of a regular routine, a place to cook, eat, share stories, make love, and sleep every night–all for an unknown future.

Freedom meant learning to live with not knowing where we’d settle the next night or the night after that, not knowing where we’d find food or ways to defend ourselves or a clear path into the wilderness.

For hundreds of years we lived as slaves. How could we have stepped away from all that we knew? How could we have gone from the heartache of slavery to full independence in one night? How could we have taken such a huge leap of faith from the known to the unknown–into the sea and beyond?

Every year, as we prepare for our Seder, it’s a struggle to leave behind whatever I’m doing, to pick up stakes and move on, so that I can focus on the holiday. And then for the week of the holiday it’s a struggle to forego hametz and eat matzah. But then I remember that we managed centuries ago to pack up our belongings and put one foot in front of the other and make our way into the unknown.

Egypt became a memory, a place to go back to one day, and our future became our destination, the place where we could find the freedom to become whoever we were meant to be.

What will you do with your freedom this year? How will you live your life as a Jew now that you are no longer a slave?

Will you celebrate the many possibilities waiting for you? Or will you mourn the past and all that you left behind?

Before taking another step, can you pause a moment and write about the challenges of stepping into the unknown?

How does freedom give you the opportunity to explore a new, different side of yourself?

What does it feel like to look at the world after leaving Egypt now that you’ve passed through the sea and reached dry land on the other side?

Can you hear the lamentations of those still unwilling to leave Egypt behind?

Or do you hear the joyous sound of Miriam and the women dancing with their timbrels and singing the Song of the Sea?

Bruce Black

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Filed under American Jewry, Family history, Jewish identity, Passover, writing practice

Climbing the Ladder

by Janet R. Kirchheimer (New York, NY)

Who opens a negotiation with, “I will work
for your younger daughter Rachel for seven years.”
Offer to work for a year, maybe two,
then settle on three or four.
After seven years of labor, what does Jacob get?
Leah, the older sister.
Their father, Laban, tells him, “It is not the practice
in our place to marry off the younger before the older.”
Says he’ll give him Rachel if he serves another seven years.
What choice does Jacob have?

Take a look at Joseph.
He interprets Pharaoh’s dreams and tells him
a great famine is coming, tells Pharaoh he needs
someone to run the country.
So Pharaoh appoints him viceroy.
Now there’s a man who knows how to get ahead.
He even gets a wife for free, doesn’t have to work a stitch for her.
Of course, his descendants end up as slaves in Egypt
for two hundred and ten years, but that’s another story.

Janet R. Kirchheimer, a teaching fellow at Clal, is the author of How to Spot One of Us (2007), a collection of poems about her family and the Shoah. Her poems and essays have appeared in several journals such as the Connecticut Review and Limestone, as well as online at Beliefnet and drafthorse, where this poem first appeared. It’s reprinted here with the kind permission of the author.

For more about Kirchheimer’s work, visit: http://productsearch.barnesandnoble.com/search/results.aspx?WRD=janet+r+kirchheimer&page=index&prod=univ&choice=allproducts&query=Janet+R+Kirchheimer&flag=False&ugrp=2

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Filed under history, Jewish identity, poetry

Meta’s Untold Story

by Donna Swarthout (Berlin, Germany)

The few stories that were passed down to my sister and I were about survival, escape, new beginnings in America. These stories always drew a clear line between the tragic background of the Holocaust and the fate of our family. We never knew. No one told us. My grandfather’s sister, my great aunt Meta Adler, was left behind. Five siblings escaped to the U.S., Israel, and South Africa. Meta vanished from sight and memory.

No one in our family kept Meta ’s memory alive. We have to look back and construct a memory of her life. So we can keep her with us. Some people discover a living relative who they never knew about, a sibling who was given up for adoption or a parent who was long absent. We discovered Meta, an unwed country woman who worked as a maid and failed to pass the U.S. immigration examination because she was too shy or scared to answer the questions.

The silence was broken last year on a sunny April afternoon in Altwiedermus, the village where Meta and the rest of my father’s family trace their roots. We had traveled to the rural enclave, forty-five kilometers northeast of Frankfurt, to see the old Adler house and meet with Gisele, the woman who had spent years researching the fate of the twenty-seven Jewish residents of the village in 1933. I had almost canceled the trip due to a sense of unease about what might lie ahead. Instead, we drove into the past and the vague contours of my German Jewish family history were abruptly reshaped in a darker hue.

It was Gisele, someone I had just met, who told us about Meta as we sat at her dining room table and thumbed through an enormous album of her historical notes, photos, and clippings. Meta stared at us from the past with a direct gaze that ended the decades of erasure from our family tree. As Gisele patiently related further details about the thirteen Jews who perished, I was too stunned to concentrate and can’t recall much of what she said.

How could I not have known about Meta ? Was I told about her as a child, but the story hadn’t lodged in my memory beside the other vignettes with the happy endings that were passed down to me? In the following months I queried key family members about our family history narrative. It was through these conversations that I slowly became aware of the collective family silence about Meta. This knowledge brought deep sorrow, but there would be ample time to grieve for Meta. I felt a much more urgent need to honor her memory and restore her to our family.

That fall I met a Jewish woman whose family had fled to the U.S. even later than mine. “It was because my grandfather would not leave until all family members had permission to emigrate,” she said. “Not my grandfather,” I had to tell her. The silence about Meta was a thin cover for the guilt that must have haunted my grandparents. Couldn’t they have done more to help her escape?

Reclaiming Meta ’s place in our family has not been easy. Only the faintest traces of her life have survived. Many people in Germany, from government archivists to self-designated Holocaust historians like Gisele, have shared clues about her fate. Months of research after our trip to Altwiedermus yielded little more than a set of financial records that the Nazis used to assess whether she could keep her meager Reichsmarks earnings. The trail runs cold on a bare sheet of paper dated May 9, 1942, four years after my father’s family fled to the U.S. The document notes that she was “evakuiert.”

Nine hundred and thirty-eight people were deported from Frankfurt on May 8, 1942. The records from this transport were destroyed, but Meta was likely among the deportees. We think they went east, possibly to the Izbica concentration camp in Poland. The date and location of her death are among many of the unknowns in her story.

The German government has placed Meta’s name among the Holocaust victims at two memorial sites in Frankfurt. Our family of survivors has so far done nothing. My father and his sister inherited the silence of their parents. They had a living memory of Meta, but could not reach back to embrace her. It is left to the “second generation” to look back from a greater distance and tell her story. My move to Germany in 2010 was the first step that made this possible.

My aunt has now broken her silence about Meta and supports our efforts to reclaim her memory. She remembers Meta as a woman in the shadows, perhaps someone who lacked a valued place in the family even before they left Germany. She also recalls that my grandfather, Meta’s brother, left the problem of what to do about Meta to my grandmother.

As a child I yearned to know more about my parents’ lives in Germany and the events surrounding their escape. Decades later I’ve uncovered a hidden truth about my family history: we closed the door on someone we lost. I will now pass down to my children a different Holocaust story than the one I heard as a child. Our efforts to confront the past, while living as Jews in Germany today, have become a new chapter in our family narrative.

This summer we will lay a stolperstein (brass stumbling stone) in the ground for Meta Adler. So she can be remembered, in the village of her birth and within our family. Meta’s stone will join the thousands of cobblestone memorials to individual Holocaust victims throughout Germany.

Donna Swarthout writes about being Jewish in Germany on her blog Full Circle http://dswartho.wordpress.com/. Her recent work has appeared on The Jewish Writing Project and in Tablet Magazine.

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Glorified and Sanctified

byVan Wallach (Westport, CT)

Recently I heard about the death of a woman I once knew named Adina. She had been one of the very first women I dated after moving to New York in 1980. I found a paid death notice in a newspaper from several years back, saying she succumbed to diabetes and breast cancer. She was fifty-one—younger than I am now.

Adina and I had a tumultuous relationship, thanks to our wildly different social backgrounds and degrees of sophistication: suburban Long Island versus small-town Texas, intense Jewish education versus no Jewish education. Still, we had a connection: we were writers and Jewish and on the prowl. Adina played an influential role in my life at the time.

Our shared practice of Judaism provided many of my favorite memories of our times together. We joined her friends to hear Rabbi Shlomo Carlebach sing during Purim at B’nai Jeshurun on the Upper West Side, a favored hunting ground for singles. I attended a seder with her family on Long Island on the snowy Passover of April 1982. With Adina’s encouragement, I visited Israel in May 1982 and wrote about the experience for the Forward newspaper.

The little markers of memory accumulated over the months. I have photos of Adina at B’nai Jeshurun and with her friends Rena, Rochel and Marilyn. She sent me postcards from her trips to Israel and Peru. We called each other “Y.D.,” short for “Yiddish dumpling.”

For what turned out to be our last date, I stunned Adina with tickets to what I called “Bereshit,” the Hebrew name for the book of Genesis—we saw her favorite music group, Phil Collins and Genesis, perform at Forest Hills Stadium in August 1982. That was the end. She called it quits after that.

Other relationships would follow, but as time passed I thought fondly of Adina. We parted in frustration, not anger. Four years later, on a rainy evening on the Upper West Side, we ran into each other again. We immediately had a long catch-up coffee klatch in a diner. Adina had left journalism to study social work, while I was several years into a stint as a globe-trotting freelance writer. Freed from the anxieties of stillborn romance, we shared a warmth and were happy to see each other.

“Don’t be a stranger,” she said in her distinctive, cigarette-raspy voice.

We never saw each other again. The next year I met the woman I would marry. The new flame burned bright and I fed it all the oxygen I had. Old flames flickered and went out.

Long after my divorce in the new millennium, I became curious about Adina and uncovered the death notice. I mentally overlaid my life on top of her last years and wondered what type of friendship, if any, would have resulted from contact. Maybe nothing, but I like to think we would have stayed connected this time as friends with common interests in Judaism, journalism, travels to Latin America and, well, life. I had changed since we dated—becoming more at ease with myself, more Jewishly literate, comfortable in groups. In any case, I found myself aching and sorry that we had had no contact for those last twenty years. I never had a chance to say goodbye to Adina.

That’s one missed farewell in a digital world that logs birth and death regularly. I would never have known about Adina’s passing without the Internet. Online, the once-hidden and unfindable becomes common, jolting knowledge. Through Facebook, I read daily about the illnesses of friends’ families, with prayer requests and mentions of deaths of parents, siblings and, most grievously, children. On Facebook, I learned that the son of one friend from Mission, Texas, for example, was killed in Afghanistan, bringing the war to me in a terribly personal way. We’re in our fifties and older; passings happen and the pace quickens with age.

I learned about Adina’s passing at the exact same time I was experiencing something entirely new in my Jewish life—a shiva call to a house of mourning. I had attended Jewish weddings and funerals, but had never visited a family sitting shiva, or mourning of a death.

“Not even your grandparents?” somebody asked after I mentioned this anomaly.

“No, not even my grandparents,” I said.

But a death occurred in a family close to me, an uncle of my girlfriend, and I wanted to pay my respects. I had no idea what to expect, although I knew of the traditional rituals of covering mirrors and tearing clothes.

So I visited some people I knew, the relatives of the elderly man who had died. I gave them my condolences. Some wore small black ribbons. I recognized the rabbi who conducted the service, which consisted of prayers I had heard many times before and could read and mostly say in Hebrew. This included the Mourner’s Kaddish, the prayer for the dead. This prayer does not mention death but rather magnifies and sanctifies the Name of God. It begins,

Glorified and sanctified be God’s great name throughout the world which He has created according to His will. May He establish His kingdom in your lifetime and during your days, and within the life of the entire House of Israel, speedily and soon; and say, Amen.

As I looked around the room, I thought about how ancient tradition and ritual created such emotional support at a time of ultimate loss. People are not left to flail on their own in the darkness; they—we—have a way to mourn that links them to generations past and future.

The moment seemed right and as we prayed I said the Kaddish for my late friend. I had finally found a way to say goodbye to Adina, Y.D.

Van “Ze’ev” Wallach, native of Mission, Texas, writes frequently on religion, politics and other matters. His interests include travel, digital photography, world music and blogging, which he does at http://wallach.coffeetown.press. This essay is reprinted from A Kosher Dating Odyssey: One Former Texas Baptist’s Quest for a Naughty & Nice Jewish Girl by Van Wallach (Coffeetown Press), with the kind permission of the publisher and the author. For more information about the book, visit: http://coffeetownpress.com/

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In Search of a Baal Shem

by Ellen Norman Stern (Willow Grove,PA)

I never heard her call him the “Baal Shem of Michelstadt.”

Instead my grandmother spoke of “Rebbe Seckel Loeb Wormser” as a “Wundermann,” a miracle-worker.

My first real memory of him is connected to a beam of bright sunshine falling into her parlor window, setting off her “good” blue-and-white Wedgewood dishes glistening on the table. She was feeding me a mid-day meal along with telling me about the famous man.

I was not in her parlor frequently for my parents and I lived in another city and we did not see her often. Even  rarer was the chance of hearing my Oma tell me stories.

Tiny sun motes floated about the room that day as she spoke to me of the rebbe’s wisdom, his kindness and his strong religious faith.

“Both Jews and Gentiles in the small town of Michelstadt south of Frankfurt benefited  from his remarkable skills. Many a person depressed by business or health problems found the Rebbe’s calm, serene manner and his gift for active listening eased his troubles, perhaps even solved them. And when a healed  visitor walked out of Seckel Loeb’s door, it was always with renewed self-worth and confidence.”

Oma had her personal reasons for passing on tales about the great man.

Her own mother, my great-grandmother, Babette Muhr, had been brought to the home of the rebbe as an orphan child.  He had taken her in  and raised her as a member of his own family until the day when, as a grown young woman, she left Michelstadt to be married.

At least a half a century passed before the name of Rebbe Seckel Loeb Wormser entered  my thoughts again.

Long after I had arrived as a child-survivor of the Holocaust in the U.S, married, and had raised a family of my own, the mail brought a brochure put out by a well-known publisher of Jewish books.

One of the titles advertised for sale read: “The Baal Shem of Michelstadt.”

I could hardly wait until the small book arrived and lay open on my desk.

It was a collection of warm, sentimental episodes taken from the life of a man once renowned as a healer and worker of miracles. The book was written in the early 1900’s by a Swiss rabbi, Naftali Herz Ehrmann, under the nom de plume of  “Judeus.”

I was stunned to find in it many of the stories my grandmother had once told me, stories I had somehow not trusted to have been “real.”

But it was the photograph on the book’s last page which stirred me the most: a picture of a house.

It was a box-shaped wooden structure — two full floors and a triple-window mansard.  The metal plaque attached above the first-floor windows aroused my considerable interest. It read: “In this house the humanitarian S.L.Wormser lived from the year 1826 to his death in 1847.”

The plaque was dedicated as a tribute by his hometown of Michelstadt.

I concentrated on the windows in that photograph. How I wished I could transport myself into the past. This house was surely the home of Rebbe Seckel Loeb Wormser, the Baal Shem of Michelstadt, and now I knew these were the windows through which my great-grandmother must have looked out at the world.

The more I read about the Rebbe’s life, the more faint images culled from my grandmother’s tales came back to me. I remembered certain details which were mirrored in the book.

After forty-one years I finally decided to go back to Germany.

One important reason for my return was the nagging wish to learn more about him, to find out what I could about the man they called the Baal Shem.

On the June day when friends drove my husband and me to Michelstadt, I carried the book about the Baal Shem with me.

We reached Michelstadt in the middle of the day. Ancient houses embellished with distinctive “Fachwerk” decorations lined the cobblestoned streets. I closed my eyes and pretended to be back in the medieval hamlet of southern Germany that was once the destination of many a Jewish and non-Jewish pilgrim headed for a visit to the bushy-bearded saintly man with the kind brown eyes known throughout the neighborhood as teacher and healer.

After a hearty meal in the oak-beamed dining room of the Green Tree Inn, I no longer needed to pretend. I was close to realizing my fanciful daydream. This very hostelry was a favorite with Jewish travellers who visited Rebbe Seckel Loeb. Many stories about the Baal Shem of Michelstadt grew into legends here, nurtured no doubt by glasses of excellent local beer. Because of their fondness for the inn, some patrons even nicknamed it “The Jewish Canteen.”

Armed with the family record, I finally entered the tall doors of the “Rathaus Annex” and headed for the chief of tourist reception. I told the man I was looking for links to an ancestor who grew up in the house of Rebbe Seckel Loeb Wormser. Immediately I felt my tourist stature increase to that of a VIP.

Meanwhile I could hardly wait to see the house of the Baal Shem.

No one knew the Wormser House by that name, so it took much searching and asking for directions before I located it. Suddenly I stood in front of it: my photograph had come to life.

One hundred and thirty-five years after Rebbe Seckel Loeb died here, the house was still in use. I walked around it and inspected it from every angle. Now it was occupied by a law firm, but no one was in. I was disappointed that I could not enter. I so wished to see the rooms where the Master taught the Holy Books, where the wise man counseled the troubled on urgent problems now long forgotten, and where my own ancestor climbed the stairs.

I left the Wormser House hesitantly and returned to the Rathaus-Annex where I had an appointment with the town archivist.

In one wing of this ancient seat of the mayors of Michelstadt, a Herr Hartmann presided  over  records dating back to the 13th century. His amazing collection of documents owed its survival to the little bomb damage the town sustained during World War II

I knew nothing about my great-grandmother except her name: Babette Muhr.

Herr Hartmann delved into his well-preserved archives of the Jewish community. Within a few minutes he located a page listing the death of a rabbi named Wolf Muhr in 1848. This is really a coincidence, he told me, because he had never come across that name before, let alone the name of a local rabbi.

I was convinced that there was a connection between Rabbi Muhr and my ancestor and asked the archivist to trace it.

We did not succeed that day, but I found a book of local Jewish history on his shelf and he allowed me to browse in it.

I discovered that Wolf Muhr was Seckel Loeb’s cantor who handled the town’s rabbinical duties in Michelstadt until 1826. During that year Rabbi Wormser returned after a lengthy stay in the town of Mannheim where he worked as a healer at the local hospital.  Upon his return to Michelstadt he resumed his post of rabbi there.

I had gotten closer in my ancestor search. The archivist promised he would continue it. Perhaps we would find the connection someday.

The old Jewish cemetery was too far from town. I wanted to stay in Michelstadt a little longer to meditate at the grave of Rabbi Wormser, but my time ran out. I did not make it to his last resting place and to the new gravestone which replaced the desecrated monument of the Nazi period.

However, a final touching experience awaited me during my last hour in town: I was given  a tour through the Baal Shem’s synagogue. Like most German synagogues the original tiny structure, built in 1791, was torched by the Nazis. Only its exterior shell remained.

One Jewish family still lived in Michelstadt in 1969 when members of a few remaining Jewish communities in the state of Hesse met and decided to restore the former synagogue as a museum.

It was named the Lichtigfeld Museum in honor of Dr. I.E. Lichtigfeld, a postwar rabbi of Hesse, who tried to revive Jewish life in the area. The Lichtigfeld Museum primarily memorializes Rebbe Seckel Loeb Wormser, the Baal Shem of Michelstadt, whose love for humanity once brightened this town.

Ritual objects, books and mementos filled the showcases along the walls of the modest ex-sanctuary. Among them were two new additions I had brought from America: the English translation of  “The Baal Shem of Michelstadt” and a copy of my own biography of Elie Wiesel, “Witness for Life.” Having them in this place is an honor I cherish.

The site of the original Almemor had been preserved. I stood near the spot where the holy man once prayed and I reflected on the tremendous faith he inspired.

What was the real nature of the Rebbe’s “miracles?” Were the stories his deeds generated just that–exaggerated accounts of local happenings, blown out of proportion by his simple fellow country–Jews who needed someone or something to believe in?

The hatred-bearers did extinguish the spark of life here and they succeeded in wiping out the  decency and healing which once existed. But they could not erase the memory of the Jewish spirit that long ago filled this building and this town.

And who knows? Perhaps the special memory may be the most lasting of this Baal Shem’s many miracles.

Born in Germany, Ellen Norman 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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Filed under Family history, German Jewry, 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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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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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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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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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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