Category Archives: Jewish identity

Difficult

by David J. Glenn (Brooklyn, NY)

“It’s difficult being a Jew.”

Children of the many Jewish immigrants who came to America at the turn of the 20th century continually heard that lament from their parents.

The complaint certainly was not baseless. “If you don’t come in on Saturday, don’t come in on Monday” was the usual reply from their bosses if they requested to be off on Shabbos. And the constant struggle to put food – kosher or otherwise – on the table did not make Jewish practice or learning very easy, either.

Now, after the turn of the 21st century, it’s still difficult being a Jew – but for an entirely different reason.

We no longer are confronted with a Saturday/Monday ultimatum, but we do have to face something that’s more insidious simply because it’s ever-present – the constant beckoning to “stop being primitive,” to “be enlightened.”

This is all the more challenging for a ba’al teshuva – a returning Jew – like myself.

Let me give you an example. I recently went to a friend’s house in my Brooklyn neighborhood. He has remained a staunchly secular Jew, once even remarking to my wife in a conversation about the Torah that probably would have been best not to have: “You swallow all that stuff?” All his grown children are on track to having non-Jewish spouses, and my friend, rather than lamenting the consequent severing of  Jewish heritage, is very happy about it and looking forward to having many grandchildren.

Just walking into his house was an instant flashback to the world I’m still struggling to tear away from. His shelves were filled with an extensive array of books – but not a single one even remotely connected to Jewish thought. He had a large, flat-screen TV with a full range of cable programming. And he offered to lend me a book which he just knew I would enjoy because of my keen interest in science: A Short History of Nearly Everything by Bill Bryson.

The book – which, sure enough, seemed very interesting and well-written – began with a synopsis of the “Big Bang” of creation arising from the infinitesimally small “singularity” leading to protons and electrons leading to atoms and molecules leading to different substances leading to different life forms leading to us – all, of course, totally by accident.

This, I’m beginning to realize more each day, is the basic premise of modern secular society – we’re all simply walking piles of atoms whose only goal is to do essentially whatever we want to do as long as it doesn’t physically hurt anyone else (and that single restriction is only due to an evolutionary mandate to preserve the species, the secularists will say).

It’s a mindset so pervasive in everything from textbooks to bestsellers to TV, iPods and the Internet, it has to be fought daily – hourly.

Compounding the difficulty – at least for me – is the literal account of Creation in Genesis. I still find it hard to fully embrace the concept of a universe only 6,000 years old and all of mankind descending from one couple created as adults in an idyllic garden.

But I have more difficulty accepting Darwinian evolution literally, either–despite Carl Sagan’s insistence that it’s “a fact.” The legendary late Rabbi Avigdor Miller, for one, has shot huge holes into evolutionary theory with scientific logic, showing very clear self-contradictions and scientific impossibilities in the theory.

Perhaps if I reach the level of Torah study that my 19-year-old son, Mathew (he prefers “Matisyahu”) has already attained in yeshiva, I wouldn’t have any struggle. He’s shown me examples of rabbis and scholars discerning from the written and oral Torah concepts of pi, a heliocentric universe, and even genetics centuries before the later civilizations proffered these ideas. Modern science seems to be merely catching up to some concepts already in the Torah, and computers are just now beginning to reveal some of the secrets of the gematria, the numerology, of the words and letters of the Torah.

Yes, it is difficult being a Jew.

But it’s also challenging, stimulating, and fulfilling – as anyone can experience after just one visit to the Shabbos table of a frum family.

My friend may have it easier – but he certainly doesn’t have it better

David Glenn is founder and publisher of Bay Currents, a community newspaper in Brooklyn. He also teaches math at Brooklyn’s Yeshiva Ohr Eliezer, which motivated his son, and then the family, to embrace Orthodox Judaism.

Leave a comment

Filed under American Jewry, Jewish identity

Writing Practice: Faith

How would you describe faith?

Is it something inside you–a deep trust in God, an unwavering belief in God’s presence–that flows like a swiftly running river toward the sea?

Or is it more like a flickering flame, a candle burning brightly one day, waning the next, mysteriously gathering strength and intensity then fading to a shadow without reason or explanation?

Do you think faith is something that you work toward like climbing a tall mountain… something you have to seek out, searching for a clear path to reach the pinnacle, slipping and sliding off the path, only to regain your footing with more certainty further on?

Or is faith like a rock inside you, sturdy, unswerving, always present, never in doubt?

We have different experiences of faith, and each of those experiences can serve as sources of inspiration in our writing.

We can write about standing amidst fellow Jews on Shabbat and offering our prayers to God and feeling a certain faith that God is listening.

We can write about approaching the Kotel, the Wailing Wall, in Jerusalem and sensing God’s presence in history, in our lives, at that moment.

We can write about learning that someone we love has cancer and not giving up hope.

We can write about a dear spouse who may have survived a car accident or hip surgery and praying for his or her recovery.

We can write about losing a parent, giving birth to a child, caring for an ill aunt, helping a frail grandfather… and how each individual, each experience, influences our faith, for better or worse.

How does faith play a role in these experiences? How does faith play a role in your life?

Can you define faith without checking a dictionary? What does it mean to you? How would you describe a life with faith versus a life without faith? And how does having faith–or not having faith–influence the way you view your Jewish identity?

Can you think of a time in your life when you felt your faith challenged… and can you describe what happened? Set the background for the event and how you came to find yourself in the situation. What made you feel that your faith was challenged? How did you respond? And did you feel after the experience that your faith was stronger or weaker?

Can you think of a time when you realized that you didn’t possess any faith? What prompted you to realize this? How did it make you feel? And how did you respond to this revelation? (Do you still pray? Can you still believe in God, even if you doubt His or Her existence?)

Look at passages in the Tanakh for examples of individuals who displayed–or failed to display–faith. Abraham when he set out on his journey. Nachshon when he led the people into the sea. The ten spies when they entered the Land.  What can you learn about faith from these passages? Can you compare the faith–or lack of faith–displayed by these individuals to your own?

In writing about faith, you may discover your faith deepening, running swiftly like a river’s steady current, or you may discover an empty well, barely illuminated by a flickering flame. Whatever you find in your search, let us know. Sometimes sharing the search is enough to inspire faith in others, if not in ourselves.

Bruce Black

2 Comments

Filed under Jewish identity, Jewish writing, writing practice

My Father Is Arrested

by Ellen Norman Stern (Willow Grove, PA)

The knock on the door of our Berlin apartment came around five o’clock one dark morning in May of 1938.

It was the favorite time of day for the Gestapo to make house calls. Their victims were usually asleep and not many other people saw them at such an hour.

When my mother opened the door, two men in dark raincoats stood outside. One of them muttered, “Geheime Staatspolizei,” and pushed the door open and let himself and his partner in. Their clothing was as anonymous as their faces. Perhaps secret agents are picked for their faces. Only members of a Secret Service look like this, no matter what their country. No one ever remembers them afterwards.

We lived in a time of constant rumors, all of them threatening. Even I, a child, had recently heard of an impending roundup of Jewish men in our Berlin community. There would be a mass raid, a razzia. Why–and what was to happen later–no one knew. A pre-dawn knock on the door was dreaded, almost expected, that summer. The only speculation was for whom that knock would come and when. Yet when it came for us, it surprised my father and mother.

Inside the apartment, the agents confronted my father in the foyer and announced their orders for his arrest. My father asked permission to take a little of their time: he needed to shave and dress. There was no way of resisting.

Permission granted, one agent remained in the bathroom with him and took up a position by the window facing into the room. The other man stayed in the foyer with his back against the slightly open bathroom door.

I tried to be unobtrusive. From my spot in the small entrance hall, I peeked into the bathroom. Inside, I saw my father’s face in the mirror over the sink. I thought him calm and accepting. But I noticed how his hands shook while he freshened up.

My father had suffered several recent gall bladder attacks. My mother said it was bad nerves. Conditions in Berlin were more than favorable to nervous tensions that spring in 1938, especially if you were Jewish and in a prosperous business.

Now she went into the kitchen and got ready a dose of his medication. She came out holding a small bag in her hand and said he must be sure to take it with him. One of the agents remarked drily there would be little chance for using it.

I saw my mother’s eyes starting to blaze. I cowered as she turned on the two Gestapo agents. Fearlessly, she chastised them for barging in on our peaceful household at such an hour, for taking away an innocent man when everyone knew how wrong that was. How could they face their consciences performing such a mission?

I like to think the Gestapo men remembered that scene. I did, all of my life. It took incredible guts to speak out the way Mimi did. She remained lady-like, even in her scolding. But she certainly exploded that morning. She had good reason. The Gestapo men knew that, too.

In later years, when her health and mental strength failed, she was often afraid of things that seemed childish to outsiders. But I remembered Mimi’s courage and I recalled how she stood in the hallway of our fashionable apartment, wagging her finger under the nose of the Gestapo agent, backing him against our bathroom door. Would I have such guts were I put to the test?

That dark morning the man at the door just shrugged his shoulder while the other one inside the bathroom ignored her. None of that deterred her. “Where are you taking my husband?” she asked repeatedly until the second man finally answered.

“To the police station.”

The landing outside our apartment door was still dark when they took my father out. My father, wedged between both agents, turned to Mimi.

“I have a cousin in America. He lives in Louisville (he pronounced it Lewisville), in the state of Kentucky. Try to contact him and see if he can help.”

Mimi dressed quickly, then she helped me with my clothes. We began the rapid walk to the police station just a few short blocks away. Just as we arrived, breathless, at the precinct, several police vans pulled out. All the vans were fully loaded. The razzia had already produced sufficient results.

Inside the station Mimi asked again and again about the destination of those departing vehicles.

“Alexanderplatz,” was the desk sergeant’s brusque reply.

She decided we would follow them. A long taxi ride brought us to the center of Berlin. The driver stopped at a large, dark gray, forbidding-looking building. Threatening, just like the mood of everything else that morning.

Many years later I saw the dreaded headquarters of the Gestapo in a television newsreel. Even after many decades that view crystallized the special and horrible aura I once felt. I could not know what went on in that building, what unspeakable and excruciatingly painful torment people experienced there. What I sensed at age ten was that it was an evil place.

The day I entered it with Mimi, I saw a warren of dark corridors filled on either side with windowless, small, brown cubicles. In one such sparse hole in the wall I waited quietly at her side while Mimi faced a heavy-set official behind a desk. The chubby man rustled some papers pretending to look up my father’s name.

The prisoner, Leopold Nussbaum, he informed us, was on his way to an interrogation center, but the family would probably have some news from him within a few days.

Not encouraging information, yet the official was a shade kinder than others we had encountered on our way in. Why that was, I couldn’t tell. The way he looked at Mimi was definitely less insolent and arrogant.

We stood waiting for the streetcar at its Alexanderplatz stop. Buildings just as dismal and forbidding as the one we had just left surrounded the traffic-filled square. I glanced across the street at another evil-looking dark, tall structure. I felt Mimi shudder as she looked at it, too.

“The Volksgerichtshof,” she volunteered without my asking.

In later years I learned more about the People’s Court and its use by the Nazi regime.

Mimi might have known even then what kind of place it was. Few prisoners left it without an order for their execution, if they left the building alive at all.

The long ride home on the streetcar was bleak. Mimi looked discouraged and fearful. My feelings of course, were a reflection of hers. She was quiet and sad and barely spoke. It was May, yet everything around us was still gray and cold. It started to drizzle. Times were suddenly desperate. I had a dreadful sense of foreboding.

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.

1 Comment

Filed under European Jewry, Family history, Jewish identity

The Hassid and the Tennis Racket

by Mel Glenn (Brooklyn, NY)

Outside looking in, his hands on the wire fence,
he stood sallow and sweaty in the hot sun,
dressed in black coat and hat watching me
practicing my pathetic serve,
stabbing at the ball with fly swatter frenzy,
willing it to land in the box with any kind of consistency.
Between tosses, I watched him watching me
through rimless glasses, his blue eyes searching
for some reason for my solitary ritual.
For ten minutes I struggled with my swing.
For ten minutes he did not move a muscle.
His silence screamed at me until, exasperated
I walked over to him and asked, “Do you play?”
He seemed puzzled by my question,
started to answer, but then stopped in mid-word,
and wistfully, I thought, shook his head no,
as if he had finally decided to fall on the side
of the ethereal, instead of the temporal.
At his hesitation, I wish I had had another racket
to invite him to play, to deconstruct the fence
between his universe and mine.

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.

2 Comments

Filed under American Jewry, Jewish identity

Faith and Doubt

by Bruce Black (Sarasota, FL)

The Ten Commandments are the bedrock of Judaism, the cornerstones of our heritage, the foundation of our faith, yet few Jews talk of them as such or of the revelatory scene that took place–if it took place– atop Mt Sinai.

Every year we read the words of the Ten Commandments on Shavuoth, believe in the truth of them, live our lives by them throughout the rest of the year… whether or not the event atop Sinai actually occurred.

In some sense, maybe it doesn’t matter if it occurred because the Ten Commandments in and of themselves are truth. That is, they contain truth, and it’s irrelevant where the commandments came from–from God or from Moses or from some anonymous scribe who wrote them.

On the other hand it seems essential to believe not only in the truth of the Ten Commandments but in the truth of how they came into being, even if we can never know the full story.

We know (or think we know) that Moses ascended Mt. Sinai. And we know (or want to believe) he returned holding the tablets. But what happened between those two events… in the time it took for him to climb up and down the mountain?

Those moments–were they moments or hours or days?– are shrouded in mystery, in the fog of history and time.

Did Moses “see” God? Did he “hear” God’s voice? Or did Moses merely imagine God speaking the words to him?

And did Moses write the words down himself? Or did God hand him the tablets already inscribed?

There’s no transcript, no record of the event that we can turn to in order to learn what happened. All we have are the words of the tablets, and the record of the event as its presented in the Torah.

Does it matter if we know the whole story or just part of it? Does our lack of knowledge–or our limited amount of knowledge– change how we live our lives as Jews?

If the event–the revelation atop Sinai– didn’t happen, if it’s just a figment of someone’s imagination, does that mean the commandments are worthless, not to be taken seriously, not to be followed?

What rules–if any–would we replace the commandments with?

What would become of us–as Jews, as human beings–without them?

Standing in front of the open ark on Shavuoth, I thought about the Torah and the Ten Commandments and wondered if the words had passed from God through Moses to my ancestors to me, or if they might have originated in Moses’ heart, or in the heart of some unknown writer.

No matter where the words may have originated, they possess the ring of truth in the way all great literature contains the ring of truth.

But is that ring of truth enough?

When I left the temple after services, I still had no answers, only more questions.

I’m still learning how to live with faith and  doubt simultaneously, and how to balance knowing and not knowing.

Bruce Black, the founder of The Jewish Writing Project, is a writer and editor whose work has appeared in Jewish publications such as The Jewish Week, The Jewish Exponent, Reform Judaism Magazine, and The Reconstructionist, and in secular publications such as The Sarasota Herald-Tribune, Cricket and Cobblestone magazines. Online Education News ranked his blog on writing, Wordswimmer (http://wordswimmer.blogspot.com) , among the top 100 creative writing blogs of 2009.

1 Comment

Filed under American Jewry, Jewish identity

Tribal Ghazal

by Sue Swartz (Bloomington, IN)

Be careful to perform all the words of this Torah, for it is not
an empty thing for you, it is your life…

I would welcome an easy forgetting, if not for the words.
I would pass up allotment and ceremony, but never the words.

Presence/Absence, glory & thunder, text with great resiliency:
Velvet-wrapped, indelibly inked, my self bows before the words.

From birth, a tribalist: daughter with broad receptivity –
I lie down and rise up with the sweet imperfection of these words.

Ancient scrolls stay alive with impudent twists of commentary.
I turn and turn the story, and the story (in turn) turns my words.

Transcendence doesn’t really interest me, nor does equanimity.
I prefer uproar, wild beasts set loose in the Garden of Words.

The believer in me is undecided, often racked with deniability.
Agnostic though I may be, I do not believe these are useless words.

Oh – to be the prime redactor, creator of numinous biography.
Lowly poet, heretical follower, I wrestle headstrong with the words.

Distracted and doubting this afternoon, still here I am, hineni.
Perilous to live like this, can’t stop swooning over the words.

The prophet’s heart is a raging fire, helpless before God’s word.
I’d burn too, wander alone in wilderness – were it not for the words.

Sue Swartz is a poet, essayist, and social justice activist living in Bloomington, Indiana. Her two blogs reflect her current passions and writing projects: Torah, tattoos, and truth are the focus of Awkward Offerings (http://swartzsue.wordpress.com/), while musings on work and workers is featured on Chop Wood, Carry Water (http://cwcw.wordpress.com/).

1 Comment

Filed under American Jewry, Jewish identity, Jewish writing

An Old Bogart Film

by Mel Glenn (Brooklyn, NY)

My parents protected me from the war.
They seemingly made a pact that
whatever happened in Europe, stayed in Europe.
They spent those years in Austria,
full of foggy intrigue, shadows and doorways,
like the ending of some old Bogart film.
Did they run, fight or hide?
Were there secret deals and flights into the night?
Exactly how many relatives died,
and what was the nature of the commodities
that secretly changed hands?
I know nothing of those days,
except what I’ve read in books.
I know nothing of the pain and the excitement
even as I grew up safely on American shores.
My parents protected me from the war.
I should be grateful to my parents, shouldn’t I?

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.

Leave a comment

Filed under American Jewry, Family history, Jewish identity

Frames of Reference

by Ferida Wolff (Cherry Hill, NJ)

One day I saw an ad in our local Jewish newspaper for a series of Kabbalah classes to be held at the Jewish Community Center. I asked my friend if she would like to go, as we were both interested in mystical traditions. She would and we went.

The teacher was a real deal Lubavitcher rebbi. He wore the black suit. His head was covered with a black hat. He had the beard.

The class consisted of mostly men and a few women. The men were there more to show what they knew. The women were there to listen. We were there to learn. The rabbi was soft-spoken. We hung on his every word.

When the series was over, the rabbi said that he would be willing to teach a private class in someone’s home. My friend and I excitedly waited for the end of class to speak with him. We were interested, we told him, in learning more. We assumed that we would be joining others with the same desire but it seemed we were the only ones who asked. This caused a problem for the rabbi. First of all, we were women, not the traditional target for teaching the Jewish mystical system. Then there was the issue of who we were personally. I was culturally observant, sharing holidays and simchas with my family and friends but didn’t keep to the religious dictates. I even taught yoga and studied Buddhism. My friend was a good Roman Catholic familiar with the Tao. We both practiced Qi Gong and meditated. Not the typical Kabbalah students. We were surprised when he agreed to teach us.

But there were conditions. We would meet in my house where, I surmised, he would feel more comfortable. He wouldn’t shake our hands and wouldn’t eat any food I offered because I didn’t observe kashruth. (Eventually he would take tea from a Styrofoam cup but not in the beginning.) If one of us couldn’t make the class, it would be cancelled; he could not be alone with a woman other than his wife. My friend and I respected his strong need to remain within certain boundaries as he respected our intense desire to learn.

We met once a week for a year-and-a-half, just the three of us. We discussed passages in the Tanya. We explored ethics. Our talk was animated and exciting but it was our silences that were enlightening. Often, after we had chewed on a topic for a while, we would lapse into a satisfying period of non-verbal communication that was almost a meditation, each of us deep into our own connection with the topic. We would emerge from it smiling, feeling full, knowing we had come to a new awareness.

The orthodox side of my family could not believe that I was studying Kabbalah; they knew my orientation. My friend’s family members just shook their heads. Meanwhile, we were walking a spiritual path that expanded our understanding of the larger picture of existence.

During the week, my friend and I continued the discussion – between chores and work, after dinner and sometimes before breakfast. The concepts were not easy; they demanded attention. We never knew when an enlightened thought would hit us, and, ready as we thought we were for clarity, we were never prepared when it struck. Like the time I was taking my morning shower and suddenly felt myself shatter. It was after we had been discussing the shattering of the vessel that led to creation. I had no sense of my skin holding myself together. It seemed that I was floating adrift and far from any recognizable landmarks. For a moment I had no idea where I was, what I was, where I belonged. Tears streamed down my face but they were tears of wonderment not sadness. I had experienced my own shattering of the vessel of self. I was free!

When I told the rabbi, his face lit up. He took my hand in his, a gesture that was both startling and profound. We smiled at each other, not speaking; we were both somewhere beyond words.

I was surprised that with my interest in so many spiritual disciplines, my freedom came through Kabbalah. My friend said she understood. She still went to church but because of her universal explorations she saw the rituals more as portals into meditation than as requirements for her spiritual practice. She continued to go because it was the place where she knew to connect with the Mystery. She said I couldn’t help connecting with the Mystery through Kabbalah because it was related to my being Jewish. These were our frames of reference no matter what we studied.

The class eventually grew and we started meeting at the rabbi’s house. People brought many perspectives to the table and not all of them were Jewish, but Kabbalah gave us all something to integrate into our own personal frames of reference.

Ferida Wolff’s work has appeared in The New York Times, The Philadelphia Inquirer, Moment Magazine, Midstream, Horizons, and Woman’s World, among other periodicals. An author of seventeen books for children and three essay books for adults, she has also contributed stories to the Chicken Soup for the Soul series and HCI’s Ultimate series, as well as online at www.grandparents.com and as a columnist for www.seniorwomen.com. You can visit her website for more information: www.feridawolff.com or her blog at http://feridasbackyard.blogspot.com/

Leave a comment

Filed under American Jewry, Jewish identity

Tuesdays, With Minyan

by Mali Schantz-Feld (Seminole, FL)

Minyans were for the men of my family during my childhood in Brooklyn, NY more years ago than I would like to confess. Decades later, at an egalitarian Conservative synagogue in St. Petersburg, Florida, my daughter was invited to read from the Torah at Thursday morning minyan before her Bat Mitzvah. A few years later, for my son’s Bar Mitzvah, the scenario was a bit different. I kvelled over his beautiful voice chanting his Torah portion, but, later in the service, I chanted Kaddish for my mother, who had suddenly passed away. A celebration of life, a comfort in death, I felt her presence, along with a connection to the others in the small group and to my heritage.

Fast forward three years: Rosh Hashanah, a time for resolutions. A plea from the bima floated from the speaker’s mouth and rested on my shoulders. Although only ten people were needed to  recite Kaddish, read Torah and other prayers, often, attendance was less than ten. So, adding to my Jewish New Year’s resolution to exercise more, I resolved to get my soul in shape along with my body by attending Tuesday morning minyan.

I was nervous. The “regulars” could daven in Hebrew faster than I could keep up in English. Grabbing on to a word here and there, and depending on the kindness of strangers to point out the place, I looked around at the small band of “minyanaires.” A 90-year-old, with a European accent and white hair reminiscent of my grandfather’s, read from the siddur words that obviously had been etched in his mind years ago. A variety of people stopped by before starting their day’s business—lawyers and doctors removed their suit jackets to put on their tefillin, chatting about the latest stock market news one minute, engrossed in prayer the next; men in jeans;  women, some in running suits and others dressed for success; out-of-towners and members of other congregations. Anyone with a few spare minutes was encouraged to stay for coffee and a bagel afterward.

After a while the Hebrew words and familiar faces became my friends—seniors with their mischievous smiles and ready jokes; the accountant and handyman who kept everyone on the right page; the woman who lost her husband to cancer at a time in life when they should have been enjoying empty-nest syndrome together. Someone volunteered to recite Kaddish for a previous “Minyan-keeper,” a poet, with a gray beard and leprechaun-like stature who unlocked the chapel doors and announced pages for so many years. The regulars dedicated the chapel’s eternal light in his name so his inspiration would preside over the minyans indefinitely.

At the minyan, not all come to say Kaddish. But all come to start the day with thankfulness, integrity, faith and love of Torah. It’s tough to drag myself out from under cozy blankets to arrive at the synagogue at 7:45 a.m. But when I see the smiles on the other nine faces, knowing that  I’m the one who makes the minyan complete, I really feel like a “perfect 10.”

Mali Schantz-Feld, a professional writer for twenty years, has written on topics ranging from medical breakthroughs to the national economy. She has won writing awards from the Florida Magazine Association, the Florida Freelance Writers Association, and the national Jesse H. Neal Award for Editorial Excellence. She loves sharing the warmth and significance of Jewish traditions and heritage with family and friends.

1 Comment

Filed under American Jewry, Jewish identity

The World’s Oldest…Question

by Irina Tsukerman (Brooklyn, NY)

…is “Who am I?” In my case, it means who am I as a Jew. Am I even a Jew? My ethnic identity and my religious identity should be one and the same, because all Jews, as a people, are supposed to follow certain religious prescriptions (many of which indeed sound like a bitter pill to swallow). But I don’t believe in much of it. For instance, I don’t think kashrut is justified. I’m an agnostic. Praying doesn’t do the trick for me. I don’t want to waste my Saturday afternoons in synagogue, which to me, is a good place for community interaction, but otherwise isn’t particularly useful. I’m not a Democrat. I don’t believe in abortions, welfare, affirmative action, community service, and pro bono work. What can I say? I’m a bad Jew…

Or at least I would be according to one view. The other view, secular nationalist one, seems to justify me completely. I espouse my history and background. I completely support Israel. I encourage the unity among the Jews, including one language, which should be Hebrew, not Yiddish or Ladino or anything else. Hebrew. I’m an ardent advocate of Israel’s right to exist… I long to rejoin the Jewish community, and hopefully one day will actively participate in a number of important Jewish networks and organizations. And I support the core tenets of “traditional” Jewish values, such as justice, defense of the helpless, and love of learning. (Though the phrase “People of the Book” has a slightly different connotation in my view). I hope to become the best that I can and make my people proud of me. Which makes me a good Jew…

But wait a second. Some of the more religious communities wouldn’t call me Jewish at all. I don’t even follow the basic of Jewish things. I eat pork, well, sometimes. I don’t really like pork. But I love rabbit and seafood and black caviar and chicken covered with cheese with dry plums. I am far from modest in my attire. I don’t mark the Holidays with the exception of Yom Kippur, which I mark only by fasting not prayers or restraint from work. I don’t have a Jewish name and I don’t want one. And though I want my children to have a Jewish education, I’m more concerned about their secular one and that they enjoy life, and are vivacious, aggressive, fun-loving, a bit crazy and to an extent, even disobedient and skeptical.

I want them to be everything I am and more. I want them to have an opportunity to go to the prom in school if they so wish. I didn’t, but only because I didn’t want to, not because I couldn’t. I don’t want them to wear long skirts all the time, but a variety of clothes that they like, as long as they don’t look like prostitutes. At the same time, I would love them to be as much interested in Jewish history, culture, and current life as I am, and I want them to be just as supportive of Israel. So who am I? Am I Jewish or not? Am I a bad Jew or a good Jew? Is an agnostic who supports Israel any better than an ultra-Orthodox who doesn’t? Is it so wrong to want to live to the fullest, and eat what I like, and do what I want with my life and free time, in the modern world?

Life is so short – why waste it on useless restrictions? Don’t get me wrong, if I were forced to follow the rules (such as if I married into an observant family), I’d be able to. I’m a good, disciplined girl. But is it worth it? Is any man and any family, no matter how much I love him, worth the sacrifice of my core belief, my very identity of living life to the fullest? Can I really change – not just my habits, but my very nature- for the sake of somebody else? Do I want to? I’ve read John Fowles’ masterpiece, Daniel Martin. There, a character, an energetic, spunky though very stubborn young woman, marries a guy who becomes a deeply observant Catholic. She adapts to his way of life, but in return, fades, and loses her sparkle. Is that what would happen to me if I were to embrace my traditions? Do I want that? I’m seriously questioning myself and my motivations. I have no right to make promises that I can but do not want to keep… including promises to myself.

And I have to make peace with myself and know who I really am. Otherwise, I don’t feel like I really belong anywhere. If anyone of my readers has ever experienced such a conflict, please help me understand what is happening to me. How do I deal with not knowing what I am in relation to my own nation? What do I owe to my ethnicity and my religion? One thing I know for sure: if I want to come to any satisfactory conclusion, I’ve got to be honest with myself, which I haven’t been previously. And if any observant Jew ever reads this, please do not judge me too harshly. I came from a world where Jewish tradition was suppressed, and for me it doesn’t make any sense half the time, rationalized or not. For me the costs of giving up the way of life that I enjoy seem greater than the dubious benefits of an observant lifestyle. Before condemning me as the heretic that I probably am, read Daniel Martin and try to see how similar I now feel to Jane. And read Hesse’s Steppenwolf – it’s kind of the opposite. There, a cultured but very withdrawn and dry individual, reaches out to embrace life with all its complexities and heterodoxies. Please do respond to this, whether you’re Jewish or not. What, to you, is your identity?

Maybe Jewish and maybe not,

Irina

Irina Tsukerman was born in Kharkov, Ukraine in 1985, and came to the United States in September 1995. She received an A.B. in International/Intercultural Studies from Fordham College at Lincoln Center in 2006, and graduated from Fordham University School of Law in 2009. She currently resides in Brooklyn.

You can read more of her work at her blog, The IgNoble Experiment http://sicat222.blogspot.com/ where this piece first appeared in 2004. It’s reprinted here with permission of the author.

1 Comment

Filed under American Jewry, Jewish identity, Ukrainian Jewry