Writing Personal Prayers

By Janet Ruth Falon (Elkins Park, PA)

For several decades I’ve written what I call liturgical readings – sometimes called “additional readings” in a service — but I never penned a “real” prayer until recently when I was asked to lead a personal-prayer-writing workshop for a few hundred people at a local synagogue (Beth Sholom in Elkins Park, Pennsylvania, the only synagogue designed by Frank Lloyd Wright), helping people write prayers for big and little personal events that don’t occur in the synagogue; sort of the next step after using the prayers that already exist for things like seeing a rainbow, wearing new clothes, etc.

With a quick deadline for teaching the class, I talked with one of Beth Sholom’s rabbis about the basics of writing a prayer, and read through Talking to God, Naomi Levy’s wonderful collection of personal prayers, the type I intended to teach.  In creating my class and writing my sample prayers,  I followed a few guidelines, only enough to ground myself: I could mention God by “name” or not, and I could use any of the varieties such as “Compassionate One,” “Rock,” etc.  Additionally, it was okay for me to pray for or about something “un-synagogue-like,” such as the already canonized prayers for wearing new clothes or using the bathroom.  In general, I felt the prayer should end with an “amen.”  I also believe that God doesn’t have supernatural powers, so while I couldn’t ask God to cure my friend’s cancer, I could pray for the strength and love to be a good friend for her.

Throughout it all, I kept reminding myself that writing a prayer is an active and personal way for me to talk with God.  It’s the opportunity to verbalize my core values.  Prayer is the voice of my heart and soul.  That was the bottom line.

I always experiment with creating a genre of writing before teaching it, so I tapped into what was on my mind; what came up was my 88-year-old mother, who had made a tremendous effort to come from another city to attend the first seder at my house.  So I wrote A Prayer for my Elderly Mother:

Fortify me, Compassionate One, as I help my elderly mother make life-altering changes.  Teach me patience as I support her in keeping true to herself.  Help me make my contact with her loving and clear in spite of complications we’ve had in the past.  Be there with me as I hold her hand as she moves forward, and given her age, support me in trying to make each communication with her end with loving words.  And please, help me balance the needs of my mother with the needs of my daughter, and nourish me with a bottomless well of courage and stamina. Amen.

A few days later, I had breakfast for a former boyfriend who I hadn’t had a real conversation in more than 25 years.  It was great to catch up, and it reminded me of what I had loved about him.  Simultaneously, I was reminded of what would have been the downfall of our relationship.  As we chatted I found myself thinking “Thank God I didn’t marry this man” – and I realized that I could take that thought a step further and actually thank God, directly, that I hadn’t married him.   I realized that anytime I thought or said “thank God,” or “oh my God,” or “God forbid” – or any phrase including a mention of God — there was an opportunity for me to actually connect with God.

So when I got home I wrote my Prayer About Meeting With an Old Boyfriend:

Thank you, God, for giving me the foresight to know that marriage to this man would not have been a happy one in the long run.  I am grateful to you for supporting me with enough self-awareness, and strength, to make a difficult choice in spite of all my longing to find my life partner.  Remind me of the important lessons I learned in my relationship with him.  Finally, please underscore my hope that he has a joyful, loving life with his partner of choice, as I have with mine.  Amen.

And a few days after that, my financial planner was asking my husband and me about medical conditions that might make it more difficult for us to qualify for long-term-care insurance.  He went through a long list of diseases and disabilities which, thankfully, we don’t have.  At the end, I thought, “I should write a prayer thanking God for our good middle-aged health” – which became the first in a growing list of personal prayers for me to write.  Frankly, even just recognizing the possibility of a prayer, even if I never write it, is a new way for me to enhance my spiritual life.

Tuning into “If I just ‘thanked God’ then I should go ahead and actually thank God” as the source of possible prayer-writing is a wonderful new mindset.  I’ve tuned into my own experiences with the awareness that many dimensions of my life, however seemingly trivial or mundane, could be appropriate sources of prayer.

I’ve also begun to play with with other formats for writing prayers, such as a haiku (a poem in which the first line has five syllables, the second has seven syllables, and the third has five syllables):

Lord, fill me up with courage
That doesn’t run out
To face what has to be done

I’ve also experimented with an acrostic (a poem in which you write a meaningful word vertically, and then each line of the poem opens with a word whose first letter is determined by the word you wrote vertically; in mine, I used “gratitude” as the key word.)

God, I never
Realized how important it is for
A person like myself
To grapple with the Torah
In search of meaning
Thank you for
Understanding and
Doing all you do, which
Enables me to stretch and grow

And I wrote a more traditional poem, too, which I called “Thank you for Fruit”:

We ate your apples at the seder, Adonai,
Their flesh off-white, like day-old ice
as if they’d never seen the sun
all covered by a blanket of thick skin
Stuff to keep the doctor away
softened by wine and walnuts

But now it’s time for your strawberries
the color of sunburn on a green-eyed girl
Heart-shaped, wearing green collars
that remind us where they came from
and as sweet as the honeysuckle smells.
Another gift from you, summer, is just beyond the bend.

You don’t have to be a “good writer” – however you define that term– to write a prayer.  You don’t have to be an observant Jew, or someone with great knowledge about Judaism.  All you need is to tune into yourself and be receptive to your own thoughts.  All you need is the desire to be in some sort of relationship, and to share yourself, with God.

Janet Ruth Falon is a Philadelphia-based award-winning writer and writing teacher.  She is eager to teach workshops about how to write personal prayers; please contact her at jfalon@english.upenn.edu.  She is also the author of The Jewish Journaling Book, and is writing liturgy for all the Jewish holidays, hoping to compile it into a book entitled In the Spirit of the Holidays.

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Writing Midrash: A Writer’s Workshop for Two

by Pamela Jay Gottfried & Jonah Gottfried (Atlanta, GA)

My ten year old son and I study Torah together.  Once or twice a week, we sit together and read the narrative of Genesis. Then we discuss its deeper meaning and our interpretations of the text.

It is both a responsibility and a privilege to teach my son Torah.  It is also, at times, a burden. But the burden feels lighter, now that we have discovered a common interest: writing.

The progressive school he attends introduces Writer’s Workshop in 1st grade and the teachers help the students develop their critical thinking skills beginning in Preschool.  This year it all came together for Jonah: improved motor skills, increased facility with words, and a Language Arts teacher who inspired him to work to his potential.

I realized earlier this year that I could hitch a ride on this teacher’s coat tails, and I suggested to my son that we form our own Writer’s Workshop.

Some weeks—as often as our time permits and the text demands—we write our own midrashim (interpretations/legends) and we critique each other’s work.  Recently, we decided to attempt a co-authored piece. We left the file in a shared folder on the desktop and worked on revisions independently, using Word’s “track changes” tool.

Jonah started the midrash, an imagined conversation among the patriarchs Abraham, Isaac and Jacob.  Our goal was to illustrate how Isaac’s parenting skills affected Jacob’s decisions in his adult life.  The biblical text is sparse and often merely implies the inner thoughts and feelings of the heroes.  We thought it would be fun and instructive to give voice to these biblical figures.  We are also open to your feedback and ideas, so please share them!

 Interesting Interviews

by Jonah & Pamela Gottfried

Isaac: “Hello, I am your ghost-host, Isaac. Today I will be interviewing my son, Jacob, about whether he learned anything from the mistakes that I made while raising him.  What do you want to say about your childhood, Jacob?”

Jacob: “I don’t have many memories of my life as a little boy…except that you ruined my childhood because you loved Esau more than me!”

Isaac: “How did that ruin your childhood?”

Jacob: “Well, the story began when Esau came back from a hunting trip. He was very hungry and I was making soup. He told me that he would give me his birthright in exchange for some soup. If you ask me, that was a pretty stupid trade on his part, but I was happy to agree.”

Isaac: “Some soup for a birthright sounds like a pretty good deal for you, but why would Esau do that?”

Jacob: “He did it because he was so hungry that he was willing to give up anything for food.”

Isaac: “That didn’t stop you, though, did it?”

Jacob: “Nope, not really. But then you decided to give the blessing of the firstborn to Esau. I still had his birthright, so I deserved the blessing, too. And when you actually gave me the blessing, boy, was Esau mad. I had to run away just to survive!”

Isaac: “Wait a minute. I gave you the blessing for the firstborn?”

Jacob: “Yep.”

Isaac: “Hmm, I certainly don’t remember that happening.”

Jacob: “Anyway, Esau still resents me to this day for what I did, but I think he had it coming because of the way he treated me.

Isaac: “Wait, what’s the connection between this story and my question?”

Jacob: “Well, you ruined my life because my brother despises me and then later, when I became a parent—Hold on. I think I should let my father explain this part.

Isaac: “What? Father? I’m your father!”

Abraham: “No, Isaac, I’m your father. And I’m also the Father of Monotheism, making me Jacob’s spiritual father along with being his grandfather. Besides, everyone knows that grandparents have a special bond with their grandchildren. It helps that we have a common enemy.”

Jacob: “No kidding, Saba Abe.”

Abraham: “Yes, son. Now, let’s enlighten your father.  Isaac, your eyes may have grown dim with age, but your thinking was cloudy from the moment Esau brought you fresh meat.  Did you forget what God told Rebekah?”

Isaac: “I remember: ‘The elder shall serve the younger.’ But as Esau grew, I wasn’t sure that God got it right. Esau wasn’t the servile type.”

Abraham: “What?! You thought God was wrong?”

Isaac: “Not really. I just didn’t know how to parent those unruly kids. They were always disagreeing and bickering with each other.  And your mother coddled you, Jacob. She loved you more than she loved Esau, and she didn’t hide her favoritism.

Jacob: “Really, Abba?! She was fulfilling God’s prophecy and you wrecked everything!”

Abraham: “Well, folks. There you have it. Rebekah and Jacob may have staged the deception, but it was the Almighty who wrote the script.”

Isaac: “I still don’t see how this ruined your life, Jacob. I mean, now you have everything—a house full of wives and kids, sheep, worldly possessions…”

Jacob: “Is that what you see?! Look more carefully and you’ll understand. My beloved wife, Rachel, died in childbirth, leaving me with only Joseph and Benjamin to console me. The other ten brothers hate Joseph because he wears a special coat and describes his dreams of the entire family bowing before him.”

Isaac: “Didn’t you give him that special coat? You showed favoritism to the younger…”

Jacob & Abraham: “Exactly!”

Pamela Jay Gottfried is a rabbi, parent, teacher and author of Found in Translation: Common Words of Uncommon Wisdom.  Jonah A. Gottfried is an aspiring author and rising 5th grader whose teachers are trained in the Writing Workshop curriculum. You can read more of Gottfried’s work at her website:  http://www.pamelagottfried.com/ 

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A Blessing for our Sons and Daughters

by Cheri Scheff Levitan (Atlanta, GA)

On Friday night, the eve of the Sabbath, it is customary to bless one’s children.  The traditional blessing for boys is “May God make you like Ephraim and Menashe” (Genesis 48:20). Why be like them?  These brothers — contrary to Cain and Abel — lived in peace and set good examples for their family and community.  While having noble traits and aspirations, my preference is to bless my son with, “May God help you become and do the best YOU that you can in this world.”  

The traditional prayer for girls is “May God make you like Sarah, Rebecca, Rachel, and Leah.”  The movie Fiddler on the Roof, however, offers a subtle change in its song, Sabbath Prayer.  Instead of repeating the customary blessing offered for girls, a challenge comes in the form of “May you be like Ruth and like Esther.”  This statement calmly floats by in the song without ruffling any feathers; either because it is not noticed or no one cares to delve into its actual meaning.

Sarah, Rebecca, Rachel, and Leah are the matriarchs of the Jewish faith.  They played strong supporting roles in the achievements of their husbands– Abraham, Isaac, and Jacob.  Ruth and Esther are not considered to be matriarchs, yet they are the only two women to have books in the Hebrew Bible that are named for them.  They were strong women who played leading roles and took matters into their own hands to ensure the continuity of the Jewish people.  The prayer from Fiddler is therefore saying, “Be like Ruth and Esther, smart and independent women, who not only take control of their own destinies, but model and guide the future of the Jewish people as well.”

The Book of Ruth is read on the holiday of Shavuot and the Book of Esther on Purim.  A careful reading of each reveals two very different women, from different times and backgrounds, who accomplish tremendous things. Ruth, a non-Jew, chooses to leave her own people to join the Israelites.  She exhibits acts of faith, modesty, integrity, bravery, and loyalty.  The Davidic line and the Messiah ultimately descend from her.  Esther, by contrast, initially does not display the noble acts for which Ruth is known.  She hides her Jewish name and background to put herself on display to win a beauty contest, and she marries the non-Jewish king.  But, once she becomes Queen of Persia, she ultimately risks her crown and life to save the Jewish people from Haman’s anti-Semitism.  In the end, Esther displays tremendous cleverness, bravery, loyalty and leadership.  It also is interesting to note that the men in their lives, Boaz and King Ahashverosh (a non-Jew) respectively, give Ruth and Esther the support, deference, and respect they deserve.

The wish “May you be like Ruth and like Esther” is an impossibly daunting challenge that is offered to both men and women as well as to Jews and those of other faiths.  It is difficult to be like one of these women, let alone both of them simultaneously.  Regardless, we cannot ignore this message.  The stories of Ruth and Esther reflect very important challenges, as well accomplishments, that have taken place throughout Jewish history.  They also highlight changes — changes in identity, ways of living Jewishly, and ways of imagining what is possible for both women and men — that we must face today.

What kind of blessing or wish do you have for your child?

Cheri Scheff Levitan shares stories and thoughts about being Jewish on her blog, Through Jewish Eyes (http://throughjewisheyes.com/), where this excerpt first appeared. It’s reprinted here with the kind permission of the author.

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A Poet’s Reflections on Approaching the Edge

by Mel Glenn (Brooklyn, NY)

In looking at my two Holocaust poems–“Accident of Fate,” The Jewish Writing Project, May 14, 2012 (http://tinyurl.com/cpywfs5) and “One Holocaust Movie Too Many,” The Jewish Writing Project, August 22, 2011  (http://tinyurl.com/d7dt7po)–I can’t help notice that there is a sizable difference in perspective.

In “One Holocaust Movie Too Many,” the earlier one, I am the outsider looking in. I see pictures of the Holocaust, but the screen filters me from reality. I am there and not there, separated from the horror via celluloid and watching from a distance in present time where the world is safe and Jews can be proud of their heritage. In the poem, I do not hear the “awful trains,” except in a vague generational memory. I am as distant as anyone who has not been through the camps.

In “Accident of Fate,” there is a closer, deeper perspective. Yes, there is also the movie screen, but I wished in this poem to state much more emphatically that my involvement in the horror is much more than a memory. It is a feeling that I have been spared, granted life, but should not have been. Except for this accident of fate, I should have been in the barracks waiting to be put to death. The poem raises vividly an unresolved philosophical dilemma: why was I allowed to live while others were marched to the chambers? I realize, of course, there is no answer to this question. In the latter poem I am singed by the fires of the crematorium. I am there – far more so than in the first poem where I exist as a curious spectator.

My different vision for each poem was cast by personal history. My parents escaped Vienna in 1939, and I was born during the war in safe Switzerland. On some level (though not as much as my father), I have suffered from some kind of “survivor’s guilt,” never fully escaping the thought that I, very easily, could have been one more nameless victim.

I never truly understood my father’s torture, but I am beginning to see now that I am not totally unscathed from the horrible history. Though I did not fall in, my toe has always touched the rim of this terrible abyss. In the second poem I move closer to the edge.

Each time I approach the edge, I find myself compelled to write.

Here is a poem that I wrote after thinking about the process of moving closer and closer to that edge:

My Father’s Soul

Two Holocaust poems written months apart,
both describing horrors seen on the silver screen,
both touching on my escape from
the fires of the crematoriums.
In the first poem, I serve as spectator
seeing the barracks from a distance,
realizing I have been fortunate enough
to live free in a Jewish neighborhood.
In the second poem, I am the participant
with the growing sense
a part of me, a part of my father
still lives among the prisoners,
and what’s more, I have no business
being a survivor, being allowed
to live free in a Jewish neighborhood.
I am my father’s son;
his survivor’s guilt is my guilt.
His soul is my soul as I put
one foot ahead of the other,
casting my eyes upward at the smoke.

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

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

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Accident of Fate

by Mel Glenn (Brooklyn, NY)

No such thing as
too many concentration camp movies.
No such thing as
too many concentration camp books.
I have seen and read many, but hardly enough
for somewhere inside of me,
I know I should have been there,
there in any camp you choose
with a number on my arm,
and my bones sticking out of my body.
I do not know how to call it,
accident of fate or God’s hand,
but I have been found guilty of the soft life
here in this land of bountiful
where I can decide which restaurant to patron,
or what popular play to attend.
I feel I should be someplace else,
rousted out of the barracks at two a.m.,
hoping to be spared another beating
or a final trip to the chambers.

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

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

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Light Music

by  Ilan Braun (Le Tour-du-Parc, Brittany, France)

Have you ever heard
On a summer evening
The violins and the cellos sobbing
While high in the sky
Swallows are  dancing
A place where the bows on too tight cords
Are running up faster than life
Faster than death
Where  grey-faced musicians
In spite of all
Smile  to the children around
Where tears flow like streams
Stemming from springs
Believed to be forever dried up
Do you hear, still,
This light music?

Ilan Braun, a retired French journalist who wrote for L’Arche, says that “This poem was inspired by the tragedy of the Terezinstadt concentration camp.”

A poet, writer, painter and amateur historian on the Holocaust and post-war Jewish clandestine immigration to Israel, he has lived in Israel and Australia and visited over 30 countries.

You can read more of his work in Labyrinthe poétique: De la terre au ciel (Publibook, Paris, 2009) and in English (“The Oak of Tears”) in Under One Canopy: Readings in Jewish Diversity, edited by Karen Primack (Kulanu Inc. Silver Spring, MD. 2003).

For more information about his work, visit: www.ilanbraun.dr.ag

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The Old Synagogue

by Mel Glenn (Brooklyn, NY)

The old synagogue sits stubbornly closed
amid the open stores along Ave. U.,
its two main doors locked shut
as passersby speak Russian and Chinese.
For me, the shul  might as well lie
on the other side of a mountain pass,
requiring a leap of faith I am unable to make
since the days long ago when punch ball
prevailed over prayer and time spent inside
seemed more detention than worship.
Maybe if the doors were open just a bit,
and I could peek inside, the deep dovening
would entice, but because the doors are closed,
mostly in my own mind, I’ll walk on by,
sit at my favorite diner seat and contemplate
why my life spins in spiritual confusion.

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

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

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Shabbat: Our tool for attention literacy

by Beth Kissileff (Pittsburgh, PA)

At my book group last night, one of the members told us that she had to fire a student working in her lab the next day. It was not a task she relished, but he was not performing his assigned tasks. Instead of following directions, he was checking his email or texting on his smartphone.

“I don’t understand it. He has a degree in molecular biology. He’s not stupid. But he just does not know how to pay attention. I can’t have someone like that working for me,” she explained.

We were regaled with other tales of people oblivious to those around them— a job candidate who spent the whole time checking his email while he was being given a tour of his new potential workplace and taken to lunch (guess who did not get that job), and a panel where one of the three people on the panel, speaking to a large group, had his laptop open, typing, during the time he was supposed to be a panelist and engage with an audience.

Where has our collective attention gone? How can we learn to exert some degree of control over these devices that are everywhere in our lives?

There is a simple and ancient low-tech answer: Shabbat.

Shabbat is a time to simply exist in the world, not to engage in any of the 39 rabbinically described forms of work that make a mark on the world, but to appreciate and accept what is. The enforced rest of a traditional Sabbath, with a break from the electronic distraction of emails and iPhones, creates an ability to focus and notice the world from a sensory perspective in real rather than in virtual time. It helps with endurance because even if a week is crazy, you know there will be a day off to look forward to. A stoppage of time, a cessation from work. In my Shabbat world, people take time to prepare special food, to sit and eat meals with each other, to be nicer than during the rushed work week, to converse, interact, and learn a bit of Jewish text.

Shabbat is a way to gain what writer Howard Rheingold calls “attention literacy.” http://blog.sfgate.com/rheingold/2009/04/20/attention-literacy/ The ability NOT to multitask (which has been shown by all measures to fail horribly at getting the requisite tasks done because all are done more slowly and less well when one’s attention is focused on multiple variables) will soon become a rare and sought after ability. Employers will flock for potential employees who are able to master the self-control to put down their devices and pay attention. Those of us able to turn off and unplug will be in the minority in the 21st century and valuable to both ourselves for our unusual abilities to focus, as well as to employers for our unusual skills.

The other advantage of turning off electronics for 25 hours is that it allows us to be present to those in our physical orbit. I worry about how my children are learning (or, rather, not learning) to interact with others. Although my daughter can spend the whole day texting, I don’t know whether this deepens her relationships and adds to her friendships. When complaining about this to a psychiatrist friend with a daughter the same age, she said that teens are “connected but at arm’s length.” That is it exactly, the distance that a text or an email puts between people. It is not the same as a letter with the physical imprint of another.

I spent hours as a teen swooning over letters from boys, felt a thrill to see my name written by him. Hearing someone’s voice directly on the phone is a completely different process from the impersonal one of seeing pixels on a screen, whether on a laptop, iPad or cellphone. If you use no electronic devices for a day, Shabbat forces you to be in relationship with those around you. It is the only time during the week my family of five can be found in the same room, reading, together without risk of a phone to disturb us.

I have been riding a bicycle as my main form of transportation for the last few months. Recently, there was a problem with my bike’s brakes. I didn’t realize it at first, but, gradually, I noticed that no matter how hard I squeezed, the bike would not come to a complete stop. I finally knew that I absolutely had to get the bike fixed when I was going down a steep hill which had a well trafficked street at its base. I clutched the brakes and panicked, realizing I was still careening madly down the hill with no hope for stopping as I was getting closer and closer to the hectic intersection with its whizzing cars. I finally jumped off the bike, banging up my middle-aged knees, in order to get the bike to come to a stop.

I went to my local bike store the next day. When I rode down the hill with $73 of mechanical work on my bicycle, the experience was totally different. I was in control of the ride because I knew that I could stop when I wanted. The pressure of my hands on the brakes slowed me down, and I came to a complete stop, at will. I felt so relaxed and in complete control of every aspect of my trip because I knew that I could control my ride.

For me, this is the perfect metaphor for Shabbat. It’s a day that gives us control of our week knowing we can put some brakes on and stop all kinds of distractions and work from sundown Friday to sundown Saturday. Shabbat allows me to stop and think so I can manage my to-do lists. Stopping clears away small things so I can focus on larger ones. That kind of attention literacy is something we all need.

Beth Kissileff is the editor of the forthcoming anthology Reading Genesis (Continuum Books, 2013), and has received writing fellowships from the Corporation of Yaddo and the Lilly Endowment. Her fiction and non-fiction have appeared in JewishFiction.net, Tablet, Shma, Zeek, the Jerusalem Report and Jerusalem Post, Moment Magazine, the Forward, the New York Jewish Week, the Jewish Review of Books, Hadassah Magazine, Slate.com, and the News and Observer (Raleigh, NC). She uses her brakes in Pittsburgh, PA where she lives with her family.

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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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Conjugations of God

by Ilan Braun (Le Tour-du-Parc, Brittany, France)

There is no past or imperfect tense
In the Creator’s Utterance
Everything is present and perfect
What has been proclaimed at the Dawn of Time
Still rings hollow to our ears
The Creator cannot be ‘past’
He is beyond Time
Neither yesterday nor today nor tomorrow
He is the Fullness and the Unity of Time
The Whole, the Infinite
Continuum
He is permanent
He is “the” Permanence
At every billionth of a second of our lives
Within each heartbeat
HE IS!
Not human conjugations of Time
Futile and morbid
How to conjugate the time of God?
Just as we can not really explain the swelling of waves
Crashing on the shore
GOD is the first wave
Breaking on humanity
Its divine spray wetting our faces and our souls

Ilan Braun is a retired French journalist who wrote for L’Arche. A poet, writer, painter and amateur historian on the Holocaust and post-war Jewish clandestine immigration to Israel, he has lived in Israel and Australia and visited over 30 countries.

You can read more of his work in Labyrinthe poétique: De la terre au ciel (Publibook, Paris, 2009) and in English (“The Oak of Tears”) in Under One Canopy: Readings in Jewish Diversity, edited by Karen Primack (Kulanu Inc. Silver Spring, MD. 2003).

For more information about his work, visit: www.ilanbraun.dr.ag

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Filed under European Jewry, poetry