TBT: Remembering Lou Reed, a Year Later

Throwback Thursday has been dark here for a while, with holidays falling on Thursdays, but with the holidays over, we’re back. Today, we recall legendary rock and roll poetic grouch, Lou Reed, front man of the Velvet Underground and prolific soloist, who died last Oct. 27, after which I wrote this piece, cross-posted in Heeb and on our blog, reflecting as a Jew on Reed’s cultural significance.

 

Elaborate Yiddishist Anti-Zionist Joke?

The Forward, which has a deep left-leaning Yiddishist history, said the Christopher Columbus should be celebrated as an 15th Century Theodore Herzl. If this is a joke, well done The Forward. If not and they really are looking to compare Zionisms to the “discovery” of the “New World” then well done on making the argument for all anti-Zionists.

If this wasn’t a joke I can’t believe the editors allowed such a sloppy and simple version of history (and historical comparison) to be published on its website. Either way this will be used for proof of something that The Forward didn’t intend. It is pretty surprising.

Happy Indigenous People’s Day.

Everything you know about creativity might just be wrong

x-posted at Justice in the City

“Creativity” is the latest buzzword in education. The most watched TED talk ever is a talk given by Sir Ken Robinson in 2006 called “How schools kill creativity.” It has had almost twenty million views.

Sir Ken’s main point (which is later joined by his second main point) is that creativity is as important in education as literacy and should be given the same status. His second main point is that children are not taught creativity, rather they are educated out of creativity. This means that all children are naturally creative and the educational system beats that creativity out of them, scaring them with the ideas that there are some things that are right and others that are wrong, and that it is important to know the difference between them.

The other fifteen minutes or so of the talk is filled with anecdotes, quotes, bashing of academics and schools (delivering the necessary truism that our educational system “came into being to meet the needs of industrialism”), and pithy good humor (the talk is definitely worth a listen for the jokes). The climactic anecdote is about the dancer and choreographer Gillian Lynne. Gillian Lynne, who went on to become very accomplished and famous was having a hard time in school in the 1930s. She was characterized as not being able to sit still or concentrate. She might have been diagnosed today as having ADHD. Who knows. In any event, here is the turning point—she was sent to a doctor who listened to her mum’s complaints and then walked out of the room with her mum and left her by herself with some music. She then starting moving, dancing, jumping, etc. The doctor told the mother (according to Robinson): “Gillian isn’t sick she’s a dancer. Take her to a dance school.” And her mother did.

Here, then is the important part which I would claim both skews the argument and, I think, explains the 29 million hits. I will quote from the transcript of the TED talk:

[Lynne said:] “We walked in this room and it was full of people like me. People who couldn’t sit still. People who had to move to think.” Who had to move to think. They did ballet; they did tap; they did jazz; they did modern; they did contemporary. She was eventually auditioned for the Royal Ballet School; she became a soloist; she had a wonderful career at the Royal Ballet. She eventually graduated from the Royal Ballet School and founded her own company — the Gillian Lynne Dance Company — met Andrew Lloyd Weber. She’s been responsible for some of the most successful musical theater productions in history; she’s given pleasure to millions; and she’s a multi-millionaire. Somebody else might have put her on medication and told her to calm down. (15:50 and on)

There’s the thing. From ill-behaved child to wildly successful, pleasure-giving-to-millions, multi-millionaire in less than a paragraph. With a sentence left over at the end to bash the doctors who treat ADHD with medication. More »

A New Blog for a New Year

Just in time for the New Year, Rabbi David Lazar has started a new blog, creatively titled Rabbi David Lazar’s blog. David is a Masorti Rabbi who founded and served a Masorti synagogue in Israel, was active in the creation of the LGBT center in Jerusalem, served as the Rabbi in Stockholm, and on and on. Google him. Really. (Okay, I’ve done it for you. Just go here.)

But first, you should read his blog. He is writing from Budapest right now, thinking about Freudian and Reikian symbolism around the shofar; faces artistic, real, and memorialized around Yom Kippur.

Why are you still here? Go read!

The Jewish Food Taste Test

This reflects every interfaith family’s cultural exchanges over Jewish foods. Shana tova from Jewschool!

Interfaith and Israel

This is a guestpost by Liya Rechtman.

My family’s Passover Seder this year marked two firsts for my boyfriend: his first time meeting my dad and his first time eating homemade gefilte fish. As we read the haggadah around the table, I felt myself tensing up: ‘oh no, what if he gets that passage about Hillel and Shamai and he can’t pronounce the weird Hebrew town names?’ and ‘Worse! What if he winds up with “Tell me morano, my brother” and he has no idea what it’s about?’ When a reading did finally fall on him, and my boyfriend started on with “I am a Jew because…” I sort of giggled, loudly. My mom, tactful as always, told him that perhaps they would let someone else read the passage and come back to him. The first minor, awkward, interfaith hurdle had been managed gracefully by all parties involved.

The Seder moved on that night, and for several months to come the disparity between my Jewish tradition and his ex-Muslim atheism were significant parts of our identity, but not prohibitively so in the context of our relationship. Our faith/non-faith perspectives consistently yielded to thoughtful, extended discussion and debate about God, materialism, and meaning, among other things. That is, until three boys were declared dead in Israel and I stayed up all night crying. More »

Being Judged as Newborns — a Rosh HaShanah Intention

The dominant Rabbinic tradition is that Rosh HaShanah marks the creation of the world, as our liturgy reflects:  “This is the day, the beginning of Your creation, a memorial of the first day” —   “זה היום תחילת מעשיך, זכרון ליום ראשון” (introduction to Zikhronot in Musaf); “Today is the conception of the world” — “היום הרת עולם” (Shofar service).  Our Day of Judgment, our accountability, zeroes in not on reception of the Torah, but on our very creation as fragile human beings with clean slates.  

On the first day of Rosh HaShanah, we read the Haftarah of Hannah’s suffering over her barrenness, her prayer for a child, and the birth of her son Shmuel, the prophet — on Rosh HaShanah, according to the Rabbis.  Hannah, the outcast, is scorned by the religious establishment, which mistakes her sincere, vulnerable prayer for drunken blathering in violation of Temple decorum and public decency.  But the Rabbis in the Talmud (Berakhot 31 a-b), stylize her prayer as the legal paradigm.  To pray according to halakhah, we must bring out into the open our inner Hannah — our vulnerable, heartbroken, and rejected self, despite the fear.  

On the second day of Rosh HaShanah, we read Jeremiah’s promise that exiled and broken Israel will see new life.  The current agony of exile is poetically personified as Mother Rachel, bitterly weeping for her lost children.  Rachel, like Hannah, suffered for years through barrenness, so the pathos of her wailing over her lost children rings especially intense.  There, too, the Rabbis see something else in the Matriarch’s emptiness.  She is not עקרה (barren, uprooted, maimed, hamstrung), but עיקרה, the essence, the chief, the core of her household (Bereishit Rabbah 71:2).

This Rosh HaShanah, let us create safe spaces for dangerous prayer, to be present as though our prayer is the most important thing for us to do at that moment, because healing the world requires perceptive and audacious consciousness, rooted in vulnerability, and believing in our ability, and each other’s, to be better than we have been.  The consciousness of our continual rebirth requires preparation, inclusivity, and support as we draw out the pain, regret, and joy of our inner Hannahs and Rachels.  Some scholars have suggested that “היום הרת עולם”  should be translated not, “today is the conception of the world”, but, “Today is pregnant with eternity”.  God sees us as newborns, with infinite potential.  Dare we see ourselves that way?

Tzitzit, the Deviant Body, and Male Entitlement

 

I’m a young woman who visibly wears tzitzit. The public nature of my observance of this mitzvah means that when I leave my home, I become public property to many; in the same way that people feel free to comment on the bodies of or even touch pregnant women, people with noticeable tattoos or piercings, and, as has been written about extensively, black women’s hair, when I wear tzitzit in public, my deviant body — at least for those who recognize my fringes — suspends normal expectations of courtesy and privacy. I’m often approached in inappropriate contexts, and even have had my tzitzit grabbed.

 

Is there any context in which it is ever appropriate for an older man to approach a young woman and inquire about what she’s wearing under her shirt? (Let’s put aside, for the moment, that male teachers and administrators at Orthodox day schools DO police girls’ clothing, as has most recently been brought to light by a senior at the Yeshivah of Flatbush.) Yes, my fringes are visible, but the violation of my privacy I face on a regular basis about my tallit katan is appalling. The typical interaction of “Excuse me, can I ask you a question?” followed by an awkward fidgeting and mumble about my tzitzit as the asker realizes that they hadn’t actually formulated a question is always unpleasant for me as an introvert, and irritating in its assumption that my unusual garment means I am open for conversation in otherwise rude contexts. (See: the Israeli police officer who interrupted a date to ask.) Curious women are one thing; while I’m often disturbed to be questioned by strangers in public, part of the reason I wear my tzitzit visible is so that the image of a woman in tzitzit will become normalized — when I first began to consider tzitzit, the one image of a woman I’d seen in tzitzit at a partnership minyan flashed again and again in my brain and strengthened my resolve. Even when strange women approach me and ask if I’m wearing standard “boy tzitzit” or a garment made specifically for women, I’ll answer; this question about what is in some ways my underwear gives me a chance to share my views on the mitzvah with more women, and to share with them the resource that is Netzitzot.

 

Men, however, take a different tone when they want to know about my tzitzit. Even if the interaction begins typically (“Excuse me, can I ask you a question?”), it always escalates to a confrontational tone, if not one of outright hostility. I’m consistently shocked by the way men — never peers, always older and better-educated due to their age — feel entitled to confront and debate me. It is as if my tzitzit suspend all of the courtesy, privacy, and in some cases the basic feeling of safety I should be entitled to in any interaction.

Sometimes, the way men use my tzitzit as an opportunity for harassment is obvious – my deviant body provides an opening for creepiness. On a recent evening on Ben Yehuda Street in Jerusalem, I was walking alone when I was approached by a man in a black velvet kippah and scruffy beard. He began (in Hebrew) with the usual: “Can I ask you a question?” I nodded unenthusiastically, and he said “are you wearing tzitzit?” “Yes,” I responded. “Are you a man or a woman?” (His use of the feminine “you” in Hebrew made it clear that he was not really confused about my gender.) “Woman,” I said curtly, and moved to walk away. The man then picked up one of my fringes and kissed it – in the process, brushing his hand along my leg. At that point, I began to walk away in earnest. “Wait!” he said, “I want to talk to you more!” “No,” I told him, and began to cross the street. “But I really want to talk to you!” “NO,” I said, and walked away as fast as I could. Later in the evening, I was subjected to a drunken pun from another man about “tzitzit” and “tzitzim” (the Israeli equivalent of “tits”).

Not all interactions I have with men about my tzitzit are as immediately recognizable as creepy. A few months ago, on a summer program for students in or recently graduated from high school, I was sitting in a common area in a college Hillel, studying my Torah reading for Shabbat afternoon. A male peer from the program, who was sitting opposite me, asked a casual question about my beliefs, with an apology if he had disturbed me and an assurance that I wasn’t obligated to answer if I was busy or uncomfortable with the question. I happily engaged in debate with him, but a graduate student sitting nearby soon interjected. Having not been party to any of the previous conversations I’d had over the course of the program during which I’d explained my conception of ritual obligation, the man began to assail me with a series of rapid-fire questions that assumed a familiarity with philosophy that I, as a then-seventeen-year-old with no particular extracurricular interest in the discipline who had for obvious reasons never taken Philosophy 101, lacked. Feeling attacked and uncomfortable, I answered as best I could, then cut him off and left the room to continue learning my leyning.

I sat down in an armchair immediately outside of the room, curled up with my tikkun. I could hear the man still talking to my peers about me. After about ten minutes of productive practicing, a middle-aged man (whom I had apparently not noticed enter the room behind me and join the still-raging debate about my personal practice) walked up to wear I was sitting, and looked me up and down.

“Are you the girl — oh, you are the one with tzitzit!” (It should be noted that because of the way I was curled in the chair and the way he was looking at me, this comment was made with his eyes directed at my ass.)

I nodded and returned to my tikkun, trying to learn one of the final pesukim. The grey-haired professorial-type, ignoring this obvious cue, plunked himself down in the armchair opposite me.

“Do you wear tzitzit to be like your brothers?”

“I don’t have brothers,” I said curtly, returning my focus to Parashat Pinchas.

“Do you want to be a brother?”

I gaped at him.

“No, it’s okay, you can talk to me about it,” he said, “I’m a psychotherapist.”

I gaped at him some more, angry but too thrown off-balance to think of a response. After an unrelated comment about some organization he ran, the man simply picked himself up and walked away. I sat there, confused, upset, and still two pesukim short of having memorized my leyning.

While I did learn the aliyah in time, this encounter (which, it bears mention, also smacked of transphobia) was simply a more extreme example of the ageist, sexist, entitlement unfamiliar men feel to engage with young women through the veneer of a discussion about ideology. Men should never feel like they can aggressively and confrontationally engage with young women about their beliefs or their outfits, and when  they do, their differences in education — what high school student will feel comfortable debating halakha with a rabbi or philosophy with a PhD candidate? — are used as a tactic to silence and overwhelm.

The entitlement of older men to comment on the religious beliefs and experiences of young women came to a head a few months ago in an appalling way. Rabbi Steven Pruzansky, an Orthodox congregational rabbi and blogger, somehow dug up a piece published by Eden Farber on the New York Jewish Week’s teen writing site Fresh Ink for Teens about her discomfort as a girl attending an Orthodox shul. (Full disclosure: Eden is a close friend of mine and long-time chavruta.) Rabbi Pruzanksy viciously attacked the article and Eden personally — ignoring that at the time of its publication, the writer was fifteen years old. His article deserves a full and angry rebuttal, but the following is a representative quote: “Young girls who obsess over Tefillin and ignore the strictures of tzniut are really living in a different reality and have abandoned the pretense of serving G-d in favor of self-worship. One might as well daven in front of a mirror.”

In addition to the personal offense I take at comments like “We wouldn’t need the Torah if we could determine how to live – what G-d expects from us – by reading “The Feminine Mystique” or some female teen magazine,” there is a deeper attitude of not only condescension, but what for me as a young woman sets off alarm bells of what can only be called creepiness. Why is a middle-aged male rabbi trawling teen sites for two-year-old articles to rebut?

Rabbi Pruzansky’s behavior echoes that of the man who asked me if I wished I was a boy. There is no respect for boundaries, for age dynamics, for differences in education; this disregard of boundaries easily becomes or blurs into outright sexual harassment. When older men appear to treat teenage girls as partners for debate, this is not an expression of respect. This is the most unequivocal display of sexism and entitlement.

Simply because we exist — sometimes, as in the case of my tzitzit, very visibly — and express and act on our beliefs, we are not philosophical cases to ponder or peers to attack (and, obviously, are not merely sexualized bodies). We are articulate, well-read, and confident in our knowledge and practice. We are often happy to publicly and privately speak about the things we believe in, and to risk criticism online and in person for this. This does not make us public property. We are young women. Those who act as if they do not see this factor are those who are most aware of it.

Only in Israel

A few weeks ago I posted this story on Facebook:

“Waiting in line in an extremely crowded supermarket. The woman in front of me, watching the register, realizes that she has only 100 shekels and her bill has gone over. She asks the cashier to cancel a few items. The cashier, who clearly knows her as a regular shopper, refuses: “It’s only a little bit. I’ll pay the remainder. It’s in honor of shabbat – you need nice food for shabbat.” The woman argues: “no, no… I can’t let you do that” but the cashier is adamant, and also refuses offers to eventually be paid back. The woman, finally relenting, dissolves into tears, and the cashier comes around to the end of the counter and gives her hug.”

The post went mildly viral, accumulating comments and introductory words as people shared it with their friends. By far the most common, shared over and over, was the proud statement: “Only in Israel!”

“We are different,” these words seemed to say. “We Jews take care of each other in a way that no other nation ever has or will. For all our brusque Israeli straightforwardness, we have a commitment to each other that is absolute. We care deeply for the strangers among our people.”

As I watched this string of comments develop I became startled, then upset, and then really sad.

More »

After All That’s Happened, I Meet God Halfway

This is a guest post by Rabbi Josh Bolton, the Senior Jewish Educator for the Jewish Renaissance Project at UPenn Hillel. You can reach him at jbolton@jrp.com.

I say the Kiddush.
I don’t say the Grace after Meals.
I study the Torah.
I don’t own two sets of dishes.
I wrap tefillin, occasionally.
I don’t ever attend minyan.
I long for the Land of Israel.
I don’t have mezuzot on all my doorframes.
I read the Jewish periodicals.
I don’t mind kindling a flame on the Sabbath.
I give charity to the poor person.
I don’t fast on the 9th of Av.
I like klezmer music.
I don’t prioritize kosher over organic.
I leave my son’s hair uncut to three years old.
I don’t live within walking distance of the shul.
I circumcised my son on the eighth day.
I don’t know, I may get more tattoos one day.
I have a social circle comprised mostly of Jews.
I don’t really care if the Torah was written by Man or God.
I have a prominent bookshelf full of traditional texts.
I don’t always behave nicely with orthodox educators.
I weep in Yad Vashem.
I don’t mind listening to salacious gossip.
I wear a kippah.
I don’t make Havdallah.
I speak Hebrew like a child – but I do speak.
I don’t regard the voices of the ancient rabbis to be more sacred than our own voices.
I hang a picture of Jerusalem in my living room.
I don’t believe continuity for continuity’s sake is a compelling reason for Jewish life.
I prayed at the grave of Menachem Schneerson — at twilight with my brother.
I don’t know how to perform the ritual of Hoshannah Rabba.
I take every opportunity to submerge in the mikveh of Isaac Luria.
I don’t think spirituality demands wearing long skirts or a yarmulke.
I have memorized large swaths of the liturgy.
I don’t believe the Va’ad Kashrut serves the interests of the Jewish community.
I am a devoted student of the Hasidic masters.
I don’t really clean my kitchen for Pesach.

My Sukkot Wish for our Queer Jewish Community

Suzie and I are hosting the big Keshet and JP Shabbat Sukkot potluck again this year! (You should come!)

Boston is a great place to be queer and Jewish, so I really just have one wish for our fabulous local LGBTQ Jewish community this year: flirting.

Why bother having separate LGBTQ community events when many Jewish institutions have become more and more inclusive of LGBTQ Jews?

Because flirting.

Imagine you are a young queer Jew looking for a date. You’re bored with OkCupid and JDate, so you try going to a singles night sponsored by your local synagogue. You get all gussied up, maybe you drag along a friend as a wingman, and you head in to the venue. What do you see? A whole bunch of straight people. (Regardless of how inclusive the shul is, this is a numbers game. There are more straight people than gay people.)

Okay, so let’s say you’re not instantly discouraged by the fact that most of the people in the room are a) not what you’re looking for and b) not looking for you. Let’s say you don’t feel super weird about either feeling invisible or feeling like you stand out in the wrong ways. You’re resilient! You can do this! So you look around the room for other LGBTQ people. Hey there’s one! But that person is not a gender you’re interested in. Oh, there’s someone who might be the right gender for you! But that person seems significantly too old/young for you. Or perhaps you just don’t find them attractive. HEY! Over there! There’s someone cute, of an appropriate gender, the right age–and they turn out to be your ex. And now you’ve exhausted your supply of LGBTQ people in the room. Dang.

This is where the LGBTQ Jewish community comes in! After feeling like there is a dearth of romantic options available for you in your shul, wouldn’t it be nice to go to an event where everyone is Jewish and LGBTQ? So many more possibilities! You could date EVERYBODY! (Okay, well, at least a significant portion of attendees.) It’s like Jewish summer camp! Yayyyy!

This is why you should come to my house if you happen to be LGBTQ and in the Boston area on October 10th. (If you’re old and married like me, you should still come, because you’ll help introduce the single people to each other. It’ll make things less awkward, and we’ll all have a good time.)

This is why you should host an event like this if you’re LGBTQ and not in the Boston area on October 10th.

This is why Jewish LGBTQ organizations should still care about hosting local events for members once in a while.

This is why Jewish institutions who are welcoming and inclusive of LGBTQ members should continue to help support Jewish LGBTQ organizations do their own things sometimes.

Because flirting.

#TBT: On 9/11 and Tisha B’Av

Last night, guest blogger Ben Greenfield posted a provocative piece on memory and ritual and how we can and do relate to 9/11 and Tisha B’Av.  This is not the first time the blog has addressed that connection.  For Throwback Thursday today, we’re re-running zt‘s short post from around Tisha B’Av five years ago, highlighting Irwin Kula’s reading in Eikha (Lamentations) trope of last phone messages from 9/11 victims.  Revisit it here.  You can read Rabbi Kula’s own explanation of the recording here, including a better link to his actual recorded chanting.

 

Echad Asar b’September, OR A 9/11 of the Jews

By Ben Greenfield, a rabbinical student at Yeshivat Chovevei Torah in New York City.

Its my second 9/11 in two months. Today its the Towers – last month, our Temples. Today, an utter hate explodes into senseless loss – in August, it was “senseless hate” bringing out utter catastrophe.  The ninth month’s eleventh day, 9/11, becomes Tisha B’av – the ninth day of the eleventh Hebrew month.  Maybe its just an exile Jewish thing.  We have two days of everything.

The dark similarities run deep and tragic.  Consider how both holidays are constructed around architecture.  Yes, the loss is truly about the lives destroyed and political trauma inspired, but in our imagery and imagination, its about two buildings razed to the earth.  Beautiful buildings; buildings conceived as a “world center”; buildings whose wreckage casts a shadow over the entire calamity.  Indeed, shadows which stretch farther and more permanent, now that the buildings are gone forever.

There was a First Temple and a Second Temple; a Tower 1 and a Tower 2.  And now, there are only memories.  More »

Photo Essay: The Work.

Here is my photo essay from a day of activist/volunteer work in Hebron.

“In the H2 section of Hebron movement is restricted, street by street, for tens of thousands of Palestinians as settlers slowly take over more land.”

 

A. Daniel Roth is an educator and journalist living in South Tel Aviv. You can find more of his writing and photography at allthesedays.org and follow him on twitter @adanielroth.

In Brooklyn Next Sunday? Come Make Shofar-blowing History

Calling all Jews with horns (and their allies)–

You are hereby welcomed to take part in a historical mass shofar-blowing gathering this       coming Sunday in Prospect Park. The event will consist of a shofar-blowing workshop, a  series of collective blasts, and a vegetarian potluck picnic.

At 5:30pm, we will meet at the corner of 15th St. and Prospect Park West and proceed to enter the park. Please arrive on-time so everyone can find each other.

If you own a shofar and/or a phone which can film, please bring it with you, as well as something for the potluck, if you can stay after.

Our rain location is the Park Slope Jewish Center (1320 8th Ave, located at the SW corner of 14th St and 8th Av).

This event is free, open to the public, family-friendly, and intended for experienced and novice shofar-blowers alike, so please do come and invite friends. We hope you can join us as we herald in the new year with great fanfare.

It will be…a blast

#TBT: Joan Rivers and Funny Jewish Women

Love her or hate her, Joan Rivers, aleha shalom, was one of the most recognizable American Jews of the past half century and one of our most successful comics.  By my count, she has been mentioned five times in Jewschool’s storied history, so today, for Throwback Thursday, here’s sarah‘s 2007 review of the San Francisco Jewish film festival, including a review of Making Trouble: Three Generations of Funny Jewish Women, produced by the Jewish Women’s Archive and focusing on Molly Picon, Fanny Brice, Sophie Tucker, Joan Rivers, Wendy Wasserstein and Gilda Radner.   All six of these Mt. Rushmorians of Jewish comediennes have left us now.  Rest in…oh, who are we kidding?  Joan Rivers isn’t resting any kind of way; she’s working some crowd to find the laughter and absurdity in the awfulness of something in olam haba.

 

Ready for Withering Flowers: A Ritual for Elul

I’m familiar with your story
This gratitude you cultivate helps ground you
And yet, do you really deserve to ask for more?
The answer to this question will give you the balance you seek

Sometimes you need a reminder that we already said farewell to the month of Av
As it is written in Job: “Man born of woman is short of days, and fed with trouble. He blossoms like a flower and withers, and vanishes, like a shadow.” (Job 14:1–2)
In Elul, you are instructed to enjoy the ephemeral beauty of the flowers without worry of their withering
Since t’shuva/repentance is the name of the game, instead of fearing change we welcome it in

Every morning the shofar calls you to t’shuva/repentance
Are you listening?
How might you be more awake in order to hear its sound?
Allow these blossoms a chance to bring you to the presence you desire.

Step 1 – gather flower petals into a large bowl- ideally four colors and four different species. Bowl is ideally wood but can also be glass or metal.
In New England this is a great time of year to find a diversity of goldenrod, Queen Anne’s lace, chicory and aster.
Step 2 – fill your bowl with water covering the petals – ideally spring water but tap water is also fine. The chance to visit a river, lake or small spring will only add to the ritual
Step 3 – ASK FOR SOMETHING. This is for real. If you’re going to open up enough to do real t’shuvah/repentance this year, you have to acknowledge that you are not yet whole – that there is something about yourself you want to change, or at least cultivate. A useful formula is “May I be…” or “Let me be…”
Step 4 – Pour the entire bowl of petals and water over your head.
Step 5 – Proclaim out loud: “Horeini Ya Darkecha – הוֹרֵנִי יְהוָה, דַּרְכֶּךָ – reveal to me your path” – Ps. 27:11. This is both the sealing of our request and also a letting go of wanting only one thing.

Re-posted by the author from Ma’yan Tikvah’s Divrei Earth: Spiritual wisdom from Earth and Torah.

Therapy and the Jewish Left

by Danya Lagos

“Now, how’s that for good to the last drop? How’s that for a good boy, a thoughtful boy, a kind and courteous and well-behaved boy, a nice Jewish boy such as no one will ever have cause to be ashamed of? Say thank you, darling. Say you’re welcome, darling. Say you’re sorry, Alex. Say you’re sorry! Apologize! Yeah, for what? What have I done now? Hey, I’m hiding under my bed, my back to the wall, refusing to say I’m sorry, refusing, too, to come out and take the consequences. Refusing! And she is after me with a broom, trying to sweep my rotten carcass into the open. Why, shades of Gregor Sarnsa! Hello Alex, goodbye Franz! You better tell me you’re sorry, you, or else! And I don’t mean maybe either! I am five, maybe six, and she is or-elsing me and not-meaning-maybe as though the firing squad is already outside, lining the street with newspaper preparatory to my execution.” — Philip Roth, Portnoy’s Complaint

In Portnoy’s Complaint, arguably the defining book of the modern Jewish-American literary Canon, Philip Roth launches into a full-on confrontation of the debilitating cultural malaise that is the cult of “goodness” – or, rather, a highly individualized and internalized cultivation of agreeableness, at whatever cost. This is the key ingredient of suburban assimilation, of first and second-generation immigrants, of “making it” – a meticulous pursuit of not only acting “good,” but a codependency marked by a strong confessional tendency, where even your innermost thoughts and desires must be attuned to the needs of others – who force you to allow them into a contrived and intense intimacy, making you answerable to them, for everything.  It rings all too true for me personally since I read it 2009, even though it was published in 1969. While the figure of Jewish mother takes the majority blame in Portnoy’s Complaint for the smothering regime-cage of “goodness” as the ultimate redemption of the world, it is difficult to ignore its lurking presence in other people and spaces as well. More »