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
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.
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.
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 »
My two year old is starting preschool tomorrow. In his 27 months of sweet and innocent life, he has spent less than 27 hours apart from me. Tonight I went to our first parents’ meeting with butterflies in my stomach, anxious for both of us about this emotional milestone.
This is how it began: “Hi, I’m Ruchama, the head teacher. The first thing I want to tell you is that my son Moshe, my Moshiko, served in Gaza this summer. On the twenty-second day of the war, he was killed. He would have been 21 this summer.”
Ruchama went on to tell us that this has (understandably) been a very difficult summer for her, and that she was sure it would continue to be a hard year, but that when her son left for the war he left behind an early birthday card in which he urged her to “watch over the children” – our sweet children. And she told us that “ילדים זה שמחה - children are happiness”, and that she hopes and believes caring for our children will make the coming year, with its heartbreaking difficulty, a little bit brighter and more joyful for her.
As she shared her story, Ruchama was not crying. She smiled gently throughout. I pictured her crying so much this past month that she simply had no tears left.
Aside from hers, though, there were very few dry eyes in the room.
Word is that SodaStream is packing up their factory in the occupied territory and heading to the Negev desert in Israel. A piece at ShalomLife.com takes aim at the BDS movement, which took aim at SodaStream this year, imagining what might happen if SodaStream packs up and leaves behind the hundreds of Palestinian workers who make a living at the factory. The article, of course, has a disclaimer at the bottom, presumably tacked on after a large number of comments pointed out that this particular piece of Hasbara (“advocacy” in Hebrew) had jumped the gun, given that the the official announcement is yet to be made and there is no word as to what SodaStream will do regarding their Palestinian workforce. It is actually rather funny to have an entire article dedicated to an imaginary scenario, which then is noted as imaginary in a disclaimer at the end. Here it is:
DISCLAIMER** We would like to thank everyone for reading and commenting on the article, and make a clarification: the company has yet to make an official statement regarding this situation (they have only announced the new factory), but, as IsraellyCool points out, it its considered “common knowledge” that this may indeed happen. As stated above, the decision to move factories is non-political, and whether or not the Palestinian employees will be able to continue working with SodaStream remains to be seen. In this article, we are simply looking at what we believe will take place as a result of the BDS movement. Thank you.
So, to be clear, none of what the article posits is based on reality as of now.
Now, first of all, decisions about strategy and aims for Palestinian self determination are not for ShalomLife and JewSchool to make. They are for the individuals and collectives that make up the Palestinian people. That is a minimum requirement for self determination. It is no doubt true that Palestinians under occupation and people in liberation movements throughout the world have had to and will have to face economic, physical, and many other kinds of danger. Whether it is worth it for these workers to put themselves at further economic risk in order to resist occupation is not really for me to decide. The jobs those people have are very real and provide very real food and shelter and life. I can not judge. I can only suggest, opine and stand in solidarity. Still, while one can’t say that SodaStream does no good, it is a certainty that SodaStream perpetuates economic injustice and the occupation.
The truth is that the entire argument that the ShalomLife article is predicated on betrays the first and foremost problem with SodaStream’s relationship to the Palestinian people working there: The workers have very little power. SodaStream can pack up and leave, as they may be doing. They can fire them any time, and they have. Even Palestinian ministers cannot move about without Israel’s permission, how much power do you think those workers have? The very fact that an Israeli company can set up shop in occupied territory with only the permission of the occupier, and employ people living under occupation without a great deal of human and civil rights wraps the entire argument up in a nice tidy little package: People living under occupation don’t have the same access to the choices that people not living under occupation have, and while it may provide short term sustenance to a person or family or town, it cannot be relied on as a basis for livelihood for a family or community because it is in someone else’s control. This isn’t a problem limited to the occupied territory, mind you. Lack of power over our own communities, families and environment is a problem at the core of capitalism. The inequality of the occupation makes it that much worse.
If SodaStream were actually dedicated to the betterment of the lives of the Palestinians they employ there are plenty of things it could do: It could, at minimum, have secure, fair, long term contracts that protect workers from unfair dismissal (such as happened), for example. SodaStream could give ownership of the West Bank factory to the Palestinian SodaStream workers living under occupation. It could move the factory out of occupied territory and also get permits for the workers that want to work in the Negev, if they wanted to. The workers could be given shares in the company and/or make SodaStream cooperatively owned by Palestinians and Israelis. Shared ownership would make it a potential example of co-existence, which is the image the company wants to project anyhow. The CEO could make a statement against the occupation and endorse political candidates that stand against the occupation. They could do a whole lot of stuff to fight the occupation, but they don’t. If they didn’t want to deal with these issues, they shouldn’t have set up a factory in the center of the occupation.
We must build movements to struggle for self-determination for all peoples as well as economic and environmental justice (and much more… There is much to do). Yes, SodaStream is a pretty good solution for the quadrillion plastic bottles we use every year, but as it stands now they benefit from the occupation and economic injustice, and so they perpetuate a reality in which millions live without control over their future.
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
For better or for worse, we’ve become totally accustomed to it. I am Jewish, my fiancée is not, and we are getting married. People feel they have license to say some of the most chutzapahdik things to us–mostly her–both online and in real life. We’ve chosen to have a Jewish wedding, raise Jewish children, and keep a Jewish home. Not that this is a defense, it’s just some background. Our decisions are enough of a threat to people that they feel the need to say pretty aggressive things to us. We had grown used to it and it wasn’t until my fiance was having a conversation with my mother (who affectionately calls my fiancée and her family the machatunim, as she should). My mother was shocked and appalled that people would say such things to our faces. This led me to believe that maybe there were others who thought we were skating by.
“You know your kids won’t be Jewish.”
“You’ll be living a fantasy land.”
“You won’t really have a Jewish home.”
“You’re doomed with an unpleasant process of kids who won’t be accepted by the majority of Jews” [isn’t the internet wonderful?]
Let’s be clear. I grew up under the auspices of the Conservative movement and have worked for the organized Jewish community. We’re very aware of what we’re up against and what our kids risk going through. I don’t expect our practice and observance to work for everyone, particularly those who don’t accept patrilineal descent. What I don’t understand is the vitriol.
What’s interesting is what has changed. When we were first dating, getting serious, and discussing marriage, the first question I got was either “so will she convert?” Funny enough, the variation she received was “so will you convert?” Putting aside the presumption that she would be the one to convert (that’s another whole discussion), why was she once viewed as a prospective Jew? What happened? I neither asked–let alone insisted–that she convert and she has not elected to. She’s comfortable and happy in her own faith. When it came to discuss children, there were no arguments. She was happy to support a Jewish home and children. In terms of the commitments like this that we made to each other, she’s actually in the lead. Just as I want to raise children who identify Jewishly, she wants to raise children who will identify as Latin@. To give you a sense of the score, she put Pesach dinner on the table when I got sick last year and I haven’t taken one Spanish lesson yet. No bueno.
As we approach our wedding, just two months away, I have to observe: the only person to ever say “hey, you’d make a great Jew, we’d love to have you,” is the wonderful Rabbi who’s marrying us. I understand that we’ve long been out of the business of proselytizing and I promise he didn’t make a hard sell. But, no one else has taken a look at what she’s already given to the community and suggested she join the team.
The goal should not be her conversion. I firmly believe that should be her decision. But don’t we want to make Judaism and the Jewish community look a little appealing, like a community others might want to be a part of? If, fundamentally, we’re not opposed to people joining, should we actively be pushing people away? Aren’t the people making the effort then the folks you’d want to further extend an arm towards? If we take conversion off the table, doesn’t the community want to support the parents that are trying to raise Jewish children, particularly in a time when many are pouring money into programming to keep kids Jewish? There’s a disconnect here.
Thankfully, we’ve mostly felt accepted. We’re smart enough to hang in circles where we’d be accepted. (It’s worth noting that one of the above comments came at what I thought to be a liberal-minded Jewish discussion taking place at a Reform shul.) These are the communities we’ll invest our time and love into, and we know will invest their time into us and the family we’re going to build. For those who take issue with the way we do things, consider that we’re not trying to spite your practice before you feel the need to say something.
I contributed a blogpost to our friends at At Big Questions for this month’s theme of Seeing and Being Seen, which they encouraged me to cross-post here. Check out more of their work!
“I am an invisible man. No, I am not a spook like those who haunted Edgar Allan Poe; nor am I one of your Hollywood-movie ectoplasms. I am a man of substance, of flesh and bone, fiber and liquids — and I might even be said to possess a mind. I am invisible, understand, simply because people refuse to see me. Like the bodiless heads you see sometimes in circus sideshows, it is as though I have been surrounded by mirrors of hard, distorting glass. When they approach me they see only my surroundings, themselves, or figments of their imagination — indeed, everything and anything except me.”
– Ralph Ellison, Prologue to Invisible Man
We all know that a picture is worth a thousand words. But which words? And how do we know? And what is it, exactly, that we know?
To continue, click here.
I am afraid.
I am afraid of the rockets. I am afraid they will come in the middle of the night and, defying the millions-to-one odds, murder my children in their sleep. When the sirens wail, I race to grab them from their beds and flee toward shelter.
I am afraid to drive through East Jerusalem and the West Bank right now. I have a friend whose car windows were struck last month by rage-filled Palestinian rocks, whose baby was covered in shattered glass, who only by a miracle emerged unharmed. As we drive, I picture my children’s heads smashed by stones, I imagine screaming at them to put their heads between their knees, mentally willing my husband to keep driving, keep driving.
I am afraid of the racism seeping through my fear. As I was picking up my son from school, an Arab woman sat on the steps leading down to the preschool to smoke her cigarette. I wondered if I should be suspicious, if I needed to warn someone. I eyed her bag to see if it might hold a bomb.
Sitting in a restaurant
in the South of the city.
They serve one East Coast dish only.
There is a vegetarian option
but I don’t need it.
I’m reading about the end of Liberal Zionism in the paper
wondering what the hell that even means
as I deconstruct words and dig in with my hands.
It’s not me, I reckon. I am reckoning.
Sauce on every finger on every hand.
Scrolling with my wrist. Reading.
Wondering when everyone will come around.
Divisive and decisive op-eds give some people power, here and there.
Right and wrong are there for the taking
for the organized and the artistic and the committed.
But mostly for the committed.
I’m nearly bursting, listening to a new song about black rage
sitting in a restaurant serving cuisine from the East Coast of Africa.
Wondering if the discomfort that man told me I probably feel here
is how it feels everywhere for everyone
This piece first appeared at allthesedays.org
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
Over here at Jewschool, we’ve been all about the Indy-Jews for our whole decade-plus life span. We have spill much ink explaining the independent orientation to others who don’t share it. Today’s #TBT is a 2009 classic from crack Jewschool fisker BZ on the slippery meaning of the term “Independent”. Adapting some careful criticisms from Nate Silver of political pundits who talk about independent voters without saying what they mean, BZ considers the way professional and amateur Jewish pollsters, journalists, and mavens obscure more than they clarify in their opinionating about independent Jews. Sometimes posts slip under the radar for purely logistical issues — timing or what-have-you. This late Saturday night post didn’t get the attention it deserved in its time, so we’re re-running it now, five years later.
When my kids fight with each other, and especially when my eldest intentionally hurts one of his little brothers, my default is sadly to lash out in anger: to yell at him, banish him to his room, force him to stop. It never helps. He is still little enough that I can physically restrain him, though that won’t last long. But my anger has never stopped his anger.
What does help is empathy. When I manage to control my anger long enough to listen to him, understand why he felt wronged, and empathize with him, he softens, as do I. His yells turn to tears. He is able to let go of his anger and resentment, to apologize and forgive, to reconcile.
I have written a lot lately about empathy: that I think it’s critical for Israel’s future that we foster empathy and compassion and devote ourselves to recognizing the humanity of our Palestinian neighbors.
When I say this, it triggers many people’s defense mechanisms: “Do you really think you on the left have a monopoly on empathy? We do have empathy! We, Israel, the Jewish people, are so devoted to empathizing with our enemy, to valuing their lives more than they do themselves, that we risk our own soldiers, at tremendous cost. We can’t stand the loss of innocent life in Gaza! Our hearts ache at the thought of so many children dead. But we simply have no choice. Israel must defend herself. It’s us or them.”
Regardless of whether this is true (and I know at least some of it is), it is not the kind of empathy I’m talking about.
I’ve been searching for ways to describe the difference between the kind of empathy most of us seem to have in this situation, and the kind I feel we so desperately need. The best I can come up with is “intellectual empathy” versus “intimate empathy”.
Editor’s Note: Jacob Ari Labendz has shared with us his talk “The Community has Stolen my Birthright” which he gave at Central Reform Synagogue, in St. Louis, MO on August 6, 2014. Background information and transcripts follow. Labendz is a doctoral candidate in the Department of History at Washington University in St. Louis. He will be spending the 2014-2015 academic year on a post-doctoral fellowship at the Center for Research on Antisemitism at the Technical University in Berlin, sponsored by the Volkswagen Foundation and Washington University.
On Wednesday, August 6, 2014, more than seventy people gathered in the sanctuary of Central Reform Congregation in St. Louis (CRC) to hear from representatives of the local chapter of Jewish Voice for Peace (JVP). We oppose the Israeli occupation and advocate for a just resolution to the Israeli-Palestinian conflict with freedom and equality for all. We
opposed oppose the recent current war in Gaza.
In hosting this event, Rabbi Susan Talve and CRC took steps to distinguish St. Louis as a place safe for Jewish progressives and a community willing to engage in a thoughtful reevaluation of our community’s politics and alignments.
Rabbi Talve initiated the event after witnessing the police escort four JVP activists off of the campus of the Jewish Community Center on July 29. We had disrupted a “Solidarity Gathering in Support of Israel,” co-sponsored by the Jewish Community Relations Council, the Jewish Federation of St. Louis, and additional organizations. A fifth JVP member, a ninety year-old Holocaust survivor, spoke out as well. A member of the audience then struck her on the back in reprisal in plain view. No one except her friend did anything. Not even the police.
Such protests and responses have multiplied across the country, particularly during this last Gaza war, as an increasingly large and overwhelmingly young segment of the Jewish community has rethought its relationship with Israel and begun to stand against its policies regarding toward Palestinians. In major cities activists have taken to the streets, occupied Jewish communal institutions, and submitted petitions to Jewish and American leaders. There is talk of boycotting Jewish institutions that do not formally oppose the Occupation. We hope that St. Louis will be different. We had hope to be able continue trusting Rabbi Talve. It is to her credit that CRC released this video for distribution.
Five speakers represented JVP at the CRC event, including a Holocaust survivor, an Israeli artist, a doctoral candidate in Jewish history at Washington University, and two local activists. Each spoke for ten minutes and called upon those assembled to stand against the violence in Gaza and the Occupation. Some addressed the need to support the Israeli left, others described their own visits to the Occupied Territories, and others spoke about the exclusion that progressives often face within the Jewish community when they speak out as Jews against Israeli policies. The JVP representatives encouraged audience members to seek out Palestinian voices and follow their lead in fighting against the recent war and the Occupation.
Following the formal remarks, the representatives from JVP answered thoughtful and challenging questions about their positions on Hamas’s tactics and the meaning of the Israeli siege. A number of audience members rose to express solidarity with some of the opinions expressed. A few explained that they too had felt silenced within the Jewish community. It is a testament to the openness for which Rabbi Talve and CRC strive that they opened their doors to dissenting voices of peace, despite repeatedly defending Israel’s war on Gaza and taking a position of tolerance for the Occupation. Few cities, if any, can boast of such openness to debate and protest.
Communities and organizations around the nation should take notice. More »
You all know what I’m talking about. As much as Jews are working to combat Antisemitism, so do Jews love to refer to anyone who is rude to them or disagrees with them as an Antisemite. And now, as it turns out, anyone who is rude can always be implied to be a Hamas supporter who is also anti-human rights and definitely a misogynist.
Here’s the conversation as reported by the victim herself which took place on the subway in NYC: More »
In this week’s Throwback Thursday, we’re going back to July 2013, when Aryeh Cohen wrote about Trayvon Martin. If you’re wondering about why this post now, visit #Ferguson on Twitter.
by Aryeh Cohen [➚] · Monday, July 15th, 2013 · Edit
crossposted from Justice in the City
Yesterday, in the Jewish tradition, was the “Sabbath of vision.” It is named after Isaiah’s bleak vision described in Chapter One of his eponymous Scripture. Isaiah, speaking, no, screaming at those who would sacrifice at the Temple in Jerusalem declares in the name of God: I am tired of your sacrifices, I am sated already with the fatted calves that you offer, your offerings are now abominations to me. I no longer wish for you to celebrate festival days and Sabbaths. When you reach out to me, when you raise your voices in prayer, says God, I will ignore you, I will turn a blind eye. Why? First you must “Learn to do well; demand justice, relieve the oppressed, defend the fatherless, plead for the widow.”
Finally, Isaiah turns to the city of Jerusalem and wails: “O! How the city full of justice, where righteousness dwelt, now dwell murderers!” It was not a true question, of course, it was the strangled scream of a prophet pointing to the everyday injustices, which led to the larger injustices, all hidden behind a veil of righteousness, of holy celebrations and fatted calves upon the altar and the smell of spices in the Temple.
As Sabbath finished and I performed the ceremony of differentiation with wine and candle and spices with my family, I turned on my computer to news of the acquittal in the George Zimmerman case. How do we answer Isaiah’s lament? What were the steps that led from there to here? From the quotidian racial injustices to the loosening of gun laws to the ignoring of the history of racial discrimination.
We cannot make believe that we do not know how murderers came to dwell in our midst and how murders came to be accepted as normal. We cannot make believe that young black men grow up with the same chance of making it to adulthood, to college, to a life which was not interrupted by a bullet or incarceration as young white men. When we turn to face Isaiah we cannot answer that we did not know that over 6000 people were killed by guns in the past six months and that most of them were black or brown. When we try to answer Isaiah’s accusation we cannot say that we did not know that loosening of gun laws, that creating laws which escalate violent situations would lead to more deaths.
On another day we need to spend time thinking of Isaiah’s solution: “Zion will be redeemed in justice, and her penitents with rightousness.” For now we must grieve for Trayvon Martin and all the young black men who will not reach adulthood because of a bullet. We must rage against a legislative system which supports and promotes the death-industrial complex of gun manufacturers and the NRA gun lobbyists.
We must all come together and say finally enough.
This is a guest post by Becky Havivi, a Brooklyn-based community-builder and activist. This is not written on behalf of or in the name of If Not Now.
On the Friday night before Tisha B’Av, traditionally the saddest day in the Jewish calendar, 300 American Jews joined together in Washington Square Park to mourn the deaths of over 1500 Palestinians and Israelis in the most recent armed conflict in the region. This was the fourth public event over a period of two weeks organized by If Not Now, a new movement that emerged in response to the latest crisis in Israel/Palestine, the sense of urgency growing as violence escalated, and the sense of disconnection from what mainstream Jewish institutions were expressing.
In this charged moment overflowing with noise, If Not Now has managed to effectively strike the right chord, as evidenced by the large numbers of young Jews that have turned out to actions and events over the last few weeks, in New York City and in cities across the country. If Not Now has successfully given voice and media attention to liberal young American Jews, a constituency who, for the most part, feels alienated by the conversations happening in broader Jewish institutional arenas.
Though I helped plan the program for If Not Now’s Shabbat service and rally, my own involvement in the group was not a no-brainer. As an engaged and connected American Jew I have struggled to find my footing and stake a claim within the broader Israel/Palestine discourse that has felt authentic to the rest of my progressive lefty values. The articles I see posted on my Facebook newsfeed and the arguments that I hear repeatedly spouted on both sides make me want to flee. And for a pretty long time I have done just that. More »
New York City: Join the Jewish Multiracial Network on August 21st at their second parlor meeting (read about the first here) on allies, change making and privilege:
From the JMN:
“Allies are people who recognize the unearned privilege they receive from society’s patterns of injustice and take responsibility for changing these patterns. Being an ally is deliberate choice that requires intention and understanding. Join JMN in a frank dialogue on the “role” of allies, and how to effectively act to support of Jewish diversity issues. Our facilitators will assist participants in learning ways Allies can develop strategies to assist their understanding of the issues facing the Jews of Colors and Multiracial Jewish families.
We seek to assist allies in supporting a Jews of Color to create a Jewish community where ideas and strategies for enhancing diversity awareness are embraced.”
You must get tickets on Eventbrite, and this event is limited to 20 participants.
This is a guest post by actor and stand-up comedian Yisrael Campbell whose show Circumcise Me is now running at the Edinburgh Fringe Festival.
I came home from a busy day at the Fringe, handing out flyers all morning on the Royal Mile with hundreds of other actors and comics. I did my show—getting our largest audience and almost no laughs. But that is okay. I am a trained actor after all. I plop down on the couch in my empty 5 bedroom apt. When this trip was planned two families were going to be spending two of the three and a half weeks’ run here in Edinburgh. Then with the war in Gaza, my writing partner Gary’s family hadn’t come at all and in fact Gary had had to leave early. My wife Avital and our kids had only come in for four days. So instead of ten of us here, there is just me, in a five bedroom apt. Alone and doing the thing I love most —performing
I turned on the TV and not a minute later they broke in with news: “Robin Williams found dead in Northern California.” After Sky’s coverage of the war in Gaza I wasn’t sure they could be trusted. So I did what we do, I Googled it. Nothing, no one was reporting anything. So I did what we do when Google fails us. I tweeted it “Is this true? Is Robin Williams dead?” Sadly it is. Robin Williams is dead. Robin may your memory be for a blessing. It certainly has been in my case. The tweets and status updates are flowing strong. Finally, now, two hours later I find a tweet other than some form of Robin Williams is dead. And even as someone updates that she was chased out of a mall by police in Middle America while shopping for her daughter’s first day of kindergarten, and I realize that people won’t just write about Robin for the rest of our lives, and as the status updates move on, all I can think is Robin Williams is dead.
I met Robin twice. The first time was at a party for the premiere of the film Hook. It was at that party as I stood next to Robin holding a tray of pigs in a blanket that I heard Robin say the following words “When I graduated from Drama School (he had attended Julliard) there wasn’t enough work so I started doing standup.”
I’ve said that line a million times. It fit for me too. Each time I said it I thought of Robin. Each time I think: “Wow I’ve never had his career.” It isn’t just those two things we shared. We’ve both struggled with depression and addiction. He achieved more in his work. I seem to have achieved more in the arena of mental health. I’m not bragging—the game isn’t over for me. I could go down in the same shit storm he has, that’s the nature of the beast. But for today I won. I’m clean, I’m dealing with my stuff. Robin lost today and with that loss we all lost. With his death all of our lives will be sadder, have a little less laughter, a little less joy.
The second time we met was at the Comedy and Magic club in Hermosa Beach California. I was writing for a friend and he was middling behind Ray Romano. Evan called and said: “Come to the show tonight there’s going to be a surprise.” Well sure enough Robin showed up, and while Ray did his hour, six of us sat backstage. Robin was warm and generous he didn’t need to be the only funny one or the only one telling jokes. Then he went out on stage and got a standing ovation simply for walking out on stage. It doesn’t get any better than that. Expect to know that he was there to get his act tight for a fundraiser for Christopher Reeves’ charity for spinal cord injuries.
There is a story in the Talmud in Maseket Taanit that tells the story of Elijah walking in the market and he is asked “Does anyone here have a place in the world to come?” At first Elijah says no, but then he says, “Those two over there.” The narrator runs to them and asks what they do, and they answer “We make people laugh.” Surely the same is true for Robin. Surely he has a place in the world to come. If I weren’t living my dream, performing daily at the Edinburgh Fringe Festival, seeing great comics and actors—many I’m sure inspired by Robin Williams— then there’s nowhere else I’d rather be than at the show tonight in heaven. Robin, Lenny, and Richard. It’s been so long since Robin was the opener.