After the Double Life

 Posted by on April 6, 2013
Apr 062013
 
Afder the insanity of the double life comes the insanity of the single lifeCommentary:

Nora Ephron describes the single’s life most aptly. “I thought of how awful it would be to be single again, hundred single women to every straight single man, packs of Amazons roaming the streets looking in vain for someone genuinely eligible and self-supporting who didn’t mind a little cellulite.”

If being single is a challenge for those who grew up with high school proms and try-out first kisses, it is nothing compared to that of finding yourself in the midst of the drooling, aggressive, hormone-crazed modern singles scene while coming right off the boat from a five-year arranged marriage and a sex-segregated youth. I fell to its date-lined shore so naïve, I made every ridiculous mistake in the book.

The first time I was thrust into the insanity of it all was a few years ago, when I visited Israel with Birthright. I was so excited to go; I planned to show off my Hebrew and cry at the Kotel and get impassioned about the Arab-Israeli conflict. I was just out of the anti-Zionist Hasidic community, and I wanted to see the Jewish State. It was an important trip. I didn’t have room in my mind for drama and boys and more. Apparently, I should have packed my mind better; left some room.

We first arrived in a small motel outside of Jerusalem, the group of us twenty or so young men and women carrying heavy luggage and tired from the long plane ride. After we unpacked some of the participants stayed up for some drinks in the bar. I pulled over a chair to the circle of people chatting, with my milk-brewed Israeli coffee in hand, and leaned in, slickly integrating myself into the conversation. Samantha, a broad chick from the South who told me she needed medicinal marijuana for her anxiety, was talking about a gater.

“What’s a gater?” I interjected. It sounds like a Middle Eastern weapon or something.

Samantha with her dark short hair turned to me and said “You don’t know what gater is?” Uh… maybe I do? I just wasn’t sure I remembered exactly.

After an eye-roll, a girl from Alaska – whom I couldn’t look at without thinking of Sarah Palin – explained. “It’s an internal radar to check who’s gay.”

Samantha: “I’ve got a spot on gater.” Later, when Samantha was walking down a narrow hall to her motel room, alone, I caught up with her. “Tell me” I said in a voice that belied secrecy. “Who is gay?”

“Why?” she whisked me away.

I wanted to know. Needed to know. If I didn’t have a gater I may at least hear of its miraculous findings.

“Nope” she taunted me.

I begged.

“Eric” Samantha finally said. “So gay. One thousands percent gay”.

I got to know Eric the following morning when he sat at our table at breakfast. A small kid with Harry Potter glasses. He had studied linguistics in college. He had a little bit of a nerdy thing going, and he was a little strange. It didn’t take long for him to open up about his relationship with his parents (problematic) and the isolation in his life (severe). I patted gay Eric on the arm and said I was so so so sorry. I understood what he was experiencing about isolation and the struggle to stay true to yourself. The following few days of rushing across Israel Eric occasionally walked beside me. He was there when I was crying at Yad Vashem, not crying at the Kotel, crying from exhaustion on the bus. Increasingly he appeared near me – he materialized during my solitary walk in Tzfat or while taking a run around a gorgeous rural area near our kibbutz. I had a soft spot for Eric. I knew what it’s like to be a misfit.

But then Eric began appearing everywhere, like a little tail on my lead. He moved people around so he could sit in my bus seat and somehow was in my hotel room on Beth’s bed when I came in, waiting to get some of my women’s shampoo from me. I thought he needed the emotional comfort that radiated out of me like the sun, but I was getting pretty tired of his pirating it off of me. In fact, I was starting to feel less and less like I had grand sympathy for his gayness.

On the seventh night the bus took us out on the town for some partying in Tel Aviv. Eric somehow materialized in my seat, pulling pages of maps and guidebooks and explaining to me this and that, oblivious to my earbuds and growing annoyance. I pretended to sleep. Suddenly I felt Eric’s hand reach for mine – fingers twirling around slowly, then squeezing, then holding tightly. It was the weirdest thing gay men did.

Then I opened my eyes and wanted to kill him. Along with Samantha.

I looked at him for a moment, piercing looks. “Eric.” I said. “Holding my hand is very… not gay.”

Eric blinked inside his little kid Harry Potter glasses. “Gay?” he asked, ten times more startled than I’d been. “I’m not gay.”

He thought *I* was crazy.

I slipped off the bus in the city, and hid from Eric on the ride back. Late at night in the elevator back up to my room, Samantha was there, both of us with smudged mascara and elegant dresses. I leaned against the elevator bar and closed my eyes, tired.

“So” Samantha said to me coyly. “You and Eric, huh?” She made a little together sign.

Had I had a gater, I would have beaten the hell out of her with it. Instead, I didn’t say a word.

 

The Shtrimpkind Hagaddah

 Posted by on March 24, 2013
Mar 242013
 

Pesach sheep tied to the bed

 

Pesach is coming. Now that the world is more wired, there are way more than Four Sons. The internet speaks of Many Sons. And Daughters. What do they say?

Compiled by the Vaad Ha-gudah

1. Rationalist Rabbi, mah hu omer? “Grasshoppers are yummy with a spritz of lemon juice! Shulchan Orech treats!”

2. Failed Messiah, mah hu omer? “Chareidi Matzah Bakery Investigated For Using Hepatitis-Tainted Baby’s Blood.”

3. Reb Lazer Emunah Blogger, mah hu omer? “I met a Yid who was sad because he couldn’t pay his Pesach food bills. I showed him how to howl at the moon in the forest and now he grows the best hash this side of the Judean Hills and is making lots of moolah!”

4. DovBear, mah hu omer? “The Church’s sacramental wafers are literally made with Jews’ blood. They themselves believe it, look it up! Christ’s body. And they owe us for Pesach copyright infringement.”

5. Shulem Deen, mah hu omer? “The women have a point, and I deeply respect it, but actually men need a Pesach liberation movement too. I clearly remember what a fucking expensive pain in the ass schlepping boxes of grape juice is. And my wife always insisted on the glass bottles, not the plastic ones.”

6. Judy Brown, mah hi omeret? “If I had a choice there’d be 2.1 children, not Four Sons, but we have no choice. That’s when I realized we are broken vessels”

7. Rabbi Eliyahu Fink, mah hu omer? “The frum world IS terrible, but we should keep a level head and admit it and here’s why.”

8. Rabbi Avi Shafran, mah hu omer? “The frum world isn’t completely fine, true, but that’s only because people keep saying it isn’t. And I am not and never was a blogger.”

9. Daas Hedyot, mah hu omer? “Tattelayben2, maybe your experience was different, but as the author of this article writes, many frum Jews do not give a secular education in the Haggadah and do feed their children unsweetened maror.”

10. LV, mah hi omeret? “We should all feel free to be anything and anyone, except Chareidim — because they are not feeling free.”

12. Mississippi Fred MacDowell, mah hu omer? “In the 18th century, surprisingly, the minhag was to eat chometz at the second seder, and you can see it from this document…”

13. Libby Libtown, mah hi omeret? “Ohr Le-arba ossur boydkin my cute new purple top le-ohr ha-ner.” (Pesachim 2a, ayin sham)

14. Rabbi Gil Student, mah hu omer? “There’s nothing wrong with paskening that quinoa is kitniyos and this doesn’t mean that Orthodoxy is becoming more extreme. Ask your local Orthodox rabbi or mentor.”

15. Brenda Turtle, mah hi omeret? “Chad Gadyoooooo, sweeties. Ha ha ha, dahlink. I vant to be frim again!”

16. Deborah Feldman, mah hi omeret? “My Scandalous Rejection of my Egyptian Roots is coming out soon and it will be longer and more exciting than the Haggadah.”

17. Rachmuna Litzlon, mah hu omer? “Instead of burning the chometz freaking feed the people in Haiti. Lechem oni, my ass.”

18. Shpitzle Shtrimpkind, ma hi omeret? “Dayenu!”

19.(Ed note: Shpitzig, mah hu omer? “? מה העבודה הזאת לי”)

On the Before and After

 Posted by on March 11, 2013
Mar 112013
 
Before leaving and after leavingCommentary:

This cartoon was commissioned; I was asked to draw a before and after with approximate instructions. When it was done, I immediately worried about the before. The family looks too warm and sane. Doesn’t the official “before” picture come with an abusive rabbi in a dark basement or some dysfunctional family which festers dark secrets behind closed doors?

I suppose, I thought, after my pencil had brought to life a crowded and safe home, for me this is how I remember it. A religious childhood home can be safe, and warm and rich with tradition and it can still be stifling and oppressive and limited. It’s what makes leaving so damn hard.

Most of the time the journey from Hasidism out is depicted in a before and after template, the before picture consisting of a droopy nosed Hasid in a wild beard and a bride in frightening eighties wedding gown and hair that stands as wide as the shoulder pads. The after picture is glorified by a full shave, a target tshirt, the dippity do from the payos now in the hair. All of it, the critics say, very superficial.

So I took it upon myself to conduct a longitudinal survey with forty samples and find out what their before and after is like in words. The scientific approach behind it was to post the question on facebook and ask people to describe their before and after. The first thing the study proved is that OTDs are a group of wise guys – which we knew already. And more seriously, and interestingly, that for most people the journey of before and after is the process of embracing individuality; tearing yourself out of a strong communal setting that leaves little room for the individual and making something of yourself. For many, it is not even a matter of rejecting religion. It is simply rejecting the groupthink. Here are some I got:

EM: Before I obsessed over making every minute of the day meaningful for the afterlife; now I make my life meaningful to me, in this world.

MW: Before, I was a cog in the wheel. Now I’m in the driver’s seat.

YM: Before I was Gd/religion centric and squished myself in wherever I could ; now I am me centric and fit in religion
wherever it enhances my life.

CCN: Before I my kids were only Nachas machines and ways for me to serve an unknown God, spending my time not with them but trying to appease God; now I actually listen to them and do things with them “just because” without any goal.

AK: Before I was following them… now I follow my heart, my God, my תורה

SK: Before I did everything for the After, now I am undoing everything from the Before. (FV: lol)

YS: Before, there was an after. (FV: and after?)

PS: Before I was “it”, now I am ME.

CS: Before I was humanoid and annoyed… I’ve since joined the humans, and now my life is enjoyed and amusing.

CW: Before I lied to and hid from my children, now we are working together to embrace an honest future.

Fred MacDowell: Before I liked cookies. Now I bake cookies. (FV: for this before an after we do actually need a picture.)

AB: Before my life belonged to others. Now, it belongs to me.

AB: Before I spent all my time delving into the gemara. Now I spend it on Facebook.

Ha ha. You gotta admit, it’s the life.

 

On Unorthodox -The Year After

 Posted by on February 20, 2013
Feb 202013
 
A secular girk reads Unorthodox and a relegious woman reads UnunorthodoxCommentary:

It was a day of love. Cupids twittered through the air, roses were exchanged, arrows were shot and a dozen or so of us SLC students filed into our class with a round table for a roundtable on a recent Jewish memoir, Deborah Feldman’s Unorthodox, etc. All semester we have been discussing classic Jewish memoirs, and Valentine’s Day 2013 would be specially dedicated to last year’s hot tome about one woman’s scandalous rejection of her roots.

The discussion was presided over by scholar of Hasidic silk, Prof. Glen Dynner, who selected this book from hundreds of possible choices. Royalty-wise, the authoress must surely have made $18 from our bunch at least, depending on the terms of her book deal. Are SLC alums given priority in SLC literature classes? Inquiring minds wonder.

Roundtable guests included UCLA professor David Myers, who happens to be writing a book about the holy shtetl Kiryas Joel, and could tell our class definitively that “Satmar” does not now and never meant St. Mary in Romanian (Wikipedia says so too), my friend Joel Feldman, who happens to be the “Feldman” in Deborah Feldman, Hershey Goldberger, Frimet’s husband and another KJ “specimen” along with myself, making up our Hasidic quartet at the roundtable.

Joel was there because naturally he was interested in an academic discussion about a book in which he reluctantly guest stars, and also to convey publicly some of his own impressions and respond to public perceptions of him. Hershey was Joel’s wingman. Frimet was there to pummel and debate our professor into oblivion. I was there to cringe over the proceedings. And Myers was there to conduct Satmar research.

After a brief introduction from Dynner and Myers, the roundtable was directed to discuss the question of reliability in memoirs in general and the question of misimpressions in this memoir in particular. Was the memoir genre a kind of permission to bend the truth under the general heter that everyone has their own personal truth? The roundtable agreed that there was no definitive answer, but some thought that they were critical readers and could tell if the memoirist was being self-serving, deceptive, etc. Most readers like to believe they are intelligent, thank you. Someone thought that it was odd that Deborah Feldman seemed to see herself with a halo with nary a self-deprecating word to be found in the book. The roundtable also considered whether or not this 12-month old book may have staying power. Could we imagine it still being read and analyzed after 200 years ala Solomon Maimon’s influential, genre-creating memoir? We conceded that we would meet at yet another roundtable in 200 years and find out. Then everyone took off their clothes and dived into the tank and wove baskets as per Minhag Sarah Lawrence College.

Here is how some of the discussion went down:

PROFESSOR: I know many students feel strongly about the book. Some of you had said some very strong things against the book – the lies and such. Then again… some of you had to sneak into my office to admit that you loved the book. I urge you to keep an open mind.

So, we have here today some “original specimens” of this community described in the book…

FRIMET: Oh, nicely put.

PROFESSOR: Yes… We have Frimet and Frieda… who we know grew up in KJ. Frimet’s husband… And we have Joel Feldman, the husband in the book. Joel, why don’t you introduce yourself and tell us what you thought?

STUDENTS: [Gawk]

JOEL: Hi, I’m Joel, Eli in the book.

ELI: I go by Joel. I grew up in Kiryas Joel and I got married to Deborah Feldman – we had one child. I will talk a little about how she paints a picture in the book to make everyone look a certain way so she could paint herself as the hero. For example the watch – she gave me a standard watch everyone gets. And she got an expensive watch from us. But this somehow became… a story about her suffering. It’s true, we gave her a watch. She didn’t lie about it. But like this, everything somehow feels like it’s said in a way to make her look like a hero.

GIRL WITH THE RED LIPSTICK: Oh, a James Frey story??!

PROFESSOR: Hmmm. So did she misrepresent, distort? If she did, is there a problem?

MYERS: To come to the defence of the book, I don’t think modern memoir should be taken as fact. Modern memoir is about depicting your own reality as you experience it.

SOMEONE, I-DON’T-KNOW-WHO I-WAS-BUSY: What about Slander?

MYERS: Now that’s already a line I think you can’t cross.

FRIEDA: But this isn’t merely a memoir, this becomes representative of an entire culture. Shouldn’t that concern us?

MYERS: You have to take something like this with a huge heap of salt.

FRIEDA: Perhaps as a historian you do. But it’s obvious that most people take their education about Hasidism from this book. Isn’t that a problem?

PROFESSOR: Should she be responsible, by telling her story, for what people learn about her perceived surrounding through her book? If she experienced Hasidism as negative, should she be responsible for people taking her experience for everyone?

DICTIONARY BOY: I think, if we’ll turn to page 23, and read about how she depicts herself, she herself admits to lying. I think this accurately reflects to the reader the writer’s personality. A critical reader can understand what to accept. I think this is like an Ayn Rand novel. It’s very dark and it’s not literal but we appreciate reading it and don’t take it so literally.

ELOQUENT GIRL FROM CHRISTIAN FAMILY: I also had a hard time trusting her – even though I don’t think she needs to tell verifiable objective facts. I thought the absence of reflection and self-deprecation made her a less likeable and trustworthy narrator.

PROFESSOR: Yes, but that’s what writers do. How is she different from the memoir by the 19th century woman Pauline Wengeroff?

SMARTER THAN EVERYONE SLC STUDENTS: We were very hard on Wengeroff for her depiction of her husband.

PROFESSOR: What about Solomon Maimon, how does this book compare to Maimon’s story of a pariah leaving the Hasidic community?

ELOQUENT GIRL FROM A CHRISTIAN FAMILY: I think Maimon had technique, he was self deprecating and built character. I don’t think this book will stand the test of time in the same way.

PROFESSOR:  What was her motivation in writing this book?

GIRLS WITH RED LIPSTICK: I thought from the end of the book that like, she was clearly in dire financial straits. She needed money. It was her ticket out.

MY FAVORITE CLASSMATE WHO KNITTED ME A SCARF: Money didn’t seem to be a problem… there was money for babysitters and Sarah Lawrence and hypnosis and the grandparents… she didn’t seem to know poverty.

PROFESSOR: I think she writes because she has a story to tell.

JOEL: She’s a very ambitious person.

PROFESSOR: Is there anything wrong with that?

PROFESSOR: What about her depiction of SLC as the land of Oz?

IRISH GIRL: I thought she romanticizes it, but in light of what she went through, being Hasidic, I could see why she was very excited to finally be on a college campus.

GIRL WITH THE RED LIPSTICK: She made us all look so wealthy.

PROFESSOR: Who knew Sarah Lawrence is such a haven for making it big? Who knew this is Oz!

ELOQUENT GIRL FROM CATHOLIC FAMILY: Her relationship with Polly at SLC made me think that this was a queer book…. That she will come out gay at the end. I was very surprised that it wasn’t where the story went.

SOMEONE: Well, maybe that’s for the next book.

Laughs…

And then without any bells, the roundtable was over, class dismissed.

 

On Christmas

 Posted by on December 23, 2012
Dec 232012
 
A girl asks a Rabbi - Santa if she can sit on his lapCommentary:

CHo-CHo-Cho! Tis a jolly time.

It’s Santa time. It is Christmas. We can tell it’s a non-Jewish holiday because it’s so simple. Christmas. It is not Christmas like Challah or Hristmas like Humas or Tchristmas like a chvetchka. Us Jews, why can’t we get it straight, from Chanukah to Chasidim to Hanukah to Hasidim. Well, we know why; we don’t do straight. Cho-cho-cho (as in chocolate.)

I love the stories of religious confusion. Santa and our sages do resemble each other quite a bit. We know of instances when the Santas were thought to be Rabbis and the Rabbis were thought to be Santas and worse, the Rabbis were thought to be Rabbis. Goyim thinking Jewish rabbis have flying reindeer is plausible, but that they give presents instead of take presents is a hoot. Nathan Englander has an excellent story of a Jewish man who worked as Santa for a while to earn a living.

I’m not into white-bearded big men with religious sanctity, but oh, how gorgeous Christmas lights at night are. On snowy days, driving around at night is so special. As a child, Christmas decorations always reminded me of Sukkos, one of my favorite Jewish holidays. When we went to Brooklyn in our fifteen passenger van my mother would warn us to say tefiles haderech and not to look at the “goyish lights”. With that warning, how could you not?

Last year, for our class at Sarah Lawrence on the Holiday week, I came bearing samplings of my favorite recipe of cheese and potato latkes (as I did this year). When I arrived I found, behold, right where I am supposed to sit, a little red sock with white trimming and my name on it. I hadn’t expected to ever see anything like that. I’ve never played nice. I couldn’t help loving the irony that someone left me – me, the Shpitzle lady from yesterday – a Santa sock with my name and a red and white candy cane inside.

I stuffed it with a bunch of Chanukah gelt and it instantly became Jewish. Cha-cha-cha!