Tag Archives: Hebrew

My Israel Trip: Day One

            From the beginning, it was something of an out of body experience. I took a car service to the airport, waving goodbye to Mom in the parking lot of our co-op, chatting with the driver about all manner of things (gardening, mothers, compression socks, and, of course, traffic at the airport). When I arrived at Terminal Four at JFK, I was immediately overwhelmed: people were rushing in different directions and there were no clear signs, that I could see, telling me where to go. I had already checked in online, so I was pretty sure I didn’t need to stop at a check-in kiosk, but beyond that I was lost. I asked a man in uniform (hopefully he actually worked there), and he directed me to a woman who was checking boarding passes. I showed her my electronic boarding pass and she let me through, and then I had to show my electronic boarding pass (AKA my phone) to two more women as I followed the crowd around cones and other obstacles onto the security line. I tried to do exactly what everyone else on the line was doing, showing my passport, lugging my carry-on and my personal bag into the gray buckets and pushing them towards the scanner, but I must have missed some of the instructions because my personal bag was pulled aside and I had to wait on another line until they could hand check it, and tell me that I was supposed to have taken my laptop computer out before putting the bag through the scanner. Live and learn.

“You should have stayed home with me.”

            When they sent me on my way, I still wasn’t sure where I was supposed to go next. People were wandering in a bunch of different directions, and signs listed different lounges and gates and floors, but nothing said: this is the way to EL AL. I followed an elderly couple to the elevator, which said “to all gates,” and followed them in, and, luckily, when the doors opened there was finally a big screen listing the destinations and flight times and gates, and I found my flight on the list and followed the arrows to my gate. At least, I thought I was following the arrows in the right direction. I walked past endless toy stores and candy stores and restaurants and people waiting at other gates for other planes, but I couldn’t find my gate. Eventually, I found another nice man in a uniform (this time I was pretty sure he worked for the airport, or at least for one of the airlines), and he directed me to go back to where I’d started and then keep going in that direction. Finally, after walking through what felt like the whole airport, I found my gate and sat down in the waiting area – two hours before boarding was set to begin. They say to get to the airport three hours before your flight, just in case.

            I spent the next two hours people watching, and texting with Mom. There were casually dressed couples (jeans and t-shirts like me) carrying babies, and Haredi men in long back coats with special boxes to carry their hats, and Yeshiva boys in khakis and polo shirts and black suede kippot studying and eating together at a work table. There were also enough other solo female travelers to make me feel less conspicuous than I’d expected, and people reading actual hardcover books like the one hiding at the bottom of my bag while I stole a few last looks at my phone. At some point, there was a group of men on the other side of the waiting area saying the afternoon prayers, and then ten minutes later, after sunset I assume, another group gathered to say the evening prayers, and then our flight was called to start boarding.

            I showed my electronic boarding pass to the woman guarding the line to board the plane, but she said, “Oh no, I will not look at that. You need a paper boarding pass.” Luckily the line at the EL AL desk was short, and I only had to go through a short security interview (Do you understand Hebrew? Are you sure? Why are you going to Israel? Where are you staying?), and then they scanned my passport, and handed me my paper boarding pass and sent me through to the plane.

            The last flight I’d been on was years earlier, and barely two hours long, so I was anxious about the 11-hour flight, without Wi-Fi and with no one to talk to. When I found my seat, a nice man (no uniform this time) helped me lift my carry-on suitcase into the overhead compartment, and then I discovered that my personal bag didn’t actually fit under the seat in front of me, the way all the videos said it would, and there was no more room in the storage compartments, so I was going to have to sit with my legs on an angle for the whole flight. At least I had an aisle seat, though. I’ve been watching Stephen Colbert do his Colbert Questionnaire for a very long time, so I knew I was supposed to get an aisle seat, rather than a window seat, to avoid having to climb over someone else to get to the bathroom.

            I felt some panic just before takeoff, thinking about every possible thing that could go wrong on the trip, and feeling trapped because getting back home would be so much harder midair, but it passed, eventually. I watched my seatmate to find out how to use the entertainment system in front of my seat, and I found a bunch of Israeli TV shows, in Hebrew, which I hoped would help me acclimate to all of the Hebrew I’d be hearing in Israel. I ended up finding a really interesting interview show and watched episode after episode: with an Israeli actress, a past Minister of communications, a former head of Mossad, an Arab Israeli reporter, a comedian who specialized in doing impressions (including of Netanyahu), and the current head of the opposition in the Knesset. We were served dinner about an hour into the flight, and I had to watch my seatmate to figure out where to find the folding tray table hidden in the armrest, but I never figured out how to turn on a light to be able to read my book once the overhead lights were turned down.

They served breakfast about an hour before we landed in Israel, and at that point, a lot of the men on the plane got up to pray the morning prayer, even though it still felt like the middle of night to me.

I’d heard horror stories about people being pulled from the security line and interviewed by customs officials for hours upon landing at Ben Gurian airport, but when we landed, I barely had to wait on line before my passport was checked and I was sent on through. Then I followed a big family through the maze of hallways until I finally reached the arrivals lounge, where I had just enough time to switch my phone to my temporary Israeli telephone number before my friend arrived to pick me up.

            I hadn’t slept at all on the plane, but somehow, I wasn’t tired, so she drove us straight to the Western Wall (The Kotel) in Jerusalem. I’d been promised that I would feel inspired just entering Jerusalem, and that being at the Kotel (the only outer wall remaining after the destruction of the Second Temple in 70 CE) would be profound, but as we walked through the alleyways of the old city, past endless groups of Israeli school children on day trips with their teachers, and groups of soldiers in training, also on day trips with their teachers, I didn’t feel much of anything.

Don’t those kids look inspired?!

It was a long walk on hard stone, down steps and around corners, until we were at the Kotel, and my first impression of this ancient holy place was, eh, it’s kind of dinky. I mean, it’s a wall, with some greenery growing out of it, and pieces of paper stuck in every crevice, but it didn’t glow or anything, and no great voice called down from the heavens telling me that I was home. I’d been warned that I would need to wear a skirt to go to the Kotel, and that there were women guarding the entrance who would insist on wrapping me in a scarf to cover my pants, but it turned out those women were out for the day, or distracted, and I was able to walk in wearing my jeans and t-shirt from the plane. The women’s section was significantly smaller than the men’s section, but one of the men had already climbed up to peer over the divider to see what the women were doing.

            There were plastic chairs set up for us to sit in, but many more women were standing right up against the wall, holding their prayer books and shuckling back and forth. A lot of the women wore long skirts, and elaborate scarves wrapped multiple times around their heads, and prayed with great feeling, but I just sat there and watched. I was fascinated by a pigeon with a peg leg. I don’t actually know if he actually had a peg leg or if he was just missing his foot, but he walked like a pirate and kept scanning the ground for crumbs. A little boy nearby was carrying a bag of snack chips, even though my friend told me you weren’t supposed to bring food to the area, so the bird was on the right track.

            I didn’t feel like praying, or writing a note to shove into the wall. I’d always imagined that there would be a notepad and pen set up nearby, and ladders, so you could put your note into a crevice away from public view, but no. The notes were all homemade and folded into tiny shapes in order to fit into the tiniest spaces in the wall, and you had to really look closely in order to see them. The most interesting thing, to me, was the way many of the women would back away from the wall as they left, and when I asked my friend about it, she said it was a sign of respect, because you shouldn’t turn your back on God. For my own safety, I didn’t risk the maneuver myself, because I was sure I would trip over my feet, or a spare child, so I walked out facing forward while my friend walked out backwards. I hope God understands.

            On our way back up the steps, I finally saw my first Israeli cats (they have stray cats everywhere) and took a picture to send to Mom as my first missive from the holy land. Then we wound our way back through the alleyways, passing little shops and food stalls and tour groups, and many men and women carrying paper cups, asking for money. They didn’t look like the unhoused people I used to see in the subway in New York, more like this was their job and they were proud of it. I could picture them finishing a long day of begging for money from strangers and returning home to their modest Jerusalem apartments to put their feet up and watch TV. At one point, there was a cat stretched out on a low wall, next to a discarded paper cup, but he didn’t make a move to ask for spare change. He seemed confident that someone would feed him eventually.

I’d read all about Jerusalem Syndrome, and how so many people went crazy and started to think they were God just because they were breathing the air in Jerusalem, but I guess I’m immune. I should have known that I wouldn’t be a good candidate for delusions of grandeur.

After visiting the old city, we drove around Jerusalem while my friend played tour guide. She’d lived in Jerusalem when she first made Aliyah, in her 20’s, so it was all very familiar and homey for her. She drove us through the different neighborhoods and past the Israel museum and the Knesset and the Supreme court and the National Library – everywhere a bus tour would have taken us – and then she pointed out the hotel where she’d had her wedding (which I missed, of course), and the neighborhood where her parents were living, though they were out of the country at the moment. And as we drove around Jerusalem, and then out towards her home, my friend and I started to catch up. We’d seen each other every few years when she came to visit family in the States, and of course we’d chatted through email and then WhatsApp, but this was, already, the most time we’d spent together in years, and I started to remember why we became friends in the first place: no matter how shy and anxious and out-of-body I felt, she was able to make to me feel seen and heard and comfortable. I’d been worried that I would feel like a burden, or that we’d have nothing to say to each other, but she was doing everything she could to let me know that I was welcome, and that she was looking forward to our next adventure.

            When we arrived in Modiin, about thirty minutes outside of Jerusalem, it was still light out, and I was surprised to find that the city looked suspiciously like White Plains, NY – with all of the newness and crispness of an upper middle-class enclave. It’s a very young, planned city, so it doesn’t have the tiny alleyways of Jerusalem, or the crowded streets, and the wide-open spaces made it easier to breathe.

First view of Modiin

            My friend’s four-bedroom apartment was huge, and in the process of being cleaned by her Yemeni Israeli house cleaner, whose rapid-fire Hebrew was matched by my friend’s equally rapid-fire Israeli-accented Hebrew – all too fast for me to follow. Of course, I knew that my friend spoke Hebrew – I mean, she’d lived in Israel for decades – but I hadn’t realized she would sound like someone who’d been born there. Up until that point, and on all of our visits in the States, we’d only spoken to each other in English.

            I was set up in her older daughter’s room (since she was away doing national service), and, as I unpacked I, of course, fell back into my out-of-body, what-am-I-doing-here state of mind. I was trying to hide from the cleaning lady, who was busy mopping the living room floor with what looked like a squeegee, because she’d already asked me ten or fifteen personal questions, in Hebrew, about my career and family and where my friend and I knew each other from, and I was afraid the questions were going to get steadily more intrusive. I checked my email and found out that I’d received another rejection from one of my agent queries, which I guess is better than the silence I was getting in response to most of the others, but it didn’t feel great. I focused on unpacking and getting my bearings, and when the house cleaner was finished my friend introduced me to the two kids who were still living at home, and her husband (who I’d met briefly a few times over the years) and the family rabbit, Choo, who spent most of his time meditating in his cage, or wandering out in the yard, on the look out for stray cats so he could rush back to safety at any moment.

Choo, the rabbit

            I don’t remember what we ate for dinner that first night, or what I did or said for the rest of the evening, until it was time to go to bed. I’d been awake for something like 36 hours by then, but I was still too keyed up to sleep, so when everyone went to bed, I went to my room and watched hours of Glee videos on my phone, spending some time with Cory Monteith, the lead actor on Glee, until his untimely death from an accidental overdose. For some reason he felt like a good friend, even though I’d never met him. It was an odd sensation, to find so much comfort in someone I didn’t even know, and who was no longer around, as if my brain was able to manufacture this reassuring presence to help manage my anxiety.

            Eventually, I fell asleep, and slept well. I woke up late the next morning when my friend knocked on my door, after already having done the laundry and emptying and filling the dishwasher and sending the kids off to school and getting a few hours of work done. I washed and dressed quickly, took my meds, ate some breakfast, and, with a few more deep breaths, I was ready to start day two.

“Wait, all of that was just day one? This is going to take forever.”

If you haven’t had a chance yet, please check out my novel, Yeshiva Girl, on Amazon. And if you feel called to write a review of the book, on Amazon, or anywhere else, I’d be honored.

            Yeshiva Girl is about a Jewish teenager on Long Island, named Isabel, though her father calls her Jezebel. Her father has been accused of inappropriate sexual behavior with one of his students, which he denies, but Izzy implicitly believes it’s true. As a result of his problems, her father sends her to a co-ed Orthodox yeshiva for tenth grade, out of the blue, and Izzy and her mother can’t figure out how to prevent it. At Yeshiva, though, Izzy finds that religious people are much more complicated than she had expected. Some, like her father, may use religion as a place to hide, but others search for and find comfort, and community, and even enlightenment. The question is, what will Izzy find?

Both/And

            I’ve been watching videos in Hebrew for a while now, to practice my listening skills and to get a wider sense of Israeli culture, and one of the richest sources for short (2-15 minute) videos is Kan Digital, the online section of the public broadcasting channel in Israel. I have no idea how many of these videos actually end up on TV in Israel, but there are tons of them available on YouTube; along with a really great interview series by Orit Navon that delves into serious subjects (mental illness, living with disability, bullying, grief, having one Jewish and one Muslim parent), there are also videos by a variety of reporters/performers from different segments of Israeli society (religious and secular, Ethiopian and Russian, Israeli Arab, Jewish, Muslim, Christian, etc.), on a wide range of subjects, from serious, fact-based pieces on how Israeli elections work, to slice of life videos about working from home during Covid, to a dance video on how to choose a watermelon.

Orit Navon

Recently, I saw a video from one of the usually less serious performers/reporters (he did the watermelon video), where he’s sitting in what looks like a real therapy session, or a very close facsimile thereof, and both the reporter (Ehud Azriel Meir) and the therapist seem to be from the Religious Zionist community (roughly equivalent to Modern Orthodox in America – which you can tell from their crocheted kippot and casual clothes, as opposed to the more formal clothing and black hats worn by Haredim/ultra-orthodox). I’d seen a lot of videos from Ehud before; he did a whole series where he was supposedly sent to work with the Arabic language division at Kan to create educational videos about Jewish holidays and rituals, and each video in the series poked fun at all of the assumptions Jews and Muslims and Christians in Israel make about each other. It was silly and light, but also allowed for a pretty deep exploration of social conflicts Israelis grapple with on a daily basis. In general, Ehud’s videos are like this, characterized by humor and a willingness to show his own flaws and mistakes, but the video with the therapist had a much more serious tone than I was used to from him.

Ehud Azriel Meir

The therapy session starts with Ehud’s feelings of guilt at wanting to vote for someone other than the Religious Zionist candidate in the coming election. He believes that if he votes for “the other” candidate, he’s not only letting his own side down, he’s letting the other side win (though in Israel’s multi-party system there are always more than two options). This led to a discussion of the moment he started to feel some alienation from his own political party, which is also his religious community, way back in the 1990’s, when Prime Minister Yitzhak Rabin was assassinated. Before the assassination, Ehud, as a teenager, took part in a lot of the demonstrations against Rabin’s push for the Oslo Accords. He and his fellow Religious Zionists believed strongly that the accords would lead to more terrorism rather than to peace, and they were loud and vehement in their opinions, calling Rabin a traitor and a murderer. And then, Yigal Amir, also a Religious Zionist, shot and killed Rabin at a peace rally.

            For Ehud, Rabin’s murder was a moment of awakening. It truly devastated him that this man, who was like a father to him and to the country as a whole, had been killed by someone on “his side.” He had never considered the possibility that people were taking those screamed epithets literally, but when he and his friends tried to go to the vigils to mourn Rabin with the rest of Israel, they were turned away. And, still today, he resented that the secular Israelis blamed him for Rabin’s death, and he felt like it would be disloyal to his own group, and to himself, to vote with them on anything, even when he agreed with their policies.

The therapist pushed Ehud to acknowledge that his strong feelings around all of this might mean that he did feel somewhat responsible for Rabin’s murder, and that maybe he was uncomfortable in both the Religious and the secular worlds because he was still trying to avoid facing those feelings of guilt. Ehud bristled at that idea, but the therapist persisted, suggesting that in order for him to be at peace with having one foot in each camp, he needed to wrestle with the ways he himself believed that his actions long ago may have done harm, and to acknowledge that no matter how much he treasured his identity as a Religious Zionist, that wasn’t all of who he was.

            There was something really powerful for me in watching this usually very un-serious guy, now grumbling and uncomfortable, being willing to share his discomfort and uncertainty with the public, in case it might do some good. And his internal conflict resonated with me too, even more so because he used the words Gam ve Gam (Both/And) to describe his feeling of being both a Religious Zionist, and something else as well.

Whenever I start a new semester of online Hebrew classes, I’m asked if I prefer my name to be pronounced the English way or the Hebrew way, and I always say Gam ve Gam, both because I grew up going to Jewish day schools where half the day I was one and half the day I was the other, but also because the feeling of having different parts of me that fit in with different groups is a big part of my everyday life. It can be really hard to live in the Both/And. I’m never sure if I should stand with one foot in each camp, or hop from one side to the other, or stand in the middle all by myself. More often than not, I feel like I have to hide parts of myself, or act in ways that feel wrong to me in order to fit in.

“I like both chicken treats AND Greenies.”

            Watching this video reminded me of the traditional Ashamnu prayer that we say during the Jewish high holidays each year, where we pound our chests and admit to all of the possible sins that may have been done by a member of our community. That level of exaggerated responsibility has always bothered me, because I work so hard to make sure I do no harm, and it doesn’t seem fair that I should have to take responsibility for Joe Schmo over there who couldn’t care less who he hurts. It’s not even clear which community the prayer is referring to: does it include all Jews? All Jews on Long Island? All human beings on earth?

But now I wonder if the prayer is trying to get at the collective guilt we tend to feel when someone from our own political party, or tribe, or family, does something wrong. Even if we are not directly responsible for an evil act, we may have played a role in creating the conditions for that evil act to take place; or maybe our strongly held beliefs led us to encourage someone in the direction that led them astray; or maybe we were silent when we knew we should speak up, because we were afraid of being kicked out of the group; or maybe we felt responsible simply because outsiders told us that we were responsible, because they see our group as a single entity rather than a collection of individuals.

Once a year, this prayer gives us the opportunity to acknowledge those complex feelings of communal guilt, and reminds us that we need to recognize the impact we can have on the people around us, whether we intend that impact or not. And maybe most of all, the prayer reminds us that even when we disagree with our fellow community members, and speak up against them, we are still part of that community and that community is still a part of us.

I had a Creative Non-fiction teacher back in graduate school who told us that in order to write a good essay (for her class, at least), we needed to write about two seemingly unrelated subjects at once. For example, if you’re writing about pizza, you could also write about existential philosophy; or if you are writing about fashion, you could also look back at a memory from a childhood dance class, or a nature walk, or a chess game. Because, she said, the most interesting material comes from the way those two unrelated topics brush up against each other and create something new. And I think that’s true of more than just a good essay. When I live my life in both A and B (and often in C and D and E as well), the friction that comes from those mashups creates a lot of sparks, and what would our lives be like without all of those sparks to help light the way forward?

“You said pizza. I didn’t hear anything after that.”

If you haven’t had a chance yet, please check out my novel, Yeshiva Girl, on Amazon. And if you feel called to write a review of the book, on Amazon, or anywhere else, I’d be honored.

            Yeshiva Girl is about a Jewish teenager on Long Island, named Isabel, though her father calls her Jezebel. Her father has been accused of inappropriate sexual behavior with one of his students, which he denies, but Izzy implicitly believes it’s true. As a result of his problems, her father sends her to a co-ed Orthodox yeshiva for tenth grade, out of the blue, and Izzy and her mother can’t figure out how to prevent it. At Yeshiva, though, Izzy finds that religious people are much more complicated than she had expected. Some, like her father, may use religion as a place to hide, but others search for and find comfort, and community, and even enlightenment. The question is, what will Izzy find?

Reading Etgar Keret

            I recently started to read a collection of short stories by Etgar Keret, in Hebrew, as a way to practice my Hebrew reading skills and build vocabulary. I’m generally not a short story reader, but my current Hebrew teacher suggested that short stories would be an easier lift than whole novels, and Etgar Keret is the best-known short-story writer in Hebrew today. The other benefit of reading an Israeli author (rather than an English language book translated into Hebrew, like my Harry Potter books, which I’ve been trying to read for many years now), is that I can learn more about life in Israel while improving my Hebrew. The fact that Keret is so popular in Israel suggests that his work resonates with many Israelis.

Suddenly a knock on the Door by Etgar Keret
Harry Potter and the Order of the Phoenix

            Of course, even though the first story in the book (the title story), “Suddenly a knock at the door,” is only 3 or 4 pages long, I managed to fill three pages with vocabulary words to look up on Google Translate; words like “holster,” and “butcher’s knife,” and “avalanche,” are probably not going to end up on my long-term vocabulary list, but “nerves,” and “politeness,” and “boiling,” might be helpful down the road.

The problem is that I found the first story in the collection painful to read, even after getting all of the vocabulary translated. The disconnect between Etgar Keret’s characters and reality, and between his characters and their own emotions and actions, makes it feel like we too, as readers, are in a dissociated state as we follow the story. A number of the stories I’d already read by him, in various classes, involved the need to go to extremes in order to “feel something,” as if his characters are all living their lives in an extended state of post-trauma. There’s also a lot of loneliness in his stories, and an inability for the protagonists to connect to the other people in the world of the story, despite increasingly desperate attempts to do so.

After reading 1 ½ stories, I already needed a break, and I decided to go online to see what other readers had to say about Keret’s work, in English, in case I was missing something in the Hebrew. One reviewer called his stories “a blend of the mundane and the magical,” and many called his style “surreal,” but no one could really explain to me why his writing resonated with so many people, or why Keret himself felt compelled to write this way. And then I found an interview he’d given, where he said that whenever he feels angry with someone and he can’t get past it, he writes a story from their point of view, as a way to put himself in their shoes and try to humanize and understand them. He has, for example, written at least ten stories from the point of view of Benjamin Netanyahu, the seemingly-forever-Prime-Minister of Israel who has moved further and further to the right throughout his time in power. And hearing Keret’s real voice, as opposed to his fictional one, helped me to understand his stories a little bit better. They seem to be, at heart, Keret’s attempt to connect with and make sense of his fellow Israelis, and the disconnect I feel as a reader echoes his own frustration at not being able to do so.

Etgar Keret’s version of Israel is a world filled with missed connections, and deep wounds, and problems that can’t be solved, even though his characters want it to be otherwise; and it’s illuminating to know that many people in Israel find Etgar Keret’s version of their world familiar. Would I have gotten all of that from reading the stories only in English? I’m not sure. The fact is, it was only out of a desire to practice my Hebrew that I was even willing to make the effort to enter into Etgar Keret’s world in the first place. And there’s something to be said for that, for the value of investigating the world through another language and another point of view, in order to see and understand things that are usually out of reach.

One of my classmates in the online Hebrew language school is a native Arabic speaker from Jerusalem. He spent years working in the United States and becoming fluent in English, and now he is back in Israel, learning Hebrew and training to become an English teacher. His goal is to use his English to create a bridge between Hebrew and Arabic speakers, and between Jews and Arabs in Israel. And every time I listen to him talk about his work, I’m inspired to add Arabic to my Duolingo list, but I never do it. In a way, Arabic feels as distant and strange to me as Etgar Keret’s world, but the fact that Hebrew and Arabic come from the same language family and have both borrowed from each other at different points in their development, means there is a lot for me to discover about Hebrew by learning some Arabic. I actually know a bunch of words in Arabic already, because they’ve been borrowed into Hebrew, either with their original meaning intact or with some alterations, but I only know how to read or write them in Hebrew and to go any deeper into the language I’d really have to start with the alphabet, which is all new to me.

            I’ve heard from many people, recently, that they would love to be fluent in Hebrew, or any number of other languages, if they could only take a magic pill, or insert a chip into their brains, because the actual work of learning another language is too hard. I’ve always assumed that the reason it was taking me so long to become fluent in Hebrew (or French, or Spanish) was because I wasn’t working hard enough, or I was doing it wrong, but I’m finally starting to understand that while there are some people who are extraordinarily talented with languages, most of us have to work at it, and it takes a long time.

So, I’m continuing to read the Etgar Keret stories, and taking my Hebrew classes, and adding Arabic to my Duolingo list, because I’ve discovered that even if I never become fluent in another language, I’m still learning more than I ever expected to learn along the way, and it’s making my life and my understanding richer, no matter how long the journey takes.

A review: Etgar Keret’s “Suddenly, a Knock on the Door” – Words Without Borders

An interview: Etgar Keret: “When you say Israel is committing genocide, it means you don’t want to have any conversation.” – Jews, Europe, the XXIst century

“Is there a Duolingo for reading pee messages?”

If you haven’t had a chance yet, please check out my novel, Yeshiva Girl, on Amazon. And if you feel called to write a review of the book, on Amazon, or anywhere else, I’d be honored.

            Yeshiva Girl is about a Jewish teenager on Long Island, named Isabel, though her father calls her Jezebel. Her father has been accused of inappropriate sexual behavior with one of his students, which he denies, but Izzy implicitly believes it’s true. As a result of his problems, her father sends her to a co-ed Orthodox yeshiva for tenth grade, out of the blue, and Izzy and her mother can’t figure out how to prevent it. At Yeshiva, though, Izzy finds that religious people are much more complicated than she had expected. Some, like her father, may use religion as a place to hide, but others search for and find comfort, and community, and even enlightenment. The question is, what will Izzy find?

Sending Out the New Novel

“What are you doing now, Miss Mommy?”

            So, I finished writing a novel. It’s called Hebrew Lessons, and it’s a love story between an American Jew and an Israeli Jew, including all of the cultural divides that have to be overcome, or can’t be overcome. I’m really happy with the story, and my Beta readers gave it a thumbs up, but now that means I have to go on the agent search again, and I’m dragging my feet. The publishing world has not been an especially welcoming place for me, and I’m dreading the rejection, and the critiques, and the roller coaster of hope and disappointment that I went through last time, with Yeshiva Girl.

            But before I can even get to all of that, I have to sit down and write a query letter, and a plot summary, and research potential agents, and my brain is not letting me go there. I’ve come so close to acceptance by the literary world, but never close enough, and there’s no guarantee that this time will be any different. Part of me wants to just self-publish the novel and maybe get a few nice responses and leave it at that. Another part wishes I could hand the book off to someone else – to query agents and write a synopsis and copy edit, etc. – and move on to writing the next novel. But I’ve worked hard on this novel, and I want to give it the best chance to be read, and loved, if at all possible.

            I wish I had the self-confidence to send my work out as consistently as other people seem to be able to do, but it takes me a long time to recover between bouts, and each small step feels like hiking a mountain range. Even the tiny steps I’ve already taken to research the changes in the marketplace have been overwhelming; there has been an explosion of critiquing sites, and self-publishing companies, and writing and publishing blogs with wildly contradictory advice that have appeared since the last time I investigated all of this, and it feels impossible to figure out what’s legitimate and what’s a scam, what’s necessary and what’s irrelevant.

I don’t understand how other authors make their way through all of this chaos, but then again, the publishing world has never really made sense to me. I’ve never been able to understand the rules of the business of writing: the very specific categories each book needs to fit into, or why one author gets lauded and another can’t even get published. Despite years of effort, the mysteries of the publishing world are still mysteries to me, and yet, I can’t stop being a writer and I can’t stop wanting people to read my work. Believe me, I’ve tried. So, I guess I’m diving back into the deep, dark, possibly shark-infested waters.

Wish me luck!

“Did you say sharks?!”

If you haven’t had a chance yet, please check out my novel, Yeshiva Girl, on Amazon. And if you feel called to write a review of the book, on Amazon, or anywhere else, I’d be honored.

            Yeshiva Girl is about a Jewish teenager on Long Island, named Isabel, though her father calls her Jezebel. Her father has been accused of inappropriate sexual behavior with one of his students, which he denies, but Izzy implicitly believes it’s true. As a result of his problems, her father sends her to a co-ed Orthodox yeshiva for tenth grade, out of the blue, and Izzy and her mother can’t figure out how to prevent it. At Yeshiva, though, Izzy finds that religious people are much more complicated than she had expected. Some, like her father, may use religion as a place to hide, but others search for and find comfort, and community, and even enlightenment. The question is, what will Izzy find?           

The Purple Life

            I’m loving my new Hebrew class! The Purple level is much more challenging than the previous levels, but in a great way, with more interesting content and vocabulary and homework and conversations. The teacher is fantastic, not just because he knows how to do weird tech stuff like broadcasting announcements to all of the breakout rooms at once, but also because he’s able to keep track of all of our stories and quirks and make sure we are all seen and heard and made part of the flow of the class.

“But what about me?”

            The only problem, if there is one, is that I am surrounded by classmates with much more Hebrew fluency than I have. But surprisingly, I don’t really mind. I thought I would prefer being at the top of a lower-level class, but instead I feel energized by how much more there is to learn, and how much more there is to look forward to.

The homework at the purple level is also a lot more fun. We used to just translate sentences, from Hebrew to English or English to Hebrew, to practice our new vocabulary, but in Purple we do something called Field Research, where we take three of the words we learned in class that day and look up blog posts or articles or memes using those new words, then screenshot and post them to our class WhatsApp group. Being me, I spend a lot of time searching, reading dozens of posts until I find something that makes me laugh, or cry, so not only is it fun, but it also forces me to read a lot more Hebrew than I otherwise would have.

My favorite homework, though, and the one that challenges me the most, is when we are given a random topic and told to record ourselves speaking off the cuff in a short voice note, no editing allowed. For now, I tend to talk around the holes in my vocabulary, as if I’m avoiding land mines, but my braver classmates jump right in and bring up new words for us to learn in the next class. We also get to know each other really well, from family stories, pet peeves, and random trivia that would never come up in the course of normal conversations.

Possibly because of the voice note practice, or maybe because I’m just like this anyway, I’ve been talking to myself a lot in Hebrew lately, telling myself stories from my day and then rushing to Google Translate with a list of words that I now need to know how to say in Hebrew. I am, at least, willing to be more adventurous in my Hebrew speaking when I am only talking to myself. Hopefully, one day, I will have the confidence to just start speaking in public, with no plan for where I will end up.

Somehow, we’re already halfway through this semester, and I am not happy about that at all. We have a short break for Passover, and then Holocaust Remembrance Day, Israeli Memorial Day, and Israeli Independence Day, which all come in a clump, and that will give me an opportunity to feel some of the impending grief at the loss of the class and then dive back in for relief. But I know that when this class really ends, I’m going to resent it. I already feel bad for our next teacher (of course, I’ve already signed up for the next class), because there will be a lot for them to live up to.

“I’d be a great teacher! You’d be barking in no time!”

If you haven’t had a chance yet, please check out my novel, Yeshiva Girl, on Amazon. And if you feel called to write a review of the book, on Amazon, or anywhere else, I’d be honored.

            Yeshiva Girl is about a Jewish teenager on Long Island, named Isabel, though her father calls her Jezebel. Her father has been accused of inappropriate sexual behavior with one of his students, which he denies, but Izzy implicitly believes it’s true. As a result of his problems, her father sends her to a co-ed Orthodox yeshiva for tenth grade, out of the blue, and Izzy and her mother can’t figure out how to prevent it. At Yeshiva, though, Izzy finds that religious people are much more complicated than she had expected. Some, like her father, may use religion as a place to hide, but others search for and find comfort, and community, and even enlightenment. The question is, what will Izzy find?

Reading the Hebrew Bible in Hebrew

Starting in elementary school, and now in my online Hebrew classes from Tel Aviv, I’ve been learning Modern Hebrew, the version of the language spoken in Israel today, and it is much more my speed than Biblical Hebrew. The last time I studied Biblical Hebrew, if I ever really studied it, was back in high school, and for the most part I found it impenetrable. The text was most often translated by our teachers, including the six or seven commentaries we would read for each sentence. I mean, sure, if we’d had mysteries written in Biblical Hebrew, I might have paid more attention, but reading through the laws in Leviticus word by word, a sentence or two per day, did not capture my attention.

“Oy. Leviticus.”

But recently, I’ve been making a point of reading along in Hebrew, during Bible study sessions at my synagogue, as someone else reads the English translation out loud, and I’ve started to notice some of the differences between Modern Hebrew and Biblical Hebrew, and to understand why it was all so hard to understand when I was a kid. I’ll find myself reading along, mostly understanding the Hebrew words and feeling pretty good about myself, and then suddenly a word that is clearly in the future tense in the Hebrew will be translated into the past tense in the English, or a word that I was sure I understood from Modern Hebrew will be given an entirely different connotation, and I’ll be lost all over again.

Even though it’s all Hebrew, the gap between Biblical and Modern Hebrew is at least as wide as the gap between today’s English and Shakespeare’s, but probably wider. There were only 8,000 or so attested Hebrew words in the Bible, including words borrowed from Akkadian (used by the Assyrians and Babylonians) and Egyptian and Greek. Today, there are over 100,000 words in Modern Hebrew, including loan words from all of the different cultures Jews have lived in for millennia, including Arabic and English and German and Spanish and Russian and Persian and on and on. In the interim, along with the added vocabulary, the grammar, and syntax, and even pronunciation have also changed, by a lot.

Actually, Hebrew was only the spoken language spoken in ancient Israel until sometime before the Common Era, when Aramaic took over. And then, after the destruction of the second temple in Jerusalem, in 70 CE, most of the Jewish population was scattered around the world, and each community spoke the language of their new homes. Biblical Hebrew was still used by the rabbis in their commentaries on the Hebrew Bible, though, and by Jews in general during prayer and study, and as a result, the word count of written Hebrew grew to 20,000 or so, including many words borrowed from Aramaic and other neighboring languages. And then the Medieval sages added another 6,500 words, while writing their own commentaries and sacred poetry.

Eventually, in the 1800’s, a movement to revive spoken Hebrew began, with some Jewish writers using Hebrew to write secular literature, instead of just keeping Hebrew in the study hall or the synagogue anymore. Eliezer Ben Yehuda codified this new version of Hebrew in the early 1900’s, and when the Modern State of Israel was created, Hebrew was chosen as the national language. And today, Modern Hebrew is evolving much more quickly, but it is still the same language. Some words that were used in Biblical Hebrew have been replaced in daily usage with new words in Modern Hebrew, but they still exist. You can even use the older words in your everyday life and be understood, but you will sound kind of like an English speaker reciting Shakespeare as you order your coffee.

The most important discovery, for me, in researching Biblical Hebrew, was the Conversive Vav. This was the mystery that started the whole thing: how are verbs that are written in the future tense in Biblical Hebrew suddenly transformed into the past tense in the English. I found a bunch of long, drawn out, incomprehensible explanations for how the Conversive Vav is used, but suffice it to say that when it shows up it can change future tense into past tense and past tense into future tense. Like magic. In Modern Hebrew, if you find the letter Vav in front of a Hebrew word, it usually means “and,” and if you see something written in the future tense, it remains in the future tense, no hocus pocus allowed.

            You can, of course, go much deeper into studying Biblical Hebrew, to the point where you can even date when the different books of the Hebrew Bible may have been written, or figure out which parts of each story may have come from a previous era and were then added into a more recent re-telling of the story. My rabbi is fascinated by all of this stuff, and I’m happy to let him do the work of figuring it out so I don’t have to.

            I am not a linguist, or a grammarian, or even a very good speller, but I am fascinated by the idea that a language is a living thing, that changes as the people who speak it change. I still much prefer Modern Hebrew to the Biblical version, but I love that I get to visit my ancestors and hear their particular dialect each time I open the Hebrew Bible. Who knows what future generations will be able to learn about us when they read through our writings? A lot depends on what they will have access to: they could be reading non-fiction histories, or true crime, or young adult science fiction, or page after page of shopping lists from the height of the egg-price crisis. And what they read, and the way they interpret it, will determine who they think we were and what they learn from us.

I often wonder what the rabbis chose to edit out of the Hebrew Bible along the way, and why. I bet my ancestors wrote their own version of shopping lists, and wrote all kinds of other things the rabbis didn’t think we needed to know, for one reason or another. Just imagine, there could be a treasure trove of ancient Biblical fan fiction, or diaries of young girls complaining about the horror of animal sacrifices and all of the chores they had to do around the farm, all buried in a cave somewhere in Israel, waiting to be discovered. If anything like that comes up, I may have to rethink my resistance to learning Biblical Hebrew. Only time will tell.

“How many languages do I have to learn to live in this house?!”

If you haven’t had a chance yet, please check out my novel, Yeshiva Girl, on Amazon. And if you feel called to write a review of the book, on Amazon, or anywhere else, I’d be honored.

            Yeshiva Girl is about a Jewish teenager on Long Island, named Isabel, though her father calls her Jezebel. Her father has been accused of inappropriate sexual behavior with one of his students, which he denies, but Izzy implicitly believes it’s true. As a result of his problems, her father sends her to a co-ed Orthodox yeshiva for tenth grade, out of the blue, and Izzy and her mother can’t figure out how to prevent it. At Yeshiva, though, Izzy finds that religious people are much more complicated than she had expected. Some, like her father, may use religion as a place to hide, but others search for and find comfort, and community, and even enlightenment. The question is, what will Izzy find?

Purple

            I am starting a new semester of online Hebrew classes, and I’m excited, but also anxious. I’ve been back in these classes since the summer, with renewed energy and purpose after a long break, and all of that effort has paid off, because I am moving up to Purple, the highest level. One of the things I love about Citizen Café, the school where I take my Hebrew classes, is that instead of offering three levels (beginning, intermediate, and advanced) like most language classes for adults, they are continually adding levels so that each student can start and continue in a class that is suited to their real abilities, without being too challenged or too comfortable. I cannot explain their color wheel, though, which starts with Red and Orange and, for now, ends with Purple, and makes stops along the way in Lime, Pink, and Turquoise.

            I spent six semesters at the Indigo level, the second to highest level, where there are multiple semesters worth of content to help build vocabulary and fluency, but also a lot of repetition. During my sojourn in Indigo, I kept hoping that they would create a new level, between Indigo and Purple, so I wouldn’t have to keep going over the same material, or move up to the final level, which feels so, I don’t know, final, but no such luck. Eventually, my teachers decided that I was getting too comfortable in Indigo and needed to move up to Purple for a new challenge, and I agreed with them, but now I feel like I’m being thrown into the deep end without my water wings.

From what I hear from friends, purple level is a different animal. The content changes each semester, depending on what the students in each class are interested in, and there are people who have been at the purple level for a dozen semesters or more, to make up for not having anyone in their outside life to speak to in Hebrew. I’m one of the few students at the advanced levels at this school who has never actually been to Israel, let alone lived there, and I worry that I will be intimidated by my classmates who either live in Israel now or have visited many times in the past. At some point soon, I’m sure the school will figure out that if I belong in Purple, then there really should be at least one more level above Purple for the really advanced students. And then they’ll have to come up with a new color to add to their color wheel, like ultra-violet, or maybe chartreuse.

            I’m sure that, originally, when they were teaching classes in person in cafes around Tel Aviv, they assumed their students would only stay for a few semesters, since they’d already done their official six months in Ulpan (when you move to Israel, you take a six-month Hebrew course subsidized by the government). They probably thought that all their students would need was some practice and fine tuning and then they’d be ready to get a job and continue to work on their Hebrew with their new Israeli friends, but the reality is that Hebrew is really hard to learn, and most Israelis are too busy, or too impatient, or too terrible at grammar themselves to be of much help. And most people want to be able to do more than just read road signs or buy cherry tomatoes at the Shuk, they want to be able to watch (and understand) the news, or read novels at the beach, or scream at their friends over loud music at a party and actually know what’s being said back to them. So, the school grew.

            But something else also happened along the way. Once the school went online, during covid, they found out that they had a lot of potential students who didn’t live in Israel at all. Suddenly there were students from around the world who wanted to learn Hebrew before moving to Israel, or so they could speak Hebrew with their Israeli wife’s family, or chat with their grandkids over Zoom. And then there were people, like me, who wanted to speak Hebrew for a million reasons other than moving to Israel. There are a lot of us who are fascinated with Hebrew for reasons of culture, ancestry, community, connection, family and on and on, rather than just wanting to be able to navigate the bus routes from Jerusalem to Tel Aviv.

I am still, usually, the only person in my classes who has never been to Israel, though. And hopefully, someday soon, I will be able to afford a trip, but for now, I’m doing my best to travel there in my mind, and on Zoom, and it is bringing me a lot of satisfaction, and a lot of joy, and just a little bit of crippling anxiety.

“I understand anxiety, new Mommy.”

If you haven’t had a chance yet, please check out my novel, Yeshiva Girl, on Amazon. And if you feel called to write a review of the book, on Amazon, or anywhere else, I’d be honored.

            Yeshiva Girl is about a Jewish teenager on Long Island, named Isabel, though her father calls her Jezebel. Her father has been accused of inappropriate sexual behavior with one of his students, which he denies, but Izzy implicitly believes it’s true. As a result of his problems, her father sends her to a co-ed Orthodox yeshiva for tenth grade, out of the blue, and Izzy and her mother can’t figure out how to prevent it. At Yeshiva, though, Izzy finds that religious people are much more complicated than she had expected. Some, like her father, may use religion as a place to hide, but others search for and find comfort, and community, and even enlightenment. The question is, what will Izzy find?

The Stranger or Sojourner or Neighbor

            All of the recent rhetoric, and actions, on mass deportation of migrants in the United States has made me think about what I believe is right, or wrong, or complicated, around the issue of immigration. There are people who believe that there should be no borders at all, and that all deportations are wrong, and there are others who think that anyone who speaks Spanish instead of English while in the United States should be on the ICE deportation list, no matter what their citizenship status may be. I know I don’t agree with either of those extreme points of view, but I’m not sure what I do believe.

            We have a tendency to simplify and generalize in our public discourse, relying on pithy sayings that can fit in a hashtag or on a protest sign, instead of having in-depth discussions about what we believe is right. And especially now, when we are being told that the only solution to illegal immigration is to hunt down anyone with questionable status, guns blazing, in hospitals and schools and houses of worship, it is even more important to take a breath and take responsibility for figuring out who we are and who we want to be, and why.

I teach the Book of Leviticus in synagogue school, so I spend an unreasonable amount of time marinating in the Hebrew Bible and what it has to say about who our ancestors were, and where they went wrong, and which lessons they did and didn’t learn from those mistakes. So, when I am confused about a moral issue, the Hebrew Bible is one of the first places I look for edification (other than Hallmark movies, of course). And we are reminded over and over again in the Hebrew Bible that we were strangers in Egypt, and therefore we should be compassionate to others in the same position. It is said so many times that we almost don’t hear it anymore, like we miss the birds chirping outside our windows, or the nagging inner voice telling us to exercise, because it is just so ubiquitous. And, to be honest, I’m not sure I ever spent much time thinking about what it means to be kind to the stranger, or even who qualifies as a stranger in our modern, globally connected world.

            But in a recent bible study session, my rabbi told us that even though the word Ger in the Hebrew Bible is often translated into English as “stranger,” it actually meant something more like “sojourner” in biblical times, and referred to someone who was a migrant from somewhere else, without land of his own in ancient Israel.

            We are told, in Leviticus 19:34-35: “When strangers reside with you in your land, you shall not wrong them. The strangers who reside with you shall be to you as your citizens; you shall love each one as yourself, for you were strangers in the land of Egypt.”

            So, first of all, don’t wrong the stranger. Don’t do anything to the stranger/sojourner that would be abhorrent to you, like making them into your slave, or stealing from them, or hurting or killing them. Basically, recognize that the laws of good behavior are not nullified in your interactions with the stranger as if they are less than human. But why tell us to treat the stranger as if he is a citizen? If there’s not supposed to be a difference between how we treat a citizen and a non-citizen, then why not just say, treat everyone the same?

In fact, the Hebrew Bible has a separate law for how we should treat someone who isn’t a stranger. In Leviticus 19:18, it says: “Love your neighbor as yourself,” or in another translation, “Love your fellow human being as you love yourself.” If there’s no difference between a stranger and a neighbor, why are the two laws stated separately?

If we assume that every word in the Hebrew Bible is there for a reason, which not everyone assumes, but hear me out, then just like “stranger” really refers to a sojourner or non-citizen, maybe the “neighbor” or “fellow human being” here refers to the opposite of the stranger/sojourner, AKA a citizen. So, we are being given guidance on how to treat a fellow citizen and on how to treat a non-citizen.

Before settling in the land of Israel, the ancient Israelites were wanderers, and slaves, so they knew about being sojourners in other lands more than they knew about being landowners. And once they owned land, they needed to learn how to treat each other all over again, and how to treat outsiders, given these new blessings and responsibilities. But as their past experiences started to fade from their everyday thoughts, they had to actively remind themselves that they didn’t want to be the kind of landowners they’d known in the past. They wanted to retain their empathy for the outsider, without losing the rights and freedoms they had so recently won for themselves.

One of the important things to remember about the sojourners in ancient Israel, is that they were not bound by all of the same laws as the Israelites (like keeping kosher, or celebrating the Sabbath, or giving of the produce of their land to the Levites, or to the widow or orphan), though they were bound by certain laws that applied to everyone equally (Don’t kill, steal, etc.).

But if the sojourner is so different from the neighbor, why do the laws about how to treat them sound so similar? Or do they? Further along in the Hebrew Bible we get a little more detail on how we are supposed to treat the stranger/sojourner. In Deuteronomy 10:18-19, it says: “[God] upholds the cause of the fatherless and the widow, and befriends the stranger, providing food and clothing. You too must befriend the stranger, for you were strangers in the land of Egypt.”

            Here we are being told to befriend the stranger (which is pretty vague), and to supply food and clothing to the stranger, the way one would for anyone else in the community who is in need. This suggests that we’re not being told to treat the stranger the same way we would treat a fellow citizen, but rather to be generous to the stranger in the same way we would be generous to anyone in our own community who is in need, specifically, someone who lacks food or clothing. It’s interesting, and maybe significant, that the law doesn’t mention offering shelter to the stranger, which I would have thought of as a primary need, especially for someone without land of their own.

In ancient Israel, those who owned land were members of the twelve tribes of Israel. Period. These are people who, maybe like us, were worried about losing the property and the rights and the freedoms they had so recently won. And they were struggling with their competing desires to keep what was newly theirs and to be generous to those who were not as lucky.

As I often remind my synagogue school students, we don’t have laws in the Hebrew Bible for things we would already do without being told. And I think the two laws, for how to treat the sojourner and how to treat the neighbor, are a way to remind us that both our relationships with our fellow citizens and our relationships with non-citizens will be complicated, and that we will make mistakes, and we will struggle to know what is right or fair, and we will struggle with our own greed and generosity. We need these laws to remind ourselves that we should still strive to treat everyone with respect, especially if they are different from us, or have different status from us. And, maybe more importantly, we need to be reminded that being a stranger is not a character flaw, or a status below that of other human beings. The reality of needing to leave home in order to survive is a vulnerable state to be in, and usually reached through no fault of one’s own, like the Israelites having to leave the land of Isreal during a famine and travel to Egypt. We may not be obligated to the migrant to the same degree as we are obligated to our fellow citizens, but we are still required to see them as people who need and deserve our respect and generosity.

We are struggling with all of this in the United States right now. We are struggling both with how to treat our fellow citizens, when they are different from us, in gender, sexuality, religion, race, culture, belief systems, etc., and how to treat sojourners in our land, those who are here legally or otherwise. We are not sure we can afford to be generous, financially or emotionally, even with our own communities, let alone with outsiders.

And the fact that there are separate laws for the neighbor and the stranger in the Hebrew Bible tells me that my ancestors understood that struggle. They knew that everyone wouldn’t be treated the same, and that maybe they couldn’t, or even shouldn’t, always be treated the same. We are human beings, after all, and we will never be perfect, whatever that is. But there’s also a clear sentiment among the ancient Israelites, at least in their published works, that no matter how flawed and imperfect we may be, we should always be striving to do better, rather than worse.

Right now, it feels like we, as a collective, are doubling down on our deepest fears about the other. And it’s important to recognize that these fears are deep and pervasive and sometimes even accurate. The impulse to protect ourselves, even at the expense of someone else, will always be there within us, and is not, in itself, wrong or evil. It just is. The question is, can we survive and thrive if we feed only the most frightened parts of ourselves? Can we, maybe, also feed the more generous, compassionate, curious, and empathetic parts of ourselves as well, and let them help us make our decisions about who we want to be and what we want to do? Our ancestors believed that if we made an effort, we could do both: take care of ourselves and take care of others. And I’d like to believe that they were on to something.

“I am a stranger in a strange land, too. But I think I like it here.”

If you haven’t had a chance yet, please check out my novel, Yeshiva Girl, on Amazon. And if you feel called to write a review of the book, on Amazon, or anywhere else, I’d be honored.

            Yeshiva Girl is about a Jewish teenager on Long Island, named Isabel, though her father calls her Jezebel. Her father has been accused of inappropriate sexual behavior with one of his students, which he denies, but Izzy implicitly believes it’s true. As a result of his problems, her father sends her to a co-ed Orthodox yeshiva for tenth grade, out of the blue, and Izzy and her mother can’t figure out how to prevent it. At Yeshiva, though, Izzy finds that religious people are much more complicated than she had expected. Some, like her father, may use religion as a place to hide, but others search for and find comfort, and community, and even enlightenment. The question is, what will Izzy find?

The Attic

I have a lot of dreams

that take place in the attic

of the house where I grew up.

Or rather, they start in the attic

and then I have to climb a steep ladder,

or crawl through a tiny hallway,

or walk a long distance

in the summer heat or the deep snow,

until I find myself in a bank

filled with endless corruption,

where no one listens to me,

no matter how long or loud I shout;

or I find myself in a three-story mall

filled with every possible thing,

except for the one thing I’m looking for;

or, most often, I’m in a school

inside an enormous castle made of stone,

and I am wearing the wrong clothes,

and I can’t find my classroom

or any of my friends.

In reality,

our attic was small,

with a slanted ceiling

and wood-paneled walls.

The stairs up to the attic were steep

and covered in the same orange and yellow plaid carpeting

as the rest of the attic floor.

To the left was the mismatched bathroom,

with a stand-alone bathtub,

and a toilet, up on a podium, in the eaves.

To the right was our playroom,

where we acted out stories

and played with friends.

There were birthday parties in the attic,

and we did arts and crafts,

and tried to make movies with an old film camera.

We travelled into space from the attic,

just me and my brother,

and visited every planet we could imagine.

The attic was also our guest room,

with sofa beds that squeaked when they were opened.

Our cousins lived in the attic, one summer,

and created the circus of Nimbus the rat.

And Grandma Ida,

my father’s mother,

lived there for a summer,

just before she died,

so that Mom could take care of her.

Eventually,

the attic became our storage room.

My old cradle stood in a corner,

and the wooden toy box

that was filled with everything but toys.

We kept bags of our old baby clothes in the crawlspace,

and when I hid there,

among the soft bags of clothes,

I would fall asleep to the sound of mice

dancing on the floor around me.

One time, Dina,

our black Labrador mix,

found a bag of my old stuffed animals

and chewed through half of them,

and brought them down to my bedroom,

unstuffed, one by one.

Papa smurf was never the same.

My memories from the attic are haphazard

and come to me out of order

and outside of time.

We could hear squirrels and raccoons in the roof,

and we could see our pool in the backyard,

and we could see the kids who walked home from school,

who threw rocks at our front door.

But more than all of that,

the attic was a place to hide.

After my father, with help, finished the attic,

putting in the carpet and the paneling

and the electricity and the plumbing,

he never returned,

as far as I know,

and that made the attic into my safe place.

In the end,

Dina, our black Labrador mix,

was the only one who used the attic,

long after the mauling of Papa Smurf was forgotten,

or at least forgiven.

She didn’t seem to mind the heat in the attic

(unless she somehow learned how to turn on the air conditioner).

She would lay out in the rays of sun,

as if she was on a beach somewhere,

imagining her own alternate worlds,

though probably not in banks or malls or schools.

In her imaginary worlds, I’m sure,

she was chasing the squirrels she could hear in the roof,

and maybe, sometimes, she even caught them.

My Dina

עליית הגג

יֵשׁ לִי הָרבֵּה חָלוֹמוֹת

שְׁמִתְרַחשִׁים בָּעַלִיָת הָגָג

בָּבַּיִת שְׁבּוֹ גָדָלתִי.

אוֹ, יוֹתֵר נָכוֹן, הֵם מָתחִילִים בָּעָלִיָית הָגָג

וְאַז אַנִי צרִיכָה לְטָפֵּס בְּסוֹלֵם תָלוּל,

אוֹ לִזחוֹל דֶרֶך מִסַדרוֹן קטָנטָן,

אוֹ לָלֶכֶת מָרחֵק רָב

בָּחוֹם הָקַיִץ אוֹ בָּשֶׁלֶג הָעָמוֹק,

עַד שְׁאַנִי מוֹצֵאת אֶת עָצמִי בְּבָּנק

מָלֵא בְּשׁחִיתוּת אֵינסוֹפִית,

אֵיפֹה אַף אֶחַד לֹא מָקשִׁיב לִי,

לֹא מֶשָׁנֶה כָּמָה זמָן אוֹ כָּמָה חָזָק אַנִי צוֹעֶקֶת;

אוֹ, אַנִי מוֹצֵאת אֶת עָצמִי בְּקֶניוֹן בְּשָׁלוֹשׁ קוֹמוֹת,

מָלֵא בְּכֹּל דָבָר אֶפשָׁרִי,

חוּץ מְהָדָבַר הָאֶחָד שֶׁאַנִי מְחָפֶּשֶׂת;

אוֹ, רוֹב הָזמָן, אַנִי בְּבֵּית סֵפֶר

בְּתוֹך טִירָה עָנָקִית, עַשׂוּיָה מֵאֶבֶן,

וְאַנִי לוֹבֶשֶׁת אֶת הָבְּגָדִים הָלֹא נְכוֹנִים

וְאַנִי לֹא יְכוֹלָה לִמצוֹא אֶת הָכִּיתָה שֶׁלִי,

אוֹ אַף אֶחַד מְהָחָבֵרִים שֶׁלִי.

בָּמְצִיאוּת,

עַלִיָית הָגָג שֶׁלָנוּ הָייתָה קָטָנָה,

עִם תִקרָה מְשׁוּפַּעַת

וְקִירוֹת ספוּנֵי עֵץ.

הָמָדרֵגוֹת לְעַלִיָית הָגָג הָיוּ תלוּלוֹת

וְמְכוּסוֹת בְּאוֹתוֹ שַׁטִיחַ מְשׁוּבָּץ בְּכָּתוֹם וְצָהוֹב

כּמוֹ בְּשְׁאָר עַלִיָית הָגָג.

מִשׂמֹאל הָיָה חָדָר אָמבָּטיָה הָלֹא תוֹאֵם,

עִם אָמבָּטיָה עָצמָאִית,

וְשֵׁירוּתִים עָל דוֹכֵן, מִתַחַת לָמִרזָבִים.

מִיָמִין הָיָה חָדָר הָמִשׂחָקִים שֶׁלָנוּ,

שְׁבּוֹ הָצָגנוּ סִיפּוּרִים

וְשִׂיחָקנוּ עִם חָבֵרִים.

הָיוּ מְסִיבּוֹת יוֹם הוּלֶדֶת בָּעַלִיָית הָגָג,

וְעָשִׂינוּ אוֹמָנִיוֹת וְמָלָאכוֹת,

וְנִיסִינוּ לִיצוֹר סרָטִים עִם מַצלֵמַת סרָטִים יְשָׁנָה.

נָסַענוּ לְחָלָל מֵעַלִיָית הָגָג,

רָק אַנִי וְהָאַח שֶׁלִי,

וְבִּיקָרנוּ בְּכֹּל כּוֹכָב שֶׁיָכוֹלנוּ לְדָמיֵין.

עַלִיָית הָגָג גָם הָיָה חָדָר הָאוֹרחִים שֶׁלָנוּ,

עִם סָפּוֹת נִפתָחוֹת שְׁחוֹרקוּ כְּשְׁפָּתחוּ אוֹתָם.

בְּנֵי הָדוֹדִים שֶׁלָנוּ גָרוּ בָּעַלִיָת הָגָג, קַיִץ אֶחָד,

וְהֵם יִצרוּ אֶת הָקִרקָס שֶׁל נִימבּוּס הָחוּלדָה.

וְסָבתָא אַידָה,

אִמָא שֶׁל הָאָבָּא שֶׁלִי,

גָרָה שָׁם לְקַיִץ,

רֶגַע לִפנֵי שְׁהִיא מֵתָה,

כְּדֵי שְׁאִמַא תוּכָל לְטָפֵּל בָּה.

בְּסוֹפוֹ שֶׁל דָבָר,

עַלִיָית הָגָג הָפָך לִהִיוֹת הָמַחסָן שֶׁלָנוּ.

הָעַרִיסָה הָיְשָׁנָה שֶׁלִי עָמָד בָּפִּינָה,

וְקוּפסָת הָצָעַצוּעִים מְעֵץ,

מְלֵאָה בְּכֹּל דָבָר, מִלבַד צָעַצוּעִים.

שָׁמָרנוּ אֶת בִּגדֵי תִינוֹקוֹת הָיְשַׁנִים שֶׁלָנוּ בְּחָלָל הָזחִילָה,

וְכְּשְׁהִתחָבָּאתִי שָׁם,

בֵּין הָתִיקִים שֶׁל בְּגָדִים רָכִים,

נִרדָמתִי לְצְלִילֵי עָכבָּרִים

רוֹקדִים עַל הָרִצפָּה מִסבִיבִי. 

פָּעַם אַחַת, דִינָה,

הָכָּלבָּה הָלָבּרָדוֹר הָשׁחוֹרָה הָמְעוֹרֶבֶת שֶׁלָנוּ,

מָצאָה שָׂקִית הָפּוּחלָצִים הָיְשַׁנִים שֶׁלִי 

וְלָעָסַה חָצִי מִהֶם,

וְהוֹרִידָה אוֹתָם לַחַדַר הָשֵׁינָה שֶׁלִי,

לֹא מַמוּלאִים, בְּזוֹ אַחַר זוֹ.

אָבָּא דָרדָס מְעוֹלָם לֹא הָיָה אוֹתוֹ דָבַר.

הָזִיכרוֹנוֹת שֶׁלִי מְעַלִיָת הָגָג הֵם אִקרָאִיים

וְהֵם בָּאִים אֵלַיי לְלֹא סֵדֶר 

וְמִחוּץ לָזמָן.

מִשָׁם יָכוֹלנוּ לִשׁמוֹעַ אֶת הָסנָאִים וְהָדבִיבוֹנִים בָּגָג, 

וְיָכוֹלנוּ לִראוֹת אֶת הָבְּרֵיכָה שֶׁלָנוּ בָּחָצֵר הָאָחוֹרִית,

וְרָאִינוּ אֶת הָיְלָדִים שְׁהָלכוּ הָבַּיְתָה מִבֵּית הָסֵפֶר,

ושְׁזָרקוּ אָבָנִים עַל דֶלֶת הָכּנִיסָה שֶׁלָנוּ.

אָבַל יוֹתֵר מִכֹּל זֶה,

עָלִיָת הָגָג הָייתָה מָקוֹם לְהִסתָתֵר בּוֹ.

אַחַרֵי שְׁאָבָּא שֶׁלִי, עִם עֶזרַה, סִיֵים אֶת עַלִיָית הָגָג,

שָׂם אֶת הָשָׂטִיחַ וֹהָחִיפוּיִים

וְאֶת הָחָשׁמָל וְהָאִינסטָלָצִיָה,

הוּא מְעוֹלָם לֹא חָזָר לְשָׁם,

עַד כָּמָה שְׁאַנִי יוֹדַעַת,

וְזֶה הָפָך אֶת עַלִיָית הָגָג לָמָקוֹם הָבָּטוּחַ שֶׁלִי.

בָּסוֹף,

הָיְחִידָה שְׁהִשׁתָמשָׁה בָּעַלִיָית הָגָג

הָייתָה דִינָה, הָכָּלבָּה הָלָבּרָדוֹר הָשׁחוֹרָה הָמְעוֹרֶבֶת שֶׁלָנוּ,

הָרבֵּה אַחָרֵי הָהָרָס שֶׁל דָרדָס אָבָּא הָיָה נִשׁכַּח

אוֹ לְפָחוֹת נִסלַח.

נִראָה לִי שְׁלֹא אֶכפָּת לָה מֵהָחוֹם בָּעַלִיָית הָגָג

(אֶלָא אִם כֵּן שְׁהִיא לָמדָה אֵיך לְהָדלִיק אֶת הָמָזגָן).

הִיא שָׁכבָה בְּקָרנֵי הָשֶׁמֶשׁ,

כְּאִילוּ הִיא הָייתָה עָל חוֹף אֵיפֹשְׁהוּ,

מְדָמיֶינֶת אֶת הָעוֹלָמוֹת הָחָלוּפִיִים שֶׁלָה,

אַבַל, כָּנִראֶה, לֹא בְּבָּנקִים אוֹ בְּקֶניוֹנִים אוֹ בְּבָּתֵי סֵפֶר.

בָּעוֹלָמוֹת הָדִמיוֹנִיִים שֶׁלָה, אַנִי בְּטוּחָה,

הִיא רָדפָה אַחַרֵי הָסנָאִים שְׁיָכלָה לִשׁמוֹעַ בָּגָג

וְאוּלַי, לִפְעַמִים, הִיא אָפִילוּ תָפסָה אוֹתָם.

“In my dreams, all my stuffies are real, but they never steal my chicken treats.”

If you haven’t had a chance yet, please check out my novel, Yeshiva Girl, on Amazon. And if you feel called to write a review of the book, on Amazon, or anywhere else, I’d be honored.

            Yeshiva Girl is about a Jewish teenager on Long Island, named Isabel, though her father calls her Jezebel. Her father has been accused of inappropriate sexual behavior with one of his students, which he denies, but Izzy implicitly believes it’s true. As a result of his problems, her father sends her to a co-ed Orthodox yeshiva for tenth grade, out of the blue, and Izzy and her mother can’t figure out how to prevent it. At Yeshiva, though, Izzy finds that religious people are much more complicated than she had expected. Some, like her father, may use religion as a place to hide, but others search for and find comfort, and community, and even enlightenment. The question is, what will Izzy find?

The Naming of Tzipporah

            The primary reasons why I chose the name Tzipporah for our new dog were the meaning of the name (bird), and the sound of it, but I was also thinking of Moses’s Wife Tzipporah in the Hebrew Bible. There was something about her that resonated for me, but I couldn’t quite remember what it was, so I decided to do a little bit of research.

“Why do I have to share a name? That doesn’t sound right.”

Tzipporah, in the Hebrew bible, was the daughter of a Midianite priest named Jethro (and Reuel and Hobab, for some reason). Jethro himself becomes important to the story after the Exodus from Egypt, when the Israelites are camped out at Mount Sinai and Moses needs help figuring out the nitty gritty of how to lead his new nation.

            But first, the beginning of the story: Moses runs away from Egypt (because he killed an Egyptian slave master who was striking a Jewish slave), and as he is passing through Midian he sits down to rest by a well. While there, he sees that Jethro’s daughters are being bullied by a group of shepherds. Moses steps in to help the girls get water for their flocks, and when they get home, Jethro tells them to invite Moses home for dinner, and then to stay, and then to marry his daughter Tzipporah.

The interesting bit comes later on, after Moses is called by God to save the Israelites from Egypt. Moses and Tzipporah and their sons are staying at a roadside inn, on their way to Egypt, when an angel of God comes to kill Moses (there’s no explanation in the text for why God wants to kill the man he just recruited, but, okay). Tzipporah decides that the only way to dissuade God from killing her husband is to circumcise her son Gershom, and then touch her husband’s leg with the bloody piece of skin (or to fling the foreskin at the angel, the text is unclear on this point). And, Moses is saved!

Putting aside the ick for a second, it’s fascinating to me that Tzipporah is the heroine of this story, rather than Moses. Moses does nothing to protect himself. Tzipporah, on the other hand, grabs a sharp stone and does precise surgery on her baby to save her husband. I read a commentary that says the reason God was so angry at Moses in the first place was because he had failed to circumcise his son by the 8th day, so Tzipporah was just doing the job Moses was supposed to have done earlier. But that seems like a lot of impatience, even for God. The interesting thing, to me, is that circumcising baby boys was seen as a way to protect them from evil spirits (blood in general is seen as a prophylactic against evil in the ancient world), so here’s Tzipporah using the same ritual as a way to protect her husband from God, as if God is playing the role of an evil spirit in this story.

The contradictions in the text, and the sense that we’re missing important details of the story, seem to be a feature rather than a bug in the Hebrew bible. A modern-day text would have had all of these contradictions edited away, and all of the missing details filled in, but instead we have this text that includes multiple versions of the same stories, with conflicting and confusing details that lead to wildly different interpretations; which, intentionally or not, allows each of us to reinterpret the text in our own way, and find layer upon layer of possible meanings.

            It’s this decidedly-lean-on-details aspect of the Hebrew bible that led the rabbis to write Midrash, or stories, to help us try to understand the lessons to be learned. That’s where we get some of the explanations for why Tzipporah was named Bird in the first place: maybe she was named after (or inspired by) the Egyptian Bird goddess, Isis, who also saved her husband’s life (in Egyptian mythology); or maybe she was named Bird simply because birds are beautiful and she is beautiful; or maybe she was named Bird because birds are the animal sacrifice used in the case of a house covered in leprosy, and Tzipporah cleansed her father’s house of idols, which is sort of like cleansing the house of leprosy (though I don’t remember anything in the story where Jethro gives up being a priest of Midian, or any of his idols, so…).

            Sometimes the commentators just come up with things because that’s the story they want to be true. Midrash was never added into the text of the Hebrew bible itself, and we are not supposed to confuse midrash with the text of the Hebrew bible, and yet, the way these stories are often taught to children, and remembered by adults like me, the line between what’s actually in the Hebrew bible itself and what was added by the rabbis in the midrash can become blurry.

            But, even with all of that, the text of the Hebrew bible seems pretty clear that Tzipporah is a fierce protector of her husband and children, and that she is very beautiful, and maybe that fierceness and beauty were what made the name seem right for my own Tzipporah. She survived four years in a puppy mill, and that alone takes a lot of grit, but then she came to a new home and was able to be curious and find new adventures, which suggests that she has a lot of spirit and bravery for such a little girl.

My hope for my own Tzipporah is that she continues to write her own midrash, her own fanciful stories, to create a new life, and that she never has to protect herself from an angel of God, or anyone else, so she can devote all of her fierceness to the goal of living a good life in her new home, and finding as much happiness as her little paws can hold.

If you haven’t had a chance yet, please check out my novel, Yeshiva Girl, on Amazon. And if you feel called to write a review of the book, on Amazon, or anywhere else, I’d be honored.

            Yeshiva Girl is about a Jewish teenager on Long Island, named Isabel, though her father calls her Jezebel. Her father has been accused of inappropriate sexual behavior with one of his students, which he denies, but Izzy implicitly believes it’s true. As a result of his problems, her father sends her to a co-ed Orthodox yeshiva for tenth grade, out of the blue, and Izzy and her mother can’t figure out how to prevent it. At Yeshiva, though, Izzy finds that religious people are much more complicated than she had expected. Some, like her father, may use religion as a place to hide, but others search for and find comfort, and community, and even enlightenment. The question is, what will Izzy find?