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6.06.2021

Dating is terrible

There, I said it.


Go ahead, call me a complainer. I freely admit it: I am a complainer. I do not force myself to "only see the positive" or "look on the bright side of life" (always or ever, really). When something bothers me, I have a very hard time not vocalizing that. And a lot of things bother me!


Sometimes, you just have to tell it like it is. Today is one of those days. After nearly a year of blogging silence, I came here to say that dating is terrible. Even when it's going great, it's pretty terrible.




Dating is terrible because (in no particular order and this list is by no means exhaustive):

  • Does he like me?  
    • How does he like me?
    • Does he just want to be buddies with me or is he attracted to me?
      (I don't need more buddies. Thank God, I have many friends whom I adore who also seem to like me.)

  • If he's shy, is he:
    • shy, but attracted to me?
      OR
    • shy, but not attracted to me?

  • Is he awkward because he likes me?
    OR
    Is he awkward and doesn't like me, but is too awkward to say so?

  • Am I attracted to him?

  • Why does he pick his nose in public?
    • Is that reason enough to not go on a second date with someone?
    • Is rejecting someone for picking his nose in public being "too picky"? Too shallow?
    • Would any woman who picked her nose in public get a second date, ever?

  • How am I going to navigate my own anxiety around this thing with this other person? Ugh! It's easier just to be alone! I should have left well enough alone and not dipped a toe back into dating. Dating is terrible.

  • Oh, wait, I think he likes me! It's hard to tell, but he does seem to like me.
    • First: Swoon.
    • Next: Do I like him?
    • I should really give him a chance. People don't come along who like me every day, you know!
    • I think I kind of like him. Is that enough?
      • I enjoyed spending time with him at least once.
      • I wouldn't run away if I saw him heading towards me at kiddush. (Back when there was kiddush. Back when I went to shul. In the Before Times.)
      • Could this become something more?
      • Will I grow to like him more over time if the first date was great, the second date was "eh" and the third date wasn't fun at all? No, right? Things are heading in the wrong direction.
    • Do I not like him more because I am being too picky?

  • I like him! He seems to like me, too! YAY! 
    • What if he's incapable of being in a relationship and bails just as things get emotionally interesting?
    • What if he's incapable of being in a relationship and bails before things get emotionally interesting?

  • We spoke on the phone and apparently have nothing in common. Should we go on a first date anyway?

  • We went on a first date and it's really hard to have a conversation with him! No natural "back and forth" happens.
    • He asks me a list of questions, like, "What is your favorite movie?" "What is your favorite book?" "What kind of music do you like?" but I find those questions rather boring, maybe mostly because I don't really keep a list of my favorites handy. I enjoy lots of movies and books and a wide variety of music, but don't have favorites, per se. Despite having asked me all of these questions on our first date, he repeats some of them on our second date. Am I supposed to ask him these things, too, even though I'm not really that interested in his  answers?
    • What I want to know about a person I'm on a date with is:
      • How does he see the world?
      • How does he relate to the people around him?
      • What is important to him in life?
      • What does he think of:
        • kindness?
        • education?
        • poverty?
        • sexism?
        • racism?
        • classism?
        • behavioral economics?
        • grammar?
        • intelligence?
        • children?
So if I am going to ask him questions, they'll be questions that might elicit answers that would shed light on some of those things. I don't really care what his favorite book, movie, or music are. Does that make me a terrible person?
    • Can a person learn to become a better conversationalist in their 30s, 40s, or 50s?
    • Does it matter if the person is a good conversationalist or not?
    • Is most of life about conversations or about stuff like taking out the garbage, washing the floor, doing laundry, making sure we don't run out of toilet paper, and meal planning and prep?

  • I asked him questions about himself, but he hasn't asked me any questions about myself. Is he uninterested in me or just doesn't know to ask questions about the person you're on a date with? How can a person in their 30s, 40s, or 50s not know that?

  • What's a deal-breaker? What isn't?
    • Do I have too many?
    • No, I probably have too few. "Not being able to hold a conversation" and "picks his nose in public" should definitely be deal-breakers.

  • Why does he only want to be in touch on weekends?
    • What's going on in his head/heart/mind from Monday-Friday? I can't know, because he doesn't tell me.
    • Is that he when dates other women?
    • Is that when he freaks out about being in a relationship and plots the gentlest way to end things with me?

  • He's in his 30s and he wants five children but has never taken care of a child in his life. No, not even two hours of babysitting for a niece or nephew. All of his interactions with children have been brief and at the Shabbat meals of friends.
    • Should I illuminate for him how much work children are and how he might want to reconsider his plan to have five children?
    • Or should I let him stay in the dark for now and pretend that I, too, want to birth and raise five children?
    • Is that deceitful?
    • Is no man ever going to want to have children if he realizes how much work they are? Probably, yes. That sounds about right.
    • For the future of the species, should women not let men know how much work children are and how utterly thankless so much of that work is?

  • He isn't sure that he wants children at all. He might be okay with one or two.
    • Do men who feel like they might be okay with one or two children, but would happily live the rest of their lives without children, make good fathers if/when they end up having children?
    • Do I care? What if he's a terrible father but a good spouse? Is that good enough?
    • Can anyone actually know how a person will end up parenting before they have children of their own?

  • Wait, do I still want a child or children? I'm getting old, man, and the idea of going without sleep for years in a row and worrying more, constantly, about other people for the next few decades (or possibly forever) sounds less doable than it did when I was in my 20s. Especially if the person I'm doing it with is even older than I am and has never really thought about whether he wants children or not. And isn't inclined to do the hard work/heavy labor of child rearing.

  • If I mention children too early on, he'll freak out.

  • If I mention monogamy too early on, he'll freak out.

  • If I ask him how things are going too early on, he'll freak out.

  • What would make me freak out?
    • I guess if he said, "I love you" on the 2nd or 3rd date, I might freak out a bit.
    • Short of that...nothing?
    • I mean, if he brought his parents along on a date without discussing it with me first, that would freak me out. And be weird.

  • How weird is too weird, anyway?
    • Say he tells me that he has a foot fetish in our second phone call, when we haven't yet been on a date? Too weird?
      • Maybe a foot fetish itself isn't too weird, but telling someone you have a foot fetish during your second conversation is too weird.
    • What if he commits a few social faux pas? Adorable and endearing or, good Lord, no, too much?
    • What if he likes to go on and on about things that don't interest you at all and never checks in to see if it's interesting for you?
    • Oh, God, what if I do that?

  • Why aren't men who know that they aren't relationship-ready doing the things that would make them relationship-ready? Therapy, support groups, talking to friends about dating and emotional intimacy?

  • God, I really wish all men who were dating women made sure that they had friends--male, female, non-binary--to talk to about dating and relationships. Men, please try to develop these relationships if you don't already have them. Parents of sons, please try to encourage your sons to develop these kinds of relationships with their peers, mentors, whomever. (They can talk to you about dating, too, but they should also have other people to talk to about these things!) Thank you, on behalf of women everywhere!

  • Hello. I'm thinking about him. Is he thinking about me? Or has he not given my existence the merest hint of thought or attention since we last spoke on the phone or saw each other?



It's been 20+ years of this! 20+ years, man! That's a long time to be dealing with this stuff. For at least 15 of those years, I'd have much rather been dealing with navigating partnered life, childbirth and rearing, and the rest of life. Not this merry-go-round of dating.


I mean, I do get off the merry-go-round for a bit, each time a relationship or attempt-at-a-relationship crumbles into dust. I take a break. I focus on other things. Anything but dating! Seeing friends. Doing fun-for-me things alone in New York City. Reveling, just a little, in not having to truly consider anyone else's deepest, most vulnerable feelings for days--sometimes weeks!--in a row.


So it hasn't been 20 years of doing this nonstop.


But, also, if we're being honest, it started more than 20 years ago, with the first male-friend-with-whom-I-fell-in-love back in...whenever that was. (This never worked out for me. Ever. Male friends on whom I had crushes never wanted to be more than friends with me. Men get all bitter when this happens and call it being "friend-zoned" and claim that no women want to date them, ever. I don't find that to be the case. Just that men with whom I am friends first don't end up wanting to date me. Men whom I first meet/get to know in a dating context sometimes want to date me.)




The only thing that makes me keep going back to it (between breaks to forget about the whole enterprise) is the slimmest, slightest possibility that I'll find someone:

  • Whom I definitely like.

  • Who likes me. That is, his innards liquefy when he sees or thinks about me, just as mine liquefy when I see or think about him.

  • Who is weird in all the right kinds of ways!
    • Whose slip-ups are humanizing and endearing, not cringe-worthy.
    • Whose slight awkwardness makes me feel more comfortable with my own slight awkwardness, not like I want to sink into the ground on the spot.

  • Whom is fun to get to know. Plumbing the depths of his mind and soul is so...nice! We feel so compatible. Seeing him is 95% pleasant and only 5% stressful anxiety wondering about how he feels about me, which is a pretty good ratio! (If there wasn't that 5% frisson of anxiety, I probably don't like him enough to keep seeing him.)

  • Who is either currently capable of being in a committed, monogamous relationship of some kind
    OR
    Who is not, but is willing to, starting today, put in the work of becoming capable of such.



And then, after that continues to go well for some time, I could potentially end up with:

  • A life partner.

  • A person who has my back.

  • A person who is in my corner.

  • Insert further relevant metaphors here.

  • A person I can talk to regularly about my day-to-day life. (He doesn't think I talk too much.)

  • A person who is interested in what's going on with me, emotionally, intellectually, relationally, professionally, socially, etc.

  • A person who will talk to me about their day-to-day life.

  • A person whose experience I am interested in. I want to know what's going on with him emotionally, intellectually, relationally, professionally, socially, etc. I don't think he talks too much (most of the time).

  • A thoroughly kind person who would never intentionally hurt me and who, after unintentionally hurting me, is interested in discussion, repair, mitigation.

  • Someone who thinks being kind is more important than being smart.

  • Someone who wants to be the change that they hope to see in the world.

  • Someone to be with in companionable silence.

  • Someone who doesn't think I'm too much.

  • Someone whom I don't think is too much.

  • Someone who disagrees with me respectfully.

  • Someone with whom I disagree respectfully.

  • Someone whom I love even when life is hard.

  • Someone who loves me even when life is hard.



Sometimes, I think that maybe my issue is not that I am "too picky," but that I just want too much. I want more than any person can be for or to me. Is that the issue with me and dating?


Or am I just too anxious to be able to handle dating? I don't know. Maybe. I obviously know that I'm anxious, but I mostly think that I worry the right amount about things, like never being partnered and winding up sick and alone when I'm 71. As bad as being single at 21, 31, and 41 were/are, I think being single at 71 would be worse. (Maybe I'm wrong about that. I don't think being 71 itself would be worse, just the being-single part of it.)



 

Or maybe that person is out there, but he doesn't happen to be Jewish. How much of my Jewish life or practice would I be willing to jettison in exchange for those things that I have wanted, so badly, for over two decades? I think about this not-infrequently. 


Two things that have kept me from doing this are:

  • What if I jettisoned a lot of my Jewish practice and still ended up alone? That's a lose-lose scenario to me.
  • What if I jettisoned a lot of my Jewish practice and ended up paired, but deeply regret jettisoning my Jewish practice? That's something that's difficult to backtrack from, I imagine, once one is paired.


Don't get me wrong--over the years, since I was 20 or so, I have ever-so-slowly slip-slided away from the strictly Orthodox practices of my youth.

עָוִיתִי, פָּשַעְתִּי, and חָטָאתִי are definitely words that apply to my life.


I was a very frum 18-year-old and then, just like they promised me in yeshiva, I went to secular college and, due to a number of factors, gradually became less frum.

 

I have made various attempts to shore up some of my Jewish practices in the years since. I sometimes miss the person I was at 18. So earnest! So non-hypocritical! So straight-and-narrow! Others, I have simply let fall away. Sometimes, I am briefly so frum (as in, I daven mincha on a weekday--at this point, it's been years, I think) and I deeply, in my kishkas, miss being so frum all the time.


But, also, despite the glacially slow slip-sliding that I have done since I was 20 or so, I still live a very, very Jewish life. And I dream of living that very Jewish life with someone else who also wants to live a very Jewish life, even if he is fuzzy on some of the details or doesn't fully practice observant, halakhic Jewish tradition.


Despite over two decades of slip-sliding, I still pretty much do, and don't do, the same things as when I was 20-ish. (I can't think of slip-sliding without thinking of שׁ֚וּבוּ בָּנִ֣ים שׁוֹבָבִ֔ים אֶרְפָּ֖ה מְשׁוּבֹתֵיכֶ֑ם. That's how Jewish I still am.) I do go to shul less often these days; that's true.


That slip-sliding never became a wholesale jettisoning, as would likely be required to be in a serious relationship with someone who wasn't Jewish and also not interested in personally engaging in Jewish practice. (I think that some people who aren't Jewish are interested in personally engaging in Jewish practice, and if I found a person like that, less wholesale jettisoning might be necessary.)


Part of what angers me about the conversation around intermarriage is that not enough Jewish men (and some women) consider that, for many Jewish women, the choices are, quite literally, lifelong singlehood or intermarriage. There simply aren't enough Jewish men out there who want to be in relationships and are willing to do the self-work necessary to be in relationships, for all of the Jewish women who want to be in relationships and are willing to do the self-work necessary to be in relationships.


(This is true for a number of demographic and sociological reasons, including:

  • more Jewish men who, especially in their 20s and 30s, partner with non-Jewish women than women who do the same;
  • more Jewish By Choice women than men;
  • more men than women have Autism Spectrum Disorder and other neurological differences that make it hard for neurotypical women to become their partners; 
  • more men than women who, for whatever reason(s), don't decide to get serious about seeking a life partner until they're in their 50s and are then only willing to date women who are 37 or younger because they want to have biological children with someone who will be their biological children's biological mother;
  • and other things I'm not thinking of now.


But it's true. I'm sure of it and have been for over a decade. It's not because women are "too focused on their careers" or "uninterested in marriage." I promise you, it's not.)


Would you truly tell all of the never-married Jewish women in their 40s, 50s, 60s, and beyond that they must stay single forever rather than date and possibly marry non-Jewish men? That seems cruel.




"But, Abacaxi Mamao, what can I do about this?" 

 

I hear you all the way from here. First of all, thank you for caring!


Second of all, here are some things that you can do. If not for me, then for future generations of single Jewish women.

  1. You can ask your single Jewish female friends if they want to be set up and with whom. Then, for those (and only those) who express interest in being set up, you can set up your single Jewish female friends with single Jewish men or, for Jewish women who are open to this, with non-Jewish men who are interested in living vibrant Jewish lives. (They don't need to, in your opinion, be perfectly aligned with one another to be set up. The perfect is the enemy of the good here. But if you're setting people up totally randomly, at least let them know that so they know what they're walking into: "You're both greying, so I thought I'd set you up." "You're both smart, so I thought I'd set you up." "You both live in [same large city], so I thought I'd set you up.")

  2. You can foster close relationships with the single Jewish men who are already in your life, such that they have someone to talk to about dating and relationships, thus helping pull them back from the brink of panic when they get close to a woman in a dating relationship.
    • "Wait, so I should try to be their therapist?"
    • No. Please don't try to therapize your friends. What your male friends need is your friendship. You should be their friend!
    • Also, encourage everyone you know who seems interested in deep, abiding change in their life to get regular counseling or therapy with a qualified therapist. (Not a life coach. A therapist.)

  3. Are you a parent of a son or sons? By living a rich, vibrant, communal, and connected Jewish life yourself, you can raise Jewish boys to become men who will want to be in relationships with Jewish women. Will it work 100% of the time? No. It won't. (Daughters also benefit from this!)

  4. Are you a parent of a son or sons? By talking with him/them about their inner life and feelings, you will help them become a person who can do so outside of your own family, with friends and partners alike. And this can only be good for humanity. By modeling empathy, validation, and connection with them, you help them grow up to be empathic, validating of, and connected with others. (Daughters also benefit from this!)

  5. Are you a parent of a son or sons? Do they struggle to identify their feelings? That's okay. It can be hard to identify feelings, but it's a skill that can be practiced and learned. Adults can learn to do it. Children can learn to do it. (Therapy helps.) Some people who have trouble discussing their feelings have an easier time writing about their feelings, acting out their feelings in play, or exploring their feelings through other modalities (art, music, sports). The important thing, I think, is to get in the habit of identifying and exploring one's feelings. That's a prerequisite for ever being able to communicate them with someone else. (Daughters also benefit from this. But girls are socialized to identify and verbalize their feelings more than boys are.)

  6. Are you a parent of a son or sons? Are they struggling socially or interpersonally? Teach them and model for them that therapy is a wonderful thing and encourage them to engage in it. If the first therapist is a bad fit, seek one who is a better fit. (Daughters also benefit from this!)

Thank you for reading my brain dump on dating today.

And good luck to us all!

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3.03.2019

What do I believe?


In light of the fact that someone recently asked me what I believe, here are some of the things that I believe today (in no particular order), on March 3, 2019:
  1. That God speaks to me through the text of the Torah.
  2. That the Rabbis who wrote the Mishnah, Midrash, and Talmud were creative geniuses to whom I am eternally grateful.
  3. That worthwhile relationships require hard work.
  4. That children are both amazing and impossible, often at the same time. 
  5. Taking care of children, teaching them, and raising them to become respectable, responsible adults requires untold sums of patience, hard and boring work, inspiration, and perspiration. (This is true even for proponents of free-range parenting.)
  6. That things (habits, manners, ways of being in the world) that weren't modeled for us as children are more difficult to acquire in adulthood.
  7. That human bodies come in all sorts of shapes and sizes and that no one shape or size is better than any other shape or size.
  8. That the things that we love the most often cause us the most pain: our family, our friends, our romantic relationships, our communities (Jewish or otherwise), our religion... The list goes on. It is very long!
  9. That everyone (everyone!) can benefit from both individual and group therapy.
  10. That nature is both beautiful and cruel.
  11. That the ability to feel deep gratitude is an enormous blessing.
  12. That we improve at things through practice.
  13. That all of us struggle with things that are often/always/sometimes invisible to others.
  14. That time spent outside in nature, standing still in appreciation or meandering while lost in thought, is never wasted.
  15. That the myriad, unending series of individual choices that we all make in life are constrained both by things that we understand and know and things that we don't know or understand.
  16. That the Torah contains beautiful wisdom and really, really challenging verses.
  17. That the Talmud contains beautiful wisdom and really, really challenging pericopes (that's the fancy English word for sugyot).
  18. That the Midrash contains beautiful wisdom and really, really challenging passages.
  19. That it's normal to go through periods of feeling energized and excited by things (concepts, communities, hobbies, practices) and then distant from and alienated from them. Even bored by them. Things wax and wane. That's how it goes. Sometimes, we push through and continue our practiced commitment to them even during periods of waning interest or outright alienation, and sometimes we don't. And that's okay!
  20. That there are multiple authentic ways to practice Judaism and that different ways work for different people. Maybe even for the same person at different times of their life.
  21. That racism and sexism (among other -isms) are ubiquitous in the United States today (and probably elsewhere, but that's where I live). They are sometimes insidious and sometimes really blatant and in your face. The impact each one of us every single day.
I am quite sure that there are many more things that I believe, but that's what I have for you today!

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2.24.2019

Why I cried at the (Summer 2009) Kolech conference

Draft written and saved in July 2009. Re-discovered in February 2019. Published after some light editing.



I cried (at least) three times at the Kolech conference today [July 2009] and I don't think I've cried at a JOFA conference since the first one in 1997, when I realized, at the tender age of 17, that I wasn't all alone in the world!

I don't know if that's because things are so much worse here in Israel, or so much better, or if it's just because I was overwhelmed with gratitude for all the women (and the very few men) who are doing so many amazing things.

What made me cry?
  1. I went to a session on "גופנפש" (one word--"bodysoul"? I dunno) and a woman who runs a women's only dance studio told the story of a woman who had wanted to dance since she was a little girl, but the men in her life (father, teachers, etc.) always told her that it was not tzanua and she couldn't. So she never did.

    Finally, later in life (when she was already "אישה מבוגרת," I won't hazard a guess as to how old that is), she decided to dance. Specifically, flamenco. And she participated in a performance that men could come to (at the studio's annual recital, men are invited to the first half but not the second half, and women can choose before whom they perform--some want their husbands, sons, etc. to be there and don't care if others' husbands, sons, etc. are there, too). And she danced. And it was great.

    The point was, she wanted her husband to be there and see her, and he was, and was supportive.

    And I cried out of happiness that she got to do that, finally, and anger that she couldn't for all those years. (Uh, this should be a blog post.)

    And then she told another story, about a Chabad rebbetzin who had also wanted to dance, but never could (not tzanua, etc.), and when she was a bit older, and had eight children, she also studied flamenco. And she decided to share it with her female relatives at their annual family thing where the guys and gals shared stuff--songs, jokes, divrei torah, whatever--in separate rooms. And she danced, and her husband came in to watch. And he started laughing at her. And soon the whole room was laughing at her. And she kept dancing until she was done with what she had started. And she still studies.

    And I cried out of anger for all the women whose men/families laugh at them when they express themselves fully. Fuck that.

    Then I was crying because of the things that people told me that I could not or should not do that I've therefore not done for years and year and years, or done and then felt bad about. Like dancing and singing. (I was told to stop coming to pre-ballet when I was five because I couldn't hop around the room and my family has always reinforced their strongly-held belief that I should never, ever, ever sing because I can't carry a tune, even though I love to sing.) And then I started thinking about all the things that I have done because people said I could or should. And I've been working, for awhile, on doing what I want to do, but it's sometimes hard to figure out, when what others want/do not want you to do feels so ingrained that it has become a part of you.

    That was all the first episode of crying.

  2. There were some stunning, Three-Weeks-appropriate performances in the evening that also made me cry. And for some reason, a woman who had always wanted to be a professional singer but decided that it would take her away from her family too much, so instead became a music teacher, also made me cry when she said that in the dati (Israeli) schools, they don't let female music teachers sing in front of 5th and 6th grade boys (who should be ages 9-12) because of kol isha. That made me cry. Then she performed these absolutely stunning piyutim and I'd never heard a woman sing (Morrocan) piyutim before--I always associate traditional liturgical singing, be it ashkenazi or sephardi, with men--and it was so stunning, coming from this plain-looking, 50-something Israeli kibbutz woman in her pants-skirt and old lady sandals, that I cried again.

    There was also a stunning (Orthodox) chazanit who made me cry, and a theatrical performance that was heart-stopping.

  3. And then they announced that arvit (maariv) would be after the conference, and I went to the shul to daven, and there was me and another young woman (younger than I) and a 50-something year old man, and he was like, "There are no women here and there were very few women at mincha, too!" in a very accusatory tone, and I wanted to shout, "You tell them that they can't sing or dance and you wonder why they don't run to daven mincha?! For shame!" but I didn't. And then he wandered off and six other women showed up and the eight of us davened together and then I really cried and couldn't stop. (It was actually kind of horrible.)
Basically, a lot of pain and a lot of beauty. I cannot imagine raising a daughter in this world even though not doing so might mean missing out on some of the beauty.

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2.22.2019

"Are You a Rabbi's Daughter?" and Halakhic Authority (or Lack Thereof)

Draft written 11/30/2011 about an event that took place earlier that month.

Rediscovered in 2019. I still remember this incident well! I think I saved it as a draft in 2011 instead of publishing it because it seemed terribly disorganized after I drafted it. It's not really any better now, but I think I'm going to hit "publish" anyway!



On a recent JOC hike, there was a call for mincha. When someone asked what we were going to do for a mechitza, I said that we didn't need one, since the woods in the state park are not a regular place of worship, and that standing off to the side would be sufficient.

Someone then told me that I had to stand in the back, since the women were permitted to see the men but the men were not permitted to see the women. He said that he was a rabbi--he did this "professionally," he added--and that I "had to" go behind the men.

I disregarded him and stood a good seven feet from the nearest man, decidedly off on the side and not "behind" any man. Afterwards, he came up to me and said, "You really know your stuff. Are you a rabbi's daughter?" I said, "No, I've just learned some Torah."

The idea that the only way a woman can acquire halakhic knowledge is through her father, or, if I had been married, her husband, is enraging to me. It is also often true--women who are the children or spouses of rabbis often have greater halakhic knowledge than those who are not. But one should not assume the inverse, that one who has a modicum of halakhic knowledge is necessarily related to a rabbi! She could have acquired that knowledge herself! Using her brain! And the Jewish education that her non-rabbinic parents scrimped and saved and impoverished themselves to provide her!

Any woman accustomed to davening with a minyan in sometimes strange settings (museums, airports, wedding halls, airplanes) would know about not needing a mechitza. Men presumably know less about this, since they more frequently daven at pickup minyans at which nary a woman is present or at which they just totally ignore the nearby women who are not davening. It's crazy/not crazy to me how you can be a frum man and not give any thought at all to the mechitza and have it be an invisible non-factor/non-presence in your life, while I feel like any time I go to shul, I am constantly being forced to see, confront, or literally bump up against it. You know, at shuls where the first row of seats in the women's section, which is behind the men's section, does not leave enough space for a non-dramatic bow during the Amida without literally bumping up against the mechitza.)

Any woman who doesn't want to stand behind men should know that standing next to men is perfectly fine. Gentlemen, just keep your eyes forward, towards mizrach, if you don't want to behold my womanly figure! I am stating this here for the record, as a public service.

Sigh. What a world. Also, don't pull your "I'm a rabbi!" business on me!

I wanted to say, "Just don't look if you don't want to see me" to the rabbi, but I didn't. I just stood there on the side and did my thing. But bullshit on the claim that in a non-mechitza setting (that is, a setting in which no mechitza is necessary), women have to stand behind the men. Seriously, bullshit. We'll stand next to you and you keep your faces in your siddurim/smart phones if our clothed-in-autumn-hiking-attire, several-feet-away presence is distracting/disconcerting/tantalizing to you.

I could also have said, when he said that I knew my stuff, "Well, you don't seem to know yours; where'd you get smicha?" but I'm too polite (except online, obviously) to even think of things like that at the time, not to mention actually verbalize it.

Do you know what else is bullshit? Pointing to your klaf to justify your ridiculous sexist beliefs instead of citing a source. I was all ready to go into simchas beis hashoeva from maseches Sukkah on him, but I didn't.

(Citing a source to support your sexist beliefs is also bullshit, of course. Hello, I am a walking, talking, cognizant human being, standing right in front of you!)

I noted that the other mincha-davening women opted to stand in the back, not in the side. Not sure what that means or says about the situation. More of an observation than anything else.

Note: For anyone who thinks this is atypical, it is not. It is 100% typical of my experiences with davening and learning in most Orthodox settings. Especially mincha/maariv. That really gets men upset! How dare a woman show up and try to converse with HaKadosh Boruch Hu in their holy space?

And, yes, this is what happens when women learn Torah on a high(ish) level. Also, when they combine that with a degree in history and women's studies from Harvard. It is a potent and dangerous combination.

Why put up with this nonsense? Why not daven alone rather than with a bunch of non-egalitarian men?

I think I put up with it to the extent that I do (and I don't always--I almost always opt out of tefilla altogether at this point in my life, and very occasionally daven in fully egalitarian settings) because I haven't yet seen a multi-generation egalitarian community with a high level of Jewish knowledge (meaning, my level would be about average or a bit more than average, but not above the 66th percentile) that retains a sense of rootedness and community. There are communities that have some of those things, but not all of them. And it's pretty rare in the Orthodox world, too. But somewhat more common. I think. I mean, I think more Orthodox communities hit more of those marks more of the time. Rampant, reprehensible sexism is one obvious cost.

I maintain some tiny shred of hope that interactions like the one I had on that recent day will create lasting change. He wasn't upset that I disregarded his "halachic" pronouncement and stood off to the side, instead of behind. He seemed impressed. It was more of an exchange than a confrontation. That suggests that change is possible. He will think (I hope) before sending women to the back next time!

Change is remarkably hard in a situation in which men have all of the power. Even "liberal" men are generally loathe to cede that power to women, even to smart, dedicated women. Some interesting things are happening on the leftward fringes of Orthodoxy (women learning at high levels in multiple institutions, Yeshivat Maharat, partnership minyanim) and in the non-denominational traditional egalitarian community (Hadar--Kehilah and Mechon/Yeshiva, Conservative Yeshiva, Fort Tryon Jewish Center, and other things I don't know about).

But as I said, I also skip communal davening and go to fully egalitarian options when it's too much to bear. I am glad that both options exist for me, and I hope for a world where nobody ever sends women to the back. Ever!


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12.31.2015

Swastikas at NYU

The Incident
 
I saw this:
Two swastikas on a Bernie 2016 bumper sticker at Bobst Library, around 4:20 pm, 12/29/15
at NYU's Bobst Library at around 4:20 pm on Tuesday afternoon, December 29.

I promptly reported it to the nearest security guard, telling him that the swastikas were on a Bernie 2016 bumper sticker, and showed him the above photo. He said I could try to peel it off myself. I tried; it came off slowly in tiny little pieces and it would have taken me an hour to get the swastikas off. I did not have a spare hour to remove swastikas. He said he would call someone to remove it. When I walked by 1.5+ hours later (around 6 pm), it was still there, and I took a second photo, where you can see that I had peeled off part of it (not because I have anything against Bernie Sanders, purely to try to remove the swastikas!):
Two swastikas on a Bernie 2016 bumper sticker at Bobst Library, around 6:00 pm, 12/29/15
Another friend saw it when she left the library at 8:45 pm. She submitted an online report of the incident to NYU’s Public Safety (police) department that night. I also ended up contacting two of my NYU professors to let them know that night.

Another friend called Public Safety about it at around 8 am on Wednesday, December 30. They sent someone who was at the library to look for it and reported back to him that it had been removed.

The first friend saw it still up when she entered the library at 12 noon yesterday (December 30). She told the security guard, who said that he did not notice it when he looked for it yesterday. (They are admittedly a bit hard to notice as they are scribbled in black over dark blue and white letters. On the other hand, I said they were on a Bernie 2016 bumper sticker and there was only one of those on one door. I also showed the photo of it to the security guard, so he wouldn't have to get up, and so he would know exactly what to look for, since they weren't blatant or huge.) She also told the circulation desk. The security guard said he would take care of it right away.

When I entered the library at 3:15 pm yesterday, that particular door and another were blocked off because they were replacing some light bulbs outside. There was an NYU police officer standing there, guarding the blocked off and locked-shut doors, and I said to him, "So, those swastikas are still there, huh?" He said, "What swastikas?" I showed him. He called someone else over from the security desk, who said, "Yeah, I know about that." That person called a third person over, who had a knife, and I stood there as they took the bumper sticker off the door. It took maybe 10-15 minutes.

Then I went to the main Public Safety office to complain about two swastikas being left on the front door of the university library for almost 24 hours (if not longer; I wouldn't have noticed them yesterday if I hadn't happened to put my hands right on them as I left the library). Of the two NYU police officers on duty, one knew about it and the other did not. They asked if it had been taken care of, and I confirmed that it had. They then seemed to want me to leave.

I said that I thought it was unreasonable that it had taken a day and, at my count, at least five separate attempts by three different people before anything was done. They said it was because they're understaffed this week. I asked if they would try to follow up and find out who had done it, and they said, "We'll take care of it." They seemed not that concerned and, at best, annoyed to be talking to me for more than a minute about something that was "already taken care of." I really wish one of them had said something like, "This is awful and we will treat this with the utmost importance. I am sorry that it was not taken care of sooner. Thank you for reporting it and for following up."


Reflections

So. None of that is very encouraging. I feel that they did not take it very seriously, and had an awful hard time finding and removing two swastikas that I showed in a photograph to a security guard and reported as being on a Bernie 2016 bumper sticker one the middle revolving door of the library. While they may have less staff than usual during this week, they also have almost no students on campus (thus less general mess for janitorial staff to clean up), and certainly had enough staff around to have a police officer standing guard in front of a locked and blocked revolving door while they replaced some light bulbs outside. And with a knife, it took 10-15 minutes to remove the bumper sticker. So I did not find that very convincing.

The NYU professors I e-mailed about it suggested that I contact the main security/police office at NYU. However, I am no longer at all confident that NYU security is very secure, since they were unable to find two swastikas on the front door of the library after being directed right to them. Several times! (This has also made me question their efficacy in general, since at least one, possibly two security guards couldn't even find the swastikas after being told exactly where they were. If someone, chas v'shalom, lo aleinu, were to assault me in the lobby library, these people will remember how he looked?) I updated them at the end of the saga and they said, "If the problem recurs, let us know, and we will take further steps." I certainly will.

When I first saw them on Tuesday afternoon and evening, I was very hesitant to make a big stink. I thought about bringing some supplies and taking them off the door myself if they were still there the next day. The main motivation of my hesitation was that the perpetrator might actually like some notoriety/a big deal being made, and I didn't want to give that person the satisfaction. But I decided that scribbling two small swastikas with a black Sharpie on a dark blue bumper sticker is not the way to go if one is seeking notoriety! Also, those kinds of arguments are generally just used to silence victims and don't really do anything to protect anyone. I think that in most cases, claims that, "All he wants is for you to talk about it; don't give him the satisfaction" ultimately serve the interests of perpetrators, not victims/survivors. (It might be different in specific cases, perhaps involving suicide or terrorism (including shooting rampages), but I don't think this is one of them.)

I think a second reason that I was hesitant to make a big deal was because I was not actually sure they are a big deal. I am a person who tries not to be "one of those people" who makes a big deal out of nothing. They're very small! And hard to see if you aren't looking! It's really not like a big swastika spray-painted on the side of a shul, on a Jewish gravestone, or at Hillel. I really just noticed because I happened to walk into that section of the revolving door and as I pushed the door around, my hands were literally right on top of two swastikas. But I decided that that was also wrong, and that it was appropriate to make at least a small deal out of two small swastikas. I was never really planning on making a big deal, anyway. I was just trying to decide if I should take care of it myself, or alert the proper authorities, and if the latter, whom to alert.

"It is not upon you to complete the task;
nor are you free to remove yourself from it."
Ethics of the Fathers 2:21
I have been thinking a lot about what our individual responsibility is to seek out and correct the wrongs that we see, both in this context and in the various scandals that have rocked the Jewish world over the past year or two. How much of the burden of dealing with this is mine (and my friends' who also reported it), and how much is the university's? To what degree do I prioritize this over, say, getting work done or doing my laundry? Is telling someone in authority enough? Going back to check that it has been taken care of within two hours? The next day? Then going to complain to someone else? What if that person dismisses you? If you do not complete the task, so to speak, can you trust that someone else will, or is that naive? Because this is how these things usually work; no one wants to hear or deal with bad things in this world, and if they can get away with letting it slide or passing it off to someone else to deal with, they certainly will. I know that and I was still surprised by NYU's lackluster response.

(As an aside, this is how a similar incident was handled at Fordham University. The NYU library doors are accessible by anyone walking down the street, so it's possible that the Bobst swastikas weren't put there by an NYU student at all, which makes the cases a tiny bit different. But maybe not that much.)

I still feel like I don't want to make too big a deal out of nothing, or out of a small something. But if there's another swastika spotted on campus at some point, I do want it to be handled differently, and I would also want to know if many small swastikas have been spotted across campus, which can only happen if NYU Public Safety takes this incident seriously, which I hope they have.

I am going to think about who else I should talk to or write to at NYU and express my displeasure at how this was handled. But maybe after I've gotten some more work done. After all, letting this distract me further from my work is letting the anti-Semites of the world win!

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2.05.2012

"What It Is To Be A Jew," by Mrs. Minnie D. Louis (1895)

This is what's awesome about being a graduate student. Finding (horrifying) stuff like this!

Source: Louis, Minnie D., “What It Is To Be a Jew,” Souvenir Book of the Fair in Aid of the Educational Alliance and Hebrew Technical Institute. (New York: De Leeuw & Oppenheimer, 1895). Electronic reproduction. (New York, NY: Columbia University Libraries, 2006), p. 142.

Read more about Minnie D. Louis here, in the Jewish Women's Archive encyclopedia entry.

Also, here is a line drawing of her from a New York Times article:
Source: “Louis Down-Town School: Splendid Results of a Work That Was Begun by a Woman. Hard Fight, then Great Victory. Results of Work Among Hebrews in the Lower Districts—Making Americans of Foreigners’ Children.” New York Times. June 16, 1895. (online abstract of article)

Do you know what's not awesome about being in graduate school? No time to blog!

Also, I may have lost the ability to write coherently. Or maybe that's just exhaustion speaking.

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5.07.2010

Has it really been four months?

Apparently it has.

Things have been busy.

Yes, that's what they all say.

I think I've been using Facebook to share things of interest instead of this blog, but Facebook is clearly short-form, while this blog is clearly long-form. I miss long-form!

With what have I been busy, you ask?

(Thanks for asking.)

I've been attempting to study Torah full-time and do freelance writing/editing/development work part-time, but that's basically a recipe for disaster. In the end, I no longer write for pleasure; I no longer feel like a writer at all; I rarely write in my journal; and I feel like five billion other things are ripping at my concentration as I attempt to sit and study Torah. I am failing to enjoy learning Torah while I learn Torah and to enjoy my freelance work while I do my freelance work. The latter is somehow easier than the former, but not by a lot.

* * *

The following is a statement that I wrote about my life as a writer. It was true at one time. I am no longer sure that it is. But it's nice to read something that I felt so confident about at the time!
My life as a Jew and my life as a writer are intimately bound up in one another. My voice and the leadership roles that I have taken in the Jewish community have all been through my writing. As someone who was often relegated to the backs and sides of communal spaces as a child growing up in the Orthodox community, and who still feels strongly a part of that world through my allegiance to advanced Torah study, my voice is most easily, and least threateningly, shared through the written word.

My broad, overall goals as a writer are: to engage creatively with all aspects of Jewish life and learning; to share a passionate, caring voice that is eager to engage with both the enormously fulfilling and more heart-breakingly difficult aspects of being a modern, committed Jewish woman; to share my love for both asking questions and seeking answers; and to use my strong grounding in classical Jewish texts to struggle with contemporary issues.

One important sub-goal of my writing is to close the chasm between the emotional and intellectual selves in the world of Jewish learning. In my experience, too much of classical Jewish learning shuns the emotion in favor of the intellect. I seek to bridge that divide by using classical Jewish sources to shed light on our emotional inner lives, and through that, on the emotional truths that permeate so many classical Jewish texts, from Tanakh and its commentaries, to Talmud, halakhah, and its commentaries, to the siddur and its myriad commentaries.

Another one of my goals as I move forward in my continued involvement in the organized Jewish community, especially the community of yoshvei beit midrash—those who sit in the study hall—is use the medium of the written word to tease out the interplay between Jewish text study, Jewish prayer, and mental health issues. These complex relationships exist for many, but are rarely, if ever, spoken of in public.

That's it, really. Just sharing!

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10.15.2009

My Life in Talmud Torah (With Emphasis on Talmud): Loss (Part 2)

Part 1 here.

It was July 1997.

I had just turned eighteen years old and had spent at least twelve years working my ass off in day school so I could get good grades and get into a good college. I had gotten the good grades (mostly), been accepted to the good college, and was about to take a year off to go and study in Israel. First, though, I worked full-time in June and August in Boston, so that I could spend July in New York City, living with a lovely couple with three sons on the Upper West Side, and studying Torah full-time.

I couldn't get enough of Torah. Torah had been like a drug for me towards the end of high school, which was a bit of a rocky time for me emotionally. It was some sort of panacea or a life raft. I clung to it with all my might, in the belief that it, and only it, had the power to save me by righting all the many wrongs that I identified in the Orthodox Judaism in which I had been raised.

I was young and idealistic. I had had a young (far younger than I am now), idealistic, male teacher in high school who had promised me that women learning Torah on a high level would remake the world of halacha and cure all that ailed The System. I believed him. (See this and this for more on that youthful vision, particularly as it relates to Orthodoxy vis-a-vis feminism.) I loved learning Gemara, in particular. At the summer program for high school students that I attended in July 1997, I learned from the best teacher I had ever had, a recent graduate of their unique "I can't believe it's not smicha [rabbinic ordination]!" certificate program. (Yes, it was called that even then.) All the cool people--the thoughtful people, the people who cared about the things that I cared about--seemed to be professional learners and teachers of Torah. I thought I might study in Israel for a year, go to college, and return to this institution or another to collect my own "I can't believe it's not smicha!" certificate. I was the cream of the Modern Orthodox intellectual crop; I was hope for the future of Modern Orthodoxy. I was told that it was for people like me that the founder of my day school had created it. I had questions, of various theological sorts, but they were taken seriously and I was promised that, in time and with enough learning, I would find answers.

And then I went to Israel. And there, in what I always thought of as yeshiva, they told me, "The world is not ready for women to learn Gemara five days a week."1 I knew that this was not true, since I had been learning Gemara five days a week since I was twelve years old, and had just done it for the entire month of July--five mornings a week and one or two evenings a week of night seder--and the world had not said, "Boo." I was not the only one who wanted Gemara five days a week. Several of us, in the highest Gemara class available to us first year students, petitioned the administration for more Gemara, and they said no. We gave them a very logical reason for wanting more Gemara, namely, that with Gemara on Monday, Tuesday, and Wednesday, we spent each Monday reviewing the complicated material, especially the ever-convoluted rishonim, especially as taught through the not-always-textually-accurate-although-it-claims-airtight-logic Brisker method, from the previous Wednesday, since it had all but been forgotten in the intervening four days. They told us that if we stayed in Israel for a second year, at their esteemed institution, that we could have Gemara five days a week.

None of us took them up on the offer. Instead, we went back to the US, to our Ivy League institutions, were nobody told us that we could not get the same education as men because "the world wasn't ready for us." (I did get permission to skip regular Sunday and Thursday morning Jewish thought classes to learn Talmud with another student who had joined the petition for additional Gemara.)

I was not in Israel in isolation. I was there with my male classmates. I spent the Pesach break at a male yeshiva, witnessing, firsthand, while the men were gone, the facilities that were dedicated to men's Torah study. I saw the organic community (no need to import a minyan of opposite-gender people in order to daven as a community!), the beit midrash (large and well-stocked!), the dining hall (three meals a day! no need to take time away from Torah to go grocery shopping and cook!), and the library (well-stocked!). I saw what I suddenly knew, in my heart of hearts, that I would never, ever have.

That year, as I learned more about halacha, I believed in it less. Based on what seemed to be to be hard and fast, intractable problems in halacha--including but not limited to the fact that women could never form their own autonomous prayer group, saying dvarim she'bikdusha--it didn't look like I would be able to get the kind of intense, all-consuming yeshiva-based Torah education that I craved, and that even if I somehow managed to acquire the learning, it didn't look like I would ever be able to have or live a Judaism that would be, well, truly, if I was utterly honest with myself, intellectually palateable. I would also be on the sidelines, unable to really daven the way a person should without the importation of a minyan of men, and never truly respected for my opinion.

I came back to the US without a vision for a future for myself in Jewish learning. The pain I felt at the time is still palpable today. I wasn't sure that I wanted to keep Shabbat or kashrut. I started off my college career attending minyan three times a day, then gradually reduced to once a day, and pretty soon, I was only going on Shabbat, and not too long after that, I stopped going to shul on Shabbat. (I never stopped going to kiddush or Shabbat meals at Hillel, even though I sometimes left them early. Thank God for my unhealthy food issues!) I never really even tried to learn in college.

Oh, that's not quite true. I didn't want to give up that all-consuming vision or dream that I had had, so I went to New York, back to the institution of which I had so many happy memories, for a week of learning over Christmas break. I felt nothing inside. It was boring, empty, and meaningless.

Then I went back to Israel and studied for a few weeks at another institution at which I had been happy during my year in Israel (not the one that denied me full access to the Torah to which I clung). It was an unmitigated disaster. I found Gemara boring and halacha pedantic. Someone told us that the Rambam said that it was not assur, but merely inadvisable, to hug one's brother/sister (of the opposite gender). The teacher made some kind of big deal out of the fact that the Rambam had not outright forbidden hugging one's sibling, as if that was some kind of prize to cling to. That pretty much sealed the deal: This whole Jewish learning thing--heck, this whole adherence to the formalism of halacha thing--was absolutely not for me.

But, I needed the community. I never stopped needing the community. When I no longer cared about learning or davening, I went to shul for the community. I was lucky to have friends who learned and davened and made Shabbat meals, and that kept me in. The world is too huge and lonely a place without Shabbat and the community that traditional observance of Shabbat automatically creates--of people who live within walking distance of each other, of people who play Taboo and Set and Trivial Pursuit together, of people who sponsor seudat shlishit in memory of their dearly departed.

In college, I immersed myself in the study of history and gender, and recognized that the rabbis were all right--feminism was a dangerous thing. Sojourner Truth spoke to me in a way that no rabbi I had never met or whose words I had ever read had. I found my voice, in college, as a writer, a journalist, and student of history and gender--the voice that had been so clearly denied me within the organized Jewish community. I articulated, sometimes only to myself and sometimes to others, a position of suspicion of halacha and halachic practice based on my studies of history and gender, and I felt the pain of generations of women who had come before and been denied full participation in society, in democracy, and in decision-making bodies over the centuries. I tried davening at the egalitarian minyan, but it felt like someone was putting a bandaid over the gaping wound of Jewish history's relationship to the role of women, and, anyway, I liked hanging out with people who knew and talked Torah and got my mishna jokes, and that was, unfortunately, not so true in the egalitarian community, despite it's relatively high level of Jewish education.

I left college alienated from the organized Jewish community and the learning of my youth. If I learned Torah at all (and of course I did--what else are you going to do when you're bored and sitting in a place with sefarim?), it was despite my year in Israel four years earlier, not because of it.

__________________________________________________________
1. This is a direct quote. It was seared into my brain instantly and has never left. If people only knew the impact of their words, especially their words of discouragement, maybe they would think before they spoke....

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10.07.2009

One-room schoolhouses, American adults who have never heard of Alfred Hitchcock, and other oddities

I am away on vacation. It feels like the first time in awhile that I've traveled, but, of course, it is not. I spent last year in Israel, and traveled outside Jerusalem quite a bit. I was down in Washington, D.C. for Rosh Hashanah, and before that, I spent a week in New Hampshire at the National Havurah Institute. But none of those things is really traveling, because none of them put me into actual human contact with The Other. People I don't talk to or gchat with everyday.

This trip is reminding me why I love to travel--and why I hate airplane travel in this post-9/11, post-fee-for-each-checked-bag, small-airplanes-due-to-high-gas-prices age. First the former. Maybe I will post about the latter separately.

I flew out West, for the first time since I was at shiva for my grandmother in July 2007. That's a very long time for me to not be on the West Coast. From 2000-2007, I went 2-3 times each year. This trip reminded me of my dear, departed grandparents a lot, for some reason. I kept thinking of things that I wanted to tell or show them, especially my grandmother, who has only been gone for a little bit over two years. It sometimes feels easy to remember that people are gone until you are in the place--or on the coast of the country--where you expect to see them, and then it hits you all over again.


Part I. Airplane Tales

That wasn't what reminded me that I love to travel. It was the woman sitting across the aisle from me, in my super-deluxe, miraculously free exit row (plus bulkhead) seat with an empty seat between it and the person in the window seat. She was quite chatty, and was mostly chatting with the flight attendant who was sitting and facing her in the jump seat. She had some interesting tales to tell, and it is unlikely that I would have met her in my normal environs.

She lives in rural Montana, with her husband, although she did not grow up there. Her children and grandchildren live nearby. Her grandchildren attend a one-room schoolhouse, where there are twenty-two kids, ages four to thirteen, with three teachers. It's not how she grew up, but she thinks it's fantastic. Her four-year-old loves it. She is doted on by the older kids, and the older kids learn a lot from helping with and interacting with the younger kids.

I wasn't sure what to think. My first thought was, "Cool!" but my next thought was, "What are those kids missing out on by being in that environment?" I guess that they make up for a lot of those things when they get to high school and have extra-curricular activities and more kids to hang out with. I wonder what happens to the kids in that school who don't have or make friends there. Does that happen, or do they all just turn out to be nice and friendly with each other? What about the kids who would really flourish with extra-curricular sports and a newspaper and a play? Do they have those things on a regional level in middle school? And then I thought, is it so different from kids who go to small Jewish day schools or are home-schooled? Perhaps not, and those kids often turn out okay, I think. Anyway, I still think it's cool, and gave me things to think about. I don't think I've ever met anyone whose grandchildren/children/self went to a real one-room schoolhouse before.

Later on in the flight, we experienced some turbulence. I don't mind a little back-and-forth turbulence, but am not a huge fan of that free fall dropping kind of turbulence. We had some of the latter, and the same woman told me that she was traveling in Africa, and she was supposed to fly somewhere. She got to the airfield and couldn't believe the plane that they wanted to fly her in--it was an old World War II plane of some kind. She said that they used anything that flew. She got on, and she and the other passengers sat down, and there were no seatbelts. And this was a plane where you need one! The turbulence we experienced on our airliner was nothing compared to that plane in Africa.

On the flight back East, I sat next to a woman who told me her whole life story in about 35 minutes. Most of it was boring (medical technologist, then taught chemistry at a community college), but she then told me about her granddaughter, Grace, who was named Grace for an interesting reason. Her mom (this woman's daughter) needed a liver transplant when she was in 11th grade, due a rare genetic disorder that her parents didn't know was even a possibility until it showed up and shot her liver. She got into Brown and some other fancy-pants colleges back east, but decided to go to school locally, possibly because she had such rough years in high school. She got married and after a high-risk pregnancy, had her daughter, whom she named Grace, after the grace that God showed her in letting her live and have a child. Her liver is still functioning beautifully. I thought that was lovely. (The woman telling the story was wearing a prominent cross and her white cotton blouse was adorned with Disney characters.) I don't know if I've met the parent of someone who received an organ transplant before.

This woman was also extremely lovely, even though I was very, very tired and eventually begged off to go to sleep. (It was a four-hour red-eye flight.) She was extremely enthusiastic about my chosen profession of being a writer and editor, and said that it was so impressive. She was happy to be sitting next to a writer and would look for my picture inside the back of a book jacket someday. She was really so lovely, although a bit too talkative for the hour.

That was Part I of my "This is so much fun. I never would have heard these stories if I had not chosen to get on these planes."


Part II. Strangers in a Strange Land

So, I was in this medium-sized Jewish community on the West Coast for the first two days of Sukkot. The last time I was there, I was shocked and appalled when, at a Shabbat meal, the Orthodox male head of household (a man in his 50s with three adolescent-to-young-adult kids) said that he was shocked and appalled that a university in some midwestern state had not hired a biologist due to his creationist views. That is, he thought that such a professor should be hired, and should not be discriminated against for his "religious beliefs."

So I already got that this was a kind of anti-science, hareidi-ish, black-hat community. Furthermore, I had gathered that many of these anti-science-in-the-name-of-"Torah" people had baal tshuva backgrounds.

A few vignettes:

We are sitting around the table, and the topic of actors who get typecast comes up. One of the guests, a married-and-pregnant woman of about 22 or 23, says that the man in Psycho got typecast in such a way. Then she mentioned The Birds, and I said, "Alfred Hitchcock," because, you know, that's one thing that those two movies have in common. Her husband, also in his early 20s, born and raised in Denver, Colorado, says, "Oh, is that the actor in it?" His wife, to her credit, says, "No, the director," but I remain appalled that someone wouldn't know that, and not for any discernible reason.

Now, there's lots and lots that I don't know. But I expect people to know the stuff that I do know. Like the Secretary of State. The hostess of that meal had to think for three or four minutes to remember who the current Secretary of State is. And she said, "Is it a girl?," fishing for a hint, before she finally got it. A girl!

The young wife, who knew who Alfred Hitchcock was, lost points for her answer when I asked her what she did in life: "My husband's in yeshiva." "Oh," I said, "That's nice. What do you do?" It turns out that she works in graphic design and tutors women at a nearby seminary. That's pretty interesting, in my mind, and I don't know why she didn't answer that first.

The other thing that ticked me off at that meal was someone's comment that, "My husband worked so hard to put up this sukkah. He spent eight hours on it! It's so interesting that the men do all of the work for Sukkot [putting up the sukkah] and the women do all of the work for Pesach [cleaning]." I responded that, most years, I helped to build a sukkah [although not lately, except for last year], and she said, "Yeah, but most women don't." The moment was saved, though, by her husband's question to her: "How many hours do you spend making each Shabbat or Yom Tov meal?" Counting inviting people, planning menus, shopping, cooking (8 dishes! who makes eight things for a meal? she does), setting, serving, clearing, and washing, she and my aunt figured about 12 hours of work per meal. He pointed out that she was therefore the one who did far more work than he for Sukkot and every Shabbat and yom tov that they had ever had. Yay, husband!

The other nice thing about that meal was that one of the women of the family was speaking about something they learned in a Torah class, about how aveirot [sins] are like little dings made on the soul, and how they can never be truly erased, because they affect others whom you might never even meet. Another woman asked if teshuva was therefore never really possible. They were stumped. I suggested that teshuva was possible but that even it did not take away the dings, which are how we learn from our past mistakes (even those for which we have done teshuva). We see the dings and remember to do better next time. That was met with approval.

What else? Oh, at another meal, which included the host and hostess, their 22-year-old single yeshiva bochur son, two male guests, and me and my aunt, the bochur began to sing songs for yom tov. Nobody joined in. We all just listened. His dad joined in once or twice, but otherwise, it was a solo concert. Awkward. Strange. I wasn't about to sing--didn't want to create problems or be offensive--but the other two male guests didn't know the songs. I guess. His mother talked over his singing a few times, so as to have some pleasant conversation in the sukkah, but that was a little bit weird, too. And one of the (need it be said? strange, single, older) male guests kept trying to ask me what he considered provocative questions about my supposed desire to become a rabbi, even though I told him that I didn't really want to be a rabbi.

We had one meal at a Modern Orthodox family that is more my style. I may have shocked them (okay, I guess I did, but mostly because I honestly forgot that one shouldn't discuss these things as the Yom Tov table) by mentioning the word "niddah" amongst "Shabbat" and "kashrut" as topics that my program covers, but otherwise, it went smoothly. They were very interested in my studies and freelance work, and supportive of both. It was really nice to have people interested in what I do.

At both yeshivishy meals and the Modern Orthodox one, the men purposely sat between the table and the wall of the sukkah, and as far away from the door as possible, so that the women would be able to sit where they could help. The men--including the male hosts and their male sons--sat throughout the entirety of the meal, while the women--including the female guests--served and cleared each course. Clearing plates and bringing out plates seem like the classic thing that even a man who "doesn't know his way around a kitchen" (as I do not) could do. Especially in his own house! It was bewildering. Now, my mom does all of that at home, for the most part, because that's how she wants it. I help if we have guests, though! And I've been places where the host and hostess do all of the serving and don't let any guests help. I've never seen so many hosts sitting and doing nothing while their hard-working wives, who already did all of the shopping and cooking for the meal, also do all of the serving, aided by the female guests. At only one of those three meals was I even thanked once for anything (by the male host). I'm sure I could have sat and not helped, either, but that didn't seem right, when other female guests jumped up to help. I usually offer to help. But it seemed strange to offer to help the female hostess when her husband and son were just sitting there, doing nothing. Am I missing something here?

While walking to another meal, I overheard a little boy, maybe three or four years old, ask his father, "Why is the....?" "How do the...?" He was excitedly looking around and tugging his father's hand to show him whatever was interesting him so much about the world around him. The father's answer was: "Because the Borei HaOlam made it that way. We don't know why or how. We don't ask questions about those things." I both could, and couldn't, believe it. How can anyone not encourage that kind of curiosity in children? How can anyone not want to know how or why the "Borei HaOlam" made it so? His answer, "We don't ask questions" was heart-breaking and deeply anti-Judaism to me.

In contrast, at a final meal we were at, the kids were asleep, but their dad told a story about their three-year-old, who, seeing someone using a leaf-blower, asked his dad, "Does it blow the leaves back onto the trees?" The father said, "No, it doesn't." The kid worriedly asked, "Then how does the trees get its leaves back?" afraid that the trees remained bare forever. The dad said, "It gets new leaves in the spring." "Where do the leaves come from?" "The tree's DNA tells it to make more leaves in the spring." The kid was satisfied. I was satisfied. That's a Jewish answer if I ever heard one.

Now, the truth is, as I find myself less and less inclined, as the years pass by, to attach the label "Orthodox" to myself, this sort of thing annoys me less. (I tend to say that I'm "observant," leaving open the real-and-occasionally-chosen option of davening egalitarian.) It's like right-wing evangelical Christian educational mores don't really bother me, even if I disagree with them and would do otherwise. They are separate from me and affect my life very little. (When they start to affect my life, that's when they bother me.) It's like I never understood why people got mad at people like the Duggars, who have far more children than anyone really should. What's it to you (unless you think that the children are endangered or mistreated, which I have no reason to believe they are)? Nothing.

Still, these are people I davened with over yom tov. They're my people. On the whole, they probably accept me as one of them. But their outlook on life and aspects of their lifestyle--everything except their hachnasat orchim, from which I benefited greatly and which was really very, very nice--was totally anathema to me.

Still, I am glad that I met them. This is probably what most of Orthodoxy is like, and I need to remember that. Actually, I am quite sure that that's the case. I mean, I assume that
yeshivish + chareidi > Modern Orthodox
in terms of pure numbers and even some Modern Orthodox people are remarkably misogynistic and anti-science.

It's good to meet people I normally would never meet, except possibly in the dating trenches, even (or especially) when I find it troubling, because it reminds me of what's important to me about my lifestyle and my way of life. (Every time I meet these men in the dating process, I think they are the anomaly, but clearly, they are not. There are whole communities of people out there who distrust science, are ignorant of classic American culture, and think that women should be silent and always in the kitchen.)

I may be sometimes lonely and occasionally lacking in community, which these people certainly are not--they were all so warm and welcoming!--but at least I know about Alfred Hitchcock and DNA and can sing at most Shabbat and yom tov meals that I attend.

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11.24.2008

Torah and life

Things are, quite frankly, not going so well in the beit midrash, and thus in life. I am not enjoying learning nearly as much as I have in the past. I'm not really sure why, except for one idea that I am finding extremely difficult to articulate. I look around the beit midrash, see others happily and excitedly engaged in learning, and it makes me sad.

So I have made a list. Because lists are easier.
  1. I used to learn to escape from deep truths and the emotionally difficult parts of my life. I loved learning and did it a lot. It was a great escape on many levels, especially studying Mishna.
  2. Then I decided to stop escaping from deep truths or I stopped being able to escape.
  3. Then I disliked learning Torah, since I only knew how to learn in this bifurcated, sanitized-from-emotions, way. Learning Torah reminded me of that former life of escape from emotions that I had rejected. Also, whenever I learned (and I think this is related), it felt boring and irrelevant. Cut off from the meaty part of life, somehow.
  4. So I didn't learn for a long time (1998-2004).
  5. But I missed learning.
  6. When I started learning again, I found that I didn't feel like I was leaving my emotional life at the door, so to speak. I felt like I was somehow bringing my whole being to my Torah study. And I found that I loved learning as much as I had before (say, back at #1).
  7. But now I am not enjoying learning, to a large extent. It's like I'm back at #3. And I don't know why.
At the end of this past summer, which was spent studying Torah, I wrote that "I have a renewed conviction that one can and should bring one's personal and emotional life to bear on one's limmud Torah." I somehow suspect that the institution where I am currently studying, or the program within the institution where I am studying, does not support this "bringing the whole being" model of Torah study. Somehow, it feels like I am being asked, or forced, or encouraged, to check who I am at the door, and enter the beit midrash sanitized from emotion and personal history. I think if I stood up in the beit midrash and said "I think that one can and should bring one's personal and emotional life to bear on one's limmud Torah," I would either be laughed at, ignored, or just simply not understood.

Do any of you understand what I mean by that? I tried to explain it to someone in person recently and he really didn't understand what I meant. Or, rather, he said that he felt that that's how all limmud Torah is, by its very nature. He didn't understand what the alternative was, that I was rejecting, which made me feel he didn't understand what I was saying.

The kind of learning I am interested in doing is the kind of learning that informs and is informed by the actual lives we live. By my life, and my struggles, and my values. I want Torah study that illuminates rather than represses, that connects and unifies rather than divides. I want Torah that engages me at my core. I want to be able to learn Torah the way that I talk to my closest friends or read the newspaper: with my whole being, informed by everything I've done and that has been done to me, by my feminism, my attention to detail, my liberal proclivities, my concern for humanity, my interest in how legal systems can create positive change in the world, by my need for creative expression. This is my Torah, and more that has yet to be written.

I feel guilty articulating this. I was raised with a certain rigorous intellectual standard for Torah, and the accompanying feeling that anything that actually touched or affected people was fluffy nonsense. Gemara should be about pure Gemara (or, sometimes more accurately, about rishonim). Halakhah should be about serving God, not articulating deep emotional truths. I still cringe when people try to make Torah about politics or current events. How is that different from what I want? I don't want some watered-down version of Torah just for the sake of making it personally meaningful--do I? Am I just a casualty of the "me generation," where if it isn't about me, it isn't worthwhile or important? Just how self-absorbed am I, anyway?

I have two other goals besides learning Torah in a way that engages my whole being and that involves bringing my whole self--warts and all--into the beit midrash. (No, I don't have actual warts. Just metaphoric ones.) Another list:
  1. I also want to know everything. Really. I want bekiut that I don't have at the moment. And I want to acquire it in some way other than, say, reading through the Shulkhan Arukh, which I find to be boring. Maybe I just haven't found the right way to do it or the right person to do it with. I don't know.
  2. I want better skills. I want a larger Aramaic word bank in my head. I want to be able to read through a page of Gemara with less difficulty, and even to attack Tosfot with some expectation of success.
I have loved learning Gemara, halacha, and Tanakh in the past, and I want to love learning it again. I don't know how to fix whatever is wrong. Heck, I can't even really articulate it that well! (I'm not even 100% sure that the problem is this (see above), and not something else more pragmatic, like not being in the right shiur or not being interested in the particular material I am studying.)

Does this sound like anything any of you have ever felt? I am hoping that if people ask me questions or challenge me to be more articulate, I could better explain what I mean.

Someone help me, please!

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9.21.2008

A risk that paid off

I wrote this post on August 25, but didn't have time to review it and post it until now. Busy, busy, busy, as my grandma, z"l, always used to say! (Actually, both grandmothers often remarked on how busy I always seemed to be.) I am not going to update it, since it captures a particular time and place that I kind of like having in captivity, one month and many changes later.

* * * * *

I’ve been wanting to write a wrap-up post about my experiences in the yeshiva for awhile now, but I’ve been very busy with last-minute doctors’ appointments (health insurance in Israel for people who might theoretically have pre-existing conditions—any advice?), setting up my freelance writing and editing business (clients, anyone?), finalizing things with my subletter, and packing up my stuff (not done yet).

But here I am, in Omaha, Nebraska, waiting for a flight back to New York after my cousin’s bat mitzvah. The bat mitzvah was beautiful, and much more joyous and hopeful than I had expected. (If you’re a long-time reader of this blog, you may recall this.) I also got to see my grandmother’s gravestone for the first time, which somehow felt…right. The family members who chose the inscription chose very well.

Aliza Mazor came to the yeshiva to do a wrap-up session on the last Tuesday that we met. She asked us all how we think differently about our own Jewish life as result of the experience. I hadn’t thought about it, since I was so busy learning. Once I started writing, I found that I couldn’t stop. This is the list that I made, and I think it’s safe to say that most or all of these merit their own posts. Someday, I hope!
I was mildly terrified of the yeshiva experience before I went. The days were long; I hadn’t learned in such an intense environment in a very long time; I wasn’t sure how I felt about the egalitarian davening setting.

And it worked out. In fact, it worked out so well that I didn’t even remember by the end that I had been (mildly) terrified before I started. It wasn’t perfect—of course. It had its attendant frustrations, which were only exacerbated by the fact that I had such high expectations. I was given a choice between two gemara shiurim [Talmud classes], and I chose to be in the one for people with slightly less experience, which may have been a mistake. I had a great chavruta in that class, though, which was amazing. (I don't know if I recognized how great it was at the time.)

I don't really have time to write more--I have a plane to catch. I just wanted to tell everyone, after this summer of relative silence, that I am glad that I made the decision to spend the summer learning, and I'm glad I decided to do it where I did it.

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7.08.2008

Text One: My Relationship to Torah

One of the more interesting assignments I've had here at the yeshiva was to present two moments, two snapshots from time, from my life, and to talk about how they relate to the story I tell about my Jewish identity. I presented three weeks ago (or is it four weeks ago, now? I'm losing track of time). The two moments that I chose are really two texts,1 and I will discuss the first here.

If you will indulge my claim that my life itself is my primary text itself, then its most important secondary texts are the journals that I have kept since I was nine years old.2 When I was little, I mostly wrote about what happened in my life and how I felt about it. When I was fifteen, I stopped writing in my little girl locking diaries and started writing in a notebook, and what I wrote about changed dramatically.

I started writing about the issues that I was encountering in Judaism, how I felt about those issues, and the steps I was taking to resolve those issues. I recorded correspondence and conversations that I had with my teachers. I made lists of books that I was reading.3 (I was so methodical!) At first, I kept these thoughts in a notebook separate from my locked diary, but over the course of a year or so, the conversations converged into one notebook.

What precipitated this change? To protect the innocent (or perhaps myself), I've changed the names of the institutions in question in the excerpt below. The important thing to know is that I went to a hareidi yeshiva [HY] from the age of three through seven (through 2nd grade), and in third grade, started attending the Modern Orthodox school [MOS] that I attended through 12th grade. Without further ado, a lengthy explanation of how I ended up here, sitting in a beit midrash, writing this on my laptop:
A few weeks ago, I entered HY for the first time in four years. Unfortunately, the reason was a sad one--it was the end of shloshim for DB, my beloved kindergarden [sic] teacher. However, the occassion [sic] got me thinking--about how I felt about HY while I was there, how I felt about my switch from HY to MOS, how I feel about MOS after being there for seven years, and if my perspective on HY had been changed by MOS.

In the course of thinking about these issues, I have also been thinking about other, related, religious issues which have been bothering me lately: how one's family influences one's thoughts on religion, how much one should do/change to "fit in" with the religious community and to present the "right" appearance, even if one thinks that these outward changes aren't otherwise necessary [I was writing here of my struggles over whether I should continue to wear shorts or not], how much one should push his/her religious views on others, and how to make decisions about who you want to be religiously. I realize that these are not light issues, and hope to be able to examine and resolve them without becoming too frustrated. I think about these things often, not every day, but often enough that it seems worthwhile to try to write down my feelings about them....4

Just being in that room made me think of Morah B. [aka the "DB" mentioned above and below], and her constant cheer and goodwill. Anyway, the room was split into two sides: one for men and one for women....As many others later eloquently stated, D.B. made friends all over the community. She is one of the few people who didn't chose [sic] one group to be friendly with. It is sad that it takes the death of one wonderful woman to bring people from all over the Jewish community into one room together. People who sent their kids to all three of the day schools were present. Rabbi M., leader of [the most hareidi shul in town] was there. People who davened at [list of four very different shuls followed] were there.... I never before realized that this was one of the things that was special about Morah B [aka, DB]. Many people later touched on this point.

Everyone spoke very well, but there was one comment that made me cringe. Two groups of people in the community had undertaken the task of learning mishnayot, to be completed that evening. Rabbi M. remarked that even after her death, Morah B. [DB] was still bringing people together in Torah learning, etc. He said that the learning shouldn't stop now, at shloshim.

"Every person in this room," he said, looking towards the men, "who has the ability to learn, should start learning mishnayot every day in memory of DB. Even just a little bit of learning every day will hasten the coming of Moshiach. The women," he said, turning towards us, "have an important task also. They are the ones who support and inspire their husbands to learn."

As soon as I heard that, I became very angry. What right had he to say that? And how could other women hear those words and not become inscensed [sic]? I'm not one to advocate jumping up and starting a riot, but how could any well-learned guy say something like that? Does he really think that women's learning doesn't also hasten the coming of Moshiach? Why didn't he also encourage women who were able to learn, to learn in memory of D.B., a great talmida in her own right (she was a ba'al [sic] teshuva)?

At the very moment that he was saying that Morah B. [DB] brought us all together, he had said hateful words that could only serve to drive people apart. That was very sad. The comment about women was 100% unnecessary. What was wrong with stopping after "Whoever can learn should learn"? I do not understand this at all. With all of the English translations out there nowadays, there are very few people, men or women, who couldn't learn if they really wanted to. If he was adding the comment about women in, to make women who didn't have the education to be able to learn, to feel that they, too, had a role, maybe I could understand. However, unfortunately, I don't think that that's the reason.

I have several thoughts about this text, thirteen years after its composition. Mostly, I feel a deep tenderness towards and love of this fifteen-year-old who couldn't imagine that any "well-learned guy" would ever want to deny women encouragement to learn Torah, never mind deny them access to certain Jewish texts, period. I love that naive girl, and the Orthodox, non-egalitarian community that was able to produce her. I have had many ta'anot over the years against the MOS that I attended from third through twelfth grade, but I will always be grateful that I grew up in an environment where it was completely normative for a teenage girl to excel at Gemara. I felt that there was some sex-bias in math (i.e., girls weren't as encouraged to excel at it as boys were), but never for any limudei kodesh.

I still remember the shock of hearing that statement--"the ones who support and inspire their husbands to learn" following on the heels of "Every person in this room who has the ability to learn, should start learning mishnayot every day." The first half of his statement felt so inclusive of me, of me who had never even thought or considered learning any Torah outside the classroom. I, of course, having the ability to learn after many years of a rigorous Jewish day school education, had the obligation to learn. It was as simple as that. When he said that women support and inspire their husbands to learn, it just sounded to exclusive, so rejecting of any potential contributions that I might make as a well-educated Jewish woman. This was the first I had ever heard that anyone implicitly or explicitly discouraged me from learning, but, unfortunately, it was far from the last.

This text, this journal excerpt, represents, to me, the impetus behind my intellectual love affair with the Torah. It goaded me towards a new and different kind of engagement in Jewish text study. I took the fire in my belly from this incident and turned it into a letter to a teacher, who, in turn, told me about a drop-in women's beit midrash that was being set up that summer in my neighborhood. This blatant rejection of the value of my Torah study propelled me into the beit midrash, where I sat and learned mishnayot from Masechet Kilayim, one evening a week, all summer long, just because he had articulated that--the learning of mishna--as a desirable activity and one that would suitably honor my kindergarten teacher's memory. The first night I went, I was the only person there. After that, a chavruta/pair of friends of mine showed up and they did their thing and I did mine. All of us were 18 or younger and all of us pursued Torah studies on advanced levels.

I fell in love, that summer, with limmud Torah in a way that I never could or would have in the classroom. It was a purely intellectual love. Learning Kilayim on my own with a dictionary by my side was possibly one of the most difficult intellectual exercises I'd ever undertaken, with the possible exception of some math class or other. (Who knew there were so many kinds of squash?!) And both the obscurity of the text I was studying and the challenge I heard issued in a rabbi's offhand remark made me into someone I might not have been otherwise. If I had started, say, with the Kitzur Shulchan Aruch, would I have been as smitten? Probably not.

This aspect of my relationship to Torah has not been easy peasy since that fateful day in 1995. It became fraught when my love of Torah clashed with my commitment to intellectual honesty. It became fraught when I began to question the legitimacy of the authority of the texts I was reading. It wasn't all a head game--it was also a love of the heart--but when I started thinking more deeply and more constantly about Torah and my other intellectual commitments, to authenticity, feminism, to close and careful readings of texts, I began to have trouble with Torah, with the Torah that I had been so devoted to from the ages of 15 to 18 or so.

For those of you who fear for my relationship to Torah due to all of these problems, I will reassure you that struggling with a really meaty Gemara or Tosafot still makes my heart sing. I am finally learning in a place where having all of those problems need not delegitimize my intellectual love affair with Torah. There are so many other uses to which my brain could be put, but it is almost never as happy as when it is put to the task of untangling complicated sugyot in the Gemara.

Still, it's a very good thing I had another model for a relationship with Torah up my sleeve, since this kind of intellectual wrangling can only get you so far in aspiring to connect to the Divine. That other model is exemplified by Text Two.

----------------------------------------------

1. In one way or another, my whole life and certainly all of my intellectual passion has been directed towards texts. My undergraduate junior paper, which focused on the discourse surrounding corsets and health towards the end of the nineteenth century, used corset advertisements from women's magazines as its primary text. My undergraduate senior thesis, which focused on women college students during World War I, used school newspapers and yearbooks as its primary texts. The Jewish texts that I love include mishna, gemara [Talmud], and rishonim, the book of Esther, the book of Psalms, the siddur [prayerbook], and others. Finally, I love synthesizing old texts to create new texts. My happiest moments at the computer have certainly been when someone, reading one of my new texts, e-mails me or leaves a comment on my blog to say that my new text has touched or positively affected them in some way.
2. I've mentioned some of these early texts already. (I actually have some diary-like entries from when I was seven, but I didn't write regularly until I was nine.)
3. One such list reads:
This is My God, by Herman Wouk [a book that I remember made me feel really, really good about being Jewish]
To Life!, by Harold Kushner
The Nine Questions People Ask About Judaism, by Dennis Prager and Joseph Telushkin
On Women and Judaism, by Blu Greenberg [my very first organized exposure to feminism vis-a-vis Orthodox Judaism]
Orthodoxy Confronts Modernity, ed. Jonathan Sacks
One People?, by Jonathan Sacks
Jewish Wisdom, by Joseph Telushkin
To Be A Jew, by Hayim Halevy Donin
To Pray As A Jew, by Hayim Halevy Donin
The Lonely Man of Faith, but HaRav Joseph B. Soloveitchik
Jewish Woman in Jewish Law, by Moshe Meiselman [a book that disturbed me at the time and I'm sure would only disturb me more today]
Of these books, I think the only one I never got around to at all was Orthodoxy Confronts Modernity, edited by Jonathan Sacks. I read most of the rest of these when I was 15 and 16.

4. I cut this paragraph out because the excerpt was getting too long and it isn't directly related to the matter at hand, but it is still a fascinating peek into my 15-year-old mind:
Rabbi C. made an announcement that ma'ariv was about to begin in another room, and Daddy went off to join the men. A fleeting thought entered my mind--what would they say if I wanted to daven ma'ariv? Halachically, there was no real reason why I couldn't set up a little mechitzah made of chairs and daven in the back, unobtrusively. I never daven ma'ariv at home, but if I'm in shul, I don't purposely skip it. At [shul], after the Purim seudah, the guys went to daven ma'ariv and so I davened behind the folding curtain, which goes completely up to the ceiling and can't be seen through. I was the only woman davening there. I felt good doing that at [shul]--I was, thank G-d, given enough educational opportunities to know how to daven, and I had lots to thank Hashem for, so why not daven ma'ariv? I didn't feel that it was inappropriate at all, in that situation. This, however, was different. I realized, that davening ma'ariv here, where, clearly, women didn't do that, would be for the wrong reasons. It would be just to get a reaction, to see if they would stop me. Just b/c I'm not obligated to daven ma'ariv, that doesn't mean that I can't/shouldn't, but...I never would have done it then, there. However, that is one huge difference b/t HY and MOS. At MOS, women, and teenage girls especially, are encouraged to daven ma'ariv, I like to think. Except, after the high schoo play, there was a minyan, and I don't remember seeing any girls [davening]. On the other hand, they could daven at home, w/o a minyan. This fleeting thought left my head as quickly as it had entered....

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