Write On!: Sometimes I’m Too Jewish, Sometimes I’m Not Jewish Enough

I want to believe that I’m the sum of all my experiences, that every time I pick up a pen and launch into a story I’m giving it everything that I have —

• the books I’ve read and the movie I watched on the plane here,
• the Jewish food my parents raised me on and the watered-down secular Jewish culture they gave me,
• the first time Eddie Torres kicked my ass walking home after school in sixth grade and the twenty times he did it after that,
• the time I became an Orthodox Jew when I was 20 years old
• and the time I started hooking up with a Catholic-raised pagan sex worker 3 years into it,
• the prayers I said this morning, including the entire story of the Binding of Isaac and his almost-attempted murder by his father Abraham, which we say every day, although I’m still not 100% sure why we say that and not, say, the story of Bilaam beating his ass,
• the archery lesson I took my Hasidic girls-school daughter to last night
• and us reading Dracula on the way home, her request
• as the people next to us stared.

But there’s a problem inherent within that. Stories are microcosms. Salman Rushdie says that, every time you tell a story, at the same moment there’s a million other stories you’re choosing not to tell. If I decide to write, say, a memoir about hooking up with my pagan ex-girlfriend, I’m not telling you the story of when I first became Orthodox, or going to secular Hebrew School as a kid, or how my wife and I celebrated Shabbos when we were dating, or how there’s a white nationalist guy sitting next to me on the plane right now and how I feel as someone who looks like me, with a beard, payos, tzitzis.*

When we write stories, we start at a point. Maybe it’s an idea. For me, it’s usually an image — it might not be the image the story starts with, but it’s an image that I know will come up.

The point is, it’s a point. As storytellers, we take that point and move it along an axis, we tell it, we create a line, and the line goes on as far as our story does, ad infinitum if we want it to. And I know I have suddenly started talking about math in front of a bunch of writers, but bear with me — for every point in the universe, there’s an infinite series of lines that can be drawn from it. If you start here {POINT IN THE AIR}, you can go this way {GESTURE IN ONE DIRECTION}, this way {POINT IN ANOTHER DIRECTION}, or this way. That’s the direction we choose to go with a story.

My first novel, Never Mind the Goldbergs, started with an image of a girl wearing three stacked, ripped skirts — a miniskirt, a knee-length skirt, a long gypsy skirt, all of them crowned with punk-rock patches — and she’s standing on a Hollywood set, and a non-Jewish wardrobe person is trying to tell her what clothes Orthodox people are supposed to wear. It’s a pretty clearly Jewish image, right? Pretty much every direction you’d take that in is has to embrace the Jewish angle, or at least include it at some point.

I wrote this other novel, Manhattan Beach. It hasn’t been published (yet?). Here’s how I first conjured it: imagine the movie The Goonies, where four kids find a map leading to buried pirate treasure beneath their hometown — and, of course, obstacles that keep rogue treasure hunters away — except that, in my vision, the kids are 80-year-old men.

This story didn’t have to be Jewish. Except that, in some way, it did. In the original movie, the kids’ homes were being foreclosed upon; in my remake, it was the synagogue where all the old men hung out all day. I told the story in ten chapters, one for each of the men left who made the synagogue’s minyan: the mentally-disabled caretaker, the celebrity skin-care doctor with the subway ads, the old gay guy who never got a chance to come out because he was a teenager during the Holocaust, and instead he lived alone in a forest stealing from Nazis.

I don’t have to make these stories Jewish. That quality, the Jewishness of it — the religious stuff, the Holocaust stuff, the one-off references to the texture of matzoh and the passing inclusion of an oy — they’re a part of the story, sometimes even a fundament of the particular story I’m trying to tell. But they’re just some of the tools in my toolbox, a few of the memories in the knapsack of my mind. At some point, I was on a hot streak of writing really really Jewish poems, one about my vegetarianism and the profundity of meat in my grandmother’s house, another about my gay Orthodox friends and my non-Jewish girlfriend, and then I wrote a poem about my teeth.

Again with the microcosmos. We defamilarize the familiar, describing a watermelon as if no one in your audience has ever tasted watermelon before, and at the same time we create comfort in the unknown, describing the experience of descending into a ritual bath so it’s as close to the reader’s heart as if they dunk in a mikvah every morning. I don’t write much poetry anymore but I love it, it’s the aesthetic and intellectual challenge of writing a new novel every time you sit down with a new page. We rev up our microscopes and we go on full blast. Sometimes that’s looking at a ritual bath. Sometimes it’s my teeth.

Maybe because I am Orthodox, a word which here means that there are 613 rules in the Torah — some explicit and some obscure, from permitted foods to the correct way to tie your shoelaces — a lot of those minutiae tend to be Jewish in nature. Because I am human, or punk rock, or a boy, or relatively obsessed with the X-Men, a lot of them don’t. One way or another, you will probably be able to find something Jewish about most of what I write. The fact that I wrote my teeth poem on Shabbos morning, walking the bumpy San Francisco hills to shul — I had to keep repeating it to myself over and over again the whole day, till sunset when I could actually commit it to paper — might make it more Jewish now that you know that.

But it’s not going to show up on the page when you read it, and every story I write definitely does not pass muster as a Jewish story. PJ Library, an amazing organization that buys literally millions of picture books each year to send out free to children, has yet to accept anything I’ve written. I literally got two editorial notes back from them two months in a row, “This is too Jewish” and “this isn’t Jewish enough.”

The same thing could probably be said about myself. And yet, for all the good the PJ Library organization does, both for Jewish pedagogy and for the literary community, most of their books kinda suck. The characters are flat. They always do what they’re supposed to do, except when they make a mistake and learn a lesson from it. They are stuck in the eternal cycle of literature that exists explicitly to teach children a lesson, and because of that, they don’t stay in that cycle long. Most of those books, my kids read once and leave near the recycle bin, thinking perhaps that they’re like their weekly newsletters from school.

This might sound like a call to arms to end the canon of Jewish novels, but it’s actually a plea for the opposite. I’ve been dying to write a Jewish novel. Not because I think it might finally get me published as an adult novelist, although that would be very cool, but because I want to have something to read that resonates with me in that very specific way. As authors, we are so fond of taking our characters and systematically deconstructing them, putting them into precarious situations and risking their lives, their morals, and their emotional health. As readers, though, we read because we are isolated and alienated from the world and we want to find a connection, see inside somebody else’s head and say it’s really not so different from our own. And most of the time we’re looking for a bare emotional connection, another nerd as nerdy as us or someone heartbroken or full of heart or yearning to be in another place. But as much as sometimes I need to read about one of Sartre’s displaced journeymen or Winterson’s sexually diaphanous adventurers, I would love to see, or to create, someone who looks like me on a page.

And I’m trying. Yesterday, I was trying to explain why I loved Lolita and was deeply troubled by it — aside from the usual reasons — and I blurted out, “He could’ve written about anything in the world, why did he write about that?” The first time someone I knew read Goldbergs, it was a woman at my synagogue, and she told me she’d read it in the same way she might have told me that she saw me buying opiates on the corner.

Did you read the whole thing? I asked her. No, she said — she stopped right after the Orthodox protagonist hooked up with her costar. “But that’s right before she starts making everything better!” I expostulated (although it isn’t that simple). “I’d just had enough,” she told me, and that was that.

I have a friend who started calling up Jewish Hollywood writers and actors, trying to convince them to put Orthodox Jews on their shows. “Nothing crazy,” she told them, “just a minor character who happens to wear a yarmulke or runs out to shul.” But that’s the opposite of what I want. I want to make stories where everything a character does matters, and where who those characters are — their history, their relationship with G-d, even their anxiety about their teeth — isn’t just a way of telling a shocking and efficient story, but a way of giving people (and by people, I mean myself) something to love. 

 

This was delivered last week as part of a symposium on Jewish Writing vs. Writing by Jews, chaired by Goldie Goldbloom, at the Association of Writers and Writing Programs conference in Tampa.

Still image from X-Men: Days of Future Past, as if you didn’t know. 

_______________

* – Yep, that part was true. I wrote that line really quickly, then scrolled my computer screen up to hide it. 

It's a Whole Spiel launch party!

Hey! My story "Find the River" is about to be published in the collection It's a Whole Spiel, alongside luminaries like Alex London and David Levithan and Mayim Bialik. Hopefully I'll be able to share an excerpt soon! But if you're around NYC on Sept. 17, you can hear a whole bunch of us get out our pre-Tishrei rage at Books of Wonder. It's free!

Cooking with the Anarchist Kosher Cookbook

Like the allusory joke of its title, Maxwell Bauman’s collection of short stories The Anarchist Kosher Cookbook has a very limited audience—a niche within a niche, that limited number of beautiful people who will have at least a passing familiarity with both The Anarchist Cookbook, the perpetually-Xeroxed manual of homemade explosive devices for domestic uprisings, and the sub-genre of cookbooks that do not merely contain kosher recipes, and certainly bear only the most passing resemblance to the miniature culinary museums-on-paper put out by Yotam Ottolenghi and his ilk, but echo more the haimishe delights and misspellings of Spice & Spirit and The Molly Goldberg Cookbook and The Famous Jewish Cookbook — that is, those garishly-printed 1970s volumes that regard jello as an all-purpose ingredient and expound on the myriad ways that tuna fish can be turned into salad.

In other words: Maxwell Bauman, don’t expect this book to become the next Da Vinci Code.

But a few weeks ago, the comedian Moshe Kasher posted a tweet that was just as niche: “Martin Buber’s personal pronouns are I/Thou,” summoning the intersection of those at the forefront of the evolution of nonbinary queer grammar and post-WWII Jewish theological philosophy, and I watched in pleased surprise as the numbers of hearts and retweets circulated higher and higher. Maybe there’s still few enough of us weird Jews to warrant a manifesto, but there’s also enough to cling to these tiny sporadic appearances in the overlap of people who are really into Judaism and really into oddness — enough, at least, to deserve a book like The Anarchist Kosher Cookbook, and to will Maxwell Bauman into existence.

I’m going to reprint the book’s table of contents here, partly just so you can appreciate it:

• When the Bush Burns
• The Messiah in New York
• You’ve Lost that L’chaim Feeling
• The Leviathan Blues
• The Anarchist Kosher Cookbook
• Baphomitzvah

Partly, it’s that his combination of deviously clever puns and intermixing lingos — Baphomitzvah, for example (and if you didn’t know), portmanteaus the demonic celestial Baphomet with the time-honored Jewish ritual of Bar Mitzvahs, or, in the case of this story, a b’nai mitzvah. As we see the first sparkle of the demonic creature’s existence, the repeated snubbings and the heightening impending revenge of the titular bas mitzvah girl, we see both tropes of stories rearing their heads: the ugly-girl horror-story narrative, in which our likeable but socially-spurned antiheroine comes into contact with satanic powers, claims them for her own, then wreaks a mirrored havoc on the community and town who have wreaked a similar sort of havoc on her. To put this on top of the modern secular bar mitzvah narrative isn’t subversive, it just makes sense — but it works, and it works so joyously well.

That’s a lot of the joy of The Anarchist Kosher Cookbook. Substituting a golem for homemade molotov cocktails in the title story is a no-brainer, but the story’s power comes from the effortlessness of the twin narratives. Yes, Emma Goldman and Abbie Hoffman were Jewish and pillars of countercultural uprisings, but much of their personal journeys lay in ignoring or minimizing their background and/or affiliation. In the title story, he embraces it. The language of revolution is weaponized not by youngsters and upstarts and in spite of their Judaism, but by elderly rabbis and bubbes, and because of it — and by those youngsters and upstarts who claim that tradition.

The mixing occasionally has mixed results. I first encountered this book at an indie-books conference held in one of those sports arena-size conference halls with a million aisles and people swarming them like an ant farm. If you know anything about me, you can picture our first encounter: me catching sight of the cover typography, then actually reading the title, eyes popping out of head, body popping out of skin, &tc. To paraphrase Moshe Kasher’s tweet, I was pretty sure the audience for the title was me.

I read the first page of the first story, “When the Bush Burns,” and I was in weird Jewish heaven. Forgive me (and, by extension, Maxwell), but it’s raunchy.

I curled up and pulled the covers over my head, but the light was much stronger under the sheets. I opened my eyes to discover bright orange flames flickering out the edges of my panties.

“Good morning, Beth,” said the fire.

I screamed and kicked off the sheets.

“What’s wrong?” my husband called from the kitchen.

“My pussy’s on fire!”

“I’ll get you some cranberry juice,” he said.

It works on so many levels, right? Geez, I was into this. But the story devolves into — minor spoilers in this paragraph — the couple’s inability to conceive, and the work of a G-dly miracle/satanic imp/odd vaginal trickster to get her to hook up with the sketchy, overly willing rabbi of their synagogue. The story felt like it started promising Talmudic deconstruction and ended as a MAD magazine take on what a page of Talmud would look like, but without the sly evenhanded irony of a MAD article. At a few other places in the collection, Bauman makes a few errors/assumptions/missteps with regards to historical or cultural accuracy, especially when dipping into his Hasidic caricatures, which at other times in my life I’d get annoyed at or offended by — but this collection is meant to offend, good-naturedly, and for the annoyance part, I’ll just say that nothing’s too egregious, and probably could have used a little more research/asking questions, but it all really does seem to be coming from a good place.

And then there’s “The Leviathan Blues.” This story. I could write an entire other essay about this story, and how much I loved it, and how much it disturbed me — not about the character of G-d in the story, but about our entire notion of G-d as an almighty arbiter of our lives, as a storyteller in the most evil and poetic way, as Someone who’s looking out for everyone in the world, and because of this makes some decisions that are, at best, direly sad.

I don’t want to give too much of it away, but you know the story of the Leviathan, right? When G-d created the world, G-d made the Leviathan, a sea monster bigger than all other animals, and soon realized that they would fill up the sea and the Earth and there would be no room for other creatures. So G-d had to uncreate it. Anyway, this story takes that particular story and expands it, and it really does bear the fruit of a bit of research, or of digging into the several stories on this aggadic cryptozoid, but the story’s most successful technique, I think, is its simple way lingering on every moment, filling it with detail and thought.

It still has Bauman’s irreverence and his humor, it still has that cruelty and irony, but it fills the pages with the Leviathan’s pain and rage the way the Leviathan fills the sea. It’s graceful, it’s tragic, and it makes all of us who aren’t majestic, lonely sea monsters see a little more just how big, and how small, the world can be.

36, Stage Fright, and You Should Hang out with Me on a Farm

Last week I was performing, and then there was a Q&A session afterward -- which is always kind of weird; I feel like I should be the one asking everyone else questions, "What did you think?" and "Did that make any sense?" -- and someone asked me about my blog. "Yep," I said, "it's my weird place where I write whatever random stuff is on my head and doesn't fit anywhere else." "I guess you haven't had many random thoughts lately!" he said, "since you haven't written anything in almost 2 months." While I was reading, he'd Googled me and called up my site on his phone.

I have got to get better at covering my tracks.

I have suddenly started doing more readings, which is a weird thing. Not sure how it's going to square away with my anxiety issues -- that is, if I start hyperventilating onstage or ducking and hiding behind the monitor speakers, you'll know why -- but, so far, so good. Tomorrow night (Wednesday!) I'm going to be reading a very new story at Soda Bar as part of the Buzzards' Banquet series, and there will be music, too. And at the end of the month, I'm giving classes (and probably speaking, too) all week at ArtFest on this amazing kosher organic farm. And if you're there, my kids can teach you how to milk goats, because they know.

And the other big thing is this:

Itta and I were named two of the 36 under 36 by the Jewish Week. Here's Itta's and my feature directly, but you should check out the full suite of characters.

Oh! Cover photo by Karuna Tanahashi, taken at Chevra Ahavas Yisroel.

Not Saying Nothing

matthue roth
hey! you keep coming up in conversation. you aren't headed this way anytime soon, are you?

Rob Auten
I should be in NYC most of Feb!

matthue roth
!!!!
we should hang out early in the month, then. because when later in the month comes, i will be, ahem, indisposed.

Rob Auten
What does that mean?

matthue roth
there will be a lot of family stuff and sleepless nights
how are you??

Rob Auten
Are you having another kid?

matthue roth
sorry for being obtuse. i'm being extra sensitive to evil-eye stuff because i am weird.

Rob Auten
You should practice being even MORE obtuse then; I had it figured out when you said you were, "ahem, indisposed."

matthue roth
i was being way more obtuse for 8 months!!! i'm glad you kept pushing though. it's good to be back on our game.

Dork! download it here, now, free

Hey, remember how I said I was going to give away free stuff every month? It's January 1. It's here. Click to listen or hit the downloady thing to download -- you won't have to enter an email or a credit card or anything. Or just download it here.

Please, please, check out Katie Skau, who did the art. And for the extra version of "Shit Girls Don't Say," I asked a bunch of people on my facebook and twitter if they'd record themselves doing a version of a poem. I didn't tell them what the title or the lyrics were.

This mix features queendeb, Postal, Lacy LeBlanc, Michelle Hilburn, Cate Freyer, and Amalya Tolchin. Track them down, twitter-follow them, thank them every time you see them in the streets. I will. I'd love to just throw up each of their unedited versions. They're all brilliant.

This Non-Profit Life

Two weeks ago, I told my boss I was leaving. This is at my day job, understand--not my job job (writing poems and books and movies), or my real job (taking care of a bunch of little kids, and doing my best to keep them from killing themselves and each other, and possibly teaching them some stuff), but rather the place where I've spent 8 hours of most days of the past four years. Ten hours, if you add in the commute.

It's kind of an incredible math: There are 24 hours to a day, one-third of which is spent at work, another one-twelfth getting there, one-third to one-quarter (6-8 hours, on average--admittedly, an optimistic average) sleeping, in preparation for the onslaught of your day. What's left should be a lot of time (another 8-10 hours, right?, if you've been keeping up with the math), but where does it all go? Praying. Cleaning. Eating. Posting dumb stuff on Facebook. Trying to write.



Far and away the biggest thing I've done with the past few years is Jewniverse--which, if you haven't been getting it, is a daily email I've been writing and designing that's better, I hope, than the title suggests: something cool and interesting and novel that you've never heard of, that's in some way Jewish. You can subscribe here--too late to catch most of mine, but good people will still be writing (I'll still be one of them, occasionally), and I've still got a month of stuff in the can. The website is not quite live yet, but in a week or two, if you go to thejewniverse.com, there'll be a ton of these things to check out.

(And then I've done a bunch of other stuff, like these videos and these articles and this blog, and omg I threw years of my life into this blog, and one day I'll separate the cool articles from the stupid video posts, but I don't know when...but it's weird, saying goodbye.)

So that's been the past two years. It's weird to say goodbye to your babies, especially since, unlike actual babies, it's not even like my old posts are going to come back from college or invite me to their weddings or put me into a nursing home or something.

But it's been good. Daniel, my editor, made a point of telling me that, over the past 2 years, I've written and sent out 4.7 million emails. Most of them have been short, under 200 words, but it's still pretty powerful and an amazing gift that I've been able to. And it's totally dumb of me to say thank you to you for reading and listening, but I'm going to say it anyway.

I'm still around. I'll still blog (hopefully more, now that I've got time!) at matthue.com, and I have a new book coming out next year! I'm moving on--starting Monday, I'll be writing video games for Wireless Generation, and I'm hugely excited, although right now I'm more nervous and anxious about it. But I'll see you around. It's a small Internet, after all, and it's only getting smaller.

Thank you.

(Yeah. That's all I meant to say.)

Thank you.

JDate and Superheroes

Our dear friend JT Waldman alerted us to this cool little wink to the Jewluminati. This week, DC Comics -- the company that publishes Superman and Wonder Woman -- is completely rebooting its line of comics. What does this mean? Watch this video, and you'll know more than you ever wanted to. (Don't worry. It's funny.)

A totally minor caveat: The video isn't overtly Jewish at all until 1:27. Then, for the final 3 seconds, it retcons the entire video into being nothing BUT Jewish.

Oh, I know JDate is an easy punchline. But I have to confess (as someone who's never been on the site), it does what it's supposed to do. My sister met her boyfriend on JDate, and they're getting married this weekend. Did you notice there's absolutely no sarcasm in this post? JDate really does work magic.

Why We Pray What We Pray

I became Orthodox under the guidance of someone who advised me to run from it. Rabbi Dr. Barry Freundel, the rabbi of the Kesher Israel Congregation in Washington D.C. -- whose name you might recognize from the 2000 presidential election, when he was constantly quoted as "Joe Lieberman's rabbi" and asked deeply-thought questions like, "If a nuclear war breaks out on Shabbat, will Senator Lieberman be allowed to help out in the ensuing battles?"

In addition to being a rabbi, he holds advanced degrees in chemistry and biology, and is a fiendishly rational thinker. While many people are attracted to religion through mystical stories and supernatural powers, for me the draw was the exact opposite. I was already totally nuts. I needed something to ground me, a rational set of rules to lead my life by. I started by going to Rabbi Freundel's weekly halacha shiur -- a three-hour class about everything from washing your hands before getting out of bed to whether one needs to tie tzitzit on a rain poncho to what happens if you start eating a ham sandwich, realize it's not kosher, then get a craving for macaroni and cheese -- are you allowed to? (Yes: because ham doesn't fall under the category of kosher meat.) "Run the other way," he said. "We are competists." I'm a masochist. It just made me hungry for more.

Anyway. Rabbi Freundel has a new book, Why We Pray What We Pray, and it's a doozy. The book is an excellent field guide to Jewish prayers, perhaps the most well-conceived and fully-realized book on the subject in English to come out in years. (And just so you don't think my opinion is weighted, he is also the man who forced me to type up 112 pages of notes about tefillin. Five times.) What the book lacks in scope, it makes up in depth -- choosing just six different prayers, giving their history, previous incarnations,

Which might sound boring under someone else's wing. The first chapter is dedicated to the Shema -- and Freundel picks apart its history step by step, discovering that, in its 3000-year lifespan, the prayer once included several other parts of the Torah -- and things that didn't even come from the Torah, including the second line of its present incarnation -- as well as one whole Torah portion (this part was ultimately excised, on the grounds that it would take too damn long for normal people to get through) and the entirety of the Ten Commandments. Later chapters go through other prayers, some of which (like "Nishmat") have just become known as long and sort of meandering in the present liturgy, others (such as "Alenu") have become sing-songy and equally meaningless for us. This book is an adventure in the best way, a book that makes us love words again.

Reading Why We Pray, I sometimes wished that Freundel, and not some boring dictionary-like rabbi, wrote the lines of commentary underneath the prayers in my normal old prayerbook. Then I changed my mind. Those little two-line insights are good for ignoring on a day-to-day basis, and jumping right back into the prayerbook. These stories are at their best for actual reading, for paying attention to and for diving into. As Rabbi Dr. Jonathan Lord Sacks says (in this superb video), Jewish people are great at being kind to others and at studying, two of the three pillars on which the world rests. The praying part -- taking these words that we say every time we set foot in a synagogue* and giving our prayer meaning, a life beyond our lips, and a meaning above the dullness of mundane routine -- is what we need to work on.

And here, folks, is where it starts.

____
* -- every time we set foot in a synagogue and it's not for a disco Bar Mitzvah party, I mean.

Sweet Child of Mine, Please Shut Up

As someone with an OCD work ethic -- a perpetually cleaned-out email inbox, 10-minute "editing" sessions that end up being four hours long -- it's really difficult to deal with this strange notion of a crying baby, to which the normal rules of logic do not apply.

Something that worked 100% last time -- stroking her back, holding her just so, with one cheek smushed up against the crux of your elbow and the other draped loosely over the fingers of your other hand -- will have no effect whatsoever the next instance that she refuses to go to bed. And sometimes, doing one little thing -- like stroking her forehead just above her eyes -- will cause those eyes to grow heavy, sink, and shut in no time at all. Just one more way that G-d screws with our minds. And all the time she's crying, you are powerless to make it stop. You try and you try, but the truth is, she's the one who's going to decide when to go to sleep, not you. You just keep praying to yourself silently: Stop crying. Please, just stop crying.

But the thought that's been going through my head lately is of this story.

This is an awful thing to read, and unless you're one of those goth kids who still peeks at their own healing scars under a band-aid, feel free to skip to the next blog post.

It's a story about a Lebanese terrorist who was apprehended in 1979 after killing an Israeli policeman and bludgeoning his 4-year-old daughter to death with a rock.  He was freed in July, 2008, as part of a prisoner exchange between Israel and Hezbollah, shortly after I started being a professional Jewish blogger -- which meant that I was reading and writing about pretty much everything that happens to the Jews. Including this, which was a pretty big story.

But that's not the most horrifying part. While he killed the policeman and his daughter, the policeman's wife was hiding inside the walls of their house with their younger daughter. The baby was screaming, and the mother, while trying to quiet her, suffocated her in the process.

I have really bad luck singing lullabies to my kids. I get distracted by the crying and by watching them, and I can't think of any songs to sing. All the obvious choices -- "Rockabye Baby," "Dona Dona," "Sweet Child O' Mine" -- all go out of my head. I'm left grasping for whatever song I can think of, which is usually an Ani Difranco song, but has been known to be worse things. One night, the only song in my head was Ice-T's "Cop Killer," which I promise doesn't mean anything (I have good friends who are cops) but represents a period in my life when I was screaming a lot, too.

In some way, her crying is a reminder of our own mortality. We spend most of our lives not having control over everything, even our bodies, when they should be going to sleep but aren't. In another way, though, it's just my baby expressing her inner pissed-off-ness. I still stroke her back, but sometimes I force myself to take a mental step back and let her scream. It's all gonna be okay, baby. But that doesn't mean you can't express your feelings on the matter.

(Crossposted at Raising Kvell, which is where the picture comes from. The editor found it and I love her dearly, but it is kind of gross. Or maybe I'm just old-fashioned and expressing my subconscious heterocentrism and don't like naked dudes with chest hair? Sorry. Still true.)

Jonathan Ames Doesn't Look Jewish

OK, first up -- HBO's series Bored to Death just premiered. Here's the whole first episode of the new season:



Jonathan Ames, the creator of the series, is a hilarious writer, and the author of a dozen or so books. (One of my favorite things about him: he recently told Stephen Elliott that the turning point in his career came when he stopped wanting to be a great writer and started wanting to tell great stories.) He's Jewish, and doesn't look it. This conversation comes from a recent interview with Powell's:

Georgie: In your novels, and sometimes in your columns, you have mentioned being Jewish but looking fair and somewhat "Aryan." Did you ever witness anti-Semitism by people who presumed you weren't Jewish?

Ames: [I]n my youth, for a brief period, probably between nineteen to twenty-one, I probably didn't look Jewish, my hair was very blonde from being at the beach a lot, from the ocean, so I think I made mention of not looking Jewish during that period. And I think it was during this period that people would make anti-Semitic remarks, assuming I wasn't Jewish, and it had the effect on me that I wouldn't say I was Jewish, because I think that I was embarrassed embarrassed for them, embarrassed for me, and wanting them to like me. But I was also hurt, and a little bit disgusted, and that, I think, has to do with the thing of the Aryan appearance.

It's an interesting phenomenon of the Jew, who is a minority, and yet can sort of assimilate into the culture. Someone I was talking to, during an interview, was talking about the unusual place of the Jew, in the way of being this minority that isn't necessarily visibly marked as a minority. Of course, if one is wearing the yarmulke or is Hassidic, then you know. But sometimes we can walk amongst you!

And then you watch the show and realize that Ames is being portrayed by Jason Schwartzman, who might be the most stereotypical-looking Jew west of the Mississippi. Which is kind of an awesome uber-commentary, and a kind of touching hat-tip to the idea that Jews own Hollywood.

From Another Planet

My new short story "Hailing Frequency" was just published (and you can hear or read the whole thing online). It's a story about an unemployed geeky dude who moved to Chicago for his girlfriend's job, and then the entire planet got invaded by aliens, and everyone's trying to live life normally, only he doesn't have a life to live yet -- and, yep, it's science fiction.*

It also doesn't have anything to do with Jews.



In this world where Jewish books are valued at a premium and branding books as "Jewish" can make or break a book, advertising your novel or short story or whatever as a Jewish book is pretty valuable. On the other hand, I just finished reading Joseph Kaufman's The Legend of Cosmo and the Archangel, which is written by a self-proclaimed "ultra-Orthodox Jew" and his Judaism is only secondary or tertiary to the book, behind his being a recovering hippie or a rural New Englander.

(On the other hand, a lot of people think my sidecurls look like antennae, which is a pretty good argument for me writing about aliens.)

There's a huge debate going on in the science fiction world about the split between more literary offerings and more, well, sciencey stories. (For a more in-depth explanation, check out this well-voiced article from the SF periodical Clarkesworld.) Does the television show Lost count as science fiction because there are shady explanations of time travel and otherworldly (or other-reality-ly) dealings? Or does it not, because the focus of the show is on the characters?

I'd submit that it doesn't really matter. Rebbe Nachman of Breslov's most popular book, Rebbe Nachman's Stories, is all about beggars and princesses and long walks through dangerous realms -- and virtually no one in the stories is identified as a Jew. (Keep in mind that Rebbe Nachman is one of the original Hasidic masters, not just some Orthodox dude writing fiction on his Twitter account.) Science fiction doesn't need to take place on Mars or in the year 2012, and Jewish books, well, don't need to have JEW printed across the top. (And, conversely, every book with the word "JEW" printed across the top isn't necessarily Jewish. Or good. But that's beside the point.)

Next up on my reading plate is The Apex Book of World Science Fiction -- edited, by the way, by the Israeli writer Lavie Tidhar. I'm kind of in love with it already (okay, it's an anthology, and I've been peeking). My favorite stories are the ones where nothing really matters except the vital parts of the story -- where the characters are like feelings, the setting isn't "Rome" or "Burkina Faso" but is instead a dry swamp, or a child's bedroom. The power of telling a horror story lies in its universality, and the power of an emotional story like Lost is the same -- no matter who you are, and no matter where you're coming from, a good story should be good to you. It should touch you. It should change your life. No matter how Jewish, or SFfy, it is.

____________
* - I'm saying "science fiction" instead of the preferred appellation "speculative fiction," because no one on this website knows what spec-fic means. Sorry, geeks.

Burying Books

Here's a cool and poignant little short film about going to a genizah, a sort of cemetery for books. A Torah scroll has been damaged in a flood, and the young rabbi of an elderly community packs up his congregation and takes them to the genizah section of their local cemetery. It's a little bit touching and a little funny.

The commentary is simple, but profound: "It doesn't happen a lot, that a Torah has to be buried," to which another child says: "It's good that it doesn't happen a lot!" Death, in general, is really hard to understand. The death of a Torah is sometimes even harder -- if only because we don't really know what to make of it in the first place. We know we're not supposed to touch a Torah or sit down while it's in the air or curse in front of it. But what is the physical object of a Torah? What does it mean?

And the truth is: we don't know. Like anything else death-related, theories and hopes are all we really have. That's why, when I hear rabbis with fluffily empowering sermons or young kids with no background analyzing stuff like this, I listen more closely: because they're probably closer to knowing what's actually going on than I ever will be.

Taking the Messiah out of the Three Weeks (and Putting Joy In)

Today is the 17th of Tammuz, the day when five big catastrophes happened in Judaism:

* Moses smashed the original Ten Commandments;
* The daily tamid offering was not offered in the Temple for the first time since it was constructed;
* The walls of Jerusalem were breached by Roman armies;
* A Torah was burned by a Roman general; and
* An idol was erected in the temple.

Last night was singer, pianist, and storyteller Rabbi Raz Hartman's last night in town. I got there late (I had a show of my own, and I was running late, and on low energy. But when I heard Raz singing, I bolted down the hall. (Being as though this was a fancy Upper West Side apartment building, with single-and-well-jobbed Jews all over the place, it was probably the first time the hallway had ever seen bolting.) It was a sudden rush of adrenaline, a memory of the first time I sat at his table for Shabbos. There's probably something in Hasidus that talks about the need for sudden devekut, but I don't know the quote. All I knew is, I needed to be there, right now.

And it was a joyous time. It was a really good time. I used to stay on the Upper West Side a lot, back when I was single and weird. I went to a bunch of social gatherings, and they were almost uniformly uncomfortable -- lots of "you're a professional poet? No, but what about for money?" -- and I was almost ashamed of my initial reaction that night, which was to gloat that I was the only male present (bli ayin hara) with a full head of hair.

But I pushed it to the side. Oh, there were the bankers and the lawyers and the people with their shirts tucked in and girls who wouldn't look twice at me, but I have my own girl, and I have my own job. And Raz was singing songs about rebuilding Jerusalem, and telling everyone in the audience that we need to come over for Shabbos dinner when we're in Israel. And it was so awesome and holy and joyful that it was hard to remember that we were on the precipice of a fast day, and that the next three weeks were the anniversary of the amazing city that we're singing and storying about getting ransacked and destroyed by the Roman army.

Occasionally, here at MyJewishLearning, we get in theological debates. (It is a Jewish website, after all.) When I wrote our article on The Three Weeks, I originally included a concluding paragraph that talks about the coming of the Messiah, and how the Jerusalem Talmud prophecies that the Messiah was born on the climactic day of the Three Weeks, on Tisha B'Av. It was cut out -- because, as one editor noted, some people don't believe in the Messiah.

Yeah, I'm Orthodox, and saying that you don't believe in the Messiah is like saying you don't believe in fairies -- you're either a heartless bastard or a 10-year-old boy with something to prove. The Messiah and the World to Come represent hope, and goodness, and that one day we'll have better things to worry about than bills and nuclear war.

To my surprise, though, they let me keep in a quote from the Munkacs Rebbe, who is totally awesome (and, by the way, is a cousin of our site's good friend Dan Sieradski) which closes out the article:

The Talmud says, "When the month of Av enters, one should decrease in joy." The Hasidic rebbe Rabbi Chaim Elazar Spira (1861-1937) said that, though the Talmud says to "decrease in joy," it should be read, "decrease...in joy." In other words, though it is proper to mourn, even in that mourning, we should do so joyously, knowing that better times are ahead.

That, I hope, is a sentiment that everyone can get with. Whether they're balding or not.

How Jews Eat

Here's the new MyJewishLearning movie I produced. It's just in time for a return to the b-word -- you know, the one that some people won’t even say during Passover. We're proud to present an introspective, intergenerational, intercultural look at the most Jewish of all Jewish holiday activities: eating.



Last month, director Judy Prays took a decidedly non-how-to-like approach to examining How Jews Look. Which is to say, instead of looking at how Judaism tells people to dress or look like, she looked at what Jews actually do look like. This time around, Ms. Prays (yes, that's her real name) takes a look at How Jews Eat.

In the film, we hear from four radically different people about everyone's favorite Jewish social activity. Henry returns to show us around a Manhattan Jewish deli, a scene he knows well--he's been in the deli business for over 60 years. Arielle gives us survival tips for hunting down vegetarian food in South America. We also return to visit Miriam, a Hasidic Jew whose family Shabbat custom is not at all what you'd expect it to be. And Yoni invites us over for dinner, and for what we promise will be the coolest song you'll ever hear in your life about sushi (yes, sushi).

So check it out. Let us know what you think. And share your own stories in the comments section about how you eat, or what you think.

Birkat Hachamah: The Untold Dangers and Sinister Pratfalls

On Tuesday, April 8, we celebrate Birkat Hahama, the Blessing over the Sun. It's observed once every 28 years, when the sun reaches the exact location that it did when it was created.

Jews actually also recite a Blessing over the Moon, too. This occurs at night, of course, and it happens once every month -- and, for that reason, is not nearly as interesting and obscure and cool-sounding.

There might be another reason that we only celebrate Birkat Hahama once a generation, however. Check out the beginning of this article, wherein one rabbi is arrested by brave Policeman Foley -- in Tompkins Square Park, one of New York's punk-rock meccas, no less! -- and another, that tricky Rabbi Klein, flees the scene.

Jewish Divorce: What You Need to Know

Among the religious community, there's a huge problem of agunot -- that is, women who want a divorce from their husbands, frequently because of abuse or other severe problems, and whose husbands refuse to grant the divorce. Because a Jewish legal stipulation puts divorce solely in the husband's court -- a safeguard from when husbands were required to provide food, money and shelter for their wives, whether or not they were still "together" -- it's become a huge problem in recent times, when to be spiteful, malicious, or merely because of indifference, some men will divorce their wives, sometimes even dating or remarrying, without granting their wife a get.

Among the religious community, there are also a number of insanely heroic people who have made it their life's work to stop these miserable excuses for people. At the forefront of this battle is Mavoi Satum, whose former president, Inbal Freund, is also a gifted writer and performance poet.

She and artist Chari Pere (whose work, btw, you'll be seeing on MJL pretty soon) went to visit one of Mavoi Satum's clients, spent two hours interviewing her and listening to her story, and developed this three-page comic. Pass it around. Spread it everywhere. And let people know that prenuptial agreements aren't just for Donald Trump and his prospective ex-wives -- they're for anyone who wants to avoid years and possibly decades of heartache, legal battles, and trauma for kids that you haven't even conceived of yet.

Go here to read the comic, or here to download a printable PDF.

Subverting - and Loving - Islam

A few weeks ago, the Los Angeles Times did a story on Muslim punk-rock teenagers -- and we ran a critique of it -- and noted how the article was actually about one Muslim punk-rock teenager, and a bunch of other girls who talked about how weird it was.

Yesterday the New York Times profiled Michael Muhammad Knight, a Muslim and author of The Taqwacores, a novel about punk-rock Muslims. Both vehemently religious and sometimes vehemently opposed to the official Muslim platform on things -- or what's come to be accepted as the official Muslim platform on things -- Knight's characters are punk band members, co-ed prayer ritual leaders, and a "riot girl [sic] who plays guitar onstage wearing a burqa." The book started out life as a photocopied manuscript that was passed around between young outlier Muslims, but was soon picked up by Autonomedia and has just been rereleased in a sharp-looking printing by Soft Skull Press. But the Times profile gets both Knight's message and the author himself in a way that I think the L.A. Times just glossed over, which is to say, there's a stunning and humbling combination of chutzpah and devekut -- that is to say, in-your-face-ness and piety -- in Knight's work that connects with readers in a truly profound way.

The most awesome proof of this, I think, comes from the novel itself. When Knight wrote the book five years ago, he was writing a wish. Taqwacore was his made-up name; there weren't any Muslim bands playing revolutionary punk music. (And yes, I know I'm being incredibly gushy; my first book, Never Mind the Goldbergs, was about an Orthodox Jewish punk-rock scene that also didn't exist.) But in the short time since its publication, an entire Taqwacore scene has sprung up.

It seems kind of weird that I'm blogging about this on a Jewish site, I know. But so much of it resonates with my own Judaism -- and who among us doesn't recognize the impetus to both love our religion and despise parts of it? Knight, I think, says it best. It's easy to link Muhammad's actions (the prophet, not the author) to Abraham's riot-boy tantrum that first kicked off monotheism on Earth, but the sentiment of returning our religion to its roots, and separating true Torah from what everyone around you says it is, is a sentiment that we can all relate to:

[Knight] said he wrote “The Taqwacores” to mend the rift between his being an observant Muslim and an angry American youth. He found validation in the life of Muhammad, who instructed people to ignore their leaders, destroy their petty deities and follow only Allah.

Is God a Person?

From today's emailbox:

When you think of G_d, do you think of an "entity" (I know it's not the right word, hopefully you get what I'm trying to say) with a distinct identity, or as a bit more "formless"? More like a being or more like a force or power?

I think of God as an entity. I know I'm anthropomorphizing, and in my head, I'm always correcting myself -- think of it as the equivalent of an English teacher who knows how to speak textbook Shakespearean English but goes home and speaks in Ebonics. Further, in our tradition, there are some times when it's okay to actively anthropomorphize God -- when we say that God took us out of Egypt with "an outstretched hand," for instance. When we say that during Passover, is anyone thinking that a giant hand came down from the sky and just scooped the Children of Israel out of the desert?

But there's an interesting midrash that asks the question, when the Torah says in Genesis that we were created in "God's image" -- what, it asks, is God's image? By God's very nature, there's no such thing as God's image. God doesn't look like anything. Or, on the other hand, God looks like absolutely everything.

But then there's another midrash that says that, yes, God does have hands -- as well as arms and toes and a nose (possibly a Jewish nose, possibly not). Humans really were created in God's image...only, God's image is the original. Our hands are the smallest, weakest representation in the physical world of the metaphysical image of an actual Hand of God. There's something called a hamsa in Jewish mysticism that's a representation of this hand...and it, like many other mystical amulets, is meant to remind us of that greater world.

There's a line in one of my poems that says that I learned to picture God as a girl with "long, long hair and a short, short skirt," which gets all the righteous folks a little bit nervous. But it's just what I was thinking -- that I can't talk to anyone with the candidness and the openness that I used when flirting. (Uh, I wrote it before the marriage-and-kids part of my life.) Because, in the half-nervous and half-say-anything immediacy of flirting, you're talking about anything you can to keep her interested, you're not worrying about censoring yourself or holding back and, in that immediacy, you lose the withholding-ness and only say true things...and that, I've always thought, is what prayer should be like.

Of course, once it makes its way to God's ears (again with the anthropomorphizing), God's no more a hot girl than God is an old dude with a beard. But it's somewhere to start from. Just like we can't thank God enough for every aspect of Creation (yeah, by the way, thanks for creating the wood planks on the floor solid enough so that I'm not falling through it...oh, look, I just moved to another part of the room; thanks for creating that part solid enough, too), there's no way to adequately envision God, physically or mentally or eschatologically or otherwise. And so, to thank God, we grasp a few words and hope it's enough. And in order to communicate with God, we reach out for whatever medium we can find, and hope that's enough, too.