Rebellious Thoughts of a Woman

Recently, I attended an online lecture by a Chassidic rabbi titled, “The Future Is Feminine.” I’m not sure what I expected, but nowadays I want to hear thoughts that haven’t been floating around in my mind for years. I’m also in a religious and spiritual seeker mind-frame where my focus is on learning from the accumulated wisdom of the sages of my Jewish heritage. October 7th propelled me faster down a path that I was already meandering along. A motivating thought: Why should I accept your concepts if they end up leading to—and even encouraging—the dismissal, death, and destruction of my people?

What surprised me, when I listened to the rabbi and heard the direction he took, was that I remained attentive to ideas that, until recently, I would have been aghast at and probably mocked. Now, I’m willing to listen. It seems that when concepts that had seemed valid turn out to twist and distort reality, casting good as evil and evil as good, that becomes the time to be open to hearing other ideas.

As I explained the main points to younger daughter’s boyfriend later that day, he summed it up succinctly, “Oh, it’s about women staying home.” It horrified me to think that I had listened to and found worthwhile thoughts in that vein. But rather than rip up my notes and turn my back on the rabbi’s ideas, I decided to read through them and think about whether there may be something to what he said, while still firmly in my feminist perspective.

While the ideas he presented are simplistic and stereotyping, I still found them thought-provoking.

Women

• Women are motivated by how good the good is. Things can be so good, why not make them better. For women, achievements come from their identity, and contentment is their natural condition.
• Women are motivated to do something good, which leads to their doing more good deeds; for example, keep Shabbat, then start to eat kosher food.

Men

• Men are motivated to eliminate the bad. I must do something to get rid of the bad. They are anxious, then they become active to complete a task, upon completion there is a moment of contentment, then they return to anxiety, to begin the cycle again. Men identify with their achievements. They are motivated by anxiety, to make a change or to fix something, which is their natural condition.
• Men are motivated to stop doing something negative, which leads to doing something positive; for example: stop eating non-kosher food, then keep Shabbat.

The Desired Direction

• We all need to be more like women. Rather than focus on not sinning (the masculine approach), we need to focus on doing more mitzvahs/good deeds (the feminine approach).

I’m not necessarily thinking about what he said from the male/female dichotomy, though it may have some validity, though certainly not on a universal scale. Instead, I’m thinking about these two ways of moving through the world. It does seem more peaceful to go from the perspective that things need to be improved and to work at that, rather than that things need to be broken and then rebuilt. Not only is the latter way destructive, it’s also arrogant. It’s as if all the contributions of those before you are valueless and only yours are of worth. Each time re-creating, rather than growing a creation and maintaining its fruition.

The wars that were and those that are, could they have been prevented if the world had been more feminine, or acting from a place of improvement rather than destruction?

Since October 7^th, my thoughts keep returning to this moment: Israeli hostages still held in terror tunnels, Israel living through the drain and devastation of war; the reignition of the nasty flame of antisemitism; Gazans suffering from the impact of Islamic terrorism and, ironically, antisemitism; and supposedly caring people failing to see the humanity and worth of every human.

And I think about how the rabbi’s ideas could help me think forward, to a way out of the gloom. The rabbi may have been talking about men and women in personal relationships, but that is not where I take them.

These days I see women baking challah, reading psalms, writing, speaking, informing, and organizing as their way of prayer to the Eternal Spirit to protect their loved ones, to return the hostages, to protect the soldiers, to stop the deaths and harm to all civilians—to bring about lasting peace. And I think, too, of the people I know who remain devoted to bringing together Jews and Arabs—people are people—because they cannot abandon the idea that Things can be so good, why not make them better, because they want to make that the way forward rather than I must do something to get rid of the (perceived) bad.

Perhaps the way forward, using the rabbi’s insights, is for me—for each of us—to commit to improving the world—focusing on that which is good: using and sharing our sparks within as best we can so that there is more light, and not a diminishing. Perhaps each of us—man and woman—needs to see what we can contribute to making the world a better place and not letting others, or even ourselves, rip apart the good with the bad.

Before going to the airport to fly from Southern Florida to Oregon, I removed my car fob from my key chain. I wanted to keep with me the key chain with the hamsa (a symbol thought to thwart the Evil Eye) that has on it the Jewish Traveler’s prayer in Hebrew. I never did that before, but it felt important to have it with me.  

A few hours into waiting at the airport for my connecting flight, it was cancelled due to the weather and icy conditions at the destination airport. Rather than wait a couple of days until flights resumed and I could get a seat, I decided to take the bus—which was leaving in 40 minutes. As I was trying to find the bus stop (which, not surprisingly, is hard to find in an airport), my daughter’s anxiety (I wonder where she gets that from) about the road conditions was tempered by her boyfriend’s confidence that I-5 would be clear.

Since it was still only early afternoon and I didn’t want to sit around waiting in a hotel room for days, I got on the bus. The ride was supposed to take seven-hours instead of an hour’s flight.

The ride from Seattle to Portland was relaxing, since there was no evidence of snow or ice most of the way. I enjoyed being a passenger looking out the window watching the world go by instead of focusing on the road and the aggressive drivers down in Florida. I could see the view that we miss when we fly: the dusky shapes of hulking mountains and the dark green of a northern forest were a nice change from the flatness of the land and the bright greens of Florida’s greenery where palm trees are the only natural thing with height. Not that I’m complaining about living in the tropics, I just felt myself transition to appreciating the experience of being a detached passenger on a dimly lit bus and not a stressed, stranded traveler in the charged energy of an airport when delays abound. 

It was dark when we departed cold, snowy Portland, where we had to wait outside in the cold for our connecting bus. No one sat next to me, so I remained in my little mental bubble. As we pulled out and onto the snowy streets, I remembered my key chain and took it out. I tried to read the traveler’s prayer, but the lettering was too small and I wasn’t familiar with the Hebrew. I used my phone to read an English version of the prayer (see below). I read it over a few times, wanting to get a sense of what it said, the dangers that a traveler might expect, and what a traveler could ask of G-d as they embarked on a journey. I tried to absorb the prayer as a whole, and not necessarily think about the individual words.

A friend told me that she always recites this prayer before she goes on a trip, and raised her daughter to do the same thing.

I had never read it before. But it seemed right to think about G-d, or appeal to G-d, or consider other Jewish travelers (now and in the past) and what they needed to feel safe, or at least not completely alone on their journeys. And I wonder now, as I think about that moment of speaking and appealing to G-d, of wanting to connect to that spirit to protect me and look out for me—what will it take for a Jew of this generation to ever feel safe again on this journey. Is it possible? Is it something to desire?

When we arrived at my destination, I thanked the bus driver for his cautious driving and tightly hugged (and got tightly hugged back by) younger daughter and her boyfriend.

The next day, I ventured out to start discovering my new neighborhood, where I’ll live for a couple of months. It was icy and neither the streets nor the sidewalks were cleared. Not far along on my walk, I slipped and fell on my right arm. I took baby steps to make it back without falling again. It took 15 minutes to walk a square block (about 1,000 feet). Gratefully, nothing broke and it took a couple of days for my arm to be almost back to normal.

As I was recovering, I was thinking of the pain that injured Israeli soldiers are experiencing, and the pain that the recovered hostages are experiencing, and the pain that everyone impacted by the massacre on October 7 is experiencing, and, of course, the unimaginable pain of the hostages. I thought about how much my arm hurt just from falling on it, compared to what Hersh Goldberg-Polin might be experiencing after having his arm blown off.

This is not a time, I realize, to be alone in one’s thoughts—there is only how to use one’s thoughts and experiences to try, in whatever way possible—to connect with and help Israelis and Jews. This is a time to support each other in our pain and our (eventual) healing.

I wonder, as I’m trying to drop my skepticism and doubt, what impact all those prayers to G-d have. As I told my daughter the other day about a prayer session that I attend, “It can’t be a bad thing to send out positive thoughts into the atmosphere.”

The other day, this line in Psalm 54 stood out: “Behold, G-d is my helper; G-d is with those who support my soul.” It’s a line to linger with, to think about what it means to support my soul and to consider, too, that it is not just a job for myself.

How do our recitations and prayers and thoughts connect and build? How do they help us protect ourselves and each other? How are they heeded and what does it mean for a prayer to be manifested?

As a secular woman who has always seen my identity as a Jew as important, I think that perhaps I have missed the essence. I’m not sure where I’m going, but saying a prayer for a safe journey, and praying for the safety of those battling for Israel’s safety, and those traumatized by hate and terrorism, feels like the right direction. And knowing that there are others who are doing the same thing brings me the comfort of knowing that I am not alone.

May it be Your will, G‑d, our G‑d and the G‑d of our fathers, that You should lead us in peace and direct our steps in peace, and guide us in peace, and support us in peace, and cause us to reach our destination in life, joy, and peace (If one intends to return immediately, one adds: and return us in peace). Save us from every enemy and ambush, from robbers and wild beasts on the trip, and from all kinds of punishments that rage and come to the world. May You confer blessing upon the work of our hands and grant me grace, kindness, and mercy in Your eyes and in the eyes of all who see us, and bestow upon us abundant kindness and hearken to the voice of our prayer, for You hear the prayers of all. Blessed are You G‑d, who hearkens to prayer. (link)

Walking out of the supermarket the other day, I was a few steps behind a woman with a baby carrier, her hair was up, making her back-of-the-neck tattoo visible. It said, שלום. I smiled. A simple moment of connection in that word, shalom—hello/goodbye/peace—especially seeing it in Hebrew, especially now.

As I passed her, I turned and said, “I like your neck tattoo.” She smiled back and said, “Thank you.”

Amid chants calling for death to Jews, either through slogans or increasingly blunt chants, and the grotesque ignoring/diminishing/discounting of Israeli women’s (and men’s, it now appears) horrific experiences of sexual assault and rape on October 7^th, and the harrowing stories from the released hostages, and the increasing fears for the remaining hostages, and the stories of Jewish college students fearing for their lives on once seemingly pastoral campuses, and the vandalism and protests outside of Jewish institutions and Jewish-owned businesses, and disruptions of celebrations, and blocking highways and bridges, and the “context” that morally bankrupt college presidents (and their supporters and advisors) need to condemn genocidal antisemitism—and and and—this long list of pain and suffering—just let us Israelis and Jews live in peace!—this woman made me happy to see how easily she expressed herself and her existence.

It was a relief. Like when I see someone wearing their Jewish star or Chai necklace (חי, which means “life” in Hebrew). I look at them and smile, often with a nod of mutual recognition.

To spread those nods, I wear a new Jewish star necklace. This symbol, also referred to as a Star or Shield of David for the biblical king who ruled in Judea—Israel—from approximately 1010-970 BCE (more than 3,000 years ago!) represents Jews and Judaism. It was important to me to buy mine from an Israeli artisan: supporting my people in two ways.

When I took my mother to a doctor’s appointment the other day, a woman in a Muslim head scarf signed us in. I could see her looking at my necklace. There was no nod of recognition, but I felt an acknowledgment. Here we are, both proudly showing who we are, in this country where we are both minorities (against the backdrop of a big Christmas tree in the lobby and a small Hanukkah menorah), and especially since we are often portrayed as enemies or expected to be enemies. But we are not enemies. My abiding fear is that the extremes—the terrorists and their growing numbers of ghastly supporters who have become so visible and verbal—will continue to get to define how we see each other and how the world sees us. It does not have to be this way.

The pit in my stomach since October 7^th is a real, constant presence even, here, in southern Florida. It is hard to remain calm amidst so much hatred—hatred with fancy explanations.

How does it feel to be obsessed with an entire group of people? How does it feel to hate people you don’t know? How does it feel to think that raping, beheading, and burning people alive is a form of liberation? How does it feel to believe that death is better than life? How does it feel to be proud of hurting and terrorizing people? How does it feel to know that there is so much blackness within you?

If this is a test for humanity, so many are failing. And it doesn’t matter the psychological explanations, the religious reasonings, or the philosophical underpinnings: to be ruled by hate is a dark existence. It is not one conducive to inquiry, discovery, creativity, conviviality, and inspiration, or even the basics: happiness and love.

Rather than seeing that there can be light and striving toward it, they are/there are insatiable black voids of hate.

I would like to pity those who refuse to emerge from their internal tunnels, but I am too angry, disappointed, distressed. Too many people believe blanket assertions of evil about Jews. The absurdity makes me laugh, a bitter laugh for the twisted state of the world.

I am too saddened by more reports of deaths. Of deaths because the people were Jewish, or protecting those who live in Israel. If prayers—heartfelt thoughts that go out into the ether, perhaps creating a stir, like butterfly wings—have an impact (how do we continue to believe this after centuries of this cycle of pain and hatred?) I want to use mine to find light, I do not want to be dimmed. Oh, how I want to believe that our continued existence, our strength, our commitment, our beliefs have been/are for good.

In my prayer class today, when one woman tearfully said how dismayed she is about the latest devastating news out of Israel, others told her not to give in to despair, to not let others break her.

I don’t know. I get not despairing because it removes hope, but not being broken? Perhaps the innate drive to repair one’s broken soul and spirit forges something stronger.  

But what purpose is the dead-end darkness of hate?  

Jewish mothers are rising and we are lionesses!

We’re done being mocked for loving our families too fiercely. There can be no “too” much love, as there can never be enough kugel or rugelach (two tasty signs of that love).

Jewish mothers have often been portrayed in movies and TV as meddling, overprotective, domineering, aggressive, pushy, and even a tad bitchy in support of their brood. Is that bad? This is how we do generational trauma!

And now we see the reason for having developed those behaviors playing out right before our eyes. We see the devastated mothers of kidnapped Israelis battling the world to get their children back. We see mothers whose children were killed in a modern-day pogrom and mothers whose children, Israeli soldiers, died as they fought for our survival, bereft, grief-stricken, but still rising with an untamable fierceness to find their children, to protect the memory of their children, to roar in pain.

Does it still seem like a burden that a mother would want to know where her children are and when they’ll be home? Just one, two, three generations ago, it wasn’t a stretch for her to wait with real trepidation and supreme relief to hear from them, to see them, to pamper them.

Is it funny that Jewish mothers seemed to smother their children with constant concern when we are now presented, in the supposedly safe USA, with the reason behind the behavior: vile antisemitism?

It’s clear now why Jewish mothers always need to know where their children are and who they’re with. Today, their children are on campuses where students and professors mass together to call them murderers and chant slogans for the destruction of their people, and where administrators are dangerously silent—where exactly is the line between overbearing and sensibly protecting their children?

It’s clear now that this protective stance may be one of the reasons why Jews have survived through so much destruction and turmoil over the centuries.

Look at those Jewish lionesses whose sons and daughters have been abducted. They are not settling for letting men in high places figure things out quietly or standing behind any man. Nope. Centuries of institutional oppression, wherever we have lived, taught Jewish mothers to be the strength and the backbone of the family. But now, finally, they don’t have to do that quietly, salvaging what is left of a destroyed family—no, they’re demanding to be seen and heard. Let’s heed the cries of these modern versions of our Biblical mothers. They are a force to be reckoned with. And their voices sear our hearts.

I’m in awe of Jewish mothers in Israel. One woman I know has two sons serving in the military, and still she goes out and volunteers, determined to do more to support other people who are suffering. Another mother, with two daughters in the military, provides succor to those with whom she interacts, even as she herself is consumed with worry.

Thinking back to Jewish mothers who sacrificed in ways big and small (which is it when she gives an extra matzoh ball to her children, but only takes a single lumpy one for herself?), nagging them to keep studying so that they can get into the finest schools in the land and have professions that they could take with them wherever they may be forced to live. Now, somehow, they need to protect their children on campuses rife with antisemitism and hate, reminiscent of the baying crowds of the pogroms that drove so many of our ancestors from Europe, the Middle East, and North Africa.

How can it be funny that a Jewish mother sees her children as little princes and princesses? Why not smother your children with things when just a generation ago all was taken and destroyed: all that your family had managed to amass from the previous pogrom or expulsion. I finally understand that being raised as a Jewish American Princess was aspirational and not something by which to be embarrassed.

We Jewish women need to channel our inner lionesses, demanding that all Jewish lives and what happens to them matter.

I recently joined a daily women’s prayer group where we recite tehilim (psalms), as an act of calling to God. I’m not really sure why. But part of me feels that through it I’m establishing a connection with Jewish women in the past for whom prayer was an integral part of their lives, their expression of faith, of that which is within and which they could control. I’m also connecting with other Jewish women in that zoom room who are earnestly praying for safety, victory, and peace. It’s not that I believe in the power of prayer, but I realized who am I to not believe in it. Why not do something that I don’t understand, something through which I send out my voice and my heart.

Once I would have mocked them—me—but now I see nothing to mock in hoping that there is a force that binds the world and that, perhaps, the positive energy that we create can somehow be for the good. We are quiet lionesses. We each need to find a way to express our pain and our hope—to not give in to the drag of fear and anger, but to let our pain lead, somehow, to something better.

Cafe life in Tel Aviv in better times

Last week was my younger daughter’s birthday. She turned 28. She and her boyfriend went to a restaurant near their home for dinner, then to a bakery for birthday cake to complete their celebratory evening. Last weekend they went to a concert and this weekend they plan to go hiking.

If we hadn’t left Israel, the place where she was born, years ago, the reality of her birthday would be much different. Would she have gone to the nature party where so many young Israelis were killed, abducted, shot at from the air, and wounded by grenades in shelters? Would she and her boyfriend have been called to reserve duty? Would she need to huddle in the safe room or stairwell of the building where she lives when sirens go off, or along a barrier on the highway when she and her sister went together to or from a funeral or shiva call? Would my daughters be organizing supplies for people who have been displaced from their homes because of the constant intermittent bombing of Israeli towns and cities? Would they know that I, their mother, had moved to Israel from America for a better life for them as Jews, which I still believe to be true, which is a damning statement to the world.

It boggles and doesn’t boggle my mind: the hatred, the victim blaming, the anti-Zionism—the antisemitism. For years—up to now—I wondered intellectually about the reasons behind antisemitism. But I think I will stop doing that now. Does it matter why people think it’s okay to kidnap Israeli children, rape Israeli women, murder Israeli men, and harm Israeli elders? Does it matter why people gleefully support the kidnapping, raping, murdering, and harming of Jews? They do. And others don’t speak up against it. That’s enough to know.

Kind of like with the bombing of the hospital parking lot in Gaza. If you don’t care that terrorists did it, if you don’t even stop to ask, “Are you sure?” about who did it or the number of people killed, then why should I let you agonize my brain?

My blanket understanding after doing so much reading over the years, including for a Master’s degree in Conflict Analysis and Resolution, is that there is evil in the world and there is the pull of the ego for power and control over others. There are people consumed by envy and low self-esteem, and fear that they will be harmed by bullies, so they bully first. There are people for whom Jews are scapegoats, blaming them for all their own failures and disappointments. It’s so easy to live in the crowd, without an independent thought, without the moral fiber to ask “Is this right?”

And there are those who have been taught to hate. What chance does a child have to know right from wrong when the adults in their life—at home, at school, in the mosque—encourage them to hate and kill—that Jews are not worthy of life? These brainwashed, life-deprived people cannot abide that people—Jews—show that, no, your way is not the only way. We do things a little differently, but can’t you see that it’s all the same: we all have the same basic needs? OK. You say a prayer in Arabic and we say one in Hebrew. So? What’s the problem?

Apparently, you can’t forgive us that we decided that the way we had been doing things for centuries before your religion even started is just fine for us, but you, go ahead, find your own path. (And this same sentiment and analysis fits with Christians; and, oh, how I wish that after 2,000 years they have finally come to accept us as we are.) How does our dedication (and stubbornness) harm you and your belief system? Does everyone have to be the same or kill anyone who isn’t? Are we at a modern Inquisition where conformity is king. Is this the philosophy that liberals, who supposedly believe in free speech and human rights and individual rights, have adopted, thus completely relinquishing their morals?

On this topic, the spread of antisemitism, there are enough thoughtful people, who I have been reading over the years and intensely so over the past two, heart-wrenching, aching weeks (two weeks that feel like a lifetime)—at this holy work of calling out the, oh, so basic, truth that Jews are people too. 

Since that black Saturday, October 7, these people have had to explain things over and over and over again, hoping to dismantle the little house of hate cards that some have built in their brains, and to prevent others from creating their own.

There have been so many words, but there have also been those horrific images.

As I feel committed to listening to people’s stories, so, too, did I feel that I need to see what happened—what was done to people because because because—there can be no reason for such brutality. It is not a crime to be Jewish.

But following through has been hard. Not hard to understand that people can be brutal savages. Hard to witness a human body—created in God’s image—to have suffered so much. Hard to grasp the pain those people experienced. Hard to know that people think it was—is—okay to cause so much pain because they’re Israelis.

No. I don’t want to think about those savages any more.

I want to think about the victims, alive and dead. I want to think about the people who may still die protecting Israel or simply living in Israel—who are not all Jews. And, yes, I also want to think about the civilians in Gaza who may still die because their leaders don’t care about them.

Since the massacre on October 7, I have been to a prayer service, a Solidarity with Israel rally, and an information session about the work that Magen David Adom does in Israel (it’s Israel’s Red Cross, but without the cross). At each meeting, the phrase Am Yisrael Chai (the People of Israel Live) was chanted at the end, signaling that while we had gathered to mourn and cry at the horrific massacre of Jews in Israel, we also reaffirmed our faith and our connection to each other.

We Jews are a people with a religion and a culture with approximately 4,000 years of continuous history in our homeland, Israel (c.1700 BCE, the Biblical patriarchs of the Jewish people settle in the Land of Israel). Some of us like to refer to ourselves as a tribe. After all, there are only 15 million of us (finally back at our pre-Holocaust population). While this deep familial connection between us may have been hard to see recently with the divisions that the government seemed to be sowing, we are standing side-by-side at this moment of attack and survival and commitment.

I’m not sure why Jews need to keep proving that they are worthy of being treated just like everyone else. Oops. I caught myself: I’m not going to think about antisemitism. I’m going to think about Am Yisrael and Jewish pride.

If part of our assignment as Jews has been to be a light unto the nations, then even now, our unity and support of each other, in Israel and in the Diaspora, show that our spirit, the thing that makes us human, the motivation to care about others, the force that keeps us Jewish regardless of religious observance, is mighty within each of us. Strong even as we suffer watching the parents of kidnapped children plead for help, for their immediate rescue and release. Strong even as we absorb the pain of parents, whose children were murdered, with their otherworldly look because they now inhabit a different world.

I ask that you don’t use labels—Jew, Israeli; Muslim, Palestinian—to determine who is deserving of compassion, of life. I ask that you see that terrorists (yes, that is a label) who set out to murder and abduct others do not represent a worthy cause. I ask that you look at yourself to see if you have a light within that could be used for good, rather than supporting evil. 

And, me, I will do what I can from here, in the States, to support Israel and the right of Jews to their homeland, to acceptance, to peace.

One small step that I am committing to at this time when rockets are still landing in Israel, and terrorists are still trying to infiltrate from the south and the north, and when so many people have been displaced from their homes because they don’t have homes any more or they are in harm’s way, and others have been called up to serve in the military, is to buy at least one product made in Israel each time I go to the supermarket.

Am Yisrael Chai!

Peaceful evening scene in Zichron Yaacov in better times

My latest post at The Times of Israel has just been published. Please go there and read, "My Failed Aliyah: Back in the States, But Where Is My Heart?" In this piece I talk about my initial aliyah journey to Israel and how I ended up back in the States for so many years, understanding that a place can have physical and emotional meaning.

And now, while there is so much going on in Israel, it's important for me to think about what it means to me--and clearly to so many Israelis.

New and Old Tel Aviv

When I arrived in Israel in mid-October, I took the train north from the airport outside of Tel Aviv to Binyamina, the stop nearest where I would be staying. In the hour ride, I looked around the crowded train at the people working on their laptops, talking to each other or on their phones, gazing out the window, sleeping—people in the interim stage that is travel. Out the window I saw office buildings, strip malls, industrial areas, greenhouses, farms, neighborhoods of private homes and apartment buildings—and I thought to myself that the antisemites and anti-Zionists who want to destroy Israel don’t seem to grasp—care—that this is a real country, with millions of people living their lives. This is not a political statement; this is life. This is not merely a decision written on a piece of paper or a vote in the UN. This is not a military base. This is home to generations of Jews who are simply living their lives, as they have done since ancient times.

Israel has a robust infrastructure—one that is continually being developed, as evidenced by that train itself which didn’t exist when I flew out in 2000, and the light rail I took in Jerusalem, and the light rail being built in Tel Aviv, which made the traffic there even worse. This is not a temporary spot to move from. This is the place Jews have prayed to return to. This is home.

This should be the place to feel at peace, as when you get home after a long trip. After more than two millennia of being chased out of towns for trying to make a living in the only ways permitted, or being forcibly converted because we’re still waiting for the Messiah, or being burned for praying differently, this settling in should be lauded. Our ancestors were not all killed. They did not all give up. They did not fully concede to the majority religion wherever it was that they lived at that time. Seems to me that perseverance and dedication are behaviors we generally value and admire.

That the people who proclaim that no Jews should live in Israel are accepted astounds me. That the people who want to deny Israel’s right to exist—Israelis right to live in their country—that they want to give one group rights and then deprive those same rights of another group (not just of a homeland, but of life itself)—seems to be the definition of inhumanity and hypocrisy. In the twisted way the world and the mind work, they are seen as being on the side of freedom. Dangerous hypocrisy.

The absurdity in rising antisemitism, the throwing of the Jews—who are just people like all people, trying to live their lives—once again under the scapegoat bus of a world full of people who find it easier to hate and blame than to consider the challenges of someone else’s life situation, challenges my (natural) inclination to believe that people are basically good. This is a stark testament to the fact that this is not a time of enlightenment, as we had hoped. No, it is a time, just like any other, where there are advances and setbacks, a constant struggle. We are not better because we have indoor plumbing and vaccines. People are still people. But why does poor treatment of Jews always have to be a sign?

My month in Israel, with more trips on trains and buses, miles of walking along bustling streets, and people-watching as I sat at cafes, was inspiring. I remembered anew why I had moved there after college and why I had stayed for almost 20 years. To feel an intrinsic bond with the people around you is not something to take lightly. To see jelly donuts in bakeries as a sign that Hannukah is coming (yeah, this celebration of oil!), as opposed to the barrage of Christmas merchandise and programming meant that I didn’t feel excluded, that I belonged. Jewish people feeling safe in their own homeland should be the goal, not something to conspire against. Jewish people feeling safe wherever they live or travel shouldn’t be a goal, but the norm.

I wish that “people are people” wasn’t my sour understanding that people can be horrible to each other, to Jews, as they have been over the centuries. No, I wish I could interpret it to mean that notwithstanding our differences, we focus on the commonalities and that leads to curiosity and acceptance.

A commuter in Israel should not be a terrorist’s objective. It should be what it is, a person going to work or school, supporting their family, sharing ideas, overcoming challenges, helping those who need it. People living lives. Such a basic concept.

Downtown Tel Aviv

View from the grounds of Yad Vashem (author's pic)

I met my ex-husband waiting for a bus at Haifa’s central station. I was by myself because the person I went into Haifa with wanted to stay and shop, while I wanted to get back to the kibbutz where I was living to start getting ready to fly to England in two days. We briefly chatted while waiting for the bus to Tiberias, then, once the bus came and I sat down, he slowly walked down the aisle and sat next to me. We talked, somehow; I had enough Hebrew and he had enough English to hold a conversation. He visited me the next day and we exchanged addresses. Over the next six months we corresponded and when I made aliya (moved to Israel), we met again, beginning our very romantic romance that didn’t end romantically.

Shortly after my family and I moved to Virginia, knowing no one, I took my daughters to a children’s festival. I was alone with them since my husband, who wouldn’t have wanted to go there and would have suggested something else, had briefly returned to Israel to deal with his green card. After sitting down, I looked behind me to see how full the auditorium was, and, there, a few rows behind us was a friend who I had lost touch with when I went away to college. Our friendship was a foundation upon which my life in Virginia depended.

The latest fateful encounter was a few days ago in Jerusalem. Some people have religious revelations there; I had a supremely human one.

In the midst of the emotional experience that is Yad Vashem, Israel’s Holocaust Museum, I saw a friend from New York who I hadn’t seen in over 10 years. I was watching a short video on the experiences of Bulgarian Jews during the Holocaust, a special interest since I’m translating and condensing survivors’ stories from there for the US Holocaust Memorial Museum. As I watched, I noticed a woman to my left who was also watching the movie. She seemed familiar, but I couldn’t place her. I stepped back as if to turn away. Then I thought that I can’t walk away just because I couldn’t remember her name.

I turned to her and said, “I know you. I’m Laura.” She looked at me with eyes full of the sadness that weighs on you in that museum. Then they widened into excitement, and said, “I’m G.” And in that moment, we remembered each other. We hugged with all the emotion that bears down on you there, but also from the deep well of disappointment that had been our lives when we had last been in touch, each dealing with our turbulent divorces from our husbands.

How to explain how unexpected this encounter was? Neither of us lives in Jerusalem, or even Israel for that matter. Both of us on vacation, in a large, busy museum with our minds engrossed. It is not a people-watching place. An unexplainable meeting. Fate.

It turns out that she was showing Israel to her second husband and the next week they would visit her daughter (who had been a childhood friend of older daughter’s) who now lives in Tel Aviv. They visited the museum the previous day, but hadn’t finished, so they came back and started where they had gotten up to when the museum closed. I thought that I wouldn’t get in since they said that there were no entry tickets.

Once in, though, if either of us had gone at a different pace or turned to look at something else, there would not have been that moment of recognition.

We hugged and cried, loudly. (I wonder what the people who saw us thought had brought us to that emotional state at that spot.)

We talked for a few minutes, it was hard to stop, but there was still so much more of the museum to experience. We arranged to meet later that day at her hotel, which was a few minutes from mine. As I continued, my thoughts were full of excitement and surprise at our meeting, reconnecting.

Fate? Something brought us together. Made those other chance encounters happen too. Not many over a lifetime, but they had been significant, had brought so much to my life. Those people at those moments. Me at those moments.

What is it that we want from friendships, relationships? To feel heard and be asked to listen. To be encouraged and give support.

I was in Jerusalem for three days and it was fascinating. But I was not moved. I did not experience a connection to God, or the force that is.

I reconnected with a friend.

It makes me wonder if friendships are part of the essence that is. Part of the fiber that connects all living things. The people, who may be briefly in our lives or present for much of it, bring us deeper into ourselves. They accompany us as we—timidly, irreverently, thoughtfully, naively, trustingly—trod our path. Perhaps what connects us—that otherworldly thread—is that we each need something outside of the self to help us fully become ourselves, to experience and appreciate our lives and who we are, in all that is.

Where we used to live in Tel Aviv

I’m in Israel visiting for a month after not having been here for more than 22 years. Much is different; much is the same. For Israel; for me.

When I left in the summer of 2000, I lived here with my family, my husband and I were about to celebrate our 15^th wedding anniversary in the dream home we recently purchased, one daughter was going into 4^th grade and her sister into kindergarten, and I worked in the high-tech industry. Now, I live in southern Florida with my mother (after leaving Northern Virginia where we moved that summer for what was supposed to be a temporary stay), I’ve been divorced for many years, my daughters have both graduated college, and I retired from teaching (a career I hadn’t even envisioned in 2000). Twenty-two years of living, but always wistfully thinking that I should be in Israel.

This trip represents action—finally back—and a moment to pause before moving forward, unstuck. It’s time to accept, I see now, who I am and where I am. I need to acknowledge that the past is different from what I thought it would be. How many of us are living the lives we had imagined when we were 20?

Looking forward, I need to think about what I need to do so that this moment becomes a stepping stone for what will be, rather than a memorial keeping me stuck contemplating what was not.

From 0 to 20 in New York, 20 to 40 in Israel, 40 to 60 in Virginia. Maybe the moves and the timings were right. There was enough time in each place to adapt and feel at home, as least as much as possible when I live so much in my own (internal and external) space. 

On this trip (because that is what it is), I see that I have always been a woman who spends much of her time wandering around by herself, people-watching, contemplating, being in motion and still at the same moment. I feared encountering this aloneness (one reason why it took so long for me to come back). But that’s okay, I realize; it’s my core.

But I’m not always alone here. I have come to meet people I volunteer with long-distance and to finally see the two institutions I’ve spent hours helping raise funds for, so that they can continue the important work they do in bringing people together, providing an education, showing that equality and mutual respect are not just for other people in other places. I am necessary. I have purpose. I may be a wanderer, but I’m also a giver. That balance maintains me, wherever my home may be.

Israel is busier, more crowded, more built-up, than when I was last here. But still, the characters and the character, the sounds and the Shabbat silence, the foods and the interactions, remind me of why I moved here so many years ago. To be Jewish in Israel is a somber and satisfying fulfillment of identity and history. It is to feel connected from the root.

The Hebrew that took years to learn looks and sounds wonderful: I read signs and advertisements, listen to the news (oh, the news ☹), and I can still eavesdrop (this was my first indication that I had learned enough Hebrew to integrate into society), and ask for help, and hold conversations. To see people dressed like me, the many secular Israelis, and the religious Jews, with their head coverings and clothing styles signaling their belief systems, is comforting. It is to re-immerse into a world that feels so comfortable, even though it has been so long. At home, but not home is still a satisfying to experience.

Being confronted with my past in such a physical way makes me realize that life is not about the choices we make, but how we live from them. My actions and inactions have led me to a fulfilling life, with people who I love and who love me. Not an outcome to regret, but one to celebrate.

Going forward, perhaps I can incorporate more frequent visits here so that my past, my present, and my future blend together.

My view now in Zichron Ya'acov

Positive thoughts on a morning walk

In a month, I’m going to Israel for a month. I haven’t been there since the summer of 2000 when my family and I moved to Virginia—a temporary move that became permanent. That’s a long time to be away from the place I originally immigrated to assuming that I would live my life there.

When I left, I had a good job in the high-tech industry (it relocated us), a husband who had an excellent job waiting for him at a DC law firm, older daughter was going into 4^th grade and her sister was starting kindergarten. We stayed for a few days with my parents in Queens, then we made our move to Northern Virginia.

About a year before we left Israel, after years of house hunting, we moved into our dream home in Ra’anana (a city about 12 miles north of Tel Aviv). It was a huge accomplishment and we were both proud. But I was to learn that getting what you wish for can exist at the same time as creeping unhappiness.

When I left Israel, I thought peace was on its way. I had seen two cars with Jordanian license plates in Tel Aviv, surely, a positive sign. I thought that I was going to have a brief break from the tensions, that Israel was going to finally deal with the internal strife between religious and secular Jews, and that my daughters would have the opportunity to get to know my family better. I was also going to take a break from the Laura I was in Hebrew, almost fluent, but always missing a word or not getting an expression, and anxious about making grammatical mistakes. I missed being the funny, sarcastic Laura I was in English.

When I first moved to Israel, I was 21. I had a life to create and I did. My Israeli life. When we left, I was 39. Since then, my life became another life—almost every aspect unexpected. My second American life. I lost that high-tech job, got a master’s degree that I never really used, divorced my Israeli husband, became and then retired from being a teacher, and my daughters went on their own trajectories on the other side of the country. My father died, my mother moved to Florida, where I now give her emotional, tech, and driving support.

What will it be like to return to a place that I’m told is so different from the one I left? Will I feel at home in this new version? Who will I be there? Who would I have become if I had stayed? I fear going back, being a stranger to my past.

Perhaps I need to embrace then/now/if thinking with the understanding that people and places don’t have to be permanent to be impactful, and that permanence isn’t always what we need. There is always regret, because there are always opportunities not taken and experiences not lived. On the flip side, there were different opportunities experienced. Life is not a blank slate.

Regret exists in not having stayed, but there is also the understanding that if I had stayed and gotten divorced there, things would probably have been very hard for me. I gloss over this, but it is part of the reality that I must acknowledge to loosen the regret and accept that things unfolded the way they were meant to. Accept the trajectory, accept how our lives were created in its wake.

This time when I go, I’m not a young woman seeking adventure or a middle-aged woman still expecting others to direct her life. No. It’s me, seeking to return to the place that is so meaningful—the place that enlivened me and took me out of myself—that started me on my path to being a more compassionate person than if I had stayed in New York.

Now, I’m looking to spend time in the place that has meaning beyond my (a) single life, enhancing my perception of what it means to lead a purposeful, fulfilling life. Perhaps to embrace and absorb and share has always been the point. Perhaps the outsider that I became once I lived in Israel and then returned to the States is how I could fully life my life.

Trepidations for this trip, this journey. It is finally here. This past, this potential. This is me.

Since May and the killing of four people at the Jewish Museum of Belgium it seems that everything I’ve read has been about antisemitism somewhere, everywhere, in the world. Except here, but I won’t be surprised if it arrives. Well, that’s not quite true since it did arrive a few years ago in the form of a swastika drawn onto a desk in my classroom as well as the memorable phrase, “F- this Jew.” So, no, I won’t be surprised when it arrives. I will be horrified and dismayed, again.

There was also the shocking tableau in school a few years ago of an Asian girl calling her Asian friend a Jew because she bent down to pick up a coin that was on the ground. Why not pick it up?

And then there was the one-date guy whose memorable comment about Jews needing to atone for killing Jesus was definitely a here-now comment. Come to think of it, just a couple of weeks ago a friend of a friend, upon hearing about the relationship-ending comment, said, “Well, they did.” Yes, here. Yet, when I told that to younger daughter, she said that a friend’s sister who went to a Catholic high school in this area was taught that it’s not true. So here and not here.

But, honestly, reading about antisemitism was so much “nicer” when it was just in my historical reading, and not my newspaper reading.

It makes you—me—wonder, what’s wrong with the world that it needs to hate people who didn’t take your guy as their guy? Do we really all have to accept the same truths? And even their guys don’t have the same guys and truths, so, really, what’s a person to do? What have we Jews done except survive (minus those who, horrifically, didn’t survive) the laws and restrictions that were placed in front of us? Could someone please give us the most well-deserved medal for putting up with the tantrums of tyrants and not coming out with hatred on our breath, but still, unbelievably, committed to improving the world (tikkun olam). Still hoping, impressively, that the world would become a moral and ethical place, putting to an end the constant spark-less spark to stab and shoot and run over Jews, and then blame the Jews themselves because they exist(ed).

Ugh.

It’s so hard to think about this rationally, when there are people who accept as acceptable blank hatred or institutional hatred or taught hatred or systemic hatred. That hatred creates spaces where Jews are not allowed to breathe, never mind utter a sacred word.

What is it that perpetuates insanity?

Did Adam and Eve leave Eden so that the theory of perpetual hatred could be tested? Could we just say that yes, hate is as ingrained in the human soul as the need for approval, and move on to discover, let’s say, the healing power of a compassionate smile?

Or maybe we really do need to put all young men on a few islands, with no social media devices, preventing their wise elders from teaching them to the test of hate, and then we all could continue on our merry way to save the earth from our much too big footsteps.

A gloom has seeped into me, relentless in its hold, pushing me to consider what I can do to push back. At the same time, I still need to live life as if my job and my maintenance of self and home are all that matters.

That was a few days ago.

The last couple of days gave me a moment’s reprieve from the closed circle of hate and despair.

A student I had a few years ago came by to tell me how well he’s doing in his current English class, and to thank me for having taught him. That student is Palestinian.

And a Muslim student who is from the same area of New York that I am from, and who is covered except for her face, smiled with appreciation when I spoke a few words in Hebrew at the prompting of some of her classmates.

That is the cycle as it should be.

The eternal shame of humanity is that we are only human when we break bread with one another, for when we are in a group we come into the mass that becomes the mob, and within that momentum we lose the remembrance of ever having a heart that beat for a friend’s pain or our own. That mob mentality can take hold of us even when we are staring out the window in solitude. But maybe I am wrong. Maybe venomous hate supersedes all other emotions in its pull on the heart and mind. Maybe the irrationality of the seemingly ever-present antisemitism is in my trying to understand it as if it is a research question to be answered and, once answered, shelved. But it is not.

Perhaps the real shame is that elders abuse their young by teaching hatred so intensely as to stultify generations.

Perhaps the shame is that it’s so easy to manipulate people to hate.

Perhaps it is thinking that there is a purpose beyond breaking bread.

A conundrum.

Why are we born with hearts that constantly need to be filled with something?

Why do we want to look in the mirror as we walk down the street?

As I sit here hour upon hour, with thoughts that feel at times like the prayer of the non-practioner, I go in and out of hot flashes. One moment my sweatshirt is zipped up and the next the heat rises, uncontrolled and intense, and I unzip, and then just as suddenly it leaves, and I zip up again. It is a crazy way to be. I know how I should feel, but that doesn’t mean anything when the hot flash takes over.

Is that what it feels like to hate: to have your innards taken over, to lose control of yourself to something beyond yourself? Is there something tempting in the totality of loss and gain in that process that enables people to prefer the heat of self-denial to the preservation of self?

At some point in the next few years my hot flashes will end, and I will (hopefully) regain control of my thermostat. What can I say of hate? Let it burn up like the crumbs at the bottom of an oven: the cinder all that is left to represent the harm of hate, and the uselessness of preserving it as if it has a value other than to darken and embitter.  

 Part of the oldest house in Old Fairfax, Virginia

On Friday night I went (bearing leeks in lemon sauce) to a Shabbat dinner. There were at least 30 people around the hostess’ very wide and long table. I barely knew anyone when I got there, but I can’t say the same about when I left. (You have to love Meetup for these opportunities.) After the traditional prayers over the candles, the wine, and the challah, prayers were offered for the safekeeping of Israel’s soldiers and the people of Israel.

We were sorrowful and sincere, filled beyond the brim with decades and centuries of the pain of being Jewish. It is oppressive to always feel that history is tracking you down, calling you out for existing. But there was strength, too, in the commitment to finally defeat history.

My mother told me that she went to services at her synagogue on Friday night and the cantor, who was leading the services, offered up prayers for the safety of the people of Israel.

No prayers were said for the Palestinians who have died or those who are suffering and my sorrow/guilt for that rests heavily on me.

After dinner I talked for a little while with an Israeli man who had the distinct misfortune of reminding me of my ex-husband. Not in the way he looked (I wonder if my ex is balding?), but in the attitude: the arrogant explanations that transformed a discussion into a mini-lecture. The thing is, I first heard all of those it’s their fault and they just want our destruction analyses back in 1983 when my ex-husband was explaining Israeli history and policy to me. At a certain point, though, history becomes irrelevant because its repetition nullifies it, and all that matters is this moment and what you do with it—what you want to do with it and what you try to do with it. There are the philosophies that guide societies, but aren’t there, too, the comforts that people seek to create and live within?

Days ago conjoined twins were born and died in Gaza because they couldn’t get proper medical care. Their one heart was not strong enough to beat for two bodies. Are we the same: unable to share our hearts with the people who beat beside us?

This summer I decided that next summer I would go to Israel for a month to volunteer for a project that does intercommunal work. As I looked for groups, I found that there are many organizations and schools working toward understanding and coexistence between Jews and Arabs. I also found that when I told this to people, they were surprised that there was anything beyond the endless cycle of hatred and violence and retaliation and suffering and blaming that we see endlessly in the news.

There is the constant struggle between those unseen voices who just want to be left in peace and to make peace, and those who take up the air in any space and decide how the rest of us will breathe (and if we will breathe).

When I did my conflict studies I learned about outliers and how they ruin the steady pace of life for all of us. Outliers are extremists, those who won’t be placated and who push until their conditions are met, and if that doesn’t happen, they come out swinging. They are the big bullies who should be dealt with by being stripped of their bad boy bully stripes and left with only the nakedness of their desire to be at the center of the show. We need therapists, not diplomats.

Yes, yes, I understand that there is more than that to what is going on, but that pushes me past thoughts I can control. Perhaps facts are fireflies, while people are the solid earth. Can we stop swatting and begin tilling?

The interesting thing about living life past the halfway mark is to realize that things that seem to take forever, end up arriving at some point. At 40, I wondered if I should study for my master’s degree; it would, after all, take forever. But here I am, ten years after I completed it on the slow track. Funny how that happens. Funny, too, isn’t it, to resign to hopelessness when there is nothing as hopeless as being a defeatist.

On Saturday morning I went on a walk with another Meetup group. Part of the walk was through Old Town Fairfax. In front of the old courthouse (built in 1799 and used by both sides during the Civil War) is the spot where, during the Civil War, the first Confederate officer was killed (Capt. John Marr) on June 1, 1861. A stone monument in the middle of a well-tended lawn marks the spot. I have driven by that spot for years never knowing that it had ever been anything but a tranquil place.

After a day of reading about Gaza, I need a respite in music. This is my attempt at being a DJ.

• Gimme Shelter, Rolling Stones
• Blowing in the Wind, Peter, Paul and Mary
• Halevi (As If), Boaz Sharabi 
• Shalom Salem, Noa and Mira Awad
• Song of Peace (the lyrics were in Rabin’s pocket when he was assassinated in ‘95)
• The Sound of Silence, Simon and Garfunkel
• Daydream from the soundtrack of The Tree, Grégoire Hetzel
• Afternoon for a Dead Princess, Ravel 

One World Trade Center

I finally realized why people close their eyes, quiet their nerves, still themselves, and pray. It’s not that I didn’t understand that people pray to ask/plead for something tangible; you know, just say the word “get” and you have a full prayer session. As in: get good grades, get a job, get a raise, get rich, get well, get married, get pregnant, get whatever it is that is craved—at that moment. That has never appealed to me as a concept or activity. I cannot imagine a God who is so concerned with the minutiae of my life to listen to my pleas and heed them. Besides, wouldn’t the positive answer to my pleading result in someone else losing out? Every day people get sick, some are cured and some are not. So who gets which lottery-prayer ticket? My interpretation of the big guy, and this can come from a minute of reading the obituary page, is not that he has his heart set on granting our wishes, but that he’s a hands-off kind of guy. We live, we die. It is our job to use the time and capacities that we have to lead a life that does not lead to a sorrowful soliloquy in the end.

But it hit me today that praying is wishful thinking done while supplicating the self, thinking that a bit of humility can go a long way.

Prayer is an activity for the helpless who acknowledge that they are helpless. We see winds and waters and wars befell them/us, and there is nothing we can to do stop their descent. We are helpless in the face of force and forces. But it is too painful to live knowing that your life only fills your stomach, that it cannot protect someone from the onslaught, that the power of our deeds cannot stop aggressions and nature’s movements. The horror of being one person is to be aware of being one person. There are many quotes, though, that claim we all have the capability to change the world, but how many of us go out and become the change we want to see? So what do we have left? We have the cries of our hearts, the tears of minds, the sorrow of our souls. We have our humanity expressed. We have our thoughts meditations prayers.

May each person be granted the ability to live a life unobstructed.

May hate dissipate and reconfigure into respect.

May there be peace.

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I used to think that the one action we, the helpless, have is study. Instead of giving in or mouthing words of desire, you learn, seeking to unearth and understand meanings beneath actions. But is knowledge power? Or at least knowledge that is unaccessed, with no outlet except lamentations of the mind? How does it help to know that you are still stymied—that you are endlessly a heart that beats but has no engine to run but the self? Ah, knowledge can spawn the imagination, but it can also defeat the imagination when it expands without a vessel to receive it.

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In 2001, a year after we returned from Israel, and four months after I lost my job because the high-tech company that relocated us from Israel to Virginia went bust, I began my master’s program in Conflict Studies. It was a way of learning and, I thought, to become more than a citizen, more than a person who tearfully reads the newspaper, but has some input, some value. Alas, I am still an idle sitter. I have even less strength than a person who prays, because I have become complacent in my inactivity. What is a person’s worth if she unvalues herself?

As I have evaluated my sitting over the years, I have cursed my personality, but that no longer soothes my guilt, my sense of weakness. I am determined to be more than a vessel of words wishing in the void, I am determined to find a beat to my heart that is outside of myself. A beat that validates, to myself, the breaths I take. For as I wonder about the existence of the great judge in the sky, I know that the judge within me receives no prayers, only the consensus of fulfillment in purpose.

Between bud and blossom.

It is summer, so that must mean a war between Israelis and Palestinians. To say that this cycle of death and destruction is horrible underscores how weak words are.

It is ghastly in its endless: destruction death isolation helplessness hopelessness hate honor fear loss futility.

Forcing futility aside, for a moment’s shimmer, a thought that someday there must be life there without the expectation of days and weeks like these.

Amid the images, I read a post by Jen Marlowe, a writer and documentary film-maker who I met at a conference, and I lose my breath because she writes from the core of all of us about the sadness of endless loss, so harsh and useless. And what are we but people: your side my side no side inside.

Within devastation there must be strength because we are entrusted with the lives of children. It is not for us to give up because isn’t it the duty of the adults in the room to provide hope to a child and aren’t we all, hatreds and distrust aside, in the same room.

There must be more to the lives of Israelis and Palestinians, children and adults, than this reality.

For days (only days?) I alternate between reading news reports from Gaza and Israel, and I read commentaries analyzing with the intelligence of opinion, laying blame and restating plans, and then I read about anti-Israel and anti-Semitic rallies around the world, and I watch documentaries about non-violence and inter-communal work that have gone on there in the lull portion of the cycles, and I wish I could turn away, but I can’t. This is all I can do. My confused mind with my beating heart are my prayer for peace.

For almost 20 years I lived in Israel, through wars and terrorist attacks, and so this obsession with the news has become ingrained. Yet, when I left in August 2000 there was hope of peace. I saw a car with Jordanian license plates in Tel Aviv. Ah, there was hope and finally time to deal with Israel’s internal problems. But it was not to be. A second Intifada. More terrorist attacks, More bombings. More destruction within and without.

Your side. My side. No side. Inside.

How does killing more people, creating more mourners, bring peace beyond a moment? How does endangering and threatening the lives of millions of people bring about a worthy goal? How is death the purpose of life? There are so many shoes we need to try on, to walk in, to understand. But shouldn’t it be one shoe fits all? Do unto others as you would have them do unto you. Do no harm.

Couldn’t we have music to occupy ourselves with instead of cries, senseless piercing cries for help and loss and sorrow and fear. Unending calamity.

Shouldn’t the battle of life be to prevent wars? But our history books, ancient and modern, show who keeps winning that idea. New grudges. Old grudges. Fresh blood. Renewable fear. Can we have life?

Shouldn’t a sip of hot tea with mint or coffee with cardamom at the break from day into night be what is held sacred?

So much hatred that I shudder from the cycle’s expansion. Why is it so easy to hate? To not see to not hear to not feel. To curtail compassion.

What is peace? It is not moments of non-fighting; it is pushing against this dynamic, pushing for naiveté to succeed. It is to push against the aggression of history, of men in history. Of men who know more and better than everyone. The arrogance of war and power, right and right.

I am left, I am right, I am center.

I am Jewish.

I am American. I am Israeli.

I am deflated.

I am a woman. I am a mother.

I am a teacher.

Will there ever be moments in time when there are no wars, no fighting, no ugly contentions? Have there ever been?

At what point do the masters of their domains look around and realize that it’s been for naught. It is nothing, their little suzerainties. Could they pretend for a moment that they are women, all mothers, caring for their children and not men, fathers, seeking to uphold a code?

My land. Your land. This rocky land. A two-thousand year dream. A rusty key. We bear witness to the harshness of caring for more than the self. No one is right. What is right? To keep digging holes of contempt and righteousness.

World view. The world hates us. We hate the world. Yes. Is there a point?

A bend in the road must lead away from the repetition of history’s markers and makers.

A dream for non-violence non-hatred non-dismissal non-rejection. A dream for acceptance sharing compassion without restrictions without names. 

Yesterday when I was driving home I found the way blocked by a tree that had fallen across the street that I take to get home. There was no way to get around the tree: it spread its trunk and branches from curb to curb. I drove into the parking lot next to it, thinking that I could get back to the street, but I couldn’t so I did an inelegant 3-point turn. When I got to the stop sign at the top of the street where I was planning to turn left, there were two cars in front of me, the first one seemed to be driven by a new driver because s/he was not moving even when there was time to go. So I turned to the right, thinking I’d make a u-turn at the next opening. Of course, there was a “no u-turn sign” there, and since I’m not into breaking obvious road laws, I took a left into the street and did another inelegant 3-point turn to get back to where I needed to be. I made my right. At the light where I needed to make my left turn to the street that would lead me to my street, I temporarily became disoriented by the dusk and the rain and turned into the left side of the street—as in the side where three lanes of cars were coming right at me with their white lights shining—right into my eyes. Luckily, at that moment my temporary road-rule amnesia left me and I did yet another inelegant 3-point turn. Everyone waited for me to turn around, that is except one asshole who was, I guess, aggravated by me and my unfamiliarity with the rules, who drove around me in the middle of my turn. No compassion from him. I bet HE (I am sure it’s a he, sorry guys) was going someplace really important that he couldn’t wait for someone who was obviously in distress or distraught to correct her error. Everyone else waited for me to finish my turn, thankfully, and then at the light, I made a U-turn to my street because there wasn’t a “no u-turn” sign there. I was also afraid what would happen if I needed to go down another street and make another 3-point turn. I needed to get off the road, I felt lucky to still be driving.

The rest of the drive home, all seventy seconds of it, were uneventful.

Those roadblocks and mistakes made me think that the drive home might be symbolic of the meeting I just had, and what it might mean for the future—and what it might represent for the past. I had come from meeting a woman in response to her Craig’s List ad (no, I’ve not so completely given up on men) to start up a Jewish-Palestinian dialogue group and this woman, as we learned through our emails and our first meeting, is the Palestinian-American version of me. It wasn’t odd at all to hear how the trajectories of our lives were so similar, rather it felt right—the embodiment of people connecting as people and not being the representatives of any side or cause. We moved to Israel and the West Bank at around the same age. She married a Palestinian and I married an Israeli. We both suffered from their words. We both had to deal with “dealing with him” with the children and in bitter divorces. And we both came back to the states. We both worked on getting our careers on-track, for ourselves and our children. And we both want to do something about abuse and the Israeli-Palestinian conflict. And we laughed and enjoyed telling the stories of our lives to each other.

I thought that the roadblocks on the way home represent the roadblocks that we may face to create whatever group or program we have yet to envision (we’re at the brainstorming phase). They could also represent the immense and intense roadblocks that Israelis and Palestinians have placed between themselves so that in Israel we never would have met. I lived in Israel for seventeen years and the two-hour conversation that I had yesterday was more than I had spoken with any Palestinian in all of that time, unless you add the time I spent ordering meals from Palestinian waiters.

In the three years I spent studying for my master’s degree in conflict studies I never met anyone with whom to have a dialogue. Most of the people were, from my perspective, so anti-Israeli that they couldn’t do the most basic thing the field demands of people--to see those on the other side as people, as individuals, and not as representatives of a side. So there we were, two women—mothers and ex-wives—meeting as women do, by sharing their stories and seeing how they can work together to make the world a better place. A more peaceful place for their children—for everyone’s children. 

It’s raining and dreary outside, but I feel a warmth that I haven’t felt for a while.

Now that it’s hot my mind looks back on the time when I lived in Israel. It’s no surprise that heat does that to me, since it was very hot over there half of the year, while the other half was a fall/spring combo that never required a lining in a raincoat. The one thing that I love about the summer on the East Coast is that there are these marvelous, refreshing rains every once in a while and even if the rains are warm, they’re still a break from the relentless shine of the sun. Israel has a dry season and a rainy season, which correspond to the summer and fall/spring combo. I remember telling a friend on the kibbutz where I was living that I didn’t get why it wasn’t raining in the summer, that we needed a break. He looked at me and explained, as to a child, that not every place in the world has four seasons and not every place in the world has rain in the summer. Oh well, wasn’t I chastised from thinking that I was worldly since I came from New York City but in fact knew so little of other ways and places.

On one standard hot day I was assigned to work in the watermelon field. In the way that people always have something bad to say about everything, I was told that it was going to be horrible, that it would be hot and it would be back-breaking since I would need to be bending down all the time. But in the way that my optimism always outshines reality, I was excited to work at something new. Tempt me with the new, with an adventure, and I will sign up.

Our job (if I remember this correctly, since it was 27 years ago) was to pick the ripe melons and bring them to a truck on the side of the field. The negative-speakers were right, it was hot and it was hard. But that all dissipated when the crew leader told us that it was break time. In my life, I have never had as wonderful a break as this.

He took one of the watermelons, threw it down on a rock which split it in half. Those who had experience with watermelon field break-time knelt down and scooped up a hunk of red, dripping, watermelon with their field-dusted hands. The juice trickled down their arms and their faces. Another watermelon was sacrificed on the rock. My reticence over touching a watermelon with my hand (I was a knife and fork eater) which happened not to be clean was overcome in the “go with the flow” feeling that overcame all teachings from home when tempted enough.

In I went, scooping up my own hunk of melon. And in my teeth sank, more like melted, into the redness that was as ripe as ripe could be before souring into overripe. Surprisingly, the melon was cool, as if the hard shell protected the melon from predators and climate. It tasted red, and it tasted cool, and it tasted like a summer day that had been spent in a marvelously lazy way. It was amazingly crunchy and full of sweetish juice, but not too sweet, as sweet as a kiss before the tongue gets involved. I didn’t taste the dirt on my hands, but I did taste the moisture of experience in the guise of the best watermelon, ever. 

I never worked in the watermelon field again, probably because it was a small field and it didn't take long to pick all of the melons. But that memory, that moment, that taste has become quintessential to me, of me. Am I the melon or the melon-eater? Maybe I am both.

Do you have a moment that you look on as quintessentially you?

A day after Obama made his Mideast speech in Cairo I went to dinner theatre at my daughter’s middle school. The lunch school tables were set up around the cafeteria with white table cloths on them for that special school dinner theatre feel. Since we got there early, my parents and I sat at an empty table. As the room started to fill up one woman and her two young children sat next to me. Then, when it was already quite full, another family joined the table; there was a husband, wife, two older sons and a grandmother with a kerchief tied around her head.

I’m not sure how they got onto this, but it turned out that the woman next to me is Iranian and the husband and his mother on the other side of the table are also Iranian. It seems that people have sensors about people from the old country or maybe they detect a slight vocal inflection, in any case, they immediately identified themselves as homies. The woman sitting next to me saw my daughter and asked if we were Iranian too. No, I said, she’s Israeli. Well, we’re all from the same part of the world, she commented. I didn’t tell her that on all sides of the little Israeli’s family we’re from Eastern or Central Europe because my family is originally (just go back a few centuries and then a few more centuries) from that part of the world.

After the first act the woman next to me and I were served our cheese tortellini because neither of us went for the meat lasagna; she commented on how Muslims and Jews both eschew pork and shellfish. Yes, we both commented again on the similarities and how we’re from the same part of the world.  Which made me think of Mideast peace and how it’s so easy to hate someone or deny someone or ignore someone or harm someone when she is never sitting down to share a child’s play and a meal on paper plates.

Obama and all the other politicians can say what they want about the Middle East, and even pieces of paper can be signed, but until there is sharing of lives around tables, there will never be peace. In conflict studies there is something called negative peace; that’s where the sides don’t fight, but they don’t exactly partake together. Surely the paper signing is a goal and one that seems so far into the future because, honestly, having yet another American president trying to bully everyone to do what he wants is not the path to peace. I remember one day in class (for my master’s in conflict studies) we were bandying around the idea for a project that would involve baking bread and sharing it, how that would bring Jewish and Arab women together for a real peace conference, not the men with their weapons and hot tempers.

Could a kind of shared meal be an indicator? Could all of the interreligious dialogue and work be an indicator? Could a student who is Palestinian and a teacher who is Israeli be an indicator? Could humanity be an indicator? Could the throwing of weight and desire for power and control be a negative indicator? Could an intense desire to protect one’s own above all others be a negative indicator? What will it take for the men who control the delivery of flour, at whatever level, to realize that breaking bread together might be the ultimate goal? What will it take for tears to overpower rage and fear? What will it take for people to realize that we all break, but we don’t have to?

Maybe we all need to go into the desert to wander for forty years to see what is really worthwhile in a life. Maybe the longer we are away from the desert the more we forget about what is essential, about how we need each other to survive, about how we each have different skills that are necessary for survival. Maybe we need to know that an oasis is communal, as are the sands and dust storms. 

And those on the same side who are not on the same side, need to make those same realizations too. A somewhat related metaphor applies: there are as many opinions as there are ways to cook, but there's only one way to eat. What's more important: getting sustenance or how it's flavored?

At the beginning of my time on the kibbutz I was disappointed that I was not put to work in the fields, for some reason after I was stuck with assorted dining room duties (which included a week of “paying my dues” in pots and pans, which required me to clean many, many pots that were bigger than I was) they kept putting me into the children’s houses. I wanted to be a pioneer bringing the soil back to life, taking part in the connection between how Jews lived on the land two and three and four thousand years ago. Granted, there were probably some form of children’s houses way back then, but it didn’t have the same feeling as touching dirt. Besides, it was humiliating to not understand anything the kids said to me. I understand that one of the reasons why I was there was to learn Hebrew, but anytime a five-year-old knows something that you don’t know, your self-esteem is bound to take a beating.

So I was quite excited one morning when a friend and I were selected to work in the orchards. My Parisian friend, Arielle, was not so excited, but I more than made up for her lack of spirit and desire to dirty her hands. We didn’t quite understand the word for orchard in Hebrew, but we assumed that it was orchard using our basic Hebrew skills.

On the morning of our orchard work, we were confused when we were told to go to a building rather than to the tractor gathering site, but we figured that we were going to a different orchard. So there we were in our navy blue field work clothes (she had somehow managed to make hers look chic with a cloth tied around her head ala Lucy in some episode and me, well, I looked ready to sweat) when we got to where we were told to go. We were quite surprised to have the door opened for us by a man in a suit, not only because he was a man in a suit on the kibbutz but because he didn’t seem ready to prune avocado trees.

He eased Arielle’s concerns and annoyed me no end when he told us that archion did not mean orchard, but archives. We had been selected to work in the kibbutz’s archives. Lucky us. It was before Passover and we were the clean and dust team. Seriously, I did not go to Israel to be given a dust rag. For some reason he was pleased with us and had us back for a week of non-stop pulling books out and dusting off shelves. I don’t think that we even got much in the way of reminisces from him, so intent was he on getting as much work as possible out of us. Yes, that vaunted kibbutz work ethic, where did I put mine?

But someone must have felt bad for me (could it be because I kept saying I want to work in the fields?) because not too long after that I got to work in the cotton fields for a few days. For me, one morning in the cotton fields turned out to contain the one moment of my life that was truly perfect. It might be sad that I can only identify one moment that was so pure and beautiful and holistic, but it is enough for me. Enough for me to know that on a mountaintop in Israel, just moments after the sun rose, I stood up from my task, looked around and was touched in my deepest being by beauty and purity, and I knew it.

Before and after that moment I was walking across the barren field that would be a cotton field laying tubing that would bring water to the plants that were to thrive there. Since it was already hot during the day, we got to the field long before sunrise so that we wouldn’t have to work in the heat of the day. I was told how to lay the tubing and how to insert the little drippers into the tubing (so no water is wasted, it only goes right to where the plant will grow) and was given my section of the field to work in.

Since it was dark when we got there I didn’t realize that we were on top of a mountain (some might call it a large hill, but for Israel this counted as mountain). I had gotten into a rhythm and was fully focused on my work when I felt the darkness end and the light begin. I stopped, and looked out at the horizon and the contours of the land stretched all around me and the sky, and I had my moment of perfection. There was no one with me. I was not creating anything, I was not talking, I was not thinking. I was being one with that I was a part of. One with that I am part of.

A few weeks after I graduated from college at twenty, unable to think of what I wanted to do with my English degree and my desire to write but not actually doing any writing, and unable to wear one of those padded suits and string ties that were de rigor for professional women in those days, I took off for my version of a Grand Tour. I lived on a kibbutz in Israel for six months and then travelled in England, Scotland and Ireland for a month before returning to New York.

It was in a college dorm in London where the shape of my life was to find form. As I took a bottle of juice out of the sink which I had transformed into a refrigerator by filling it with cold water, the following thought bubble entered my head: “If I am not going to live near my family [I always knew I would live someplace other than where I grew up], then I am going to live someplace where my living there gives meaning to my life.” And with that my decision to move to Israel came into being.

What’s especially interesting is that my being the dunce in Hebrew classes when I was growing up did not sway me from this decision. For years of twice-a-week Hebrew school classes I was able to retain the ability to read five letters and two words: abba, father, and beit, house. I had friends who aced the aleph-bet, and who had gone on trips to Israel in a kind of perhaps-preparation for moving there if they so desired and if their parents so desired for them, but me, no preparation.

The only reason why I even went on the six-month trip there was because I was too scared and nervous to go to Europe on my own, and this would give me six months without worrying about where to sleep and where to go. I figured that I would find someone to travel with on the kibbutz, or, if I was lucky, someone from Australia with whom I could live back in Australia. (Every since I saw the movie Walkabout I thought that Australia would become my home territory.)

So there I was, at 21 deciding to become a citizen of a country I barely knew and where I didn’t know anybody beyond the acquaintance level. But I did know that I was pushing my life past the “me” expectations that were bogging me down. I was afraid of losing myself in a life devoted to acquisitions and days filled with inconsequential actions and thoughts, I yearned for meaning. Unable to figure out how to create the meaning myself, I did the next best thing and boarded a plane. I found meaning in every word uttered in an ancient language that created a bond going back millennia and in every path traversed that had been the site of defeats and celebrations still remembered. I created myself in a place that comforted me as much as it distressed me.

Growing up in New York City was wonderful, but the experience of living in Israel was different. It really did force me out of myself and my interests (which New York certainly doesn’t do, if anything, it forces you deeper into yourself), and made me see life as a community activity, or rather life as requiring community.
Maybe this is what people experience when they move to their family’s “old country.” They become aware of a duality: self and continuity. This is surely what I needed, and once again long for. But now, now that I am back in the states I don’t expect to act on my wanderlust again, I need to find a way to bring that feeling into my life—and my daughters’.

It’s not just in the foods or the holidays; it’s in a sense of self that is unmasked. Maybe that’s it, being clear that who you are is not just you, it is you as the latest version of those who have come before and who have unwittingly participated in forming you. It is seeing the self as a variation, not a unique model, that brings comfort and the ability to truly create, or to create truly.