On the Great Hebrew Poet Rahel

In his essay on the poet Raḥel, Hillel Halkin offers a fascinating study of her too-brief life (1890-1931), her poetics, and the unique place she occupies in the Hebrew literary landscape. Certainly, against the background of the pioneering Zionist ethos of her time—nationalistic, idealistic, and collectivist—the intense individualism of Raḥel’s verse stands out. No less deeply committed to the Zionist enterprise than other poets cited by Halkin, notably Uri Tsvi Grinberg and Avraham Shlonsky, she devoted herself mainly to the exploration of such seemingly inward emotions as sadness, longing, humility, and self-doubt.

The study of poetry on its own terms is a noble literary ideal, but it is difficult to read the poetry of Raḥel without also ruminating upon the personal circumstances, especially the disease to which she would eventually succumb at the age of forty, that may account for the themes of suffering, loneliness, and longing that run through her work. It is perhaps for this reason that Halkin in the end deems her to be, with emphasis on both adjectives, a “great minor poet”: that is, one who deals with localized themes, seemingly without obvious public import, but who nevertheless addresses them with a clarity and virtuosity that ensures he or she will never be forgotten—as, in Israel, Raḥel has indeed never been.

Yet might this major/minor distinction, which Halkin applies with subtlety and generosity, ultimately be something of a false choice?

Read the rest of this response in Mosaic Magazine,

5 Things I Learned About Marriage While Reading Genesis

Genesis famously offers two “versions” of Adam and Eve’s creation. The first, in the first chapter of Genesis, is a broad overview: “And God created man in His image, in the image of God He created him; male and female He created them.”

The second chapter of Genesis presents a more detailed narrative: God forms the man Adam from the dust of the earth (adama), Adam dwells in Eden for a bit, and then God proclaims that “It is not good for man to be alone; I will make a fitting helper for him.” Afterward, God borrows a rib from Adam when he is sleeping, which he fashions into a woman. This act has profound symbolic significance, which Adam himself relates in a kind of poetic mode: “This one at last/ Is bone of my bones/And flesh of my flesh./This one shall be called Woman (isha)/For from man (ish) was she taken.”

In examining the verses of both creation stories, we learn important lessons about not only the origins of human beings and our relationship to our creator, but also about what marriage should involve.

Embracing Genesis’ messages about marriage may require departing from certain sacred cows of modern Western life. But Genesis suggests that the tradeoff is worth it. Here’s my take on it:

Read the rest at the Forward.

Crazy Beautiful Startup: A Review of The Wedding Plan

 

In the Summer 2017 issue of the Jewish Review of Books, I review The Wedding Plan, the latest from Israeli filmmaker Rama Burshtein.

theweddingplan-cur

Excerpt:

Born in New York and raised in Israel, Burshtein currently lives with her family among a small cluster of Hasidic families in the predominantly secular Tel Aviv. Early in her career, she worked in the ultra-Orthodox cottage industry of films made by and for women, but when Fill the Void came out she crossed over to the international film festival and art house cinema scene, without losing touch with her initial audience. It was possible to enjoy Fill the Void as the tale of an unexpected love story amid tragic circumstances in an exotic setting, but it also spoke to her original audience. That film’s soundtrack was punctuated by a modern Israeli rendition of the song  “Im Eshkacheikh” (If I Forget Thee O Jerusalem), which is often sung under the wedding canopy. For those conversant with Jewish tradition, the song powerfully expressed the connection between the film’s plot and the tension between joy and tragedy already evoked in the Jewish wedding ceremony itself.

A similarly poignant countertext in The Wedding Plan is the hymn “Eshet Chayil” (Proverbs 31), which is traditionally sung each Friday night before Shabbat dinner. Like the film itself, it sings the praises of a faithful “woman of valor.” Early in the film, Michal confesses her desire for a husband to sing “Eshet Chayil” to her, and the film closes with a rendition of the song. While the traditional performance of the song presupposes a husband to sing it, the woman of valor’s husband is not really described in the hymn. It is she who takes care of all of her family’s needs, engages in complex business ventures, cares for the poor, elevates her husband’s standing, and is, consequently, cloaked in strength and majesty, as well as wisdom and kindness. In incorporating this song, Burshtein places her idiosyncratic heroine in the tradition of great Jewish women, but not without some gentle irony. How far, after all, is Michal from that desperate bachelor who proposed to her, and every other woman, on the first date?

Click here to read the article in full

Gender and Judaism: A Sophisticated View from the Haredi Camp

Circle Arrow Spiral: Exploring Gender in Judaism by Miriam Kosman Targum Press (2014)

Review by Sarah Rindner

Recent debates about women and the Orthodox rabbinate yielded a range of interesting, impassioned and also banal observations by various Jewish professionals and laypeople. Although sociological and legal arguments abound, a broader philosophical discussion of the nature of gender roles within Judaism is lacking. The assumption in these debates seems to be that the challenge before us is how this issue in Judaism will play out alongside a movement from inequality to equality, from backwardness to progress, in American or Western society. Those who resist this movement and believe that a straightforward march toward gender egalitarianism is neither desirable nor in the spirit of traditional Judaism have yet to articulate what, precisely, a theory of Jewish gender difference could, and should, look like. That is, with the exception of a small coterie of mystically inclined haredi, or ultra-Orthodox, women based in Israel who have been exploring precisely this question for years

Continue reading “Gender and Judaism: A Sophisticated View from the Haredi Camp”