New Site and Podcasts

This site is already full and too closely resembling my desk in that the organization makes sense only to me and sometimes fails me too. So, I decided there is no room for a set of posts about podcasts and I am using a new site for that: Rereading4liberation.com

Please visit. Subscribe to the podcast on whichever platform you prefer — it’s posted on Anchor.fm but appears on Spotify and many other ways of getting a podcast. Listen and, if you enjoy what you hear, tell others to check it out. thanks!

Rethinking Exodus for Joint Liberation

Update: please visit Rereading4liberation.com where you will find conversations with around related issues and a “daily short” on Rethinking Exodus.

This is an invitation — to Jews, non-Jews, Bible readers and not — to explore some ideas about liberation and join together in figuring out how we are going to get ourselves out of the Narrow Place we’re stuck this year in such a way that we don’t leave our neighbors behind.

Some of us are facing a seriously changed Passover in just a few days and are maybe hearing the story we’re repeated so many times in a new way this year. Some of us only recognize the Exodus story from the movies or general popular culture. Either way, we know that we need a new approach.

This year, more than ever, we have to stop talking in vague terms about joining hands and marching and instead consider

  • Are we prepared to head toward something truly different?
  • Will we let go of what we have in order to get there?
  • With whom have we joined hands?
  • Whom have we left behind?
  • Have we been marching toward a liberation that never seems to materialize for so long that we now wonder if it’s worth the upheaval?

To help us explore these topics, together and individually, please join me in Rereading Exodus for a New Sense of Liberation — a book in progress offered here — and in a new podcast, “Rethinking Exodus for Joint Liberation.” Both resources focus on how the realities in the District of Columbia and the Exodus tale inform one another.

Rethinking Exodus podcast

Brand new, today (March 30): the first episode — about who survives the plagues and how we can try to help each other through this, as well as a few more light-hearted topics — is available now at Anchor — https://anchor.fm/virginia-spatz

The second, coming soon, will focus on “Didn’t Know Joseph”/DontMuteDC.

This podcast is available on Spotify and other platforms, and it would be very helpful if you liked and commented wherever you listen, so others can find it.
Also please share directly.

Rereading Exodus book

This book in progress, delayed by the Rona and other issues, builds on last year’s Exodus and Coalition. Part 2 expected late April.

If reading on laptop or larger device, try two pages side-by-side, as it was laid out for print viewing. If reading on phone, try one page horizontal view.

Rereading Exodus for Liberation (interactive).

Rereading Exodus for Liberation (print) — easier to print.

still working on an epub.

Until Oppression Stays Behind

Getting out of biblical Egypt is the climax of an epic drama full of promises, plagues, and politics. And we sometimes think of escape from Mitzraim as definitive and final:

Oppression behind us;
freedom ahead;
halleluyah!
(On Passover: “Let’s eat.”)

Leaving Mitzraim, however, isn’t just moments of triumph and release: It’s a long, messy, frequently discouraging process.


—– SPOILER ALERT:
After the initial drama, the people spend 27 more chapters of Exodus, followed by Leviticus, Numbers, and Deuteronomy, in the wilderness; the Torah closes, forty years on, with an entire generation having perished on the journey and a river still to cross. —–


Truly seeing ourselves, individually, as “personally coming forth from Egypt” (Pes 116b) means embracing the whole story. Engaging with its complexities can also help us in communal and public approaches.

Leaving Mitzraim

Exodus, and the Passover experience, can appear as modeling a violent parting of oppressor and oppressed peoples. Centuries of commentary offer additional, sometimes quite different, perspectives, however. Shifting our views can serve us in many ways.

The Exodus is defining for Jews. It’s crucial in other faith traditions, including Christianity and Rastafari, and an important literary theme, in- and outside religious contexts. Exodus has also played key roles in U.S. political philosophy, from early colonial ideas to the 20th Century Civil Rights movement and beyond. In particular, the Exodus story is regularly employed to highlight shared values and promote coalition across Jewish and Black communities.

Some uses of the Exodus story have become frozen and no longer serve us well. Shifting some of these conversations is imperative if we are to escape today’s Mitzraim. This book seeks to highlight views of Exodus that can inspire fresh community and coalition building for our day.

Michael Walzer’s 1986 Exodus and Revolution concludes with this now oft-quoted adage about the three-fold Exodus message:

First, wherever you are, it is probably Egypt.
Second, that there is a better place,
a world more attractive, a promised land;
and third, that the way to the land is through the wilderness.
There is no way to get from here to there
except by joining together and marching.

The image of “joining together and marching” toward that “better place” has inspired and comforted many. But that imagery can also lull us into thinking that we are marching toward equality and justice, when, instead, we’re dragging the whole of that mythical Egypt with us.

A more apt characterization, at this point, might be that we are a conflicted people with a history of marching, sometimes ineffectively, toward a liberation that hasn’t yet materialized for all concerned. It’s time we re-examined our basic assumptions and listened more carefully to others on this journey.

As SVARA: The Traditionally Radical Yeshiva teaches, we can abandon a foundational story that is no longer working for us, we can deny there is any problem, or we can dig deeper and transform the old story.

This book represents an attempt to look deeper into the Exodus story, seeking a shift of perspective that will help us tell a story in which, finally, we’re all free — or at least headed together, respectfully, in a positive direction.


After Mitzraim

Following the tenth plague, hurried departure preparations, and the break in narrative to describe the Passover ritual, we read in this week’s Torah portion:

When Pharaoh sent the people out, God did not lead them by the nearer route, for God said: “Lest the people may have a change of heart when they see war, and return to Egypt.” So God led the people round-about, by way of the wilderness at the Sea of Reeds….
And Moses took the bones of Joseph with him; for he had extracted a vow from the Children of Israel, saying: “God will surely remember you; and you shall carry up my bones with you.”
— Exodus 13:17-19

Here we are, embarking on our journey into new-found freedom….

…And we’re on a roundabout route to avoid fear of potential conflict which might tempt us to turn back.

…We’re carting along old bones, honoring a vow made generations earlier, back when the old Pharoah still knew our ancestor Joseph, then a highly-placed administrator in Egyptian government (Gen 50:24-26 and Ex 1:8).

…And then, as if to underscore the illusory nature of our escape, we are once again trapped in a deadly power struggle, Mitzraim’s army behind us and the Sea of Reeds ahead (Ex 14:1ff).

The portion continues, of course, with God helping Moses to part the waters, the escaping people marching “into the sea on dry ground,” the sea “coming back upon” the pursuing chariots and riders, and, finally, the celebratory dance and Song of the Sea (Exodus 14 and 15).

The Song of the Sea has long been part of Jewish liturgy, as have psalms that celebrate coming out of Mitzraim (Ps. 113-118, sometimes called “Egyptian Hallel”). Celebratory Exodus themes are part of many other moments in the daily, Shabbat and Festival prayers, as well as Passover. But Jewish tradition has always included the bitter along with the sweet and asked us to incorporate alternative understandings into our readings and practice.

  • What can we learn by pausing to explore this precarious spot at the start of our freedom journey?
  • Whose old bones are we carrying? which historical relationships continue to influence our decisions? can acknowledging what we carry help us move forward?
  • Is fear of conflict warping our path? are there (still) good reasons for avoiding the more direct route?

Rereading Exodus

This post is the new introduction to Until Oppression Stays Behind: Rereading Exodus toward more just and inclusive community building. Until Oppression Stays Behind is the promised redraft of last year’s “Exodus and Exile: Thoughts on Coalition and Redemption,” released as a sort of beta-test publication before Passover 2019. See “Coalition and Redemption” for details and to download or order a print copy.

Comments on the beta publication are most welcome.
Also seeking essays, sermons, or other thoughts — from Jews and non-Jews — for Until Oppression Stays Behind.
Contact songeveryday at gmail.

NOTES

מצרים/Mitzraim is biblical Egypt. Using “Mitzraim” to distinguish
the place of biblical story from any actual country, ancient or contemporary.

צַר — The Hebrew “tzar” means “narrow.” The plural “tzarim” = “narrow straits.” The Zohar (mystical work, 13th Century Spain) thus suggests that Exodus is about God bringing us out of our own “narrow places” including constricted opportunities and narrow-mindedness.

See, e.g., “Liberating Ourselves from Narrowness,” by Lesli Koppelman Ross at My Jewish Learning
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בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים
שנאמר והגדת לבנך ביום ההוא לאמר בעבור זה עשה ה׳ לי בצאתי ממצרים

In each and every generation, a person must see themself as personally coming forth from Mitzraim. As it is said: “And you shall tell your child on that day, saying: It is because of what YHVH did for me when I came forth out of Mitzraim.
— Mishnah Pesachim 10:5-6/Pes 116b
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For Shelter Protecting ALL of Us

Meditation I wrote today contemplating the sukkah and the state of our shelters: the temporary ones Jews put up this week and the longer term ones that the state pretends to offer to all.

For Shelter Protecting All_Sukkot5780 (PDF) contains meditation for sitting in the sukkah while conscious of the lack of shelter available to Black people when police are around as well as a meditation for waving the lulav on a related theme. Some of the latter is based on an earlier meditation created for Occupy Judaism in 2011.

 

 

Sacred Power: Poems, Their Translations and Their Music

As we head into the season for contemplating “the sacred power of the day” and reciting and singing U-netaneh Tokef, Admiel Kosman’s “Piyyut for Musaf of Rosh Hashanah” and the musical rendition, “Mashiv Haruach,” offer additional perspectives.

An English translation, by Aubrey Glazer, appeared in a 2007 alternative prayer book, Siddur Alternativi l’Shivim v’Edhad shirim v’Shirai Ahava (Tel Aviv: HaKibbutz Hameuchad). Not sure if the Hebrew was published simultaneously or earlier.

Atalya Lavi, cantor and soloist with Beit Tefilah Israeli, composed and recorded “Mashiv Haruach” in 2016. It is part of the congregation’s “Shevarim [broken]” collection of pieces for the high holiday season.




Beit Tefilah Israeli’s “Mashiv Haruach” link includes, along with audio of the musical setting, full Hebrew of Kosman’s poem (credited) and full English (uncredited). Kosman’s Hebrew and Glazer’s English also appear in Machzor Lev Shalem (Rabbinical Assembly, 2010) as a reading/meditation on U-netaneh Tokef.

Many English speakers will also be reminded of Leonard Cohen’s 1974 musical response to U-netaneh Tokef, “Who by Fire.” See, e.g., recent commentary, “Who Shall I Say is Calling,” from cantorial student Gabriel Snyder.

Approaching You in English

As English-speaking Jews prepare to spend so many hours with words, both Hebrew and English, in this holiday season, perhaps Kosman’s “Approaching You in English” will also resonate. In a January 2012 Tablet article, Lisa Katz shares the concluding lines:

Officially You may refuse. I know. I’m
approaching You in English this once.
But, please, be kind,

be attentive to the heart.
Even if it’s pointless,
tasteless. Please accept an offering
from me this time.

I’m pleading with You,
please understand,
don’t be offended,

even if
when I approach
I seem to You
to cross myself
— from “Approaching You in English” by Admiel Kosman
Approaching You in English, trans. by Lisa Katz and Shlomit Naim-Naor
Boston: Zephyr Press, 2011.

In her Tablet article, Katz speaks about translation generally and about Kosman’s poetry in particular:

Because I am a translator, I know that for poetry to cross language borders, it must have strong content and brilliant or at least surprising thoughts, not the province of all writers, even the very good ones. To stay at home with honor, poetry must touch a local nerve—be sensitive to both language and current affairs—which is a different thing.

A Talmud and religious-studies scholar now teaching in Berlin, who used to be considered a “religious poet,” Admiel Kosman (10 books, plus one in translation, Approaching You in English, translated in 2011 by me with Shlomit Naim-Naor) crosses most of the heavily guarded borders here, as in the title poem [quoted above].
— Katz, “Beyond Amichai”

In 2008, Katz spoke about Kosman to the Association of Writers and Writing Programs:

Even in Israel, in terms of dominant poetics, Kosman is well-known but marginal, because he uses Jewish sources to confound received thought about Israel & the Jewish religion. Even in Israel, Kosman’s broad, humanist concept of Judaism defeats the assumptions of readers who expect piety from what they believe to be religious poetry.
Power & Translation: Lisa Katz at AWP

Can You Hear Me This Time?

Katz’s above quoted speech, with many interesting things to say about what poetry gets published in its original language and in translation and why, included this plea: “If there is a publisher out there interested in a witty and political poet who uses Jewish religious texts to make his effects, please contact me.” Three years later, Zephyr put out the bilingual edition quoted above.

Here, for further background, are bits from two reviews of the anthology.

Adriana X. Jacobs in Translation Review:

Approaching You in English offers a selection of poems spanning more than thirty years of Kosman’s oeuvre, which includes nine volumes, from the 1980 publication of And Then the Act of Poetry (Ve-acharei mora’ot ma’ase ha-shir) to the 2012 collection You’re Awesome (Keta’im itkha). But Katz and her co-translator Shlomit Naim-Naor eschew chronology, rearranging the selected poems to create an entirely different order and, in the process, a collection that exists only in English. Readers looking for a timeline of Kosman’s work will be disappointed that the translators neither note the specific collection from which the poems are taken nor date uncollected poems. The lack of a chronological order questions the very efficacy of a selected poems collection. Charting the development of themes, ideas, or style in a poet’s corpus is almost impossible to map without offering readers the possibility of consulting every single poem a poet has written, something that is rarely available in translated volumes. There are a number of reasons for this, but foremost is that translators are often tasked with curating an author’s work for its most “representative” pieces, taking the translatability of a given work into consideration (which is highly contingent on the translator/editor and his or her abilities, interests, and needs).
— Adriana X. Jacobs (2013): Approaching You in English by Admiel Kosman. Translation Review, 85:1, 72-77

E.C. Belli in Words Without Borders:

What this means in practical terms for the poems in this collection is not a reluctance but a downright refusal to be boxed in. The first poem, “What I Can,” an anaphora-based ars poetica, makes it clear from the start: “I can write poems from sand, water and mud./ On the table I’ve written poems/ made of small pieces and crumbs of words”; and later, “I am writing poems now made of potatoes,/ sickly poems,/ ones that wound and tear and do harm, about my childhood about shame/ about rare/ sensitivities and I can write poems for you and brush them off as if nothing/ had ever happened then,/ a series of ornamental poems.”

Kosman’s materials are many. His topics range from writing poems to relationships to sex to women (handled magnificently with what one might call a very gender-light touch, a touching respect) to God to Jewish texts to life in Israel to Israeli-Palestinian politics. He even touches upon language, specifically English, which he takes a few friendly jabs at: “Please, I’m encroaching on Your generosity in English this time”; and later, “Please, won’t You be so kind and understand me this once/ in a broken foreign tongue […] Can You hear me this time? In the language of non-Jews?” (“Approaching You In English”).
Feb 2012 issue of Words Without Borders



More on Admiel Kosman
Another Kosman poem was translated for this podcast; skip to 5:30 for the poem

Who by Fire?

Leonard Cohen (1934-2016). Lyrics, from the 1974 album “New Skin for the Old Ceremony,” with some interesting commentary at Genius. Dublin 2012 performance on YouTube.

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Eicha for my city and maybe for yours

Alas! How lonely sits the city
Once great with joyful people!
New horrors fill horizons now
while old pain never left
Each new loss diminishes
the streets themselves bereft

Bitterly we weep all night
cheeks wet with tears unseen
If we are to join together,
we must widen this choir of woe
When some cries are background noise
what’s the meaning of “friend” and “foe”?

City in despair right here,
Can Jewish space bring rest?
Refugees are some, just some,
of misery’s many faces
Public protest spreads the nation
are we stuck in narrow places?

Down our roads, more peril
desolation, violence, fear
systems that crush and jail
separate, cage, and hate
Borders come in many shapes
Too often closed, that welcome gate

Evidence mounts. Not in our name.
Closing camps, protecting neighbors and strangers –
that is work we are all called to do
But what about mutual care?
Or must we ignore some of our truths
in chasing a goal that we share?

Forging coalition is struggle, tougher in anguish.
Inside affliction, can we hear another cry?
It is painful and complex, but we must keep trying
trying to heed the whole sound
I know you can hear it, God once declared loudly:
that voice of a sibling crying up from the ground

–V. Spatz, songeveryday.org CC-BY-SA

Yes: We demonstrate publicly that Jews will not turn our backs on refugees arriving in this country and on immigrant neighbors already here. We support vigils and protest to #CloseTheCamps. Now!!
Can we not also:

  • Recognize many ways our country has long separated families, caged and brutalized people?
  • Cry with our local, national and international communities, refugees and not, who lend different voices to the chorus of “How lonely sits this place!”?
  • Send prayer energy to our many beleaguered communities, near and far?
  • Commit to exploring, in the days to come, ways in which we are complicit in so much suffering and ways we might take up action for repair?

“It is not ours to complete the task, but neither are we free to desist from it” — Pirkei Avot 2:16

Here’s a PDF of this post, should anyone want to print a single page.Eichah for my city maybe yours

Coalition and Redemption

1

What does change taste like?

How do we know whether we’re really getting out of that narrow place of servitude or just dragging the whole of that mythical Egypt with us but calling it change? This year, approach Passover with some new imagery, focusing on how we build coalition and move together toward redemption. It starts, this short book suggests, in being honest about how the “millstone that is Egypt” affects different populations differently: In the fight for racial justice in the U.S., we are NOT all marching together from the same starting point — that millstone has been weighing differently on Black and brown and white populations for many decades.

Exodus and Exile: Thoughts on Coalition and Redemption focuses on what it means to leave a place, people, or ideas behind and head out toward something that works better for everyone. It is meant to prompt some new thinking, particularly around racial justice issues.

A PDF download is available here, free of charge. UPDATE: Print copies are now available (See below). If you are able to contribute to the cost of this project, please consider doing so through the “A Song Every Day” Support link.

The book will be challenging to some for different reasons. It was challenging to me for many reasons, too. I am still considering this a BETA version with the hope that a fuller work, including additional perspectives, will develop in time. Comments and suggestions are welcome.

Some Essential Connections and Thanks

Thanks to Rabbi Gerry Serotta, director of the Interfaith Council of Greater Washington, for much support and teaching over the years and, in particular, for encouragement and ideas that helped shape this project. Thanks to Norman Shore, independent teacher of Torah in the DC area, for his support and teaching over many years and, in particular, for encouragement and corrections as my thinking evolved on the blog, “A Song Every Day.” Thanks to Rabbi Hannah Spiro, of Hill Havurah, for her enthusiasm and detailed comments on an earlier version.

Thanks also to Barbara Green, Bob Rovinksy, Norman Shore, and others who have supported “A Song Every Day” financially. And thanks to readers of earlier versions for comments and corrections and to those who contributed thoughts over the years, on the blog and via Facebook or other platform, on related topics.

I am also deeply appreciative of the work of every author quoted here, living or not. I am in particular dept to Rabbi Arthur Waskow, Phyllis Trible, Galit Hasan-Rokem, Rabbi Shais Rishon (MaNishtana), and Marc Dollinger. I am also grateful to DC’s Cross-River (Black-Jewish) Dialogue for helping hone my thinking.

All errors of interpretation, spelling or grammar, or any other kind are mine.

ORDERING AND DOWNLOAD

Download Exodus and Exile: Thoughts on Coalition and Redemption. (PDF HERE)

Print copies are available for a contribution of $6 or more, to help defray printing and other hard costs. Please use Support link and be sure to include your postal address. If your synagogue or other group would like multiple copies, please contact me — songeveryday (at) gmail(dot)com.

NEW VERSION COMING SOON.