Why wait until after the winter to look at real estate?
Why paint before Pesach?
Why worry about allergies outside when you have mold in the house?
What work that the city did?
Oh, yeah, there is a spring under the house. And the city closed it off last year, so it has to go somewhere.
And so that’s why things went bump in the night, which turned into pieces of plaster falling off the outside wall, taking down the tsotchkes that they had hanging on the walls.
And that’s why the floor in the study (which we don’t really use because the overhead light is broken, and it’s really really dark in there) was wet. Not the whole thing; just one square.
So, putting it all together, yes, we knew there was a mold problem in Israel in old houses, especially the old stone ones. It turns out that the house we are renting is over 200 years old, with some later additions. The owner who grew up in the house told us how all his family members would take turns bathing in the kitchen in some kind of tub, heating up water and then pouring it over themselves. Apparently, there were no doors, either.
But that was then; this is now. We knew to keep spraying the mold that appeared, but didn’t think that there would be a piece of the ceiling that could fall on our heads.
Now, in terms of the painting, I had heard from our Hebrew instructor back in the states that her mother used to paint their house every year before Pesach, along with making everything else by herself (and raise a large family!), but it wasn’t until I saw this photo that it made sense.
This was in last week’s copy of Shabbaton, a very nice compendium of Torah articles from a Zionist Religious perspective. But here it is; paint your house before Pesach!
Rough translation: using the four cups of the Seder and the textual inspiration for each as a model, they list four words describing the painting process.
והגנתי I protected (against mold and fungi)
And if this weren’t enough (dayenu, anyone?), they do continue with three more
והידרתי and I decorated
וניקיתי and I cleaned (fascinating it didn’t start there)
וחסחתי and I saved (brilliant!)
So, there you go. As we move into the OMG it’s almost Pesach mode, we can enjoy the renewal of our people in our Land in all ways possible.
And look forward to our new home outside of the land of mold!
The other night, on our way into meeting with the couple in the house that we want to buy, my skirt got caught on the thorns of a rose bush and ripped a bit. It’s the same skirt that got ripped a few years ago on the way back from Israel. I don’t remember exactly how it happened then, but I do know that I put the skirt away for a few years until I decided to try my best to darn it. And darn it, I did.
(See what I did there?)
And now it sits waiting to be darned again, but in the meantime, I had to wonder if it was a sign of some sort. Not that I believe in signs, but when something so big is happening, and something goes off-kilter, it is bound to make some people pause. And there’s nobody that’s somebody other than me.
I wanted to take a photo of the rose on the bush, one gosh beautiful rose in winter, but I didn’t dawdle anymore than the time it took to take my skirt off of the thorn. Priorities. So here’s a photo from last winter in Israel, because beauty should never be taken for granted.
I did wonder why it had to happen just then, so I did continue the question with ISHI maybe even the next day, of why did it happen. He said,
“Take it as a kapparah.”
“What should that mean? How should I take it?”
I know what kapparah means. כפּרה; It’s what we seek on Yom Kippur, to be cleansed/atoned/forgiven for any and all sins/mistakes that we have accrued over the previous year. But how to take it here?
[the relatively minor mishap should be] an Atonement [for my/our/your sins, rather than something more serious]
We “were set upon by a swarm of angry bees on the last afternoon of the hike. We were each stung multiple times… his first reaction after we outran them was ‘kapparah.’ It was a few weeks before Rosh Ashanah and I told him his words were doubly appropriate.”…
Different usage from the Yiddish kapore ‘scapegoat’. The most common scenario when this is used is at a family meal or communal affair when dishes or trays fall with a loud crash. Everyone says Kapparah! And it is usually followed by a laugh as people are reminded that this is something Sephardic Jews say.
So do I take it as a minor payment towards something I may have done, or more accurately, may not be aware of having done? Is that enough to say let’s move on? Or let’s move?
But the word is also used as a term of endearment by and for men and women alike, usually by Israelis of Middle Eastern or North African (Mizrahi) descent, in much the same way as words like “motek” (“sweetie”) and ”neshama” (“soul”). When that happens, the emphasis switches (as it does for “neshama”) from the last syllable to the middle one. Thus, you can ask God for ka-pa-RA, but if your taxi driver uses the word when he addresses you, with an affected affection rendered meaningless by indiscriminate use and repetition, he’ll be pronouncing it ka-PA-ra.
Use of the word in this context, or an extended version that literally means “atonement be upon you” (“kapara alekha,” for a man,or “alayikh,” for a woman), comes from a phrase in the Jewish dialect of Moroccan Arabic that means “I’ll be a kapara for you,” according to Hebrew language maven Rubik Rosenthal.
In other words, like the chicken to which one’s sins are symbolically transferred during kaparot, the traditional pre-Yom Kippur ceremony that involves a fowl being waved in circles around the head, those who use the term “kapara” or “kapara alekha” are, in theory at least, saying they are essentially ready to die for the other person. In the case of humans, though, the scapegoat (scapechicken?) is presumed to be acting out of love, not because he or she is being gripped forcefully around the neck, blissfully unaware that a certain soup that goes well with matzah balls is on the menu.
And since I work in symbols, does the thorn of a rose mean more than a rose?
Paying attention to my absorbtion here in Israel; what have I let go of? What still remains? I have used up most of the food that I brought on our lift, excluding boxes and boxes of tea. But I have already joined the fan club for this new style of tea that has taken over the market here, with fruit and herbs that you simmer and then imbibe. Lovely smells, lovely tastes.
But now that my flour supply has dwindled (I only took what I still had in the house; I tended to be a hoarder for food since I lived not close to a store), I am fine purchasing Israeli flour, having spent a while figuring out the differences between all the different kinds. It’s not automatic. It’s good for the brain to stretch and adapt. But as I set out to make challah today and I opened the new bag of whole wheat flour (80%, that is), I realized that I’m not adapting my recipe. Well, I am, but not because of living here. ISHI has found that he cannot eat honey. So, ironically, I do have 3 large Costco-size containers of kosher-for-Passover honey left over. I guess I’ll save at least one of them for Passover. I do have quinoa left over from last Passover, that ISHI has decided he really doesn’t care for. Well, same goes for that, I guess. I can adapt; I can work around things, if I have to.
It takes a lot of bandwidth to convert all of these things. When we are on the road, we have to think in kilometers unless you want to invite a ticket. When you are looking at the inside temperature to set the heater/air conditioner, you have to do it according to what makes you not freeze, so it might as well be metric.
But in the kitchen, I still think in cups. Nine cups of flour for my challah recipe; 1 1/2 cups of oats and the same for flour, plus one of sugar and one of brown sugar (although I always use less) for my oatmeal cake; and that’s all I remember by heart for now. If I make rice or beans, I use a cup or two. In the age of the internet, I suppose if I found a recipe that called for grams, I could easily enough convert it to cups. In the age of the internet, I don’t seek out recipes in other systems.
Status quo is a Latin phrase meaning the existing state of affairs, particularly with regards to social or political issues. In the sociological sense, it generally applies to maintain or change existing social structure and values. With regards to policy debate, the status quo refers to how conditions are at the time and how the affirmative team can solve these conditions.
It is the nominal form of the prepositional Latin phrase “in statu quo” – literally “in the state in which”, which itself is a shortening of the original phrase in statu quo res erant ante bellum, meaning “in the state in which things were before the war”. To maintain the status quo is to keep the things the way they presently are. The related phrase status quo ante, literally “the state in which before”, means “the state of affairs that existed previously”.
Someone who I don’t see that often saw me last Friday evening. “You’ve lost weight, haven’t you?”
“But your face, it looks much thinner.”
How to answer this? Sorry I didn’t know how fat I looked/or/Did you really think I looked that bad that now I look better, even though, for sure, I haven’t lost an ounce, nor do I even bother; just keep on truckin’?/or/Thank you and leave it at that.
I said thank you and left it at that.
I realize that she does it to get the upper hand in a conversation, to disarm someone, so to speak. I didn’t want to play along, so I tried not to engage there. I had tried to wish her a mazal tov on her new granddaughter, putting us on the same level. She would have none of that. But it begs the question of what level do I want to be on?
We have entered into the second half of our first year in Israel full steam ahead, working hard on checking off the things on the to-do list.
learning Hebrew–our Ulpan actually ends at the end of February, so now we have to use the street studio method of learning (although yesterday, in class, we learned that parasite is basically the same in English, Hebrew, and Russian!)
converting our drivers’ licenses (it sounds weird, but it actually is weirdly accurate, going through the paces and getting rejected, as one is supposed to have done when trying to convert to Judaism)
and looking for a place to live, longer-term
Each step is necessary in making things work here. The way we have scheduled our lives, we do have to do a bit of driving around the country, pretty much as itinerant preachers/teachers, so we require flexibility in that respect. And flexibility is perhaps the overriding theme here. Once again, we are learning about ourselves to know what is important, what is essential, and what would just be nice.
Speaking to people and understanding people (maybe even more than speaking!) is essential. So, when we were at a meeting yesterday with someone with American parents, we stuck to Hebrew. He needs to practice his English, but he can do it with someone else. And when we don’t know something, we ask.
That is a good quality to keep.
Now, in terms of the housing, we are asking ourselves many questions.
Do we value quiet over busyness?
Do we want light, space, room, views, over convenience?
How important is it to stay with the community we have started to get to know?
Will we feel comfortable in the synagogue that will pretty much be just a place to pray and not a community? Will I be able to say kaddish for my mother there, for example?
Should we be smart and cautious, thinking of when our knees won’t want to do steps, or should we take the chance to have breathtaking views every day?
And of course, how much money should we sink into a house, or should we be smart and save?
Now, we can’t go back to how it was before the war. What is our new normal and how do we embrace it, with our broken Hebrew and all?
Don’t burn bridges. Maybe that’s what they should say. I haven’t, I think. I remember someone who thought he was moving away opening his mouth in public about what everyone was doing wrong and how he knew what they should be doing, losing any respect I had for him, which was none by that point, but losing any credibility to boot for anyone else. And yet…
You can’t go home again, wrote Thomas Wolfe. I never read it; have downloaded it onto my kindle for a read.
But we didn’t go home, since that isn’t our home anymore. We were asked if we were going to go by our old house. Why, we asked? It’s not ours and it holds no interest to us. I took ISHI to my old house in Baltimore when we were there back in May? June? So long ago. It was curiously small, but I was smaller then, too. A good lesson when thinking about space requirements for children, perhaps?
I found that I wanted to buy very little; what did I bring with me on return? Sunscreen. Brita water filters (only because we were in Target, buying some other things with my father for his house, for the great-grandchildren). And pillowcases to match a set at home (yes, Target). Oh, but I must mention; a new camera and a new phone. Fixing things that are broken can be a good thing.
I bought a necklace only because a favorite one of mine that I always were for traveling broke. It had broken when I came to Israel in the summer; I had just gotten it fixed here, but clearly it wasn’t a good job, and then it got lost.
Things break; what remains?
I went back to the states and saw family and met our new granddaughter and caught up with old friends. I can’t tell you how much the hugs were worth; priceless, as the ad says.
I didn’t just not go home; I went back in time. I met up with an old friend I hadn’t seen since the beginning of college, back in 1970. We are not young, and that was just fine, since we don’t have to pretend to be anything else but what we are.
Otherwise, it’s a false screen separating us from our own reality.
So really that was what I learned the most about going back; it’s what I take forward that matters. What we can take with us is the care, the love, the connection.
Perhaps it can never be the same because, after all, we are not the same.
And as I write this, I hear the tour guide outside our window, giving his nightly tour of Tzfat, even in the aftermath of enormous rains. He is not having them sit down in the amphitheatre next to us, per usual; he is standing outside our window instead!
I realize now that the same way I needed to have a physical barrier protecting me from the world to keep up a literal facade of privacy in our old American home is why I can be so comfortable being on a main thoroughfare of Tzfat today.
Yes, the physical was a row of trees, and nothing is so main in Tzfat, but the point is that I was supposed to be somebody there as the rabbi’s wife, and now I am comfortable being nobody. Privacy is over-rated, especially since it’s impossible.
I recently finished reading what I thought would be a lite book that would be a pleasant interlude from this awfully brusk world. I am pleased to say that it was lovely and important enough for me to look for more of the author, Jeanne Ray, for further reading.
The book is called Calling Invisible Women. I won’t give away the plot, but you can figure out that it has something (or a lot) to do with more than one woman feeling/being invisible. It’s quite a delightful exploration of a category of women who may feel put aside, as they get older, not really visible to their families, disappearing into their roles as mothers/wives/caretakers. But she develops the story well to be one of empowerment, so bully for her.
I was happy to have it turn out that way, since I have been feeling very invisible, as a woman of a certain age, and having done this move across the world, out of my comfort zone, re-establishing myself, and yet…
My SIL was concerned for me, after this election mess in the states, that I was going to be as depressed as all these other people, mourning and a’cryin’; I had let him know in no uncertain terms how this new president-elect is a bully of the worst kind, and that the US and the world deserve someone who is a better person. I still feel that way, but I’m also glad I am here in Israel and not living in the states anymore. I was not going to let it bother me, because that would mean he won. And so I will not let his way take over my consciousness.
I thought it was more than unnerving, however, that the glass ceiling remained intact on the commemoration of Kristallnacht…
Seventy-eight years on, right on US soil, the candidate who openly exploited racial and religious conflicts has just been elected president. It does beg the question: have we learned from Kristallnacht?
Perhaps more than invisibility is the danger of not being heard. And the combination of both is overwhelming. The they say that people voted for this guy because they felt they weren’t being heard by the establishment. Pity those who think it’s going to be any different now. And people justifying the rioting because they are different from the other side, who promised to riot? Really, this is the only way they think they will be heard?
I, too, recognize my need to be heard. I have used blogging as a way to get responses. When I was posting as an angry woman with my first blog, people responded. When I tried my hand as a wise woman, some still did. Now, as someone who has tried to move into another country, change perspectives by literally changing my life, not so much. People sometimes like my photos; my Instagram account gets likes from people all over the world; but here, again, radio silence. I guess it shouldn’t matter, but I would be lying if I said it didn’t.
Today, someone who knows us here expressed awe of us getting things done on the outside,whereas she sits inside an office, feeling powerless. Of course, this is when I get lumped in with my husband, who is the do-er. I am the power in the booth, perhaps. But it’s not my voice that gets projected. So is this true power or not? This remains open-ended.
Sort of like why did this bird not cross the road?
One of the things that I bought before we came to Israel was outdoor furniture. We had been negotiating for a place that had magnificent views with an extensive patio. Even though the place didn’t work out, it became clear to me that this was important for me/us to have a place with that kind of feature; to be outdoors and be home.
What I didn’t know was that we were going to have this experience of being in front of this plaza, with all the comings and goings that come and go in Tzfat. We rented here as a placeholder, literally, and we are taking advantage, even as we look for the next place to go. But while we are here…
My cousin came to visit us for the end of the holidays. I took her up to the top patio on Monday afternoon, and we sat. Of course, we talked, but moreso, we sat and enjoyed. Watching the passersby, watching the children playing below on the plaza, not having to pay attention to anyone or thing but to enjoy it all. Watching the colors gather in the sky, as sunset approached. Taking it all in. Now.
I started singing
עוד תראה,עוד תראה, כמה טוב יהיה בשנה בשנה הבאה
Just you see, just you see, how good it will be, next year, in the next year.
but in my head only. And really, the song started singing to me; I didn’t purposely bring it to mind.
This is one of the old Israeli classics I feel I’ve known forever, and that’s pretty much because it’s pretty old, from 1968. Here’s a video from somewhere back then, sung by the duo Ilan veIlanit, who popularized it.
And while I was looking for the best video, I also found a bit about why and how it was written:
Early in his career, Manor often wrote about peace and tranquility and, in 1968, he penned “Next Year” to express the joy of expectation following Israel’s victory in the Six-Day War. Joy turned to sorrow, however, when he lost a brother in the War of Attrition, prompting Manor to write“My Younger Brother Yehuda” in his memory.
One of Manor’s most famous songs was“I Have No Other Country” (Ein Li Eretz Aheret), which expressed the bitter divisions that emerged in Israel during the Lebanon War. “I have no other country/ if even my land is ablaze,” he wrote. “Only a Hebrew word penetrates my soul/ in an aching body/ in a hungry heart – here is my home.” Manor wrote in liner notes to a greatest hits anthology that the song “was adopted by everyone as a song of pain.”
This is Israel; holding joy and pain simultaneously. But here I am, holding the joy now. I have certainly felt the pain; it’s time for the joy.