You did a double take, didn’t you? Hehehe…you thought I said Buju.
Sorry. You must be thinking of another Jewish blogger. I said Bujo…
If you’re still with me and asking, “But what is Bujo,” let me direct you to this article that states: ”Bullet Journal® (aka Bujo) is a mindfulness practice designed as a productivity system. It will meet you wherever you are to help you write a better life. All you need is pen and paper.”
Nu? Sound familiar? It certainly is in keeping with my latest publication that speaks to being more mindful, more productive, more like the Eshet Chayil (Woman of Valor) that you aspire to be. More than that, it is in keeping with the Jewish practice of Mussar. The tradition encourages us to refine ourselves, to cultivate a connection to our higher being.
According to this My Jewish Learning post, Rabbi Elya Lopian said that the ancient ritual of accessing, and incorporating, virtue-based ethics is “teaching the heart what the mind already understands.” Meditation is certainly one form to transcend to a better sense of self. Another method is through journaling.
The paperback version of From Meidelach to Matriarchs: A Journal provides space for your thoughts, notes, and yes, even art work. I thought I was being so clever! I imagined readers adding sticky notes with motivational reminders and inspirational pictures from magazines or Pinterest…
However, many of you Wonder Women have asked if the journal is available as an eBook, because, you know, you are busy, you’re on the go! Honestly, I was stumped! How would you be able to activate the “right side of your brain”—the creative part of you that likes to use colored pencils and doodle while you draft your thoughts, make your lists, and plan out strategies—on your phone, tablet, or Kindle reader?
We don’t want to push our ideas on to customers, we simply want to make what they want.”
Laura Ashley, designer and businesswoman
It only makes sense to give the customer what they want, so I’m setting out to publish an eBook version as you’ve requested. It will have the same content—the history of 100 Jewish women and the questions and/or prompts for you to consider—however, as you might have guessed, it won’t have the “space” for your thoughts. You’ll have to provide that by keeping a note pad or notebook close at hand.
I will leave it to you to doodle away and add color or cutouts for your inspiration. That’s a happy compromise, I believe, and I’m confident that you’ll enjoy the experience! Because, at the end of the day…
The last blog post discussed the concept of expressive writing and my hopes for publishing something unique and thought provoking. This project is not a historical fiction based in Russia or Argentina. It’s not a Regency Romance in keeping with my love for Jane Austen. My sixth publication is a daily journal about—and more importantly, for—Jewish women. It will provide a bit of structure and a comfortable environment to reflect upon historical accomplishments, religious identity, moral questions, life cycle events, and so much more.
If you were to search for a daily journal on Amazon, the results would be staggering. As a matter of fact, in recent years the market has been overwhelmed with these so-called low content publications. These books have minimal, or even, no content— just pages of empty lines waiting to be filled with the consumer’s own thoughts. The author provides a quote or a simple phrase as motivation, but that’s about it. I’ve crafted something a bit different.
Technically, my project is considered medium content. There is some repetition in that I have provided space for you, the consumer, to write. However, rather than offering a quote or prayer as inspiration, I have provide a brief synopsis for each of the one hundred women showcased in the journal. After each snippet of history, there are three thoughtfully constructed questions to help you navigate through your thoughts and strengthen your resolve, your point of view—your faith.
Another factor that differentiates my project from other journals is that it’s specifically geared towards Jewish women. Naturally, everyone is welcome to enjoy it and learn from it. I believe any person of faith would find the journal an enlightening and useful tool. That being said, the P.O.V. for this project (Point of View—that’s me trying to show off my author’s vocabulary) is unapologetically Jewish. Jennifer Wulff, Certified Spiritual Director, believes that, “Expressive journaling becomes a sacred and holy space, where you can explore your deepest questions and strengthen the connections between yourself and the Divine.” Now, more than ever, it is important to find our own voice. To look back with pride and to look forward without fear. To be comfortable in our own skin.
Shoyn! (as my bobe used to say) Enough already! I promised a cover reveal. So, here it is:
Nu? What do you think? Let me know in the comments below. Publishing Day is fast approaching! I look forward to hearing from you soon.
Nun —Gimel—Hey— Shin! Watch the dreidel spin, spin spin! I am certain many of you are familiar with those catchy lyrics and have sung along as you’ve tossed your Chanukah gelt into the pot. Some call the dreidel game child’s play, while others deem it a teachable moment. The letters printed on the four sides of the dreidel represent the phrase: Nes Gadol Haya Sham or A Great Miracle Happened There. In Israel, the phrase would be: Nes Gadol Haya Po or A Great Miracle Happened Here.
There are several theories on the origins of the game. Some say that the game was used to trick the Greeks who had outlawed the study of Torah. If a troop of soldiers came upon a groups of students, the Jews would simply say that they had gathered to play a game.
Another theory points out that the numerical value of each letter on the dreidel equals 358; which according the Gemara, is the equivalent to the word Mashiach (Messiah). Yet another tradition says that the letters on the side of the dreidel represent the four kingdoms that tried to destroy us:
*N = Nebuchadnezzar/Babylon
*G= Gog or Greece
*H= Haman/Persia
*S = Seir/ Rome.
There are also theories regarding the Chanukah gelt, the coins used to play the game. After the Maccabean revolt, the Hasmonean dynasty claimed their independence. A true sign of an independent nation is the ability to mint their own coins. In my view, the menorah and the coins are as meaningful and symbolic as the Liberty Bell and the Betsy Ross flag. However, some naysayers dismiss the holiday tradition of playing dreidel as gambling. Their commentaries go hand in hand with anti-Semitic remarks about Jews and money.
We’ve seen the headlines in recent days. These old and ignorant accusations continue to persist and are dangerous. We must address slander against our community. We do not need to apologize for success, but it is incumbent upon us to share our unvarnished stories and explain where we came from, what befell us. What limitations were put on our community and how did we rise up?
Marcus Loew, of MGM fame, was born into a poor, immigrant family who had fled the ghettos and persecution of Austria and Germany. He began working at an early age and had little to no education. From the money he saved at his menial jobs, Loew was able to buy a penny arcade business. Louis B. Mayer (Lazar Meir) was born in Imperial Russia. He too was from a poor family. Mayer quit school at the age of twelve to help support his family. With struggle and sacrifice, he was able to purchase a small vaudeville theater that catered to other poor immigrants. Szmuel Gelbfisz, otherwise known as Samuel Goldwyn, was born in Warsaw. He left Poland penniless after his father’s death. In Germany, he trained to be a glove maker as career choices and educational opportunities were limited for Jews. Goldwyn later managed to immigrate to England and later to the United States. He became a successful salesman in New York City. The three men who created Metro-Goldwyn-Mayer Studios came from impoverished and persecuted communities. They overcame injustices and prejudice, but they refused to see themselves as victims. Our history must be discussed and not just tossed away as old news that doesn’t pertain to our modern society.
I know this sounds like a stretch, but I hold firm in my belief that playing dreidel is the perfect opportunity to retell the story of the Maccabees. They refused to surrender. They had a vision for their community and fought to reach their goals. There are important lessons to reap from that tale, but none more so than having bitachon—trust. The battle-worn warriors had managed to conquer the invading armies of Antiochus, but not before the enemy defiled the sanctuary. As the Maccabees rededicated their holy space and lit the seven-branch menorah, they knew they only had enough oil to last one night. But they didn’t simply take a gamble and throw reason to the wind. They placed their trust in God. And as we all know, they were rewarded for their faith. That vial of oil did not last for just one night. It lasted for eight. I don’t want to make light of these events (no pun intended), but I am able to weave the importance of this theme of trust into my work.
My characters shall have, after a little trouble, all that they desire.”
Jane Austen
The Meyersons of Meryton delves a bit into the Chanukah story—I’ll share a snippet with you shortly—but the concept of trust and faith is also interwoven in Becoming Malka, Destiny by Design~ Leah’s Journey and most recently in Celestial Persuasion. As in any book, there needs to be an arc to the storyline. There needs to be growth. The heroine must face her fear and rise above the obstacles placed in her path. In keeping with Miss Austen’s playbook, my characters—Molly, Leah, Abigail and even Elizabeth Bennet—all do have a little trouble, but it is ultimately their trust and faith, that gets them to their HEA (Happily-Ever-After).
I realize that we’re still in the fall season here in the northern hemisphere, and there are other holidays to commemorate before we head into the darkest part of the year. However, in light of recent events (again—no pun intended) I felt that this post was well-timed. Chanukah is called the Festival of Lights for a reason. The candles of the chanukkiah are meant to rekindle our memories of what our ancestors accomplished and how they stood up against their aggressors. They are also meant to spark our bitachon and emunah.
Next month, we will begin preparing our latkes and sufgenyiot for our holiday meals. The dreidels and coins will decorate our tables too. Why not take a moment to contemplate their significance; after all, A Great Miracle Happened There and they will continue to happen if we keep the faith!
An Excerpt from The Meyersons of Meryton…
When the happy couples at length were seen off and the last of the party had departed Longbourn, Mr. and Mrs. Bennet were found in the dining room quite alone, sharing the last bit of port between them.
“What shall we do now, Mrs. Bennet, with three daughters married?”
Surprised at being asked her opinion, Mrs. Bennet gave the question some thought before replying. “I suppose we have earned a respite, husband. Let us see what Life has in store for us.”
“No rest for the weary, my dear, for soon Mary will leave us and then Kitty. We shall have to make arrangements for the inevitable. Perhaps you shall live with one of the girls when I am gone and Mr. Collins inherits the place.”
“Mr. Bennet,” she giggled, “you should have more bitachon.”
“I beg your pardon?”
Perhaps it was the port, or perhaps it was pure exhaustion, but Mrs. Bennet found she had no scruple in sharing the entire tale of Chanukah with her most astonished husband. “Pray Mr. Bennet,” she finally concluded, “what was the true miracle of this holiday?”
“The logical answer,” he replied dryly, “would point to the miracle of such a small group of men overcoming a fierce and mighty army.”
“No, that is not it.” She giggled, as a hiccup escaped her lips.
“Well then,” he sighed, “the esoteric answer would point to the miracle of the oil lasting eight nights.”
“No, Mr. Bennet. Again, you are incorrect.”
“Pray tell me, wife, what then was the miracle, for I can see that you may burst with anticipation for the sharing of it!”
“The miracle, sir, was that they had bitachon. I do hope I am pronouncing correctly. At any rate, it means trust. They knew they only had one vial of sacred oil and had no means to create more. They lit the candle and left the rest up to the Almighty. And that is exactly what we should do in our current circumstance.”
“My dear, it is a lovely tale and I am certain that it has inspired many generations before us and will inspire many generations after we are long gone, but it does not change the fact that Mr. Collins is to inherit Longbourn…”
“Longbourn is entailed to Mr. Collins if we do not produce a son.”
“Yes, and well you know that we have produced five daughters, although you are as handsome as any of them, Mrs. Bennet. A stranger might believe I am the father of six!” he said with sincere admiration.
“You flatter me, Mr. Bennet. I certainly have had my share of beauty, but I wish to say…”
“You were but a child when we wed,” he waved her silent, “not much more than Lydia’s age, if I recall. But, my dear, that is neither here or there, for in all this time a son has not been produced and there’s nary a thing to do for it!”
“Mr. Bennet, there is something I have been meaning to tell you. That is, if you could spare a moment of your time—or does your library call you away?”
His wife’s anxious smile made him feel quite the blackguard. Had he not made a promise in Brighton? Did he not vow he would change his ways? Mr. Bennet decided it was high time he put the good rabbi’s advice into practice. Bowing low, he replied, “Madam, I am your humble servant.”
Happier words had never been spoken.
If you’re looking for a great gift idea for your Jewish Janeite, please consider my latest novel, Celestial Persuasion —or any other of my Jewish historical fiction novels. Chag Sameach! Happy Holiday!
This month, the British empire suffered a tremendous loss. I dare say, the world at large lost a dedicated and devout leader. Queen Elizabeth’s death touched people from all walks of life, none more so than the Jewish community under her protection.
For over seventy years, congregations across the land concluded their Sabbath service praying that “He who gives salvation to kings and dominions to princes, guard her and deliver her from all trouble and sorrow.” But Jewish prayers for the monarchy, or for any ruling government, are not unusual. After the Israelites first expulsion from Jerusalem in 586 B.C.E., the prophet Jeremiah urged the community to pray to the Lord in order for Him to guide their foreign rules with wisdom and compassion. These prayers were eventually incorporated into the siddurim (weekly prayer book) in the 14th century.
However, the supplications were not solely reserved for the Sabbath service. In England, any royal event may have called the community to prayer. Indeed, if Jane Austen attended a Jewish service in 1787, she would have heard a prayer calling for the preservation of King George lll “from the hands of an assassin.” And in 1817, while the empire mourned the death of Princess Charlotte, Hyman Hurwitz composed Israel’s Lament: Mourn for the universal woe, With solemn dirge and fault’ring tongue, For England’s Lady is laid low, So dear, so lovely, and so young!
Of course, there were occasions for happier prayers, such as the Golden Jubilee of Queen Victoria in 1887 and that of Queen Elizabeth II in 2002 and again in 2022.
Her crown is honor and majesty; her scepter, law and morality. Her concern has been for welfare, freedom and unity, and in the lands of her dominion she has sustained justice and liberty for all races, tongues and creeds.”
Rabbi Ephraim Mirvis, the Chief Rabbi of the United Kingdom and the Commonwealth
Did you know that the concept of jubilee hails from the Torah (Pentateuch)? According to the Book of Leviticus, a commemoration was held at the end of seven cycles of shmita (sabbatical years). Slaves or prisoners would be freed, debts would be forgiven and “the mercies of God would manifest.” The sounding of a ram’s horn (a shofar) would proclaim the celebration. In fact, the ancestral summons was used to announce a variety of events, including a king’s coronation or the proclaiming of a period of mourning—so apropos during these sad days of September.
This is the moment history stops; for a minute, an hour, for a day or a week; this is the moment history stops.”
BBC NEWS
If we were living in biblical times, the shofar would have certainly announced this momentous occasion and the community would have responded in kind. Today, Jews worldwide recognize the cry of Tekiah as the call to prepare for the new year and the Day of Atonement.
For over 5,700 years during the month of Elul (which usually falls during August or September in the Gregorian calendar), the piercing sound of the shofar has beckoned us to examine our behavior—to ask for forgiveness and to prepare to make amends for the new year.
I came across another blog post about Anglo-Jewry while preparing this article. Naturally, it led me to another post where I discovered an interesting historical figure by the name of Solomon Bennett. For a variety of reasons, Mr. Bennett made it his life’s work to torment Solomon Hirschell, the Chief Rabbi of the German and Polish Jews of England. To be honest, I would say that both Solomon Bennett and Solomon Hirschell were full of themselves! If ever anyone ought to have heeded the sound of the shofar…The series of events that transpired between these two men borders on the ridiculous. Therefore you cannot fault me, dear reader, for immediately envisioning Mr. Collins and Mr. Bennet of Austen’s Pride and Prejudice.
Mr. Collins is a clergyman. He is tall and maintains formal manners; he comes across as pompous and grave. He takes great pains to inform everyone about his social status, which mostly stems from his noble patroness. Mr. Collins is excessive in his compliments and excessively snobbish. His counterpart is Mr. Bennet of Longbourn. This landed gentleman has a sarcastic, cynical sense of humor which he purposefully uses to irritate his prey. However, his dry wit and composure in the midst of mayhem serves him ill, for Mr. Bennet is weak and largely ineffective as a husband, father, or property owner.
Solomon Hirschell
I now present Rabbi Solomon Hirschell. He was said to be a tall and imposing sort of man. He was a traditionalist and did not apologize for wanting to maintain ancient standards and customs. The rabbi liked to boast of his long line of impressive ancestors and benefactors, such as Sir Moses Montefiore and the Goldsmids. Although he had no formal secular education, Hirschell was proud of his Talmudic training and made it known that he possessed an impressive rabbinic library.
In 1811, the European Magazine published an interview with the clergyman. Hirschell proclaimed that he was direct descendant of the royal house of David. He believed his election as chief rabbi to be a natural turn of events. His fiercest enemy, Solomon Bennett, had a field day with that announcement. An author, artist, and a Hebrew scholar in his own right, Bennett publicly ridiculed the rabbi by declaring that he was only given the position due to his connections. But it didn’t end there. He claimed that Hirschell was barely competent in the English language and that he hid behind his father’s precious library to mask his illiteracy.
Of one thing you may be assured, Hirschell could only have known my English publications at second hand because he could not even understand them in the original language, of which his knowledge is so slender.”
Bennett continued to write scathing remarks about the shocking lack of rabbinical publications put out by the Hirschell administration. The Magna Bibliotheca shows that the chief rabbi only published three sermons. Of note: one marked the battle of Trafalgar in 1805 and another, which warned the community against sending their children to secular schools. The rabbi was so set in his ways, the sermons were given in Yiddish and had to be translated into English for publication.
Sometime around 1815, Rabbi Hirschell endorsed a book of Jewish studies written by another Solomon —Solomon Jacob Cohen. Bennett was highly critical of the work and published a 66-page pamphlet where he called the rabbi “a proud, savage, and tyrannical Pontiff…in his orthodox piety on the one hand, and his ignorant malice on the other.”
Solomon Bennett
The public did not appreciate Bennett’s wit and he did not succeed in defaming his nemesis. In fact, the project was a complete failure and Bennett lost money— a £100 to be exact. Short of funds, he was unable to pay his publishers and was sent to debtor’s prison—blaming Hirschell for his misfortune all along the way.
For all that was said against him, Rabbi Hirschell appeared to hold England dear. In one particularly poignant speech, the rabbi expressed his gratitude that “providence permitted me to return to this my beloved native Land.” During the Napoleonic wars, Hirschell encouraged his congregants to enlist and to serve their adopted nation. It was also said that the rabbi secured permission for Jews to “stay away from church parades and to be sworn upon the Book of Leviticus—instead of the New Testament.” This was in keeping with his lack of interaction with his Christian counterparts and his sermons against the newly established Reform movement. On the other hand, Hirschell was known for his charitable organizations and worked to help the relatively newer community of Eastern European Jews.
In 1811, he aided the Westminster Jews’ Free School to open its doors. In 1817, the Jews’ Free School was founded. In 1820, the Western Institute for Clothing and Apprenticing Indigent Jewish Boys was opened; and in 1824, the Society for the Relief of Indigent Poor began providing widows with five shillings per week.
During his administration as chief rabbi, the problem of poverty was investigated, reforms were suggested, and solutions were implemented (certainly not in keeping with a Mr. Collins). In the face of these good deeds, Mr. Bennett’s cynicism should not have prevailed; however, it did. To this day, Solomon Hirschell’s legacy remains tainted. He has been labeled as a pompous, unwavering traditionalist, ignorant and out of touch.
Without wishing to overstep the boundaries of a simple blogger (who has no right to sit in judgment), it would seem that the call of Tekiah fell upon deaf ears with these two men. Talk about pride and prejudice! Perhaps they ought to have heeded Elul’s message; they should have recognized the error of their ways and made amends. History might have been kinder to both if the had learned to compromise a bit; but to paraphrase Jane Austen’s Northanger Abbey, I leave it to be settled, by whomsoever it may concern, whether the tendency of these two gentlemen is to recommend tyrannical rivalry or reward stubborn constancy.
May the sound of the shofar awaken us to be kind to one another and to cherish the moments that make up the days of our lives. May we all be inscribed in the Book of Life and may the new year be blessed with health, happiness and goodwill.
As a writer of Jewish Regency Romance and Jewish Austen Fan Fiction (JAFF), I can relate with the desire of wanting representation of my culture in a period piece; but my need goes as far as introducing new characters into Austen’s world. For me, it is enough to envision the diversity in the background, such as with the introduction of Rabbi and Mrs. Meyerson in The Meyersons of Meryton—or in the forefront with Miss Abigail Isaacs and Lieutenant Gabay taking the lead roles in Celestial Persuasion. Some would argue that Austen’s worldview was restricted and insular—that she never met a Jew—and that I’m missing the point.
I am at a loss to understand why people hold Miss Austen’s novels at so high a rate, which seem to me vulgar in tone, sterile in artistic invention, imprisoned in their wretched conventions of English society, without genius, wit, or knowledge of the world. Never was life so pinched and narrow.”
Ralph Waldo Emerson
In a letter dated December 17, 1816, Jane Austen describes her work to her sister, Cassandra, as “the little bit (two inches wide) of ivory on which I work with so fine a brush, as produces little effect after much labour.” Is it possible that even the author doubted her talent? In my view, Austen was very much present and interested in the world. She was well read and acquainted with the work of her contemporaries, however, Jane Austen transcended these novels that so often demanded and preached by creating her own nuanced style. It is precisely her iconic wit and sardonic commentary of society that is quintessential Austen.
Austen’s contributions have been so widely adopted and adapted by other authors, it can be easy to forget how groundbreaking her work really was.”
Elizabeth Wilder, Stanford University
In a thesis presented at Leiden University, it is postulated that “Austen’s notion of realism stems from the detailed portrayals of her characters’ emotions and the social environment of the landed gentry.” This paper goes on to address what we Janeites already knew. Jane Austen was well aware of the French Revolution, the American Revolution, the Napoleonic wars, socio-economic, and socio-political issues. The issues of the day were a given—she didn’t need to beleaguer the point. Austen provided just enough of a backdrop for her audience to lose themselves in the fiction, yet feel completely ensconced in realistic scenarios.
Bath Royal Theatre
Jane Austen may have lived a relatively quiet life as a parson’s daughter, but she was not without culture. She enjoyed books, plays, and operas written by foreign artists and compatriots alike. In fact, much has been written regarding a certain German author and his influence on Austen’s work. August von Kotzebue was tremendously popular during the Regency era. Over 170 editions of his plays were published, translated, and performed throughout Britain. While living in Bath, Jane attended a performance of one of his plays, Die Versöhnung (The Birthday) on June 19, 1799. It is very possible that she returned to watch another performance of the same play at the Bath Theatre Royal on May 21, 1803.
The Austen family had been keen exponents of amateur drama, and Jane herself was a discerning theatergoer.”
Joan Rees, author of Jane Austen: Woman and Writer
We don’t know what Austen thought of these performances; however, there is evidence that the play influenced her writing—specifically with Emma and Mansfield Park. Readers will recall that while the patriarch, Sir Thomas, is away from home, the Bertrams and Crawfords decide to try their hand at an amateur theatrical. They settle on the lascivious, Lovers’ Vows—an adaptation of Kotzebue’s Das Kind der Liebe.
Austen doesn’t specify the play’s author (or translator in this case) in her book. Just as she has done in other works, Austen trusts her audience is enlightened and up to speed on current trends. However, by using Kotzebue’s play as a plot device—with its open flirtation and seduction—Austen cleverly address the changing social mores (or lack thereof) in British culture. She also proves that she was in touch with the world around her and not “imprisoned in her wretched conventions of English society.”
For my purposes, I prefer to leave Austen’s characters as she would have imagined them in her own mind’s eye and add my cultural influence to the periphery. There were Jews in England in Austen’s day and they lived in various social spheres throughout the land. By not imposing this fact or truism upon beloved, fictional characters, I hope to follow Austen’s example. I’m simply adding another layer of dimension in the Regency world.
Just as Austen looked to Kotzebue for inspiration, I have looked to others to emulate. One such author was not Jane’s contemporary. Kate Emanuel was born to a family of German immigrants. Her grandfather had been a merchant and a goldsmith; however, by the time of Kate’s birth in 1844, the family was well established in Portsmouth and well known within the Jewish community. At the age of seventeen, Kate was a Sunday School teacher and devoted much of her free time to reading and writing.
It has been suggested that Kate delayed getting married—afraid that she wouldn’t be afforded the opportunity to write. Does that remind you of someone? Unlike Jane Austen, however, Kate was fortunate in her choice. She married her second cousin, Philip Magnus in 1870; and happily, her fears were unfounded. Her husband’s position as a teacher and rabbi at West London Synagogue allowed Kate the time, energy, and focus to become successful in her own right. She published The Outlines of Jewish History in 1880 and later Jewish Portraits, a series of essays on Heinrich Heine, George Eliot’s Daniel Deronda, and Moses Mendelssohn, amongst other subjects. In 1886, Philip was elevated to the peerage for his work in reforming national educational policy and the couple’s place among society was secured.
Lady Magnus speaks in the easy, cultured persona of the educated upper-class Englishwoman, often using irony and sarcasm…”
Cynthia Scheinberg, literary scholar
Again, I am reminded of that “other” British authoress. And much like Jane Austen, Kate Magnus did not underestimate her audience. She wrote as she saw, but didn’t impose her understanding of contemporary issues on others.
Lady Magnus
In 1906, The Jewish Encyclopedia compiled a list of over three hundred British citizens who, from 1700 on, “distinguished themselves in service, the arts and sciences, government, finance, and education.” Among these are fifteen women writers, including Kate Emanuel, Lady Magnus.
In dedication to her works, her son, Laurie, wrote: “Readers of Lady Magnus’s books, who knew the author, will know how steadfastly she practiced many of the virtues which she praised in the heroes of her religion. All her lifelong, she never omitted to spread the white cloth and light the candles in honor of Sabbath. From the beginning, her life and her writing were proudly Jewish.”
Austen and Magnus: two women who continue to influence my writing with their wit and understanding of the world. Who knows? Perhaps—”after a bit of labour”—I will find that my “bit of ivory” will also produce some effect.” Stay tuned and we shall see!
Here in the United States of America, we will soon celebrate the 246th anniversary of our independence. And as a grateful immigrant, I will soon be celebrating my 60th year in this great nation. The blessings are boundless; a deep sense of pride and patriotism continues to fill my heart.
I come from a long line of immigrants. I wish I could trace my lineage with some level of accuracy beyond that which I know: Russian Jews that settled in Argentina thanks to Baron Hirsch and the Jewish Colonization Association. My family later immigrated to the U.S. and I’ve spent a life time explaining, to all who ask, why there are blue-eyed Jews that speak Spanish. I try to explain the diaspora. I try to explain the complex history of our immigration. I try to explain that there have been Jews in South America since 1492… “when Columbus sailed the ocean blue.” Quite often, this fact is met with shock. Quite often, this fact only brings up the next question:
How long have Jews been in the good ol’ USA?
As a history buff and a great fan of historical fiction, these questions—for the most part—please me. It is a subject near and dear to my heart! But it is for that very reason, that these questions are also bittersweet. Most people have some understanding, or knowledge, of the massive wave of immigration in the early 20th century. Stories of Ellis Island have been made popular and encompass the history of many peoples that came to these shores. But the story of Jewish immigration doesn’t begin with familiar scenes from “Fiddler on the Roof” or “Yentl.” Here’s a fact for you: Jews have been in both North and South America since the fifteenth century. They found their way here escaping the Spanish Inquisition; however, there is documented proof of observant Jews in colonial America. In fact, it is estimated that there were approximately 2,000 Jews living here and at least seven Sephardic (Iberian Peninsula Jews) congregations. Congregation Shearith Israel was founded in New York City in 1655. Rhode Island’s Yeshuat Israel in Newport began 1658. Congregation Mickve Israel served the people of Savannah, Georgia as early as 1733.
These Jews were from all across Europe. Their list of reasons for leaving hearth and home were the very same that other immigrants could enumerate. They sought freedom. They sought prosperity. They sought peace of mind. And when the colonies united against England, these Jewish immigrants answered the call in some form or fashion.
Haym Salomon rendered immeasurable service to the Revolution by providing financial support in desperate times. His service to this nation should be heralded by all. Aaron Lopez of Newport and Isaac Moses of Philadelphia also had the means to assist the cause. Risking their source of revenue, as well as their lives, these merchants sailed their own ships past British blockades and brought clothing, guns, and food to deprived soldiers. Many other Jewish patriots took up arms. In South Carolina, for example, one troop had so many Jewish soldiers, they were dubbed the “Jews’ Company.” In 1776, Francis Salvador, the first Jewish State Legislator of South Carolina, was killed fighting against Loyalists and their Cherokee allies. In 1777, Lieutenant Solomon Bush discovered a spy in George Washington’s headquarters. The lieutenant was taken prisoner by the British, although he was later released.
Needless to say, women also supported the cause. Abigail Minis was a prominent businesswoman in Georgia during the American Revolutionary War. Left a widow at a young age, she took charge of the family finances. A patriot, Minis also put her hospitality and resources to good use— earning fame and admiration amongst the troops. Legend has it that Mrs. Minis met George Washington in 1791 when he visited her tavern in Savannah. Unfortunately, that can’t be confirmed. Her daughter, Leah, however did meet with the president years later. Mrs. Minis was 91 years of age at the time. She was surely kvelling at that honor, as any mother would!
The Mill Street synagogue was a central anchor for the Jewish community in the city of New York since its founding in 1730. In 1766, Gershom Mendes Seixas became the hazzan, or cantor, of the congregation. Although he was not an ordained rabbi, he lead the Jewish community and encouraged their integration into their new society. He was an ardent patriot and supported the cause; and when the British captured New York, Mendes Seixas led the congregation to its temporary home in Philadelphia.
In the Post-Revolutionary period, Mendes Seixas strived to undergird the patriotism felt by the Jewish community. To reinforce their significance in the American tapestry, he wrote President Washington and asked for a statement of recognition—and reassurance—from the new government.
Deprived as we heretofore have been of the invaluable rights of free Citizens, we now (with a deep sense of gratitude to the Almighty disposer of all events) behold a Government, erected by the Majesty of the People—a Government, which to bigotry gives no sanction, to persecution no assistance—but generously affording to All liberty of conscience, and immunities of Citizenship: deeming every one, of whatever Nation, tongue, or language, equal parts of the great governmental Machine…
In probably one of the most important presidential letters in American history, Washington wrote back.
It is now no more that toleration is spoken of as if it were the indulgence of one class of people that another enjoyed the exercise of their inherent natural rights, for, happily, the Government of the United States, which gives to bigotry no sanction, to persecution no assistance, requires only that they who live under its protection should demean themselves as good citizens in giving it on all occasions their effectual support. . .
May the children of the stock of Abraham who dwell in this land continue to merit and enjoy the good will of the other inhabitants—while everyone shall sit in safety under his own vine and fig tree and there shall be none to make him afraid.
May the father of all mercies scatter light, and not darkness, upon our paths, and make us all in our several vocations useful here, and in His own due time and way everlastingly happy...”
This message highlights an extraordinary moment in history and for American Jewry. Here, in this great country, we were given freedom of speech, freedom of religion, freedom of enterprise. And as an immigrant, I know that freedom is rare and fragile. On this Shabbat, and on this anniversary of independence, I simply wanted to acknowledge that fact and say thank you. God Bless America!
God bless America, land that I love. Stand beside her and guide her, through the night with a light from above. From the mountains to the prairies to the oceans white with foam, God bless America, my home sweet home, God bless America, my home sweet home.
גאָט בּענטש אַמעריקע, לאַנד װאָס איך ליבּ, שטײזע בּײַ איר, מַדְרִיךְ זײַ איר איבּראל לײַכט א שטראל אונז צוליבּ פון די בּערג בּיז צו די פּרײריעס בּיז די יאמן װײַס מיט שױם גאָט בּענטש אַמעריקע, מײַן זיסע הײם גאָט בּענטש אַמעריקע, מײַן זיסע הײם
As some of you may know, I set out to write Celestial Persuasion when I came across this painting of Mariquita Sanchez de Thompson. This scene depicts the moment when the Argentine national anthem was sung for the very first time.
The image of ladies and gentlemen in Regency attire was far from what I had expected to find in colonial Argentina. To tell the truth, I would have expected full crinoline skirts and impressive peinetas, such as we find in the satirical work of Cesar Hipolito Bacle.
By delving into the aftermath of the May Revolution of 1810, I discovered that the aristocracy of Buenos Aires was more inclined to follow the fashion trends of Paris or even London. The influence coming from across the pond was not to be denied!
I began connecting the dots and weaved a tale that included English noblemen and naval officers, along with the liberator of Spanish America: Jose de San Martin. Establishing a friendship in between Jane Austen’s Captain Wentworth and my own fictional character, Jonathan Isaacs, was the next step in the process.
Next, I began looking to incorporate that bit of yiddishkeit that is so crucial to my work. For example, I wanted to ensure that the Jewish holidays mentioned throughout the novel occurred in accordance to the Hebrew calendar. In the prologue, Abigail Isaacs writes to her brother, describing their father’s passing—just prior to his favorite holiday: Pesach (Passover).
I must assume that you have not received my news from home, and knowing how you are impatient with all but the essentials, allow me to put it to you in words so familiar they could be your own: our dear papa died on March 26th on the eve of Rosh Chodesh—sadly a little more than a week before his favorite holiday. He had been looking forward to leading the Passover seder this year; but then again, he had been unwell for several months and refused to change his habits.
Rosh Chodesh is mentioned several times throughout the novel, as are other holidays, such as the High Holy Days and Chanukah. I suppose I could have picked any date when these events “usually” occur; but it was important to be accurate, particularly when it came to a certain battle that took place on February 3, 1813. Hopefully, the following snippet helps to explain…
“San Martín plans to engage with a Spanish royalist force in one month’s time,” he muttered beneath his breath. “When do you expect to travel to witness your monumental natural event?”
She grimaced at the small sound emitting from her lips. “I must be in residence at the beginning of the month, though I do not believe it is any of your concern.” Rethinking her statement, Abigail’s voice grew with enthusiasm. “Mr. Gabay!” she exclaimed, “has he chosen the exact date?”
“You cannot imagine that I would share that information, Miss Isaacs.”
Vehemently she shook her head. “I care not for your confidences, at least for the reasons you may suspect. I only ask that you heed me, sir. I must be in Rosario for Rosh Chodesh. There will be a new moon on the first of February. The night’s sky will be sufficiently darkened to allow for maximum visibility of galactic activity. Do you understand my meaning?”
The Battle of San Lorenzo was a turning point for the rebels fighting the Spanish crown. If I wanted to showcase the event in my story—and have it coincide with Rosh Chodesh—it had to be… kosher. I knew I had to get it right! First, I researched the status of the moon phase in February 1813. I found that information here and here. Then, I checked to see if the Gregorian calendar aligned with the Hebrew calendar. I found that here and here. It worked out!
Throughout the story, we follow Abigail as she celebrates Shabbat and Havdalah. Granted, her family is no longer as pious as when her mother lived. Nevertheless, when Abigail is called to London to meet Lord Fife, she ensures to take her ritual items. And when she and Mrs. Frankel find themselves aboard a frigate sailing across the Atlantic, I made sure to incorporate an every day nautical item into a pivotal scene.
Wrapping up warmly in her darkest cape, Abigail reached for the lantern perched above the dresser. It was the same lantern she and Mrs. Frankel had been instructed to use for the Sabbath, for it came equipped with a sliding shutter to darken the room without extinguishing the candle. Abigail smiled, recalling the cabin boy’s shock at their request to kindle the Shabbos candles whilst aboard the ship. He had gone on for nearly a quarter of an hour outlining the hazards and noting the fire stations that equipped every passageway in the event of a crisis...
Abigail had been correct in her estimation. The men were gallivanting en masse at the forecastle and she could remain in peace to the aft. She allowed herself to be guided by the lantern’s light but closed the shutter when she reached her chosen destination and waited for her eyes to grow accustomed to the darkness. In truth, it was a perfect night for stargazing as they had just entered into the new moon phase. Without the moonlight, the galaxy’s core was visible in all its splendor, and Abigail stood immobile in awe of the spectacle before her.
How many minutes had transpired, she could not say for certain. She felt tears trickle down her cheeks, but she could not be bothered to wipe them away. How she longed to share the moment with Jonathan! Not to scribble down the longitude and latitude of their location. Not to calculate or measure, but simply to stand and observe the immensity of it all and to understand her place in the universe. Her tears had dried where they had fallen, but with the wind picking up, she could once again feel bits of salt water on her cheeks as the waves began to swell. It was not until she heard the men shouting and witnessed the crew running hither and thither that Abigail was obliged to return to her room.
She retraced her footsteps to find the ladder once more. The descent, she hoped, would prove to be easier; but as she stepped down off the last rung, the wind and waves combined and exerted such a force on the ship that Abigail lost her balance. With flailing hands she attempted to seize hold of something that would steady her feet; but the action cost her dearly, for the lantern slipped from her grasp and the candle was extinguished. She crept along the passageway, holding on to the walls, helpless in the dark, until the ship pitched suddenly and she felt herself tumble forward.
As my outline began unfolding, I found that I quite liked the town of Exeter for the Isaacs family. The obvious problem was that I knew next to nothing about Devonshire as it related to Jews. Imagine my delight when I came across the wealth of information located here and here. Actually, there are pages and pages of data relating to the Jewish history in this particular county. I not only discovered the location of Exeter’s synagogue, but its officiant as well. Naturally, I had to showcase Abigail’s relationship with her rabbi and her place of worship.
In addition, this map created by Braun & Hogenberg in 1617 helped me visualize the Isaacs hometown.
Approaching the mile mark, she passed St. Thomas’s chapel and the many farms that dotted Byrd’s Lane. Abigail was flooded with bittersweet memories and recalled walking toward the synagogue, her small hand held by her mother, while Jonathan raced ahead and her father followed behind at a leisurely pace. They would meet friends along the way, and the adults would catch up on the weekly gossip before entering the house of worship. Ezekiel and Kitty Jacobs, her parents’ closest friends, had been amongst the founders of the synagogue, for they applied to St. Mary Arches Church to lease the ground for its erection. Whenever Jonathan would complain of the rabbi’s lengthy sermons, Mr. Jacobs would tell the story of the synagogue’s consecration.
Lastly, I wanted my story to lay the foundation for the establishment of the Jewish Colonization Association. Headed by financier and renown philanthropist, Baron Maurice von Hirsch and his wife, Baroness Clara, this organization was created decades after Argentina’s declared independence. However, had it not been for such forward thinking individuals such Wilhelm Loewenthal, a Romanian doctor conducting research in the area, Rabbi Zadoc Kahn, Chief Rabbi of Paris, or my fictional Lieutenant Gabay with his pipe dreams, who is to say if the seeds of change would have come to fruition.
The Battle of San Lorenzo took place in 1813 in the province of Santa Fe. A little over 70 years later, a group of Jews escaping pogroms and persecution in Imperial Russia settled in a town about three hours away from that battlefield. They named their new home Kiryat Moshe, or Town of Moses, to honor Maurice Hirsch. The land agent, who may or may not have been of French origin, registered the name to his own liking and the town became known as Moisés Ville. The inhabitants, these so-called Jewish gauchos, were the first to create a Jewish agricultural colony in Argentina. Of course, my characters had no notion of what was to come, but they had hope.
Captain Wentworth, my last piece of news may be the greatest surprise of all. Mr. Gabay and I shall not reside in Buenos Aires for long. When the fight for independence has been won, my Mr. Gabay—who never intended to make the military his career—will resign his commission. We shall repair to my father’s property in Rosario, where I will be at liberty to continue my research and Mr. Gabay will begin his work in helping the Jewish communities of the Russian Empire. Santa Fe is a wide and open land. Refugees of all faiths and backgrounds may surely make this place their new homeland and dwell in peace without persecution. Praise God, everything does indeed happen for a reason.
Thanks for stopping by. I hope you enjoyed the post!
The Association of Jewish Libraries (AJL) has launched a new podcast entitled, “Nice Jewish Books.” A leading authority on Judaica librarianship, this AJL series focuses on adult Jewish fiction.
Host, Sheryl Stahl is the director of the Frances-Henry Library on the Jack H. Skirball campus of the Hebrew Union College-Jewish Institute of Religion. She is an avid reader herself; and after serving the AJL in various capacities, she has now taken on the role of Podcaster. Stahl’s background comes into play as she interacts with authors and provides a platform to discuss their work. The premise for the show is to talk about Jewish literature, although her preference is not to include books based on war, political thrillers or Holocaust-related works. That, of course, was what drew my attention! Here— at long last— was a place to discuss my passion for Jewish historical fiction.
Do me a favor, won’t you?
Make yourself a nice cup of tea and tune in!
I am honored and delighted to announce that I was a guest author on the program. Please follow the link and listen in. Leave a comment on the website for Sheryl and the AJL community of readers and bibliophiles. I’d be so proud to know you stopped by. Happy reading (and listening)!
Organized by the Association of Jewish Libraries (AJL), the Book Carnival is hosted by a different participant’s site on the 15th of every month. It’s my turn and I’m delighted to welcome you to my blog.
I hope you enjoyed the Chanukah festivities in your corner of the world. What with the candle lighting, dreidel spinning and gift giving—not to mention the making of latkes and sufgenyiot—did you find some quiet time to enjoy a good book or two? If you are looking for more reading material, you’ve certainly come to the right place! Check out these amazing links and entries:
Please note that the Association of Jewish Libraries started a podcast, “Nice Jewish Books,” and launched it featuring Talia Carner and her novel, THE THIRD DAUGHTER (finalist in the National Jewish Book Council Award in the book Club category)
Also, The NJ Jewish Ledger ran a profile of author Talia Carner in connection of her appearance at the National Council of Jewish Women.
On her blog, Book Q&As with Deborah Kalb, Deborah interviewed Helaine Becker about her new children’s picture book, The Fabulous Tale of Fish & Chips.
Heidi Slowinski recently reviewed Roy Hoffman’s Chicken Dreaming Corn. Hoffman’s book is literature depicting life as this historical fiction novel explores the Jewish experience in the south.
Barbara Bietz interviews Jeff Gottesfeld about his new picture book, THE CHRISTMAS MIRACLE, a story of faith, friendship, and community.
The Book of Life Podcast pairs Red and Green and Blue and White by Lee Wind with The Christmas Mitzvah by Jeff Gottesfeld. These two 2021 holiday picture books are both based on true stories of allyship and they have a lovely synergy.
The Sydney Taylor Shmooze is a mock award blog that brings you reviews of Jewish kidlit that is potentially eligible for the Association of Jewish Libraries’ Sydney Taylor Book Award. Check out this month’s reviews!
The new Storytime Solidarity website offers quality resources for getting your storytimes started or boosting them to the next level. A guest post on their blog, “If Hanukkah Is Not the Jewish Christmas, What Is It?” by Heidi Rabinowitz, explores Hanukkah and its context within the U.S.
Shiloh Musings reviewed a real “cliffhanger,” The Devil’s Breath by Tom Hogan, which a very different sort of Holocaust story. A Jewish couple imprisoned in a concentration camp are asked by the camp head to discover who’s pilfering the stolen gold.
A Jewish Grandmother finds herself in a dilemma reviewing Why We Fly” in which she finds one of the subplots problematic. Kimberly Jones and Gilly Segal’s book is for youth and depicts a religious and ethnically mixed American community in which Jews dating non-Jews doesn’t raise eyebrows. One of the two main characters is Jewish, and she’s very idealistic.
Reuven Chaim Klein just posted 5 book reviews at the Rachack Review. Do take a look!
I’ve been addressing Jane Austen’s work and the correlating themes found in Judaic text. The reason for this exercise stems from my desire to find historical fiction or historical romance novels that contain a modicum of Judaica. Of course, Austen’s work isn’t considered historical fiction. Her stories were contemporary; her readers would have recognized their world amongst the backdrop of her settings. But that’s not my point. Sorry!
While I have scoured endless book titles and conducted mind numbing Internet searches in the hopes of finding some hidden gem, I have very little to show for my effort. That was the impetus to take pen in hand, so to speak, and to write my own fanfiction. And why not? Jane Austen’s work continues to inspire and entertain a diverse, world-wide audience. We are presented with modern interpretations of her classics novels, time-travel storylines, and narratives that focus on any number of ethnicities and cultures. Evidently, our thirst for new and tantalizing Austenesque plots and themes is not so easily quenched! And for this particular reader, it seemed only logical that the Jewish community be represented in Austen’s fandom.
That being said, I am not an advocate of racelifting. By that I mean, I have no need to replace a character’s Anglican faith for Judaism. I am satisfied with the introduction of Jewish protagonists and themes that are a true reflection of our community as a whole. For other authors and readers, I understand that it is imperative to see a Jewish character cast in the original role. And that’s okay. That’s the magic of fanfiction. InThe Meyersons of Meryton, I introduce a rabbi and his family to Austen’s fictional town in Hertfordshire. In Celestial Persuasion, I create a friendship in-between Captain Wentworth and the Isaacs siblings that stretches far beyond England’s shores. With Destiny by Design~ Leah’s Journey, I showcase a story that is loosely based on my ancestors’ experiences. Although this novel is not a J.A.F.F. (Jane Austen Fan Fiction), there is a definite nod to the author and her work. These novels, along with my first title, Becoming Malka, are my small contribution to the lesser known genres of Jewish Historical Fiction and Jewish Historical Romance.
As we are now officially in the “holiday season,” there is an opportunity to address diversity and Jewish characters in other forms of entertainment. For example, Hallmark has attempted to incorporate Jewish storylines and characters in their holiday lineup. These shows are a bit cringe-worthy, I’ll admit it, but at least they’re trying. I’d encourage them to try a littleharder. While I do want to see Jewish representation in these soapy movies, I do not want to see Hanukkah downgraded to a Christmas-wanna-be. The whole point of the Maccabean revolt was not to assimilate to the dominating culture. It is a fine line, I understand. Hallmark can do better.
Over at Disney, we were introduced to a Jewish heroine for one episode of Elena of Avalor. The character is supposed to be a Sephardic princess, but she uses Yiddish terminology and speaks of Ashkenazi traditions. And, I’m sorry to say, the princess is not very attractive. Like the folks over at Hallmark, the imagineers could have put forth more effort. This piece needed a little more research into the character’s cultural background and a lot more generosity in developing her aesthetic. Perhaps they could have taken a page from the variety of diverse characters showing up in other animation, comics, and television series and given the Jewish community a proper heroine.
And speaking of television, did you hear the collective “oy!” when fans of Downton Abbey found out that Lady Crawley’s father was Jewish? The writers did not stop there. The series also introduced a Jewish family of the upper echelons of society. Apparently, Lord Sinderby’s family had fled the pogroms and persecution of Imperial Russia some sixty years ago. Sparks fly when his son, Ephraim (he goes by his second name, Atticus) meets and falls in love with Lady Rose…who is not Jewish. This all-too-familiar predicament, as well as other issues of anti-Semitism in Edwardian England, are brought to the forefront. While I was not entirely pleased with the outcome, I was glad that at least our community’s presence was addressed.
With the success of Sanditon and Bridgerton—and the plethora of costume dramas in the world today— it seems clear we are in need of the escapism that these shows provide. We fantasize and yearn for the days of polite society and social graces. How much more pleasing is it to read a novel or watch a show that allows one to identify with a character— someone who stands to represent one’s community, one’s values, and heritage in a positive light? It is time to come out from the shadows of the likes of Heyer, Dickens, and Shakespeare. Their Jewish characters were cliché and demeaning. The Jewish community has played a proud and active role in nearly every culture around the world. We are connected to that history by a chain that spans over five thousand years.
Jane Austen certainly instilled her biblical knowledge and values into her novels. She commented on societal issues with her wit and keen power of observation. Her readers, no doubt, recognized and identified with these truths. If one of my books brings a sense of connection, a sense of community, a sense of pride to a Jewish reader, I would have fulfilled my goal. My books are a link in that ancient chain. They are another opportunity to say: Hineini —I am here. We are here. And we’re not going anywhere.
Mirta Ines Trupp~ Author 