Just Call Me Chaviva (Gordon-Bennett)

Conversion to Judaism: A Roundup of Posts from @TheChaviva

2026-05-03T08:35:00.005+03:00

I don't know when it happened, but at some point this blog kind of turned into a recipe blog. That said, if you landed here because you found me on Instagram ... and you're looking for some of the posts I've written about conversion to Judaism, here are just a few of them.

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But remember, this whole blog is basically one big conversion journey from my Reform conversion in 2006 to my Orthodox conversion in 2010 to my marriage in 2010 followed by my divorce in 2011 and then a lot of drama from 2011-2012. Then I made aliyah in 2012, met my current husband, had a kid, ended up back in the USA for 8 years, and finally made it home to Israel in June 2022. So, there's a lot of content on here!

The Reform Days
Be Prepared to Review the Conversion Manual (12/10)
The Reform Conversion Post: (04/06)

If you're looking for something particular or want to chat about conversion, please drop me a line at kvetching.editor @ gmail.com.

Tu B’Shvat Chicken & Rice with Dates, Raisins, and Olives (GF, DF)

2026-05-01T16:00:00.000+03:00

Back on Tu b'Shvat, I had this vision of a dish I wanted to make, but I couldn't find a recipe so I worked with ChatGPT to craft one. It didn't work out, but I spent some time noodling how to fix the crunchy rice issue I had, and ultimately this one worked out perfectly! If you try it, let me know what you think.

Tu B’Shvat Chicken & Rice with Dates, Raisins, and Olives

Feeds a crowd!

Ingredients

2 cups basmati rice, rinsed and drained
3 lb boneless chicken thighs (or any mix of chicken you want really)
2–3 tbsp olive oil
3 cups chicken broth or water, boiling hot
1¼ cup orange juice
1 very large onion, thinly sliced
4 cloves garlic, minced
¾ cup green olives, pitted and halved
¾ cup dates, chopped
¾ cup raisins
2 tsp paprika
1½ tsp cumin
¾ tsp cinnamon
¼ tsp turmeric (optional)
1¾–2 tsp salt
Black pepper
Date honey (to drizzle)

Instructions

Heat oven to 220°C / 425°F.
Toss chicken with olive oil, paprika, cumin, cinnamon, salt, and pepper and set aside while you prep the other ingredients.
Then, add the rice to large baking dish and add onion, garlic, olives, dates, and raisins.
Mix the boiling water/broth and OJ together and pour evenly over the rice mixture.
Gently stir through the center, then smooth flat again.
Top with chicken and drizzle a healthy amount of silan over the chicken.
Put a piece of wet parchment over the top and then and cover very tightly with foil. You don't want any steam to release or the rice won't cook!
Bake covered for 45 minutes, until rice is just tender with a slight bite in the center.
Remove foil and parchment and bake ~10 minutes more until chicken is lightly golden.

If you're eating straight away, enjoy! If you're putting in the fridge and reheating, be sure you let it sit out for about 20-30 minutes before refrigerating. To reheat, do not remove the foil at all -- it'll stay moist and steam nicely as is on your plata.

One-bowl Pesach Muffins for Passover (Gluten-Free, Parve)

2026-03-03T08:22:00.005+02:00

One-bowl Pesach Pudding Muffins (Gluten-Free, Parve)

Fluffy, cake-like, and delightfully chewy? Here’s a magical recipe just for you that makes 12-14 muffins.

Ingredients

1 1/4 cups + 1–2 tsp potato starch
potato starch
1 (2.8-ounce / ~80g) box instant vanilla or chocolate pudding mix
4 large eggs
3/4 cup sugar
1/2 tsp baking soda
1 tsp lemon juice
1 tbsp oil
1/4 tsp salt
1/2 cup mini chocolate chips

Instructions

Preheat oven to 350°F / 175°C. Line a muffin tin with paper liners or lightly grease the cups.
In a large mixing bowl, whisk together the eggs, sugar, lemon juice (or vinegar), oil, and salt until smooth and slightly frothy.
Add the instant pudding mix and potato starch. Whisk until just combined — don’t overmix.
Sprinkle in the baking soda and fold gently into the batter.
In a small bowl or baggie, toss the mini chocolate chips with 1–2 teaspoons of potato starch. Fold the coated chips into the batter. (This prevents sinking!)
Scoop the batter into your prepared muffin tin, filling each cup about 2/3 to 3/4 full. Add more chocolate chips on top if you want!
Bake for 20-25 minutes, until the tops are domed and a toothpick inserted into the center comes out clean or with just a few moist crumbs.
Cool in the pan for 5–10 minutes before transferring to a wire rack.

Blueberry Peanut Butter Oat Cookies (Gluten-free, Egg free)

2026-01-28T12:32:00.006+02:00

I love a good oat cookie, and when you can have the cookie for breakfast and reap the benefits of filling food? Well, you have a winner. That's it. Now here's the recipe.

Blueberry Peanut Butter Oat Cookies (Gluten-free, Egg free)

Makes 9 cookies | 10 minutes prep | 15 minutes to bake

Ingredients

2 cups gluten-free old-fashioned rolled oats
2 mashed bananas
1/2 cup creamy peanut butter (see notes)
2 Tbls honey
1/4 cup chopped pecans
1 tsp vanilla
1/2 tsp cinnamon
1/2 tsp salt
1 cup fresh blueberries (see notes)

Directions

Line a cookie sheet with parchment and preheat the oven to 190 degrees Celsius.
Mash the bananas and mix in all other ingredients except the blueberries.
Using a large cookie scoop, create 9 mounds of cookie dough on the cookie sheet.
Flatten the cookie dough a bit into discs, then press blueberries into the dough (roughly 6-7 per cookie).
Bake the cookies for 15 minutes, then cool on the tray for 10 minutes.
Store on the counter for a few days, or refrigerate for longer. Enjoy!

Notes

I used Skippy Natural Creamy peanut butter. If you use a more natural, high-oil peanut butter, the consistency may not set as well.
You can use frozen blueberries, but they may release more moisture than you want, and the cookies may not set as well.
For the cookie scoop, I use the Oxo Large Cookie Scoop, which is about 3 Tbls.

Torah Commentary on Shemot: The Hidden Connection Between Moshe, Rachav, and the Existence of Israel

2026-01-08T10:44:00.000+02:00

This week we begin a new book of the Torah with Parashat Shemot, and we meet Moshe at the very beginning of his story — not as a leader or a prophet, but as a fragile infant born into a moment of real danger.

Pharaoh has forgotten Yosef, fear has taken hold of Egypt, and a decree has been issued against the future of the Jewish people. In Shemot 2, Moshe’s mother Yocheved responds with a quiet, courageous act.

The Torah tells us that she “kept him hidden” — וַתִּצְפְּנֵהוּ.

That same word appears again, generations later, in Yehoshua 2. As Bnei Yisrael stands at the edge of the land, Yehoshua sends spies into Yericho. When they are discovered and face certain death, it is Rachav who steps in.

The verse tells us that she “hid him” — וַתִּצְפְּנוֹ.

The language is deliberate. The same act of hiding that once protected an infant Moshe now protects an infant nation, not yet ready to reveal itself fully in the land.

What’s especially striking is how Rachav explains her actions. She tells the spies that she knows who they are and who their HaShem is, and in doing so, she repeats Moshe’s own words from Devarim 4:39: “Hashem is Gd in heaven above and on the earth below”:

כִּ֤י ___ ה֣וּא הָֽאֱלֹקים בַּשָּׁמַ֣יִם מִמַּ֔עַל וְעַל־הָאָ֖רֶץ מִתָּ֑חַת

Moshe had spoken those words years earlier in the wilderness. Now they are being repeated by a Canaanite woman in Jericho — proof that his message has traveled far beyond the people he once led as a hidden child. In Joshua 2:11:

כִּ֚י ____ אֱלֹֽקיכֶ֔ם ה֚וּא אֱלֹקים֙ בַּשָּׁמַ֣יִם מִמַּ֔עַל וְעַל־הָאָ֖רֶץ מִתָּֽחַת

But what makes this parallel even more powerful is who Rachav becomes. After hiding the spies, Rachav marks her home with a red cord — a moment that echoes unmistakably with Pesach imagery — and her entire family is saved. Chazal tell us that Rachav converts, marries Yehoshua, and from her come some of the greatest prophets of Israel, including Yirmiyahu and Huldah.

As a further connection between Moshe and Rachav, Sifrei to Devarim (Ch. 338) teaches that before Moshe’s death, HaShem showed him through divine inspiration that a great prophetic line would one day emerge from Rachav.

But here’s where the language comes full circle!

The root צ–פ–נ, to hide, doesn’t only mean concealment. It also carries the sense of something hidden for later revelation: something precious set aside until the right moment. We know this word from tzafun, the part of the Seder (another Pesach connection) when what was hidden is finally brought back, when the afikoman reappears, and the story can move toward completion.

In Shemot, Moshe is hidden so that one day he can lead.
In Yehoshua, the spies are hidden so that the nation can enter the land.
And Rachav carries within her a faith that is hidden until it is ready to be revealed.

In both moments, it is a woman on the margins (a Hebrew slave woman in Shemot and a Canaanite prostitute in Yehoshua) who acts quietly, privately, and courageously against powerful regimes to save not only lives, but the future of a people. Without these acts of hiding and defiance, there would be no Israel.

And perhaps that is the lesson as we begin Sefer Shemot … that redemption often begins not in the open, but in what is carefully protected — tzafun — until the world is ready to receive it.

Shabbat shalom!

Postscript: The modern Hebrew word for “to encrypt” is להצפין (l’hitzfin). At a most basic level, encryption is the process of protecting information by securing it in a way so that it can only be read by those who have permission or access to do so. This is precisely what happened in both of these stories!

Crispy Baked Chicken Bites with Asian-inspired Sauce (Gluten-Free)

2025-12-26T14:14:00.003+02:00

I love Chinese food so much, but being gluten-free and living in Israel, there are essentially zero options for crispy, tasty options here. Yes, I could buy some batter or use a recipe from Google, slathered in flour and deep-fried on the stove, but I don't deep fry food.

So this year, I spent some time with my BFF ChatGPT to figure out the best cornstarch-based recipe because I know that cornstarch creates the crispiest, most golden-brown crust in the oven. So after several attempts, here she is ... the ultimate crispy baked chicken bites. Toss them in your own favorite sauce or use mine!

If you try the recipe, please let me know what you think.

Crispy Baked Chicken Bites with Asian-inspired Sauce (Gluten-Free)

Serves: 5-6

Chicken ingredients
1.5-2 lb boneless chicken thighs, cut into bite-size pieces (you can use breasts too)
1 tbsp soy sauce
½ cup cornstarch
1 tsp salt
½ tsp pepper
½ tsp garlic powder
Olive oil spray

Sauce ingredients
1 tbsp sesame oil
2 cloves garlic, minced
1 tbsp rice vinegar
2 tbsp honey
2 tbsp sweet chilli sauce
3 tbsp ketchup
2 tbsp brown sugar
4 tbsp soy sauce

Instructions

Heat oven to 425°F/220°C. Line a baking sheet with parchment and lightly spray it with olive oil.
Pat the chicken pieces as dry as you can.
Put the chicken pieces in a bowl and toss with the soy sauce.
Add cornstarch, salt, pepper, and garlic powder, and toss to coat until every piece looks dry and chalky.
Spread chicken in a single layer on the baking sheet and then spray lightly with oil.
Bake 15 minutes.
Flip pieces and bake another 15 minutes until crisp and golden.
In the last 5 minutes of baking, add the sauce ingredients to a pan, and bring to a boil for about a minute until it’s thick.
Remove the chicken from the oven and toss the chicken in the sauce.
Serve with rice and broccoli.

Moist, Kid-Friendly Carrot Cake Muffins (Gluten free and Dairy free)

2025-11-13T11:59:00.002+02:00

I’ve been on the hunt for carrot muffins my kids actually like, but after trying a couple dozen recipes, nothing worked. So I got creative, ran my recipe by ChatGPT, and made my own “Frankenstein’s monster” carrot cake-style muffin!

Don't forget to read the notes! I hear from everyone about the consistency, but you just have to trust me here. Ready? Here you go:

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A post shared by Chaviva Gordon-Bennett (@thechaviva)

Moist, Kid-Friendly Carrot Cake Muffins (GF, DF)

Makes 12 standard muffins

Ingredients

Dry mix

1½ cups flour*
¾ cup sugar
½ teaspoon cinnamon
½ teaspoon baking soda
½ teaspoon baking powder
¼ teaspoon salt

Wet mix

½ cup vegetable oil
⅓ cup brown sugar
2 large eggs
1 teaspoon vanilla extract
~2 cups finely grated carrots*

*Notes

I’ve used Bob’s Red Mill’s GF 1:1 flour and regular all-purpose flour for this. It’s very flexible.
I’m lazy and buy the bagged shredded carrots. Then, I take out some frustration by cutting them up with scissors to make the pieces super bite-sized! You can shred your own if you want, though.
The dough will be VERY (like super) thick, and that’s exactly how it’s meant to be.

Instructions

Preheat the oven to 350 degrees F (175 degrees Celsius) and line a muffin tin with paper liners (or pull out a silicone cupcake pan).
Dry mix: In a bowl, whisk together the flour, white sugar, baking soda, baking powder, cinnamon, and salt.
Wet mix: In a second bowl, mix the oil, brown sugar, eggs, and vanilla. Then, add in grated carrots.
Pour the wet mix into the dry mix and stir until completely mixed. It’ll be thick!
Divide the mixture between the 12 spots on your muffin pan. (I use an ice cream scooper for this.)
Bake in the oven for 20-25 minutes until a toothpick comes out clean.
Cool for 10 minutes and then transfer to a cooling rack.

Store at room temp for ~3 days or keep in the fridge up to 2 weeks. Reheat in the microwave for maximum yums.

If you make these, please let me know what you think in the comments.

The Other in The Madwoman in the Rabbi's Attic by Gila Fine: A Lesson for 2025

2025-09-30T10:39:00.001+03:00

I haven't posted in nearly a year, which is wild because I used to post every few days or at the very least every week. That's life, I guess, with its seasons and struggles and priorities.

I pondered posting something on Instagram, because that's where I live these days, but the format just didn't fit the content, so here I am.

I recently started reading The Madwoman in the Rabbi's Attic: Rereading the Women of the Talmud by Gila Fine, and I'm really enjoying not only the content but how it's written. Although I've only finished the introduction and the first chapter, I wanted to share some of what I've read because the introduction presented something so incredibly beautiful that I feel is hyper relevant to the polarized world we're currently living in where everyone is an Other.

But first, Gila Fine has a footnote as she discusses the difference between what we find in the rabbinic literature. There is halacha, which is Jewish law, and there is aggada, which is the narratives or "stories." Basically, everything you find in the Talmud that isn't halacha is aggada. Fine says (emphasis my own),

"... there is a whole range of aggadic sub-genres: midrash and rabbinic legends and philosophical inquiry and parables and sermons and folktales and epigrams and jokes. But it is not just a multiplicity of form that defines aggada, it is also a multiplicity of content: from the lofty discussions of metaphysics and theology to small, everyday tales of friendship and family, food and money, study and sex. Herein is the profound humanism of the rabbis; nothing is deemed too trivial or mundane to be the subject of a rabbinic story. In aggada, everything is included because everything is important; everything is meaningful, everything carries a lesson to be learned."

And it's the footnote to this that really hit me. It comes from Rosemary Radford Ruether:

"Classical Judaism produced a literature which looks at first sight like someone's grandmother's attic in which endless quantities of curious things which 'might someday come in handy' have been passed down like so many balls of string lovingly collected over the years and piled on top of each other without apparent concern for distinctions between wieghy and trivial matters ... This apparent jumble of piety and trivia is the medium of the rabbinic message which is the effort to penetrate every corner of ordinary life with God's presence ... "

I've always held to the understanding that everything we need to live our lives is contained in Jewish literature, but that not everything was relevant at the time of composition, but "might someday come in handy" when the time is right and the situation makes sense. It's how we have modern medicine, electrical devices that work on Shabbat, and so much more. I just loved this image of the attic brimming with everything you need at the exact time you need it.

Okay, now let's roll back to the Other. In referencing how the heroines of the Talmud fit into a specific group (the second one in the following quote), Gila Fine says,

"The relationship with the Other is one of the central themes of rabbinic narrative. Indeed, it's been suggested that the stories of the Talmud all fall into one of two categories: those that show the gap between man and God is smaller than we think, and those that show that the gap between man and man is greater than we imagine."

Wow wow wow. I mean wow. Reread that quote. Do you see it? This is true more now than ever. She goes on to explain how we respond to the Other when they don't see things as we do. Gila Fine is really focusing on what the Talmud has to say and how we react when the Talmud doesn't see things as we do, but I think these responses are ridiculously appropriate for how humans in 2025 view the Other who isn't them.

I'm going to summarize her take on these responses to the Other here:

Rejection: We are too different and disagree on too much. This relationship can never be.
Accommodation: We're clearly very different, even divergent, but I want this relationship so badly I will change everything about myself to make it work.
Subjection: We're different, so if you want this relationship, you have to change everything about yourself.
Negotiation: We're very different, and there's a lot we disagree about, but this relationship is something we both want, so I'll come with my opinions and you with yours; we'll figure out a way to make it work.

Now, she's really relating this to how we read the Talmud. She says some blanketly reject the Talmud, while others (particularly on the right) Accommodate and lose their identity in favor of the text. Still, others (particularly on the left) use Subjection by misreading what's in the Talmud based on contemporary thought. The best approach, she says, is Negotiation:

"We must give full voice to our beliefs and our biases, and let the Talmud speak its own (for we are no less conditioned by the 21st century than the Talmud is by Antiquity)."

But when I read this ... I saw so much of the way people exist today, in 2025. There is no Negotiation today in our polarized world.

People talk at each other rather than with each other, or avoid the conversation entirely, resulting in complete and utter Rejection of those who are unlike oneself.

Others have gone out of their way for Accomodation, becoming "politically correct" to the point of embracing the most dangerous and illogical opinions and supporting terror organizations.

Some have resorted to Subjection to get their way, convincing friends, family, and perfect strangers that the only path forward is to embrace what they believe or else.

What happened to Negotiation? Our differences are what make the world a beautiful, complex, and fascinating place to exist. Humans aren't a monolith. If HaShem wanted a world of copy/paste humans, he would've done exactly that. We're all created in G-d's image, and if that's the case, then our differences are as godly as HaShem. We should celebrate and cherish those differences, not expect others to change who they are or change ourselves based on agendas that aren't our own.

At any rate, I really hope this made sense, and I would really, really love to hear what you think in the comments. I can't wait to read the rest of this book, particularly because of how much was held in the introduction and how the chapter on Yalta revealed some fascinating insights that I wouldn't have considered.

May 5786 be a year of happiness, health, love, and truth!

From Broken Hearts To Healing: Elevating a Year of Tears into Faith and Hope

2024-10-02T09:53:00.001+03:00

“Once the Baal Shem Tov commanded Rabbi Zev Kitzes to learn the secret meanings behind the blasts of the shofar, because Rabbi Zev was to be his caller on Rosh HaShanah. So Rabbi Zev learned the secret meanings and wrote them down on a slip of paper to look at during the service, and laid the slip of paper in his bosom. When the time came for the blowing of the shofar, he began to search everywhere for the slip of paper, but it was gone, and he did not know on what meanings to concentrate. He was greatly saddened. Brokenhearted, he wept bitter tears and called the blasts of the shofar without concentrating on the secret meanings behind them.

Afterward, the Baal Shem Tov said to him: "Lo, in the habitation of the King are to be found many rooms and apartments, and there are different keys for every lock, but the master key of all is the axe, with which it is possible to open all the locks on all the gates. So it is with the shofar: The secret meanings are the keys; every gate has another meaning, but the master key is the broken heart. When a man truthfully breaks his heart before God, he can enter into all the gates of the apartments of the King above all Kings, the Holy One, blessed be He.” (Or Yesharim)

As we prepare for the shofar's cry this Rosh HaShanah, we carry the weight of a year marked by unimaginable pain and uncertainty. Since October 7, we, like Rabbi Zev, have lost our sense of certainty, holding only our broken hearts and crying a torrent of tears as we plead for comfort, healing, and peace.

But after so much loss, is it time to set our tears aside? After all, Rosh HaShanah — at its core — is a day of rejoicing. No fasting or mourning allowed. We should be celebrating b’simcha, dipping apples in the sweetest honey, and looking forward to a year filled with good news (and the arrival of Mashiach!).

Why, then, does Rosh HaShanah bring so much heartache and so many tears? We read about Hagar's despair over Ishmael, the mockery of Chana as she longs for a child, and Rachel’s earth-shattering cries for her children. These stories and the tears shed with them resonate more deeply with us now because we’ve spent nearly a year in continuous mourning and fear. Our tears are more real and painful than ever.

At various points throughout history, congregations would hire chazzanim based on their ability to move congregations to tears at the right time. In fact, the famed Roedelheim machzor is said to have featured instructions to bochim kan — “cry here” — throughout davening. Even Rabbi Yitzchak Luria, the Ari, is said to have believed it was good to cry (and did so abundantly) on Rosh HaShanah.

Several sources approach the “to cry or not to cry on Rosh HaShanah” question by saying that crying on Rosh HaShanah is okay and even encouraged, but not because we’re sad or depressed or because we feel like it’s what we’re supposed to do.

Rather, Rosh HaShanah tears should be shed out of a genuine place of awe, enthusiasm, and devotion.

This year, we stand before HaShem with not just broken but shattered hearts and beg for the ability to transform our pain into strength. The trauma of this year indeed mirrors the cries of the shofar. The blasts are sharp, sudden, and filled with emotion. Yet just as the narrow opening of the shofar produces a powerful sound that echoes from person to person and place to place, so too can our cries lead us from sorrow to hope, pain to strength, and from fear to trust.

Like Rabbi Zev's forgotten notes, we approach this Rosh HaShanah without clear answers. But our collective cries, like the shofar's blasts, are the master key.

The shofar’s deeper message is for us to live with love, faith, and trust for HaShem despite the brokenness we feel and see around us. The blasts remind us that after the broken heart comes relief and renewal — if we are open, willing, and present.

As we face this new year with hope and uncertainty, we must trust that the deep suffering of this past year will be answered by HaShem’s boundless love, compassion, and mercy. We pray for the return of our precious hostages, the end of the war, a safe homecoming for all of our brave soldiers, and a mending of our broken hearts.

Torah Commentary on Mishpatim: The Rules/Laws, Code of Hammurabi, and the Relevance of Religion

2024-02-08T09:42:00.011+02:00

To me, this parashah is probably one of the most complex parts of Torah to relate to in modern times. I also think it's what drives a lot of people away from religion — it's outdated, right!?

It's all the regulations about slaves and stuff that seems inhumane and absurd in modern times. Many argue that the Torah is unjust in even creating regulations regarding "slaves" because of what the Jews went through in Egypt. Likewise, our modern construct of slavery is one of abuse, neglect, and racism. The interesting thing about Torah slavery, though, is that it is entirely unlike the slavery of Egypt and the U.S. South.

Slavery in the Torah is often an individual selling their services to repay a debt or to work off bankruptcy. It isn't buying and selling individuals off a butcher's block on a dock somewhere. This is important to note. Torah begins this parashah, following the Decalogue, with the stipulations of slavery for an important — and modern applicable — reason. Having just gotten out of slavery, it's necessary to create rules and regulations for keeping slaves to ensure that the treatment of Egypt is never touched again. It's like a "do unto others as you would have liked to have been done unto you" setup. Anyhow, this is applicable in modern times as a reflection of not wishing ill upon those in a situation which you have presently experienced, I think.

Does Eye for an Eye Really Mean an Eye for an Eye?

Let me be (not) the first to say I love Hammurabi and his codes. Love may not be the right word, but the concept is brilliant, and for those who get all sauced up over history, it's absolutely tickling. The Codes of Hammurabi shaped much of the law in those early years based on the talion, or the basic "eye for an eye" principle. A lot of people come back to this Biblical principle when discussing the death penalty or other punishment. In essence, it seems to make some kind of sense. Why shouldn't the person feel the same pain/anguish that their murderer felt? But luckily, there was wising up, and (most) people realized that in no way does it equate to the original crime. Oftentimes, murderers are conscienceless and will never be able to feel that pain or sorrow.

The Sages agree that people deeply misunderstand "eye for an eye," for the very reason just mentioned. Maimonides said,

"There never was any Rabbi, from the time of Moses ... who ruled, based on 'eye for an eye,' that he who blinds another should himself be blinded."

Instead, the principle is a graphic way of explaining that punishment should not be too lenient or harsh, but should fit the crime. Torah has ways with words, it's a beautifully written manuscript and oftentimes says a lot of things it does not necessarily literally intend to say.

I find myself distraught at times over the literal nature of which things are interpreted. Yes, I preach that poetry should not be overly interpreted and that accessibility in writing is one of the most profound problems of writers who must flaunt some earth-shattering style. But Torah was composed so very, very long ago. Words change. Etymology is the key to understanding evolution in texts, darn't. Euphemism and analogy should not be taken for granted or go unused when understanding Torah.

Jews Control All the World's Money ... Right?

Say hello to Ex. 22:24, aka the laws of usury! I take particular interest in this topic, because I once wrote extensively about it for one of my classes, though I forget which. Interestingly, in most Christian texts, this is typically cited as Ex. 22:25. Bizarre, yes? I haven't run into any discrepancies as such before.

My interest in this passage relates to the whole (mistaken) idea that Jews are in control of all the world's finances. Most are unaware that Jews were essentially forced into money lending in the Middle Ages after the Catholic Church outlawed money lending because of this very passage.

The catch, of course, was that the text says that you shouldn't charge interest to "my people" or sometimes translates as "to your brethren." That, you see, is how the Church figured that it was okay for the Jews to take on the task ... so Catholics were still allowed to borrow, and it wasn't against the law, because Jews were NOT their "brethren." It was a loophole that the Church was well aware of, and in a way it set up the Israelites for years of victimization. Additionally, it became one of the few things Jews were allowed to do at the time, because so many professions and trades were outlawed for them.

So every time someone makes a snide remark about how Jews are incredibly wealthy or run the world's finances, I bring up the fact that it was the Catholic Church who opened this gateway for the Jews. Don't blame the Jews!

Are Religions Like Judaism Still Relevant in 2024?

I read somewhere that many of Torah's laws are like an onion -- there are many layers to the meaning. As time passes, a layer peels away and we must return to the law to seek out it's spiritual meaning so that we do not simply discard it as outdated and irrelevant. Here's an article over at Chabad.org that discusses the different ways we interpret Torah, especially in relation to this parshah.

I'm a firm believer that every rule and law in Torah is completely applicable today, if not from a literal standpoint then from a metaphorical and spiritual standpoint. I highly doubt G-d would reach down and throw out a bunch of essential rules for life, only to have them become outdated in a couple thousand years. Adaptation is, perhaps, a test of faith, intelligence, understanding, and acceptance.

Another great article, "Is Religion Still Relevant?" by Yossy Goldman, is pretty high-quality. It runs with the idea that "everything has changed, but it's stayed the same."

The very same issues dealt with in the Bible -- sibling rivalry, jealous partners, and even murder -- are still the stuff of newspaper headlines today. So what else is new? Has anything changed? Yes, today we have astronauts and space stations and laser beams and laptops, but the basic issues and choices human beings must face remain identical. Once upon a time the question was do I hit him with my club or slice him up with my sword. Today the question is do I call up the nuclear submarines or send in the guided missiles? ...

... Torah is truth and truth is eternal. Scenarios come and go. Lifestyles change with the geography. The storylines are different but the gut level issues are all too familiar. If we ever needed religion -- or in our language, Torah -- we need it equally today and maybe more so. May we continue to find moral guidance and clarity in the eternal truths of our holy and eternal Torah. Amen.

So whenever you think back to the mitzvot or Torah and think, "Psshaw, oxen and slaves are so old school" take another look. Read the commentaries, explore the Torah, examine the Sages, talk to Rashi and Maimonides because there is definitely more to "an eye for an eye" than meets the eye.

(Sorry, had to end like that. It made me giggly silently, hah!)

Editor's note: This was published in February 2007 and has been updated for accuracy and relevance.

Ask Chaviva Anything: How Can I Get a Heter To Stop Having Kids in Judaism?

2024-01-01T09:33:00.007+02:00

I received an interesting Ask Chaviva Anything submission in September that has been on my mind since it popped into my inbox. I've been tossing around how to answer it for ages and I'm still not 100% positive that I know how to answer it but I feel like I have to try.

Here's the question:

How did you manage to get a heter (Rabbinic permission) to stop having children after only 3? I'm a convert to orthodox Judaism too and even after 6 kids I can't get a break. Sorry if it's too personal a question, you obviously don't have to answer.

So, before I can answer this question, let's talk a bit about the commandment (mitzvah) to have children in Judaism. The origin of this mitzvah comes from two verses in Torah:

"And G‑d created man in His image; in the image of G‑d He created him; male and female He created them. And G‑d blessed them, and G‑d said to them, "Be fruitful and multiply and fill the earth and subdue it, and rule over the fish of the sea and over the fowl of the sky and over all the beasts that tread upon the earth." (Bereishit/Genesis 1:27-28)

Later on, after the flood when everyone leaves the Ark, the Torah says:

“And you, be fruitful and multiply (known as periya u-rviya); swarm upon the earth and multiply thereon.” (Bereishit/Genesis 9:7)

There are many discussions around why this mitzvah is repeated, but we won't get into that here. In the Talmud, there are deep discussions around the age of marriage and when the mitzvah to procreate should be fulfilled, but we also won't get into that here. Interestingly, the commandment to bear children only applies to men, not to women, but without a woman, it's a bit of a non-starter so we also won't get into that here.

Let's look at the requirements around the volume of children a Jew is obligated to have according to the Talmud.

In the Mishnah (aka the Oral Torah), there are two opinions coming from the houses of Beit Shammai and Beit Hillel. Those who are familiar will note that we typically hold by the rulings of Beit Hillel, but not always. In this discussion in Mishnah Yevamot 61b, Beit Shammai says that one is required to bear two male children, and Beit Hillel says one is required to bear one male child and one female child.

In Shulchan Aruch Even Hoezer 1:5, Beit Hillel's approach wins the day. If you've had one male and one female child, you've fulfilled the Biblical command to procreate. Mazal tov!

So why are there people who don't stop at two or have a dozen kids of all genders anyway? This originates in rabbinic texts and understandings, particularly la-erev, which means to continue having kids even after you've hit your Biblical requirement. It originates in this verse

“In the morning sow your seed, and in the evening [la-erev] do not desist.” (Ecclesiastes 11:6)

Although some rabbinic authorities say that la-erev is obligatory, others do not see it as a strict requirement.

Ultimately, although Jewish law strongly encourages large families, contraception is permitted! In fact, it's even required in certain situations. There are many instances in which birth control is permitted. The founding rabbinic adviser of Nishmat, for example, ruled the following:

Rav Henkin z”l generally permitted a couple that had already fulfilled the mitzvah of piryah v’rivyah (the Torah commandment to be fruitful and multiply) and had compelling reasons not to have more children (e.g., concerns about the woman’s health, finances, or shalom bayit), to practice contraception indefinitely. (B’nei Banim II:38)

So, it's important to do two things:

Study the halachot (laws) with your spouse so you know what the reality is
Speak with a rabbi you trust who understands you, your family dynamic, and your needs

Obviously, you can't shop around for a rabbi who will tell you what you want, but not all rabbis are deeply knowledgeable on every single aspect of the laws of family and family planning. It's crucial to find a rabbi who knows the laws inside and out and that will truly listen to your needs.

If the problem is with your spouse (i.e., you want to stop having kids for whatever reason and your spouse refuses), then you need to have some very hard conversations with a rabbi and perhaps a therapist you trust to work through those.

Thus we arrive back at the original question. My answer? I didn't get a heter to stop having kids. I had a boy and then a girl and my third child was the bonus! You don't need to get a heter to stop having kids. Ultimately the decision is between you, your spouse, and HaShem. For us, it was an issue of shalom bayit and finances.

I'm sorry you're feeling trapped and like you have to keep having kids despite being done having children. You can gain guidance and advice from your rabbi, but if you're being told you must keep having kids, then I advise you to seek guidance from someone you trust or to reach out to Nishmat for help.

Do you have a question for me about Judaism? Life in Israel? Something else? Submit it to Ask Chaviva Anything! Also, don't forget to follow me on Instagram, where I am much more active these days!

What Would Happen If We All Just Felt More Feelings?

2023-12-31T09:28:00.001+02:00

Throughout my life the most stressful and inspiring moments have thrust pen to paper. These moments made it easy for me to sit and write without pause until every single feeling and experience had bled onto the page, leaving me feeling relieved, relaxed, and accomplished.

Yet, for years, I’ve struggled to get it all out. The pull, the need, is always there, but it’s become impossible to sit down and actually get everything out. I open the document, I sit, I wait, and nothing comes. The thoughts and feelings are there, but the words to express them are lost and hidden away.

We moved back to Israel in late June 2022, and life has been good since then. The kids made friends, adjusted to school, and picked up Hebrew faster than I could have possibly hoped for or imagined. Work for me hasn’t changed much, and Tuvia got a job working for a company he loves.

All in all, life is good. We’re okay, we’re doing well, we’re settled.

Then, October 7, 2023, rolled around like any other Shabbat/Simchat Torah/my 40th birthday ... but it wasn't.

And that’s where my brain fogs and my fingers glitch on the keyboard. There has been so much in the past few months that I have felt, said, and experienced. By and large, I’ve taken them all and balled them up and shoved them down as far as I possibly can because my focus has been on the well-being — physical and mental and emotional — of my kids, my husband, my mother back in the USA.

Tuvia volunteered to serve in the Israel Defense Forces (IDF) and spent two weeks in training getting the basics before being assigned Sunday through Thursday to an Air Force base near Rishon Leziyon. He's repairing bombs or missiles or whatever it is that we use to destroy Hamas and Hezbollah and preserve the only democracy in the Middle East.

I'm at home with the kids, working and trying not to feel too much like I'm living someone else's life.

I think about pre-October 7 and how I was moving in a direction of self-discovery and healing. Or, at least, I was trying. I was going to therapy weekly, I was starting a workbook on self-love, I was prepared to figure out why I'm so sad and angry all the time. Now I just feel numb and tired all the time.

Also angry. I'm still so angry.

I miss writing. I miss feeling like I know how to express myself and how to take all of the big feels and anger and push them out onto the screen and not deep down into my gut where they just bubble up into my chest and sit like a scream that won't release.

My therapist asked me last week: "What would happen if you let yourself feel?"

And I don't know how to answer the question. I've been thinking on it constantly since our Thursday meeting and I'm blank. Feelings mean vulnerability and weakness for me. Vulnerability and being weak are two things I absolutely abhor in myself. From a pretty young age feelings were something to be locked away and not felt, not addressed, not acknowledged. If you don't acknowledge them, then they'll go away. Right?

The funny thing is, I don't parent or respond to my spouse with this approach. Feelings are good! Feel the feelings! Let them out! Let them out into the universe so you can breathe! Don't be afraid to cry! Don't be afraid to feel!

And, of course, because of that, I have pretty well-adjusted kids who are open about how they feel and what they're going through and we work through everything together as best we can. I would never silence my children or spouse and tell them that vulnerability is bad or that emotions and feelings make you weak.

So what would happen if I let myself feel?

What would happen, indeed.

Nishmat Kol Chai with Printable Chart

2023-02-22T20:14:00.005+02:00

So I did a thing. There's this beautiful prayer of thanks called Nishmat Kol Chai (the soul of every living thing) that many women take upon themselves to say every day for 40 days. Here's a little more about it from the woman who popularized this, Charlene Aminoff:

Rebbetzin Kanievsky, a’h, taught us that Nishmat Kol Chai ... is a Tefila (prayer) of immense #Gratitude to Hashem. And when we express immense gratitude to Hashem in the form of this extraordinarily powerful prayer for 40 consecutive days, MIRACLES CAN HAPPEN!! .
Nishmat Kol Chai has become known as a TREMENDOUS SEGULAH ... Whether you’re in need of a Shidduch, Pregnancy, Refuah ... Parnassa, increased Mazal, Simchat Hachaim ... ANYTHING AT ALL, saying Nishmat Kol Chai for 40 consecutive days (preferably before sundown) has been proven to be MIRACULOUS!!

So I decided to make a beautiful printable to help women who take this upon themselves to keep track of their 40 days of progress.

Download the 40-Day Nishmat Kol Chai Printable Chart (PDF)

Download the Nishmat Kol Chai Prayer

May you merit to have your prayers of thanks answered completely and quickly!

We're Back: Ask Chaviva Anything!

2022-08-26T09:02:00.002+03:00

It's been awhile and I honestly don't even know if anyone is interested in this series, but I wanted to bring back the Ask Chaviva Anything series because I'm trying to spend more time here on the blog! Ready? Ask away!

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Parashat Re'eh: Worshipping Gods You Didn't Know vs. Just Not Worshipping Other Gods

2022-08-26T08:52:00.001+03:00

Boker tov and chodesh tov and Shabbat shalom. It's me, again, with another look at the weekly Torah portion from my favorite place in Jerusalem: the shuk!

This week's parashah is Re'eh (Devarim 11:26-16:17), and it's chock full of blessings and curses we've all heard before. But one thing I've noticed though is the repetition of a phrase:

(singular you) אֱלֹהִ֣ים אֲחֵרִ֔ים אֲשֶׁר֙ לֹ֣א יָדַ֔עְתָּ

(plural you) אֱלֹהִ֥ים אֲחֵרִ֖ים אֲשֶׁ֥ר לֹא־יְדַעְתֶּֽם

Gods who you didn't know/haven't experienced

This phrase is used again and again in requests to not listen to others who try and pull you into worshipping "gods you didn't know." The dangers around worshiping "gods you didn't know" or "gods you didn't experience before." All usages are past tense, as well.

This line appears in Devarim 11:28, 13:3, 13:7, and 13:14.

My immediate thought here is ... does this mean we can worship gods that are new to us? So no idols of Avraham's father but yes to all the others?

Why not just say clearly and definitively, "Don't worship other gods"? Period. Full stop.

Why the "lo yadata" and "lo yadatem" ... that you didn't know?

Let's say that the idea here is that the Israelites are supposed to focus on the Gd they do know rather than gods they didn't or don't know. This may be the point of the language because the whole of Sefer Devarim is one big reminder of all the things HaShem did for the Israelites. There is one Gd, HaShem, and He's the end-all, be-all.

I took you out of Egypt!

I fed you manna!

I kept you!

I'm giving you this land!

I promised you'd be numerous as the stars in the sky!

Look at all I did for you!

You know me. You didn't know them. You don't know them.

Maybe?

It still doesn't sit well with me. There's something uncomfortable about this line that I just don't like or love. Something uncertain and unnecessary.

What do you think? Let me know your thoughts in the comments!

Parashat Eikev: Are Jews really better than everyone else?

2022-08-19T09:05:00.002+03:00

Happy Friday! I am happy to say these words are coming to you from the comfort of Machane Yehuda, aka the shuk, in Jerusalem, Israel, Planet Earth. Let's dive in.

This week's Torah portion (aka parashah) is Eikev, which I've written about quite a few times before (including here and here). There are so many compelling events in this week's portion! This portion comprises Devarim/Deuteronomy 7:12-11:25 and includes Moshe's final words to the Israelites and retells the infamous story of the Golden Calf.

Are the Jews better than everyone else?

It also includes a verse often cited as troublesome for how the world thinks Jews understand themselves in the expanse of humanity. In Deut. 7:14, the Torah says

ברוך תהיה מכל העמים

Baruch t'hiyeh m'kol ha'amim.

This often translates as "You will be blessed above all people." This is just one of the places where the antiSemitic trope that Jews believe they're better than everyone else comes from. But that's a mistranslation. There is so much nuance with translation, and this translation misses the mark. The Hebrew uses a mem (מ), which means "from" not "above." Mem is a comparative preposition, and when you compare two things, you're setting them apart from one another.

The better translation here is "You will be blessed when compared to all people." It's an indicator of a different status of blessing, not a status of being above or better than others. And it makes sense. Jews are viewed by the world as distinct, separate from. Even the most non-religious Jews are still considered as different and separate. This was the blessing from HaShem.

You can embrace that blessing of difference and celebrate it or view it as a negative and something to fight or battle against.

What's the deal with the different versions of the Golden Calf story?

Later, the parashah retells the sin of the Golden Calf but changes up a major portion of the story, which makes me wonder. If you recall, the scene here is that Moshe went up on the mount to get the Torah from HaShem. He was gone "too long" for the people, so they panicked and fell back on their old "we need an intermediary to check in with HaShem and see what's doing with Moshe" ways. Thus, they built a calf (not to worship, but to serve as an intermediary to their Gd).

In Deut. 9:21, Moshe says:

"As for that sinful thing you had made, the calf, I took it and put it to the fire; I broke it to bits and ground it thoroughly until it was fine as dust, and I threw its dust into the brook that comes down from the mountain."

But in the original incident in Exodus 32:20, it says:

"He took the calf that they had made and burned it; he ground it to powder and strewed it upon the water and so made the Israelites drink it."

What's missing? The people drinking the water, of course. Why isn't this brought up in this week's portion?

Ramban says it's because Moshe didn't want to humiliate them, but that doesn't seem to track. This entire portion is an extensive reminder of how the Israelites screwed up. Ramban also says he doesn't want to tell the people because he doesn't want them to know that he did to them what is done to wives accused of adultery. After all, Israel did cheat on HaShem, right? Sort of, anyway.

Okay, stop. Wait. What? Yes, when a woman is accused of adultery, she's forced to let down her hair and drink some sketchy water. In Numbers 5:17:

"And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water."

So is what Moshe did in Exodus and what happened to an accused adulteress the same thing? The former involves burning something and putting the ashes into water. The latter involves some dust from the floor, which could be some ash mixed in with general dirt. The Hebrew word is the same in Deuteronomy and Numbers, but the version in Exodus doesn't use the word for dust/dirt or ash. But the two don't appear to be the same. Even if the ash on the tabernacle floor was from a sacrifice, those sacrifices are out of holiness. The burning of the calf has nothing to do with anything holy.

All of that to say I don't buy the Ramban's perspective here. But when something in one place in the Torah doesn't match something in another place in the Torah, we have to explain it, right?

The reality here is that the drinking that is explicitly called out in Exodus is merely implied in Deuteronomy. One can safely assume that there was a single source of water where the Israelites were camped. When Moshe says, "I threw its dust into the brook that comes down from the mountain" the implication is that the people were drinking out of this brook whether they wanted to or not.

And that concludes this week's thoughts on Eikev. There are a bunch of other interesting sections in this portion, including gobs of talk about conquering and possessing the land, but I've covered that in previous years pretty thoroughly. Until next week ... Shabbat Shalom!

Fun Puns and Alliterations for Celebrating Sukkot in 2022

2022-08-15T10:50:00.000+03:00

Yes, Sukkot has come and gone this year, but after many years of creating alliterative names for the nightly meals in the Sukkah, I thought it might be fun to compile a ton so that when next year rolls around and we're hopefully gathering with friends and family ... you can have some fun, alliterative meals!

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Chag sameach! #sukkot #sukkah #beingjewish

A post shared by Chaviva Gordon-Bennett (@thechaviva) on Oct 2, 2020 at 1:41pm PDT

For those not in the know, a sukkah is a temporary structure that is also called a booth or a hut or a tabernacle (the latter most often outside of Jewish circles). With that, I give you the alliterative options:

In the sukkah ...

Sushi in the sukkah (served with sake in the sukkah)
Spaghetti in the sukkah
Make-your-own-salad in the sukkah
Make-your-own-sandwich in the sukkah
Sabich in the sukkah
Sausages in the sukkah
Smoothies in the sukkah
Subs in the sukkah (as in, sub sandwiches)
Sambusak in the sukkah (think: middle eastern samosas)

In the shack ...

These could also be used for "in the sukkah."

Shakshukah in the shack
Schnitzel in the shack
Shakes in the shack
Shepherd’s pie in the shack

In the booth ...

Beers in the booth
Brews in the booth
Burgers in the booth
Bagels in the booth
Banana splits in the booth
Bibimbap in the booth
Blintzes in the booth
Burritos in the booth
Bourekas in the booth
Hummus v'basar in the booth

In the hut ...

Hot dogs in the hut
Pizza in the hut (this is not alliterative, but a nod to Pizza Hut!)
Hamburgers in the hut
Hot pot in the hut
Herring in the hut
Heroes in the hut (as in sub sandwiches)
Hamin in the hut (hamin is similar to cholant)
Huevos rancheros in the hut
Hummus in the hut

In the tabernacle ...

Tacos in the tabernacle
Tequila in the tabernacle
Turkey in the tabernacle
Make-your-own-toast in the tabernacle
Tajine in the tabernacle

And a few more:

Pancakes in the palapa
Pancakes in the payag

Another one that I came up with was cholent or chile en la choza (chili in the hut), but I was told that choza in Spanish is actually more of a hovel than a hut. If you speak Spanish and can let me know, I'd love to hear it in the comments!

Want to share one I didn't think of? Post in the comments and I'll add it to the list!

Chaviva on the Parashat Ve'etchanan: Aliyah, Changing the Law, Prayer, and more

2022-08-12T10:03:00.003+03:00

Many moons ago, I sat down and studied the weekly Torah portion (parashah). I started this when I was living in Washington D.C. right after college. I'd finish my shift at the Washington Post, head to a coffee shop in Dupont Circle, and dig into the portion to figure out "What's bothering Chavi?"

It's been a long time since I had the mental or physical space to do this. Being a full-time working parent means my week is filled with living on other people's timelines and managing other people's problems and needs. Now that we're living in Israel, I have Fridays off (for the most part), which means I'm trying to reclaim Friday mornings as my own.

Sometimes, that will mean heading into Jerusalem to the shuk and sometimes, that will mean staying local and bumming it at an Aroma. Sometimes I'll drive around looking for plaques to understand what occurred in the lands around me and sometimes that will mean going to museums, and sometimes that will mean reading the weekly Torah portion to try and reclaim a me of a bygone era ... a me who learned voraciously.

This week, it means the latter. This week's Torah portion is chock full of so many thought-provoking verses, but I'm going to try and stick to a few that sing to me at this moment.

Devarim 4:1 Possessing the Land of Israel

וְעַתָּ֣ה יִשְׂרָאֵ֗ל שְׁמַ֤ע אֶל־הַֽחֻקִּים֙ וְאֶל־הַמִּשְׁפָּטִ֔ים אֲשֶׁ֧ר אָֽנֹכִ֛י מְלַמֵּ֥ד אֶתְכֶ֖ם לַעֲשׂ֑וֹת לְמַ֣עַן תִּֽחְי֗וּ וּבָאתֶם֙ וִֽירִשְׁתֶּ֣ם אֶת־הָאָ֔רֶץ אֲשֶׁ֧ר יְהֹוָ֛ה אֱלֹהֵ֥י אֲבֹתֵיכֶ֖ם נֹתֵ֥ן לָכֶֽם׃

Now therefore hearken, O Yisra᾽el, to the statutes and to the judgments, which I teach you, to do them, that you may live, and go in and possess the land which the Lord God of your fathers gives you (Devarim 4:1).

Here I am, living in Israel, re-fulfilling a dream I had a decade ago. This life is, without a doubt, filled with struggles and challenges and incomprehensible stumbling blocks. And yet, I'm also fulfilling what the Ramban considers one of the 613 commandments.

There is a positive, biblical commandment to dwell in Eretz Yisrael, as it says, "You shall possess it and dwell in it" (Devarim 17:14, 26:1). (Sefer Chareidim, Mitzvot Asei HaTeluyot B'Eretz Israel, chap. I, sec 15.)

Chazal (חז"ל acronym for Chachameinu Zichronam Livracha, or “Our sages, may their memory be blessed”) say that the mitzvah of living in the Land of Israel is equal to all the mitzvot of the Torah (Sifrei, Re'eh 28).

I suppose, then, that it makes sense that it's so hard. If one mitzvah can be equal to all the mitzvot, then surely there must be challenges and feats to overcome. Imagine taking 613 steps versus taking just one. Imagine answering a test with 613 questions versus just one.

(The truth is that the Land of Israel is easy. It's the State of Israel that is the challenge.)

The sun rises over Neve Shamir in Ramat Beit Shemesh.

Devarim 4:2 Waiting for Revelation, Not Change

לֹ֣א תֹסִ֗פוּ עַל־הַדָּבָר֙ אֲשֶׁ֤ר אָנֹכִי֙ מְצַוֶּ֣ה אֶתְכֶ֔ם וְלֹ֥א תִגְרְע֖וּ מִמֶּ֑נּוּ לִשְׁמֹ֗ר אֶת־מִצְוֺת֙ יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם אֲשֶׁ֥ר אָנֹכִ֖י מְצַוֶּ֥ה אֶתְכֶֽם׃

You shall not add to the word which I command you, neither shall you diminish from it, that you may keep the commandments of the Lord your God which I command you (Devarim 4:2).

When I was in graduate school at the University of Connecticut-Storrs, I had a fantastic mentor and teacher named Stuart Miller. He was an Orthodox Jew who was also a professor, striking a challenging balance between "this is what I believe" and "this is what the facts tell me." And he was so good and managing that balance without the friction so many academics suffer while knowing what the historical and cultural record says and what the Torah says.

This week's parashah is V'etchanan in which the pasuk (verse) above says the laws of the Torah are set in stone and must remain as they are literally written, period, full stop. The challenge here, obviously, is that time changes people, technology advances, and the world has become a different place.

So how do we reconcile and balance the seemingly archaic and outdated laws of Torah with the way we live our modern lives?

What I learned from Professor Miller was that we cannot change the law if we are living Torah-observant lives.

The Torah doesn't bend to us; we bend to the Torah. Over time, aspects of the law are revealed to us and re-revealed to the point where we can apply Torah to our daily lives in this modern world. The Torah doesn't have to change; we have to look harder and understand better.

This is where the gedolim ha'dor (the big rabbis or thinkers of each generation) play a vital role. They see how the law applies to modern situations and advise accordingly. It's why there are Shabbat elevators and Shabbat lamps and why we can use timers and hot plates and other things that rabbis of generations gone by would have scoffed at, surely.

Instead of saying "We live in a new world, the laws of the Torah don't fit with this modern world," we say, "How do these laws apply in our modern world?"

Obviously, not all streams of Judaism or all flavors of Jews hold by this. In the Liberal world, much of the law has become optional and in the Orthodox world, some groups have taken the law and changed it to be more oppressive and hateful. Neither are what this pasuk says.

Devarim 4:7 Waiting for Answers That Never Come

כִּ֚י מִי־ג֣וֹי גָּד֔וֹל אֲשֶׁר־ל֥וֹ אֱלֹהִ֖ים קְרֹבִ֣ים אֵלָ֑יו כַּיהֹוָ֣ה אֱלֹהֵ֔ינוּ בְּכׇל־קׇרְאֵ֖נוּ אֵלָֽיו׃

For what great nation is there that has a god so close at hand as is the LORD our God whenever we call upon Him (Devarim 4:7)?

When I was a little kid, I used to pray every night. I'd beg Gd to help me love myself more, for people to like me more, to not feel so sad, to not feel so alone, to be thinner, to be smarter, to be different, to be better. I never asked Gd for things. I was never the type of kid who'd say "I promise I'll be good for the next week if you convince my parents to buy me x, y, z. I was the type of kid who'd say "I promise I'll be good forever if you promise to convince more people to like me."

I was a depressed and sad kid. I was fat and unhappy and my journals from childhood are incredibly upsetting to read. Even as I continue to struggle with so many of these same issues today, I wish I had been kinder to myself. I was just a kid!

The hardest part of those prayers and being that kid was that I was never answered. Gd never responded to me. At least, that's what I thought and felt. There was no booming voice from the sky saying I was going to be okay or asking me to do something different to make my asks come true. As a kid who knew the stories of Gd talking to the prophets and Moshe, I thought maybe, just maybe, I'd hear an answer.

At some point over the past 10 years, I learned that we always get answers to our prayers; they're just not the answer format we expect, need, or want. They don't come in the timeline we demand either. I spent my childhood asking for self-love and it wasn't until I was a fully grown adult human woman that I started understanding what it means to love myself. It took until I was in my late 30s to learn that starving myself wasn't the way to happiness and health. I'm still working on it, and not doing a super-great job all the time, but I'm working on it.

So this pasuk (verse): Is Gd close whenever we call upon Him? Does he answer when we call upon Him? The truth is the verse says that He's close, but not that he answers. What does "close" mean? It means that HaShem neither slumbers nor sleeps and is always available to hear our prayers, our cries, our requests.

The beautiful thing about Judaism is that the revelation at Mount Sinai/Horeb happened before all the Israelites. Everyone saw and experienced those moments. It wasn't a private revelation to one person. It wasn't a setup that said you have to rely on a specific person or persons as a channel to Gd. In Judaism, we all have access. Constant access. Because HaShem is close at all times and, as this pasuk says, aren't we lucky?

And, indeed, in this parashah, the next several verses talk about that moment when HaShem appeared before the people and what they saw and experienced to serve as a reminder of this very fact.

What did you see in this week's Torah portion? Do you have any thoughts about anything in this post? Share with me in the comments!

And if you're curious what my TaNaKh of choice is, it's the Koren's Magerman Edition. I love all of the extra goodies in the back, the easy tabs, the two bookmarks to keep tabs on the weekly Torah portion and the haftarah, and more. Get yours here!

One Month in Israel: Aliyah Without Aliyah

2022-07-28T19:14:00.003+03:00

I thought I'd feel something ... something more. More deep, more powerful, more. Just more.

When I made aliyah in 2012, I felt it all. I felt the air differently, the mornings differently. Every experience was like I was growing into a new and more meaningful life. I saw everything through new eyes, and those eyes felt and experienced things differently. Everything was shiny and new.

I was a new Chaviva. A better Chaviva. A Chaviva more deeply in touch with her spirit, soul, and emotions.

Moving back, I've realized I'm not that Chaviva anymore. I'm eight years, three kids, and so many life experiences (both challenging and rewarding) later.

And I'm struggling with not feeling that ... feeling everything "more."

When we landed, Tuvia was on an energetic high. Every sight and sound was big and special and like coming home to him. I was in awe of him. I envied him. At the same time, I didn't understand why he was able to feel that way when I just felt like everything was dulled. The sights, the sounds appeared as if the shine and shimmer had been buffed clean off.

Over the several weeks we've been here I've been waiting for that more, that shimmer to return. To look around and marvel. I've had a few moments when I step out on the balcony at sunset and the view sucks me into a world of quiet and light. But it's fleeting. It's so fleeting I don't even know how to describe the speed to you. It's shorter than the blink of an eye.

You know when you live someplace a long time and it becomes comfortable? There's two types of comfortable you can feel: the type where it's easy and relaxing and always like coming home or the type where it's too familiar and thus uncomfortable. Somehow, that's how Israel feels to me right now.

I know I should say I'm lucky to be here, and I am. I feel lucky and blessed and so happy to finally be home. But I want it to feel like it used to. I want to feel something about it. Anything really. It feels too familiar, too normal, too run-of-the-mill, too dull.

I have a feeling it's because I'm working, and the kids are home, and it just feels like summer back in Denver in many ways. But I'm holding out for the moment, the feeling, the shimmer. I know it'll come back to me.

I need to start learning again and find an outlet that is more than kids and work and marriage. Kids and work and marriage have been all I've had for so long now. I have nothing that's mine or for me. I have to find that something, and I have to find it soon.

Anyone out there know the feeling that I'm feeling? Drop a line in the comments, please.

Aliyah Part Deux: We Are Finally Moving Home

2022-06-02T20:25:00.000+03:00

It's been a while blog readers, but I've got some big ... nay ... huge news.

Around this time in 2012, I decided to make aliyah to Israel. I sold everything, packed three suitcases, and moved in October 2012 to Nachlaot, one of the oldest neighborhoods in Jerusalem.

A few months later, I met the man I'd marry (December 2012).

A few months after that, we got married (February 2013).

Many months later, we had our eldest child, Asher (December 2013).

Then, unfortunately, for many reasons (chief among them my father's illness), we moved back to the states in April 2014. Our goal? To move back before Asher entered kindergarten (i.e., mid-2019).

Obviously, life happens. Pandemics happen. Everything happens in HaShem's time and on HaShem's timeline. I accepted that a long time ago.

And now? Now is the time. Everything is right. We are finally heading back to Israel!

It's not technically aliyah, because we are all citizens of Israel. But it feels like aliyah. We've been gone for more than eight years and the country has changed so much. We're moving to a new build in Ramat Bet Shemesh because I can't return to the Gush (I have my reasons, which I may explain someday). I'm keeping my amazing job at Bizzabo, which has HQ in Tel Aviv. Mr. T is interviewing with some solar companies. The kids are registered for school. There is so much moving and happening!

Are we ready? Yes! Am I anxious and nervous? Yes! Are the kids stoked? Absolutely! Is our home packed up and on its way to Israel? Yes!

Jews Are Not a Monolith

2021-12-31T20:48:00.003+02:00

Back in 2019, Delish shared a coffee-and-cream colors chart. At some point, it was used to display the various colors of Indigenous peoples as a way of saying, "Indigenous people are not a monolith."

Now, here I am, using this clever image to say, "Jews are not a monolith."

When I converted on January 1, 2010, I claimed my place among the Jewish people. I acknowledged the Jewish neshama (soul) that I was born with and set it free to grow and expand.

Interestingly, while I was living the life of a Torah-observant Jew prior to my conversion and for a long time after my conversion, people were always surprised by me.

"No Jews in your family? Well, you pass so easily!"
"You look so Jewish, though! Pale skin, dark hair ..."
"Are you sure there are no Jews in your family tree? You look more Jewish than some Jews!"

And I got this from Jews and non-Jews alike ... all because the assumption that all Jews are light skinned with dark hair because that's the stereotype. And for the longest time, I had such pride in the fact that I could easily pass when so many other converts I knew couldn't.

Why? I was never questioned who I was or what I believed or how I observed. The only hiccups came (and continue to come) when people start playing Jewish geography. Only then does my past as a mildly non-denominational Midwestern Christian trickle out.

But the reality? Jews come in all colors. I may pass because of stereotypes of what a Jew looks like, but there is no one way a Jew should or can look.

And that's the post. Shabbat Shalom!

You Know You're Raising a Jewish Kid When ...

2021-10-23T00:22:00.006+03:00

As you all know, I didn't grow up Jewish. The first 20 odd years of my life were spent living a generally midwestern Christian/secular lifestyle. So, watching my three kiddos grow up Jewish is fascinating to me. There's a lot that people who grew up take for granted when they look at the world, and I imagine things that are special or weird or amusing to me don't even faze my husband.

Here are a few examples (yes, really) from today:

You Know You're Raising a Jewish Kid When ...

Tirzah was sitting at the table coloring (this girl is as into art as I was at her age, which makes me so proud) and held up two markers.

"Which blue should I use Mommy?"

Me, knowing that she's still figuring out her left and right, pointed to the one in her right hand.

"The one in my Shema hand?"

Yes, my 5-year-old daughter referred to her right hand as the Shema hand instead of saying "this one" or "the one in my right hand?" (Note: The Shema is a special prayer that pops up throughout the daily prayers and at bedtime.) I'm schepping nachas over here. (Or, if you like my autocorrect, "scheming nachos.")

You Know You're Raising a Jewish Kid When ...

I took Zusha to get his flu shot this morning. The other two got their shots a few weeks ago, and it was an utter disaster. Luckily, Zusha was chill, didn't wiggle, make a peep, cry ... nothing. It was amazing. But because I'd bribed the other two with a Target gift card, I had to deliver with Zusha, too. (Had I known he wasn't going to freak out, I wouldn't have even brought the bribe!)

So we headed to Target and he picked out his Paw Patrol toy. We went to self-check out (obviously) and while I was ringing us out, a nice man checking out behind us asked if Zusha had a piggy bank. I answered that he did, and the man handed him about five little coins amounting to something like 36 cents. We hopped in the car and were driving home when ...

"Mommy, I want to open them!"

"Open what?"

"These! I want to open these!"

"Mommy's driving Zush, what are you holding?"

"The coins Mommy!"

"Sweetie, those aren't chocolate."

Yes, Zusha, my little 3.5-year-old thought they were gelt, those foil-wrapped coins you get at Chanukah. He was legitimately disappointed that they weren't. But, we see so few coins and paper money these days, that he thought they had to be Chanukah gelt. Ah! I was giggling the rest of the way home.

Do you have a "You know you'er raising a Jewish kid when ..." story? Share in the comments!

Ask Chaviva Anything: The LuLaRoe Documentary

2021-10-14T22:43:00.002+03:00

It's been a long time since I answered an Ask Chaviva Anything question, but this one came in and I thought, "Well, it's about time!"

Q: Have you watched the Lularoe documentary? If so, was it surprising/ upsetting/ validating/ etc. Thanks!

A: Yes. I watched LuLaRich. I binged every last minute of it, with the line "Oh my Gd, we're in a cult" ringing uncomfortable and accurately true.

For those of you who forgot (or repressed), I drank the Kool-Aid. Yes, I sold LuLaRoe from August 2016 through August 2017. In fact, my LuLaRoe Instagram page is still up and so is my (overly) emotional "Why?" video. Yipes.

I first heard about LuLaRoe in late 2015/early 2016 in one of the modest fashion groups I'm in on Facebook. Suddenly, Jewish women everywhere were talking about this affordable, fun, and fashionable clothing line and how they were making money as a side hustle. (Funny that they now sell shorts and crop tops!)

The company's model and fashion piqued my interest and I found a local seller in Spring 2016. She urged me along and I finally signed up, despite all the red flags and everything else that came along with it.

When I was in it, I loved it. I loved the fashion and the ownership and I felt beautiful in the clothes. But it was a lot of work for very little return. Very little. As in no return. I was drowning in clothes no one wanted to buy because they were ugly. But I kept telling myself that it was worth it, that I was an independent, empowered women. And every time I was told that I wasn't working hard enough, I worked harder, because I'm a perfectionist! I was so deep in it ... getting out was a battle and it left me angry and frustrated.

So, watching the LuLaRich documentary was definitely validating, with very little in the way of surprising. I did like finding out just why I kept getting bleached skirts (they sat out in the sun, ew). I also found it amusing just how completely detached Mark and Deanne pretend to be from the rest of the company. But what I found most upsetting was the whining and complaining from people who made bucketloads of cash on the backs of people like me. Yes, I feel bad that they suffered, but at the same time, they knew exactly what they were doing.

But, truth be told, I'd go through everything (including the thousands I lost) with LuLaRoe again over ever doing Optavia again, because the latter caused more lasting and irreversible harm.

Honestly, it's amazing how I got duped into not one but two schemes that saw my insecurities and used and abused them. I keep telling myself: "Chaviva, you're a smart person! Why'd you let two toxic schemes suck you in!?"

You see, both LuLaRoe and Optavia do the same thing: They tell women that if they don't see success, it's their own fault. If you can't hit your financial or weightless goals, obviously you're not working the system correctly. Nevermind that one is robbing women and the other is selling eating disorders.

Anyway ... I could go on and on. But ultimately, I was glad to see the reality of LuLaRoe brought to the forefront. I'm glad that the world can see how this company is built on the backs of people who just want to get ahead and support their families but who end up drowning. I was elated that people could see how all of the "experts" running the company are beyond unqualified to do the jobs they're doing. I was happy to see that the true colors of LuLaRoe were revealed.

All of that said ... sometimes, just sometimes, I really miss some of the clothes. I even poked around to find out my former mentor/coach is still selling and I almost bought one of the dresses. But. I didn't. Because, I'm still a little angry.

Have a question? Ask your question here.

Let's Talk About Conversion to Judaism and Whether a Conversion Can Be Revoked

2021-10-12T18:39:00.004+03:00

Photo by Benny Rotlevy

For converts to Judaism, one of the ongoing topics that crops up every now and again is the risk of having their conversion question, revoked, canceled, or retracted after the fact. There is a lot of hype and misinformation on this topic, especially in recent years as Israel and Diaspora rabbinic courts vie for control over the challenging, confusing, and often mysterious world of conversion to Judaism.

How a Person Converts to Judaism

There are a multitude of paths for conversion to Judaism, no matter whether that conversion is through a Reform, Conservative, or Orthodox bet din (rabbinical court). There are even more reasons that someone chooses to convert to Judaism:

They grew up in a Jewish neighborhood or surrounded by Jews and felt a pull to join the Jewish people.
They discover they have Jewish ancestors and feel the pull to realize their ethnic and ancestral religion and people.
They have a Jewish father but not a Jewish mother and want to be part of the Orthodox community (patrilineal Jews are not considered halachic Jews in Orthodox Judaism and in some Conservative circles).
They have no connection and don't know a single Jew but learn about Judaism and feel like they're finally at home (hey, this is what happened to me!).

No matter what draws an individual to Judaism or what stream of Judaism they choose, there are basic steps to complete the conversion process:

Learning: studying the laws, traditions, holidays, observances of Judaism based on whichever movement an individual chooses to convert within
Living in the Jewish community: most Orthodox conversions require that you live within a community for at least a year so you experience the full cycle of holidays and the Orthodox lifestyle
Bet din: meeting with a rabbinic court whose members' statuses vary from movement to movement, as some require three Shabbat-observant men while others simply require three individuals be they men or women (I had four rabbis on my bet din!)
Brit Milah or hatafat dam brit: for men, an actual or symbolic circumcision is required by some movements and not by others
Mikvah: a dip in the ritual bath is standard among all movements

Fun fact: When the Temple still stood in Jerusalem, conversion also included an animal sacrifice (Keritot 8b-9a)! Makes you wonder if, when the Temple is rebuilt, whether that requirement will be re-upped, right?

The Controversy About Converting to Judaism

Among the many difficulties with conversion to Judaism are the realities that Orthodox Judaism does not accept conversions that take place in Reform, Conservative, or other movements as halachic (legally binding).

The reasoning behind this is that conversion to Judaism, according to Orthodoxy, requires the basic commitment to the mitzvot (613 commandments of the Torah). Non-Orthodox streams of Judaism do not adhere strictly to following the mitzvot, so Rabbis Moshe Feinstein and Yaakov Ariel argued that non-Orthodox conversions are unacceptable according to halacha.

There are also many complexities involved with the Orthodox conversion process, with standards varying from community to community. Some Orthodox rabbinic courts will accept conversion for marriage, while others will turn away an individual based on the desire to convert to marry a Jew (this goes back to the Talmud, Yevamot 24b).

For all intents and purposes, someone who converts with an Orthodox rabbinic court is fully and completely a Jew from the moment they visit the mikvah at the culmination of the conversion process. They're even considered a Jew if it turns out they did marry strictly for marriage or they stray from Judaism later. In the latter case, the individual should be treated as any other sinning Jew (Bechorot 30b).

However, in recent years there have been cases in which a conversion or a series of conversions performed by a certain bet din or rabbi are called into question. In these cases, an authoritative body has gone through the process of "reviewing" the conversion to determine whether it is, in fact, halachically valid.

The problem with this, unfortunately, is that — according to halacha (law) — only in very specific cases can a conversion be questioned and revoked. In many of these investigations, there is no grounds for an investigation, let alone talk of revocation.

Modern Cases About Revoking Conversions

Up until Emancipation (late 18th to late 19th century) and well into the 20th century, conversion to Judaism was rare and largely unheard of because, in many places, it was illegal to convert to Judaism. In most cases, a non-Jew converted to Judaism in order to marry a Jewish person, but, even still, it was rare.

Following the Holocaust, conversion to Judaism blossomed and has continued to gain steam well into the 21st century, especially within Orthodox Judaism.

The entire issue of modern conversion nullification has an interesting background that stems from a revocation of a conversion 30 years after the fact so that two individuals with questionable Jewish legal status could legally marry. You can read more about this in the Rabbi Goren case.

Then, in the 1970s, Rabbi Betzalel Zolty nullified a conversion after the rabbinic court discovered that a certain group of individuals were Christian missionaries trying to move to Israel under the Law of Return. Rabbi Yisrael Rozen nullified a conversion after the Israel Interior Ministry found out that a convert was romantically involved with a non-Jewish woman during and after his conversion process.

In 2008 in Israel, a senior rabbinic court headed by Rabbi Avraham Sherman nullified a single conversion performed by a different Israeli rabbinic court. This nullification called into question thousands of conversions performed within the context of the Israeli army and began an investigation into conversion courses established by Israel and overseen by Rabbi Chaim Druckman.

So can you revoke a conversion or not?

Ultimately, the law on conversions and annulment is such:

If an individual converts under non-ideal circumstances (e.g., for marriage), he or she is still Jewish and the conversion is valid (Yevamot 24b).
If an individual converts and sins or strays from the path of Judaism, he or she is still Jewish and the conversion is valid (Bechorot 30b,Yoreh De'ah 248:2).
If the rabbinic court fails to investigate the intentions of the convert or even failed to give the individual a proper education prior to the conversion, he or she is still Jewish and the conversion is valid (Yoreh De'ah 248:12).

The only way that a conversion can be nullified is in cases of fraud. In these types of cases, the individual converting knowingly misleads the rabbinic court regarding their intent to convert. Usually, these types of cases involve Christian missionaries attempting to convert for nefarious reasons, such as moving to Israel under the Law of Return to do missionary work. Talk about shady!

Although there are plenty of terrifying cases that have created uncomfortable situations for converts around the world in recent years, it is very rare and, in fact, highly unlikely that a conversion can or will be revoked.

Yes, plenty of conversions are questioned regularly by individuals who do not know the laws of conversion and how to treat a convert. In these cases, an individual may stray from Judaism following a conversion or do something that calls their knowledge/commitment to Judaism into question.

But questioning a conversion and nullifying a conversion, are two very different things.

Have questions about converting to Judaism? Let me know! I'm here to help.

For more about the topic of the nullifying of conversions, check out Shlomo Brody's A Guide to the Complex: Contemporary Halakhic Debates and read Rabbi Gil Student's article "Conservative Annulments."

This Truth? It Hurts: Michael and Amanda Elkohen

2021-05-05T02:36:00.001+03:00

Well. The truth is often a hard pill to swallow, and this has been one of the hardest. Nay, most frustrating. Nay, most infuriating. This blog article is all about this earth-shattering news that came out a little over a week ago: Haredi ‘rabbi’ accused of being a covert Messianic missionary

For more than a decade, I'd called Amanda and Michael Elkohen friends. I "met" Michael online way back in 2010 (possibly earlier?) on the Jewish blogging circuit. We emailed. We became friends.

When I traveled to Israel, I ate at their Shabbat table.

Michael gave me and my ex-husband guidance on a family Torah scroll that was being fixed and checked. He was, after all, a scribe. A Jewish scribe. A sofer.

When I got divorced and struggled to find my place in the Orthodox world, Michael supported me. He even wrote a blog article about the treatment I was suffering at the hands of other converts.

When I made aliyah, Amanda was there every step of the way. She offered to stock my kitchen with groceries, she checked in on me almost daily, and, again, I ate at their Shabbat table.

When my stepson was to become a bar mitzvah, I immediately thought of Michael and Amanda, who, by then, in 2016 was going through chemo. I thought, we can support them financially and put Michael's skills as a sofer to work. We would all win! We paid more than $1,000 for those tefillin.

And then? For the past week I've read and re-read through emails, Facebook messages, blog comments, as many communications as humanly possible to try and answer the question:

How did I miss it? How did I miss that they were Christians in Jewish garb parading as something they most certainly were not? How did I miss that they were trying to missionize and convert Jews?

I grew up in the Bible Belt of Southern Missouri and then in Nebraska, where practically everyone is white and Christian or brown and Christian. I have a Mormon uncle. I have Evangelical friends. I know what missionizing looks like, and I've experienced a Christian intervention.

So how did I miss this?

Listen: This isn't about Judaism vs. Christianity. I've always said that we're all on our own journey and can't possibly know what's true and right for everyone. We only know what is true and right for ourselves. For me, that's Judaism. That's Orthodox, Torah-true Judaism. For others, that may be Christianity.

But this? This is about lying, cheating, stealing. It's about being my friend and telling me you're one thing but you're another. It's about me giving you a bunch of money for religious items that are then completely null and void because the person who made them isn't even Jewish. That's lying, cheating, stealing.

And for what?

While digging through old messages, I started to wonder if Michael's support after my divorce and subsequent foray into dating a nonJew for a short time was nefarious. Was he supporting me to pull me to the other side?

I looked at the Facebook messages where Tuvia and Amanda arranged the tefillin and noticed that Michael originally added "Amanda Elk" to the chat before fixing it and adding "Amanda Elkohen" to the chat. Then I wondered: Did I not wonder why she had two accounts?

No, I didn't. Because I trusted them. I trusted these people who said they were nice, good, Torah-abiding Jews.

And it was all a lie.

Now, all I can think about is those kids. Those children who grew up living a lie and lost their mom and now have no community. Will they be embraced by the Christian world? Will they be shunned by both worlds? Will Michael Elk end up in prison for all of the pain and suffering he's caused and all the money he's stolen? Will those children end up in the foster system and convert to Judaism or end up lost forever?

I was so broken-hearted when Amanda died. She was young, she had a family, she suffered chemo for years. And the moment this story broke a week ago, my immediate thought was, "Thank Gd she's not alive to see this." But she was just as much a part of this as Michael was.

So, I'm torn. I'm shattered. I've fallen down the rabbit hole every day for a week and started wondering if you can ever really know a person. Throughout the pandemic, I've realized that people I thought I knew and whose values and priorities I thought I knew ... well, I don't know them at all.

Because you can never really know a person. Or can you?

This blog has graced the internet for 15 years. For 15 years, I've put my heart and soul on the internet and when I meet people who read my blog in person, the one thing they always say is this: Wow! In real life, you're exactly who you are on your blog. And that's always been my goal: To show you who I am, who I really am, because I want to relate to you and for you to relate to me.

Do I share everything here? No, I haven't written extensively about my lichen sclerosis diagnosis or my anxiety or how the past year has shattered me, but that's less because I don't want you to see and understand me for who I am than it is about time and energy to sit and write. Are there things I don't write about and will never write about? Yes. Things like what really happened in my previous marriage, about Tuvia's stepson and his previous marriage, about my relationship with my parents, and other things that are, well, truly and undeniably private.

And I thought that Michael and Amanda were those people too. They were so like who they were on Michael's blog and Facebook and other social channels. They were real, honest, relatable, down-to-earth people who you just couldn't help but love and root for.

So I reached out to Michael:

I'm still waiting for the "truth" to come out. Because, based on the dozens of articles and the people I've spoken with who are close to the investigation ... neither Michael nor Amanda are descended from Jews based on America's very well-kept ancestry records. He's tied to multiple Christian organizations. They had duplicate Facebook accounts: one for Jews, one for Christians.

I don't know if the "truth" will ever come out. I'm still sad that Amanda died from cancer. I'm still sad about those children and what the future holds for them. I'm sad about a lot of things. Where I was angry, I'm just sad now. Disappointed, defeated, and confused.

How could someone lie, cheat, and steal for so long from so many people? All in the name of religion.

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Arabic	Hebrew	Polish
Bulgarian	Hindi	Portuguese
Catalan	Hmong Daw	Romanian
Chinese Simplified	Hungarian	Russian
Chinese Traditional	Indonesian	Slovak
Czech	Italian	Slovenian
Danish	Japanese	Spanish
Dutch	Klingon	Swedish
English	Korean	Thai
Estonian	Latvian	Turkish
Finnish	Lithuanian	Ukrainian
French	Malay	Urdu
German	Maltese	Vietnamese
Greek	Norwegian	Welsh
Haitian Creole	Persian