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  • Mortality: the Greatest Deadline

    Last week, I took what felt like a bold step: I asked a group of teenagers to contemplate their mortality.

    The occasion was a homeschool class for teens. The subject was the Epic of Gilgamesh, humanity’s oldest surviving written story. In this ancient Mesopotamian tale, the hero Gilgamesh, devastated by his friend’s death, embarks on a desperate quest for immortality. Spoiler alert: he fails. 

    The thought of exploring the concept of death with a group of teens made me nervous. Would I be treading on some unknown sensitivity? Would parents complain? But it’s an important subject and a central theme in the text. Additionally, I remembered how profoundly Dead Poets Society and its exploration of “carpe diem”—seize the day—had affected me and my teenaged peers. I was keen to have this discussion with my students.

    They took well to the topic, and we had a thoughtful, fascinating conversation. I was struck by both the teens’ willingness to engage with the concept and by their insights. When asked what constitutes a life well-lived, these students unanimously agreed: loving and being loved. Some also wanted to make the world better, but there was no mention of wealth, status, or even adventure. For them, a good life was about human connection.

    The students’ home education background may have influenced their perspectives. While many traditionally-schooled teenagers are often strengthening ties with their peers and loosening family bonds, homeschooled teens can remain closely connected with parents—who also serve as teachers—for longer. This family-centred environment may well shape their values, but I like to think they are not so different from their school peers. I prefer to believe that their views offer a window into their generation—debunking prejudices cast by older generations that Gen Z is disengaged from what matters to us as humans.

    Their openness to discussing mortality—and their interest in the conversation—was revealing. They approached death not with fear but with philosophical curiosity, recognising it as the universal experience that binds humanity. Birth and death—the shared bookends of life.

    Just as Gilgamesh faces his mortality and searches for meaning, I wanted to give the teens a practical exercise to reflect on their own lives. I did so by asking them to write their obituaries. 

    They took the process seriously and as I watched them write, I realised that I – and, indeed, all of us – would benefit from doing this too. At the end of the class, I introduced a framing device that seemed to resonate: death as the ultimate deadline. 

    Throughout life, we confront deadlines – for projects, payments, and personal goals. These time constraints teach us about priorities and productivity. But there is one deadline that supersedes all others, one we cannot, for now at least, escape: the end of our lives. I don’t see this framing as morbid. Quite the opposite – it is liberating. 

    Oliver Burkeman explores this idea in Four Thousand Weeks, urging us to accept the finitude of our lives rather than trying to optimise our time in pursuit of endless productivity. We divert our focus with endless pursuits and with scrolling, postponing what truly matters until some hypothetical future when we’ll have “enough” time, money, or status. Meanwhile, the ultimate deadline draws inexorably closer. 

    When we acknowledge our limited time, it becomes not a source of anxiety but a catalyst for authentic living.

    And death is not our only motivator. If we are brave enough, we might also consider other realities that come with being human. Factors like ageing, fertility, and our general health can all influence our chances of living the lives we want. But just as staring death in the face is difficult, so too is living with a constant eye on what separates us from the machines. 

    Being human is wonderful but it can be hard, unfair, and frightening.

    The ancient Mesopotamians understood this well. In the Epic of Gilgamesh, when the tavern owner Siduri hears of the hero’s quest for immortality, she offers wisdom that resonates across millennia:

    Gilgamesh, why do you run so far, since the life that you seek
    You shall not find? For the gods, in their creation of mortals,
    Allotted Death to man, but Life they retained in their keeping.
    Gilgamesh, fill your belly with food, 
    Each day and night be merry, and make every day a holiday,
    Each day and night dance and rejoice; wear clean clothes,
    Yes, let your head be washed clean, and bathe yourself in the water,
    Cherish the little one holding your hand; hold your spouse close to you and be happy,
    For this is what is given to mankind.

    This is not a call to hedonism, but to being present in our lives. It asks us to inhabit our finite selves rather than chasing immortality or postponing joy.

    Perhaps there is wisdom in occasionally asking ourselves: “If my obituary were written today, would it reflect the life I want to have lived?” 

    If not, the ultimate deadline provides both urgency and clarity: carpe diem.

    This class, Ancient Wisdom Texts, follows from the two series I ran last year on philosophy for home educated teens.

  • Crash: Letdown Effect Meets Burnout

    In late October, after an extended period of high levels of stress, the issue causing the stress was suddenly and somewhat unexpectedly resolved. Within days of this welcome change of fortune, I was struck down with a severe upper respiratory infection and crushing fatigue – a typical “letdown effect” response. But as the acute symptoms of the virus subsided, something else became apparent: this wasn’t just about the letdown effect.

    Weeks after my initial illness, I was still far from recovered. I was weak, with constant headaches and fatigue, as well as intense carbohydrate cravings. My concentration shot, my motivation and overall mojo had vanished, and simple work-related tasks left me feeling drained.

    Diagnosing the Problem

    My ever-wise mother helped me understand that there was more going on than I had first thought. Through online research and some really useful brainstorming sessions with AI (apparently, I’m not the only one doing this!), I began to realise that I wasn’t just experiencing a post-stress or post-viral crash, but the combined effects of both the letdown effect and burnout. My doctor confirmed this diagnosis.

    I could not find much discussion on the intersection of the letdown effect and burnout in medical literature. However, the more I read of each condition, the more the connection became clear. Long periods of stress can lead to burnout. If those long periods of stress are alleviated relatively quickly they can cause the letdown effect. While the letdown effect is typically acute – a sudden illness or fatigue when stress resolves – burnout is a slower, deeper depletion that can take months to develop and recover from. When they coincide, the recovery process becomes more complex.

    Having arrived at a diagnosis didn’t automatically mean that I understood its implications. After weeks of feeling less than myself, I was impatient for a return to normal. I felt self-conscious about my constant need to rest. I felt lazy.

    What Not to Do

    When some of my energy returned, I considered myself recovered and set out to build up my fitness and address the weight gain from being sedentary. However, a week of increased exercise and calorie reduction resulted in a swift relapse. I felt unwell and exhausted and had to accept that recovery was going to take longer than I’d hoped. Recovery became my priority, and I had to surrender to its timeline.

    Now, instead of fighting these symptoms, I’m learning to work with them. I am:

    • Respecting the mid-day energy dip with rest periods
    • Trying not to give in to carbohydrate cravings but not beating myself up if I do
    • Slowing my exercise pace rather than seeking to increase it
    • Only doing work that is necessary or time-sensitive
    • Prioritising tasks for my best energy hours – usually in the morning – or staggering them throughout the day.

    Recovery from burnout isn’t linear. Like all medium-term conditions, some days bring more energy and clarity, while others should be more about rest. The key seems to be looking for gradual trends: more stable energy through the day, reduced cravings, natural interest in activity returning, and improved stress tolerance for daily challenges.

    I have now internalised that taking life quietly isn’t being lazy – it’s strategic. When I accept my need for rest instead of pushing myself, I am rewarded with days in which I feel a little stronger.

    Slowly Rebuilding

    My path to recovery includes:

    • Resting during the day. Not necessarily sleeping—though some days I needed to—but sitting or lying down for extended periods. I watched television, listened to podcasts or audiobooks, and when my mind allowed, read physical books and magazines instead of electronic media.
    • Taking slower, shorter walks, despite my preference for brisk, heart-rate lifting sessions.
    • Stop stressing about weight gain and carb cravings. The time will come when I can address that issue.
    • Going into nature more. Even brief moments outdoors can be transformative. The air in the back garden, the green canopy of parks, the smell of the sea – these aren’t just pleasant sensations, they’re medicine for a depleted system.
    • Avoiding alcohol entirely, as even one or two drinks can impact a recuperating system.

    I am fortunate that I have been able to slow down and rest, primarily due to the arrival of the summer holiday season. For the most part, I have been doing little beyond the essential (even this blog piece has taken three weeks to write).

    What I Have Learned

    No lifestyle change could have helped me avoid this health condition. It arose from the realities of building a new business and endeavours like this often come with stress. It is regrettable to be unwell, but I don’t regret our decision to build a new business. These past couple of years have been incredibly challenging but they have provided me with huge learning curves – and I am wiser as a result. And, hopefully, the business will continue to grow and prosper as we emerge from these early years of trial, error … and achievement.

    My goal now isn’t to try to bounce back immediately. Instead, I want to rebuild my reserves sustainably, to be smart and patient and allow myself the time to recuperate properly. And perhaps I will learn lessons from these slow days of restoration that will help me prevent future health crashes.

    Lessons on the Letdown Effect

    In recognition of the inevitability that life brings moments of great stress and struggle, I hope to remember some of the sage advice I have learned from others about what to do to avoid the letdown effect. My two big takeaways are:

    • Transition out of stress gradually. Avoid seeking immediate relief; instead, unwind slowly. I learned this the hard way when I tried to force relaxation through alcohol – a serious mistake that likely triggered my symptoms.
    • Avoid alcohol entirely during periods of stress resolution. Two days after my ill-advised “unwind” drinking session, my symptoms began, evolving into a significant upper respiratory infection that left me sick for a fortnight.

    Lessons Regarding Burnout

    The medical advice for preventing burnout is straightforward:

    • Exercise
    • Eat a balanced diet
    • Avoid alcohol, cigarettes, and drugs
    • Sleep well
    • Maintain strong and supportive social connections.

    I would have thought this is what we should be doing at all times, but it is easier to lose sight of this when we are under pressure so it is good to be reminded.

    I’m not sure there is much that people under constant and high-level stress can do to avoid burnout other than to remove the stress from their lives before it affects them too significantly. Speaking to my doctor, I got the impression that burnout is not only common but is becoming more pervasive as the demands of our information-saturated, never-turning-off lives increase. I was fortunate: my letdown effect illness revealed my burnout before it was particularly advanced – and that letdown condition arose because my stress was alleviated. Had this not been the case, I might have continued until I was completely unable to function, as happens to some. They go on until even getting out of bed becomes too hard.

    Of course, wherever we can, it is good to remove stressors from our lives. But for many people, it’s not possible. I see numerous references to burnout affecting those caring for a sick family member, and I feel tremendous sympathy for anyone in this situation. And for people like me starting a new business, the stress of the early days is common. Just recently, I heard a podcast discussing how Elon Musk regularly woke from nightmares screaming as he built Space X and Tesla. I’m not comparing myself to Musk – nor, thankfully, did I share this experience – but it’s good to know that others have walked similar paths and have gone through to the other side.

    It’s Going to Take a While

    It’s been two and a half months since I first became ill. I’m still far from back to normal, with good days followed by days of needed rest. It’s both disappointing and dispiriting, but I am trying to accept my reality. There’s no stumbling through it all right now.

    I’m recording this experience so that I don’t forget – and I’m sharing it in case it helps someone else who is trying to work out why they are not bouncing back. Sometimes the only way to heal is to slow down, be patient, and allow the process of restoration to take its gentle path.

    Feel better.

  • Books I Read In 2024

    Fiction

    There is enough ugliness in the world, so my fiction choices have been shaped to avoid dark or distressing themes. I have returned to favoured authors like Sebastian Faulks as well as ones that I trust will have an undercurrent of love and wonder (e.g. Robbie Arnott and Trent Dalton). I also frequently picked up easy reads.

    Zorba the Greek was a surprise for its out-there-ness. Ursula Le Guin met my high expectations. The Forbidden Notebook was intensely captivating – and a clear influence on the (extraordinary) Neopolitan Novels. Ghost Cities was, for the most part, quirky, lyrical, and quite wonderful – but the ending was abrupt and unfulfilling. The Extinction of Irena Rey was also fun and clever, but I found it hard going at times. The Clouds was a slog (maybe it was the translation), with bits of hilarity and brilliance.

    Non-fiction

    I have been spending a lot more time in libraries this year due to my chauffeuring home educator responsibilities. While I wait for my daughter to finish her library-based classes, I can spend time avoiding doing my own work by trawling through the library catalogues for books by writers I have heard interviewed. It has given rise to a more diverse reading experience.

    The availability of books in audio has also significantly influenced my reading. There are many books that I may once have been disinclined to pick up in print that I now get through quite easily in audio. It has almost led me to begin opening these types of books in print. And while audio is so convenient and efficient, I miss having the option to flick back over a book and see something in words. Sometimes, this is what you need for true absorption. The answer, of course, would be to have multiple sense ‘reading’ but few of us buy audio and print together.

    Like so many people, The Anxious Generation has been hugely influential on my parenting decisions. Jonathan Haidt’s substack, After Babel, is also important reading. All the related books on fighting the golden cage of online engagement have been eye-opening, inspiring, alarming, and so much more. My love-hate relationship with tech is something I will grapple with at some point in a blog or essay, but for now, I am trying to strengthen myself in this frenemy contest by reading more books.

    Autocracy Inc. was brilliant. As was The War on the West. It’s unlikely I would have picked up the latter if it weren’t for October 7 and its consequences. While Douglas Murray is brilliant, I am not yet an acolyte. But his arguments are compelling, and his recommendation to watch Kenneth Clark’s 1969 documentary series Civilisation was welcome, particularly in view of our home ed focus on ideas.

    A Day in the Life of Ancient Rome, borrowed from the library for home education purposes, was a surprisingly interesting find. As was the short but riveting The Wreck of the Barque Stefano off the North West Cape of Australia in 1875, an account of survival by a 16-year-old shipwreck survivor and his shipmate, including their rescue by the Aboriginal people who took them in and cared for them.

    Non-Book Reading

    We are subscribers to The Age, which I check more often than I should each day, and The Saturday Paper, which I read in full weekly. I’ll often go through the Australian Jewish News, but not always. We get the Jewish Quarterly, I print out Sapir each quarter for Shabbat reading, and the occasional article from Mosaic.

    Interesting Documentaries

    I’ve mentioned Kenneth Clark’s series Civilisation which we are still getting through. I enjoyed the latest Bill Gates documentary series on Netflix, in which he once again tries to solve the world’s ills. But the most powerful documentary series I watched this year was Turning Point – The Cold War and the Bomb. It’s a nine-part series and thoroughly worth watching. On a homeschool front, my daughter and I enjoyed the Netflix docuseries Roman Empire (although it had lots of sex, so she was constantly looking away).

    On Reflection

    These Numbers are Not Good

    It feels like I don’t read much at all and am always staring at a screen, so the fact that I have compiled a list of 25 books read (plus some shorter pieces) seems, at first glance, to suggest things are better than I thought. But, on closer inspection, at least six of the non-fiction books were audio, meaning my eyes-to-print activity was pretty average. I also know that most of these books were read on Shabbat or Jewish festivals. This means I have lovely brain-nourishing days once a week but the rest of the week is overfilled with screen time. Furthermore, I read fast, which proves these numbers are meagre – at least, for someone who was once a voracious reader.

    Take Away: Read more! SPEND LESS TIME ATTACHED TO A SCREEN.

    I’m Reading Business Books?

    It’s been a surprise to develop an interest in business books. But that, I suppose, is a natural consequence of running a business. Most of these books are consumed in audio and complement many of the podcast interviews I listen to. They have been useful – not only on a business front.

    Not Enough Jewish Content

    Apart from the Jewish magazines, I don’t feel I am reading enough Jewish texts, especially for a publisher of Jewish texts!!! That needs to change in 2025.

  • Teaching Western Philosophy to Homeschool Teens

    In a world full of disinformation, finding ways to grasp truth and good sense is challenging. For younger people wandering the jungles of the hyper-algorithmed internet – unprepared and unprotected – this problem is surely even greater.

    While discussions often point to regulations and tech accountability as ways to protect our children, these approaches only scratch the surface. What young people really need are tools to help them navigate this online world now and in the years ahead.

    The Role of Education

    Education is vital in this endeavour. I don’t simply mean educating young people about online dangers – though this is important. What I really mean is that young people – in fact, all of us – are better off if we know more about the world we live in and how it came to be whay it is.

    History may not precisely repeat itself, but there are patterns that cycle through the centuries. Knowledge of the past enables us to see our present and future with a more focused lens. It is too easy for young people to think their generation is unique, but so much can be gained from understanding what went before us.

    And then there are the ideas that we take for granted – ideas that have emerged over millennia, creating a world that would electrify the imaginations of those who laid its foundations. The Modern Western civilisation in which we live may have its flaws, but, on balance, it is evolved, extraordinary, and inspiring.

    Building Critical Thinking Skills

    While history has shown that education does not always guarantee the creation of good and ethical people (think Heidegger), it is more likely to give them the tools to analyse, think critically, and make informed assessments of information they encounter.

    Our homeschool philosophy journey began unexpectedly with our daughter’s exploration of Jewish ethics. As part of her learning, she studied Pirkei Avot (Ethics of the Fathers) with a family friend. This remarkable second-century text stimulated deep discussions and encouraged her to reflect on her life through its ethical teachings. As George Santayana famously noted, “Those who cannot remember the past are condemned to repeat it.”

    A Philosophy Course

    My husband suggested using the young adult novel Sophie’s World as a framework for our course. We decided to run a teen home education course exploring the ideas that shaped today’s world. I set the level fairly high for this series, while continuously seeking to make each session accessible and engaging for students aged between 13 and 16, with different levels of comprehension and communication skills.

    Part One: Ancient Greek Philosophy (Five Weeks)

    Our five-week programme covered:

    • The Pre-Socratics
    • Socrates
    • Plato
    • Aristotle
    • Hellenism, including the Cynics, Epicureans, Stoics, Neo-Platonists, and Mystics

    Each week consisted of two sessions. The first, a late morning class, unpacked the material from the weekly required reading from Sophie’s World. These chapters provided accessible overviews of specific philosophers and their historical context.

    In the afternoon session, students discussed philosophical or ethical questions emerging from the morning’s material. Learning to read the class’s attention and engagement and then find ways to be reactive to their interest and energy was demanding but incredibly instructive.

    Applied Philosophy Discussions

    We examined provocative topics such as:

    • The responsibility of a citizen in the face of an invading army: should people fight and defend or run and hide?
    • For communities that have found safety in an unsafe world, who would be accepted as refugees and who would not?
    • What systems of government would be preferred in a post-apocalyptic society?
    • Which types of government are better for small and large societies?
    • Abstract concepts like the nature of truth and reality
    Part Two: Modern Philosophy (Seven Weeks)

    Our seven-week programme included:

    • Religious Origins to Renaissance Rebirth
    • Rationalism
    • Empiricism
    • Kant and the Enlightenment
    • Romanticism, Hegel and Marx
    • Kierkegaard, Nietzsche, and Existentialism
    • Darwin and Freud

    Students engaged with fundamental questions about:

    • Free will
    • The essence and importance of freedom
    • Determining right and wrong
    • Civic responsibility
    • The existence of God
    • The importance of belonging
    • The compatibility of science and religion

    During a session on Marx, we explored his iconic quotes. We had only two students that day, but the first two quotes particularly sparked their imagination:

    • “The production of too many useful things results in too many useless people.”
    • “Religion is the opium of the people.”

    Unexpected Learning Outcomes

    One delightful surprise was the multi-subject learning that emerged:

    • English Literature: Discussing characters and literary devices from Sophie’s World
    • History: Understanding the historical settings and changes that led to new ideas
    • Religion: Exploring the influence of religious beliefs on philosophy
    • Philosophy: Examining the ideas and arguments of different thinkers

    Tools and Approach

    I made extensive use of ChatGPT for summary notes and teaching suggestions. However, as with all my use of AI, Chat was a tool, not a substitute for my ideas. Very often, the discussion ideas offered were thrown out, and I constructed alternative concepts better fitting to the class dynamic of the day.

    Reflections and Future Plans

    The Philosophy Workshop was an experiment and a success. It took lots of work, and I was relieved to be at the end of the series, but it was absolutely worthwhile. While running the series, I learned so much myself. I had been familiar with all the thinkers, but there were many about whom I had only the most superficial knowledge.

    For 2025, we’re considering two potential directions:

    1. In-depth text analysis of the philosophy texts we examined
    2. An exploration of ideas through another multi-subject course

    Currently, my preference is a series that will explore different historical periods by examining literature from each time. My vision is to have students read three short texts from a historical period, providing insight into the era and containing concepts suitable for class discussion.

    The journey of education, we’ve learned, is never truly about a single subject. It’s about cultivating curiosity, critical thinking, and a profound understanding of human experience.

  • The Future of Being Human in an Age of AI and Robotics

    The recent unveiling of Tesla’s humanoid Optimus robot, with its promise to soon perform most human tasks—from domestic chores to childcare and companionship—prompts deep existential reflections on the future of work and what it will mean to be human in the coming decades.

    The Rise of Artificial Intelligence and Robotics

    As artificial intelligence and robotics advance, steadily encroaching on domains once solely reserved for human intelligence and labor, I find myself grappling with a disquieting question: What space will remain for humans in the future? What form will “being human” take when we no longer need to do very much at all?

    This predicament, while it feels unprecedented, echoes certain patterns in history. Aristocratic elites in slave and serf societies enjoyed lives of leisure while the subjugated masses toiled. Even in modern times, the wealthy have long outsourced much of life’s drudgery to the underpaid. But the question arises: what happens when robots and artificial intelligence systems become the new laboring class, potentially elevating everyone to a life of leisure once reserved for the few?

    Lessons from the Past

    In seeking to calm my existential unease, I turned to ChatGPT, an oracle of our time. It pointed me to the 20th-century philosopher Bertrand Russell, who, in his 1932 essay In Praise of Idleness, argued against the notion of work as virtuous and necessary for social stability, particularly for the working poor. “The morality of work,” he wrote, “is the morality of slaves, and the modern world has no need of slavery.”

    If this was true in Russell’s time, how much truer might it be after decades of exponential progress in artificial intelligence and robotics? It is difficult to fathom how radically different the world may be for the next generation. Robots could cultivate our food, maintain our homes, operate our vehicles, and perform tasks that have occupied human energy for millennia. What will we do with our time, and how will we find meaning when the age-old imperatives of labor no longer dictate our lives?

    Inequality in a World of Automation

    History offers insights. The treatment of slaves in ancient Rome provides a rough model for how we might regard our non-human servants. Some robots will likely be treated as close companions, integrated into our families. Others may be viewed as disposable tools, worked to destruction in harsh industrial conditions. And just as slaves fought for the amusement of Roman crowds, it is not far-fetched to imagine robots being weaponised or used in warfare, serving the bidding of whoever holds the reins of power. The thought of autonomous killing machines obeying the highest bidder is chilling. Robots, like slaves, would lack the agency to refuse orders or extract themselves from servitude. Unlike slaves, they would never have an opportunity for freedom.

    On a societal level, these disruptions to paid and unpaid work will demand that we reimagine our entire socioeconomic order. We must find ways to avoid a despondent underclass while the robot-owning elite accumulates wealth at unprecedented rates. Some argue that universal basic income (UBI) will become inevitable to ensure social stability. Countries like Finland, Canada, and the U.S. have already experimented with UBI schemes, and advocates like Andrew Yang have made it central to their political platforms. In Canada’s Mincome experiment, for instance, recipients did not stop working entirely but shifted toward more meaningful pursuits. UBI could thus help buffer against the economic upheaval caused by automation without depriving people of purpose.

    Finding Meaning in an Era of Leisure

    These are all important issues, but for me, the more pressing question lies at the individual level: How will we, as human beings, structure our time and craft a sense of purpose in an era of endless leisure? What pursuits will we choose when survival is no longer the driving force?

    These technological advances—the artificial intelligences, the robotic companions, the automated systems that promise to shoulder our burdens—present us with an incredible gift: the gift of time. For the first time in history, we could be free from the daily toil that has consumed humanity for millennia. We would be free to pursue our passions, deepen our relationships, and explore the vast realms of our creativity and curiosity.

    But what of the structure and discipline that work provides? The modern system of education and employment has long offered a framework for our existence, giving us goals, a sense of achievement, and a reason to rise each day. Without such a structure, how do we prevent ourselves from sliding into a haze of shapeless living, devoid of purpose or intention? Will we drift into passivity, or will we create new models of living that cultivate fulfillment and meaning?

    These questions are not new. Dystopian science fiction has long explored the dangers of a technologically advanced future devoid of purpose. Films like The Matrix and Blade Runner reflect a world where humans have become subservient to, or even dependent on, the very technologies they created. The common thread in these stories is the fear that, in our quest for ease and liberation from toil, we may lose something essential to our humanity—the raw experience of living, striving, and overcoming.

    Drawing Inspiration from the Ancient World

    Despite the contemporary nature of these dilemmas, there are answers in ancient sources. Many spiritual traditions emphasise daily rituals, disciplines, and duties as paths to fulfillment, independent of external circumstances. The Stoic philosophers of ancient Greece and Rome, whose ideas are seeing renewed popularity today, also provide a template for crafting a meaningful life through the cultivation of wisdom and virtue.

    In imagining the coming age of leisure, thinkers like Russell, John Stuart Mill, and Aristotle point to the opportunities for individuals to develop intellectually, creatively, and morally—to pursue knowledge for its own sake, to create art, and to engage more fully in family and civic life. The goal should not be idle amusement or shallow distractions, but rather a life rich in beauty, curiosity, and human connection.

    AI and Human Creativity

    However, the tsunami of AI developments suggests that it will not be long before even higher levels of human endeavor—creativity, research, problem-solving, and analysis—are performed better by non-breathing entities. AI is composing music, writing poetry, and painting. And it is doing it better than most of us already.

    But if we do not rely on being creatively competitive to survive, does it matter if a machine could do our watercolor painting, garden arrangement, or poem better? And what does “better” really mean? If we are no longer in a race with technology, but simply recipients of its services, then our perspective on creation, thought, innovation, and action can change altogether. Increased leisure time allows us to transition from outcome-based living to process exploration, much like elites have always been able. We will have the luxury of discovering the value of slow creation, a deliberate approach to learning, a brave form of experimentation, and a striving for perfection—the very things that a busy life may never have allowed.

    Human traits like empathy, humor, and individual expression seem likely to become more precious in a world filled with hyper-capable artificial intelligences and automation. And what of play, laughter, dancing, and joy? What if a machine-assisted leisurely life allowed us to be more fun, free, and experimental?

    What Happens with more Free Time

    Yet, as Russell warned, more free time is not automatically ennobling. He observed that the idle hereditary rich of his day frequently “never thought of anything more intelligent than fox-hunting and punishing poachers.” History shows us that a world of leisure need not be a world of enlightenment. The leisured classes of the past often spent their time in political rivalries and violent power struggles. If we are not thoughtful about how we use it, increased leisure time could easily lead to civil conflict, destructive hedonism, or increased alienation. Furthermore, our robot-enabled future may come with the hidden cost of increased surveillance and diminished freedoms, as Shoshana Zuboff warns in her work on surveillance capitalism.

    And while the prospect of liberation from mundane tasks (goodbye vacuuming) seems in principle to be an automatic win, many traditions reinforce the value of acts of service. Performing services for loved ones or society, from childrearing and housekeeping to public service and volunteering, is considered by some spiritual disciplines to be virtuous or even holy. But outside of this framework, the performance of burdensome and uninspiring tasks can provide people with a sense of purpose, a feeling of accomplishment, and a means of connecting with others. So, while humanoid robots may soon free us from mundane responsibilities, we may choose to perform these duties for any number of distinctly human reasons.

    Choice becomes a key element in this new world. Unless we move into a reality that includes sentient AI—in which case, all bets are off—choice will be one of the lines separating us from the machine. Choosing to do something—whether it be to learn, laugh, dance, connect, question, argue, practice, make mistakes, love, or vacuum—will be an expression of our humanity. And this freedom to choose will be the crucial distinction between us and our non-human companions. May these choices be good and meaningful.

    The Future of Humanity in a Technological Age

    Coming to terms with our changing reality will be no small task. We will need to be mindful in a world that encourages mindlessness and purposeful in a world that promotes passivity. These are concerns now and will be unavoidable challenges in the face of a deluge of disruption. In the end, the measure of our lives will not be in the conveniences we enjoy or the distractions we consume, but in the quality of our presence, the depth of our love, and the courage of our curiosity and convictions. These things make us human—and they are the very things we must fight to preserve as our world reshapes itself around us.

  • Remaking “Go Out to Play, Child”

    My thoughts on: Jonathan Haidt’s The Anxious Generation

    Realisation: A redefinition of the concept of “Go out to play”

    I am listening to Jonathan Haidt’s The Anxious Generation. As a mother to a teenaged daughter who spends too much time online, it is alarming. I have all the excuses, all the reasons, and the justifications as to why she is online for so much of her day. But it doesn’t detract from the essential problem: my child’s life, creativity, health, and potential are being minimised by her online dependence.

    Haidt’s words are swirling around and around in my mind. I think back to my Gen X upbringing, where we roamed the streets from the ages of seven, eight, or nine without parental oversight. We didn’t stray far, but we strayed.

    I think about stories from earlier generations of children being sent out to play in the morning and being told not to return until dark or dinner – whichever came first.

    I wonder how it came to the point where such an idea was unimaginable for our daughter’s generation. And why we thought it was better that they didn’t.

    The guilt rises (what have we done?) and then I think on it more.

    Our fear of letting our children roam free keeps them indoors. We believe ourselves to be shielding them from danger. But whether indoors or outdoors, children need to play.

    As with every generation, parents do not want to (can not be) the source of entertainment or play for their children all day. Nor should they be.

    And children playing indoors all day drives parents crazy.

    In previous generations, children were told to go out to play – to stay out of the house, to stay out of their parents’ way. Until they weren’t. Because nowadays we think children need to be kept safe – from the dangers that lurk outside, out of eyeshot, up trees, in puddles, on roads…

    But we still do not want to (can not) be the source of play for our children all day, to take them out always. And too much play in the house can drive us crazy.

    So we send them out. To play on Minecraft, on Roblox, on Fortnite, on Instagram, on TikTok. Online.

    Unsupervised, unmonitored, unprepared. Alone.

    It’s hard not to feel guilty about this. I do and I will (about this and many other things, of course). But what I have come to understand is that parents have always been sending their children out. In the past, that involved children going out to play and learn and grow in the world. Today, however, so much of the ‘playing’ of childhood and teenage life takes place in the artificial, disconnected world of the internet.

    The Anxious Generation

    Part of my thoughts on parenting pieces.

  • A Jew Walks into a Bar…

    The Remarkable Methods of Community Building of Gustus and Rosetta Luber

    This article was published in Gesher in 2022.

    In June 2022, news of the opening of the Eclipse Brewing Company in the Western Australian Wheatbelt town of Northam sent ripples of excitement through international branches of an extended Jewish family. The brewery was the brainchild of seven friends connected by ties extending back to kindergarten in their hometown of Northam. It was also a homage to Eclipse Brewery, established in the same town in 1897 by Gustus Luber.

    Marjorie Solomon article on Gustus and Rosetta Luber published in Gesher magazine in 2022.
    Fitzgerald Street in Northam, Western Australia, circa 1907 with Eclipse Brewery in the background. Courtesy of State Library of Western Australia

    Northam, which stands almost 100 kilometres east of Perth at the confluence of the Avon and Mortlock rivers, was founded in 1833. For decades the town was a launching point eastward into the vast interior of the continent. However, it was the extension of the Eastern Railway from Northam to the eastern goldfields in the early days of the region’s goldrush that saw its population expand significantly.

    In 1894, the same year in which the Northam railway station began operating, Gustus and Rosetta Luber moved with their young children, daughter Annie and son Joshua, to the growing town where they opened a general store. The couple, who married in 1889, had each arrived in Fremantle in 1887. Gustus came from Kherson Russia, via London, and Rosetta travelled with her family, the Shrimskis, from England (her parents were originally from Poland).

    In researching this article, I came across – and have drawn heavily from – a fascinating historical overview of the Jews of Western Australia written by David J. Benjamin. His four-part essay series was published between 1946-47 in the Australian Historical Society Journal, of which Benjamin was also editor. Serendipitously, the final part of Benjamin’s historical examination focuses entirely on the Jewish community of Northam in the final decade of the 19th century. At the centre of this short but pivotal moment stood the inspiring figures of Rosetta and Gustus Luber.

    The Lubers were the second Jewish family to move to Northam, preceded by Moses Cohen, the local tailor, and his family. Other Jews followed, many of whom were related to – or soon married into – the Luber’s extended family. For the next few years, Northam played host to a vibrant, close-knit Jewish community.

    For those who knew them, the impact Gustus and Rosetta would have on the town they were to call home for seven years would likely have been predictable. They had already contributed to the building of important Jewish institutions in the colony on the Swan River in the few years since their arrival. Gustus Luber had been central in the establishment of the Fremantle and Perth Hebrew congregations as well as the first Hebrew school in Perth. Launched in 1891, the school boasted two teachers, one of whom was Rosetta Luber, herself not yet twenty years of age.

    In Northam, classes were offered to the Jewish children of the town in the Luber general store within a year of the family’s arrival. Taught by Mark Rosenberg, Gustus’ newly appointed accountant, there were 16 children enrolled in the school at its peak in 1897. During the family’s years in Northam, Gustus was also a key contributor to civic life as well as a leading business figure in the town. He was instrumental in the development of the Northam Town Hall and was invited (but declined) to stand in the mayoral election.

    Following their return to Perth in 1901, the Luber family took on their natural position as pillars of the city’s small but strong Jewish community. Rosetta Luber served as president of the Jewish Women’s Guild from 1909 to 1949 and was respected for her many communal activities. Gustus continued his leadership role within the community so that on his death in 1945 he was acknowledged as the “Grand Old Man” of Perth Jewry (Benjamin, David J., Australian Historical Society Journal, 1946, Vol 2, Part V p. 246).

    While the activities of this impressive couple have been well documented, it was not until the publication of an article in the West Australian this past June that their descendants learnt that Gustus’ accomplishments included the creation of a brewery. This unexpected news inspired the imaginations of his progeny (and their spouses), and the discovery was shared through a chain of family WhatsApp messages around the world.

    So captivated were some descendants that they contacted the owners of Eclipse Brewing Company to express enthusiasm for the project. Although the company’s founders claimed no previous knowledge of the existence of the vast network of Luber descendants, already extending to five generations, they have welcomed contact from family members (including me, in relation to this article). I like to think that the vibrant dynastic legacy of Gustus Luber enriches the modern Eclipse story as much as the brewery’s rebirth acknowledges and revives Gustus’ entrepreneurial spirit and dreams.

    “A brewery in a town is a synonym of prosperity, and only in large and thriving towns are they to be found.” So said an article published on June 17, 1897, in the Northam Advertiser documenting the changing status and contribution of the Eclipse Brewery to the town. Despite its advertorial enthusiasm, there is a ring of truth to these words.

    Gustus Luber started a brewery. It is easy to imagine that at the heart of his enterprise was an attempt to strengthen Northam’s regional and continental importance, and to build a business that would last. More than a century later, that brewery was reimagined and relaunched as a celebration of a town and a region. It was a nod to the past and a stride into the future.

    In these commercial ambitions of Gustus Luber, there exists an unlikely parallel with Jewish education. Since the days of the academies of Hillel and Shamai, Jewish education has been the key to Jewish continuity. Gustus and Rosetta Luber understood this idea. They built schools in multiple locations and dedicated their lives to the Jewish communities in which they lived, one of which was Northam. Their descendants have emulated this commitment and have included founders of cheders, schools, yeshivot, shules, literacy programs, and other educational initiatives.

    As David J. Benjamin offers in the final paragraphs of his series on Western Australian Jewry:

    “The importance of the Northam school is simply this: it shows what can be done towards Jewish education by a small group, remote from

    the great centres of Jewry, if it is properly and vigorously led.

    “There is no better note on which this paper can end, no more cogent lesson for the future (and the task of history is to teach for the future), than the story of Northam can afford.” (Benjamin, p.430)

    Legacy and legend come in many forms. This unlikely intersection of brewing and Jewish education illustrates how any of us – with vision, investment, and contribution – can shape and strengthen the future of the communities in which we live and serve.

    Sources

    Benjamin, David J “Western Australian Jewry 1829- 1897, Part I – Fremantle,” Australian Historical Society Journal, 1946, Vol 2, Part V, pp. 231-268

    Benjamin, David J “Western Australian Jewry 1829- 1897, Part IV – Northam,” Australian Historical Society Journal, 1947, Vol 2, Part VII, pp. 427-430

    Dupe, Cally & Collins, Simon “True Brew Group of Mates revive old Northam Brewery” The West Australian, 7 June 2022

    Shrimski, John “Our People” https://www. jewishlives.nz/our-people/the-shrimski-family- story-from-posen-to-the-antipodes 14.10.2022

    “The Production of Beer. What the Eclipse Brewery is Doing” Northam Advertiser, 16 June 1897, p.3

    Collection Listing Pioneer Women’s Memorial Fund, PR 8894, J S Battye Library of West Australian History Ephemera Collection https://slwa.wa.gov. au/pdf/ephemera/pr8894vol5.pdf 14.10.2022

    This piece can be found on page 76 of the 2022 issue of Gesher.

    Part of my non-fiction collection.

  • Hope’s Prophet: A Modern Jewish Tale

    This story was first published in Gesher in 2021.

    Pal, a Golden Retriever, pulled at his leash, keen to investigate scents scattered across the tiny park. Hope trailed behind him, trying not to spill her drink. Once, this dog’s enthusiasm for the world outside had delighted her. Now, Hope’s jaw tightened as Pal dragged her behind him. 

    All she wanted to do was get home. People would already be there, waiting for her. Her fingers itched to close her bedroom door, open her laptop, and log on. In her mind, she was already inside the neon world of Sirius, an online virtual world designed for tweens and teens set inside a fictional reproduction of our night sky’s brightest star.

    “Wake up!” A voice belted towards her, wrenching Hope to the present. Its sound bounced among leaves, rough but strong. A bird lifted off in flight. 

    She looked around in surprise, seeing neither the bird nor the leaves. Her eyes fell on the only other human in the park, a wiry old man sitting on a bench beside a tree with leaves that always danced in the wind. They were turning red now, those leaves, their delicate frames quivering as she approached. 

    The old man fixed his eyes upon her. Despite her attempts to hold the dog back, he pulled her forward. As they stopped before the man, Pal’s head lifted. Hope lowered hers. 

    “Sit down,” he said, nodding at the space beside him. His voice was low, unhurried. Pal sniffed between the man’s brown boots that barely touched the pavement. 

    “You need to follow the list,” he instructed, as she settled herself on wooden planks. There was no greeting, no introduction. Hope stopped. Who was this man? What did he know of the list in her pocket?

    The folded sheet of paper, lines of her mother’s writing, pressed through the fabric of her jeans, rubbing against her hip bone. Hope shifted in her seat, confused and uncomfortable, the items of her mother’s list appearing in the air above her.

    It was an inventory of good deeds, created for Hope to perform now that she had turned eleven, designed to be followed in the year leading up to her bat mitzvah. This ‘mitzvah’ list irritated Hope. Filled with tasks like dog walking, taking out the rubbish, and daily acts of kindness, it was a custom for the children in her family in their preparation towards Jewish spiritual adulthood. No other family imposed such a burden on their children. Other girls were required to learn Jewish history, the special roles of women in Judaism, or how to read from the Torah as they prepared to step into spiritual womanhood. Hope was required to do some of these things too, but because her parents were not like those of other children, she also had the list.

    As the youngest of five children whose very names were a testament to their parents’ unceasing commitment to right the world – Shalom (peace), Emmet (truth), Emuna (faith), Ahava (love), and Tikva (hope) – Hope had known her path to Jewish maturity would follow a road littered with public kindness, mapped by parental merchants of virtue. But in truth, all Hope wanted to do was disappear into her virtual life on Sirius, like so many other children her age.

    “The list is good, and you need to follow it,” he said, turning cloudy green eyes towards her. “But I am going to add something to it.”

    He wore a coat, a flat cap, with a blue scarf, the colour of a summer sky, tied in front. She had never seen a face with such deep lines, carved like ravines into bronzed skin. He looked older than the hills and yet there was dynamism in his ageing frame. 

    Under the scrutiny of his glare, Hope wondered momentarily about her safety. She was alone in the park with this strange small man who smelled faintly of dust and roses. In her gut, though, she felt untroubled.

    “Two doors from your home lives a woman named Debra. You will visit her after school tomorrow. Later, when you walk your dog and buy your hot chocolate, I will be here, waiting.”

    She thought of the woman who lived on the other side of the Sanders family. Debra had greying hair and moved awkwardly. Hope could not remember ever having spoken to her. She had no interest in starting now. But before she had a chance to object, the old man waved her away, “I will see you tomorrow, Tikva.”

    It was a clumsy walk home, with the stop-start of Pal’s odour-driven treasure hunt. She had no idea who that man was, but he knew her name, her neighbour, and he knew about her mitzvah list. Perhaps he was a friend of her grandmother, the only other person who called Hope by her Hebrew name, Tikva. 

    He was forgotten the moment Hope closed her bedroom door that day and again the following afternoon when dull clouds dropped intermittent showers on her return from school. Declaring it too wet to walk the dog, she threw aside her list. 

    Turning on her computer, Hope entered her online haven, with its simulated places and avatar people. Mid-way through a building project, an unfamiliar figure appeared beside her. He wore a coat, a flat cap, and a blue scarf. He was called “Elijah the Prophet”. 

    In the chat bar at the edge of the screen, Elijah asked, “What are you doing? Go now to your neighbour. Then come to me in the park. I am waiting.”

    Jumping up, Hope gasped and walked ten times around the living area of her house. It could not be him.

    She waited a few minutes before returning online. It was important to know she was not crazy. 

    “Why are you still here?” Elijah appeared again, his coat floating where no virtual breeze would reach. “You know what to do, so do it.”

    With a pounding heart, Hope rushed to her neighbour’s door and knocked. Who was that man? What was he? What did he want from her?

    The door opened. A woman stood in its shadow. Hope simply asked if she needed anything. There was a pause and then, “Yes.”

    Debra had dropped a key – an important key – behind a heavy bookshelf. It had fallen into a gap the size of a lemon – a space too small for hands swollen with rheumatoid arthritis – but one easily reached by the slight fingers of an eleven-year-old child. 

    Within seconds, Hope had extracted the key. Her neighbour’s effusive thanks warmed her, soothing her troubled mood. It spurred her to ask if she could do anything else. 

    And she could. There was a box at the back of a cupboard she fetched; a bottle of sauce she opened, and a knot she untied. It took no more than 15 minutes to complete all of these tasks.

    “I have to go to walk my dog,” Hope said, awkward now there was nothing left to do.

    “You are heaven-sent,” Debra told her. “I can’t thank you enough. I was beside myself when the key fell. I didn’t know how I would get it back.”

    The old man was waiting. He made no reference to their online encounter but nodded when she told him of her experience with her neighbour.

    “She has no family living now. She is lonely and unwell. You must visit her each week.”

    Hope pursed her lips in objection to another mitzvah to add to her obligations, but complied, nonetheless. She followed her mother’s list and visited her neighbour. And every afternoon he was there, waiting for her and Pal. Always, she stopped, and they talked. 

    He offered no other clue to his identify than his name but hinted at more. Hope understood the impossibility of this man being Elijah the prophet. It would make him thousands of years old. But he knew things. He was like no one else she had met. And he looked like a man who has lived through time. 

    Elijah spoke in elegant sentences, passing comment, giving instructions and suggestions, teaching her things. There was no small talk, no side-tracked conversations. One week he was uncharacteristically garrulous, telling her more in that day that he had in all the months they had been meeting. It was a cold, still afternoon. The sky was high and pale. 

    “I am the teacher of redeemers,” he told her.

    “I thought you spent all your time visiting Passover seders and circumcisions,” she responded, trying to be funny.

    “I do that too. But that’s my side hustle, as they say today. My job is to pull together the strings of the universe – to find the candidates who can carry the world into the coming age. I watch them, guide them.”

    “So why are you here with me?” she asked, unthinking. Elijah looked at her, eyebrows raised. “I’m just a kid,” she added, breathless before his gaze.

    “I also follow the children who carry a spark that has the potential to become a flame. But this is a challenged generation – a generation in a trance. It has been lured by titans away from the path of righteousness.”

    “We are a bad generation?”

    “No, you are prisoners. You are abandoned. You are misplaced potential.”

    “What does this mean for the world?”

    “It carries on imperfectly, waiting for redemption.”

    “But why?” she asked, her body tense with uncertainty.

    “You know already, Tikva. Every time you open your computer you know the answer.”

    But what else was there to do? Hope was the youngest child of a large loving family who cared for each other and for the world. But her parents worked late and when they were at home there were always things to be done – phone calls to make, events to arrange, good works to be completed. Her siblings were grown, living their lives elsewhere. Only Ava was at home. But her sister, a teenager in fear of the world, was becoming an adult who hid from it. Ava was not one to leave the confines of her room to spend time with her baby sister.

    At home she was alone, but on Sirius Hope thrived. She made things, devised things, coordinated things. Her friends were there. It was her technicolour haven. And yet, as she ran through different online servers in search of belonging and meaning, she understood that none of it was real.

    Months passed, the seasons changed, Hope followed her list and met the prophet. They talked about the world, about her aspirations and dreams. Elijah told her tales from history, from Tanach, from a world that had, until then, only existed as words on the page for her. He recounted memories, stories of people and places, that held Hope captive. The more they met, the more Hope wanted to hear.

    “Why do you come to see me here?” she asked, one afternoon, when the late summer wind flapped her hair about her face. Elijah was still, solid as a mountain.

    “You are clever, Hope. When your eyes are open and your mind clear, you see the world with clarity few will ever have. You have the skills and the versatility to lead and inspire. You are blessed with so much and yet it hangs in the balance. You can only live your potential consciously. It requires choice. And courage.” The prophet’s voice was steady. Hope felt her heart tighten in her chest.

    “It’s scary,” she said.

    He nodded. “It is. To be great is to be brave.”

    “But you will help me?” she asked in a whisper.

    He nodded, “Until your bat mitzvah and then I must go, and you must follow the path laid out before you. It is the way of the Divine. It is the way of the Universe.”

    Hope worried. How would she know what to do?

    “You will know. Or you will ask…or you will guess.” He smiled a little then.

    The days before her bat mitzvah grew fewer. In the week before her special day, Hope found herself tearful, stretched, unable to explain the waves of emotion that washed over her. When she lashed out at her parents, they consoled themselves with assumptions about youthful hormones.

    It was Hope alone who understood the source of her despair. This strange man who had hijacked her life now filled it with meaning. What would she do without him?

    They met again one last time, the day after her bat mitzvah, a light autumn rain dropping around them. “Mazal tov,” Elijah said. “You are a Jewish woman.”

    “Whatever that means,” Hope mumbled. She did not want to think that she would not see this gnarled old man again.

    “It means the responsibilities are now yours – and the opportunities, the blessings, the mitzvot. And the hope, too. You are named for a reason. You are our Hope.”

    “But I can’t do this without you. I have no one else to guide me.” 

    Elijah shook his head. “Your guides are everywhere. You just need to call on them.”

    At the end, when they said goodbye, it was Elijah who rose from the bench. He took short, quick steps away from her without once turning back. Hope thought her heart would break as she watched him depart. 

    Later, when she stood, Hope noticed Elijah’s scarf lying on the ground beside the bench. Lifting it, she wrapped it around her neck and, despite her heavy heart, walked with her head held high into the future.

    Part of my fiction collection.

  • My Orthodox Jewish Life

    This essay, a reflection on the role and place of women in Orthodox Jewish life, practice, and ritual, was first published in Gesher.

    Recently, sitting through Shabbat synagogue prayers, I noticed – really noticed for the first time in a while – the patterned partition designed to separate men and women in public prayer. This partition, known in Hebrew as a mechitzah, was comparatively modest in scope. Carved wooden lines formed delicate patterns that stretched out between ample doses of nothingness through which the women held behind were able to see into the main sanctuary, or as is often called by women, the men’s section. Through this prism of decorative shapes, I watched the services and realised that the men sitting across from me had no experience of communal prayer through a lens of obstacles and decoration. Their vision was always unimpeded.

    Globally, there remain many synagogues where women are sectioned off in a way that substantially obscures their view of the main sanctuary. Quite often the structures of separation are dense enough that they also reduce the ability of female congregants to hear services. This level of religious stringency goes far beyond the requirement ofhalacha, of Jewish law, but is usually explained as being driven by standards of modesty – a preventative measure that stops men from looking at women during services. I wonder why the rabbis don’t simply ask the men to keep their eyes lowered, so the women can continue to watch the services unimpeded.

    I think about Asenath Barzani, who lived from 1590 to 1670 and was the first woman to hold a rabbinical title. The only child of an influential Kurdish Torah scholar, despite her sex, Asenath was raised in Torah learning, eventually taking over her father’s role as chief Torah teacher in Kurdistan. What was Asenath’s view of this issue, I wonder. Did she, the first woman to head a yeshiva, also follow communal prayers through a tapestry of obstacles much like the minimal one of my experience? Or was she required to remain behind thick curtains because of the possibility of immodest glances from men?

    In Judaism, prayer is both private and public. Ten Jewish males above the age of bar mitzva must be in attendance to create the quorum required to perform Jewish communal prayer services. This quorum is known as a minyan. Women cannot be counted in a minyan and they are not subject to the time-bound obligations for prayer that are imposed on men. Most commentaries explain that women’s greater domestic and familial responsibilities prevent them from being able to meet such obligations.

    Across the spectrum of Orthodox congregations, women’s attendance at synagogue services can vary. Modern Orthodox and Religious Zionist communities tend to encourage the presence of women, while the attitudes in Ultra-Orthodox communities can range from encouragement, to near-indifference or deterrence.

    I am a regular attendee of Shabbat or festival services. In addition to the social benefits of communal gathering, I join these synagogue services out of a desire to maintain connection with my community but also for my daughter to be familiar with, and to have an understanding of, synagogue practices. But there are also metaphysical elements; communal prayer has provided me with moments of elevated spiritual experience. In particular, reciting the silent Amidah – the core prayer of Jewish spiritual practice – alongside tens or hundreds of my community can be incredibly meaningful and there have been many times that I have left services feeling spiritually enriched and blessed.

    However, synagogue services are not just about communal gathering or united prayer, they are also choreographed events that require participation from congregants. In Orthodox Judaism, this participation, whether it be leading prayers or reading the Torah, is the domain of men. Women experience services from the other side of a mechitzah, or the distance of a gallery. While there are many women who are contented with this practice, gaining ample spiritual fulfilment from traditional arrangements, there are those for whom a passive relationship with the services can create a feeling of disconnect. It is not uncommon for women, who are otherwise happy with their Jewish lives, to stay home rather than attend synagogue services because neither their presence nor their absence has an impact on proceedings.

    The question of why men and women have different options and responsibilities in Jewish life and practice is popularly explained as, ‘men and women are equal but different’. Irrespective of whether one accepts that there is enough similarity between all men – spiritually and emotionally as well as physically – to consider them uniformly alike and equally different from women, there are still many who believe that the lot of Orthodox men is a far more ‘equal’ than women.

    In the past century, there has been a tremendous increase in the acceptance – and even encouragement – of Torah education for Orthodox girls. The establishment of the Bais Yaakov schooling system for strictly Orthodox Jewish girls in the United States in the early 20th century was largely motivated by a rabbinical acknowledgement that secularly-educated women were leaving observant Jewish life. The rabbis recognised that the best way to ensure educated women maintained their connection to a religiously committed existence was through greater exposure to Torah and rabbinical texts. While there are still people in the broader Orthodox community who believe that women are not capable of learning Torah or should not be allowed unfettered access to Jewish texts, there is now general acceptance that girls can and should be educated in this way. This decision gave observant Jewish girls and women an opportunity to learn the texts that shape their daily rituals and beliefs; their engagement was strengthened through doing and knowing.

    Throughout the ages there have been women involved in Torah learning and teaching, but, for the most part, these women have been exceptions rather than the rule. One towering example lived almost two millennia ago. A sage of the Talmud, Bruriah was the daughter of a revered rabbinical martyr, Rabbi Hananiah Ben Teradion and wife of the Tanna (1), Rabbi Meir. Bruriah however was also acknowledged, in her own right, as a great scholar of Jewish law and lore.

    There are a range of stories associated with Bruriah, many of which emerged from commentaries written long after her lifetime. My favourite legend involves her admonishment of Rabbi Jose the Galilean for speaking too freely when asking her for directions. Instead of asking, as he did: “By which direction do we go to Lod?” she suggested it would have been more judicious to say: “Which way to Lod?”. Her remarks are explained as a reference to a passage in the canonical ethical text, Pirkei Avot (Ethics of the Fathers) which says:

    Yose ben Yochanan, man of Jerusalem, says, “May your home be open wide, may the poor be members of your household and do not increase conversation with the woman.” They so stated with his wife; all the more so with the wife of his friend. From this, the sages said, “Any time that a man increases conversation with the woman, he causes evil to himself and neglects the words of Torah; and, in his end, he inherits Geihinam2.” (Pirkei Avot 1:5)

    Many scholars have sought to reinterpret this passage, trying to make it more palatable, but for me it is clear: Yose ben Yochanan thinks Jewish men, perhaps for reasons of modesty or morality, should not have extended conversations with women and the sages, supporting this sentiment, warn of purgatorial consequences to such actions – the inheritance of Geihinam (2). While modern-day women like myself may express indignation at the idea that women should be excluded from conversation with men, we can take comfort from the historical distance that exists between us and the sages. However, for Bruriah, these rabbis were her contemporaries. Is it any wonder that a scholar of her stature might experience frustration, to say the least, at such a passage, written and codified by her peers? I can only admire the dignity of her response under these circumstances. Her irritation resonates to us through the ages, while her caustic witticism reminds us that for our objections to be remembered, it is wise to be clever about how they are framed.

    My Orthodox Jewish life changed at Purim last year when I attended a women’s-only reading of Megillat Esther, the Book of Esther. I remember stepping inside the synagogue, leaving behind a vibrant blue sky and following the other women into the quietness of the main sanctuary. It felt awkward at first, as if we were trespassing; then came the guilty pleasure of sliding into one of the front benches – not behind a mechitzah, but beside the bima (3) from which the reading was conducted. The experience was profoundly moving, I was sitting inside the sanctuary, following theMegillah, read by voices which sounded like my own. In that instant, my synagogue practice altered forever.

    Within a few months I became involved with monthly women’s Shabbat Mincha services, an Orthodox service for women run in accordance with halachic principles. I am far from alone in finding these women’s services meaningful. To partake in a service where the prayers are led by women, the Torah is read by women and women are called up to the Torah, can be tremendously poignant when you have only ever known a more spectator-like synagogue experience. For me, and for others, that sense of belonging, of inclusion, of relevance – and of learning – has been profoundly impactful.

    Women’s involvement in Orthodox communal practice and prayer continues to encounter suspicion. For many people it threatens change to a tradition they have always known; there is discomfort in having the familiar altered, and there is fear that change will lead to the dismantling of a tradition. With discomfort and fear comes reaction. There are people who ask what it is that drives a woman to seek greater engagement in her Jewish life beyond that which had been allocated to her? What is her kavanah, her intention? Is it because she is a feminist, they ask? Is it because she wants to be like a man? Why does she not try to meet all her existing obligations, before seeking to take on those that have traditionally been the province of men?

    Human behaviour is rich and complex, motivated by multiple drives and external factors. None of us has pure kavanot in anything we do. But while it is common for women to have their motivation questioned, it is rare that the same scrutiny is applied to men. How often, for example, is a man asked his kavanot in his daily ritual and practice? Is he asked whether he is praying with enough focus and purity of thought? Has he demonstrated that his synagogue participation is guided by proper motives? How many existing obligations he has fulfilled before seeking to take on more?

    If something enlivens a person’s connection to God and to their Jewish life, and in the case of Orthodox practice, it does not conflict with halacha, then why would it not be encouraged? If there are Orthodox women who feel greater connection to their spiritual tradition as a result of increased participation, surely that is a good thing?

    In Orthodox Judaism, women are a front-line issue. In the tussle for centre-ground between the parts of the Orthodox world engaged with modern life and those who cling to the past, the area of Jewish life that is often surrendered as a compromise by more modern communal leaders is the lot of women. What is lost by rabbis who wish to demonstrate their religious rigour and piety to their stricter colleagues by taking a more strident position in relation to the roles, responsibilities and opportunities afforded to women? It is easier to flex one’s religious muscles when one’s own prospects are not at stake.

    I think of Rayna Batya Berlin who lived in Lithuania in the 19th century. Descending from a long line of renowned rabbis, she married Rabbi Naphtali Zevi Judah Berlin, the Neziv, who rose to prominence as the head of the pioneering Lithuanian yeshiva founded by Rayna Batya’s grandfather. Like other women in her family, she was said to have been, by the standards of her time, unusually learned in Jewish texts. However, she was also known as a woman who despaired of the limits imposed on her gender by halacha and contemporary custom; in particular, the prohibition at the time against studying Torah. After years of chafing against the status quo, her loyalty to her spiritual tradition overrode her anguished quest for equal status with men, including the right to learn Torah. Her nephew, Rabbi Barukh Ha-Levi Epstein, recounted Rania’s eventual unhappy acceptance of her lot in his autobiographical work, Mekor Barukh:

    Afterwards, she turned to me and said, ‘Just as everything has an end and limit, so let there come an end and limit to this painful matter’. From that time on, never again spoke on this subject. (Bacon, Brenda)

    For me, the pathos in Rayna Batya’s struggle for spiritual recognition and emancipation is deeply moving, especially as, in that moment of history, her aspirations were so hopelessly beyond reach. I wonder how she would have greeted the news that some fifty years after her death the prohibition against women learning Torah would be lifted by rabbis in America? Would it have gladdened her heart? Would the bitterness have outweighed the sweetness?

    Rayna Batya was asking for more than the ability to study Torah; she wanted complete equality with men in Jewish life and Orthodox practice. The equality she demanded 150 years ago was too much for her time and too much for ours. But as we have seen, the borders of Orthodox Judaism can move, attitudes can shift.

    A century ago education for Jewish girls underwent radical change. Orthodox life survived – even prospered – as the mainstream position on this issue shuffled and resettled. Let us apply the same pragmatic wisdom from that time and acknowledge that some women today – although, of course, not all – crave greater participation in Jewish practice. They are not seeking to become men but are asking for greater inclusion in their spiritual inheritance – a metaphorical lightening of the mechitzah, so to speak. Halacha provides options for women to partake in religious practice if they wish, affording opportunity for fulfilment, growth and a great deal of learning. In an age when Jewish women are more educated, financially independent and existentially confident than ever before; where equality of opportunity for men and women in secular life is vastly different from that which is available in our religious tradition, it seems only prudent to act to reinforce women’s connection to their spiritual heritage. As we look towards the future, Orthodox Jews from across the spectrum share a desire for a strong and vibrant Jewish continuum.

    Already, there is some movement in this direction in other parts of the world. In Israel and America, in particular, there are Orthodox communities redefining female participation in Jewish life and practice. But they are the vanguard. It is my hope that as these pioneers forge ahead – sensitively and halachically, as they have been – that the rest of the Orthodox world will see that this small revolution does not dismantle our tradition, but instead serves to strengthen our future.

    It is my view, that one way to promote this future is by opening ourselves up to halachically permitted possibilities that allow greater engagement for our daughters as well as our sons.

    Footnotes

    1 Tanna/Tannaim: Rabbinic sages well versed in the Oral Law, recorded in the Mishnah. The period of the Tannaim, lasted approx. 210 years (10-220 C.E.) http://www.jewishencyclopedia.com/articles/14240-tannaim-and-amoraim

    2 Geihinam: Jewish purgatorial concept. The average person may descend for an interim period to a place of punishment and/or purification prior to ascending to heaven. https://www.myjewishlearning.com/article/heaven-and-hell-in-jewish-tradition/

    3 Bima: The platform in a synagogue holding the reading table used when chanting or reading portions of the Torah and the Prophets. The focus of the service. https://www.dictionary.com/browse/bima

    References

    Pirkei Avot, Ethics of our Fathers, 1:5
    Translation provided by Sefaria (Viewed on August 5, 2018) https://www.sefaria.org/Pirkei_Avot.1.5?lang=bi

    Bacon, Brenda ‘Rayna Batya Berlin’,

    https://jwa.org/encyclopedia/article/Berlin-Rayna-Batya

    Jewish Women: A Comprehensive Historical Encyclopedia. 1page6image21053632

    March 2009. Jewish Women’s Archive. (Viewed on August 5, 2018)page6image21067456

    Part of my non-fiction collection.

  • The Havdalah Curse: A Modern Hassidic Tale

    This story won the 2016 Melbourne Jewish Writers’ literary prize.

    Mr and Mrs Samson were blessed with six fine and gifted children. Five times Mrs Samson dreamt of a baby with a beard who sat before a crowd of learned Jews, all of whom gazed upon the infant’s face. Shortly after each dream, Mrs Samson was delivered of a healthy son. 

    When the time came for her sixth child to enter the world, Mrs Samson dreamt again. This time there was a bearded child, but the faces of the crowd were turned in all directions. Some sat with their backs to the child, while others stared with fascination towards its glowing face. Days later Mrs Samson bore a daughter, Geula.

    One-by-one, the Samson sons were called to the Torah. Each boy read his portion better than the last. They were a source of great pride and joy to their parents. Geula too wished to learn like her brothers. Her parents sent her to special Torah classes for girls, explaining that there were different paths for sons and daughters. 

    Geula wanted to be a good Jew in the way of her brothers. When she took it upon herself to pray three times a day, her parents produced small sighs of concern. When she joined the quorum of responses at grace after meals, they turned to each other with heavy hearts.

    One night, following the ceremony marking the end of the Sabbath, Geula saw the remnants of her father’s wine. Lifting the cup to her lips surreptitiously, she finished the last drops. She did not believe in the curse said to befall girls who drank of the Havdalah cup. It felt right to do at last what her brothers had done so many times before.  

    The next day Geula was filled with remorse and fear. She knew this time her pride had taken her too far. She needed to make amends. Penitent, Geula undertook to be a good Jewish girl in the way that her parents craved.  And then she waited for the curse to come.

    It was not easy for Geula to surrender her desire to follow her brothers’ path. One-by-one each brother set forth to learn at the feet of the world’s great rabbis, while Geula stayed home. She played with friends, helped her mother, and behaved as girls from families like hers were expected to behave. Mr and Mrs Samson’s hearts were gladdened by her transformation. 

    In the months leading up to her bat mitzvah, Geula’s parents were advised that it was time for their daughter to learn some Torah. When Geula again opened a book of sacred text, her soul soared. She became consumed with a need to learn. 

    Her mother was the first to notice the soft sprouting of hairs around her daughter’s chin. She waited for them to disappear, but the hairs kept coming. They soon tried shaving, but nothing would stop the growth. In the final days before her bat mitzvah, a beard as dense as any worn by her brothers covered Geula’s young face.

    Despite his love for her, Mr Samson could not look at his daughter. Mrs Samson struggled also, but her heart cried out for her little girl. She took her child from doctor to doctor but none could explain the cause. Only Geula guessed what it meant. 

    A visiting rabbi confirmed her suspicion. “This child has drunk from a Havdalah cup,” he said gravely. “The beard will only go when she stops learning Torah.”

    Geula shed tears. She tried to close her books, but she was pulled back the way a moth is drawn to a candle. There was nothing she could do to stop.

    It was hard for Mr and Mrs Samson, but eventually they understood that their sixth child would also be a bearded scholar. 

    Geula went to school. Geula learnt Torah. Geula became a woman.

    Mrs Samson had a dream. In her dream she saw Geula. Many eyes were turned towards her daughter whose bearded face emanated light. The following day the visiting rabbi returned. He came to the house of the Samsons and told them of a new seminary for women like Geula. They consulted Google and saw that he was right.

    Geula was the first of five students. Each one had drunk from the Havdalah cup and had grown a cursed beard. Over the years more hirsute women arrived. 

    Geula continued studying long after she had stood beneath her wedding canopy and her children had grown. She learnt until the day her eyes could see no more; teaching long after her beard was white. For those not afraid to gaze upon her bearded light, she was the giant of her age. 

    Her parents’ hearts were filled with joy, but Geula’s children were their greatest pride.

    Part of my fiction collection.