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November 20, 2009

‘Tis The Season

Tinsel is hung earlier and earlier each year.  Now, even before Thanksgiving we prepare for “the holidays.”  Eventually, people will be stringing lights and frying up latkes in June to prepare.  But, not everyone is frolicking in the holiday fun or mass conspiracy to shop-shop-shop-‘til-you-drop.

This time of year is anything but “fa la las” for me, or a time of miracles.  Ten years ago at this time, while shoppers scurried frantically through malls to find the perfect wooly socks or kitschy gift, my mind was somewhere else and it has stayed that way for the past ten years.  During this oh so joyful time, I lost my father.

Just like a Pavlovian response, when I hear holiday songs on the radio (including ONE Hanukkah song by Adam Sandler), I am reminded.  “Sleighbells ring are you listening?”  No, I am not.  “Grab your harmonica, it’s time for…”  No!  Maybe if they just stopped playing those songs, it wouldn’t trigger memories.  And could the malls please go easy on the display of in-your-face holiday decorations?  These things would probably help…a little.  And why must they start all the hoopla so early in the season?  I know it sells more.  But won’t everyone be sick of the holidays by the time they come around?  Besides, it gets me all worked up for much longer.

Hanukkah is almost here, my father is still dead, ten years later.  Sometimes I feel as though he will come back.  Not in an eerie, resurrection, wake-from-the-dead kind of way, but simply because he has been “away” for some time and will just show up at my door.  We would take off where we left off.  Then reality kicks in (or a proposed notion of schizophrenia), so I stop myself from thinking this and snap out of it.  He’s gone.  Still gone, forever.

This time of year only makes it that much more difficult.  You would think after ten years, it would get easier, but it seems to grow more difficult.  Especially after having a child and being aware of the fact that my father will never get the chance to meet his grandson (and granddaughter; my brother’s daughter).  My son will never know what it is like to have a special grandfather, who was genuine, gave without taking, who loved unconditionally and dreamt of meeting his grandson while I was hitting puberty, pulling my puffy socks over my stirrupped leggings and following the latest 80’s rock band, thinking of anything and everything but marriage and children.  My father was already dreaming of becoming a grandfather, but never had the chance.

‘Tis definitely the season.  The season of sadness, remembrance and sorrow…for me anyway.

‘Tis The Season Read More »

November 21-27, 2009

SAT | NOVEMBER 21

” title=”latw.org”>latw.org.

(BOOK SIGNING)
Heidi Duckler, artistic director and founder of Collage Dance Theatre, and sister Merridawn Duckler read excerpts from their contributions published in a new anthology on dance, “Site Dance: Choreographers and the Lure of Alternative Spaces,” examining what draws the Ducklers to create for nontraditional performance spaces and the kind of creative decisions that go into seeing the pieces through. A wine and cheese reception, short dance performance and book signing follow the readings. Sat. 7:30 p.m. Free. Skylight Books, 1818 N. Vermont Ave., Los Angeles. Also, Sun. 6 p.m. Free. Book Soup, 8818 Sunset Blvd., West Hollywood. (818) 784-8669. ” title=”jewishla.org”>jewishla.org.

(FAMILY)
Get your tots ready for Turkey Day with a Thanksgiving program at the Zimmer Children’s Museum. “Gobble Gobble” is a fun, interactive arts project for the holiday and it’s part of the museum’s ongoing Sunday Family Programs. Sun. 2-4 p.m. Free (members), $3 (per child for nonmembers). Zimmer Children’s Museum, 6505 Wilshire Blvd., Suite 100, Los Angeles. (323) 761-8984. ” title=”limmudla.org”>limmudla.org.

(THEATER)
Writer/performer Naomi Grossman chronicles, in vivid and abrupt detail, her love life in Los Angeles in an adult-only comedy, “Carnival Knowledge: Love, Lust and Other Human Oddities.” A suitor in a chicken suit, a yoga instructor, a skateboarding slacker and a touring Argentine soccer team are a few of the wacky characters who make an appearance on Grossman’s roller coaster of love. Sun. 7 p.m. Through Dec. 13. $15. The Lex Theatre, 6760 Lexington Ave., Hollywood. (323) 930-1804. ” title=”chabadventura.com”>chabadventura.com.

November 21-27, 2009 Read More »

Defining Morethodoxy (a repost of an earlier Morethodoxy essay)

Morethodoxy.  One more label to add to an already thinly divided Jewish world?

In subtitling our blog “Exploring the Breadth, Depth and Passion of Orthodox Judaism,” I think we aim to overcome the limitations that labels impose.  To see Jewish life not as it often is seen today as a linear spectrum from insular to open, tolerant to judgmental, committed to uncaring; but with the complexity and subtlety that “divarim sh’omdim b’rumo shel olam,” things upon which the world hangs, require.

Moving away from labels and defined Jewish groupings can help us be open to the treasures within each Jewish community that can help us serve God, while identifying the weaknesses of each community or theology and setting those aside.

For instance, the strength of more insular “Charedi” Orthodox communities is their passion.  One learns a lot of Torah when it is undiluted by time studying about the world in a university; one is little influenced by the beckoning of secular society’s evil inclination if one is wholly separate from it.  Payer in Charedi circles, especially Hassidic ones, is often passionate, focused and fervent.  We must learn from these strengths and adopt them.

On the other hand there are the weaknesses of more insular Orthodox communities.  They can not benefit fully from the wonders of Gods universe since they do not study about them in depth (which Maimonides says brings us to love God).  They can not fully welcome the Jewish people into Judaism since their welcoming is only on their own terms.  They can not fully be a light unto the nations since their interaction with “the nations” is minimal and often rejecting. 

Modern Orthodoxy’s strength lies in its openness to the things listed in the paragraph above and its attempt to synthesis that openness with Torah.  But its weaknesses are many.  There is a widespread lack of passion in prayer.  To be present in a Modern Orthodox synagogue during prayer is sometimes to wonder who people are conversing with, God or their neighbors.  The Kiddush club, a phenomenon which afflicts some modern orthodox synagogues on Sabbath morning in which members leave the service to drink alcohol and eat a meal instead of listening to the full Torah service. 

I would propose that Morethodoxy be a philosophy of taking the ochel (the edible) and leaving the p’solet (the shell).  Of integrating both, breadth and depth, openness and passion.

Let us be passionate in Torah study, and open to all tools possible in pluming its depths, from biblical criticism to kabbalah. 

Let us be passionate in prayer, and open to studying the works of Rabbi Nachaman on utilizing meditation and nature to find God, perhaps even open to learning from non-Jewish instruction about kavanah, and a thousand years of eastern meditative practice. 

Let us be passionate about protecting our children and ourselves from the materialism and superficial values so prominent in the wider culture, and open in the extreme to all our brethren the Jewish people and to our cousins the non-Jewish world.  Let us be so passionate about welcoming and loving others that the homeless person who wanders into our house of worship feels like one of us. 

Let us be passionate about connecting to God so that there is no idle chatter in our shuls, and open, even in the middle of prayer as Abraham was, to any new person that walks into shul.

Defining Morethodoxy (a repost of an earlier Morethodoxy essay) Read More »

So

Re:

Dear Soulful Friend,
Use the dust of west and east, north and south,
family is blessed be blessed
family is blessed.
and “linked”
This (your soupful letter, text not quoted) makes thoughts come about this week’s Torah portion. i’ve been looking at this section about esau/jacob birthright
Esau asks “what use is it?”
what is the use? what is it to me?  i know the feeling from that place, a question: what is this use? use me, longing
to be used. what it’s use is
is longing to have a use.
what is this use?
to use of this?
and this is the question asked.
before the birthless in esau
becomes the birthless of yaakov.
What is the use of that which cannot be used?
and this place of I, can it
move?

what is the use of anything,
and the birthright was a promise
intended for the one who holds it.
by having that which is.
and so my blessing to you, my love, is this:
that we may know where that place will past tense led me. inside this question is a forgotten answer. remember that place of you. which is a bursting memory, whose only fog is the cloud of g-d. Isaac’s only sight has been for you, he who remains unseen,  he who would never have slept if he had known, has been told for many things i’ve used you for, and there ever is a use.

and father’s answer comes clearly from jacob when he asks him “are you esau,” jacob does not lie, in saying “it is I.” This is the place of birth in daylight. from soul to soul and innermost blessing you. the abundance of life has come from soup, that he may give, his soul to you, and blessing used by one of use, the innermost, holy truth, if ever there’s to be a use, love was told to leave the land,
and this is now the game of trust, for what’s the use if it is used up? esau plays a game of trust. what’s the use of using us once the use has been used up? what’s the use of being used?
and jacob now has seen his truth: even
angels can be moved! and make a lie to move through soup and be disguised
up and down.
always choosing. and never thought That place could move, or look like a boring field man too, or
use a “ladder” like workers do,

but they ask again that they be used. knowing that to ask the use before given has been asked again.

ask again that i may see the place that you make use of me.
where
so intended then is all that is.
the message received was accurate, infinite.
father lost and sight is soup, love is warmth, and blessed are you.just inside of whats the use, lies the heart of blessing given by a father’s flock, yaakov finds his one and only in the field that he forgot was worthy of a single place, especially the kind that faceless is. the one who looks a lot like blessing has been blessed by every nothing.

love finds his field his brother knew, had he asked for soul not soup.
that’s the truth the birthright now. although i have no idea what i want to say to you. it just makes me think of soup and how i would rather love so much more than eat, and yet i am so hungry and broken, and in hunger asking what’s the use of no use, as much as esau what’s the use? of birthright, can i hands that move.
the yearner of the purpose here, bringing life, i miss you, and honor so much your hope and wish, and hope you know perfection, yes, and the place where motion meets the moveless, and the point where heaven meets the earth, and never think they’re separate worlds. and thank you for sharing your thoughts, i am wanting something clearer than this story. i am interested in it, but what is there to say, i mean, jacob gives the blessing in this way. esau gives his blessing away, and i guess that’s like just what it is. if it happens once it can happen again, and women give birth so will she again and she is a woman, so if not now then when? blesses his wife in blessing that son, and blessing himself is everyone.

and jacob now lives the land of blessing in the light from the guilt, from a life of the blessed in the loss of the guilty. is the point what was done, does it matter how it happened? that jacob has received this blessing, does gd come because it’s part of it, or because it’s actually what has always been? is this all what’s meant to be, and can his freedom now be a fallacy, how can this be given a face or given a faceless value? so what’s the use of soup? for never have you used and there ever is a use.

i thank this holy question for using me, and jacob true blessing is that one may see the soul and soup of feeding be the place that moves us as we. the difference between made and used. giving fertilizing getting.
They all knew the part that does not know of you. and also the place of soul, so beyond the named or used. For many things i have been used. ask again that i may see that place that has no use of me.

there’s so much more to say about this. my soup of soup has compounded every thought by soul and truth. and so i welcome that i use nothing but what’s given through, it’s all i’d want, i promise you. i promise you the guilt i feel is the clothing of the want and fear.  in the waiting of the one of real:
is anything really real?and even G-d who comes to yaakov, is it just because of esau, or is it here without a struggle, i wish it were so, and even that to make a wish, to not to see the whole of it. and if Isaac knew the truth would he say “it is not you?” or is that all there ever was. the one and only name of love is awakened by a blessing, so may this womb be filled and healthy, by the soup of mother nature, by the home of you bring your soul, and here is child to be grown. child come, child, home. through whichever means you are, story guide him not too far, sorry is a jealous rage, hunger anger any thing, let not this hunger lest i forget to wonder
what’s the use of this
life?
and also what’s the use, to think that i could know the use?  to think that i could ever know what i am being used for. and to assume that For is any
other than, or more, or plenty.
fortune told where fortune gets me, birthright gotten by way of soup, the same way that it came to you. let it go for what is true, was always knowing . . .
child. bigger than a fallacy, a blessing, or a way to see. bigger than a born into, bigger than a mine and you, bigger than a past of brother, wishing I, or want another. bigger than what nurture be is a land that flows
where mother lives.
where mother is.
where mother are we.
talk about a bigger purpose. mother knows what is worth it.

I am just a little promise inside it too. i do not know whats good or bad, or if i am saying something that’s life armor, but i believe in a bigger purpose something beyond my words and beyond my prayers and it’s the only thing that’s worth it that there’s just a worth of you. not separate from other woman, wish her child all her wisdom, rebecca loved. i wish that i could say what’s true and bridge a gap of what’s unbroken. 
and even that i break a promise that the truth may be the top. to show that every promise promised is much bigger than we thought,

rebecca loved.

 

family, be blessed and “linked”, family is blessed.

 

So Read More »

Six powers urge Iran to ‘reconsider’ nuclear deal

Senior officials from six world powers expressed disappointment on Friday that Iran had not accepted proposals intended to delay its potential ability to make nuclear bombs and urged Tehran to reconsider.

Under the United Nations-drafted plan, Iran would export its uranium for enrichment in Russia and France where it would be converted into fuel rods, which would be returned to Iran about a year later. The rods can power reactors but cannot be readily turned into weapons-grade material.

Read the full story at HAARETZ.com.

Six powers urge Iran to ‘reconsider’ nuclear deal Read More »

New Mammogram Recommendations Betray Women, Doctors and Science

This week the US Preventive Services Task Force (USPSTF) revised their recommendations for screening mammograms.  Their recommendations have ignited much controversy and have weakened the credibility of a formerly objective scientific body.

This post is longer than usual.  It deals with an important subject in some detail.  For the readers who like to delve into the details and see the data, set this aside for when you can give it some time, follow the links, and check out the articles yourself.  If you just want an executive summary, skim for the bold face type and read the conclusion.

What did the USPSTF recommend?

My regular readers know that the USPSTF is a national body of scientists who periodically assess the medical literature and provide recommendations about preventive tests and treatments.  Because they are unaffiliated with any specific interest group, the USPSTF developed a reputation as the most objective and unbiased source of medical recommendations.  For every test or therapy they reviewed, they weighed patient benefit against the potential for patient harm (regardless of cost) and reported whether the intervention was beneficial, harmful or that there is insufficient evidence to decide. I personally looked to their recommendations and wrote about them frequently.

The USPSTF’s last review of the literature regarding mammograms was in 2002.  At that time they recommended a mammogram every one to two years for women aged 40 and older.

This week, in the Annals of Internal Medicine they published their new recommendations, supported by two articles detailing the scientific evidence that was reviewed to reach their conclusions.  Their current recommendation (link 1 below) for mammograms is

The USPSTF recommends against routine screening mammography in women aged 40 to 49 years. The decision to start regular, biennial screening mammography before the age of 50 years should be an individual one and take into account patient context, including the patient’s values regarding specific benefits and harms.

The USPSTF recommends biennial screening mammography for women between the ages of 50 and 74 years.

The USPSTF concludes that the current evidence is insufficient to assess the additional benefits and harms of screening mammography in women 75 years or older.

So the major changes from 2002 are that

  • mammograms are no longer recommended between the ages of 40 and 49,
  • between 50 and 74 mammograms are recommended every two years, rather than every one to two years, and
  • there is insufficient evidence about the benefits and harms of mammograms in women 75 years and older.

Shockingly, the first two points are entirely contradicted by the scientific evidence on which the recommendations are based.

What are the benefits and harms of mammograms for women in their 40s?

The article which examines the harms and benefits of mammograms in different age groups can be found at link 2, below.  Table 1 (Mammography screening reduces breast cancer mortality for women aged 39 to 69 years.

So if mammograms have a life-saving benefit for women in their 40s, albeit a much smaller one than for women in their 50s or 60s, why would they not be recommended?  Perhaps the harms caused by mammograms in that age group outweigh the benefits.

The article also methodically reviewed harms caused by mammograms.  The risk posed by radiation exposure due to mammograms was studied without conclusive evidence of significant harm.  The pain, anxiety and distress associated with undergoing mammograms and being told about potentially abnormal results were also studied.  Most women surveyed reported that the pain and anxiety would not deter them from future mammograms.  The most important harms that may result from mammography is a biopsy to determine if an abnormality is benign or malignant, additional imaging that may be required, and overdiagnosis, which means the diagnosis of breast cancer that is so slow-growing it is unlikely to shorten the woman’s lifespan.

Table 2 (” target=”_blank”>Screening for Breast Cancer: U.S. Preventive Services Task Force Recommendation Statement

(2)  ” target=”_blank”>The Annals of Internal Medicine article studying how frequently mammograms should be done:  Effects of Mammography Screening Under Different Screening Schedules: Model Estimates of Potential Benefits and Harm

Media coverage:

New York Times article:  ” target=”_blank”>Mammogram guidelines spark heated debate

Wall Street Journal Editorial:  New Mammogram Recommendations Betray Women, Doctors and Science Read More »

Oren Moverman’s ‘The Messenger’: The unseen casualties of war

When filmmaker Oren Moverman returned to Givatayim, near Tel Aviv, on leave from his paratrooper unit during the first Lebanon War, he often shut himself in his room and repeatedly watched the Vietnam War saga “Apocalypse Now.”

“My head was still in the combat zone,” the 43-year-old said from his Manhattan home.  “When you immerse a man into a world of violence and death, then bring him back to ‘normal’ life, he feels like he’s from another planet.  And, now, everything’s supposed to be fine, everyone’s moved on, but he is still back there, in a way.”

Moverman has brought his first-hand knowledge of what he calls the emotional landscape of war to his directorial debut, “The Messenger,” now in theaters.  It is the first of the recent spate of American films about the Iraq War, including “The Hurt Locker” and “In the Valley of Elah,” by to be penned by a former soldier. 

In the quietly searing drama—which has earned excellent reviews and Oscar buzz – a wounded Iraq War veteran and a jaded Army captain pair up to work one of the most dreaded jobs in the military:  as casualty notification officers who must inform “next-of-kin” that a loved one has died.  Amidst the death calls, the tightly wound men reveal their respective psychic wounds.  Beneath his bluster and chattiness, Captain Tony Stone (Woody Harrelson), is an alcoholic, relationship-resistant, lonely mess.  And the returning veteran, Sgt. Will Montgomery (Ben Foster), seldom speaks publicly but virtually convulses with anger while isolated in his room.

Moverman identifies most with Foster’s character, specifically the disorientation the fictional Ben feels upon returning to civilian life.  “There is a ‘theater’ of the Army—macho posturing where guys learn to bury their emotions and to act in expected ways,” the director said.  “All this adds up and becomes harrowing.  Some soldiers find themselves locked up inside, which is what Ben Foster’s character is going through.  He’s had hellish experiences; he’s come out of them alive, so there’s survivor’s guilt, and also hero’s guilt, because he perceives that he has done nothing extraordinary.  And he’s drinking a lot, he’s trying to numb himself, he’s not sleeping well, he goes to the supermarket in the middle of the night, he’s listening to music as loud as he can to drown out the [psychic] noise.”

The soft-spoken Moverman is quick to add that he did not include any of his actual military experiences to the script, only the emotional ones—above all his desire to ease his way back into civilian life, in his case by moving to New York to become a filmmaker.  “Much of ‘The Messenger’ is about someone who has been traumatized but who is actively trying to get back to a place where he can connect and function – ironically through casualty notification.”

The idea for the film emerged several years ago, as Moverman and “The Messenger’s” co-writer, Alessandro Camon discussed a newspaper story about a casualty notifications officer and realized the process could provide a dramatic way into a story about the unseen consequences of war.  Unseen to Americans, that is.

“Because the Israel Defense Forces is a people’s army, you grow up with images of your father putting on his uniform for reserve duty, and, in my case, my dad leaving to fight in the Yom Kippur War,” Moverman said.  “I also grew up grow up seeing and hearing about the flip side of that:  the casualty notification team who would knock on your door when a loved one had died.”

Moverman seems loathe to discuss details of his own military service, which occurred from 1984 to 1988 and included the first Intifada.  He alternately dismisses his experiences by saying they were not that interesting while hinting that they were, in fact, deeply disturbing and life-altering. 

Yet it was while patrolling in Hebron one day in 1985 that Moverman received what would turn out to be his big break into the American film business.  Because he had lived in the United States with his family as a teenager, the young Israeli spoke good English, and so was asked by his sergeant to stop a tourist who had emerged from a taxi carrying a video camera.  When Moverman told the visitor he could not shoot in the military zone, the enraged tourist, a documentarian, began screaming and denouncing the occupation.

“I told him I agreed with many of his views, but I was a soldier, and this was what I was sent to do – even though I would have loved to help him, because I was interested in film,” the director recalled. “I think that disarmed him; we began talking, and he gave me his business card.”  When Moverman moved to New York to study cinema at Brooklyn College in the fall of 1988, the documentarian helped him get a job working with direct cinema legend Al Maysles. 

Moverman went on to make a name for himself as a writer or co-writer on films such as Todd Haynes’s “I’m Not There,” “Jesus’ Son” and “Married Life.” 

While scripting “The Messenger,” he researched the United States’s casualty notification process, which was quite different from the one he remembered from Israel.  The IDF team, he said, consists of four service men, a psychiatrist and a physician:  “People do faint or have heart attacks,” he explained of the need for a medical doctor.  The U.S. process, he learned, is sparer:  Just two officers, a scripted speech from the secretary of the Army, the facts of death, and word that another officer will follow up with the family.  “Some people perceive this to be rather cold, but I think the intention is to break the news in an honorable way.”

During production on “The Messenger,” Moverman shot each of the six casualty notification scenes with a hand-held camera in one long take.  To enhance the intensity he did not allow his stars to see the actors portraying the next of kin until they actually opened the door in the sequence. 

During the 28-day shoot at Fort Dix, Moverman said, military personnel showed him extra respect because he was an Israeli veteran; Foster, meanwhile, urged him to tell his own war stories.

“[Oren] didn’t want to say he was in war, he was in an occupation,” Foster told IFC.com.  “He’s a really humble guy, but he understands the mindset of a warrior.  It’s pretty basic. You’re horny all the time, you’re worrying about who’s f———your girlfriend, you want to shoot something, you’re bored, you’re terrified.  Getting back to life with people who don’t share the same experiential vocabulary can be very isolating.”

The conversations proved illuminating for Moverman.

“For some reason I had been able to separate the fact that I’ve served in the military from the fact that I was making this kind of film, which probably says a lot about my lack of self-awareness” he said.  “But Ben asked me a lot of questions and the more I spoke the more I found connections to the character, which moved this project to a place where I was even more personally invested.”

‘The Messenger opens Friday, November 20, 2009

Oren Moverman’s ‘The Messenger’: The unseen casualties of war Read More »

Author writes about overlap between Torah of Dylan and Torah of Moses

While in his mid-30s, author Seth Rogovoy began what he calls “a mostly self-directed study of Jewish scripture”—the Bible, Talmud, the mystical writings constituting the Kabbalah, the traditional prayer liturgy.

At first, he couldn’t figure out why some of it seemed familiar.  “This wasn’t an echo of previous learning of Jewish texts—of that, I had next to none,” Rogovoy says in his book “Bob Dylan: Prophet, Mystic, Poet” (Scribner, $26).

As a teenager during the 1970s, Rogovoy studied the lyrics of songwriter-singer Dylan (born Robert Allen Zimmerman in 1941) as his sacred texts. By then, Dylan had become famous and influential across the secular culture, but Dylan’s intensive Jewish upbringing in northern Minnesota rarely reached public consciousness.

The epiphany arrived unexpectedly, as epiphanies tend to do: “There was a significant overlap between the torah of Dylan and the Torah of Moses,” Rogovoy says. 
A couple of examples:

Ezekiel relates a vision of angels in the book of Prophets.  “The soles of their feet…their appearance was like fiery coals, burning like torches” states the translation used by Rogovoy. That called to mind Dylan’s song “The Wicked Messenger,” which contains the lyrics “The soles of my feet, I swear they’re burning.”

In another Biblical passage, God tells Moses “No human can see my face and live.”  In the 1983 song “I and I,” Dylan sings “One says to the other, no man sees my face and lives.”

Throughout the 300-plus pages of Rogovoy’s book, the examples abound. Rogovoy did not interview Dylan while researching the book, so the evidence of Jewish scripture influencing Dylan’s songwriting is circumstantial. But as accomplished lawyers know, circumstantial evidence can accomplish its mission as well as direct evidence if enough circumstantial evidence exists.

Moving beyond Dylan’s lyrics, Rogovoy also places the contemporary singer-songwriter in the context of Jewish performers. (Rogovoy’s previous book is “The Essential Klezmer: A Music Lover’s Guide to Jewish Roots and Soul Music.”) The most memorable Dylan antecedent is Eliakum Zunser, a Jew born in Lithuania during 1836. Zunser launched his career as a badkhn, defined by Rogovoy as “a folk artist who worked primarily as a wedding emcee in Jewish Eastern Europe.” According to Rogovoy’s research, Zunser “became a pioneer of original Yiddish protest songs in the 1860s and 1870s, which eventually led to his becoming the most popular Jewish folksinger of his time, by building a new kind of protest music atop a foundation of folk tradition.”

Rogovoy never suggests that Dylan has heard of Zunser, much less relied on him as a model. Still, the historical resonances are fascinating.

For readers who care little about the Jewish influences on Dylan’s songwriting, Rogovoy’s book is nonetheless a fine text for understanding Dylan’s life, inside and outside recording studios and stage performances. Sure, plenty of other critical analyses purporting to explain Dylan’s artistry have been published, and so have several worthy full-life biographies. But those I have read do not greatly surpass Rogovoy’s book. His skillful writing style, his decades of close Dylan study from a devoted fan’s perspective, his biographical research combine to make the book attractive to non-Jews and, for that matter, non-Christians. 

Is Dylan a born-again Christian? Rogovoy hears that question frequently. His stock reply: Who knows?

“In any case, it’s beside the point,” Rogovoy says. Although famously private about his private life, Dylan has issued enough on-the-record comments “to support any viewpoint—he’s Jewish, he’s Rastafarian, he doesn’t believe in any religion,” Rogovoy states. Maybe Dylan finds his deity in music, his religion in his songs, Rogovoy speculates.  That formulation should serve any Dylan listener well.

Steve Weinberg’s favorite Dylan song, “License to Kill,” is not even mentioned in Rogovoy’s book.

Author writes about overlap between Torah of Dylan and Torah of Moses Read More »