Rabbis Without Borders
Rabbis Without Borders is a dynamic forum for exploring contemporary issues in the Jewish world and beyond. Written by rabbis of different denominations, viewpoints, and parts of the country, Rabbis Without Borders is a project of Clal – The National Jewish Center for Learning and Leadership.
While there were quite a few excellent movies in 2012, my favorite, far and away was “Argo.” I saw it with my wife and another couple, and the film was so well-crafted that my friend was quite literally curled in his seat, covering his eyes and holding his breath during a scene where the only thing happening was the printing of plane tickets. The whole ending was tense, taut and exciting.
It was also completely fabricated.
Yet when I learned about that, I actually wasn’t all that upset. It was a great movie that prompted me to read Tony Mendez’ personal account how he got six Americans out of Iran, so that I could learn what had been true, what had been adapted, and what had been made up whole cloth.
We know that no movie that is “based on a true story” is ever the truth, the whole truth and nothing but the truth. The editors decide what stays in, what gets cut, and what order the story should be told in. What we forget is that our lives are “based on a true story,” as well.
Jonathan Gottschall is the author of the book
The Storytelling Animal: How Stories Make Us Human
, and he reminds us that we all edit our life story. As he describes it:
A life story is a “personal myth” about who we are deep down — where we come from, how we got this way, and what it all means….[I]t is not, however, an objective account. A life story is a shaped narrative that is replete with strategic forgetting and skillfully spun meanings. (161)
It’s important to remember the real purpose of a story — and it is not simply to relay facts. It’s to put those facts into a meaningful context. A good story doesn’t simply tell us “what happened,” it tells us how and why it happened. In other words, a story — whether that’s a movie like “Argo” or our own personal narrative — is not designed to be a perfectly accurate record of history. Instead, our stories are much more like “memory.”
While history is an attempt to correctly portray past events, memory is a reconstruction of past events, some of which are going to be inherently distorted, overlooked, or even completely rewritten. And for our day-to-day lives, memory is much more important than history — and that’s an idea that resonates with a Jewish perspective.
Avraham Infeld, who served as President of Hillel International, once said that there’s no such things as Jewish history; there is only Jewish memory. What’s the difference? “History means knowing what happened in the past. Memory means asking how what happened in the past influences me, and my life today. It is for that reason that we do not teach our young that our ancestors left Egypt. We teach them that ‘every human being must see him or herself as having left Egypt.'” Memory, in other words, is the driver for the story we tell about ourselves here and now.
So yes, we do need history. We do need accuracy. We do need to make sure that we trying to act with intellectual integrity. But we also shouldn’t conflate history with story. After all, our personal and communal myths are rarely historically accurate, but that doesn’t mean that they don’t have value.
Indeed, there’s a line that my friend and colleague Cantor Ellen Dreskin often says that is equally true about “Argo,” our collective Jewish memory, and our own life story: “Something doesn’t have to be factual for it to be true.”
How very true that is.