The Torch explores gender and religion in the Jewish community. Named for Deborah the Prophetess, "the woman of torches," the blog highlights the passion and fiery leadership of Jewish feminists, while evoking the powerful image of feminists "passing the torch" to a new generation. Disclaimer: All posts are contributed by third party authors. JOFA does not assume responsibility for the facts and opinions presented in them.
Don’t be mad, but I am ordaining myself as a Hazzanista, which is like a cantor, barista, and fashionista rolled into one. I am your musical mixologist assembling liturgical outfits for all seasons and synthesizing musical traditions from across the Jewish world to create substantive and transformative prayer experiences.
I’m not starting a new religion; I’m just impatient and want to wear this cool hat like my Grandpa Frank. Hats aside, what I really want is an “authentic” Jewish woman’s voice, something that continues simultaneously to pursue and elude me in its ebb and flow.
But does “authentic” really mean anything?
In my experience, “authentic” means text and lineage that I can sink the teeth of my imagination into and taste every bit of its richness, malleability, and complexity. Is that too much to ask?
So even if it’s a little reckless, or plain old annoying to some people or institutions, I now bestow upon myself the title of “Hazzanista.”
So how did this all start? Great question! A few years ago after graduating college, losing my job, and getting dumped big time by my opera singer boyfriend (best thing he ever did for me), I enrolled in cantorial school. The first year in Israel consisted of studying at a halakhic, gender-egalitarian yeshiva. As the year progressed and I increased my content-based knowledge of Jewish law and prayer, I felt increasingly overwhelmed and shut out by the predominantly masculine verbal and visual vocabularies of traditional Judaism. I felt a gender imbalance even more in physically egalitarian spaces because there was no
, physical barrier between men and women in a synagogue, in place to serve as a concrete manifestation of gender biases. Instead, it was a lattice screen of default Divine vocabulary.
And though modifying canonized Jewish prayers in an effort to include women seems more like giving a band-aid to someone who is having a heart attack, I cannot bring myself to wholly reject this archaic and gender imbalanced tradition. Like many people who grew up steeped in old school Jewish liturgy, I still manage to maintain a deep spiritual and emotional connection to its almost exclusively male voice. The poetry and music are like colorful beads that I get to string together in different combinations each time I sit down or stand up with them.
While in cantorial school, I started out trying to embody the music of the great Ashkenazi cantors— Koussevitsky, Rosenblatt, and Ganchoff. Enchanting, exciting, and deep music, yet singing it was like walking around in a pair of incredibly beautiful shoes that just didn’t fit my feet. I needed a musical space where my voice could walk in and make itself comfortable. Ultimately, I discovered
and Middle Eastern music with its subtlety, inwardness, and expressiveness in contrast to the showmanship and—dare I say—phallic high notes of performative cantorial music. The feminine began to seep into the liturgy, not through the modification of God language, but in the way this music manifested and empowered my body and mind. I could finally sing without pretense, be softer rather than louder, and listen to the silence in between the notes, which is as vital to the music as the notes themselves.
In an era of instantaneous communication revealing worldly unrest to us at all hours of the day and night, this approach to music is more important than ever before. Surrounded by gadgets and screens, we are longing to connect to a stillness found in the brilliant darkness of the starry night and in many Middle Eastern and North African musical traditions. When the world’s problems seem unmanageably big, the noise too cacophonous, the pace too swift, we can always come back to this tender voice of silence reminding us we were all once in the womb, free from time.
Prayer is a gateway into that timelessness that rests at the nexus of our time bound transient lives. It is a transformative and creative act. It is an acknowledgement of the moment right before sound comes out of our mouths, an act of faith that sound will come, will make something beautiful, and might even make things different. It might not be the most comfortable or convenient place to be in, but it is dynamic, alive, and spiritually sustaining.
And this is what songs like “Hish Hish” suggest for me, its melody originating in an Arabic pop song sung by a woman named Siham Rifqi. It is not a “woman’s song,” but it indicates that Jewish liturgy is porous and wants to be stretched further. The Hebrew text implores the Holy One saying “Raise up your banner, filled with compassion,” and “stand by the poor.” That compassion is our insistence upon digging up the feminine in our liturgy, and that banner is an amalgam of women’s voices, teachings, and wisdom that we are raising up together in real time through music, art, discussion and UnConferences. So let’s keep going.
Pronounced: AHSH-ken-AH-zee, Origin: Hebrew, Jews of Central and Eastern European origin.