I am now a member of a Blog Carnival called Haveil Havalim, a community of Jewish bloggers submitting posts of interest to the community interested in Jewish issues. Today’s link, my first appearance, is called Daled Amos. You’ll find it interesting, I think. And if you want to know what the words mean, read this, written by the founder. Meanwhile, take a look.
Tag: Jewish
WHAT DO YOU MEAN YOU CAN’T EAT IN MY HOUSE?
I just came from a beautiful, moving wedding that reminded me once again of everything I love about this observant Jewish life we are living. It is a privilege to have the warmth and spiritual richness that it provides and I understand that more every day. Sometimes though, even after nearly four years, the process is a pain. I wrote this a couple of days ago and haven’t posted it because it’s so cranky; now as I recall the beauty of Jewish ritual, I can balance that grouchiness with a gratitude for all I have gained. So read it with that in mind.
I had a long conversation a couple of days ago with a close friend. He wanted us to come to dinner, and when I explained that, because we eat only kosher food and use utensils that have only dealt with kosher food, it would be better if he came to us, it came as something of a shock. All he wanted was to extend hospitality to us, and I had to refuse it. A very troubling experience.
I have had, and continue to have, a real sense of peace and meaning and connection since we’ve been living this life, and wouldn’t trade it for anything, but as you know, I’ve written plenty about my battle with keeping kosher. Initially romantic about the whole thing, I started to get angry when facing (as opposed to all the great cooking that goes on in this community) the inedible stuff that passes for kosher food on airplanes, and sometimes at conferences.
Because I’ve only been living a really observant life for the past four years, it’s still anything but automatic. Because I’ve only been living a really observant life for the past four years, I know what Pho tastes like, and ham sandwiches, and lobster. And the great feeling of discovery when you wander into a little hole-in-the-wall restaurant and it’s just fabulous. All gone now. And most of the time, I’m fine with that. But here are some things that sometimes continue to be difficult:
Continue reading WHAT DO YOU MEAN YOU CAN’T EAT IN MY HOUSE?
UNTIL PASSOVER PASSES OVER: HARD WORK AND TRUE MEANING
I used to love Passover. The politics of freedom, the story of courage and redemption, the miracle of the Red Sea and the great songs — all wonderful. We had nursery school matzoh covers that the kids had made, lots of stories and family and friends around and a general great time. Once each year. And then the holiday was over. There was no preparation beyond the cooking.
But that was then.
Now that we are living our kosher, observant life, things are pretty different. And exhausting. In the first place, the holiday is two days long at each end with, I think, five days in between. This year, it started Saturday night at sundown, with the first Seder (the word means "order" and it’s a ritual meal telling the Passover story). There are services Sunday then many people have company for lunch. We went home to crash because that night there is a second Seder! This year, since Friday night is the beginning of the Sabbath, that means that from Friday night until Monday night we couldn’t use computers, read email, drive, turn lights on and off etc. There are reasons for it; honoring the commandment to celebrate the liberation of the Jewish people is a wonderful privilege. It’s just so much work!
If you’re Orthodox you have to clean the house (well, we’d probably do a spring cleaning anyway) to get rid of any crumbs or other chometz (bread-related stuff). The toaster has to go (crumbs = chometz). The coffee machine has to go (to be replaced by one that has used Kosher for Passover coffee only.) You have to swap out all your dishes and pots. I’m having artichokes on one of the meals I’m serving and just realized I have no ramekins to put the dip stuff into because they are used the rest of the year. Gonna have to figure that one out…. And I haven’t even told you about all the food that’s not legit and how you need special spices labeled Kosher for Passover and they don’t make Passover curry powder or tarragon or even decent mustard.
Anyway it’s a pain. I began this post in a snit but now it’s three days later, the first days are over, everything is done and I feel better. The last thing, the hanging pot rack, is covered by a sheet (so scenic – here it is.) Here’s why: all the non-Passover stuff has to either be isolated or out of the room. It’s really tough, and heavy, to take all my fancy Calphalon pots off the racks and down to the basement so this is the solution I’ve come up with. The other stuff not in the basement is in cabinets that are taped shut . The remaining kitchen storage is jammed with Passover-ready tools and foods. What’s not in there is piled on the counters because there’s no place else to put it.
I’m in a real work mode so it’s been doubly tough to pay respectful, thorough attention to this this year — only our second living in a kosher home as observant Jews. But it’s done. And now, I’ve just been struggling to get past the prep anxiety that was waking me up at night and into the holiday itself. OH and not end up obsessing about where we’re invited for lunch and who’s coming to our house and….
Even so, I can still summon the thrill of remembering the remarkable past and recovery the Jewish people experienced – leaving Egypt and so many times since. (if you don’t count that pesky Golden Calf thing.) And remember that it’s our tradition to honor freedom and tell the story every year – like Camelot.
Ask ev’ry person if he’s heard the story,
And tell it strong and clear if he has not,
That once there was a fleeting wisp of glory
Called Camelot.
Even more than Arthur’s though, our story is informed with a moral depth that can be obscured by all this crazy kitchen-cleaning. Think of the Ten Commandments – the second time they appear.
“‘Observe the Sabbath day, to keep it holy, as the Lord your God commanded you. 13 Six days you shall labor and do all your work, 14 but the seventh day is a Sabbath to the Lord
your God. On it you shall not do any work, you or your son or your
daughter or your male servant or your female servant, or your ox or
your donkey or any of your livestock, or the sojourner who is within
your gates, that your male servant and your female servant may rest as
well as you. 15 You shall remember that you were a slave [3] in the land of Egypt, and the Lord your God brought you out from there with a mighty hand and an outstretched arm. Therefore the Lord your God commanded you to keep the Sabbath day.*
That’s how it gets me. At each Seder, Saturday and Sunday nights, we read the story of the abuses against the Jews and the miraculous escape – and are reminded that, as we deal with others, we must never forget that we once were slaves too – particularly in our dealings with those who work for or serve us. Beyond that, concern for others informs the entire service. This appears near the beginning:
This is the bread of affliction which our ancestors ate in the land
of Egypt. Let all who are hungry, come and eat. Let all who are needy,
come and partake of the Pascal lamb. Now we are here; next year may we
be in the Land of Israel. Now we are slaves; next year may we be free
men. You could, of course, complain about the "free men" phrase but that was thousands of years ago, and the sentiment, in my view, transcends gender.
So there you have it. It is an honor to live with such values and messages even though, my friends tell me, the aggravation arrives every year, with the Seder. Like so many parts of this still-new life we are living, there’s much asked of us, not only spiritually but also logistically. But, like so many parts of this still-new life we are living, what emerges amid the crankiness is a sense of pride, and meaning, and peace.
*Thanks to my friend Aliza for this insight – she is a true thinker and teacher.
FOLLOWING OUR MOTHER RUTH: THE STORY OF A CONVERSION
We had a party Saturday. Ice cream cake, fruit, songs and verses. It wasn’t exactly a birthday party, but kind of. It’s very tough to convert to Orthodox Judaism. Rabbis ask you over and over if you’re serious. You have to study. You have to read out loud in Hebrew. You have to answer questions to a board of 3 (male) rabbis. Then, you have to immerse yourself in a Mikvah. It’s the culmination of several years of study and soul-searching.
So we had a party today. To celebrate a young woman who had navigated the process and, just this past week, emerged from the waters – Jewish. As she spoke to the assembled women she told us not just about her own journey, but, in a way, about our own. Unable to begin without tears, she decided first to read the passage that seemed to her to describe where she’d been – and where she’s landed. (Another convert friend of mine told me she’s clung to the same verses — they have particular meaning to those who choose to become Jewish and "go where we go.") Standing at one end of a table covered with ice cream cake and fruit
and surrounded by many of the women of our congregation gathered in her
honor, she began to read.
Mother-in-law Naomi is
trying to convince her widowed daughter-in-law Ruth to go back to her own
nation and not suffer with her.
But
Ruth answered, “Don’t ask me to leave you! Let me go with you. Wherever you go, I will go; wherever you live,
I will live. Your people will be my
people, and your God will be my God. Wherever you die, I will die, and that is
where I will be buried. May the LORD’s
worst punishment come upon me if I let anything but death separate me from you!”
The story represents much of what she feels about her new life. Her choice: to meet the very demanding requirements of conversion and join the tribe that I was born into and, for much of my life, lived within – accepting my identity as a Jew but very little else.
In many ways, I have made the same choices she did. Compared to the way I live now, the Judaism I knew then was an identity easily moved aside when inconvenient. Now, after four years of increasingly observant life, my identity is so tangled with my Judaism that there’s no way to pretend it isn’t there, isn’t affecting all I see and every choice I make. They call it "the yoke of heaven" — acceptance of the rules handed down so long ago. It looks so weird from the outside, so whether you’re my young friend choosing to become a Jew, or me, choosing to actually live like one, you’re somewhat set apart by your decisions. Keep kosher – you can’t eat in most restaurants or even at your old friends’ homes. Observe the Sabbath, you can’t go see Great Big Sea or Bruce Springsteen or a good friend’s 40th birthday party because they’re on Friday night. Honor the holidays and you may antagonize clients and risk losing business. And sometimes, friends, and even family, look askance, withdraw or just shake their heads.
Even so, what my friend has chosen — what my husband and I have chosen — what the community of friends we love has chosen – is a life rife with meaning and commitment, with tangible goals to be better, more honorable, more committed beings with an informing value system and sense of purpose. After a lifetime that was pretty successful and often seemed glamorous and highly visible, this is a choice of which I am very proud. Different from before, but at least as demanding intellectually, ethicially and emotionally as any other stop on my life’s journey. In many ways, it has allowed me to rediscover the person I used to think I was, and liked – as a writer, a thinker, a wife and mother and friend. I am grateful that I have found it, and so very glad that this generous and articulate young woman reminded me, through the moving and exquisite reflections on her own choice, just why I made mine.
IN JERUSALEM: A CHILD AT THE WALL AND OTHERS IN SCHOOL
We leave Jerusalem for the airport in two hours and I don’t even know if it’s worth going to sleep. It’s almost midnight here and and cab is coming at 2 AM. So much has happened that I’ve been too tired to write most of it down. I guess I’d better chronicle it somehow though.
This was one of my favorite moments of our trip. It’s almost dawn at the Kotel (Western Wall of the old Temple) and a young boy and his father prepare for morning prayers. This day is the first that he will "lay tefillin "– wear the special prayer objects on his arm and forehead to follow the commandments by placing reminders on the arm and "between thine eyes" – on his forehead. They’ve chosen to celebrate this very significant pre-Bar Mitzvah moment in the early morning – a sunrise service where the Amidah – a critical prayer – is recited just as the dawn arrives. A loving and very impressive family of four girls, two boys and two remarkable parents, they all joined to offer moral support and presence to someone they love as he takes this first step to what I guess you’d call "religious adulthood."
I know the photo is blurry but I don’t like to show faces of other people’s families — they deserve their privacy. I just want you to know how lovely it was. An animated and intelligent young man, his father at his side – his sisters, mom, cousins, friend – and a couple of us — watching him make his way. I told his mom, whom I very much admire, that it was a privilege to be there. Probably sounds like hogwash but it isn’t – watching all this take place as the sun rose to illuminate us all was a true blessing.
Of course we couldn’t watch everything because much of the ceremony took place on the "men’s side" of the mehitza (divider between men and women) where we weren’t allowed to be. We peeked through fence dividers though, so we did get to see a bit. I’ve been living a fairly observant, Orthodox life for a couple of years now, moving forward month by month, holiday by holiday, and I continue to be amazed at the levels of intolerance I manifested before I learned about observant life from the inside. Days like this one remind me of how much of the world we can’t judge without living it – or at least being willing to come along as others do. This day was a perfect example of that.
That same day, a cousin of the family at the Kotel invited me to visit the school her kids attend – K-8 – near the town of Efrat, on the grounds of a kibbutz called Rosh Tzurim.
Founded by an amazing woman named Noah Mandelbaum, it began as an effort to accommodate a single Downs child by mainstreaming him, along with a special teacher, in a "regular" classroom. It was so successful that within months she had 4, then 6, then finally, so many kids that she launched a school where such mainstreaming would be policy. This photo shows the school in action. There are many classrooms for Downs, autistic and other developmentally affected kids study alongside the rest of the class. I didn’t want to take photos there and distract them. In this nursery class is another phase of the program. The young woman whose back is to us is fairly seriously compromised but she is permanent staff in the classroom and is learning to be a preschool aide able to get a job and work outside the school. That smiling girl in the blue sweater is today’s "guest" – another child with serious developmental issues who will work in the classroom for the day. The program helps these young people find a place of their own in the world – and teach all the kids at Reshit School the value of every human person.
This is Noah, the school’s founder. Surrounding her is part of the farm where every child – "normal" and otherwise, works each day – together. You can see the colors, the free-form murals – all the stuff that reminds me of schools we all dreamed of in the 60s. In many ways the tone of this school is similar – but this is a real "put your money where your mouth is" environment. Parents have to believe that the things their kids learn here are more important than super-competitive environments where the only standard is how far their children are from the next step on the ladder. Learning to be moral, caring human beings is an actual mission here.
The kids are pretty free (it’s kind of Summerhillish), across ability spectrum, and the curriculum is designed to allow each to learn in her own style at her own speed. When I asked Noah about kids like mine, who had needed and appreciated structure, knowing what was going to come next, her reply was startling in its good sense. Basically – and I’m paraphrasing here – the idea is that "for some kids, especially more intelligent ones, that may be true. But for kids with less ability it is especially important that they learn to live without an institutional structure every minute because the world doesn’t have that kind of structure – and the world is where they will have to live." By the way, after years of fighting with the educational establishment, Reshit has been designated a model and its efforts to mainstream all kinds of kids will be emulated in schools throughout the country.
I have more to write – about exploring ancient tunnels under old Jerusalem and more – but this is enough for now. I’ll try to have the rest in a day or two.
SHABBAT IN JERUSALEM – HATS – AND SHABBAT SHALOM
These two lovelies, Ruthie (R) and Naomi (L), run a wonderful hat shop on King George St. in Jerusalem (#14 if you want to stop by…) I met them last year and loved both the hats (if you live an observant life you wear a hat to services and many women wear them all or almost all the time) and the two of them. A women-owned, sister-run company, their shop is my favorite – partly because Ruthie works on the hats right there in front of us – but also because they are such a great story.
What better day than Shabbat to think about two wonderful women making us happy to wear our hats to shul? I took two friends with me when I went there this time and among us I think we bought five hats! Here’s mine:
A little stardust never hurt anyone, right? I really love it and am now going to have to demonstrate enormous discipline by waiting until spring to wear it. Let’s hear it for the girls, right? And Shabbat Shalom.
NOTE: this post was created Thursday night and set to be posted on Saturday morning. NO WORK on it was done on Shabbat.
JERUSALEM, THE WALL, AND THE SEPARATION OF WOMEN AND MEN
Early this morning, in a gray, chilly rain, around ten of us went to the Western Wall (the Kotel) to say morning prayers. It’s always very moving (and sometimes upsetting) to go to the Kotel. I’ve been there in summer and fall, alone, with our kids and with groups, to a bar mitzvah and a paratrooper regiment induction (all Israeli military take their oaths there), when I was first pregnant 30+ years ago, and placed a prayer for our new child’s health into one of the cracks, and countless other times. One thing remains true. There’s the 
really big men’s side….
and the really small and usually (though not today) ridiculously crowded women’s side. Surprisingly, the separation, like that in the synagogue, doesn’t bother me. If I were a young mother whose sons and husband were sitting together while I sat alone, I might feel differently but for some reason I like being with my "sisters" on the women’s side, not worrying about the spiritual condition of anyone but myself. It’s peaceful.
Of course, in all parts of observant Judaism there’s an undertone of the perplexing – why must women and men be apart for so many of life’s critical moments? Some of the rules, however they are justified, are difficult and I’m struggling to be available to understand them. The toughest right now, because we’ve just been learning it, are the Laws of Family Purity and the physical separation of husband and wife any time there is a presence, or recent presence, of menstrual blood. It’s confusing enough dealing with periods, and the "clean" days after one’s period ends, which must pass before any kind of physical contact (not just sex) is permitted. Of course rules like these are observed to different degrees by different couples. Some make token acknowledgment of the requirements. Some sleep in separate beds. Some don’t sit on the same couch if there is only one cushion. SOME won’t even pass a bottle of milk from one hand to the other but place the bottle on the table for the other to retrieve. OK. That’s a choice – it all comes from brief mentions in the Torah, this is how it’s been interpreted and it’s so private that each couple finds its own way of living within the law. Women also find their own ways of dealing with what could seem a real stigma. One of my favorite teachers says it’s a time to "reclaim one’s body for oneself" and further, that the physical restrictions cause couples to deal more openly in verbal terms with many of life’s issues, because physical contact isn’t part of the equation. I just listen and work to be open-minded – I have learned that much about this world into which I’ve moved becomes intelligible over time – and not to condemn that which I haven’t had a chance to absorb.
Even more confusing and the hardest of all, for me, are the rules of childbirth and miscarriage. Because we bleed after childbirth, once we are free of birth pains and no longer in distress, in many families the husband does not touch his wife again after that initial support during birth, until the bleeding stops. One rabbi’s rule: "Help physically as much as you need to during labor – but the minute the baby is born – no more." Others say that a post-partum woman is still "sick" so deserving of as much love and affection as she requires. The same divisions exist after a miscarriage. The bleeding preempts physical contact once the initial trauma is over. This is tough stuff. (There’s also lots to say about the Mikvah – a ritual bath married women visit before resuming sexual relations after periods or childbirth. I learned an enormous amount about that today from a generous young, newly-married friend who’s also on this trip. But I think it’s another post altogether. I acknowledge that here so you don’t think I’ve omitted it altogether.)
I have waited over a week since our class about this before I posted, in order to allow myself time to think about it. I’ve brought myself to a position of tolerance and acceptance; those who believe that this is the way God wants us to live, or believe that these are God’s laws which cannot be broken no matter how we feel — these loving souls should "live and be well" within the life’s rules they’ve chosen. I’m through with condemnations of everything I don’t agree with. I used to think so many things — things that this life has taught me were just ONE WAY of seeing the world. I’m working on reaching that attitude toward these rules of "family purity."
They arise today because of this trip to the Kotel – just one more separation — that placed this new family information in sharp relief. I’ve been troubled by it – probably always will be. But I consider it real growth that I’m working to understand, not deride, these ideas. What better place to do that than in this holy city?
JEWISH SEX, HONOR AND HOLINESS
Sex and religion have always seemed at odds. Stories of sexual impulsivity have been with us forever – King David and Batsheva , Anna Karenina, , Atonement , Prince Charles, presidents, senators, preachers and ball players. So it’s not surprising that human beings struggle to maintain heavy sexual controls within the rules of faith. Any faith.
In a class this week though, we studied the unique textual perspective toward sex within Judaism. The great teacher Laura Shaw Frank, about whom I’ve written before, returned for four weeks to teach the Orthodox "Laws of Family Purity" — an unfortunate term since, for me at least, the first association I make when I hear "family purity" is "racial purity." But never mind, that’s another 
conversation.
There are complicated laws concerning marital relations, menstruation and other issues within the intimacies of marriage and we will study them for the next three weeks. Last night though, we began at the beginning. What do Jewish texts tell us about the place of sex in a Jewish life?
The premise: that sex, within Jewish life, is part of the holiness of families, and serves to hold families, and traditions, together. "How can we say the "evil inclination" (sex drive) is very good? It is to teach us that if there were no evil inclination, a man would not build a home for himself, and wouldn’t marry a woman and wouldn’t beget children.*" The bottom line appears to be that honor, decency and institutional preservation depend upon sexual desire – which in turn, in those working to control it within themselves, leads to the creation of and adherence to civilization, marriage and family.
Beyond that, these connections must work on three levels — the interpersonal, between man and woman (or man/man or woman/woman, but not then), the cosmic – with God – and historic – with all of the Jewish people. Always, sex is meant to allow us to honor one another and therefore honor God. Throughout the class I kept thinking of this — it seems to sum it all up. A young soldier, leaving for war, trying to explain his departure to his beloved. It’s going to be interesting to see how all of this supports some of the more unusual Orthodox rules of physical intimacy. Stay tuned.
To Lucasta, Going off to the Wars
Richard Lovelace
(1618-1658)
Tell me not, Sweet, I am unkind,
That from the nunnery
Of thy chaste breast and quiet mind
To war and arms I fly.
True, a new mistress now I chase,
The first foe in the field;
And with a stronger faith embrace
A sword, a horse, a shield.
Yet this inconstancy is such
As thou too shalt adore;
I could not love thee, Dear, so much,
Loved I not Honour more.
*Kohelet Rabba 3:16
ASTOUNDING JEWISH WOMEN: THE JEWISH ORTHODOX FEMINIST ALLIANCE
A little over ten years ago some remarkable women, all Orthodox Jews, decided that the only way to have an impact on the role that women play in worship and governance in the Orthodox world was to organize. Under the leadership of the legendary Blu Greenberg, JOFA ( Jewish Orthodox Feminist Alliance) was born.
From the beginning of my involvement in the Orthodox community, just three and a half years ago, I’ve been urged to be part of this group. For a long time, and still, I feel a bit under-equipped. I can argue for change and believe in it, but I can’t cite the texts that support either current or possible future perspectives, and in Orthodoxy the texts are a big part of every Halachic (religious rules) argument. I study quite frequently now, but compared to those who grew up in the parallel universe of Jewish day schools and have such a head start, I don’t know if I’ll ever feel confident in my knowledge. Even so, I have spent much of this weekend at a JOFA conference here in Washington, and it has been thrilling. And disturbing. But thrilling.
There was a film — Mekudeshet — about the Agunah – women whose husbands refuse to grant them a Jewish divorce. Orthodox women, without this
More universal were the panels. One, on gender roles in K-12 education, was very provocative. In many Jewish day schools study of religious texts moves from coed to single-sex after somewhere around the 5th grade. Of course when we do that by choice, and call it women’s education (I went to Smith and found it enormously liberating) we appreciate the freedom to be ourselves and not be cowed by louder, deeper voices. The difference is that in
My choice for the second panel was one dealing with women and text – and all the factors of interpretation that emerge as more and more women become fluent in religious texts. You aren’t going to believe this but for a long time, women were not allowed to study many of the interpretive works, and held in a kind of limbo as far as religious learning was concerned. Change is coming in this arena though – from the co-ed Maimonides Jewish Day School, founded in Brookline, MA in 1937 and emerging as the institution that broke the stranglehold on single-sex text Talmud study, to all the new institutions like Drisha to deeply educate women in text and religious rulings (Halacha.) Now it’s common for women to study these works. I go to class every Tuesday night – but it’s still considered "progressive" to offer girls (and women) equal access to all learning.
I always find it empowering, even inspiring, to attend conferences of women. Every year my days at BlogHer are treasures that sustain me all year. WAM!, the Woman and Media conference, has the same effect. This one, though, was especially moving. Brainy, funny, lively and open, these Orthodox women are working to change more than a government, an attitude or a movement. Sustained by and committed to a faith more than 5,767 years old, observant in the laws of Kashrut and family law, they work to ensure that Jewish life will be even more meaningful, and equal, for their daughters (and sons) than it has been for them.
A PLACE FOR EVERY JEWISH GIRL
This weekend was a special one at our synagogue: our semi-annual "Makom shabbaton." Makom means place, and the program, initiated by someone I greatly admire and sponsored in part by a local Jewish women’s foundation, works to help young girls find a place in the complicated world of Orthodox Judaism. Clearly, given the divided seating and prohibitions on certain kinds of participation, it’s a difficult undertaking, but the concept, and execution, of this project are exemplary.
Today girls in the third, fourth and fifth grade stood before the entire congregation and delivered commentary on the Torah reading for this morning, which was Va-Yiggash, the story of the reconciliation between Joseph and the brothers who sold him into slavery. It’s complicated stuff, but with the help of their spectacular teacher, they made wonderful sense of it. Why didn’t Joseph tell his dad he was OK for all those 20+ years? Why did he hide a cup in his little brother’s bag of grain, and "frame" him as a thief? Why, in big brother Judah’s pleas to Joseph for mercy, did he mention their father 14 times? In the mini-sermons given today those questions, and more, were answered.
I wish you could have seen these little girls (really, 9-12 years old) stand in front of a huge sanctuary and speak in clear, confident voices, retelling bits of the story, citing commentators and making their points. It was thrilling.
There’s lots more to do for both girls and grown women in the Orthodox world, but days like today, and the growth of groups like the Jewish Orthodox Feminist Alliance encourage optimism. Of course here I am, only four years into life as a somewhat – more and more – Orthodox woman -and already ready to join the revolution. [What else is new? ]
The women (and men) who are part of this movement are smart religious activists and it’s an inspiring community indeed. What happened today is emblematic of their commitment to bringing more and more equity to the lives of religious Jewish women and in the process they are building a remarkable constituency and setting an amazing example for women (and men )from six to sixty and beyond.