Inexpressible, Incomplete

When days go by without a post, it sometimes means that I have too much to say, rather than nothing to say. This post is the seed for something else, I think. It is not complete.

Last week I attended the Chassidic wedding of one of my many third cousins, none of whom I had ever met, let alone known about until recently. The bride's aunt had found my brothers and I via the Internet, after searching for our father and discovering that he had passed away. The bride's aunt and my father would be second cousins. For those for whom the concept of second and third cousins is a bit elusive, a simple way to remember the relationship is as follows: (first) cousins have common grandparents; second cousins have common great-grandparents; and third cousins have common great-great-grandparents. For many families that were decimated by the Holocaust, leaving an aching void where grandparents, aunts, uncles and cousins would have or could have been, third cousins are a relatively close relationship, or at least not so distant.

Until the last few years, I had been put off by extremely religious people of any denomination, and I had a particular aversion to orthodox Judaism, which to my feminist sensibilities seemed like a culture built around the subjugation of women. Certainly, that is one lens through which one can view some of the practices of ultra orthodox Jews. But as I've become increasingly comfortable with having some Jewish ritual and affiliation as part of my life, and as I witness my oldest nephew and nieces growing up with a strong and positive Jewish identity in a caring modern orthodox community, I have tried to temper some of my aversion to hard core traditionalists with curiosity and respect.

And so it was with a mixture of trepidation and excitement that I packed up my salt sprayed Subaru and drove to Montreal for this festive occasion, to meet this part of the family that my father - for reasons I can only surmise - had not told us about. I had rustled up a long black skirt, selected an elegant but modest green velvet top and had ordered some new shoes for this evening wedding. Arriving to the hotel where the ceremony would take place, I schlepped my large wheeled duffel and a garment bag through the lobby, already filled with sparklingly well groomed women in floor length gowns and men with those unmistakable black hats. Passing a mirror, I caught a glimpse of my tired face and greying hair, frizzy from the dry air in my car, and I felt like the poor country cousin. Suddenly my chosen outfit seemed highly inadequate, as did my skills at applying makeup, of which I have very little. My unpolished nails, which had looked fine the day before, now seemed to scream that I lacked elegance and traditional femininity. The hotel clerk must have sensed my momentary discomfort because he asked me, upon noticing that I had reserved a room with the wedding rate, if, indeed, I had come for the wedding.

"Yes," I said, partly wishing I could turn around and leave, if not for good then at least to visit a salon. He handed me a welcome bag filled with kosher cookies, chips and candy. I added that bag to my load and headed for the elevator, hoping no one would see me in my dishevelment.

At this point I had about 90 minutes or so before the wedding was to begin. My initial plan had been to arrive early enough to use the pool, but the thought of traversing the lobby in my swimming gear, passing a gauntlet of religious men and women, was too intimidating. Instead, I took a short nap.

As I dressed for the celebration, I adjusted my attitude and told myself that I would have a great time, even if I were the only single person there, not to mention childless at an age where some of the women in this community might already be grandmothers. I also decided to suspend judgment and take it all in, as if I were an anthropologist visiting a new subculture.

I found my relatives within a few minutes. Their warm welcome was reassuring and a bit overwhelming - I couldn't remember the last time I had entered a room and been greeted so enthusiastically by so many people. My experiences with other distant relatives have not been so positive. In preparation for our encounter, I had printed up the family tree that they had e-mailed my brothers and me so that I could show other people my connection. This folded up piece of paper served as my passport for the evening, allowing me into a world that most non-religious Jews (or others) would never get to see. One woman questioned whether I was "real" family or not - she seemed satisfied after seeing my passport. Family and shared ancestry are the currency of this community, and even though in many ways I am an outsider to the Chassidic way of life, for this occasion I was made to feel like an insider. The sense of acceptance and belonging I experienced was far more powerful and palpable than the twinges of uneasiness I felt, such as when the bride - her head and face completely obscured by an opaque veil - was carefully escorted by her mother and future mother-in-law down the aisle to the outdoor chuppah (wedding canopy), where the groom waited for her in the freezing cold.

The chuppah was adjacent to a canvas walled tent, where brave guests sat shivering as the bride - still veiled and aided by her mother - circumnavigated the groom an agonizingly slow seven times. The mercury was in the single digits. This community took seriously the custom of marrying under the stars and was undeterred by the winter weather. The wedding photographer had been warned and wore a hooded parka. Some of the women were in the know and wore mink coats. I was unprepared and nearly lost sensation in my fingers. A few guests, religious themselves, thought the outdoor chuppah was a bit meshuga.

Men and women sit, eat and dance separately at orthodox celebrations. My tablemates were mostly diamond decorated matrons who were surprised to learn that I had driven to Montreal by myself. Ten years ago, I would have thought about such a sola trip as evidence of empowerment and independence, and smugly used it as a way to make myself feel superior to these traditional women and to emphasize our differences, but this time I simply said, yes, I drove by myself. My only company on the journey were the voices on the French language cassettes I had checked out of the library. For a moment I envied these women's lives, filled with people and with no shortage of companions for long car trips.

Dancing with these women, linked together as we circled the bride, I was struck by the delicacy of their hands. Mine are strong and firm from yoga and from years of working with them. And unlike the bodies of these women, mine has borne backpacks but not children. And I couldn't help but imagine that my life could have turned out like theirs had my father chosen to stay in the orthodox fold and had raised me in such a community. But he left that orbit to create his own family and his own universe, to expose his children to the wider world. Yet there I was, in many ways a privileged contemporary woman, feeling soothed by the beat of Judaism's Chassidic heart.

In a way I am glad that I didn't learn about these people until now, even though upon meeting them I felt that a certain void had been filled and that, in fact, I had been missing them for a long time. As a child, teenager or young adult, I doubt I would have been able to see the women under the wigs and the men under the hats as individuals, as people with whom I share ancestry and Hebrew names. During the final part of the ceremony, with most of the hundreds of guests already gone home or to their hotel rooms, I witnessed the very special Mitzvah Tantz. The badchen, the wedding entertainer or poet, stood on a chair and with microphone in hand chanted improvised Yiddish rhymes to lovingly describe the bride's and groom's forebears, essentially invoking their spirits. The mood in the room was meditative and mystical, with the family and remaining guests paying focused attention to the badchen's words. After each person was honored, a male family member or group of men would stand up and take hold of one end of a rope - the other end was held by the bride - and would dance "with" the bride, who would just sway as the man or men would kick up their heels, eventually dropping the rope to dance in a circle with each other. Although I barely understood the badchen's rhythmic chanting, I was mesmerized by his loving and reverent invocation of the names and stories of my ancestors, acknowledging their role in contributing to this happy occasion. Entranced by the soothing rhymes of this ritual, I suddenly and surprisingly felt enormous affection for this hybrid tongue. I regretted terribly that I didn't speak or understand Yiddish, a language whose soft sounds and curious expression I've rejected for years.

As the night wore on and as guests began to dwindle further, the badchen remained in good rhyming form, generating wet eyes and causing the appearance of white handkerchiefs as he movingly honored the parents of the bride and groom. The bride's final dance was with her father. For this, there was no rope. They first clasped their hands and then clasped in an awkward embrace, a final tearful farewell.