By Larry Koch
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I shall not die but live–I shall recount the deeds of G-d.”
—Psalms 118:17
A “story” is sometimes defined as “an account of imaginary or real people and events told for entertainment.” Storytellers today use a variety of vehicles to accomplish these goals: books, theater, television, song, etc.
One can hardly find, for example, a television drama that doesn’t have at least some Jewish writers. These modern-day storytellers have built their success on the backs of artists such as Sholom Aleichem, IL Peretz, Der Nester, and Ansky. Many of their Yiddish tales were adoptions from stories originally meant to be presented verbally to enthusiastic audiences. This is not unusual in our tradition. According to scholars, many prayers and Talmudic portions existed for years before they were ever written down and are, I would argue, far more exhilarating and meaningful when presented in that format.
In sum, even though Jews represent only .002% of the world’s population, our literary and storytelling contributions far outweigh those of many more populous peoples. So where does our Jewish literary storytelling tradition come from? Who would have suspected that a rabbi born 300 years ago from a branch of Judaism often accused of being traditionalist would lay a foundation for sophisticated literary talents of which modern Jews are so justifiably proud.
Every great art form can be credited to an insightful pioneer. Rabbi Nachman of Bratislav—born on April 4, 1772—is arguably the “father of Jewish Storytelling.” Nachman was the great-grandson of the Bal Shem Tov, the founder of Hassidic movement.
Nachman noticed that, while many would praise a rabbi’s sermon in the moment, they would later admit, “I can’t recall much about it or why I liked it.” If the goal the rabbi was to influence behavior—which is what a sermon should do, Nachman argued—the presenter failed because people couldn’t remember
On the other hand, argued Nachman, the same people who forgot what a sermon was about could remember stories, especially if the tale was told at a level to which they could relate, and would repeat a story they enjoyed. In the world of the 19th century—with limited books and no movies, radio, or television—stories were a popular and principal form of communication.
Nachman decided to avoid any sermon that sounded like a dry, top-down lecture and instead developed imaginative stories with moral themes and convinced other rabbis to do the same.
Nachman’s storytelling approach was built on and resonated with well-established Jewish practices and traditions. For example:
- We are literarily commanded to “tell” the story of the Exodus to every generation.
- We believe the world was created by “language”—G-d spoke, and the world came into being.
- According to the Talmud, all creatures “communicate,” but only humankind tells stories—which can be seen in part as the definition of man.
Repeatedly using stories to illustrate right from wrong, explain the world, and help people in overcoming obstacles, for which Nachman of Bratislav advocated, thus had well established roots in Jewish thought.
Storytelling provides valuable perspectives into diverse cultures.
How does Jewish storytelling, for example, differ from tales told in Ireland? Don’t get me wrong—I love Irish stories, and no people has a richer or longer tradition of storytelling than the people of the “Emerald Isle.” Irish stories are often populated by a mythology of “little people,” by a myriad of kings and powerful warriors, and malevolent spirits which all appear to have an ancient, pre-Christian basis.
Jewish stories written or verbal, in contrast:
- focus on ethical behavior—the difference between right and wrong. While some Jewish stories do have satanic “imps,” they have been used in situations to lead people into temptation.
- promote familial responsibility and the sanctity of the home.
- honor resilient and praiseworthy Jews, both men and women.
- testify to G-d’s often unseen presence in everyday life and in times of crisis—especially in Hasidic tales.
Make no mistake, Irish stories are great fun—legendary kings and brave combatants, endless action, mischievous little people, and vengeful witches and spirits—but they do not celebrate a universal ideal of right or wrong, or a benevolent deity who ultimately loves humankind.
There are additional ways in which Jewish storytelling tradition is unique. Researcher Lisa Moss Phillips argues that our stories are not about “just discussing happy memories or what brings us pride . . .” but also “continuing to pass down all of it, even the challenging parts . . .” Not all ethnic storytelling traditions acknowledge the negative along with the positive aspects of a group’s experience.
Another difference is particularly noteworthy. Except in rare cases, Jewish stories traditionally reject the widely accepted concept that stories can be divided into two classifications, “comedy” or “tragedy.” In many traditional Jewish tales, both categories are realistically included in the same story. Stories are about life—which is often a jumble of both happy and sad events—so, to Jews, a wall between the two is an artificial concept.
The mass relocation of Eastern European Jewry to the United States was a life changing event for many. Some Jewish values took root and naturally grew in the fertile soil of the new world. For example, because of historical experience and religious practice, Jews often exemplify an entrepreneurial spirit, which for many led to success and prosperity. Other elements of traditions, such as “storytelling” and “klezmer” have been sorely neglected in the rush to assimilate. These aspects of our tradition and character deserve to be revised.
Let us be thankful for what we have in the land of the free, while we reclaim and embrace a heritage that sustained our grandparents and reinforced their Jewish identity. Support both klezmer and Jewish storytelling and enrich your life, and the life of your community.
About the Author:
LARRY KOCH is a former educator, historian and storyteller. Dr. Koch has taught a course in storytelling, and presented tales in libraries, schools, senior centers, nursing homes, and synagogues before diverse audiences. He was a former liaison in Delaware for the “National Storytellers Network” and helped establish MOOSE—The Maine Organization of Storytelling Enthusiasts. Dr. Koch has presented Jewish stories in three states. Larry followed his father’s advice and married a rich girl and now has no need of money. He therefore will present to your organization for free, based on a mutually agreed charitable donation from the sponsoring organization. He can be reached at 302-335-7086, or by emailing larry.koch.2007@comcast.net.
