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peoplehood and identity, perhaps reflecting how to learn, with whom, when, and where. I the risqué, goofy, and creative. Presenters England’s closer proximity to Israel and the observed that hierarchy and formality regard- included renowned scholars, psychothera- anxieties of British Jews about anti-Semitism. ing teaching and learning were eschewed. The pists, lawyers, doctors, nonprofit profession- Limmud is a manifestation of the emerg- sessions I attended were marked by casual als, rabbis, poets, philanthropists, and more. ing “Jewish innovation ecosystem,” a post- informality, spirited debates, and discus- Some scholars might view this as threat- modern, decentralized, and democratic form sions, as well as a willingness to dive into ening the elite status of academic knowledge of Jewish identity, expression, and community complex and difficult texts. A democratic production and Jewish studies as an academic building championed by the organization philosophy of participation and engagement vocation. Personally, I found it thrilling. Jumpstart, “a thinkubator for sustainable infuses most Limmud publications, websites, Limmud is potentially liberating for academ- Jewish innovation.” Limmud could also be program booklets, and mission statements: ics who like to move through multiple social viewed as a Jewish test case for the repudiation and intellectual worlds. Limmud offers a won- of Robert Putnam’s thesis in Bowling Alone: The Limmud aims to enable each partici- derful venue for scholars who work as public Collapse and Revival of American Community pant to go one step further on their own intellectuals, who seek a platform for their (2001), in which he describes and analyzes the Jewish journey. Everyone is a student ideas in the wider world beyond academia, collective costs of decreased civic engagement, and everyone can be a teacher. Events and who want to influence a greater number the decline of social capital, and the shrinking feature all educational styles including of people beyond our small, scholarly com- of participation in the public sphere. Despite lectures, workshops, text-study sessions, munity. For example, I was able to present Jewish demographic surveys that fret about film, meditation, discussions, exhibits my scholarly work, participate in a book talk rates of intermarriage and the perception of a and performances to ensure that there about queer perspectives on the Torah, per- decline in engagement in Jewish communal is always “something for everyone.” form in a Jewish ritual theater piece, and sit on life, the success of Limmud and the thousands Indeed, the content of a typical Limmud a skillfully moderated panel about the place of people who participate globally each year event is as diverse as its participants. of Israel in international Jewish life. Where offer a qualitatively different lens to look at else can you do so many things in such a short questions of how people “do Jewish.” In fact, This philosophy of democratic and nonhier- span of time? Finally, Limmud is a great oppor- Limmud is a fascinating case study of how archical learning offers both an opportunity tunity to have substantive, thoughtful, and many Jews are building temporary, inten- and a challenge for Jewish studies academ- enriching conversations with people from all tional Jewish communities that rely largely ics. Indeed, one democratizing aspect of walks of life, who are hungry to learn and are on the enlistment, exchange, and accumula- a Limmud conference is the conspicuous open to different ideas. If I haven’t convinced tion of social capital, globally and locally. absence of titles, credentials, and academic you yet, let me be blunt: you should go. Limmud requires and involves face-to-face institutions on participant nametags, which interaction and is profoundly relationship- only identify the person and the city in Caryn Aviv is the Posen Senior Instructor in intensive and network-driven. Limmud which they reside. The fact that anyone can Secular Jewish Society and Civilization at the participants are also motivated by desire, present at Limmud profoundly democratizes University of Colorado at Boulder. She is co- rather than a sense of duty or obligation. the notion of who is allowed to teach and author of New Jews: The End of the Jewish The philosophy and ideology of Limmud learn. Anyone with an idea can propose a Diaspora (with David Shneer; New York revolves around notions of democracy, Jewish session, and indeed, the line-up ranged from University Press, 2005). pluralism, personal choice, and diversity of the scholarly, esoteric, and intellectually identity and expression: about what to learn, demanding to workshops that bordered on A Serious Man Jason Kalman spend a lot of time writing about Job. his couch (and gets into legal trouble), his bar good person, so why is Hashem causing him Actually, I spend a lot of time writing mitzvah–aged son smokes pot and steals mon- to suffer? Larry’s synagogue has three rabbis I about people who write about Job. A. ey from his older sister who has been stealing (apparently representing the primary Ameri- O. Scott’s New York Times review provided it from her father to pay for a nose job. Mean- can denominations). The junior member further encouragement to see Joel and Ethan while Larry is up for tenure. Everything looks of the clergy offers Larry platitudes about Coen’s cinematic version: “Did you hear the good except that a student is both trying to changing perspective. Dissatisfied, Larry one about the guy who lived in the land of Uz, bribe him to change a failing grade and threat- meets his regular rabbi who tells him a story who was perfect and upright and feared God? ening to sue him for accusing him of bribery, about another congregant who came to him His name was Job. In the new movie version, and the tenure committee has received anony- for counsel. He offers no good reason for tell- ‘A Serious Man,’ some details have been mous letters discouraging his promotion. For- ing the story and no explanation for Larry’s changed.” (October 2, 2009). Some details? tunately, as the doctor tells Larry when first we predicament. The third rabbi, played as an old The Coens’ modern Job, Larry Gopnik, is a meet him, he is in good health. sage, is too busy thinking to meet with Larry. midwestern physics professor who is informed Larry is befuddled by his situation and a Things begin to turn around when by his wife that she is leaving him for one of friend encourages him to see his rabbi. Com- Larry’s wife’s suitor dies in a car crash his friends. His unemployed brother lives on mitted to classical theodicy, he’s tried to be a (although Larry gets caught for the cost of FALL 2010 53 capricious deity, or are simply the result of the unfolding universe, the only appropriate response is to “be good.” Larry got it wrong. As a result of the mounting misfortunes, Larry breaks when the bill from his brother’s attor- ney arrives. Whether the doctor’s subsequent call about his X-ray should be understood as a punishment for his choice is inconsequen- tial. Being a “good boy” is about doing what is right without concern for reward or punish- ment. Larry’s belief system may have become confused but he knew his choices concerning the bribe were wrong even before he made them. But the movie does not leave the viewer entirely hopeless. Danny, not Larry, received the rabbinic insight and has the rest of his life to become a good boy and a serious man. Film still from A Serious Man. Courtesy of Focus Features. Photo by Wilson Webb. The Coens are not the first to give Job comic turn. Woody Allen’s name has appeared in numerous reviews of A Serious Man for the funeral). His son, though stoned, suc- While meeting with Danny following his concern with theodicy and suffering. Job cessfully completes his bar mitzvah Torah his bar mitzvah ceremony the rabbi speaks takes center stage in his 1974 essay in The reading. At the ceremony Larry and his wife only a few words. Completely unexpectedly New Republic “The Scrolls” and references to begin to reconcile. Soon afterwards a senior he (mis)quotes Jefferson Airplane’s “Some- him slip into a number of Allen’s films. In colleague informs him that his tenure is body to Love”: “When the truth is found to contrast to the Coen brothers, Allen’s response near certain. And then, just as quickly, things be lies . And all the hope within you dies to suffering is closer to the Jefferson Airplane fall apart. Larry receives an expensive bill . ” He follows this with the big question: lyric. For Allen, finding someone to love is for legal fees accrued helping his brother. “Then what?” No answer is immediately the answer to the rabbi’s “Then what?” In the To pay the bill Larry changes the graduate forthcoming from either party. The rabbi movie Manhattan Allen and his (very) young student’s grade and keeps the bribe money. then returns the transistor radio confiscated lover played by Mariel Hemmingway are Almost immediately his doctor calls urging from Danny at Hebrew school and sends riding in a horse drawn carriage through Cen- him to come to the office. The X-rays taken at him on his way with “Be a good boy.” And tral Park. She says to him: “You know you’re his last appointment, when he was assured here we find the answer to the question. crazy about me.” He replies, “I am. You’re . of his good health, need to be discussed. Larry, like Job, believed in the tradi- You’re God’s answer to Job. You would have Both Larry and Job seek to understand tion that taught that the righteous would be ended all argument between them.

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