Racelle Rosett’s Debut Story Collection

Racelle Rosett, an award-winning television writer whose credits include “thirtysomething” and “Blossom,” has just published her first volume of fiction, “Moving Waters: Stories.” Rosett’s notable successes with the short story include winning the Moment Magazine-Karma Foundation Prize for Jewish short fiction and the Lilith Fiction Prize. Her work has also appeared in “Tikkun,” “Ploughshares,” the “New Vilna Review,” and “Jewish Fiction,” among other publications.

The title story of “Moving Waters” explores sexuality in all its permutations, including the end of a marriage and the healing effects of immersing in the mikveh. Later, in “The Unveiling,” a young widow’s makeover coincides with the unveiling of her husband’s tombstone. In other stories Rosett ponders the efficacy of lamed vavniks — the 36 righteous people who keep the destruction of the world at bay — and the prohibition of saying God’s name out loud. In a recent interview with the Sisterhood, Rosett discussed her new collection of literary fiction and explained how this new chapter in her writing life has reflected a deep examination of her Judaism.

BOLTON-FASMAN: You wrote for television for almost three decades. How has that type of writing influenced your literary voice and short stories?

ROSETT: I look for stories in the same places — in moments of transition, places where a character struggles and finds her way. But writing for television is more collaborative. The stories [in “Moving Waters”] represent a very personal exploration. In them, I was immersed in a world that held a lot of contradictions and I needed to get inside of them to make sense of it all.

Your title story is about fluidity in sexuality and individuality. Why did you lead off your collection with the image of a mikveh?

There are two answers to this question. I did a reading from “Moving Waters” for “Zeek” last fall and met a wonderful young artist named Will Deutsch, who heard the title story and shared some of his work with me. His artwork depicting immersion into a mikveh was so tied to what I was doing that I immediately imagined his work adorning the book’s cover. I loved the idea that at first glance the image looked as much like a swimming pool as a mikveh, which underscores the theme of the book that we are in two worlds at once—the ancient and modern.

I also felt drawn to the image of Deutsch’s mikveh because I felt as if I were literally stepping into a pool. I hope this is the experience for the reader in the sense of stepping into the lives of these characters and being engrossed in their world. I am compelled by the idea of reclaiming and redefining mikveh as a ritual that is relevant and useful in contemporary life. In many communities Mikvah is now being used as a demarcation of transition — to heal from losses like infertility and divorce as well as celebrate new lifecycles like adoption and recovery.

Your stories reflect an intensive interest in Judaism. Can you say something about your own Judaism and how it has influenced your work?

What is most surprising to me is that like the characters in my book, Judaism became relevant to me unexpectedly. I brought Shabbat into our family lives as a way of impressing the idea of community and rest on my children. I did that to anchor them in a place where many forces are competing for their attention.

Do you consider yourself a Jewish writer in the sense that Judaism inspires and moves your stories along?

I certainly feel that [Judaism] informs the stories in “Moving Waters.” My characters embody what I most value and want to keep from my tradition. I think as you mature in your faith you’re constantly holding it up to the light and reappraising it. I was watching “Weeds” recently and there was a plot line with a rabbi and the idea of struggling with yetzer h’rah — the Evil Inclination. You write from a place that is shaped by everything you are. Having said that, I may write a story or a script in which the characters are not Jewish but my belief about the world will not change.

Do you still write for television?

I do. I’ve had an ongoing role in television over the years as a consultant working with writers I love. Several months after I completed the story collection I met an extraordinary young woman and I was compelled to write a script about her that is still in the works.

What’s on your agenda this fall?

I’m doing a number of visits to temples and Jewish Book Festivals as part of a Jewish Book Council author tour. I love visiting Jewish communities and seeing their dynamic and energetic engagement. For example, I attended a service in San Francisco that, in addition to being in a beautiful setting, was entirely relevant both socially and politically. It was thrilling to see the kind of deliberate participation not held over from generational guilt but was about bringing together a community in a purposeful and joyful connection.

Your Stories

  • "I push wagons, I work with a shovel, I turn rotten in the rain, I shiver in the wind; already my own body is no longer mine: my belly is swollen, my limbs emaciated, my face is thick in the morning, hollow in the evening; some of us have yellow skin, others grey. When we do not meet for a few days we hardly recognize each other."Primo Levi, "Survival in Auschwitz"

  • "This holiday we take for ourselves,
 no longer silent servers behind the curtain, 
but singers of the seder,
 with voices of gladness,
 creating our own convocation,
 and leaving ‘The Narrow Place’ together."E.M. Broner

  • "The idea of opening the door is that we hope Elijah might actually be there this year – that we might actually have done enough to change the world to have had him arrive. And, if we don’t have even the tiniest bit in us that thinks he might be there, that thinks we have tried our hardest to bring around a messianic time, with no hunger, no war, no conflict, no pain – if we don’t believe that we have tried to end those broken parts in the world – well, then I tell my students – don’t do any of it."Rabbi Leora Kaye

  • "The whole seder, for me, is the tension between two statements: We say, 'We were slaves to Pharaoh in Egypt and now we’re free,' but before that, we pick up the matzoh, we invite the hungry in and we say, 'This year we are slaves, next year may we be free.' We are the most fortunate, liberated Jews in history. But on the other hand, there are lots of things that enslave us."Rabbi Arthur Green

  • "To tune of "Mack the Knife": "Enter Haman ben Hamdasa, /And he’s claimin’, he’s an Agagite. /Better look out, oh Hadassah/For that Haman—he’s an Amalekite./And though Haman, he’s in power now, That old Mordy, will not bow down. /Haman’s ego, it takes a powder now. And just like that—Amalek’s in town!""By Rabbi Jan Uhrbach

  • "Do you know that every shepherd/ has his own tune? / Do you know that every blade/ of grass has its own poem?/ And from the poem/ of the grasses,/ a tune of the shepherd/ is made./ How beautiful and/ pleasant to hear/ this poem!"Reb Nachman of Breslov's Likutei Moharan

  • "Tu B'Shvat is more than a New Year for Trees -- it is a call to action. To observe Tu B'Shvat isn't to read and pray, but to do, to plant, to place one's hands in contact with the Earth....While we may mark Tu B'Shvat as a Jewish Earth Day once a year, we are responsible as Jews to act as environmental stewards every day."David Krantz - Aytzim: Ecological Judaism

  • "Donniel Hartman said the miracle of Hanukkah is not just that the oil lasted 8 days; it’s actually that it lasted more than one. Would we have said, 'Dayenu,' (to mix metaphors,) if it had lasted two days? Would we have had a holiday? Probably, yes. The idea that we as a Jewish community, even in our darkest moments, hold out the hope that a candle is going to keep burning, I find very powerful."Rabbi Rachel Ain

  • "“We would all argue vehemently and work tireless against assimilation. But the Hellenists and we Reform Jews didn’t assimilate. We acculturate, and by doing so, provide a portal for continuity unavailable to those who continue a quasi-ghettoized existence with all the ramifications thereof, good and bad. The irony, rarely mentioned by those who use the Hanukah story to justify Orthodoxy, is that the Maccabees (Hasmoneans) lasted a century and a half before they disappeared, having taken on Greek names as High Priests and Kings. And Rabbinic Judaism, the first ‘reform’ movement, birthed all of us.”"Rabbi Peter J. Rubinstein

  • "I find it refreshing to go from carrying the decomposing lulav and etrog in our hands in procession for 7 days (save for Shabbat), to carry absolutely nothing on Shemini Atzeret, to then carry a Torah on Simchat Torah. It’s like Judaism’s way of saying… ‘What you are carrying with you on this journey — Torah, lessons, stories, values, covenant, a connection with a higher power and history — all of the intangibles, you carry them with you on the tangible, tentative, twisting path of life."Rabbi Paul Jacobson

  • "Shemini Atzeret is conceptually an attempt to maintain the holiday relationship with God without any specific rituals. In modern times it has been become eclipsed by the joy and dancing of Simchat Torah. This speaks to the difficulty in a pure relationship without concrete modes of expression. It could be a reminder that our close relationships exist even when we don't exchange presents or cards."Rabbi Yosef Blau

  • "Sukkot is the reminder that it doesn't take two days or even two years to go from darkness to light. It might take an entire lifetime to get there and you have to constantly walk with the belief that it's possible."Rabbi Sharon Brous

  • "Yom Kippur: God is our judge. Sukkot: God is our shelter. Yom Kippur: you sit cooped up for endless hours. Sukkot is about space and breath. Yom Kippur, it’s all about, ‘What have I done?’ And Sukkot is, ‘What can I do in the world?’"Rabbi Naomi Levy

  • "The Rabbis in the Talmud spoke of the necessity of both sinai and oker harim, that is both those who collected traditions that were handed down and also those who literally “overturned mountains.” Essentially, the one group would not survive without the other. It is in the radical interpretations of the given traditions, and in the broad and fluent knowledge of the traditions that one is able to create radical new interpretations."Dr. Aryeh Cohen

  • ""I have never felt that repentence, prayer, and tzedakah would change my fate. Rather, I feel that through honest reflection, refinement, and a sense of responsibility, I do have incredible power to affect the decree for others.""Cantor Ellen Dreskin

  • "Teshuvah does invite us to begin again, but not from the beginning. Part of what it means to be human is to learn how to begin again and again – from right where we are, right in the messy middle of things. The Torah, according to an ancient midrash, reminds us of this truth by opening the story of creation itself with the letter Bet…Even when we have rolled the parchment scroll as far back as it will go, the letter Bet meets us there -- insisting that this story cannot be told from the very beginning. No story can. Beginnings elude us."Rabbi Sharon Cohen Anisfeld

  • "This year our theme at Temple Emanuel Beverly Hills is “If not Now, When?” and we asked congregants to tweet their responses to #innwtebh or to fill out cards filling in the blanks :“If not now, when will I….” We will prepare these ‘intentions for the year” in a similar way, as a power point presentation scrolling quietly on the screen facing the congregation as individuals come forward silently in front of the open ark before neilah."Rabbi Laura Geller

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