Passover 5775

By Maharat Ruth Balinsky Friedman

Each Passover we are required to participate in a seder. We join our family, friends, and community to recount the horrors of slavery, and celebrate the miracles with which God delivered us from Egypt and into freedom. As we sing together, the ultimate goal of the seder is to arrive at the point where we all see ourselves as though we were the Israelites who fled Egypt in the middle of the night.

In keeping with the theme of the seder, we must ask a question: Why? Why must we relive the experience of slavery and redemption?

We must relive the experience of slavery and redemption because our collective memory of slavery in Egypt serves a critical role in defining our peoplehood. Throughout the Torah, God commands us to love and protect the stranger, “for you were strangers in the land of Egypt.” In parashat Mishpatim, this commandment is placed in the middle of a series of laws that God has given us to govern our society, sending us the clear message that our law and order is defined by our ability to recognize the vulnerability in others, and that we must embrace and support it.

The stranger often appears in our text along with the orphan and the widow. Together, these three groups form the trifecta of the most vulnerable members of our community. It is no surprise that these are the three groups that we are commanded to protect - in a patriarchal society, the widow and orphan lack a male figure to support them financially. The stranger does not have a familial and communal structure to offer him guidance and support. Because they lack these basic resources that the rest of us have, we are obligated to provide these resources for them.

The Rambam contributes a fascinating voice in this discussion. In the Mishneh Torah, Hilchot De’ot 6:10 he writes, “A person is obligated to show great care for orphans and widows because their spirits are very low and their feelings are depressed. This applies even if they are wealthy. We are commanded to [show this attention] even to a king’s widow and his orphans as [implied by Exodus 22:21]: ‘Do not mistreat any widow or orphan.’”

With this statement, the Rambam dispels a potential and likely misconception - that the commandment to protect the most vulnerable in our society only applies when those individuals appear to be suffering. We may think that wealthy orphans and widows do not need our care, but we would be mistaken. The commandment applies regardless, because we should never assume that individuals in our midst are thriving just because they appear to be.

This is a powerful lesson for us to remember this Passover. Many believe that domestic abuse has an obvious and detectable effect on its victims, and therefore unless an individual’s suffering is readily apparent, everything is assumed to be alright. Tragically, the opposite is often true. As we know, not all abuse is physical and victims of domestic abuse often are able to conceal their suffering and lead others to believe that they are fine. Learning the potential warning signs of domestic abuse is key to raising our own awareness and sensitivity to the needs of others. This Passover, let us remember the lesson of the commandment to care for the stranger, orphan, and widow in our midst - we must care for the most vulnerable people in our community, even if they don’t appear to be suffering. And as we celebrate the seder let us all see ourselves as though we were slaves in Egypt, and remember our obligation to support others in need. We wish you a meaningful and joyous holiday.

Maharat Ruth Balinsky Friedman currently serves at Ohev Shalom: The National Synagogue and as the Conversion Coordinator for the Beltway VAAD. For more information on how to recognize the warning signs of abuse, visit http://jcada.org/WarningSigns.

EMDR: An Alternative Trauma Treatment

By Tracie Doherty, JCADA Clinical Intern, & Rahel Schwartz, PhD, LCSW-C, JCADA Clinical Director

As Abby* enters the intake room at JCADA, she makes sure to secure the seat closest to the door. She scans the room and nervously wrings her hands as she assesses the safety of the office. Abby reports that although she left her abusive marriage two years ago, she doesn’t feel like the abuse stopped. She describes the fear that she experiences whenever she smells a man wearing the same aftershave as her ex-husband. When out driving, passing a car with the same make and model as her ex-husband’s instantly brings her back to the times he would erratically drive their car at high speeds though she begged him to stop. Abby started to weep as she confided in her therapist that she did not even feel safe at home. She recounts waking up from nightmares that feel so real that she has to remind herself out loud that she got away before struggling to fall back asleep. As if living with such panic and recurring nightmares isn’t bad enough, she struggles with chronic pain that interferes with her ability to be active. Though she has had some success with therapy before, Abby wonders if she will ever fully recover from the trauma she has experienced.

Abby is representative of many of JCADA’s clients who continue to suffer from the effects of the abuse they endured even years after leaving the relationship. While traditional talk therapy has demonstrated effectiveness in reducing clients’ symptoms, sometimes alternative interventions are necessary. JCADA already offers our clients Trauma-Focused Cognitive Behavioral Therapy, Art Therapy and Biofeedback, but hopes to secure funding for training our clinicians in Eye Movement Desensitization and Reprocessing (EMDR).

EMDR allows traumatic memories to be processed through exercises that engage both sides of the brain. Our memories are linked in networks that contain related thoughts, images, and emotions.¹ The goal is for the client to develop a more adaptive set of beliefs, emotions, and physical responses to allow for those traumatic memories to be adequately integrated into other memory networks.

EMDR has proven to be effective in treating trauma. Leading trauma researcher Bessel Van Der Kolk discussed a study he conducted in which subjects who were treated with EMDR

did substantially better than those given Prozac or a placebo. Furthermore, the EMDR group continued to improve after treatment ended while the group treated with Prozac relapsed

when they went off of the drug. Clinical researchers also found that EMDR successfully reduces sensitivity to physical pain, a benefit to victims and survivors who experience chronic or intermittently-triggered physical symptoms.² While there is no miracle cure for reversing the harmful effects of abuse, EMDR is recognized as one of the most effective treatments for post-traumatic stress disorder (PTSD) developed as a result of trauma experienced as an adult.³ EMDR can be beneficial for both clients who have left an abusive relationship and for those who would like to process past trauma prior to entering into a new relationship.

As it stands, an estimated 100,000 mental health practitioners have been trained in EMDR since its development in 1989. Due to its success rates, a number of domestic violence and sexual assault organizations have adopted EMDR as one of their preferred methods of intervention.

*Name has been changed to protect the identity of client.

1 Grant, M., & Threlfo, C. (2002). EMDR in the treatment of chronic pain. Journal of Clinical Psychology, 58(12), 1505-1520.

2 Ibid.

3 Van der Kolk, B. A. (1994). The body keeps the score: Memory and the evolving psychobiology of posttraumatic stress. Harvard review of psychiatry,1(5), 253-265.

Asking for Help

By Selena Snow, Ph.D., Licensed Psychologist

My son’s basketball coach frequently calls out to the kids, “Look up and see what you got!” When the boys get the ball, they often think that they have to get it back down to the other end of the court and score all on their own. Their coach tries to remind them to look up from dribbling and see who on the team can help them to score. Often in life, we too forget to look up and see who is available to help us. Even when we know who is there, it can still be difficult to ask for help. Just as one player isn’t wholly responsible for achieving the win, we also do not have to accomplish our goals all on our own. We can turn for help to the rest of our team, be it friends, family, community members, religious leaders, professionals at JCADA, or mental health professionals in the community at large.

Our willingness to ask others for help at times is what can truly make us independent. For example, when an older adult is willing to accept help with meals and housekeeping, he or she may be able to continue living on his or her own in the community. Similarly, when I ask my accountant for help managing the financial aspects of my psychology practice, I am then able to successfully continue running an independent private practice. The same thing holds true for seeking psychological help when we are struggling with depression, anxiety, trauma, or domestic violence. Asking for help is the first step to empower ourselves to overcome challenges and emerge with new tools and skills that can be applied throughout our lifetimes.

Unfortunately, we are often held back by misconceptions that others will judge us negatively if we let them know about our personal struggles and challenges. Yet the more we isolate ourselves with our difficulties, the more alone we feel and the less we are able to tap into the rest of our team for the strength and support that we need. It is important to remember that mental illness is quite prevalent. Government surveys have found that 1 in 5 American adults experience a mental illness in a given year.[i] It is not shameful to struggle with emotional difficulties; rather, it is a shame not to get the help that is available. Research has shown that it can take a long time to ask for that help.[ii]

One of the barriers to asking for help is lack of information. Who should I ask for help? How will I know if they are any good? A friend recently asked me for a referral for her child, as many of my friends have done over the years. Once she was able to get past her discomfort of asking, she was able to get connected to helpful resources. Use your team to find out where to go for help. Try asking mental health professionals you may know, checking online information sources, or asking medical providers for referrals.

Other barriers to asking for help include fear of rejection and fear of failure. What if I ask someone for help and they say no? What if I try to make improvements in my life and I don’t succeed? These are the types of thoughts that can prevent people from accessing help and hold them back in other spheres of life as well. 

Try to challenge negative thoughts and ask yourself what it would mean if these feared events occurred and if there are other ways to think about them. For example, “I can handle it if someone says ‘no’ and it won’t be a catastrophe. It may not even have anything to do with me.” You can also try the double-standard-exercise of asking yourself what you would say to someone else contemplating getting help. You would likely imagine saying something kinder and more encouraging to others than what you would have said to yourself. 

Another impediment to asking for help is not prioritizing self-care. We’re all so busy taking care of family, jobs, and myriad responsibilities, that our own needs fall very low on the priority list. Learning to carve out time to tend to our own well-being in spite of the many demands upon us can ensure that we continue to successfully meet those demands. Taking that first step of asking for help is already creating a shift in beginning to prioritize self-care. Hopefully, the thoughts in this article will encourage us all to ask for help when we need it, as well as be there for others when they reach out.

Dr. Selena Snow is a licensed psychologist in the state of Maryland. She earned her Ph.D. in Clinical Psychology in 1999 from the University of Maryland and a B.A. in Psychology from the City University of New York. She is currently in private practice in Rockville, MD, and specializes in treating adults and adolescents for depression, anxiety/stress, anger management, relationship issues, and adjustment to life transitions, such as childbirth, divorce, death/loss, medical illness, and changes in school or work status.

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[i] Results from the 2011 National Survey on Drug Use and Health: Mental Health Findings. 2012.

Results from the 2013 National Survey on Drug Use and Health: Mental Health Findings. 2014.

< http://www.samhsa.gov/data/sites/default/files/NSDUHmhfr2013/NSDUHmhfr2013.pdf>

[ii] Notarius & Buongiorno, 1992, as cited in Gottman, J. M., & Gottman, J. S. (1999). The marriage survival kit. In R. Berger & M. T. Hannah (Eds.), Preventive approaches in couples therapy (pp. 304–330). Philadelphia: Brunner⁄Mazel.

The Impact of Domestic Abuse on Child Witnesses

By Lora Griff, MSW, LCSW-C

In the 2014 released movie and 2012 best-selling book Wild, Cheryl Strayed shares her own story as a young woman bereft from the recent loss of her endearing mother and the demise of her own marriage.  Through a series of flashbacks, she recalls the events that led her to work through her loss by trekking the Pacific Crest Trail from LA to Oregon, over 1000 miles on foot. There are many sources of her personal struggle but one blatant factor is that she was a child witness to spousal abuse. Her father beat her mother and disciplined the children with threats of a knuckle sandwich. In one of the movie’s scenes, there is fear and desperation in the child Cheryl's eyes as she runs into the pharmacy to get medical supplies for her mother who is recovering from a recent beating.  Children who witness violence between their parents are the untold victims of domestic abuse. 

In early writings about women in abusive relationships in the 1970’s, theorists indicated that victims tend to withstand physical abuse until their children also become targets, at which point they are more likely to leave the relationship. What is now known in the domestic abuse field is that any exposure to abuse affects the children. Witnessing domestic abuse includes hearing the arguments and fighting noises from another room, watching the incidents of violence, observing the physical aftermath of abuse, and sensing the resulting fear and tension in the home.  More than 3 million children witness violence in their homes each year[1] and over 75% of children who live in homes with domestic abuse have observed violence at least once[2].

There are short- and long-term impacts on child witnesses of domestic abuse.  Short-term impacts include increased anxiety, depression, fear, anger, physical symptoms such as stomachaches and headaches, and poor school performance due to decreased concentration. Long-term effects include impaired future relationships in which they may identify with and assume the role of either the victimized or abusive partner. Without intervention, the cycle of violence often perpetuates with the next generation.

Over the last two decades, awareness has increased about the effects witnessing abuse has on children.  We now know that the severity of the impact depends on a variety of factors, including chronicity and severity of abuse, and the presence of other risk factors, including substance abuse, poverty and mental illness. Children who are best able to survive these situations demonstrate high self-esteem, have parents who are tuned into the impact of witnessing abuse, and have other protective adult family or community members in their lives. JCADA works with clients to empower them to create a safe home for their families and become role models for being survivors rather than victims of abuse. 

Lora Griff is a licensed clinical social worker in Maryland and Virginia. She was a clinical consultant and community presenter for JCADA and now serves on JCADA’s Clinical Committee. Griff is also a Board Certified Diplomate in Clinical Social Work and a member of the National Association of Social Workers and the Greater Washington Society for Clinical Social Work.

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[1] “Domestic Violence: Statistics and Facts.” Safe Horizon. http://www.safehorizon.org/page/domestic-violence-statistics--facts-52.html

[2] “For Caregivers: Understanding the Problem.” Child Witness to Violence Project. http://www.childwitnesstoviolence.org/facts--myths.html

Sukkot 5775 - Building a Sukkat Shlomecha

By Rabbi Greg Harris, Congregation Beth El of Montgomery County

There are many beautiful explanations and metaphors for the Sukkah.  From the understanding of the sukkah as a simple shelter that was built as farmers were in the fields for the Fall harvest to many spiritual and mystical images, the Sukkah is part of an amazing tradition.

I love the metaphor of the sukkah as a shelter of Divine peace – a Sukkat Shlomecha.   Through that image, we realize that a shelter of peace is a fragile undertaking.  A Sukkat Shlomecha is something which can easily fall apart.  It requires constant attention and effort to maintain.  Sukkat Shlomecha, a state of Shalom – peace, wholeness, completeness, requires our effort and attention.

We have heard that sermon many times… yet when I read the newspapers today, I know we are far from universally fulfilling this vision.

I do not need to list all the examples of abuse, disrespect, and bullying in the headlines that shout out to me that we do not yet have a Sukkat Shlomecha.  Ray Rice of the Baltimore Ravens beating up his fiancée in the elevator.  Another NFL player, Adrian Peterson of the Minnesota Vikings, being arrested for whipping his 4 year old child with a branch from a tree until the child was bleeding and covered with welts.

It is not only athletes.  In schools, rates of bullying – verbal and physical bullying is shocking.  From the most tragic circumstances of suicide to the paralyzing experience of being in fear from bullying in school and on-line, our collective Sukkat Shlomecha is fragile.

From incidents at our middle and high schools to things happening behind the manicured lawns of Bethesda, we must always remind ourselves that sometimes things are not as perfect as they appear.

From teenagers to adults around us, we need to be aware of others – or even ourselves, who need support.

I want to share two texts with you that helped me think about this more fully.  We are familiar with both text but may not have connected them in this way.  The first is from Genesis and second is from Deuteronomy.  It feels right to bookend the Torah as we are about to finish the reading cycle and begin again.  These texts will help us strengthen our fragile Sukkah.  In the end, I will highlight one particular organization which deserves our attention for their important work.

You probably do not know Pastor John Gills.  Gills was an English Baptist minister who died in 1771.  I am told he had a strict Calvanist approach and was a significant teacher in his day.  His biblical commentary is still widely used.

I want to teach you something that Pastor Gills taught about 250 years ago.  It is his take on Adam and Eve.

We know these p’sukeem from Genesis chapter 2:

²¹ So the Lord God cast a deep sleep upon the man; and, while he slept, God took one of his ribs and closed up the flesh at that spot. ²² And the Lord God fashioned the rib that He had taken from the man into a woman; and He brought her to the man. ²³ Then the man said,

“This one at last
Is bone of my bones
And flesh of my flesh. This one shall be called Woman, For from man was she taken.”

This is the story of how Eve was created – from one of Adam’s ribs.  People have derived many different lessons from thesep’sukeem.

Some have looked at this story and derived that men are superior to women since the rib came from the man.  Eve was a secondary creation and therefore a lesser being.

It is not just because I do not want to sleep outside in the Sukkah for the rest of 5775 that I find that lesson totally wrong – but I know fundamentalist Christians, and I am sure there are others, who truly believe that this is the proper relationship between men and women.

Pastor Gills’ understanding of those verses is wildly different, especially considering the time he lived.  John Gills, this 18^th century Baptist minister, has taught me something new from these old verses.

Gills wrote:

It is commonly observed, and pertinently enough, that the woman was not made from the superior part of man, that she might not be thought to be above him, and have power over him; nor from any inferior part, as being below him, and to be trampled on by him; but out of his side, and from one of his ribs, that she might appear to be equal to him; and from a part near his heart, and under his arms, to show that she should be affectionately loved by him, and be always under his care and protection. [1]

Eve is made from Adam’s rib because it is near his heart.  Gills teaches this is to make a man and women always affectionate for one another.  She is made from a part under his arm because he should protect her.  It is from his side because she is equal to him.

What a wonderful read of the text.

Gills teaches us about being in a relationship of equals and of caring.  It is a beautiful lesson for all relationships but the teaching can also act as a mirror for the control, abuse, belittling, or violence taking place in too many relationships.

We know that Gills image of relationships is not universal.  Let’s look right here in our community.  Montgomery County courts release monthly statistics on domestic violence cases.  This is not the number of police calls where charges were not filed and it certainly does not include the violence which has never been reported.  This is only what is in the courts so these numbers are far lower than the total estimated rates of abuse in the county.

Last month, the courts adjudicated 325 Protective and Peace Orders in Montgomery County. [2]  That excludes emergency orders.

325 people in our neighborhoods – in just September.

Beth El member, Debbie Feinstein, Chief of the Family Violence Division of the States Attorney’s Office told me that in 2013, the Montgomery County police made 6,755 calls for domestic violence.

Even though that is right here in our county, let’s drill down more.  Let’s look at the Jewish community in Montgomery County.

The Jewish Coalition Against Domestic Abuse, JCADA, says:

Domestic abuse occurs in Jewish families at about the same rate as in the general community – about 15-25% and the abuse takes place among all branches of Judaism and at all socio-economic levels.

Studies show that abuse occurs in every denomination of Judaism in equal percentages, and we see abuse in all communities including the unaffiliated.  Abuse takes place at all socioeconomic levels. [3]

The myth that abuse does not take place in Jewish homes is just that – a myth.  We believe in shalom bayit, peace in the home, but it is the perpetrator of violence that breaks that value, not the victim.  There is a shanda factor which still exists but too often it is the victim who is worried about the shame and not the abuser who is doing such shameful acts.

And we are too secretive.  Our silence only makes it harder for people to seek help and support from friends and professionals.

We need to talk about this because people must know that they are not alone within our community – within Beth El.  Let others know what I am sharing today because the person you tell may be searching for just the right moment or person to reach out to for help.

So the first text was from Pastor Gills as he taught us that relationships should be protective, caring and equal.  When relationships come closer to that, we will be closer to our Sukkat Shlomecha.

The second text is from Deuteronomy but it is probably more well-known from the Sh’ma.  It is the command to speak of the mitzvot at home and away, night and day because this is how we will teach our children. [4]

Deuteronomy was right.  The greatest teacher of our children is us.  Children see what is happening at home and around them.  Children absorb the priorities, values and social cues from their family, friends and community.

So the prevalence of bullying – physical, emotional and cyber-bullying concerns me.

What signals are we sending to our teens that this is acceptable?  Where are they absorbing that perverse idea that bullying is OK?

As a community, we need to send a clear signal that 1) verbal and physical abuse and bullying is unacceptable, 2) abusers and bullies must stop their actions now and 3) victims are not alone.

The message must be clear and as a synagogue, we are making sure our policies and practices are in line with those values.

None of us are alone – adults, children, teenagers and even institutions.

I want to raise up the important work of JCADA, which I already mentioned once.  The Jewish Coalition Against Domestic Abuse deserves our attention and support.  Those at JCADA are advocates and offer tremendous support for victims.  They address adults and teens and have innovative programs to make sure victims of bullying and violence can get help.

JCADA has a vital role in the community and I want to make sure we are aware of it – www.JCADA.org.

You might be saying, Rabbi, Sukkot is z’man simchataynu – the time of our joy.  Why are you talking about this now?  It is because the Sukkah reminds me how fragile things are.  If we want to build a Sukkat Shlomecha, we must be reminded that not everyone has the wholeness of spirit – shlamut, that our community wants for them.  The shlamut that I believe God wants for them.

As we dwell in our Sukkah, think about how we can be a support for each other.  Think about how we can strengthen each other, adults and teens, during fragile times in life.  And always know that none of us are alone.

Adonai li v’lo ira – God is with me so I will not fear.

That is how we will build our Sukkat Shlomecha.  It is a fragile structure so we can not take it for granted.

Like the Sukkah though, we cannot take each other for granted.  We must offer our support and safety to those adults and teens who may be especially fragile at this time.

Amen and Chag Semeach

Reprinted with permission from Rabbi Greg Harris.  Original posting found here. 

References

1. http://biblehub.com/genesis/2-22.htm

2.  http://jportal.mdcourts.gov/dv/DVCR_Montgomery_2014_9.pdf

3.  http://jcada.org/www/docs/114

4.  Deut 6:4-9

Rosh Hashanah 5775 - Creating Hope

By Rabbi Uri Topolosky

Our rabbinic tradition explores a variety of questions we may ultimately face in front of a Heavenly Tribunal. It is worth prepping answers to all of them, but let us consider just one of these inquiries for the moment. The Talmud in Shabbat 31a lists six questions, including, ״צפּית לישׁועה?״ - "[In your lifetime,] did you hope for salvation?"

At first blush, the question seems to be of a religious nature, but perhaps it can also be read as a measuring stick for optimism. Are you the type of person who generally hopes? Or laments? Are you forward thinking, or focused on the past? Do you envision a better future, or can you only see over your shoulder? The implication of the Talmud is that an optimistic spirit is central to one's spiritual fulfillment, and even the key, quite literally, to our future.

Optimism is a value that resonates not only in our holy texts, but also in our holy melodies, including the resonant sounds of the shofar on Rosh Hashanah. The first note of a traditional shofar blast is the Tekiah - a single, strong tone that projects our hopes and dreams. The second note is the Shevarim/Teruah, a broken burst of notes that seem to mimic a whimpering cry. Coupled together, as they always are, the first two notes acknowledge that there is no such thing as "only simchas," and that the normal rhythm of life includes both ups and downs. However, even as we listen to both of these notes together, the shofar offers one final blast for the High Holiday season - the Tekiah Gedolah. This "Great Tekiah" is our optimistic answer to the Talmud's inquiry. Each New Year, we reaffirm our hope for salvation and our belief in an even better tomorrow.

For many, the High Holidays help to restore the optimistic human spirit and energize us to renew our dreams. But every year, I ask my community to pause before that final Tekia Gedolah and consider those that might not be able to hear its hopeful cry. One year, we paused for Gilad Shalit. Another year, we called out the names of loved ones struggling with illness. A third year, we stood up for our easily distracted selves, to internalize just one promise we had made in our holiday prayers. Perhaps this year we should invite a meditative moment for victims of abuse and violence.

When the Heavenly Tribunal asks, "Do you hope for salvation?", we would like to think that anyone could cry out in the affirmative; that our capacity for optimism can be recharged year-to-year. However, we know that some have been mired for so long in the brokenness of the Shevarim/Teruah, that they no longer bear the belief or strength for a final Tekiah. Therefore, it is incumbent upon all of us, before we sound our own Tekiah Gedolah, to look around the room and take stock of our community. Let us consider who could use our prayers, and our helping hands, to better hear their own hope for salvation.

Rabbi Uri Topolosky is the spiritual leader of Congregation Beth Joshua of Aspen Hill and the Rav HaKehillah of the MJB Hebrew Academy.

Healing through Creative Writing

By Jessica Gada, MA, LGPC, JCADA's Teen and Young Adult Clinician

Local poet and educator, Sarah Antine, returns to JCADA this summer to share her talent and passion through poetry workshops for JCADA clients and staff. The workshops —which provide a safe space for introspection, personal expression, and community connection— were very popular in the past and we are happy to have her back. She utilizes a variety of exercises designed for individuals of all abilities and experience levels in order to provide a healing outlet for attendees.

Why Poetry…

Sarah initially became interested in bringing her poetry workshop to JCADA years ago because she had firsthand experience with the healing powers of writing and the emotional release it provides. When I recently spoke with her about poetry and the act of writing, she explained,

“Writing is cathartic because it gives me a voice that enables me to define myself rather than following another’s definition of me. Writing poetry is satisfying because it can release emotions by using metaphor and symbolism to make communication visceral. It is a joy to create, so it helps dispel negative emotions.”

In the workshops, participants explore a selection of works, engage in group discussion, practice the art of crafting metaphors and writing poems, and try out creative revision techniques to enhance their personal styles of expression.

Further Reading…

If this has piqued your interest, and you’d like to delve into some poetry or do some writing of your own, Sarah recommends the following inspired works that focus on topics of catharsis and healing: 

“Louise Gluck's book, Wild Iris, uses the persona poem. In it, she speaks in the voices of garden plants and flowers to describe human feelings metaphorically. She suffered from anorexia, and poems helped her in her recovery. She was the Poet Laureate of the United States in 2003.”  

“Autobiography of Red by Anne Carson is about a teenaged boy who is really a mythological monster from Greek tradition, Geryon. In the narrative of the story, Geryon is sexually abused by his brother and falls in love with Herakles, a lover who mistreats him. By giving Geryon a voice, Anne Carson's verse novel provides a kind of reflective healing.“

“‘The Lake Isle of Innisfree,’ by William Butler Yeats creates an internal landscape that describes a way to be free by imagining it even while ‘I stand on the roadways/ or on the pavements grey.’”

Sarah is the poet-in-residence at the Melvin J. Berman Hebrew Academy of Greater Washington, where she integrates poetry in to the English and Judaic Studies curricula.