The Jewish Wind Phone

All of us for whom prayer is part of daily life have occasionally been challenged to justify our practice—possibly even just to ourselves—by saying clearly whom we think we are actually speaking to when we pray. It’s not that easy to know how to respond. There are numerous traps to avoid when answering. Saying simply that we are talking to God seems inevitably to lead to two derivative questions, both unsettling to address: how exactly we know that and why it is we think all-knowing God needs to be told anything at all. And a third question too, equally disquieting, also surfaces regularly, the one that asks why it is, if prayer is dialogue, that God never seems to talk back in the way we would consider perfectly normal with any other interlocutor.

The problem, however, lies not in our answers but in the questions themselves: all are rooted in a simplistic understanding of what language is and the role it plays in our human lives. Yes, language is communication: you ask the nice lady in the store which aisle the paper towels are in and she tells you. But language is also self-expression, a means of ordering the world, of grappling with the unfathomable by addressing it, by naming it, by interpreting it. And it is that latter definition of language that we bring to prayer: the world feels overwhelming in the wake of disaster and, instead of withdrawing into our shells like terrified turtles, we face the darkness by naming it, by labeling its parts, by addressing it from the depths of our consciousnesses. We thus allow language to serve as a kind of bridge that connects our inmost selves to the terror just ahead…and, instead of trembling in our boots or shutting our eyes, we speak. And thus do we subdue the raging world with language, with words, and, yes, with prayer.

Almost entirely forgotten—at least by Americans—is the Tohoku earthquake and tsunami that hit Japan on March 11, 2011, a nightmarish disaster in the course of which 15,894 died almost instantly, most from drowning. More than 2,500 simply disappeared and were never seen again.

In the wake of that disaster, I remember reading about an older man named Itaru Sasaki, who lives in a place called Ootsuchi where over eight hundred people were washed out to sea in less than a single minute. His town was devastated by the tsunami, but he himself was in mourning for a cousin, someone he truly loved, when the disaster struck. And so, feeling bereft and totally alone, he came up with a very strange way to deal with his grief: he purchased on old phone booth and set it up in his garden. Then he purchased an ancient rotary phone, a black one, and put it on a table in the booth. There was no dial tone because the telephone wasn’t attached to anything. But on that phone, Mr. Sasaki would talk to his cousin and tell him about his life now that he was carrying on alone and without someone he truly loved. He called it the kaze no denwa, the “wind telephone.”

And then, the amazing part. Word spread about this thing, this crazy, unconnected, telephone in a phone booth in a garden by the sea. People started coming. In droves. From all over Japan. NPR sent a reporter to cover the story and he got permission to record some of what people were saying into the phone.

“Why only me, dad? I’m the only one left alive. People don’t realize what it’s like,” a teenage boy said to his missing father.

“Everyone’s good here. We are all trying hard,” an elderly lady told her long-time spouse, a man who disappeared when the sea overwhelmed his town.

“You were going to buy me a violin. I just bought it myself finally,” a girl says to her vanished parents through tears.

“I’m building a new house but without you or our little girl and boy, there’s no point is there?” The words choked up in the throat of a middle-aged man who lost his entire family.

 

It’s a touching story, but the big question—to me, at any rate—is why this thing worked at all. Shouldn’t it not have worked? It’s an idiotic thing, after all: an ancient rotary phone that isn’t connected to anything in a phone booth that is also not connected to anything in a garden in front of someone’s private home. But what makes it interesting to me is that it somehow does work…and not because it really does anything at all. These poor people in Japan found in that phone booth not a portal to the afterworld, but a way of using language to communicate with the universe and all of its parts, a way of facing the unimaginable using the tools offered by language itself, a way of speaking into the dark and finding, not silence and not nothing, but glimmers of hope, of light, of promise. For me, that is what prayer is, almost by definition. For more about the wind telephone, click here or here.

It was this story, which I first read about years ago, that came to mind when I first visited the remarkable website called Coming Home Soon (click here to go see for yourself). Currently a real-space exhibit at the Jewish Museum in Amsterdam and created in Holland by people consumed with worry about the hostages being held by Hamas, the on-line version is remarkable. The front page of the website offers pictures of every single one of the hostages held or still being held in Gaza, presenting all 253 and not distinguishing between the 110 who were released in a prisoner swap a few months ago, those still being held, and those already dead: all are or were prisoners of Hamas. (Hamas is holding the bodies of the deceased hostages to use as the most ghoulish of bargaining chips to use in future negotiations.)

Who thought of setting up this website, I don’t know. But the idea couldn’t be more simple: on the front page of the site are on display color photographs of each of the hostages. The dead have tiny “forever in our hearts” badges attached to their pictures; the ones already freed have “welcome home” badges. But otherwise they are all mixed up together on the page—just as they are in our hearts. And each photograph has just behind it a biography you can read of the hostage and—and now I get to my real point—and an opportunity to write to that hostage. The hostages don’t get mail. They don’t have access to email or to text messages. The letter you write and send off does not go into some cosmic in-box to wait for the hostages to log on and see what you had to say. The messages you send to the dead will not be any more unread than the ones you send to the living.

This is not a real mail service; this is the Jewish kaze no denwa, the Jewish wind phone. You write not to communicate—or at least not to communicate in the normal manner of people dashing off emails or dictating text messages to tell other people this or that—but to express, to pray, to use language as a kind of bridge between despair and hope, between the dismal reality of where we are and the bright light that beckons in the distance—the flickering flame of faith, of courage, and of confidence in the future.

When this is all over, all the hostages will come home—some, surely most, to their families and others to their graves. But, until that happens, the job of the righteous is to pray for their released and for their survival. Language is the bridge to God; that is why prayers are constructed of words. Sometimes, it feels right to turn to God directly in prayer. That, we do all the time. But there are also times when you can use language to pray to God by addressing a human party, living or dead. That is the opportunity the Coming Home Soon website affords: a way to pray for the hostages through the medium of language directed not directly to God but to those of God’s creatures in the most need of redemption.