Sex and serious journalism co-mingle in an intimate memoir on kink and polyamory

Rachel Krantz’s new book ‘Open’ breaks the glass wall of taboo while serving as a guide for self-liberation and avoiding gaslighting in any relationship

Rachel Krantz, author of the new memoir, ‘OPEN.’ (Courtesy/ Malika Danae Photography)

By Shelley A. Sackett

Nine years ago, at age 27, award-winning journalist Rachel Krantz was on a second date with Adam, a 38-year-old professor and author. His academic research focused mainly on the psychology of romantic and sexual desire, specifically regarding “triangulation,” more commonly known as the “love triangle.”

Krantz was not just intrigued; she was aroused intellectually, emotionally and sexually — and that was before Adam told her he was interested in their sharing a non-monogamous relationship, with her as his primary partner.

Within months, Krantz was dipping a toe into unchartered waters, exploring Brooklyn sex parties and the wider swinger and polyamorous communities.

From 2015 to 2019, Krantz documented her first journey into non-monogamy and the world of dominance and submission with the seriousness and professionalism a travel journalist would bring to a trek to the North Pole. She interviewed scientists, psychologists and practitioners of various forms of non-monogamy. She plowed through dozens of scholarly and anecdotal articles and books. She kept a journal and taped her therapy sessions. She documented her thoughts and experiences in explicit, frank detail — the good, the bad and the ugly.

The result is her recently published début memoir, “Open: An Uncensored Memoir of Love, Liberation and Non-Monogamy,” a unique blend of open journalism, highly personal memoir and heavily reported nonfiction.

‘Open,’ by Rachel Krantz. (Courtesy/ Harmony House)

Krantz leaves no stone unturned as she chronicles her deep dive into polyamory with page-turning stories and scholarly research. She fearlessly shares her experiences with open relationships, from the highs of heart-opening connections with the men and women she dates to the lows of her battles with jealousy, gaslighting and coercion.

“This book is different from a lot of books about non-monogamy in that it’s not arguing for or against or providing a ‘how-to’ guide,” says Krantz. “It’s really about the messy parts, with a lot of depiction about how things go wrong a lot of the time. But it’s not an agenda either way. It’s just telling a story.”

The Times of Israel spoke to Krantz by phone from her apartment in Sacramento, California, where she was happily curled up in her pajamas.

The following interview has been edited for length and clarity.

The Times of Israel: Polyamorous relationships as an alternative to monogamy seem to have burst out of the closet lately, with many studies and articles on the subject. Why do you think that is?

Rachel Krantz: Mainly because monogamy isn’t working for most people. Despite the stereotype that men are more likely to cheat, women report cheating at equal or higher rates to men, and are more likely to lose interest sexually in long-term live-in relationships. Most people who are “dating” have practiced non-monogamy, in that there is often some unspoken overlap between partners. Serial monogamy is of course common, and half of marriages end in divorce. I think people are looking for ways to have long-term committed partnerships without giving up all future romantic and sexual novelty.

You were a journalist before penning “Open.” Were those reporting pieces as personal as your book?

Not quite as personal, because “Open” is about as personal a book as you can get. But, often I’ve gravitated to first-person journalism. I wrote personal essays about my experience with anti-depressants, the [birth control] pill and marijuana, for example.

What made you decide to write “Open” when you did?

After years of being gaslit in my primary relationship, and having recorded so much of that emotional abuse as it was happening, I wanted to help others in that situation by retracing how that had unfolded for me. I also wanted to come back to a sense of trust in my own mind and reality after so many years of being told my perceptions weren’t true, or that I wasn’t capable.

In addition, I wanted to challenge the Madonna-Whore binary that says either a woman writes explicitly about her psychosexual reality, or she is respectable. As I say in the book, why is a man climbing Mt. Everest considered award-winning journalism, while a woman writing about her sex life and plumbing her most extreme psychosexual depths is considered sexual erotica? It’s a big part of the political statement of my book: No, I am both a sexual being and an intellectual force to be respected. The Madonna-Whore binary is false.

I did over five years’ of reporting and research and immersion journalism living this story, including dozens and dozens and dozens of interviews. It’s also a sexy ride, and both those things are not contradictions. I felt better positioned than most women to make that statement, in that I wouldn’t lose my family, job or children. So I wanted to push the limits of what a woman is “allowed” to admit to.

What were your parents’ reactions when you told them you were polyamorous?

It was lucky and unusual in that my parents are very open-minded. They didn’t ask for a lot of details about how it worked. It was just part of the reality of things. I remember it not being a big deal and feeling grateful for that, but I also didn’t feel so comfortable that I wasn’t really talking about any details in the same way with my mom that I might talk about the primary relationship with Adam. They hadn’t heard too much about other people I was dating, I also wasn’t really talking much about being bisexual. Again, I knew they would accept it; it was just my own kind of internalized shame or feeling like I didn’t want to “make a big deal out of it” that kept me from talking about it.

Was your lifestyle accepted to a degree where you were invited or asked to bring both your primary and polyamorous partners to family events?

I think on the outside, we presented as pretty traditional, even if they knew I was non-monogamous. I was part of his family and he was part of mine. We would attend family events together, but we weren’t bringing our other partners with us. So, from the outside, it all seemed pretty conventional.

Growing up, did religion and synagogue play a role in your family?

I grew up in the Bay Area of California. My parents are New Yorkers, first-generation Americans, making me second generation. My grandparents were from Poland and Lithuania. My parents were raised pretty religiously and maintained a love of Judaism in their identity, although with less strictness than how they were raised. I went to a Conservative instead of Orthodox synagogue and attended a Jewish Day School through 8th grade, but in the Bay Area, these schools were more liberal.

For example, in one class we’d study Torah, but there was a real emphasis on social justice and feminism. So, I guess I grew up on a pretty liberal brand of Judaism. It was important for me, to be sure.

When I went to a private but not Jewish high school, it was a bit of a rude awakening for me, because it was in a part of the Bay Area where there were a lot of blond people. I remember I started straightening my hair at first, and feeling like I had to look a certain way. I got over that and found my group of people, but it was definitely a different culture.

Is there any “Jewishness” in your life as an adult?

Culturally, I identify with my Jewishness strongly and Yiddish came through when I was writing “Open.” In the footnotes, I included some translations, so people could learn some Yiddish. I do find that the older I get, the less drawn I am to ritual celebrations and holidays. Becoming a vegan, I think it’s become harder to do things like a Passover seder with my family, where eating animals is a big part of it. But, I’m always open to finding a new community that is celebrating in a way I can connect to, and I’m proud to be Jewish.

There are so many ways in which people today define — or don’t define — their relationships and themselves. What do you think about that? How do you identify?

I’m still wary of labels, but increasingly feel there is also power in owning them. I’m comfortable calling myself a bisexual, polyamorous woman. Bisexual means the same to me as pansexual, potentially attracted to all genders. I just know who I like when I meet them! I feel that more than anything, I am “fluid.” I can go through periods of physical monogamy in a relationship (like during the pandemic), but emotionally, I think I will always be non-monogamous.

What do you find most rewarding and most challenging about being in a polyamorous relationship?

Now that I’m in a different primary relationship, with someone I communicate a lot better with and feel a lot safer with, what I like most about being non-monogamous is a sense that my future is not written in the romantic realm. I still have that sense of an open-ended possibility of, “Oh, I might experience another love again,” or I might have meaningful connections with other people, without feeling like I’m cheating on my partner or like I might lose him. I like that I can both have a long-term partnership and not have to give up one of my favorite aspects of life, which is having new romantic experiences and connections with people.

In the book, the most challenging aspect of polyamory was definitely jealousy. At this point, what I struggle with sometimes is learning how to compartmentalize, so even if I am polyamorous and definitely capable of loving more than one person at once, you’re still under the social script that taught you that those people are in competition with each other or that you have to choose primarily one of them. It can be confusing when you’re entering into a new relationship with someone and you have new, novelty-based chemicals flowing, and you’re obsessed with wanting to see them, but you don’t want to neglect in the present moment the partner who’s been there longer. It can be tricky.

As much as it’s actually quite easy for me to love more than one person, it can be harder to figure out how to navigate that in a way that’s practical. But I think I’m learning more all the time about how to do that.

Have readers of your book asked you for advice about whether they should try polyamory? What do you tell them?

Yes! I tell them I think you should go for it — but have lots of support! Read books like “Open,” “The Ethical Slut,” and “Love In Abundance.” Listen to podcasts like “Multiamory,” and try to find a therapist or counselor who either specializes in non-monogamy or is listed as a kink-friendly therapist. It’s also a great idea to join polyamorous and/or swinger Facebook groups and local meetups to have a sense of community norms, and a place to go to ask questions.

Have you had readers reach out to you personally and thanked you for having written this book?

Yes, I am hearing from people directly. Someone told me that she read one of the chapters about gaslighting four times, and she realized she had been unable to understand and forgive herself for going through that experience. She told me she felt free now. I heard from another reader that she was able to leave an unhealthy relationship after reading the book. Those kinds of messages have been incredibly meaningful to me.

What do you hope readers take away from the book?

I hope readers will see that they should be able to write their own “Happily Ever After,” and that there are lots of options in between total monogamy and relationship-anarchy-style polyamory. For example, women with men might be surprised to learn that it is such a common fantasy for many men to see their partner with another man — but that’s rarely talked about! Seems like a win-win, even for women who don’t want to deal with jealousy. There’s swinging, there’s primary/secondary polyamory, there are relationships that are only open on one side. Reading “Open,” you get a taste of what all these options might look like, some of the pros and cons. I also hope my book will show the consequences of not communicating clearly about power dynamics in relationships, and give ideas for how to practice BDSM [an acronym for a variety of sexual practices that involve bondage, dominance, and submission/sadomasochism] more safely.

Your book is very explicit in its sexual descriptions. Have you gotten any pushback on that? Were your editor and publisher on board from the get-go or did you have to persuade them that it was integral to your story?

I was expecting I would have to, but my editor Donna Loffredo never tried to censor me and neither did my publisher [Harmony Books, a division of Penguin Random House]. One publisher, who I didn’t go with, asked me in our meeting, “But what do your parents think?” But, Donna never asked things like that. She was willing to have me go wherever I wanted to go, and so was Harmony, which is to their credit because it was really outside anything they’d published before.

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Millennial brings Talmud to TikTok

Miriam Anzovin

by Shelley A. Sackett

NATICK — It’s not easy to pigeon-hole Miriam Anzovin of Natick.

The middle of three children, Anzovin, 36, was born in Englewood, NJ and grew up in Amherst in a ba’al teshuva family, moving from secular to orthodox Judaism by her 11th birthday. She attended Chabad day school from grades 6-8.

Yet she considers herself an atheist. She chose to home school herself in high school yet works hard to create learning communities so learners don’t feel alone.

She is a millennial yet her interests span millennia. She is “obsessed” with 21st century social sharing media platforms, especially TikTok. So she uses the platform to take deep dives into another of her passions, the 6th century with Daf Yomi, a regimen of learning the Babylonian Talmud by covering each of the 2,711 dafs (double-sided pages) in sequence. Under this schedule, the entire Talmud is completed, one day at a time, one page at a time, in a cycle of approximately 7.5 years.

The first cycle of Daf Yomi commenced on the first day of Rosh Hashana 5684 (September 11, 1923), with tens of thousands of Jews in Europe, America and Israel learning the first daf of the first tractate of the Talmud, Brachot. Today, hundreds of thousands of Jews from all sects and social sectors worldwide take advantage of the free course.

Her chevruta (learning partner) is a former colleague and dear friend. Although the pandemic prevented them from learning in person, they connected over Google Chat.

As they shared responses to the text, Anzovin realized that many of her comments made her partner laugh. “I thought, ‘Well, I’m doing Daf Yomi anyway, and I only share my reactions with my chevruta. What if I made those reactions into short TikTok videos?’” she said, via email. “‘If he laughs, maybe other people will too.’”

Last December, she posted her first “Daf Reactions” on TikTok. The episode opens with Anzovin introducing the tractate she will discuss. She records from her desk in her room at home surrounded by personal items, including a white stuffed doll wearing huge pink headphones. Viewers are invited to share comments and questions, which Anzovin promptly answers.

The response was immediate and positive. “These Daf Reactions are definitely the most Torah I’ve learned in 7 years,” one person wrote. “Forget the Daf! This parody is awesome, we need more like this!” said another.

One look at Anzovin, who describes herself as a “petite blonde makeup aficionado,” and it’s obvious that she is not your typical Talmud commentator. She is saucy, her language is sometimes spicy and her delivery has more in common with Valley Girl speed speak than a Rabbinic sermon. (“This is the daf to end all daf!”) Serious about her Talmud, she sprinkles her posts with slang and humor that make her intellectually challenging topics accessible and unique.

She also knows her way around social media. She spreads “Daf Reaction” content across TikTok, Twitter, Instagram and YouTube. She says she has tens of thousands of followers and hundreds of thousands of total views.

Occasionally, she departs from her standard Daf Reac­tions, as she did shortly after Ukraine was invaded. “I’ve been busy doomscrolling about Ukraine. It’s too hard to focus on anything else,” she told followers. Then she named organizations working to help those affected.

Miriam Anzovin

The seed for her TikTok channel was planted at Combined Jewish Philanthropies, where Anzovin has worked for five years as a visual artist and content creator/producer, primarily for its site JewishBoston.com. Her introduction to Daf Yomi was through a CJP-sponsored “Lunch and Learn” program. That presentation resonated with her in a powerful way, setting the stage for “Daf Reactions.”

The Talmud’s intensity and challenge appealed to her. “I love Judaism and Jewish learning; it is deeply embedded in my mind and heart,” said Anzovin, who holds a degree in Judaic studies from the University of Massachusetts.

Inspired, she decided to commit to the rigor and discipline of daily Daf Yomi. She had to wait until January 5, 2020 to start, the first day of a new 7.5 year cycle. Around that same time, TikTok also grabbed her attention. Two months later, COVID hit. She credits the social media platform and daily Talmud studies with helping her get through the pandemic.

Homeschooling in Amherst left her with a residual feeling of isolation, which she struggles with still. When it became clear that COVID was not going away quickly, she felt the rumblings of the internal panic she has worked so hard to overcome.

“For all the negative aspects of social media, it has also been an absolute balm in calming that fear of feeling shut away, and it allowed me to get to know so many people I would never have met otherwise. My thinking expanded,” she said.

Her three-minute “Daf Reactions,” which she posts every few days or whenever she feels what she calls “The Daf Muse,” take her hours to prepare. She first fully studies and wrestles with the page so she can distill it into a video that is short, funny and didactic. She learns, records and edits the episode in one day. The pace is punishing, but the rewards are worth it, especially when she gets messages from other people like herself who left Orthodoxy but still have deep and abiding love for Judaism and its heritage.

Anzovin’s path to atheism began when she was 21 and could no longer accept the explanations for some of the ways Orthodox Judaism treated women. Not being counted for minyan, the agunot crisis, where women were trapped in marriages because their husbands wouldn’t give them a divorce, and hearing men recite the morning prayer thanking God for not making them women “burned my soul every day. Believing in a God who would appoint only men as the arbiters of acceptable religious practice was too painful,” she said.

Although Anzovin agrees that today she could be considered an unaffiliated Jew, she openly identifies as an atheist because she wants Jews “who might have moments when they look inside themselves and no longer find Hashem” to know there are options to cutting themselves off completely from Judaism, that they can still learn, connect with Jewish thinking, and participate in Jewish cultural life.

“Discovering one’s internal beliefs have changed can be a source of shame and fear. I don’t want these people to feel alone,” she said. “I believe the Talmud is the cultural and intellectual heritage of all Jews, regardless of gender identity or level of personal observance. I do not believe in gatekeeping.”

She has been overwhelmed with positive messages from people who are delighted to engage in traditional Jewish learning that doesn’t bore, judge or hurt them. Messages from teenage girls who send their own daf reaction videos matter the most to Anzovin, making her “sob with joy,” she said.

“They are powerful, smart, witty and brilliantly savvy. They understand the Gemara and talk about it on their own terms. They make the future seem brighter to me,” she said.

Her posts have also become a lightning rod for those who believe she is desecrating something holy and object to her “Daf Reactions” based on her millennial language, her status as a nonreligious Jew and the belief that women shouldn’t be allowed to learn — let alone teach — Talmud at all. Anzovin takes these “truly horrific” negative reactions in stride.

“The misogyny and hatred of my detractors, their fears? It only serves to fuel me more, because it means I’m doing something right,” she said.

Millennial Jews finding ways to connect on the North Shore

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Alex Powell and Toby Jacobson discuss the Six13 North program. Photo by Steven A. Rosenberg/Journal Staff

 

By Shelley A. Sackett

 

Last November, a group of young Jewish professionals gathered at the home of Congregation Shirat Hayam Rabbi Michael Ragozin to brainstorm ways to engage their fellow North Shore millennials. Ranging in age from 22 to 45, few of them   had met before and most knew the rabbi only minimally.

Yet all shared the same longing to create a vibrant local community of Jewish friends. They quickly focused on their purpose: To maximize the number they would connect with over the next six months.

They decided to apply for a $2,500 Combined Jewish Philanthropies Young Adult Community Grant to start the group. Named Six13 North after the 613 mitzvot in the Torah, it defines itself as “an open community of young professional Jews and friends with the stated mission to design environments to create, grow, and deepen connections on the North Shore.”

Within two days, recent college graduates Alex Powell and Axi Berman delivered a draft business plan. The group collaboratively revised it and on Dec. 21, CJP awarded the grant and Six13 North was officially launched.

Its first event, Hometown & Homeland, will feature a tasting of local spirits and Israeli wines paired with light snacks at the Bit Bar in Salem at 8 p.m. on March 8.

“We wanted to create a fun, low-barrier social gathering for young, professional Jews and their friends,” Rabbi Ragozin said. 

Subsequent plans include a cooking class, a networking event, and an outdoor recreation get-together.

“Many millennials have the view that temple doesn’t have to be a weekly trip for them to have faith,” Powell said. “My hope is to create a social experience in which participants take the lead and decide what they want to get out of it.”

The Swampscott native attended Temple Israel and Shirat Hayam and grew up in a religious family where Shabbat dinners were frequent and family and friends always gathered to observe Jewish holidays. As a recent Franklin Pierce University graduate, he thinks traditional temple affiliations are more appealing to young families than to “a post-grad still strapped with student loans. There are other means to feel connected.” 

Elliot Adler-Gordon attended the inaugural Six13 North meeting with his wife, Jenna. “People choose to be involved with religion when they find it to be meaningful, and I think that the synagogue-oriented Judaism that many people have grown up with over the past 40 years can be difficult to relate to,” he said. “This is why there needs to be a focus on creating alternative opportunities.” 

Adler-Gordon grew up as an “involved Conservative Jew on Long Island,” attending Jewish day school through high school and Jewish summer camp. He was very active in Jewish life at the University of Pennsylvania and met his wife during a junior year abroad in Haifa.

A product marketing manager at GCP Applied Technologies in Cambridge, Adler-Gordon moved to the North Shore a few months ago from the Brookline/Brighton area after Jenna was hired as the second-grade teacher at Epstein Hillel School. They left behind a strong group of Jewish friends.

“We knew, moving to the North Shore, that there is not much of an involved Jewish young professionals community, so I was glad to hear Rabbi Ragozin was looking for a group to create such a community,” he said.

In addition to sponsoring large events, Adler-Gordon hopes Six13 North helps people meet friends who share interests such as hiking in the mountains or sharing Shabbat dinners. “I am optimistic there are people who live on the North Shore who are looking to be part of a Jewish community,” he said.

Rabbi Ragozin’s plans go far beyond that. By empowering organic leadership within the group, he hopes this self-organized leadership team will design experiences that “create such a buzz that there’s a natural flow of millennials from Boston, Brookline, Cambridge, Somerville, and Jamaica Plain into the North Shore.

“I’m speaking with as many millennials as possible. They’re hungry for spirituality and meaning. They’re looking to their faith tradition – Judaism – but not finding models from their childhoods that excite them today. They want the spirituality of social connections, Shabbat dinners, service projects, etc. Their first point of exploration is within Judaism, but up to now, they haven’t found it within existing North Shore Jewish institutions.

“Six13 North flips the script. We say, ‘You are the institution. You make it happen.’” 

To buy tickets ($10) for the Hometown & Homeland event March 8, visit bit.ly/Six13North01.