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In a Forward editorial today, Jane Eisner says we should expect a rabbi to raise his or her children in a Jewish home, to maintain that home as the most sacred place in the Jewish eco-system. The fallacy in her argument is her assumption that intermarried rabbis would not do so. People who seek to become rabbis do so precisely because they are deeply committed to ongoing Jewish life – not only for themselves, but also for their communities, as the Reconstructionists realize. There is no reason to believe that intermarried rabbis would be any different; indeed, given the challenging process to become and then serve as a rabbi, it is absurd to do so.
When Eisner says we should expect a rabbi to partner with another Jew – that’s the tribalism that the Reconstructionists report alienates many younger progressive Jews and current or would be rabbinical students. If the goal is Jewish commitment to the home, synagogue and beyond, and if interfaith couples can demonstrate that commitment – as more and more do – then why is it necessary for Jews to partner with other Jews, beyond the assertion that “Jews should marry Jews” or worse, that “Jews are better.”
Interfaith couples resolve the “inherent complications” Eisner cites all the time, in ways that are conducive to ongoing Jewish engagement. There is no reason to think that intermarried rabbis would not do the same; in fact, there is more reason to think that they would. And because non-Orthodox Jewish communities are so heavily intermarried, intermarried rabbis would be excellent role models for those communities.
I’m glad to see Eisner say that “It is a propitious time to offer bold ideas to make Judaism more accessible and welcoming, to strengthen commitment among those born Jews and encourage others to join.” The Reconstructionists’ decision is precisely such a bold decision. Over the years I have talked with many would-be rabbis who lamented that because they were intermarried they could not attend any major seminary. I predict that being the first, the Reconstructionists will benefit from many excellent applicants and students.
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Today’s Statement on Jewish Vitality, advocating strategic responses to respond to the challenges of the Jewish future, is extremely disheartening for what it says and what it doesn’t say about interfaith families.
Twenty-five years after continuity efforts began, it is still the case that most of our Jewish thought leaders, exemplified by those who signed on to the Statement, still think that intermarriage is bad, still think that conversion is the “answer” to the intermarriage “problem,” and still oppose programmatic efforts to engage interfaith families.
The Statement says that many children of non-Orthodox Jews will identify as non-Jews when they grow up “owing to intermarriage,” even though the Pew Report found increasing numbers of children of intermarried parents identifying as Jews and even though “owing to” sounds a lot like saying that intermarriage causes children to not be raised as Jews but all of the surveys show correlation at best and not causation.
The Statement touts Jewish education programs, PJ Library, camps, trips to Israel, youth groups, etc. because they raise the in-marriage rate, instead of because they are critically important for and successful at strengthening Jewish engagement.
Yes, the Statement acknowledges that large numbers of Jews will intermarry, but immediately says “we must bear in mind that intermarriages can be transformed to in-marriages by the act of conversion” and advocates for more conversion-oriented courses.
If Jewish leaders wanted to drive away from Jewish engagement the 71% of non-Orthodox Jews who intermarried since 2000, and the majority of college-age Jews who have one Jewish parent, they couldn’t do so more effectively than by espousing the response to intermarriage expressed in the Statement. Interfaith couples do not want to participate in a community that describes their relationships as something to be prevented, let alone tells one partner that they’re welcome if they convert but not as they are.
This fundamental distaste for intermarriage is manifested by the complete absence of any support in the Statement for programs that are targeted expressly at recruiting, attracting and embracing interfaith families. Sure, it’s okay with these leaders if the children of intermarried parents participate in their immersive programs – but G-d forbid that the community do anything that explicitly states, and demonstrates with programmatic responses, that Jews want interfaith families to engage in Jewish life and community.
All of the programmatic steps outlined in the Statement are important and should be supported. But if they are marketed as leading to in-marriage and conversion, and if they are not accompanied by programs for interfaith families, they will amount to just circling the wagons around a continuing diminishing group.
Fortunately, there are other Jewish thought leaders who recognize the importance of efforts to engage interfaith families. I’m thinking of the Genesis Prize Fund which boldly chose to honor Michael Douglas, and now in partnership with the Jewish Funders Network is offering a matching grant initiative “to encourage the creation of a culture of welcoming and acceptance within the Jewish community of intermarried couples, their families, and individuals who come from these families [and] to energize and strengthen organizations working in this field and to encourage the creation of new programs in that area.”
I’m thinking of federations and family foundations and community foundations in Chicago, San Francisco, Philadelphia, Boston, Los Angeles, Atlanta and Washington DC who provide support for InterfaithFamily/Your Community projects in each of those cities, where a full-time rabbi and a project manager build trusted advisor relationships with interfaith couples and families (including by helping them find officiants for life cycle events) and offer a range of Jewish learning and community building experiences for young couples seeking help deciding what to do about religious traditions in their lives and young interfaith families seeking help raising their children with Judaism.
It would have been so smart for the signatories of the Statement to eliminate their anti-intermarriage tone and to include programs for interfaith families among their list of efforts deserving support. I long for the day when the more enlightened view becomes predominant. Because if Jews and Jewish leaders can’t overcome fundamental deep-seated antipathy toward intermarriage, we’re going to see not vitality, but decline.
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The Reconstructionist movement has once again led the way to a more inclusive Judaism by taking the bold step to accept and graduate rabbinic students who are intermarried or in committed relationships with partners who are not Jewish.
The main argument advanced against ordaining intermarried rabbis is that rabbis should serve as role models for Jewish life and commitment. The Reconstructionist movement reaffirmed that “all rabbinical candidates must model commitment to Judaism in their communal, personal, and family lives” – but explained their decision in large part because “Jews with non-Jewish partners demonstrat[e] these commitments every day in many Jewish communities.”
We send our very hearty congratulations to the Reconstructionist movement for their courageous leadership. For years we have heard from people eager to become rabbis who were barred by the major seminaries from applying. A prediction: the Reconstructionist Rabbinical College will be attracting and graduating some very outstanding rabbis – with partners from different faith traditions – in the future, and those rabbis in turn will lead the way to a more inclusive Judaism.
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The first week of September I was privileged to introduce a discussion at Brandeis University between Anita Hill and Letty Cottin Pogrebin about faith, feminism and race. The discussion was framed by Pogrebin’s new book, Single Jewish Male Seeking Soul Mate.
Without ruining the book for those who haven’t picked it up yet, the main character, Zach, early on in the book promises his mother, a Holocaust survivor that he would marry a Jew and raise Jewish children (you can read more about it here). This promise is made at a young age, before the randomness and magnitude of life has the chance to impact Zach, and he tries to make his choices based on this promise. As you might imagine, it proves difficult and has a long lasting impact on his integrity and morality as the book continues. While the book is heavy with interfaith decision-making, interracial and intercultural issues and a variety of incarnations of feminism, the conversation between these two prolific authors was one devoted largely to generational division.
The question arose, “What do we really owe our parents?”
Pogrebin and Hill spoke not of interfaith or racial concerns when thinking through this question but rather of feminism. Do the women coming of age today understand what and who came before them that enables them to make the choices they make today? What sort of reverence or respect do second wave feminists deserve even if third or even fourth wave feminists make different—or even opposite—decisions about their lives, their bodies or their politics. The questions are easier to ask than answer. While I am no feminist scholar I understand the motivation behind these questions and the concerns, especially in the context of the complex and diverse interfaith population.
We do owe our parents and those who came before us respect, not merely for existing, and perhaps in having a hand in our existence, but also because they want to make the world better for us. We benefit from their hand in the evolution of the world. We benefit from what was bestowed upon us: the values, the cultural and/or religious ideology taught, the opportunities provided whether big or small, the love given.
Now I am not too cockeyed optimistic to understand that far too many people don’t have good parents and the evolution of our world has had long reaching negative consequences. But I am not willing to give up and I don’t think you are either. So we can respect and revere those on whose shoulders we stand and take up our own mantle of evolution, perhaps righting some wrongs not yet accomplished. For an inspiring look at this topic, see Dr. Ruth Nemzoff’s recent piece in the Huffington Post advising the next generation about how to promote feminism.
Zach’s life was ruled by what he felt he owed his mother and each of us live with expectations from those who raised us, deserved or not, realistic or not, achieved or not. I spend a fair amount of time counseling parents/grandparents/family members about the expectations they have carried with them for their children, whether it is something they could never accomplish themselves, or a life a bit better than theirs, a higher paying job, security, loving and marrying someone of the same faith background, raising children of that faith, etc. Sometimes children grow up aware of these hopes and dreams, sometimes they aren’t verbalized, but all parents have expectations for their children. It’s natural, it’s expected, and it’s what should happen. Inevitably though, each person turns out to want, care about, excel at or love different things. The trick is: How do we mourn the loss of our expectations without asking our children to bear the weight of that loss?
For some it comes easier than others; some expectations are easier to let to go; while others linger like heartbreak. Maybe the question becomes: What do we owe our children?
The world is not perfect and neither are we, but I think we owe our children a chance. A chance to make their own decisions, to trust in their capabilities and the opportunities we provided—the values and heritage we taught. We owe our children the love they need from us, to right past wrongs, to continue that evolution, to find fulfillment in ways we never could have imagined, let alone expected.
And together, we owe ourselves a little bit of hope and faith. Hope that each generation can and will achieve more and faith that this achievement reflects the best of humanity. Hope that each of our rich histories and sense of heritage and culture will endure and faith that we will continue to seek and create relevance in them. Hope that we get what we want and faith that we get what we need.
Please join in this conversation with me, there is so much we learn from one another.
A few weeks ago, I bonked my head while getting ready for bed and got a concussion. This was not my first time experiencing brain damage. I bruised my tender brain two-and-a-half years ago after a small car accident when I was living in Philadelphia. The air bag went off and temporarily knocked me out. It took two years to fully recover from this intense blast. My doctor informed me that I was more prone to “re-concuss” my brain because of my previous accident and wasn’t at all surprised that this recent slight blow to my head was so traumatizing.
My symptoms include mega migraines, difficulty focusing, memory loss and utter exhaustion. The path to healing includes copious amounts of sleep, hours of meditation, brain rest, bed rest, no screen time, asking for help, accepting help, radical acceptance and deep surrender.
As a type-A, physically and socially active 40-year-old in a new city (I moved to Atlanta in May of this year), I find slowing down to be quite challenging. I love being out in the world; hiking in the North Georgia Mountains, biking on the Beltline, yoga-ing at Kashi and exploring various cafes and shops. I also love catching up with friends on social media and reading articles about social justice and spirituality. To lie in bed all day, every day, for weeks without much human contact or brain stimulation is very challenging. Needless to say, practicing radical acceptance and deep surrender don’t come naturally to me.
At first, I was in complete denial. “This is just a really, really bad headache. I feel like an anvil is smooshing my head, but I’ll be OK. I’m just overtired/dehydrated/stressed out,” I justified.
As the pain and the fuzzy thinking worsened, it became obvious that I had acquired a second concussion and that’s when I began to suffer. “How could this happen to me…again?!?!?!? How will I work, make money, make friends, go on dates with my partner, exercise, shop at the farmer’s markets, buy a house? How can I possibly slow down again and survive this intense pain and boredom? Didn’t I already go through this a few years ago?WHY IS THIS HAPPENING TO ME?”
It can be very difficult for me to accept when things don’t go MY way. I’m fairly certain that I know how my life is supposed to unfold and putting it on hold was not an option. Being present with what is, is countercultural. In a culture that likes to numb out with instant gratification, instant messaging, fast food, home delivery and smart phones, we are trained to avoid discomfort at all costs.
In Mussar, a Jewish spiritual movement that started in the 19th century, there is a spiritual concept called “Accepting Suffering” (Kabbalat Ha’Yissurin). In this practice, we are first asked to explore the difference between suffering and pain. According to Alan Morinis in his book With Heart in Mind: Mussar Teachings To Transform Your Life, “Pain is a direct reaction to an invasive stimulus and reflects simple cause and effect. Suffering, on the other hand, arises from interpretation and expectation.” In other words, when we experience physical pain and think, “Ouch! That hurt!” That is pain. While we try our best to avoid pain, sometimes it is unavoidable. But when we think, “why me?” we are entering into the world of suffering.
Once we have discovered our suffering, our challenge is acceptance. We are called to be present with it. It is only when we are present with our suffering that it can pass. How can we be present with the suffering and accept our lack of control?
For me, this is not easy. It is not about pushing it away and stuffing it down. That only allows it to further manifest itself in another way. And it isn’t about becoming a victim and allowing everything to happen to me. It is about accepting my powerlessness in life. There are some things that we just cannot change. When we practice acceptance, we are allowing the world to run as it does. We are accepting our reality.
A prayer that has helped me tremendously with acceptance comes from the 12-step recovery model: “G-d/Higher Power, grant me the serenity to accept the things I cannot change, courage to change the things I can and the wisdom to know the difference.”
I cannot change the fact that I bruised my brain a second time. I am powerless over my limited abilities and the speed of my healing process. But what I do have power over is my perspective and attitude. Every day I have a choice: I can choose faith or I can choose fear. When I choose fear, I spiral into panic. “This. Is. Not. OK.,” becomes my matra and I am only able to see how this is just plain wrong. It doesn’t seem right or fair. But, when I move into faith, I feel a deep sense of peace and am able to surrender to what is. I am able to observe my body as it heals and relax my brain. My heart opens as I practice gratitude. When I accept my situation, I ask for help and receive the gifts of living in community.
May this new year of 5776 bring moments of radical acceptance, deep surrender and inner peace.
Years ago, a colleague of mine told me that as a rabbi, I should try to make Judaism, “cool,” At the time, I knew I was put off by this comment, but only years later do I fully understand why. What I love about Judaism is that it is generally “uncool.” In fact, it is wonderfully weird. Sometimes it is edgy. Even counter-cultural. I am part of religious life because it is meaningful, not because it’s the hip thing to do on a Friday night.
An article caught my eye recently, entitled, Want millennials back in the pews? Stop trying to make church ‘cool.’ The writer, Rachel Held Evans, criticizes flashy, trend-setting techniques to get millennials into churches. “The trick isn’t to make church cool,” she writes, “it’s to keep worship weird.” She goes on to share what most attracts her and other young bloggers to religious life. “I do not want to be entertained…I want to be asked to participate in the life of an ancient-future community.” She is intrigued by “those strange rituals and traditions” that have been practiced in her tradition for thousands of years.
Sometimes as a Jewish leader, I feel pressure to make Judaism seem cool. But the fact is—I want to keep Judaism wonderfully weird. Take this season of the High Holidays. My favorite parts of the liturgy and practice at this sacred time of year often appear the strangest, and take some time to get used to. One of the rarest is the practice of kneeling and then putting my face to the ground during a certain prayer during Rosh Hashanah; prostrating myself like a child’s pose in yoga, feeling the ground beneath me and my vulnerability as a human being. I relish this because I want, at that moment, to feel a bit small with a sense of the grandeur of the world outside of me. My family loves the ritual of tashlich. We throw breadcrumbs into a creek to symbolize our shortcomings over the past year—with full knowledge that this ritual was borne out of a desire to appease water demons.
When sukkot begins, I shake the lulav: that strange collection of four natural species we bring together inside our little autumn hut (sukkah). Who doesn’t feel a little awkward shaking it in all directions? I love this ancient, agricultural ritual for all of its quirkiness. It connects me to the earth. It reminds me how interdependent we are with the natural world, and I become cognizant that the livelihood of others is tied to the whims of the weather more than mine will ever be.
It is not, actually, the endurance of the rituals alone that propels me to keep practicing them. They are relevant to me because they contain kernels of wisdom, and I bring my contemporary consciousness to them as Jews always have. They are not flashy or slick, hip or even always fun. Some are even difficult. But they are authentic.
The famous Rav Kook wrote that, “The old becomes new, and the new becomes holy.” That is what an “ancient-future” community looks like; always looking back to discover the sources of our wisdom while we discern how that tradition continues to inform us in the present day. That doesn’t mean that we should keep doing exactly what we always did, or in exactly the same way. Our job is to renew and reconstruct where necessary, and make the ancient come alive in a new generation with contemporary relevance.
Whether Jewish practice is new to you or familiar, whether this is your first High Holiday season or your fiftieth, embrace the quirkiness. Try something new. Don’t worry if it’s not all flashy, or if you find that you need to slow down your mind to take it in. Hopefully, the experience will bring introspection, meaning and depth to your life. Above all, find out why we practice the way we do. Ask questions. Most people probably have the same questions you do. Reshape rituals and add your own flavor. As Evans puts it, “[Rituals] don’t need to be repackaged or rebranded; they just need to be practiced, offered and explained in the context of a loving, authentic and inclusive community.”
One of my favorite children’s books for Yom Kippur is Jacqueline Jules’ The Hardest Word: A Yom Kippur Story. It’s about the Ziz, an enormous bird with dark red wings and a purple forehead. The Ziz’s giant wings are always knocking things over. One day, after the Ziz mistakenly knocks over a big tree with his wings and the tree then knocks over another tree, which smashes a children’s vegetable garden, the Ziz goes to God and asks God how he can make things better.
God instructs the Ziz to search the earth and bring back “the hardest word.” The Ziz stretches out his big red wings and goes off to search, coming back to God over one hundred times with a variety of words. Each time God sends the Ziz back out, insisting that there is still a harder word.
Finally, the Ziz, discouraged, flies back for one last discussion with God:
“What word did you bring this time?” asks God.
“No word,” the Ziz says quietly.
“No word?” God asks.
“No,” the Ziz says sadly. “I’ve come to say I’m sorry. I can’t find the hardest word.”
“You can’t?” God asks.
“No,” Ziz shakes his head. “I’m sorry.”
“You’re sorry?” God asks.
“Yes.” Ziz nods his big purple head. “I’m sorry.”
“Good job!” God says. “You found the hardest word.”
“I did?” wonders the Ziz. At this point, the Ziz is very confused.
“Yes,” God says. “The hardest word is Sorry. While the other words you brought were hard, Sorry is the hardest.”
I love the story of the Ziz because it draws our attention to a universal aspect of human nature: the difficulty of apologizing. Elton John pointed out this fundamental truth years ago with the title to his song “Sorry Seems to be the Hardest Word.” And if you’re like me and you’re old enough to remember the TV show Happy Days, you may recall how Fonzie, the cool guy who all the guys wanted to be like and all the girls wanted to date, struggled whenever he had to even admit that he was wrong, let alone apologize. In one episode, when Mrs. Cunningham, a woman Fonzie greatly respects who’s like a surrogate mother to him, tells him that he has to be an adult and apologize to a guy named Roger, Fonzie finally says: “Alright look, I went a little nutso, alright. So the whole thing was my fuhvv-vu-vu…and I’m really suzz-zzz-zzz. Alright?”
Apologizing was SO HARD for Fonzie that he couldn’t even pronounce the word “sorry.” I, for one, can relate. And I know that I’m not alone. Mental health professionals have pointed out that many people view apologizing as a sign of weakness. The perception is that the person who apologizes is the “loser,” whereas the person who receives the apology is the “winner.” Apologizing can make us feel vulnerable—like we’re losing power, or even control. Like Fonzie, most of us don’t like the feeling of not being in control—too often we let our pride get in the way and prevent us from apologizing.
But in reality, apologizing isn’t a sign of weakness, it’s a sign of strength. It takes strength to exhibit the moral character necessary to offer an apology, thereby admitting that you’ve hurt someone or done something wrong.
And think about it: Have you ever regretted apologizing to someone? If you’re like me, then you probably haven’t, or at least not often. For most of us, the time leading up to offering an apology is stressful, but once we’ve gotten over the hump of saying “I’m sorry,” it’s usually a big relief. In the best of situations, an apology is accepted. But even when an apology isn’t accepted, when it’s offered sincerely, we at least have the consolation of knowing that we’ve tried to make things better.
On the other hand, have you ever regretted NOT apologizing to someone? For most of us, the answer to this question is “yes.” Surely, if we take the time to think about it, we can all point to times when we didn’t say “I’m sorry,” even though we now wish we had.
The Jewish New Year is an ideal time to reflect on the year that has just passed and think about those people to whom we owe apologies. Jewish tradition urges us to recount the people we’ve wronged in the past year and to apologize and ask for forgiveness before Yom Kippur. “Sorry” may be the hardest word, but it also has the potential to be one of the most powerful words—a word of restoration, a word of healing and a word of starting over.
I can think of several people I want to apologize to before Yom Kippur for things I’ve done in the past year: my husband; my children; some friends and colleagues. I know that apologizing won’t be easy, but I also know that it’s worth it, and that the year ahead will be better because of it.
What about you? Have you ever regretted apologizing? Have you ever regretted NOT apologizing? Do you plan to apologize to anyone in preparation for Yom Kippur?
I have always loved Rosh Hashanah and Yom Kippur. They were among the few Jewish holidays I remember celebrating as a child, and I can still picture the Post-It notes my mom would put in the various dishes as she was setting up for Rosh Hashanah dinner to help her remember which kugel would go in which dish. I loved the first sweet taste of apples and challah dipped in honey for the new year, and sitting in that large hotel ballroom (where my synagogue held its High Holy Day services in order to accommodate the larger crowd) listening to our beloved rabbi declare after every song “this is my favorite one.”
And for Yom Kippur, my family (including all of the “cousins”—whether or not we were related) would gather to break the fast. I looked forward to these two holidays every year, less for their religious significance and more for the time spent together with family and community. When I moved out of my family home in college and in the years after, I continued many of these traditions and traveled home when possible to spend this joyous time with my family. And then last year, everything changed. I had twins two short months before Rosh Hashanah.
During a time when I would normally be booking airline tickets or menu planning or sermon writing, I was just trying to stay afloat, learning how to be a new mom of twins and a new rabbi, all on very little sleep. They were born on July 2 and we spent the Fourth of July in the hospital; our first holiday as a family passed without any mention. Those first two months were beyond difficult for me physically and emotionally. Every day felt like an eternity, but September crept up on us out of the blue and we had no idea what to do for the High Holy Days.
We arranged childcare for Rosh Hashanah morning service, and decided to switch off for Yom Kippur services. We also planned on switching off for the evening services: My husband would go to erev (the first night of) Rosh Hashanah and I would go to Kol Nidre (the first night of Yom Kippur). It was my first night alone with my babies, and it did not go well. My husband ended up leaving services early to come and help me with them, and by the next morning we were exhausted and in no mood to pray or celebrate with community. But we had a sitter and we went to services together, our first time alone together out of the house since the twins were born. I had to leave services twice in order to pump breastmilk and we ended up leaving before services were over to get home in time to relieve the sitter.
Am I glad I went? No. Did I have a fulfilling and joyful Rosh Hashanah last year? No. I tried so hard to recreate the experience I used to have, that I completely missed the point of the holiday. For Yom Kippur we decided to put the kids to bed and watch services live online. I fell asleep halfway through. My experience of Rosh Hashanah and Yom Kippur from last year left me disappointed, sad and lonely.
I vowed to make this year different. My twins are 14 months old now, I am away from them every day, I sleep seven hours a night and I can finally create the experience I want. So how is it that two weeks before Rosh Hashanah, my husband and I just decided what we are going to do?
We can’t follow the prescribed routine of spending all day in synagogue praying and singing and then fasting. So what can we do as a family? Should we leave our kids with the nanny and celebrate the holidays without them? Should we skip the adult services and only go to the kid’s service? Are they even old enough to “get” it?
These holidays are so important to me, but how can I honor my own need for celebration and introspection while also including my kids? Is it OK to be selfish on the High Holy Days?
I don’t have the answers to these questions yet, but I am talking to other families about how they do it, and then trying some things out for my family. Part of the joy of the holidays is seeing it through my children’s eyes and that is the lens through which I am trying to view Rosh Hashanah this year. Yesterday my babies heard the shofar for the first time and were equally excited and afraid—the exact emotions that the sound of the shofar should evoke from all of us. We are planning on attending adult services together and bringing the kids to the tot service later in the day, but also being prepared for the fact that when you have kids, plans can change in an instant.
Rosh Hashanah is about celebrating a new year and sharing the sweetness with our family and friends. Yom Kippur is about looking deep within and finding areas for improvement in my own character to better myself, my family and the world around me. By reflecting on my experience of past High Holy Days, and adjusting this years’ experience I can better serve myself and my family, thus teaching my children the most important values I want to pass on to them. We are honoring past traditions and hoping to create some new ones together.
For those of you who are parents navigating the High Holy Days, check out our Celebrating the High Holy Days with Kids booklet and our Guide to the High Holy Days, including sections on family, school, activities and more.
When I think back to where I first experienced my love of Judaism, I remember instantly my many summers at Goldman Union Camp Institute in Zionsville, Indiana. Camp was my first experience of celebrating Shabbat with friends (I can still smell the fried chicken and the Shabbat candles), of singing songs in Hebrew at the top of my lungs at song session, and of guitar strings gently strumming during Debbie Friedman’s version of the V’ahatva prayer at evening services.
I’ll admit it, I was bit of a nerd: I loved our daily Jewish educational programs, our evening and Shabbat services written by the campers, and the fact that every building and every item on our daily schedule was called by its Hebrew name. In college, my co-counselors and I were responsible for coming up with creative ways to teach Judaism to our campers. Thanks to that preparation, whenever I am asked to teach now, I try to think about what would make the session engaging and interactive for participants.
As a rabbi and Jewish educator, when I think back to what made camp so influential for me, it was the notion that Judaism and Jewish practice could and should be something meaningful—Jewish learning could and should be accessible and fun. It seems simple, but it is really quite profound. And to this day, I credit my experience of camp for instilling in me these values and the charge to make Judaism creative, meaningful and accessible for all I teach.
When people ask me what kind of rabbi I am, I almost always say I’m a community rabbi. I was ordained at the Rabbinical School of Hebrew College, a transdenominational program in Newton, MA (right near the InterfaithFamily headquarters!). And when people ask me what transdenominational means, I tell people about my own family (and I find this resonates for many other families as well): We’ve got a very wide range of Jewish involvement from secular, Orthodox, American, Israeli, Humanistic, Conservative and Reform members of the family. We’ve got family members who have converted and some who have not, and many of my family members are intermarried or are in interfaith relationships.
When I realized that my diverse family was a microcosm of the Jewish community, I began to see the reality of the Jewish community as a beautiful, multifaceted, sometimes challenging whole, and I wanted to be in a position that would allow me serve as much of the community as possible.
I am thrilled to have stepped into the role of director to launch InterfaithFamily/DC this summer. I am grateful to be serving the DC, MD and VA communities where I have the opportunity to work with community partners, be a resource to other clergy and can help connect interfaith couples and families with the Jewish community. I look forward to meeting you, working together and building community here in the Greater DC area.
Please be in touch with me via email, the IFF/DC Facebook group (coming soon!) or at one of our upcoming events over Rosh Hashanah! Join me and the Jewish Food Experience at a Sephardic Erev Rosh Hashanah dinner at the Heights on Sunday September 13 or come and help us decorate the InterfaithFamily/DC sukkah at the SukkahVillage at the JCC of Greater Washington on Sunday September 27.
Warmest wishes to you and your family for a Shanah Tova u’Metukah—a happy healthy and sweet new year!
-Rabbi Sarah Tasman
It was 2:56 AM when I heard, “Mooooomy…I NEED you…” When I went into my 6-year-old’s room, feeling frustrated and annoyed, she looked right at me and said with a clear, unwavering voice, “It’s inappropriate when you tell other people that I don’t stay in my bed all night.” My heart skipped a beat. “You’re right,” I said. “Thank you for telling me how you feel. I am sorry I embarrassed you. I will not share personal information like that again.”
My child is forming a sense of self and her own reputation. She has self-worth and self-respect.
As I sit for hours in prayer this coming High Holiday season, I will pray that I can do a better job of finding my own personal outlets for my frustrations and angst. I will pray that I uplift my children. I will wonder how to offer encouragement that inspires rather than using mocking to urge behavioral shifts, which is demeaning. I will pledge to talk less and listen more. I will vow to yell less. I will marvel at the mother I am, the wife I try to be and the rabbi I hope I am. I will think about the kind of year I want it to be.
This year, I will challenge myself not to rush my children to move faster to get to an after-school activity which is supposed to be life enhancing for them. Rushing them and causing stress takes away from the reason we are doing of the activity in the first place. I will remind myself to be disciplined in my spending: to buy fewer toys and “stuff” and to declutter our house and our lives. (Physically getting rid of stuff is a major Passover theme, but a little spiritual fall soul cleansing is good, too.)
If you find yourself in communal prayer over Rosh Hashanah or Yom Kippur, and you are bored, distracted, hungry or having trouble with all of the Hebrew or the images of God as King, think about the idea of “chet.” This is a word you will hear a lot in the liturgy. It is translated as sin and is an archer’s term for “missing the mark.” The High Holidays are a time to re-calibrate our aim. For sins against God, such as ignoring the Sabbath (a chance to rest and refresh, to re-prioritize, to reboot and connect to friends and family), God will forgive my trespass. But, for sins against others, I need to make amends. I need to do better.
As we all know, our children are our best mirrors. When our children tell us to put our phones down and when our children tell us we have embarrassed them, then it’s time to re-calibrate and aim again.
As the ethical teachings of our ancestors explains: “Ben Zoma said, ‘Who is wise? The one who learns from everyone,’ as it is said, ‘From all who would teach me, have I gained understanding.’”