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âThe organized Jewish community is nothing more than the mean girls from high school.â
What?! I think I literally stopped breathing for a moment. Could it be true? I knew this lovely person across from me believed what she was saying. So I wondered, âCould this community that brings me so much joy and comfort be unknowingly treating some individuals as though they are lesser than?â
Feeling compelled to learn the truth, I started asking around: Does the community ever look at you with eyes of judgment instead of acceptance; act unwelcoming to otherâs differences; create distinctions and groupingsâwith some in and some out? Holy sh*t! Organized Jewish community can be just like the mean girls to those who don’t fit its idea of what normative participants should look like. And this realization now drives my work as director of InterfaithFamily/Bay Area.
Yes, it might stem from our own inner fears about our future, but the Jewish community can be the worst kind of mean kids. We can make others feel unaccepted, unimportant and unwelcome; and then we pretend itâs all in their minds.
Every day. Every year. We look at interfaith families and, sometimes purposefully and sometimes accidentally, with both verbal and nonverbal ques, we question their presence, their legitimacy and their worth.
Since beginning my work with IFF a few months ago, I have heard several painstaking revelations from a large variety of individuals, some Jewish, some who love Jews and some who are raising Jews. Each of these souls sat with me and shared deep pain. This pain came from the words and actions of clergy, staff, lay leaders and other participants in the congregations, schools and organizations these families looked to for community. One told me, âI had never experienced discrimination until I tried to embed myself in the Jewish community.â And another said, âWhatever I do, whatever I sayâitâs never enough. Theyâll never accept me.â
Obviously, this is hard to hear. Some of you are probably thinking it doesnât apply to you, or your congregation, your organization. If only that were true.
Even while trying to be welcoming, many Jewish institutions still make interfaith families feel as though theyâre lacking. We embrace them, to a point. Welcome them in, but speak about how their choices are flawed or problematic. As one person told me, âConditional welcoming is not welcoming.â Or another who told me that welcoming her, while subtly pushing conversion, made her feel like her congregation was saying she wasnât welcome as she was. Or as she put it, âItâs like they said, go ahead and lose 10 pounds and then weâll hang out with you.â
Or we institute a donât-ask-donât-tell policy inviting everyone in, but offering unwritten rules that things such as Christmas trees should never be spoken about out loud. We say, just come: Everyone is welcome as you are, but then in an effort to not make distinctions between people we fail to provide proper instruction or explanation to the masses. As one mother told me, âItâs like I asked how to get to the kiddie pool and I was thrown into the deep end, with no life jacket.â
I have been blown away by the stories Iâve heard and the judgment some of our families and couples feel. And I am a rabbi who works for a Jewish organization. If people are interacting with me, they are trying. They are choosing to engage with Judaism and Jewish community enough that theyâre at the dinner table with me.
Even a Jewish family, raising Jewish children, embracing Jewish community is accustomed to disrespectful comments and glances if they are intercultural, interracial or if one hasnât formally converted to Judaism. Even though they are committed to Judaism in their home, they may receive strange looks and questions that imply we believe they are secretly turning their children away from Judaism. Let me clarify â they are not.
There are interfaith families in every congregation who are active Jewish community members and who, whether you know it or not, never converted. They are members of our religious school committee and regular service attendees. They are devoted to their familyâs Jewish identity, even if they themselves are from different faith backgrounds. I fear we hurt these incredible souls the most, for they hear all of the unguarded and offhand comments which denigrate interfaith couples. As one person told me, âThe part I donât normally tell people is that it wasnât a stranger who said it to me, it was a friend. A friend. I couldnât respond. I couldnât speak.â
When will these Jewish families feel like theyâre not second-class citizens? Only when we stop treating them as such.
I get that this feels complicated and painful. I understand loving Judaism so much that you only want whatâs best for her future. Hereâs the thingânothing excuses causing another pain. We need to love Judaism enough to know she will offer beautiful and wonderful lessons and rituals that will enrich peopleâs lives. Thatâs how Judaism will thrive through generations, not by shutting doors and creating barriers.
If we really want to be good Jews, weâll remember to welcome our guests (hachnasat orchim), to prioritize love (ahavah) and respect (kavod), to offer respectful communication (shmirat halashon), to support creating peace in the home (shalom bayit) and loving our neighbors as ourselves (vâahavta lâreacha kamocha).
May we always elevate the values of knowing a whole person (kaf zechut), of offering explanations and choosing our words wisely so as not to embarrass or leave anyone out (lo levayesh) and may we never gossip or insult (lo lashon hara), whether we believe they may hear us or not.
If we embrace who our tradition truly wants us to be, the members of the organized Jewish community will transform from mean girls to ambassadors. We will offer guidance, excitement, connection and true community. When we use our hearts for love, true welcome will flow forth.
Note: All comments on InterfaithFamily are moderated. Any comment that is offensive or inappropriate will be removed.
This post originally appeared on www.edumundcase.com and is reprinted with permission.
The discussion about Conservative rabbis officiating for interfaith couples has quieted, other than a terrible piece by one of the Cohen Centerâs own researchers, that IÂ blogged about separately. Iâd rather focus on the positive responses to intermarriage as the High Holidays approach, and fortunately there is are five of them!
Back when Mark Zuckerberg was marrying Priscilla Chan, there were all sorts of derogatory comments from critics of intermarriage to the effect that his children would not be Jewish. So I was very pleased to see ZuckerbergâsÂ Facebook postsÂ showing him with his daughter in front of lit Shabbat candles, what looked like a home-baked Challah, and a message that he had given her his great-great-grandfatherâs Kiddush cup. The fact that such a super-influential couple clearly are making Jewish choices for their family is the best news with which to start the new year. Mark Zuckerberg and Priscilla Chan could really change the course of Jewish history if they got involved in efforts to engage interfaith families in Jewish life.
Second, Steven M. Cohen, in aÂ new pieceÂ about declining number of Conservative and Reform Jews, says that arresting the decline âmeans encouraging more non-Jewish partners and spouses to convert to Judaism.â Thatâs not the positive news â the positive news is a much different response: the âradical welcomingâ recommended by Rabbi Aaron Lerner, the UCLA Hillel executive director â a modern Orthodox rabbi, who grew up in an interfaith family himself. Rabbi Lerner writes thatÂ on college campuses, the intermarriage debate is already overÂ â meaning that they regularly serve students who come from intermarried households, and sometimes those with only one Jewish grandparent, who they serve as long as they want to become part of their community in some way. Cohen could learn a thing or two from Rabbi Lerner:
Hillel and our Jewish community benefit enormously from that diversity.
Nobody can know for sure whether someone will grow into Judaism and Jewish life just because of their birth parents.
A Jewish student in an interfaith relationship may be inspired by our Shabbat dinners to keep that tradition for his entire life, no matter who he marries.
If these young students feel intrigued by Jewish learning, choose to identify with their Jewish lives and take on leadership roles in our community, they will be the ones shaping the future of Jewish life in America. But none of that happens if we donât make them welcome and included members of our campus communityâŚ I understand the communal sensitivities to intermarriage. But it happens whether we like it or not. If we donât give these young men and women a right to be part of our community, we risk losing them forever.
A third inclusive response is reported by Susan Katz Miller inÂ a piece about PJ Library. She notes that PJ is inclusiveâwhen it asked in its recent survey about Jewish engagement of subscribers, it asked if children were being raised Jewish or Jewish and something else; it also asked how important it was to parents that their children identify as all or partly Jewish. She reports being told that 50% of interfaith families in the survey said they were raising children Jewish and something else, and 45% Jewish only. She quotes Winnie Sandler Grinspoon, president of the Harold Grinspoon Foundation, as saying ââThis entire program is for interfaith families, and non-interfaith families, whether itâs the exclusive religion in the home or notâ she says. âIf your family is looking for tools, and youâre going to present Judaism to your children, whether itâs the only thing you teach them or part of what you teach them, then this is a very easy tool.â
(There were other brief news items that are consistent with the value of an inclusive approach. The Philadelphia Jewish Exponent had a nice pieceÂ about interfaith families celebrating the High Holidays(featuring Rabbi Robyn Frisch, director of InterfaithFamily/Philadelphia), and the secular paper in Norfolk, Virginia had aÂ nice articleÂ about Rabbi Ellen Jaffe-Gillâs work with an interfaith couple. The national past president of the Reform movementâs youth group wrote anÂ inspiring pieceÂ about how she discovered the Jew she is meant to be â revealing incidentally that she comes from an interfaith family. Batya Ungar-Sargon, theÂ ForwardÂ opinion editor,Â notesÂ the element of coercion in the Orthodox approach to continuity, with disavowal of coercion and embrace of freedom the point of being liberal. Thereâs also an interesting article inÂ America,Â a Jesuit publication,Â When a Jew and a Catholic Marry. The author interviews four couples to illustrate different ways they engage with their religious traditions.)
In the fourth important item, Allison Darcy, a graduate student, asksÂ Are Your Jewish Views on Intermarriage Racist?Â She had decided not to date people who werenât Jewish because there was âtoo much pushback from the Jewish communitiesâ in which she felt at home. A seminar on race theory prompted her to examine the implications of Jewsâ prioritizing of in-marriage. For religious Jews who want to share their religion, it stems from a religious source; otherwise some amount of the conviction that Jews should marry Jews is based on ideas of racial purity.
Itâs not a religious argument. Itâs a racial one. Itâs about keeping a people undiluted and preventing the adoption of other cultural traditions, which are clearly evil and out to usurp us. Itâs a belief that itâs our duty to keep everyone else away, rather than to strengthen our own traditions so that they can stand equally and simultaneously with others. In my mind, itâs the easy way out.
Darcy acknowledges that the difference in Jewish engagement between children of in-married vs. intermarried parents â but aptly points to the Cohen Centerâs study on millennials to say that âby encouraging engagement with the community, we can near even this out.â Her conclusion: aside from religious-based objections,
This idea that intermarriage is dangerous is a judgment, pure and simple. It implies that other lifestyles are inferior, and that we ourselves arenât strong enough to uphold our own. And at the end of the day, itâs racist to insist on marrying within your own race for no other reason than they are the same as you.
The fifth itemâI was startled by this, given past pronouncements by theÂ Jerusalem Postâis anÂ editorialÂ that takes the position that Israel should allow everyone the right to marry as they chose, not subject to the control of the Chief Rabbinate.
If at one time it was believed the State of Israel could be a vehicle for promoting Jewish continuity and discouraging intermarriage, this is no longer the case. We live in an era in which old conceptions of hierarchy and authority no longer apply. People demand personal autonomy, whether it be the right of a homosexual couple to affirm their love for one another through marriage or the right of a Jew to marry a non-Jew. Dragging the State of Israel into the intricacies of halacha is bad for personal freedom and bad for religionâŚ.
âŚ Instead of investing time and energy in policing the boundaries of religious adherence, religious leaders should be thinking of creative ways to reach the hearts and minds of the unaffiliated.
âŚ Those who care about adhering to the intricacies of halacha should, of course, have the right to investigate the Jewishness of their prospective spouse.
But for many Israelis, love â the sharing of common goals and values, including living a Jewish life as defined by the couple, and a mutual willingness to support and cherish â is enough.
TheÂ Jerusalem PostÂ endorsing interfaith couples living Jewish lives as defined by the couplesânow that is another great start to the new year. I hope yours is a sweet and meaningful one.
Note: All comments on InterfaithFamily are moderated. Any comment that is offensive or inappropriate will be removed.
This post originally appeared onÂ www.edumundcase.comÂ and is reprinted with permission.
Michelle Shain, a researcher at the Cohen Center at Brandeis, has written a very damaging article about the Cohen Centerâs game-changing study, Under the Chuppah: Rabbinic Officiation and Intermarriage, about whichÂ Iâve said, âThe many rabbis who donât officiate at weddings of interfaith couples because they think those couples wonât engage in Jewish life no longer have that leg to stand on.â Shain says she is a social scientist and wants people to understand exactly what the study demonstrates and what it does notâbut she picks and chooses pieces of the study that support the apparent intention of her article to support maintaining Conservative rabbisâ opposition to officiation for interfaith couples.
The key findings of the study were that interfaith couples who had a rabbi as sole officiant were far more likely to join synagogues and raise their children as Jews. Shainâs main point is that those who chose to have a rabbi had richer Jewish experiences, so that the âlogical conclusion is that their stronger pre-existing Jewish commitments led themÂ bothÂ to seek a rabbi to officiate at their weddingsÂ andÂ to engage in Jewish life after their weddings.â She says that on four measures, including having a special meal on Shabbat, there was no difference between couples who had a rabbi and those who did not after controlling for the pre-existing differences.
What she doesnât say is that the study says (at p. 21) that after controlling for pre-existing differences, âintermarried couples who married with a sole Jewish officiant were still significantly more engaged in Jewish life than other intermarried couples on many of the outcomes discussed above. In particular, they were significantly more likely toÂ raise their oldest child Jewish by religion, enroll children in a Jewish early childhood education setting,Â belong to a synagogue, attend religious services, celebrate Jewish holidays, participate in Jewish community activities, donate to Jewish or Israeli causes, and talk to family and friends about Judaism.â (emphasis added)
Shain also stretches to mentionâwithout citationâa 2010 study that she says shows that officiating rabbis donât have subsequent contact with couples, and take the standard pot-shot that without a random sample survey, no one can say anything about the impact of officiation on subsequent Jewish engagement.
Shain like anyone else is entitled to her views on policy, but is it appropriate to position oneself as an objective, dispassionate researcher and be selective like this? Conservative rabbis who oppose officiation have already made the pre-existing differences argument, and now have support from a researcher at the Cohen Center itself, when the key findings about raising children and synagogue membership arenât touched by that argument.
I would urge Conservative rabbis to consider what the study very carefully does say, without claiming causation: ââInteractions with Jewish clergy in preparation for the wedding may serve to welcome the non-Jewish partner into Judaism, establish the groundwork for a continuing relationship, and affirm the coupleâs prior decision to raise a Jewish family. However, the opposite may also be true. Rejection by Jewish clergy may serve to dissuade couples from pursuing other Jewish commitments and connections.â That is entirely consistent with common sense and experience, which sometimes are as important as research.
Fortunately, there have been five very positive responses to intermarriage in recent weeks â you can read about themÂ here.
Postscript September 19
Note: All comments on InterfaithFamily are moderated. Any comment that is offensive or inappropriate will be removed.
My name is Rabbi Reni Dickman, and I am very excited to be the new IFF/Chicago director. In the past month, I have already met incredibly thoughtful people. I have also begun to expand my knowledge of the Chicago Jewish Community. I am very proud of this community. I grew up here and I am inspired by the diversity of creative and innovative programs all over the Chicago area. There is something for everyone, and I hope to help interfaith couples and families find the right opportunities to meet other couples and families, to learn and celebrate and to serve those in need as all faiths ask us to do.
My work in a small congregation in Michigan City, Indiana, taught me about small town Jewish communities and the closeness they offer. In a big city like Chicago, our challenge is to create that same closeness. My experience teaching in Jewish day schools taught me about reaching students in different ways and always identifying the big ideas and essential questions within any text we study. I look forward to exploring lifeâs essential questions with you and helping you come to conclusions that are meaningful for your family.
I am excited to explore lifeâs questions with you at significant milestones in your life and in the years in between. I have two young children, and though my husband and I are both Jewish and I am a rabbi, I have been surprised by some of the issues we face as we navigate our familyâs religious life. I would be happy to share my experience with you, my successes and my challenges and to hear yours as well. If there is one thing Iâve learned, it is that itâs always better to talk about it. I would love to grab coffee, go for a walk, meet your family or loved one, or talk one-on-one. I look forward to hearing your stories and your ideas.
Wishing our IFF community a happy and a healthy new year filled with creativity, communication and inspiration.
By Rabbi Robyn Frisch and Rabbi Malka Packer
Just like the approach of the secular new year, the approach of Rosh Hashanah, the Jewish new year,Â is a great time to reflect on the past year and to make resolutions about how you can be better in the year ahead. (Click here to read how Jewish new year resolutions are different from secular new year resolutions.)
We propose that synagogues use this time to take stock of how theyâve been welcoming and inclusive to interfaith couples and families over the past year, and how they can be even more welcoming and inclusive in the year ahead. One way toÂ do this is to participate in InterfaithFamilyâs Interfaith Inclusion Leadership Initiative (IILI). But even for those not participating in IILI, this is a great time of year to come up with an action plan of how they can be more welcoming and inclusive. Below are suggestions based on a webinar on âLanguage and Opticsâ that we are presenting to IILI participants. These suggestions are the combined work of a number of InterfaithFamily staff members over the years based on our vast experience working with interfaith couples and families. What is your synagogueâs response to each of the following questions? Based on your responses, you can see where you have work to do.
Hopefully these questions can help guide your synagogue in institutional cheshbon nefesh (accounting of the soul) at this time of the year and encourage an action plan for becoming more welcoming and inclusive of interfaith couples and families in the year ahead.
To learn more about InterfaithFamilyâs Interfaith Inclusion Leadership Initiative click here.
For the past couple months, as I’ve settled into our office space at the San Francisco Federation building on Steuart Street, I’ve been surprised by how few Federation employees knew where we were. Since InterfaithFamily is an organization of welcoming and love, I decided this needed to change.
We began by re-envisioning our space. Where four desks once sat, we nowÂ have an open space working area with a desk, conference table, coffee/tea cart and some comfy couchesâall donated to us by the Federation or local friends who were redecorating their homes. We added some art, some greenery and a couple of great lamps that shine a natural light. Our space was ready to welcome visitors; now we just needed people.
Enter #WelcomeWaffleWednesday! A couple ofÂ Wednesdays ago, we brought in a gourmet coffee cart and waffle bar for all of the people who work in our building and the one next to us. With the delicious scent of waffles welcoming all who walked in the building and coffee so fresh you could taste it in the air around you, a diverse group of Jewish professionals joined us for treats and mingling. Along with introducing ourselves and our space to the building, we were excited to be blessed by our visitors.
About half of our guests, while waiting for their waffles to cook, participated in an activity where they decorated cutouts with words and pictures of blessing and good wishes. We shaped the cutouts like hamsas, a beautiful symbol of protection in Judaism and many other faiths and cultures. The hamsa, which is believed to protect us from evil, was enriched by the blessings of our visitors. They now hang on our walls along with our art, bringing beauty, love, community and blessings to all who enter our office.
Now that Wednesday is over, and the waffles are gone, I look back on these past few weeksÂ and a smile creeps over my face. I know this office welcome was just the beginning of a significant number of meaningful friendships and partnership opportunities. And the success of our event leaves me with one important conclusion: We need more #WelcomeWaffleWednesdays in this world!
If you like cute videos parodying pop songs for the Jewish holidays like I do, then youâll be happy to learn that theyâve been made not just for HanukkahÂ and Passover (see my favorites here and here), but for Rosh Hashanah too. So, as we approach the Jewish New Year, hereâs a countdown of my seven favorite Rosh Hashanah pop song parodies.
7) Felicia Sloin and Tom Knightâs “Apples and Honey” parody of Maroon 5âs “Sugar.”
6) The Fountainheadsâ “Dip Your Apple” parody of Shakiraâs “Waka Waka.”
5) National Jewish Outreach Programâs Jewish Treatsâ “Soul Bigger” parody of Kanye Westâs “Gold Digger.”
4) Matthew Rissienâs “All About That Rosh Hashanah” parody of Meghan Trainorâs “All About That Bass.”
3) The Maccabeatsâ “Book of Good Life” parody of OneRepublicâs “Good Life.”
2) Six13âs “Shana Tova (2013 Rosh Hashanah Jam)” parody of Macklemore and Ryan Lewisâ “Canât Hold Us.”
1) And my very favorite Rosh Hashanah pop song parody: Aishâs “Rosh Hashanah Rock Anthem” parody of LMFAOâs “Party Rock Anthem.” Not only can these guys sing, but they can really dance too!
Whatâs your favorite Rosh Hashanah pop song parody? Is it one of the ones listed above, or a different one? Let me know in the comments below.
In seventh grade, I was so excited when this boy from school asked me out. I asked my mother if she could drop me off at the movie theater, not yet able to go anywhere on my own, and was surprised by the questions she asked. I donât remember exactly what was said at the beginning, but she communicated to me that he was not an appropriate person for me to date. In all my teenage glory, I yelled and made a scene and told her she was closed minded. She calmly responded, âNo Iâm not. Iâm very open minded. You can date and marry any boy or girl you want, black, white or brown, as long as they are Jewish.â
Looking back on it, this conversation became one of the foundational truths I held onto in my younger days. Knowing that my mom was in fact very open minded and liberal in many ways, I came to believe the distinction she made must have been appropriate. And this comment was supported by thousands of others, large and small, from family members, teachers, youth group advisors and friends who all seemed to accept this idea as a truth: that as a Jew I should be with another Jew.
It took me a few years into my rabbinate until I could fully shed this thinking and not only welcome but truly embrace the (many, many) blessings interfaith families bring to the Jewish community. I am here now, as a voice for inclusion in my new role as director of InterfaithFamily/Bay Area, because I understand and believe deeply that it is the right Jewish and rabbinic thing to doâto see and embrace the holiness and blessings of each and every individual.
Those who live by Jewish values should see no option but audacious welcoming and sincere gratitude for interfaith couples families that choose to connect to Judaism or Jewish community in any way. Partners of different faith backgrounds are making Judaism a more vibrant and meaningful religion. Iâm a rabbi to help people find meaning in their lives. Throughout time, rabbis have done this in a multitude of ways. Rabbinic roles, and Judaism, have continued to evolve throughout time, affected by the cultures surrounding us and enriching each generation.
This is why I find myself in a new city, new job and preparing my family for our fourth move in six months. Matt, Roey, Stella Mae and I are, like so many young families, exploring our new city of San Francisco and creating the friends and community we hope will enrich our lives for years to come. My heart brings me to the Bay Area, to work for InterfaithFamily and make sure every person exploring the Jewish community, or loving individuals who take part in Jewish community, may feel the same warmth and love I offer my own family. Especially now, as a parent, I am realizing the weight of my words and advice that I offer to my own children and others.Â Maybe we can all explore this world together and enrich the younger and older generations with our warmth, kindness, creativity and spunk. I hope to meet you soon, whether for a cup of coffee on me (drop me a note at email@example.com), at an upcoming event, or at my welcome breakfast where I look forward to meeting new people from the area on August 23 in our Steuart Street officeâplease stop by!
This post originally appeared onÂ www.edumundcase.comÂ and is reprinted with permission.
The media buzz about Conservative rabbis and officiation at weddings of interfaith couples has slowed, but there has been important commentary in the past three weeks.
The rabbis of theÂ Jewish Emergent NetworkÂ â certainly among the most progressive younger rabbis in the country âÂ expressed solidarityÂ with Rabbi Amichai Lau-Lavie for raising important issues, expressing âhope that in the months ahead, the focus will shift from internal Jewish politics to the ways in which contemporary Jewish spiritual leadership, as it looks both to the past and the future, will respond to the increasingly fluid boundaries between the categories of Jew and non-Jew.â
The Pittsburgh Jewish Chronicle had an excellent summary of the Conservative officiation debate in anÂ article about varying opinions of local Conservative rabbis. One rabbi said the Rabbinical Assembly should only change its prohibition if there is an adequate halachic basis to do so; one said if the RA changed its stance he still wouldnât officiate. The article reports that there is a petition being circulated to affirm the prohibition and that the RA has a Blue Ribbon Commission examining the boundaries of the prohibition â not overturning it, but defining what it means.
I was disturbed to read Steven Cohen quoted as criticizing theÂ Cohen Centerâs researchÂ showing a strong association between having a rabbi officiate and interfaith couplesâ later joining synagogues and raising their children Jewish. Cohen apparently says the study provides no evidence of impact and just shows that people who seek a rabbi are more Jewishly engaged. I think the Cohen Centerâs interpretation makes much more sense: âInteractions with Jewish clergy in preparation for the wedding may serve to welcome the non-Jewish partner into Judaism, establish the groundwork for a continuing relationship, and affirm the coupleâs prior decision to raise a Jewish family. However, the opposite may also be true. Rejection by Jewish clergy may serve to dissuade couples from pursuing other Jewish commitments and connections.â
The article reports that Rabbi Alex Greenbaum, who said he would officiate for interfaith couples if the RA changed its prohibition, found a way to participate in a wedding without overtly violating it: while under the chuppah he delivered the âwedding talk,â while a Reform rabbi conducted the actual marriage ceremony. He said, âI believe that for rabbis who are congregational rabbis, after 12 to 15 years these children are like your own childrenâŚ. And I have to say, âIâm so sorry I canât perform your wedding.â They never get over it.â He continued, and I think this makes a great deal of sense,
We are not going to have a better chance of a Jewish future if we reject our children. There is no chance then. The more welcoming we are, the better chance we have for a Jewish future. I do believe this is a matter of life and death for our movement. I believe intermarriage is not leading our kids away from Judaism. I believe it is our reaction to intermarriage that is pushing them away.
Rabbi Seymour Rosenbloom, who was expelled by the RA because he started to officiate for interfaith couples, says that the leadership of the Conservative movement isÂ at odds with its members. âThe Rabbinical Assembly and the Jewish Theological Seminary may adamantly reject the idea that Conservative rabbis should officiate at interfaith marriages; the Conservative constituency overwhelmingly believes they should.â
Intermarriage is one of the clearest manifestations of the consequences of the gap between rabbis and constituents, which I believe is at the core of the crisis in Conservative Judaism today. But the fundamental issue is that while leadership still perceives Conservative Judaism as a halachic movement, its constituents do not. For them, Judaism is not about law. It is a matter of the heart and spirit. It is about intent, feeling, and identity. And when it comes to intermarriage, it is about love. It is not about adherence to technical standards that are arcane and burdensome, that lack transparency, and make life harder and more difficult. Like most non-Orthodox Jews, members of Conservative synagogues are seeking religious communities that enable them to celebrate the milestones of their life with joy and meaning, and which help them shoulder the burdens of a challenging society with greater confidence and purpose.
But where they seek peace, Conservative Judaism offers Halacha. Where they yearn for fulfillment, they are given the message that they are Jewishly inauthentic. Where they crave acceptance, they are judged.
The New Jersey Jewish News had an interestingÂ essay by Conservative Rabbi Judith Hauptmann, who teaches Talmud at the Jewish Theological Seminary, and has a grandchild growing up in an interfaith home. She says that as of now, she wonât officiate for interfaith couples, âbut I wish I could.â (The essay is about what she says is the more important question of how to get the children of intermarriage to grow up Jewish, and about the key role that grandparents can play.)
Finally, there was aÂ great article interviewing Rabbi Keara Stein, director of InterfaithFamily/Los Angeles, who outlined six tips to make both sides feel comfortable while respecting their traditions. She explains she made the difficult decision to co-officiate because âthere have been couples who would not have had any other Jewish elements at their special day if I had decided against it.â
âMeet Robyn,â my friend, who is Jewish, said with a smile as she introduced me to her Christian daughter-in-law. âSheâs an interfaith rabbi.â
Ugh! I cringed on the insideâthe same way I do when someone calls me a Reformed rabbi (rather than a Reform rabbi) or a âRent-A-Rabbi.â I thought to myself: Iâm not an interfaith rabbi. Iâm a rabbiâa Jewish rabbi. And what is an interfaith rabbi anyway? To me, the term âinterfaith rabbiâ sounds like a rabbi whose Judaism, and rabbi-ness, is somehow not purely and authentically Jewish.
Of course I knew what my friend intended. She wanted her daughter-in-law, who was in an interfaith marriage, to know that I was welcoming and open; that I wouldnât judge her marriage or look down on her husband because his wife isnât Jewish or her for being married to someone Jewish.
But stillâŚ Iâm not an âinterfaith rabbi.â What I am is a rabbi who proudly spends my time working with and advocating for interfaith couples and families.
There are many rabbis from the Reform, Reconstructionist and Renewal movements who officiate interfaith weddings, and weâre all regular rabbis. Weâre rabbis who want to open wide the door to Judaism, and who want to bring Judaism to the most sacred moments in peopleâs lives. Weâre rabbis who donât judge a Jewâs commitment to Judaism by who theyâve fallen in love with and decided to marry. Weâre rabbis who feel blessed to work with Jews and the people they love and who love them.
So call us ânon-judgmental rabbis.â Call us âwelcoming rabbis.â Call us Rabbis. Just please donât call us âinterfaith rabbis.â
In all fairness, I realize the irony of my preferring not to be called an âinterfaith rabbiâ when I use the term âinterfaithâ all of the time. I often refer to âJewish interfaith familiesâ where one parent is Jewish and one isnât, whereas the family may identify simply as a âJewish family,â in which one parent just happens not to be Jewish. I realize that the term I, and the rest of us at InterfaithFamily use is less than ideal for a number of reasons, including the fact that the Jewish parent and/or the other parent may not see themselves as a person of âfaith.â But I use it because I donât have a better term or way of distinguishing the particular type of family with whom I work.
In my role as director of InterfaithFamily/Philadelphia, I work with all sorts of different types of families with one Jewish parent and one parent who isnât Jewish, all of whom have a variety of blessings and challenges as a result of the parents having different religious backgrounds. I use the blanket term âJewish interfaith familyâ not because itâs ideal, but because it helpsâhopefullyâto make clear who these families are.
I realize that my friend who introduced me to her daughter-in-law was trying to do what I do: to describe what type of rabbi I was in a short-hand form, limited by the language we have. I know what she really meant was that Iâm an open-minded rabbi who works with interfaith couples and families, and she felt that by just saying ârabbi,â that wouldnât come across.
While it still may make me cringe on the inside, and Iâd prefer that you didnât, I will say that if you really have to, go ahead and call me an âinterfaith rabbi.â
But still please donât call me a Reformed rabbi or a âRent-A-Rabbi.â