This booklet explains the history of Hanukkah, the symbolism and significance of lighting candles for eight nights, the blessings that accompany the lighting of the candles, the holiday's foods, the game of dreidels, and more!
Mishkan is a social and spiritual community in Chicago reclaiming Judaism's progressive edge and ecstatic spirit. We believe Judaism is a vehicle for bringing more goodness, more justice and more joy into the world. Mishkan is inspired, down-to-earth Judaism.
Do you have grandchildren who are raised in an interfaith household? This workshop will provide you with concrete ideas to help you navigate your role in sharing Judaism with your grandchildren. Join Rabbi Mychal Copeland, Director of Interfaith Family/Bay Area, in the Fireside Room for a facilitated discussion.The workshop is open to everyone; PTBE members and non-members are most welcome!Co-sponsored by Interfaith Family/Bay Area and the Peninsula Temple Beth El Caring Committee.
A great way for Jewish professionals and volunteers who work with and provide programming for people in interfaith relationships to locate resources and trainings to build more welcome into their Jewish communities; connect with and learn from each other; and publicize and enhance their programs and services.
Like many, I grew up in a community with lots of relatives and close family friends. I always knew that even though I wasn’t with my parents, there was always the likelihood (or inevitability) that there was a family friend or relative nearby. It definitely discouraged me from making a bad or embarrassing decision. More important, when I walked down the street, I felt loved and connected.
As a parent, I want that sense of connection for my kids. Though we are friends with some of our neighbors, our kids can no longer wander through the neighborhood as carelessly as we did 30 years ago. Our neighborhood doesn’t provide the same sense of a tight knit community as it did during my childhood. I know my neighbors well but I wouldn’t pick up the phone and call them for help when my washer breaks down.
Joining a synagogue was one of the first things that my husband and I did when we moved to our town. We didn’t know anyone and we felt like we needed an anchor. I have to say, it was one of the best decisions (and investments) we ever made. Developing close friendships within the synagogue took a few years but the more we participated, the more friends we made, and the more connected we felt. Through our synagogue membership, we became friends with people of all ages and backgrounds. Our kids know that they are being watched and loved. It is amazing to see that they appreciate this love of community even at a young age.
Wendy, right, with synagogue friends
We have lots of friends outside of the synagogue and Jewish community, but those from our synagogue are particularly special to me. I think it’s because our shared experiences that there is a comfort level that can’t be matched. For all couples and families, including interfaith couples, finding a synagogue community with other couples or families exploring similar issues provides a place for dialogue, support and grounds for deeper friendship.
Several years ago I was on bedrest with my third child while my older two were still toddlers. The synagogue community stepped in to help by making meals, driving my kids and supporting me in ways that I never dreamt. Many of those that helped were people I barely knew before but became close friends just because they reached out to help.
My experience is not unique. This type of support is an added benefit of synagogue life. One friend was our synagogue president a few years ago. I once asked why she was doing all of this work for the synagogue. She replied that she had had cancer several years back and the synagogue community took care of her. She promised herself that she would “pay it forward” since people had been so good to her.
There are lots of benefits to synagogue membership but the most important one to me is community. You may not feel it the first time you walk through the door, but when it happens, there is nothing more valuable. If you would like to find out more about some welcoming synagogues in the Philadelphia area, visit our list of organizations. If you don’t see your synagogue on the Organizations tab of our Philadelphia page, but know it is a place that welcomes interfaith couples and families, email us at firstname.lastname@example.org.
Have you had a similar experience in your synagogue community? Please tell us about it in the comments section below.
Yesterday I overhead the following conversation between a Jewish mother and her 10-year-old son about the recent engagement of Maroon 5 frontman Adam Levine:
Mom: Did you hear that Adam Levine just got engaged to a shiksa?*
Son: He’s Jewish ** and she’s not…that’s a sin. It’s a disgrace to HaShem(God).
Mom: That’s right. I’m so proud of you for knowing that. And since she’s not Jewish, his kids will be goyim.*
Son: Really? That’s so awful.
Compare that conversation with the following, which I read just a few hours later on Jewishjournal.com:
Mazel Tov to Adam Levine and his brand-new fiancé, Victoria’s Secret Angel Behati Prinsloo….We wish them well!
Now, I have never met Adam Levine or Behati Prinsloo, and I don’t know much about either of them. But I do know that all too often when interfaith couples get engaged I hear conversations like the one I quoted above between the mother and her son—conversations disparaging the couple and their relationship.
I think that if we in the Jewish community continue to speak like that—to insult people who marry out of the faith by using derogatory terms and referring to their marriage as a sin—then it’s unlikely that they will want to become part of the Jewish community and to raise children that they may have as Jews. Like the Jewish Journal, I would rather wish these couples well. Rather than treating interfaith marriage as a threat, isn’t it better to treat it as an opportunity for the Jewish people to grow, evolve and thrive?
Would I like to see Adam Levine and every other Jewish man out there marry a Jewish woman? Sure I would. But that’s not always the way things work. And the fact is that Adam Levine didn’t ask me who he should marry—nor have any of the Jewish men at whose interfaith wedding ceremonies I have officiated. Instead, they’ve come to me already in love, asking me to officiate at their wedding ceremonies—asking me, in essence, to accept their choices and to be welcoming toward the women with whom they have fallen in love and chosen to spend the rest of their lives. I’m honored to be approached by these couples, and I embrace the opportunity not just to bless their unions but also to teach them about Judaism and to serve as a welcoming representative of the Jewish religion and the Jewish people.
So here’s what I have to say to Adam and Behati, and to all newly engaged interfaith couples: Mazel Tov on your engagement! I hope that the two of you will be blessed with a long and happy marriage. Adam (and all of the partners in interfaith couples who grew up Jewish): I hope that you will explore your Jewish heritage and incorporate Judaism into your home and into your life in a way that is meaningful for you. Behati (and all of the partners in interfaith couples who did not grow up Jewish): I hope that you will learn about the Jewish heritage of your fiancé, and that you will feel embraced by the Jewish people.
I hope that the two of you will have honest conversations about the role religion plays in your lives, even if it isn’t always easy. And if you have children, I hope that you will seriously explore the option of raising them as Jews. For now, know that we here at InterfaithFamily, and many people in the Jewish community, are happy for you and we would love to welcome both of you into our midst.
*The terms shiksa (woman who is not Jewish) and goyim (people who are not Jewish) are sometimes, as in the case of this conversation, used by Jews in a pejorative manner.
** After I came home and Googled Adam Levine, I learned that his father and maternal grandfather were Jewish and he considers himself Jewish, but his mother is not Jewish. This means that according to traditional Jewish law, which requires that the mother be Jewish in order for the child to be Jewish, Adam isn’t Jewish. So while I, as a Reform Jew, accept the idea of patrilineal descent and I recognize him as Jewish, ironically, the woman having the conversation with her son would not even consider Adam to be Jewish if she were aware of his lineage.
I love questions that do not have one right answer. They allow each of us to explore the question and connect in our own way. Defining what it means to be Jewish is a perfect example. Close your eyes. What images come to mind when you think about what it means to be Jewish?
The InterfaithFamily staff from across the country (San Francisco, Chicago, Philadelphia and Boston) came together for two days of retreat and meetings in our national office. One of the first questions posed to us was “What does it mean to be Jewish?” In true retreat style, paper and markers were brought out and we each got to draw our own answer to this profound question.
What would you draw to show what it means to be Jewish?
I drew a picture of a home and, next to it, people holding hands in a circle. You may notice that my artistic ability is not amazing. My people took the form of stick figures and I showed diversity by using every color of marker that was available. As I started to think about how to explain my drawing to my colleagues, I realized you could “read” my picture from left to right like English, or from right to left like Hebrew.
In “English,” my drawing says that one needs Judaism in their home to transmit values and traditions to the next generation. Then, one needs a community to share those values and traditions. To deepen the connections and share the experiences. But my explanation didn’t stop there.
I thought about my own family’s history and that of many interfaith households. For them, Judaism often starts with the community, reading my picture in “Hebrew.” It is with this community and their support that each individual family can find Jewish traditions and values that they want to embrace. Often they don’t have the tools to do this on their own. For them the community aspect is imperative. And with a supportive community, Judaism can infuse into traditions in the home as well.
My colleagues came up with so many different interpretations. I’m curious what you imagine when you answer the question, “What does it mean to be Jewish?” Please share your thoughts in the comments section—and remember, there is not one “right” answer.
When I was asked to take the role of Board Chair for InterfaithFamily, the business executive in me weighed costs, benefits, risks and rewards. Ultimately, however, I gladly accepted, knowing that the work of InterfaithFamily is well worth an investment of time, energy and resources.
I’ve known the InterfaithFamily organization almost from its inception, first as a user of its resources, later on its Advisory Board, and most recently, as a Board member and Treasurer. I’ve long felt that Ed Case and the IFF management team are incredibly nimble, creative and committed. The team has a relentless focus on getting things done and an aggressive plan to broaden and deepen InterfaithFamily’s impact.
InterfaithFamily and its Board are deeply indebted to our immediate past Board Chair, Mamie Kanfer Stewart. Her five years of leadership have been a period of incredible growth, increasing organizational maturity and continued innovation. Mamie has always impressed me with her strategic thinking, her insightful approach and personal warmth. Working with the Board and IFF’s management, she recently led us in developing a robust strategic plan that provides a clear road map for IFF’s future. I am conscious that she leaves a well-run organization, and very big shoes to fill.
After reflection, however, I realized that my investment in IFF is more personal. I remember too well the teary times when my Jewish husband and I used to struggle to reconcile our personal goals and objectives in a way that honored our traditions and faiths. When we married, I was not willing to convert to Judaism, but I was willing to learn, to study and to support my husband’s observance.
Now, I am helping our twins grow from bris and baby naming to b’nai mitzvah (this coming spring!) and hopefully, Jewish adulthood. Over time, my family and I have become fully engaged in our local synagogue community. I still have so much to learn, but I think our family is a joy and a “net positive” for the Jewish community.
Intermarriage is a reality in the Jewish world, affecting every community, and extending beyond federation, denomination or geographic boundaries. In the same way, IFF is reaching across boundaries to help interfaith families more fully engage in exploration of Judaism.
For me, the investment proposition is clear: I want all families like mine to have the resources, support and welcome that were such a help to mine. Each family walks its own path, and I am glad that IFF inspires families to greater engagement with Judaism and the Jewish community from wherever they start. It is work of immense value, and as its new Board Chair, I am pleased to have a chance to play a greater part.
It’s that time of the summer when we need to register for fall activities. This blog is a request to synagogues administrators, Jewish preschool and day school directors and program providers to look at your enrollment forms, preferably with a participant who isn’t Jewish to figure out how to best ask questions to get the information that is needed and to leave the one filling it out with a sense that they are meant for this program.
When we ask people to fill out enrollment forms for religious school and synagogue membership and to sign up for Jewish programs, the forms may seem clear-cut and simple to us, yet feel frustrating to the person filling it out. We need to figure out what we want to know and then try to ask questions in a way to gather that information. We need to know what we want to do with the information we collect and let the person filling out the form know why we are asking the question so that they know what information to provide.
For instance, one question that congregations usually want answered on forms is whether the parents are Jewish and if not, what religion they grew up with or now identify as. Sometimes the choices are: Reform, Conservative, Orthodox, Secular, Traditional, Other. The “other” category is for someone who didn’t grow up Jewish. Maybe some wouldn’t mind checking “other” to describe themselves. I imagine some would feel other and different just from this seeming innocuous registration question.
Synagogues and program leaders may need to know whether the parents are Jewish for halachic (legal) reasons in terms of matrilineal or patrilineal descent. They may want to know this to better understand the make-up of the program or congregation. Maybe they will seek to bring together people with similar backgrounds.
As we all know, the simple question of: “State the religion of parent 1 and parent 2” can be complicated.
Here is an excerpt of an email I received which illustrates the messiness and wonderfulness of this all:
“I was raised in a culturally Jewish household and have never received any religious education. My father was raised Catholic, but since marrying my mother has become very interested in the Jewish faith. We often joke he is the most Jewish out of all of us despite not being raised so. My partner was raised with slightly more religious Jewish education and went to a reconstructionist temple and attended some Sunday School and Hebrew school. She had a bat mitzvah but does not currently attend temple. Both of her parents are Jewish and her dad still attends temple for high holidays. Cultural traditions are more important to her then religious aspects.”
We love simple labels and easy check-offs. This helps us with tracking and data entry. However, maybe instead of boxes to check and short lines to write answers to profound questions, we need to leave room on forms for people to call in their answers. The call-in option would connect the person registering to the teacher or leader so that they could engage in a conversation of meaning.
Kudos to Paul Golin, associate executive director of the Jewish Outreach Institute, for a powerful contribution to the debate over ordaining intermarried rabbis: What Intermarried Rabbis Can Teach Us. Building on Rabbi Ellen Lippman’s inter-partnered rabbi’s perspective, that we’ve blogged about before, Paul adds his own very important perspective:
Rabbis with nontraditional families like my own make me feel more included. Conveying why Judaism is still relevant to them provides me with access I wouldn’t feel elsewhere. The focus is not on how you come in, but what you get out of doing Jewish — in other words, why it’s so amazing.
Definitely worth reading — and considering by those deciding the issue.
Recently, a good of friend of mine suggested to an interfaith couple who was looking for a rabbi for their wedding ceremony that they be in touch with me. I met with the couple for about an hour and we had a great conversation, at the end of which they asked me to officiate at their wedding. I told them that I’d be honored, and over the next year we would get together several more times so that I could get to know them as individuals and as a couple before standing with them under their chuppah(wedding canopy) next July to unite them in marriage.
The other day, I saw my friend who referred this couple to me. “I’m so excited!” she exclaimed. “The rabbi of the bride’s congregation wouldn’t marry them because her fiancé isn’t Jewish. They were going to hire a ‘rent-a-rabbi.’ I’m so happy that they are going to be married by YOU instead!” While my friend meant to give me a compliment, instead I felt offended by her pejorative term “rent-a-rabbi.” I felt that she was implying that non-congregational rabbis who perform wedding ceremonies (or baby namings, B’nai Mitzvah, funerals or other life-cycle events) were simply doing so to “make a quick buck” and were of inferior quality to congregational rabbis. According to her logic, the only thing that separated me from the “rent-a-rabbis” that she disparaged was that she personally knows and respects me.
For the past ten years, since leaving my position as assistant rabbi at a large synagogue in order to spend more time with my family, I have officiated privately at life-cycle events – what some would refer to as a “rent-a-rabbi.” I’ve continued to do so over the past five years even as I’ve worked part-time at a small congregation. (My congregation, which I absolutely love, is made up mostly of members in their 70s and 80s, so it would not be an ideal “fit” for many of the young couples and families with whom I’ve worked privately. Plus, many of them do not live near the synagogue.)
The fact is that I’ve gotten to know the wedding couples I’ve worked with who are not congregants of mine just as well as I knew couples who were congregants that I married; and I’ve gotten to know the parents and siblings of the babies that I’ve named just as well as I knew the parents and siblings of babies that I named in my congregation. And whereas when I served over ten years ago as a congregational rabbi at a synagogue in which there were as many as a hundred B’nai Mitzvah each year, now that I only work with a handful of B’nai Mitzvah students a year I get to know them MUCH better than I ever could as a rabbi at a large congregation. When I work privately with B’nai Mitzvah students, I meet with them on a regular basis so that by the time of the Bar or Bat Mitzvah I know the student – and usually the parents and any siblings – very well.
This serves in contrast to when I was at a large synagogue and I was only scheduled to have two or three half-hour sessions with each B’nai Mitzvah student. At the congregation (which was often referred to as a “Bar Mitzvah mill,” another term I dislike), if the Bar or Bat Mitzvah student and his/her family were not “regulars” at Shabbat services or other synagogue activities, I did not know them nearly as well as I know the students with whom I now work privately.
Just because many of the wedding couples, baby naming parents and B’nai Mitzvah students that I have worked with over the past decade do not belong to the congregation that I serve, their life-cycle events are no less important, meaningful and sacred to me as a rabbi – or to them. And I am certain that this is true of the vast majority of my colleagues who privately officiate at lifecycle events. Yes, we charge a fee for what we do, since we do not receive a salary to be available for these services as full-time congregational rabbis do. But just because we are paid directly for our services does not make the experience any less meaningful for anyone involved.
Over the years I have paid doctors, therapists, yoga teachers and a vast array of others for their services. They have almost without exception been caring and committed to helping and healing, often getting to know me on a deeply personal level – yet there is no doubt that they are entitled to compensation for their work.
I have heard people claim that when rabbis officiate privately at lifecycle events this makes it easier for people not to join congregations. Personally, I would love it if every Jewish person and family (whether every member is Jewish or the family is interfaith) would join a synagogue, but that is simply not the reality in which we live, and it is not the fault of so-called “rent-a-rabbis.” The fact is that in this day and age congregational life just isn’t for everyone – at least not at every moment of their lives.
There are a multitude of reasons why people don’t join synagogues, ranging from financial reasons (while the vast majority of synagogues will “work with” potential congregants to make membership financially feasible, this sometimes requires submitting tax returns and other personal information, which many people are not comfortable doing) to not feeling welcome to the fact that they simply are not interested. I cannot imagine that that the availability of non-congregational rabbis to officiate at their lifecycle events has very much to do with their decision not to affiliate.
When a wedding couple comes to me – either because a congregational rabbi with whom one of them is connected (usually his or her parents are members of the congregation) will not marry them because their partner is not Jewish or because they are not connected to a congregation – I strongly believe that the best thing I can do to increase the odds that they will become more involved in the Jewish community, and hopefully join a synagogue at some point, is to work with them and make them feel welcome. After all, they have many options besides going to a rabbi (such as hiring a celebrant or a justice of the peace) and by working with them I have the opportunity to expose them to the beauty of Judaism.
I feel the same way about the baby naming and B’nai Mitzvah families that come to me. I would much rather work with them and enable the parents of the baby or the Bar or Bat Mitzvah student to have a positive, meaningful experience than to turn them away. And when I am approached about officiating at the funeral of a Jewish person who was not affiliated with a congregation, I feel privileged to be able to help his or her family to mourn the deceased according to Jewish tradition and to bring honor to his or her memory through Jewish ritual. Is this really something to be looked down upon?
Ironically, when congregational rabbis officiate – for compensation – at lifecycle events for non-congregants (some rabbis’ contracts with their synagogues allow for them to do this, while others do not) they are rarely referred to as “rent-a-rabbis.” I think that the fact that I serve as a part-time congregational rabbi is another reason why the friend I mentioned at the beginning of this blog, the one who had referred a wedding couple to me, did not view me as one of the “rent-a-rabbis” that she disparaged. But the reality is that congregational rabbis officiating for non-congregants who do not join their synagogues is really no different than non-congregational rabbis officiating.
There are many fantastic rabbis who do not work in congregations, perhaps because they work at other jobs within or outside of the Jewish community or perhaps because they currently are not employed, either by choice or by circumstance. Just because they earn money by officiating privately at life-cycle events does not mean that they are not talented, committed and sincere. So please, don’t call them “rent-a-rabbis.” Just call them “rabbis.”
What has your experience been? If you are married, were you married by the rabbi or cantor of a congregation to which you and/or your partner belonged, or the rabbi or cantor of a congregation in which one of you grew up?
Were you married by a rabbi or cantor (as a sole officiant or co-officiant) that you found outside of a synagogue setting? If so, how did you find this rabbi or cantor? And what was your experience with him or her like?
Have you ever used the term “rent-a-rabbi?” How do you feel about this term?
We at IFF are excited to share the news that Rabbi Ari Moffic, our director of InterfaithFamily/Chicago has just been named one of the 36 Under 36 by Oy!Chicago and the Jewish United Fund/Jewish Federation of Metropolitan Chicago‘s Young Leadership Division. Oy!Chicago is an outreach website for Chicago 20- and 30-somethings. The community-minded organization shares ideas, conversations and events in Chicago. Their second annual 36 Under 36 list highlights 36 people in the Chicago Jewish community who are improving the world.
Rabbi Ari Moffic is an energetic member of our team at InterfaithFamily who reaches out to the Jewish community in Chicago to train, welcome and inform about the issues facing interfaith families and couples. We’re proud of the work she does, and this honor is well deserved.
What memories do you have of growing up? How did your family celebrate holidays?
My favorite holiday has always been Passover. While I was growing up, my parents hosted the Passover Seder for the extended family. We’d add tables, outgrowing the dining room and “kids’ table” until we had a series of three tables spanning the dining room, entry way and into the living room. My aunts, uncles and cousins would all come to our house for a few days and we’d celebrate Passover.
Living in Northern California, we did not have an abundance of kosher-for-Passover options. Luckily, my aunts would buy out all the markets in Los Angeles and bring delicacies with them that would last throughout the week of Passover.
After the crowds left, my mom would make matzo meal pancakes. Light and fluffy, made mostly of egg whites and air, they were my favorite (probably because I ate them with tablespoons of white sugar on top).
It wasn’t until a month ago that I learned where the matzo meal pancake recipe came from. I should have known that my mom’s mom was not the source. My grandmother was raised Mormon and converted to Judaism before marrying my grandfather. They raised three wonderful Jewish children and always had a Jewish household (see nature vs. nurture).
Rebecca's great-grandmother, Sarah Davis
During summer break, while my mother was in high school, she traveled to Indianapolis to visit my father for a weekend while he was working there for the summer. At that time, not yet married, it was not “appropriate” for them to stay under the same roof, so while he was living with his cousins, my mother stayed with my father’s grandmother.
One morning, my great-grandmother made the pancakes for my mom. Mom immediately fell in love with them. My great-grandmother’s recipe has been a family treasure ever since.
InterfaithFamily is here to help families discover long-lost family recipes and traditions, to create your own traditions and to help you explore what aspects of Judaism you want to incorporate into your lives as you create new traditions for your family.
In the Bay Area, newlyweds and nearly-wedded couples can begin this process by joining us for our Love and Religion – Online workshop which begins July 29.
In my head I am an opera singer. When I sing in the shower, it sounds so good. Yet when I sing out loud, I quickly realize that I am not in tune and even my 4-year-old now tells me so! He attends the JCC Appachi Village Day Camp.
He comes home every Friday singing Shabbat music. He learns it by hearing it each week and it sticks. He does not get every word right, but he gets most of it. He loves the melodies, he loves the energy of the song leaders, he loves the music. He knows it is for Shabbat and that it goes with challah and grape juice. He knows it is a special part of the week and part of being Jewish. He sings Shabbat songs in the bathtub and the car. It tickles me that he and my older daughter sing Jewish music with pride and joy. Here’s a short video of him singing:
I was recently meeting with an interfaith couple who have adult children. The wife, who had supported her children learning about and celebrating aspects of Judaism, shared that Hebrew has always been a hurdle for her in Jewish participation. She asked why we haven’t removed more Hebrew from synagogue services like Latin in a Catholic Mass. Why don’t we encourage people to say the prayers in English at home? This way parents and kids would understand what they are saying and it would have more meaning. The thought of “doing” Jewish would be less intimidating and more accessible.
I really struggle with how much Hebrew should be in a service, how to teach people to read and say the prayers, how to teach meaning, how to transmit a reverence for this LIVING language with ancient roots and how to understand the values inherent in the Hebrew language itself. For instance, if we know that the root of kavod (respect) is the word for heavy, then we learn something about the Jewish understanding of the concept of respect. If we know that the root of shalom (peace) is wholeness, then we know more about the meaning of peace within Jewish tradition.
My son can’t translate mah yafe hayom (How lovely today is. Shabbat Shalom). He has no idea what the Hebrew words mean. Yet, he knows the words connect him to his friends at camp. He knows the words are special. If adults could approach Hebrew in this way, maybe it would be more poetic and less literal. Meaning is always good and something we should strive for. But Hebrew, in prayer and song, goes beyond grammar and translation and enters the realm of the sacred just by the sound and rhythm and feelings it can imbue and conjure up. Has this ever happened to you: that you memorized the Hebrew to a prayer or song and it felt good in some way to repeat it and sing it?
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