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The following is a guest blog post by Dina Mann, National Marketing and Outreach Coordinator for Reboot, an organization thatÂ engages and inspires young, Jewishly-unconnected cultural creatives, innovators and thought-leaders who, through their candid and introspective conversations and creativity, generate projects that impact both the Jewish and non-Jewish worlds.
Every Yom Kippur, Viduy (Confessions) is recited by congregations around the world as a way to reflect on sins we did. Most of them do not apply to many of the readers here (we hope!) and can often seem a little off-putting. (We stole, we have transgressed, we have sinnedâŚ) The siddur literally creates a poem about sinning that goes from A to Z.
With 10Q, Nicola Behrman, Ben Greenman and Amelia Klein sought to do something a little different. To create a space of personal digital reflection where the important things in life could be measured from year to year.
How does it work? Sign up for 10Q and receive 10 questions in your inbox over the 10 days between Rosh Hashana and Yom Kippur. After Yom Kippur the answers to your questions will be put in a vault and returned to you the following year before Rosh Hashanah. Measure how far you have progressed and how far you have to go in your life goals. Your answers can be made private or public.
Since 2008, thousands of people have had the opportunity to reflect from year to year, and the response on Facebook and Twitter spans from heartwarming to heart breaking. Take the time to read through other peopleâs past responses at doyou10q.com.
As 5774 approaches, take some personal time to weigh your year and add more meaning when we come together to reflect.
Leading up to and during my vacation there have been three big intermarriage stories in the media. They all revolve around whether, and how, Jewish communities are going to open their gates and draw in interfaith couples and families.
First came a JTA story by Uriel Heilman, The War Against Intermarriage Has Been Lost. Now What? The title pretty much tells the content of the article: Jewish institutions and in particular religious denominations are not âfighting against intermarriageâ so much any more; the question now is how to react to the intermarriages that are going to happen; the overall strategy appears to be to engage with the intermarried in an effort to have them embrace Judaism; the denominations differ in how far to go in that embrace, and how strongly to push for conversion. Heilman says there has been a shift in attitudes so that intermarriage is viewed as âa potential gain, in the form of the non-Jewish spouse or children who may convert.â
I’m not sure how widespread the shift in attitudes is â there have been lots of recent anti-intermarriage comments from Jewish leaders â and I think itâs unfortunate to see gain only when there is conversion. But the real issue is, what are Jewish institutions and denominations going to do to engage with the intermarried. I would be more interested in seeing a JTA article on the efforts that are underway to do exactly that.
Second was a series of three essays on MyJewishLearning.com about patrilineal descent. A Conservative rabbi, Alana Suskin, in The Non-Jewish Rabbi? The Problem of Patrilineal Descent, tells how badly she feels about not recognizing patrilineal Jews as Jewish in large part because itâs easy to convert. Then an Orthodox rabbi, Ben Greenberg, in Patrilineal Jewish Descent: An Open Orthodox Approach, also feels badly, and says that a child of Jewish patrilineal lineage, must be respected greatly for their identification with the Jewish people, their love of Judaism and of IsraelâŚ people of patrilineal descent [should] be referred to as Jews who need to rectify their status vis-a-vie Jewish law.â But Greenberg says that the Reform rabbisâ decision on patrilineality was a mistake from a âbalcony perspectiveâ because of the impact the decision had on recognition of people as Jews by other denominations.
I would say, from what I would respectfully suggest is perhaps a more important âbalcony perspective,â what about the impact the decision had on the thousands of patrilineal Jews who are now engaged in Jewish life and community? I couldnât help but make this connection when reading the Forwardâs profile of Angela Buchdahl, First Asian-American Rabbi, Vies for Role at Central Synagogue. Rabbi Buchdahl is an amazing Jewish leader â and yes, a patrilineal Jew. (At least, that is, until her college years; we proudly reprinted Rabbi Buchdahlâs essay originally in Shâma, My Personal Story: Kimchee on the Seder Plate, where she says she went to the mikveh at that time to âreaffirm her Jewish legacy.â)
The Reform rabbi who wrote for MJL, Rachel Gurevitz, I think gets it right. In Patrilineal Descent: Why This Rabbi Feels No Angst she first acknowledges Rabbi Greenbergâs concern with complications for klal yisrael but says
Rabbi Gurevitz then focuses on what I would agree is most important:
The third major story was an excerpt of a âlive discussionâ on interfaith marriage on Huffington Post, where Rabbi David Wolpe, widely-regarded as one of the most influential rabbis in America, explains why he wonât officiate at weddings of interfaith couples. Contrary to Uriel Heilmanâs perceived shift in attitudes towards seeing intermarriage as a potential gain, Rabbi Wolpe actually says (I donât have a transcript but I made notes when listening to the video) that âinvariably,â in an intermarriage, the chances that the children will be raised as Jewish are much less, and that intermarriage âalmost alwaysâ results in a diminishment of Judaism. That is the first reason he gives for not officiating at weddings of interfaith couples. I would respectfully suggest that the chances of the children being raised as Jewish and the chances of the intermarriage not resulting in âdiminishmentâ would be increased if interfaith couples could find officiating rabbis for their weddings and be spared from hearing Rabbi Wolpeâs rationale.
Rabbi Wolpe also says that he doesnât officiate because a Jewish wedding involves a marriage according to Jewish law and a person who isnât Jewish isnât subject to Jewish law. I canât argue with any rabbi who takes that position, although I think he goes too far when suggesting that itâs âbad faithâ for a rabbi to officiate because he or she isnât representing Jewish tradition. He says that is true âat least for meâ but it comes across as a cheap shot at all of the serious committed rabbis who do officiate for interfaith couples
The common thread of all of this press is, how open are our gates going to be â in our efforts to engage interfaith couples and families, in who we recognize as Jews, and in for whom we officiate. Those are the key questions. Iâm for wide open gates.
Now back to vacation.
I, like you, receive a large number of email messages every day. Messages from list serves often go unopened and unread. However, I was intrigued by the headline: âIt’s that time of the year when Craig n’ Company offers you free Inspiration for the holy days without the Guilt!â
I kept reading. Jewels of Elul Vol IX, The Art of Welcoming is a booklet featuring âJewelsâ from a wide variety of esteemed contributors. I donât usually respond to name dropping, but this time it worked. On the list I saw my childhood rabbi, music specialists I worked with throughout my career, Rabbis and communal leaders I really look up to â I was in! Of course, it took 12 days before I finally clicked on my first (second, third and fourth) messages from this group of esteemed Jewish leaders. I quickly found that each message truly is a jewel!
I want to share with you an excerpt from email #9 in the series (you can sign up to receive Jewels one by one in your inbox), the words of Rabbi David Saperstein, Director and Legal Counsel for the Religious Action Center of Reform Judaism. His article, titled Treat The Stranger That There Be No Stranger posits the following:
For more than a century, American Jewryâs passionate effort to ensure that America was a welcoming country for immigrants was infused by powerful historical lessons. We were, of course, the quintessential immigrant people, fleeing from land to land, looking for those rare countries that would welcome and perhaps even protect us. Our effort was, as well, a reflection of biblical values. We take pride that the most oft-repeated command of our tradition is to treat the stranger as ourselves. But what of our own community and our synagogues?
In 1978, Rabbi Alexander Schindler vigorously called on us to reach out to âall who enter,â to open our congregations to intermarried families, later to the LGBT community, then to Jews through paternal descent. And then he called for our synagogues to become âcaring communitiesâ serving the actual needs of their members. There followed a different kind of welcoming as synagogues opened their hearts, doors and resources to absorb the deluge of âboat peopleâ from Southeast Asia; Soviet Jews, Sudanese refugees, Ethiopian Jews all followed.
Along the way, there were efforts to make our synagogues more accessible to differently abled Jews whose physical and mental capabilities made integration into our schools, our services, our programs an often discomforting challengeâŚ In this New Year, may we so treat the stranger that there be no stranger in Americaâs synagogues.
I am challenging each of us as individuals to do our part for our community (big or small, near or far, no matter how you define community). In this New Year, what will YOU do to enable the differently abled, to welcome the stranger, the new immigrant, interfaith families, LGBTQ? How will you help the poor or feed the hungry?
If each of us does one thing to help the world, we can embody tikkun olam (repairing the world) and become a stronger world because of our efforts. You may not be required to solve all the worldâs problems, but neither can you desist from trying to do your part (adapted from Pirkei Avot, 2:21).
I recently had the honor of meeting five women who are due with their first babies in the fall (one brought her four week old). While none of them grew up Jewish, they are married to Jews and they want to create a home with Judaism (traditions, holidays, values) for their growing families. They all felt that their spouses did not have the literacy or resolve to accomplish this goal alone. They are seeking fellowship among other women in the same boat, and they are eager for their own Jewish learning and for ways into Jewish communal life.
Sitting with these women reminded me of a core truth of the work we do: Intermarriage is not the end of Judaism. Intermarriage does not mean the Jew is abandoning Judaism. Partners who arenât Jewish are often open and ready to take on aspects of Jewish living, even though the learning curve is often so darn steep.
One of the moms-to-be said that they are ready to join a synagogue but that she âheardâ the membership dues were $3,000. Someone else chimed in that there must be a lower rate for a new family or first time members. The first mom seemed hesitant to call the synagogue to find out.
On the High Holidays, synagogues will be filled with non-members. This is not a great term. InterfaithFamily suggests trying to avoid ânonâ in any kind of description about someone. We advocate saying ânot Jewishâ verses ânon-Jew.â The people who are not dues paying members may be friends and family of members or they may have no connection to the congregation other than they bought a ticket. How can we tell all of these people that they already âbelong?â
One idea is to have members say aloud the following words and to write them on literature that is handed out and on the homepage of every synagogue website: If you are interested in learning more about this open and warm community, please call (give the name and title of the membership person with his or her direct line and email). It is helpful to have a real person to call rather than have to search a website for membership information which is anonymous. We want our words to reflect a sentiment of welcome. If I were writing something, I would say:
I know there are lots of people studying new dues structures. This is not about a dues structure–fee for service, voluntary donations, etc. This is about the feeling of what it means to be a âmember.â
Each of these five women and the new faces in synagogues over the next few weeks will make great synagogue members.
I have some really strange memories of childhood and unusual events. One of these memories is about the celebration of the first fruit on Rosh Hashanah. The custom is to enjoy a new fruit to celebrate the New Year and say a special blessing (Shehecheyanu) recognizing the blessing of arriving at this moment.
Our family would stay at my Grandmotherâs (Gran) for Rosh Hashanah and eat our meals there. My mother always made sure there was a new fruit at the table so that we could say the Shehecheyanu. The tradition is that it should be a fruit that you havenât had in many months.
One year, the new fruit was a coconut. With the chaos of five kids and several meals, my mother didnât realize that we didnât have any way to open the coconut. One of my brothers decided it was a good idea to throw the coconut from my Granâs balcony onto the busy street. The rest of us thought this was a great idea. One of us went out to the sidewalk to make sure there was no traffic coming to give the âOK.âÂ (About now, you may be wondering where our parents were at this time and I have no idea, but I am sure they were busy with something.)
âOne. Two. Three.â
BOUNCE with a thud and a roll into the street!
The coconut didnât break! We couldnât believe it. We were laughing and watching for traffic. I come from a very determined family, so we threw it back up to the second floor balcony and tried again two more times with the same result. On the fourth time:
âOne. Two. Three.â
We did it! The coconut broke open into several sections. I donât remember how we cut it up but I assume it involved some sharp knives and minimal supervision. Our parents may have been paying attention at this point but thought the whole scene was clever and funny. When we sat down for dinner, we said our Shehecheyanu blessing giggling and smiling the whole time. Iâm not sure if Gran knew what we had done but she never said anything.
Every year after this inaugural event, my mother bought a coconut. Each year we hurled it off the balcony, laughing while watching for traffic. I love this memory and so do my four siblings. It reminds us of family, holiday and custom. The Jewish holidays have some customs that you may think are a little wacky in our American culture but the wackiness is what creates the memories. My siblings and I all laugh at our respective homes when we eat our âfirst fruitâ of the New YearâŚespecially if someone has a coconut.
To this day, I must admit I really donât like coconut. But I do try to make every Rosh Hashanah out of the ordinary in hope that it becomes an âextraordinaryâ memory for my family.
I wish you an extraordinary holiday season with many wonderful and wacky memories. Share your wackiest below!
Iâve always been a bit of an overachieverâsomeone who takes on one too many things. In college it was double-majoring, studying abroad and captaining the crew team. In my professional life, in addition to my job, I publish articles and stories in my free time, read non-stop and blog about the books, fiercely dedicate an hour on most days of the week to the gym and cook as many of my own meals as possible. Not to mention making time for friends and family.
But this year is different. As we near the very early High Holy Days, just a mere three weeks away, I find myself already reflecting on the year behind me and the year to come. That’s because itâs been a special yearâone in which I fell in love with a very special person who has interrupted my âplow throughâ model of living and captured not only my attention, but my time.
I donât know about you, but time is probably the number one thing that stresses me out. There are only so many hours in a day, and I plan on sleeping for at least eight of them. So when youâre already feeling like you canât do it all, how do open up your life to fit someone else in?
You want to, so you just do it; thatâs how. And in doing so, I have found myself spending a greater percentage of my time on things like cooking dinner (my boyfriend is a great cook, but that means we spend more time preparing delicious meals together than I would alone), taking weekend road trips without my laptop, making plans with twice as many friends and family members (his and mine) and generally spending more time enjoying life.
I also find myself reflecting on our time together. Being in the moment. Feeling gratitude. Sharing it with those around me. As long as Iâm still doing the things that are important to my daily wellbeing (cooking healthy food, going to Pilates), I find that the other, more stressful items on my professional to-do list still get done, but with less energy spent worrying over them.
I donât believe many of us are meant to multi-task (or at least thatâs what my neurologist father tells me). I believe I get more done when Iâm busy, but I also find I have more creative space in my mind when I break up my schedule every now and then with a day at the beach, a day at home, an evening with friends or family.
My resolution for next year is to continue on my journey toward the appreciation of time. I hope to accept it, rather than fighting it. (Guess who will win?) I resolve to enjoy my glass of wine or my company and not think about the blog I could be writing or the looming article deadline. Call that long-distance friend who I donât see nearly enough. Try not to look at the clock during a class at the gym, thinking about all the things I need to do before tomorrow; but get the most out of what Iâm doing at that moment for my mind and body.
This holiday season, I will be surrounded by my boyfriendâs family membersâsome Iâll be meeting for the first time. And heâll be surrounded by mine. Iâm thankful for the new people in our lives who will be sharing their time with us now and in the year ahead.
What are you thankful for this year?
Looking for helpful High Holiday how-to’s? Try our booklet.Â
According to a website called statisticbrain.com, the top five New Yearâs resolutions people made for 2012 were:
When calculated for types of resolutions, they found that 47% of resolutions made were related to self-improvement or education; 38% were related to weight; 34% were related to money; and 31% were related to relationships. (The total comes out to over 100% because people made multiple resolutions.)
Like most Americans, I make New Yearâs resolutions in December (or, in years that not procrastinating doesnât make my list, I sometimes make them in January). And this time of year, in the Jewish month of Elul, I also engage in making resolutions.
Elul is the month that leads up to the Jewish new year, and it is the month in which Jews are supposed to be involved in the process of cheshbon ha-nefesh, an accounting of the soul â our spiritual preparation for the new year. It is a time to look inside of ourselves and engage in the process of teshuvah. Teshuvah is usually translated as “repentance” but it literally means “turning” â we seek to turn toward wholeness in our relationships with others in our lives, with God and with our true selves.
When I make my resolutions in the month of Elul (this year Elul occurs from August 7 â September 4), unlike in December, my resolutions arenât about being thinner, healthier, wealthier and happier (not that I would mind any of those things!). Instead, I make resolutions about how I will relate to my family, friends and community and how I will engage in the world. I contemplate not just my physical wellbeing, but more important, my spiritual wellbeing.
One of the great things about the process of cheshbon ha-nefesh is that itâs something that everyone can do, regardless of their own faith tradition or lack thereof. (I donât know of any religion or culture that wouldnât encourage individuals to look inside of themselves and contemplate ways that they can be better people in the year ahead.)
If you are not Jewish, you may or may not be comfortable accompanying your Jewish partner or family to synagogue for the High Holy Days. And you may or may not feel connected to the at-home rituals that are part of these holy days. But you can still find meaning in the process of reflection in which Jews engage at this time of year.
I hope that as the Jewish New Year approaches, all of us will give ourselves the gift of taking time for cheshbon ha-nefesh, for the accounting of our own souls. May we recognize and be grateful for our generosity and goodness; and may we be honest with ourselves about those qualities that we need to improve â and may we seek to do so in the year ahead.
Are you taking time for yourself during the month of Elul to engage in cheshbon ha-nefesh?Â Have you made any resolutions for the year ahead? If so, please share them below.
Straddling two worlds, feeling like an outsider, taking on the identity of your family but still retaining your ownâthese are all difficult positions to be in, but familiar to many. In a recent blog post on Huffington Post, Rev. Eleanor Harrison Bregman talks about being a minister married to a Jew and raising Jewish children. She is often in the minority, but as she points out, she is just as uncomfortable when she is among other Christians, because of the lack respect for other religions she sometimes witnesses.
The author was recently at the Chautauqua Institute in western New York state. She found herself among many religious leaders, discussing topics of inclusiveness. There, post yoga-session, she found herself getting a very spiritual reminder of âwhat is possible when we can be confidently rooted in our own traditions enough to reach out, embrace, and learn from âthe other.â”
My last blog post was a plea to program providers to look at their enrollment forms with new lenses this summer. This blog post is for Jewish educators with the hope that they keep it real and honest with their curriculum.
Some synagogues have a ritual policy that women who are not Jewish cannot light Shabbat candles on Friday nights at the congregation. This blog post is not about the ramifications of this ritual boundary. Ritual committees, clergy and synagogue board of directors sometimes spend time studying the meaning of the ritual, the words to be said, the act itself. They look to denominational guidelines, see if their policies make sense given their population, and probe their hearts and souls about when to include those policies in ritual participation of the community of people who aren’t Jewish.
Often, if the synagogue finds that the ritual cannot be performed by someone not Jewish using the traditional Hebrew, for instance, another reading or another way of performing the ritual can be created. This can sometimes work very well. In addition, some can understand and appreciate that it would not make sense for them to say certain words if they havenât officially joined the Jewish people, entered into the covenant and taken on the religion. Other times, those who are not Jewish feel totally comfortable saying Hebrew and performing rituals because the deeds are personally meaningful to that person and their family.
This is a conversation about making sure that there is not a disconnect between what children in the religious school learn and are expected to come home and do and what is done in communal worship at the synagogue.
If there are children in the synagogue who have moms who aren’t Jewish and the children learn about Shabbat with pictures in books and suggestions made that it is the mom who lights the candles, then the school should assume and expect that moms who aren’t Jewish would be the ones to fulfill this mitzvah, this important and beautiful aspect of bringing in Shabbat.
If the synagogue has a rule that only Jews can light Shabbat candles, then should the instructions to the children reflect that? Children can be taught that either parent, depending on who is Jewish, can light the candles. The synagogue could teach that men can light Shabbat candles by calling up Jewish dads to perform this act. Perhaps the whole family could come up and the father could light the candles but all of the faces of the family members would reflect the glow from the Sabbath light. Maybe families would be encouraged to share Shabbat together.
While it is challenging, I do believe that there are ways to explain ritual policies which show respect to a parent who isn’t Jewish who is raising Jewish children and doing Jewish in the home. There are ways to talk about all of the ways a parent who is not JewishÂ canÂ participate in so many aspects of Judaism.
Children and families should be expected to practice what children learn in religious school in home and at shul. You could say some families donât keep kosher at home but understand that their synagogue does have kosher standards. Synagogues keep a higher level of observance than people do in the home. However, it could be a negative experience for a child to learn that only women light the candles while their own mother is not allowed to light the candles in the synagogue.
What are your feelings about this?
There is a pretty offensive article on the Forward today, Why Intermarriage Poses Threat to Jewish Life â But Gay Marriage Doesnât. Itâs by Yoel Finkelman, a lecturer at Bar-Ilan University in Israel, and like most Israeli commentators, he doesnât understand liberal Jewish life and community in the US.
Finkelman says that liberal American Jewry has a lot to gain from embracing LGBT married Jews, but that embracing intermarried Jews is an âuphill climbâ that will âdepend on a huge investmentâ that he clearly thinks is not worth making.
This analysis is misguided on many levels, but what immediately comes to mind is the very small numbers of people who would be impacted by embracing LGBT married Jews. Please donât get me wrong, Iâm all in favor of including LGBT Jews â and their partners â in Jewish life and community. But it is well known (perhaps not to Finkelman) that the rate of interfaith relationships is much higher among LGBT Jews than among straight Jews. The 2011 New York community study, for example, found (at 249) that while 22% of married Jews there were intermarried, 44% of LGBT married Jews were intermarried.
These wedge-driving arguments are really troublesome; many lay Jews are already upset with rabbis who will not officiate for interfaith couples but will officiate for LGBT couples if both partners are Jewish. I canât imagine that advocates of Jewish LGBT inclusion would agree with Finkelmanâs analysis and encourage more attention to the LGBT community at the expense of efforts to engage the intermarried. There has to be room in our communal efforts to do both.