Full of helpful advice for families starting to think about their child's bat or bar mitzvah, Bar & Bat Mitzvah For The Interfaith Family will be a helpful primer to all families (not just interfaith!).
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!
Connecting Interfaith Families to Jewish Life in Greater Cleveland by providing programs and opportunities for interfaith families to experience Judaism in a variety of venues, meet other interfaith families, and to connect to other Jewish organizations that may serve their needs.
This is an interactive, fun, and low-key workshop for couples who are dating, engaged or recently married. The sessions will give you a chance to ask questions about faith, to think about where you are as an adult with your own spirituality and to talk through what's important to you and your partner.
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.
“Let’s send out holiday cards!” I said to Wendy and Robin, my co-workers at InterfaithFamily/Philadelphia. We have so many people who’ve supported our work in the past year—our Advisory Council, donors, class and workshop alumni and others—that Wendy and Robin agreed that it would be a great idea to send each of them a card thanking them for their support and wishing them a happy holiday season. It would be a nice thing to do. AND EASY! Or so we thought…
Just picking a graphic for the front of the card—not to mention the language for the inside—was anything but easy.
Should we have a picture of a Hanukkiyah (Hanukkahmenorah) on the front? Considering that many of the recipients of the card would be interfaith couples, that seemed insensitive. Only acknowledging the holiday that was from one partner’s religious tradition didn’t feel like the right thing to do.
We all agreed that we’re not into the “Christmakkuh” mash-up of Christmas and Hanukkah. An image of a reindeer with antlers that look like a Hanukkiyah or Santa playing dreidel wasn’t the way we wanted to go.
We also knew that we didn’t want to go the route of last year’s (admittedly creative) half Hanukkah-half Christmas card (you can read Rabbi Ari Moffic’s comments on it here).
Aside from a bifurcated card not feeling quite right, we didn’t want to send the message that we think every Jewish person in an interfaith relationship has a Christian partner. What about Jewish-Hindu, Jewish-Buddhist, Jewish-Muslim, etc., couples?
So we decided to stay away from images directly associated with any particular faith tradition—Jewish or otherwise—whether those symbols were “religious” or “secular.” No Jewish stars; no Hanukkiyah; no latkes; no dreidels; and no Hanukkah gelt. No nativity scenes; no Christmas trees or ornaments; no Santa Claus; and no reindeer.
IT WOULD BE EASY! Or so we thought…
What about a snowman? Snowmen aren’t associated with any religious tradition, are they? But for some reason, when I think of pictures of snowmen, Christmas cards come to my mind. So I veto-ed the snowman.
What about snowflakes, they’re neutral, right? But I couldn’t help thinking of all of the Christmas cards I’d seen over the years with snowflakes on them.
So, whether or not I was being rational, snowmen and snowflakes were now removed the discussion. Surely NOW IT WOULD BE EASY. Or so we thought…
Robin then suggested that we find a picture of candles. After all, for many of us the winter holidays are a time to celebrate light amidst the darkness. Candles are used in lots of religious traditions, and non-religious ones as well. So why did I suddenly feel like candles—which are lighted every night of Hanukkah—reminded me of a Christmas card? Embarrassed to critique yet another seemingly-neutral idea as “too Christmas card-y” I suggested: “How about blue candles?” (Blue and white being “Jewish colors.”) And “How about nine candles?” (Since there are nine candles in a Hanukkiyah.)
Robin actually found a beautiful picture that had nine blue candles and they weren’t in a Hanukkiyah, just nine small blue candles all with shining flames. We all agreed that the image didn’t look “too Jewish” or “too Christian” (or “too anything else”) but yet it had a nice winter holiday feel. We had it! Or so we thought… Turns out that image wasn’t available for reproduction.
Finally, after I rejected a few more images that just didn’t “feel right” for various reasons, Wendy came up with a card that we all agreed upon.
I liked it! It didn’t seem to represent just one religious tradition. I was pretty sure that nobody receiving it would feel excluded by the image (because in the end, we left the image off) or the language. EASY! Or was it? Now I’m left wondering, by making it so “neutral”…by being so careful to try to ensure that nobody who received it would feel left out…by being so sensitive to not “exclude” anyone, were we “including” anyone?
Hopefully, everyone who receives our card in the mail will recognize that our intentions are good and that we are grateful to them and want them to have a happy holiday season—no matter what holidays they do, or do not, celebrate.
I’d love to hear from all of you. For those of you in interfaith families, do you send holiday cards? Are they for a particular holiday, more than one holiday, or just general holiday greetings? Please share what you do as well as the thought process behind it.
In its second year, Combined Jewish Philanthropies (CJP), Boston’s Jewish Federation has chosen their 2014 Chai in the Hub winners. The Chai in the Hub winners represent the influential young professionals of Boston’s Jewish future and recognizes their amazing contributions to the Boston Jewish Community.
This year, we are proud to announce that among the 18 honorees is April Baskin, Director of Resources and Training for InterfaithFamily.
April’s role, to create resources for interfaith couples and families and implement trainings and tools for professionals in the Jewish community significantly expands and deepens InterfaithFamily’s immediate and long-term impact in the Jewish community.
“We’re so proud and excited for April—and not at all surprised that she is being honored,” said InterfaithFamily President Jodi Bromberg. “I can’t think of a more worthy recipient. April is an exceptional person, and we’re thrilled to have her thinking and creativity leading our efforts to develop meaningful, useful trainings for organizations, professionals, clergy and lay leaders.”
“I am honored to be recognized by CJP’s Young Leadership Division and to be counted among the inspiring list of honorees” said Baskin. “I’m personally invested in InterfaithFamily not simply providing generic ‘let’s be inclusive and here’s why’ trainings, but dynamic, interactive professional development opportunities for Jewish communal leaders and professionals. We need customized trainings that are substantive and acknowledge the experience Jewish professionals are already bringing to the table. We want to further develop those skills and knowledge so they can more effectively engage and support interfaith couples and families in their communities.”
April Baskin came to IFF following three years working at the World Justice Project in Washington, DC, and serving as President of the Jewish Multiracial Network. She is an alumna of the Schusterman Insight Fellowship for Jewish Community and the Jeremiah Fellowship (Jews United for Justice). While an Insight Fellow from 2008-2010, April worked at Maryland Hillel, BBYO, and Moment Magazine.
InterfaithFamily is the premier resource supporting interfaith couples exploring Jewish life and inclusive Jewish communities. We offer educational content at www.interfaithfamily.com; connections to welcoming organizations, professionals and programs; resources and trainings for organizations, clergy and other program providers; and our InterfaithFamily/Your Community initiative, providing coordinated comprehensive offerings in local communities, including Boston, Chicago, Los Angeles, Philadelphia, the San Francisco Bay Area and coming soon to Atlanta.
Rabbi Ari is the Director of InterfaithFamily/Chicago. She also has children who will not eat matzah ball soup or a bagel and lox and is continually surprised and dismayed at their culinary preferences. She was inspired by this story because of how culturally astute the grandparents were to how their grandchildren were being raised and how quickly they made a bridge between the familiar to the new and exotic (the world of the matzah ball!).
A woman recently told me the story of her grandchildren who live out of state and aren’t being raised Jewish.* They come to visit for a week each summer. This past summer they went right from the airport to the deli. Not that there isn’t Jewish deli where these kids live, but the grandparents wanted the experience of eating Jewish foods with their grandchildren at one of their favorite spots. This is one way they share their love of Jewish culture with their grandchildren.
These grandchildren have been raised on sushi and other international cuisine. When the youngest grandson looked at his bowl of matzah ball soup, he did not want to eat it. He said that he is used to more “normal” food (like sushi!). The grandparent telling the story said that her husband turned to the grandchild without missing a beat and said, “It’s just like miso soup…” and the child dove in. Once that broth touched his lips, he was sold! He even liked the matzah ball.
We at InterfaithFamily/Chicago are partners with the JUF (our Federation) and Grandparents for Social Action on a new program for grandparents called GIFTS: Grandparents, Inspiration, Family, Tzedakah, Sharing. We are offering a five-session class at 15 congregations and Jewish organizations around Chicagoland taking place now through the spring (to find a class, go to www.juf.org/gifts).
The classes consist of interactive lessons about how grandparents can pass on their values and deepen their engagement with their grandchildren. The fifth session is specifically geared toward talking about grandchildren raised in interfaith homes as well as any family situation that you might not have planned for or anticipated. The session is called “Changing our Narrative” and it is a hopeful session about what continuity means to us.
We just had a meeting for grandparents who are alumni of the classes that were offered this past year to talk about how to improve the program and to help plan an exciting city-wide Grandparent Conference to take place this spring (more information to come). One of the grandparents shared that fantastic story with me.
Our kids and grandkids have different cultural references than we have. They are growing up on different foods, their “normal” is nothing like what our life was like at their age and we have to constantly translate for ourselves and them as we bond and communicate. Is eating matzah ball soup with Jewish grandparents going to make these children Jewish? That’s not the point or the goal here. Feeling closeness, sharing our soul food, hearing the names of the foods in Yiddish, making connections, expanding one’s repertoire and experiences and creating memories of things only done with one’s grandparents is meaningful, impactful and important. Who these kids will be will happen over time. The closeness they feel with loving, open-minded, insightful, aware grandparents who know what their lives are like and who are willing to translate and help them relate to new things is priceless.
*We often hear this phrase. It means different things to different people who say it. For some it means that the family isn’t a member of a synagogue. For others it means that the parents do not articulate that the children are being raised with a Jewish identity—the parents want to raise them without specific religious references. Some say it means that the children are being raised “nothing.” This is one I particularly dislike as many children who are not raised with Jewish holidays or going to synagogue are raised with lots—not nothing—when it comes to values, for example. “Nothing” portrays such an empty, void and negative image.
Surprisingly, many children whose parents did not participate in Judaism and Jewish living affirm their Jewish identity as adults and seek avenues for engagement then because of relationships with grandparents, and other connections made along the way. Just knowing the cultural and religious heritage they inherited, even if it has been latent for some time, may mean something to one’s identity.
So, when you read or hear that children aren’t being raised Jewish, it is often an overly simplistic statement that may not capture a whole picture. As well, it hints at but doesn’t fully capture where the parents may be with their own religiosity, spirituality or communal ties. The parents’ own background and Jewish baggage may be coming in to play here and it may be complicated and messy in terms of how to raise children. Or, it may be that the parents are just not religiously, culturally or communally inclined even in the most open senses of Jewish expression. It’s not their thing, but it’s in their family and so a confrontation (whether warm and inviting or stressful) with Judaism occurs every now and then for their family.
In a nutshell, where Wertheimer and Cohen cite a decades-ago sociologist who when asked what the grandchildren of intermarried Jews should be called responded “Christian,” Edelsberg and Edelstein dismiss that notion as neither apt nor helpful. They note that thousands of young Jews – up to half of whom would be dismissed by Wertheimer and Cohen as “Christian” – attend Jewish summer camps, Jewish teen programs, Hillel and Moishe House. They put Wertheimer and Cohen’s pessimism in its place:
In the end, Wertheimer and Cohen’s depiction of [American Jewish] life as in need of being pulled back “from the brink” is another caricature of Jews as (in the phrase of the late Simon Rawidowicz) an “ever-dying people.” This belies our extraordinary history as a people and an ever-renewing faith tradition that, time and again, have demonstrated an ability to evolve and adapt, thereby avoiding the cliff that Wertheimer and Cohen have artificially constructed.
Every piece of research that has asked people in interfaith relationships why they are or are not engaged Jewishly cites numerous instances of interfaith couples feeling judged, or they or their children evaluated as “less Jewish.” Interfaith families still experience or perceive negative attitudes about their marriage choices from Jews and Jewish leaders – attitudes that are fueled by essays like Wertheimer and Cohen’s. That’s why the optimistic view of the future, on the part of one of the Jewish community’s most important philanthropists, is so important. That view supports increased efforts to engage even more interfaith families and children of interfaith families in Jewish life and community – to insure, in Edelsberg and Edelstein’s words, that diverse Jews “will continue to invigorate contemporary Judaism and invent new ways to experience American Jewish life.”
I’ve been seeing a lot of trends on Facebook over the past few months surrounding gratitude and if I’m honest, they mostly make me roll my eyes. I’m all for gratitude but these posts more often than not seem contrived and part of a fad rather than a real look at gratitude. That being said, it’s a much better fad than the latest reality show or diet. Especially during the month of November, when we are asked to think about gratitude and of course have a holiday approaching devoted to this notion. But are we just paying lip service to this yearly concept or do we actually feel a real sense of thanksgiving as we sit around our Thanksgiving tables?
There is something so special about genuinely expressing gratitude. It seems to lighten my soul and give me a much-needed sense of perspective amidst the chaos of daily life. When I really see all that I have, all that I am privileged to do, I am less stressed, I smile more, I treat those around me better. But sometimes that chaos is overwhelming and I don’t remember to take the time to see all that I have.
Much like the lone Mitzvah Day which takes place once a year in many synagogues, this single day of Thanksgiving does give us the opportunity to put a spotlight on our gratitude, but what about the next day (*shudder* Black Friday) or the next month? (For the record, a fantastic antidote to Black Friday is Giving Tuesday, and InterfaithFamily would love to see your gratitude on Dec. 2.) And once we have gone around the table and said what we are thankful for, do we do anything more with it or is the ritual of stating it enough?
Here at InterfaithFamily, we have dedicated the month of November to our InterfaithFamily Shabbat and have themed it, “30 Days of Abundant Appreciation.” Our goal was to have communities all over the country, in whatever way they choose, express appreciation and gratitude for the interfaith families in their midst (see which organizations are participating in Boston here). As you might imagine, this takes many forms depending on the community and its makeup. But no matter the form, the message is incredibly important. For how often do we really take the time to appreciate those in our communities who might feel on the periphery? How often do we simply acknowledge the diverse composition of our communities and celebrate it?
But here’s the big question, yet again: How do we keep it going? How do we continue to be appreciative and take those moments out of our day to feel a sense of personal gratitude for all that we have? How do we do it in a ways that feel authentic and not hokey? And in our communities, how do we do the same thing, whether for the interfaith families among us or just simply for belonging to a warm and open community?
I would love to hear your thoughts on gratitude. How can we be reminded in our own lives and in our many communities? Let’s come up with some ideas together!
Several years ago, my son’s 4-year-old classmate Sara was diagnosed with cancer. All of the families at our pre-school were devastated by the news. It could have been any of us, but it was sweet little Sara. We wanted to help. We were desperate to do something—ANYTHING—to help. We knew they had tons of toys, food and prayers. My friend Robyn Cohen and I spent hours on the phone trying to process the horror of it all and we knew we needed to do something for the family. Yet, there wasn’t much to be done.
Finally, on a Thursday afternoon, Robyn and I had an idea. We attended a pre-school where every week there was a “Shabbat Star” (even though many families at the school were not Jewish). We decided that this was our excuse to do something for Sara and her family. Because of the 40 minute drive to the hospital, we needed to pace ourselves. Each family in the class would sign up to drive to the hospital and bring Shabbat to Sara and her family. Since it was already Thursday, I raced to the bakery and got a challah and Robyn found candles. I gave the goodies to my husband whose office was a little closer to the hospital. He would be the first of many “deliverers” of Shabbat.
“Hi Sara! Guess who is the Shabbat Star this week? YOU are!” My husband announced to Sara and her parents. Sara beamed at the sight of the Shabbat kit and challah. And that was the beginning of our new ritual. The parents took turns each week. The school provided the challah and Sara’s family knew that every Friday there would be a Shabbat visitor. I vividly remember one of my visits. Sara wanted to know what was going on at school and was so happy to receive the latest artwork from her classmates.
We were fortunate to realize that Shabbat was good for Sara and her family. It guaranteed a visitor on a steady basis. It gave Sara a familiar structure from preschool. But, in retrospect, it benefited ALL of the families that stood by praying for Sara. It gave us an excuse to stop by and a way to feel useful. It united all of the families by discussing who would be the “deliverer” next week. We were delivering challah, but really it was so much more. We were delivering Shabbat. Another week of chemo was complete. Another hurdle had been jumped. We were honored to be able to deliver a challah and a smile to Sara and her family.
Sara survived another 10 months and her family made sure that every day had a positive experience. There is now an organization called “Sara’s Smiles” through which Sara’s family strives to help other families “Lift the cloud and inspire the joy.” Shabbat was a small piece of this quilt of positivity in the face of tragedy. If you want to learn more, check out saras-smiles.org. This non-profit currently delivers “inspiration kits” of positivity and support to 14 pediatric hospitals in six states, and the number is growing every month.
If you know of a family struggling, I’d recommend the “Shabbat excuse.” It is an easy way to support a family going through a rough time. A little challah and a little ritual can go a long way. And if you know of a family dealing with childhood cancer, check out “Sara’s Smiles.” It is a wonderful legacy to a very special little girl and her family.
The other day I saw a rabbi I know post a YouTube link to one of my favorite versions of the prayer, Hashkiveinu. Hashkiveinu is one word in English but means, “Grant that we may lie down” in Hebrew. In Hebrew, prefixes and suffixes are attached to the word. It is a petitionary prayer to be able to lie down in peace at night and to return to renewed life the following day.
Rabbi Murray I. Rothman
The link on Facebook to the video caught my eye for two reasons: As I said, I love this musical rendition of this prayer. Also, this rabbi serves the congregation where I grew up, Temple Shalom of Newton, MA.
What does it mean to grow up at a synagogue? For me, I had heard stories from my dad about how his parents were among the earliest members. My dad had his Bar Mitzvah at this synagogue. I was named as an infant there. The senior rabbi at the time, Murray I. Rothman, of blessed memory, got my family through a horrendous time when my mother was struck by a car crossing the street in front of our house. My little brother was 1, my middle brother was 3 and I was a kindergartner. My mother could not get up the stairs of our house for almost a year. She was bedridden on a couch in our den. My father somehow managed the three of us. Neighbors and family came to the rescue. And Rabbi Rothman came to that den every Friday afternoon with a challah and a Torah commentary and studied a little Torah with my mom. This kept her going spiritually and emotionally.
What does it mean to grow up at a synagogue? I knew the halls of that place. I knew the smells, the classrooms, the chapel, the sanctuary, the bathrooms, the youth lounge, the social hall—I knew the building. My confirmation class photograph is on the wall there. In fact, I sat in the Rabbi’s study on more than one occasion philosophizing about God and Judaism (true, I was into this stuff, even as a kid). I felt at home there. I slept there in a sleeping bag on the floor as a teenager at a “shul-in.” I remember the Temple Shalom sukkah in detail even though the last time I helped decorate one was at least 20 years ago. I can still feel the pride I felt praying with my family in the sanctuary on the High Holidays, wearing my new dress. I can see my brothers as I write this, quietly folding the flyers and tickets into origami to keep occupied during the services.
Some say bricks and mortar don’t matter. Buildings are passé. We’ve got coffee houses now. Millennials don’t want to walk into synagogues. Too many barriers. A building fund is too onerous for members to carry. What’s important are the people. The community. This is also true. But, I loved that building and it went through changes and renovations and has a life of its own. I think one reason I felt so connected to the building was that I could walk there from my house. That is how we got to and from Hebrew School. It is rare today for kids to walk places by themselves (at least not as young as we used to). I loved that independence, and going to a place I felt was totally safe and mine.
What does it mean to grow up at a synagogue? It means you know the people. We knew the people who worked in the office, the maintenance crew, the teachers, the educators and the rabbis. These were the people who lived in the temple as far as I was concerned. They were the familiar faces who knew us by name. They were welcoming and warm. They kept the temple going. And, my friends were there. We came together from multiple public schools. We grew up there together. We came to one another’s Bar and Bat Mitzvah services. We had our parties in the synagogue social hall. My parents knew the other parents and the kids.
I learned to read Hebrew there. I may not have known how to translate each word into English but I learned to read the Hebrew prayers in Hebrew fluently by about fifth grade. I kept the old blue Gates of Prayer Book—the Reform Movement’s prayer book—on my nightstand growing up, which I received from Temple Shalom. A nameplate was placed in it for me at my Bat Mitzvah. I read the prayers to myself at night and they were a source of comfort.
My parents have now moved to Philadelphia to be near my little brother’s family. We have no ties to this building anymore. We don’t know many people who still go there. Yet, all these years later, when I see a Facebook post from Temple Shalom, it catches my eye. It makes me smile to see the new life that is there now. It is a part of me.
I marry lots of people who “grew up at an area congregation” but they left after their Bar or Bat Mitzvah. Maybe they have great and deep memories of being there. Maybe they barely remember their time there.
The only way one feels a sense of growing up in a synagogue is if you are there a lot and get really involved. I am thankful this was the case for me and my family growing up. It’s never too late to go back. It’s never too late to try a new congregation. Interfaith families are welcome at congregations, often with wide open arms.