Following a special diet can be a challenge. Most of us have followed a diet in the past to lose weight, or for humanitarian or health reasons. Some of us are on one right now. In my own small circle of family, friends and colleagues, almost all of the major diet categories are covered. We have gluten free, low fat, dairy free, sugar free, vegan, vegetarian, Kosher, high protein and low carb. Passover is coming and my diet-centered world is about to short circuit. What kind of meals can I make if I have to eliminate gluten, fat, dairy, sugar, eggs, meat and all of the items that are not consumed during Passover from the list of acceptable ingredients?
There can be some confusion about how to make our choices about what to eat during Passover. Tradition plays a strong role for religious Jews and can influence the decisions we make in our modern interpretation of our holiday observance. Jews from Eastern Europe (Ashkenazim) refrain from eating Kitnyot (KIT-NEE-OT) during the eight days of Passover. Kitnyot are grains and legumes such as, rice, corn, beans, soy, peanuts, string beans, peas, lentils, mustard, seeds (sesame, poppy, sunflower, etc.), and their derivatives which can be found in corn starch, corn syrup and soy sauce. Jews from other lands (Sephardim) do eat Kitnyot during Passover. Why is there a distinction?
The Torah tells us not to eat leaven (also called Chametz) during the holiday of Passover. Chametz consists of â€śfive grainsâ€ť from wheat, spelt, barley, oats and rye. In ancient times, a strict observance of this commandment caused the Jews in lands where these grains were grown to be extra careful. All grains were stored in the same type of sack and could be easily mixed up or misidentified. The only way to be sure of not eating the five grains was to avoid any foods that could possibly have a similar appearance. Sephardim did not have this tradition because the five grains were not grown in their lands.
A little research on the Internet results in some obscure and interesting items to avoid during Passover. Who would have known that organic lipstick may contain wheat or oat flour? We must also avoid eating anything that contains vinegar like ketchup, mayonnaise, and pickles, anything with glucose or dextrose, such as sugar alternatives, and decaf coffee and tea, which are processed using an additive called Maltodextrin, which is made from starch. Whisky and beer are also prohibited because they contain wheat or barley.
There are some very good menu and recipe suggestions available if one is willing to dig around a bit on the web. Daniella Silver has a list of Healthy Gluten/Dairy Free Vegetarian Passover Recipes that look very yummy. I am definitely going to try the Garlic Sweet Potato Rice and the Triple Chocolate Hamentaschen. My favorite site is from Shana Lebowitz called 34 Healthy Passover Recipes and it is full of interesting Passover relevant twists on regular dishes. Try her Grain-Free Banana Bread (it does include eggs) or the Bitter Herbs Salad that she found in a 2012 New York Times post.
It is a highly personal decision to change our diet for eight days. Whether or not you give up just bread, bread-like foods, or choose to follow all of the ancient traditions is up to you. Please share your favorite healthy Passover recipe with our readers so that we all have more food options to consider as we decide what our own unique celebration will entail.
Chag sameach (Happy holiday)!
The following is my sermon given on March 7, 2014 at Temple Beth El in Munster, IN.
The weekly Torah portions now move into the book of Leviticus. The Five Books of Moses are referred to by Hebrew names which are the first main word in that section of Torah. Leviticus is known as Vayikra which in Hebrew means God called out. God calls out many things to the people throughout the long narrative. Sometimes the people heed Godâ€™s call and sometimes they donâ€™t. Sometimes it is Moses or another leader who hears Godâ€™s call and then instructs the people what to do or not to do.
Do we believe God is still calling out? What is God calling? How does the call sound? When and how can we hear it? Some say God calls out through nature saying to stop destroying the environment. Some would say God calls out through people doing social justice work and bringing to our attention the suffering and plight of the vulnerable in society who need more help. Some might say God calls out through our inner voice which helps us calibrate our moral compass. Some say God calls out over and over and in new ways through this sacred textâ€”through this scrollâ€”through this ever-new message and that is why we read it over and over and over, and read commentaries about it over and over and over and continue to think about our own responses to these words. Do we hear God in the shofar? In the upcoming graggers and laughter of our youth?
What would God call out if God could read this latest Pew study of American Jewry? Most American Jews are not members of a synagogue. Most American Jews marry someone not Jewish. Many liberal American Jews raise their children with another religious tradition in addition to some Judaism. Millennials by and large say they are Jewish of no religion? What is happening here? Where did everything go wrong? How do we get things back on track?
OKâ€”as an asideâ€”why must we personify God? It seems true, as Maimonides, the great Jewish, Spanish philosopher and writer in the 1100s thought, that we can only make negative statements about Godâ€”God is not human. The only positive statement we can make is that God is and even that limits God. So, I am of course speaking in metaphor.
But, there are those who would say that there is something fundamentally broken or off about American, liberal Judaism. Synagogues are outdated and cost too much money to maintain. Our liturgy does not resonate any more. We donâ€™t know Hebrew and so prayer in Hebrew does not â€śworkâ€ť as it once did. Since Judaism is a religion of boundaries and distinctionsâ€”the difference between the holy and profane, between day and night, between Shabbat and the rest of the weekâ€”we cannot have a truly inclusive Jewish community.
The nature of the Jewish religion is that it is insular and exclusivist to some extent. Jews can do and say certain things and those not Jewish cannot. Those younger than 13 cannot do certain things. On Passover, we cannot eat certain things. We are a religion of rules and boundaries and these rules have kept us a distinct people for millennia. As Rabbi Mark Washofsky,Â the Solomon B. Freehof Professor of Jewish Law and Practice at HUC-JIR/Cincinnati, our rabbinical school, just said to me, â€śThere are many in the Jewish community now who straddle the fence and straddling a fence hurts.â€ť
So, this is all bad news and negative. Goodbye American liberal Judaism as we know it. Itâ€™s been a nice run, but itâ€™s over?
Things are better than ever. It is our diverse community that gives us new strengthâ€”new voices, new questions and new insights are good for Judaism. We are pushed to define ourselves, to understand who is a Jew and what makes something Jewish. We are forced to confront our own lack of literacy and to take ownership of our religion and our heritage. When we have a community made up of those who grew up with Judaism and those newer to it, we uncover what it really means to welcome the stranger and to believe in One God of all who is a God of peace and love. We are given the sacred opportunity to perform the mitzvah, the commandment, to love our neighbor as our self because weÂ areÂ our neighbor. We see the most often repeated commandment from the Torah come alive for us: Do not oppress the stranger because you were strangers in the land of Egypt.
Does this always make it easy? Should we have no ritual barriers to full participation in Jewish life? (I kind of think so, but not everyone agrees with this). Should all rabbis officiate at any wedding where a Jew requests Jewish clergy to be with them? Can we find room in our religious schools for children being raised to also learn about and appreciate Catholicism, for instance? There are no easy answers but lots of important questions.
What is God calling to us now? I believe one message that is blatantly obvious and which can bring us closer to one another and God is that we need to open up, not create more rules and tighten our limits. We are a tiny â€śinâ€ť group and we are, by the way, not a homogeneous group; we are not different from those not in these seats tonight. The majority of liberal Jews are somewhere else. It is not for us to call them in. It is for our Jewish expression, our synagogue structures, and our leaders to open up. We have to act with love, respect, with joy and optimism, humility and inspiration, to individualize, accommodate and include anyone who might come to see that living with Judaism is a rich, vibrant, accessible, authentic way to structure oneâ€™s days.
Kayn Yihi Ratzon. May this be Godâ€™s will.
This year is particularly exciting on the interfaith front regarding Purim and St. Patrickâ€™s Day, as they coincide within one day. St. Patrickâ€™s Day is Monday, March 17, as always and Purim starts the evening of Saturday, March 15. I see some green bagels in town, which is not quite the same as a fine pint of Guinness Stout, but itâ€™s nice to see everyone getting involved and joyfully celebrating. Break out the green hamantaschen!
I love tradition. I love holidays. I love people. I love any time taken apart from the ordinary to celebrate life and freedom, be with our friends and family and offer a toast to what we value most.
Saint Pattyâ€™s Day represents the arrival of Christianity in Ireland and is greatly celebrated by the Irish diaspora. In America and other countries, there are parades, festivals, everybody wears green and celebrations abound with eating and drinking, song and revelry. What a perfect blend of holidays coming on the heels of Purim! As a Jewish American who married a girl from a proud Irish Catholic background, the opportunities to honor both holidays while having quite a festive time are fantastic.
Purim also celebrates with lots of eating and drinking. Some people like to get so â€śreligiousâ€ť that they canâ€™t tell the difference between Mordecai and Haman (not an easy feat of drunken revelry) when you hear the traditional reading of the Megillah. Costumes are key too, turning the roles and appearances in our daily life on their heads.
Rather than expound on the story of Esther, which you can find in our interfaith resources by clicking here, I decided to explore the sacred origins of how Jewish people relate to those who are not Jewish. More specifically, I want to examine the tradition of alcohol in celebration.
We learn early on in the study of Torah that we are all descendants from original creation in the story of Adam and Eve. And since all of us are descendants from Adam and Eve, we are created in the image of God. Everyone is holy and no one is better than another person inherently by birth. That is clear.
It is also chiefly undisputed by Jewish scholars that Adam and Eve were not â€śJewish.â€ť Judaism was not created until much later in the Torah when Abraham comes into the picture. The great tale of Noah and the flood provides a nice segue between these tales. Noah was a tzaddik, a righteous person. And what does he do in his first act as a free man in a new land? Noah plants a vineyard of grapes, makes wine and gets drunk. (Genesis 9:20) Thatâ€™s right, the first order of celebratory business was to imbibe in alcohol. Perhaps planting vineyards was his new line of work in the New World that he was building.
Shortly after Noahâ€™s debaucherous celebration of the new promise, the very first blessing ceremony in the Torah as far as I can tell involves Malkezedek, King of Salem, who brought out the bread and wine (sounds like kiddush) and blessed our father Abraham of â€śThe God Most High.â€ť (Genesis 14:18-19) Not only another celebration, but also a measurement of how indeed to do a timeless blessing.
There is a time and a place for everything. And when it comes to joy, open doors are much better than a â€śmembers onlyâ€ť mentality.
I hope that the Jewish community will continue to open our doors to all to share the joy and fun of Purim as the Irish Catholic culture has done to embrace the world in celebration. Because the more the Jewish world shines our light from our beautiful tradition and shares the fun with our families, the brighter our collective light of humanity will be shining in the world and back to our Creator.
A couple of months ago I officiated at the wedding of a wonderful coupleâ€”the bride was Jewish and the groom was Christian. Several days after the wedding, I received the following email from the bride, Susan (not her real name):
I have a question for you about Purim. Esther married the king, who wasnâ€™t Jewish, and ended up saving her people. If she had not married the king, all of the Jews in the kingdom would have died. Extrapolating from this example, why is it considered such a bad thing for one to marry outside of the Jewish faith?
What a great question! Susan made a good point. In Megillat Esther (The Book of Esther, where we find the Purim story), the beautiful young Jewish Esther marries the Persian King Ahasuerus. At first, following the instructions of her cousin Mordechai, Esther hides the fact that she is Jewish. But when the evil Haman convinces the king that all of the Jews in the kingdom should be killed, Mordechai tells Esther that she should go to the king and reveal her true identity. At first Esther refuses, explaining to Mordechai that the king hasnâ€™t summoned her for the past thirty days, and if she goes before the king without being summoned he may order that she be killed. But Mordechai replies, in words that have become very famous: â€śDo not imagine that you, of all the Jews, will escape with your life by being in the kingâ€™s palace. On the contrary, if you keep silent in this crisis, relief and deliverance will come to the Jews from another quarter, while you and your fatherâ€™s house will perish. And who knows, perhaps you have attained to royal position for just such a crisis.â€ť (Esther 4:13-14 â€“ JPS translation)
Having been convinced by Mordechaiâ€™s powerful words of her responsibility to her people, Esther, after fasting for three days, goes before the king. Ultimately, Esther reveals to the king that she is a Jew, and she asks that the Jews of Persia not be exterminated. The evil Haman is impaled on the stake which he had put up for Mordechai, and the Jews survive.
So hereâ€™s how I responded to Susanâ€™s email:
Over the years rabbis andÂ Jewish commentators have offered various explanations about Estherâ€™s marriage to the gentile Persian king. Â Of course the explanations/commentaries generally reflect more about the writer/commentator (who often has hisâ€”and historically it always was a “him”â€”own agenda/bias he is trying to promote when commenting on the text) than they reflect about the text.Â There are rabbis (clearly opposed to intermarriage) who have claimed that Esther was forced to marry the king against her will.Â The Zohar even says that the Shekhinah concealed Estherâ€™s soul and sent another soul in its place, so that when King Ahasuerus slept with Esther, he wasnâ€™t sleeping with the real Esther.
Of course the biblical text doesn’t say this at all. In the biblical text itself no judgment is made on Esther marrying out of her faith. And as you point out, by marrying someone who wasnâ€™t Jewish, Esther ended up saving her people.
So here’s what I have to say about Esther: By marrying a man who wasnâ€™t Jewish, and ultimately “coming out” to her husband, the king, as a Jew, Esther saves her people. The text doesnâ€™t comment on the fact that Esther is in an interfaith marriage, and I agree that she should be held out as a positive example to interfaith couples. Â
In my view, the only thing Esther should be faulted for in the story is denying Mordechaiâ€™s first request to tell the King that she is Jewish, though she does this because she fears that the king may have her killed. But at Mordechai’s urging she ultimately reveals her true identity to the king and in doing so she saves the Jewish people. The bottom line is: Thereâ€™s no problem with Estherâ€™s intermarriageâ€”the only problem would have been keeping her Jewish identity secret. Â
Esther can be a terrific role model for the idea that it’s OK to marry someone who isnâ€™t Jewish so long as you openly and proudly maintain your connection to Judaism and the Jewish people. And just like Esther, you could end up “saving” the Jewish people along the way. The problem is NOT intermarriage…it is when someone stops identifying as a Jew. Â
Once again, Susan, mazel tov on your wedding. May you, like Esther, have a husband who supports you in that which is most important to you and honors your connection to Judaism and the Jewish people. And may you always be proud of your Jewish identity.
The staff at InterfaithFamily is feeling grateful, humbled and inspired by the recent grant we received from BBYO. At their International Convention in February, BBYO teens were given the option to participate in a Shabbat learning session hosted by the Slingshot Fund. In this session, they experienced an expedited (but real!) 90 minuteÂ grant giving process.
They were first given the Slingshot Guide, which includes 50 innovative up-and-coming Jewish organizations and 17 â€śstandard bearerâ€ť organizations, of which InterfaithFamily is one. The Guide states: â€śInterfaithFamily leads the conversation and demands a place for interfaith families in Jewish communal life.â€ť
BBYOers were then split into groups and each group was assigned a handful of organizations from the Guide to research. After taking all 67 organizations in the Guide into consideration, each group got to pick their favorite and pitch it to the other groups. What a great exercise in philanthropy!
One of these groups chose InterfaithFamily as their grantee. The group membersâ€”one in particular who is in an interfaith familyâ€”found the work we do to be meaningful to them. When they pitched InterfaithFamily to the larger group, many other kids felt connected to our cause as well. Out of all of the organizations that they could have chosen to fund, the BBYOers chose one: InterfaithFamily!
Here at InterfaithFamily, we spend a lot of time working with parents and couples. We spend a lot of time thinking and talking about the children of intermarried parents, as does the greater Jewish community. But the minority voice in the equation is that of the children themselves. To know that our mission is important to them is extremely validating and adds a sense of responsibility to our daily work.
Going forward, look out for more essays and resources devoted to the children of interfaith families, because I plan to make sure we rise to the challenge of using the BBYO grant to help these kids feel welcomed and supported in the Jewish community.
InterfaithFamily/Chicago welcomes a new staff member to our office which is located on the second floor of the Weinger Northbrook JCC. Susie Field has a child at the JCC preschool and both of her children attend JCC camps. She is herself in an interfaith family and personally interested in our mission of supporting interfaith families open to exploring Jewish life. If you are ever at the JCC and wander upstairs, you will be glad to connect with Susie. She has a warm smile, a great laugh, a wonderful outlook on life and can share lots of ideas about everything from talking with extended family about religion to the day to day task of bringing spirituality and connectedness to our parenting. This is her first blog post with InterfaithFamily in which she shares the real things her son has said as he begins to process what he hears and learns about the religion and culture of Judaism.
My 5-year-old son attends a JCC Pre-Kindergarten Program.Â My husband is Jewish and I am not. Even the Jewish side of our family is learning as he learns.Â And, itâ€™s lots of fun to watch and listen as his imagination runs wild. Here are some of the things heâ€™s said lately that have made me smile:
- To his Jewish Grandma and Grandpa, â€śWe have to have a Shabbat candle to light.Â Itâ€™s Shabbat!â€ťÂ They rummage around in kitchen drawers and finally settle on a tiny birthday candle.Â â€śNow say the prayer!â€ťÂ They reach for their smartphones for assistance from the web.Â Candle lit, prayer said, he asks â€śOkay now, are we supposed to sing Happy Birthday?â€ť
- â€śI am God!… But, Mom, I canâ€™t buckle myself in, can you help?â€ť I guess even God needs a little help now and then.
- â€śIf I were God, I would bring people back to life.â€ť Hmmm, wouldnâ€™t that be nice.
- â€śHey Mom, I think Aquaman helped Moses part the Red Sea.Â God created Aquaman tooâ€¦itâ€™s true.â€ť
- As star of the week, his number one interest: creationism versus Big Bang.Â â€śMom, maybe God created the big bang.â€ť
- While having his forehead stitched-up following a recent misadventure, he announced, â€śI will get my stitches out on Shabbat!â€ť He was right; it was scheduled for Friday night.
- â€śWait, wait, we have to say the prayer before snack!â€ťÂ I reach for my smartphoneâ€¦
- â€śI havenâ€™t decided whether I am Jewish, but I definitely want a
As a mom in an interfaith family, I was worried my kids wouldnâ€™t know where they belonged or how to communicate about their beliefs.Â Instead, I am fascinated by each new spiritual discovery as it develops into value and faith. As my husband and I shepherd them through their journey, we explore our own beliefs. We are re-introduced to Jewish heritage; albeit, sometimes with a superhero twist.
There is a Jewish joke that says: Two Jews are in a synagogue, and one turns to the other as asks â€śwhen is Hannukah this year?â€ť and the other responds â€śthe same as always, on the 25th of Kislev.â€ť This little tale helps us to learn about the Hebrew calendar. Jewish holidays are celebrated on the same day of the Hebrew calendar each year, but since the Hebrew year is not the same as the solar year used by most of the Western world, Jewish holidays always fall on a different Western calendar day each year.
This quirky calendar difference can be confusing. My husband likes to celebrate birthdays and anniversaries using the Hebrew date and this takes some effort on my part to keep track. I am fortunate that the two most important dates I need to remember happen to fall on important dates in both calendars. In the year that my husband was born, the first night of Hanukkah fell on December 25â€”Christmas Dayâ€”and that day is his birthday. Every year, we celebrate the first night of Hanukkah and Nathanâ€™s birthday. Last year, it was also Thanksgiving, which made it a triple celebration! We got married on the 18th of the Hebrew month of Lyar, which is also the Jewish holiday of Lag Bâ€™Omer, another special day that is on every Jewish calendar, making it easy to remember our anniversary.
The Hebrew calendar has a fascinating twist, a method to reconcile the lunar and solar years. The secular calendar is based on the solar cycle, in which the earth revolves around the sun in approximately 365ÂĽ days. Since we cannot measure a quarter of a day, we have 365 days each year, and every 4th year add a 366th day, creating a leap year every four years. The Jewish calendar consists of months based on the lunar cycle, the time it takes the moon to revolve around the earth. A lunar month consists of 29Â˝ days. Again, since we cannot have Â˝ day, we have some Hebrew calendar months with 29 days, and some with 30 days. As a result of the extra half days, the Hebrew calendar also includes some leap years.
Every so often, 7 times out of every 19 years, the Jewish calendar adds an extra month of Adar and names them Adar I and Adar II. This year, 2014/5774 has one of those fun occurrences. The reason for the extra Adar is that a solar year consists of 365 days, and a lunar year consists of 354 days, causing the same Hebrew calendar day to occur 11 days earlier in the following year. As a result, Passover which is supposed to occur in springtime, would happen earlier and earlier each year, eventually ending up in the winter, fall, and summer. To prevent this backward slippage, the Jewish sages added an extra month to reconcile the Jewish and secular calendars.
This leap month is called Adar Sheni, or Adar the 2nd (Adar II). Interestingly, Adar II is the month that is constant every year, where Adar I, is the one added in a Hebrew leap year. The way we know this is that Purim, which always occurs in the month of Adar, is celebrated during Adar II in a leap year. Interestingly, a year consisting of 13 months is not called a leap year, but Shana Meâ€™uberet, a pregnant year.
During Talmudic times, the Hebrew calendar was established by the Rabbinic court in Jerusalem, based upon the sighting of the new moon by two witnesses, who were quizzed to determine the reliability of their testimony. In the 4th Century, the Jewish sage Hillel II, established a fixed calendar, basing it on mathematical and astronomical calculations. This is the Hebrew calendar that we use today to know precisely when to celebrate holidays in the current year, and to help us plan for the future.
It is a fun activity to compare the Hebrew and Western calendars to find out if you were born or married on a Jewish holiday, important day in Jewish history, or if you share a birthday with a famous Jewish leader or prophet. You can find a Hebrew date using the online HebCal date converter and then see what happened on that Day in Jewish History. I was born on the 30th day of the month of Sivan, which is a day of celebrating the new moon and the day before Joseph, the Son of Jacob and Rachel was born!
Since I joined InterfaithFamily last fall, Iâ€™ve been thinking a lot about Jewish traditions and practice, and more importantly, what messages and ideals about Judaism Iâ€™d like to pass on to my children. I grew up in a Reform Jewish household, and while my family was actively involved in our synagogue and many other aspects of Jewish life, we didnâ€™t often mark Shabbat in a meaningful wayâ€”something I have not much changed as an adult.
Iâ€™ve been thinking about how much time Iâ€™ve been spending at Target on Saturdays. We just moved, and well, there are things to buy. Important things, like diapers and shower curtains and hand soap. And more diapers. Or grocery shopping. Or picking up the dry cleaning. Or any one of the endless errands that seems to pop up and never get done during the week.
Increasingly, thereâ€™s something unsettling to me about dragging my 2-year-old boys around on errands on Shabbat. Itâ€™s one of the reasons that Iâ€™m so excited that InterfaithFamily is a community partner in Rebootâ€™s National Day of Unplugging (NDU) on March 7-8. Iâ€™ve taken the pledge to unplug as long as I can for the day, and am using it as a way to reboot (yes, pun intended) the way we spend Shabbat.
Iâ€™ve been thinking about the NDU since I signed the pledge, and on Rebootâ€™s website, found out that the program which InterfaithFamily is supporting (read Marilyn’s pledge) is an outgrowth of â€śThe Sabbath Manifestoâ€ť, a project â€śdesigned to slow down lives in an increasingly hectic world.â€ť The Manifesto is a list of principles to think about incorporating and interpreting in whatever way you see fit. My favorites? â€śConnect with loved onesâ€ť (What better way to spend the day?), â€śGet outsideâ€ť (Is it spring yet?), and â€śEat breadâ€ť (Nothing better than a freshly baked challah from my new favorite kosher bakery, Blackerâ€™s Bakeshop!).
But more important, Iâ€™m using the National Day of Unplugging as a chance to think critically about how we spend the day, and whether it matches our familyâ€™s values and what Iâ€™d like my sons to understand about Shabbat and our priorities. Iâ€™m thinking that instead of errands, can we linger over challah French toast before playground and storytime? Check out that Tot Shabbat service at a nearby synagogue? Or have a dance party in the living room? Because what I want my sons to take away from Shabbat is that itâ€™s a joyful break from the week, a chance for us all to spend time together, with family and friends. A day apart, a chance to reset, to reflect, to connect, to start over, to do something special. Away from the checkout line.
Interested in taking your own pledge? Itâ€™s not too lateâ€”click here.
(Newton, MA) â€“ February 20, 2014 â€“ InterfaithFamily helps intermarried users with children at home engage in Jewish life and make Jewish choices, and helps Jewish professionals work with them, according to the results of its just-released 2013 user survey.
Of respondents who were intermarried, with children living at home, substantial percentages reported that InterfaithFamily had a positive effect in the past two years on their becoming interested in (53%), knowledgeable about (63%), and comfortable participating (49%) in Jewish life, and on their feeling of being welcomed by Jewish communities (46%). Sixty-one percent said InterfaithFamily positively influenced their incorporation of Jewish traditions and participation in Jewish rituals, 40% their participation in a program for interfaith families, 27% their sending their children to Jewish education classes or Jewish camp, 16% their making an initial contact with a synagogue, and 11% their exploring conversion.
In 2011 InterfaithFamily launched its Your Community initiative to offer comprehensive resources, programs and services in local communities. In 2013 InterfaithFamily/Your Communities in Chicago, San Francisco and Philadelphia had a full year of activities (Boston was added in October 2013). The user survey data provide an early indication of the stronger positive impact of on-the-ground operations; in Chicago, San Francisco and Philadelphia, among intermarried couples with children at home, 72% reported a positive effect on their knowledge about Jewish life (compared to 63% overall), and 72% on their interest in Jewish life (compared to 58% overall).
â€śWe are pleased to confirm once again that interfaith families with young children, one of our key target audiences, find our resources valuable, and that we are influencing their decisions to make Jewish choices,â€ť said Edmund Case, founder and CEO of InterfaithFamily.
According to the survey results, the majority (53%) of users are intermarried. But substantial percentages are parents of children in interfaith couples (19%) and converts or people in the process of converting (11%). Fewer are children of interfaith couples (8%) or interdating (6%).
Most users (79%) are Jewish, and most are female (75%), reflecting studies that have substantiated the lead role women tend to take in a family’s religious life. Nearly half of users (45%) are between the ages of 30 and 49, but 37% are 50 or older, and 18% are under 30.
Seventeen percent of users are Jewish professionals, including rabbis, educators and others.Â Fifty-nine percent use InterfaithFamily as a reference for information on interfaith families, and 31% have used material from the site in a program they led or coordinated. They refer interfaith couples and families with whom they work to InterfaithFamily far more frequently than to any other organization. Sixty-five percent of professionals said IFF has helped them to see the potential for positive engagement in Jewish life by people in interfaith relationships, 57% to work with interfaith families, and 50% to develop welcoming policies and practices.
â€śWe are pleased with the recognition of InterfaithFamily by Jewish communal professionals,â€ť said Lynda Schwartz, IFF Board Chair. â€śContinuing to earn the confidence of rabbis and other professionals as a trusted resource for their constituents is very important to us.â€ť
The survey shed light on why people come to the site and on what kind of resources and services they are interested in. A significant percentage (22%) come to the site for help finding Jewish clergy for their weddings. Twenty-three percent came to find out about Jewish organizations and events in their area; 52% said they are interested in information about events, and 34% about helpful professionals, all information available on the InterfaithFamily Network.
“Our user surveys help us to prioritize and most effectively use our available resources to serve our end users,” said Jodi Bromberg, InterfaithFamily President. “We are committed to ongoing evaluation of our offerings as key to our future growth.”
The survey was conducted between October and November 2013; 1,446 responded to the survey, and 1,107 completed it. The survey report can be found at: http://www.interfaithfamily.com/2013UserSurveyReport.