New flicks with celebs in interfaith relationships and from interfaith backgrounds, plus their baby news!Go To Pop Culture
If you like cute videos parodying pop songs for the Jewish holidays like I do, then youâll be happy to learn that theyâve been made not just for HanukkahÂ and Passover (see my favorites here and here), but for Rosh Hashanah too. So, as we approach the Jewish New Year, hereâs a countdown of my seven favorite Rosh Hashanah pop song parodies.
7) Felicia Sloin and Tom Knightâs “Apples and Honey” parody of Maroon 5âs “Sugar.”
6) The Fountainheadsâ “Dip Your Apple” parody of Shakiraâs “Waka Waka.”
5) National Jewish Outreach Programâs Jewish Treatsâ “Soul Bigger” parody of Kanye Westâs “Gold Digger.”
4) Matthew Rissienâs “All About That Rosh Hashanah” parody of Meghan Trainorâs “All About That Bass.”
3) The Maccabeatsâ “Book of Good Life” parody of OneRepublicâs “Good Life.”
2) Six13âs “Shana Tova (2013 Rosh Hashanah Jam)” parody of Macklemore and Ryan Lewisâ “Canât Hold Us.”
1) And my very favorite Rosh Hashanah pop song parody: Aishâs “Rosh Hashanah Rock Anthem” parody of LMFAOâs “Party Rock Anthem.” Not only can these guys sing, but they can really dance too!
Whatâs your favorite Rosh Hashanah pop song parody? Is it one of the ones listed above, or a different one? Let me know in the comments below.
In seventh grade, I was so excited when this boy from school asked me out. I asked my mother if she could drop me off at the movie theater, not yet able to go anywhere on my own, and was surprised by the questions she asked. I donât remember exactly what was said at the beginning, but she communicated to me that he was not an appropriate person for me to date. In all my teenage glory, I yelled and made a scene and told her she was closed minded. She calmly responded, âNo Iâm not. Iâm very open minded. You can date and marry any boy or girl you want, black, white or brown, as long as they are Jewish.â
Looking back on it, this conversation became one of the foundational truths I held onto in my younger days. Knowing that my mom was in fact very open minded and liberal in many ways, I came to believe the distinction she made must have been appropriate. And this comment was supported by thousands of others, large and small, from family members, teachers, youth group advisors and friends who all seemed to accept this idea as a truth: that as a Jew I should be with another Jew.
It took me a few years into my rabbinate until I could fully shed this thinking and not only welcome but truly embrace the (many, many) blessings interfaith families bring to the Jewish community. I am here now, as a voice for inclusion in my new role as director of InterfaithFamily/Bay Area, because I understand and believe deeply that it is the right Jewish and rabbinic thing to doâto see and embrace the holiness and blessings of each and every individual.
Those who live by Jewish values should see no option but audacious welcoming and sincere gratitude for interfaith couples families that choose to connect to Judaism or Jewish community in any way. Partners of different faith backgrounds are making Judaism a more vibrant and meaningful religion. Iâm a rabbi to help people find meaning in their lives. Throughout time, rabbis have done this in a multitude of ways. Rabbinic roles, and Judaism, have continued to evolve throughout time, affected by the cultures surrounding us and enriching each generation.
This is why I find myself in a new city, new job and preparing my family for our fourth move in six months. Matt, Roey, Stella Mae and I are, like so many young families, exploring our new city of San Francisco and creating the friends and community we hope will enrich our lives for years to come. My heart brings me to the Bay Area, to work for InterfaithFamily and make sure every person exploring the Jewish community, or loving individuals who take part in Jewish community, may feel the same warmth and love I offer my own family. Especially now, as a parent, I am realizing the weight of my words and advice that I offer to my own children and others.Â Maybe we can all explore this world together and enrich the younger and older generations with our warmth, kindness, creativity and spunk. I hope to meet you soon, whether for a cup of coffee on me (drop me a note at email@example.com), at an upcoming event, or at my welcome breakfast where I look forward to meeting new people from the area on August 23 in our Steuart Street officeâplease stop by!
This post originally appeared onÂ www.edumundcase.comÂ and is reprinted with permission.
The media buzz about Conservative rabbis and officiation at weddings of interfaith couples has slowed, but there has been important commentary in the past three weeks.
The rabbis of theÂ Jewish Emergent NetworkÂ â certainly among the most progressive younger rabbis in the country âÂ expressed solidarityÂ with Rabbi Amichai Lau-Lavie for raising important issues, expressing âhope that in the months ahead, the focus will shift from internal Jewish politics to the ways in which contemporary Jewish spiritual leadership, as it looks both to the past and the future, will respond to the increasingly fluid boundaries between the categories of Jew and non-Jew.â
The Pittsburgh Jewish Chronicle had an excellent summary of the Conservative officiation debate in anÂ article about varying opinions of local Conservative rabbis. One rabbi said the Rabbinical Assembly should only change its prohibition if there is an adequate halachic basis to do so; one said if the RA changed its stance he still wouldnât officiate. The article reports that there is a petition being circulated to affirm the prohibition and that the RA has a Blue Ribbon Commission examining the boundaries of the prohibition â not overturning it, but defining what it means.
I was disturbed to read Steven Cohen quoted as criticizing theÂ Cohen Centerâs researchÂ showing a strong association between having a rabbi officiate and interfaith couplesâ later joining synagogues and raising their children Jewish. Cohen apparently says the study provides no evidence of impact and just shows that people who seek a rabbi are more Jewishly engaged. I think the Cohen Centerâs interpretation makes much more sense: âInteractions with Jewish clergy in preparation for the wedding may serve to welcome the non-Jewish partner into Judaism, establish the groundwork for a continuing relationship, and affirm the coupleâs prior decision to raise a Jewish family. However, the opposite may also be true. Rejection by Jewish clergy may serve to dissuade couples from pursuing other Jewish commitments and connections.â
The article reports that Rabbi Alex Greenbaum, who said he would officiate for interfaith couples if the RA changed its prohibition, found a way to participate in a wedding without overtly violating it: while under the chuppah he delivered the âwedding talk,â while a Reform rabbi conducted the actual marriage ceremony. He said, âI believe that for rabbis who are congregational rabbis, after 12 to 15 years these children are like your own childrenâŚ. And I have to say, âIâm so sorry I canât perform your wedding.â They never get over it.â He continued, and I think this makes a great deal of sense,
We are not going to have a better chance of a Jewish future if we reject our children. There is no chance then. The more welcoming we are, the better chance we have for a Jewish future. I do believe this is a matter of life and death for our movement. I believe intermarriage is not leading our kids away from Judaism. I believe it is our reaction to intermarriage that is pushing them away.
Rabbi Seymour Rosenbloom, who was expelled by the RA because he started to officiate for interfaith couples, says that the leadership of the Conservative movement isÂ at odds with its members. âThe Rabbinical Assembly and the Jewish Theological Seminary may adamantly reject the idea that Conservative rabbis should officiate at interfaith marriages; the Conservative constituency overwhelmingly believes they should.â
Intermarriage is one of the clearest manifestations of the consequences of the gap between rabbis and constituents, which I believe is at the core of the crisis in Conservative Judaism today. But the fundamental issue is that while leadership still perceives Conservative Judaism as a halachic movement, its constituents do not. For them, Judaism is not about law. It is a matter of the heart and spirit. It is about intent, feeling, and identity. And when it comes to intermarriage, it is about love. It is not about adherence to technical standards that are arcane and burdensome, that lack transparency, and make life harder and more difficult. Like most non-Orthodox Jews, members of Conservative synagogues are seeking religious communities that enable them to celebrate the milestones of their life with joy and meaning, and which help them shoulder the burdens of a challenging society with greater confidence and purpose.
But where they seek peace, Conservative Judaism offers Halacha. Where they yearn for fulfillment, they are given the message that they are Jewishly inauthentic. Where they crave acceptance, they are judged.
The New Jersey Jewish News had an interestingÂ essay by Conservative Rabbi Judith Hauptmann, who teaches Talmud at the Jewish Theological Seminary, and has a grandchild growing up in an interfaith home. She says that as of now, she wonât officiate for interfaith couples, âbut I wish I could.â (The essay is about what she says is the more important question of how to get the children of intermarriage to grow up Jewish, and about the key role that grandparents can play.)
Finally, there was aÂ great article interviewing Rabbi Keara Stein, director of InterfaithFamily/Los Angeles, who outlined six tips to make both sides feel comfortable while respecting their traditions. She explains she made the difficult decision to co-officiate because âthere have been couples who would not have had any other Jewish elements at their special day if I had decided against it.â
âMeet Robyn,â my friend, who is Jewish, said with a smile as she introduced me to her Christian daughter-in-law. âSheâs an interfaith rabbi.â
Ugh! I cringed on the insideâthe same way I do when someone calls me a Reformed rabbi (rather than a Reform rabbi) or a âRent-A-Rabbi.â I thought to myself: Iâm not an interfaith rabbi. Iâm a rabbiâa Jewish rabbi. And what is an interfaith rabbi anyway? To me, the term âinterfaith rabbiâ sounds like a rabbi whose Judaism, and rabbi-ness, is somehow not purely and authentically Jewish.
Of course I knew what my friend intended. She wanted her daughter-in-law, who was in an interfaith marriage, to know that I was welcoming and open; that I wouldnât judge her marriage or look down on her husband because his wife isnât Jewish or her for being married to someone Jewish.
But stillâŚ Iâm not an âinterfaith rabbi.â What I am is a rabbi who proudly spends my time working with and advocating for interfaith couples and families.
There are many rabbis from the Reform, Reconstructionist and Renewal movements who officiate interfaith weddings, and weâre all regular rabbis. Weâre rabbis who want to open wide the door to Judaism, and who want to bring Judaism to the most sacred moments in peopleâs lives. Weâre rabbis who donât judge a Jewâs commitment to Judaism by who theyâve fallen in love with and decided to marry. Weâre rabbis who feel blessed to work with Jews and the people they love and who love them.
So call us ânon-judgmental rabbis.â Call us âwelcoming rabbis.â Call us Rabbis. Just please donât call us âinterfaith rabbis.â
In all fairness, I realize the irony of my preferring not to be called an âinterfaith rabbiâ when I use the term âinterfaithâ all of the time. I often refer to âJewish interfaith familiesâ where one parent is Jewish and one isnât, whereas the family may identify simply as a âJewish family,â in which one parent just happens not to be Jewish. I realize that the term I, and the rest of us at InterfaithFamily use is less than ideal for a number of reasons, including the fact that the Jewish parent and/or the other parent may not see themselves as a person of âfaith.â But I use it because I donât have a better term or way of distinguishing the particular type of family with whom I work.
In my role as director of InterfaithFamily/Philadelphia, I work with all sorts of different types of families with one Jewish parent and one parent who isnât Jewish, all of whom have a variety of blessings and challenges as a result of the parents having different religious backgrounds. I use the blanket term âJewish interfaith familyâ not because itâs ideal, but because it helpsâhopefullyâto make clear who these families are.
I realize that my friend who introduced me to her daughter-in-law was trying to do what I do: to describe what type of rabbi I was in a short-hand form, limited by the language we have. I know what she really meant was that Iâm an open-minded rabbi who works with interfaith couples and families, and she felt that by just saying ârabbi,â that wouldnât come across.
While it still may make me cringe on the inside, and Iâd prefer that you didnât, I will say that if you really have to, go ahead and call me an âinterfaith rabbi.â
But still please donât call me a Reformed rabbi or a âRent-A-Rabbi.â