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!
Romemu (rohˇmehˇmoo) seeks to integrate body, mind, and soul in Jewish practice. This is a Judaism that will ignite your Spirit. We are a progressive, fully egalitarian community committed to tikkun olam, or social action, and to service that flows from an identification with the sacredness of all life.
A Light Through the Ages tells the meaning of Chanukah through story and song. With musicians from Zamir Chorale of Boston, Joshua Jacobson artistic director and original story by Rabbi Howard A. Berman of Central Reform Temple, this event concludes with a dramatic candle light ceremony. A festive reception follows.
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.
There is a great deal of concern in the Jewish world about the degree to which interfaith families are engaged or disengaged in Jewish life and community. A headline of the New York Jewish Community Study of 2011, released in June 2012, was that interfaith families generally score low on that studyâs index of Jewish engagement, while interfaith families who join synagogues or send their children to Jewish education score comparably to in-married families. Community studies like New Yorkâs, and other available communal research, however, tell us precious little about what factors contribute to interfaith families joining Jewish organizations and expanding their connections to Judaism â or what they experience as barriers to that expanded connection.
Starting in December 2009, Interfaith Familyâs annual December Holidays survey and Passover/Easter survey have asked precisely those questions. Weâve just published a report on the responses to those questions. Our surveys are not âscientificâ or based on a random sample; the respondents are self-selected and some may have responded to more than one survey. But no one else is asking these questions, and our report sheds what is currently the most available light on these important issues: it summarizes and analyzes close to 700 responses from six consecutive surveys from respondents who were in interfaith relationships, were raising their children as Jews, and were members of a synagogue or Jewish organization.
Interfaith families are attracted, in order of importance, by explicit statements that interfaith families are welcome; inclusive policies on participation by interfaith families; invitations to learn about Judaism and, to a much lesser extent, invitations to convert; the presence of other interfaith families; programming and groups specifically for interfaith couples; and officiation by rabbis at weddings of interfaith couples. Read the full report for the data and many comments to our open-ended questions.
The policy implications of these findings are that Jewish communities that want to increase engagement by local interfaith families need to:
Ensure that local interfaith families receive explicit messages of welcome from the community and its organizations and leaders.
Ensure that there are some Jewish clergy in the community who will officiate at weddings of interfaith couples so that their experience with the Jewish community at that critical point in their lives will help them connect to Jewish life.
Offer programs and classes explicitly marketed as âfor interfaith families,â and foster the formation of groups of interfaith couples and families in which they can explore and experience Jewish life together.
One person posted to the discussion board that she inquired about enrolling her young child in the Jewish preschool at her local Reform congregation and was told that if a child is being raised with any parts of another religion, then the school wasnât for them. The question is not as clear-cut as it seems. I wonder how many interfaith families can say that they are raising their child solely with Judaism, to the exclusion of learning about and participating at times in Christian holidays or church services on occasion.
Yet many of these families want Judaism to play a meaningful role in their lives and want their children to learn about Judaism, experience Judaism, identify with Judaism and engage in Jewish communal experiences. These families would not say that they are raising their children in both religions. They want to raise children with Judaism primarily. But family dynamics are complex. Having family of a different religion can blur lines. Holidays and culture, childhood memories of songs or favorite Bible stories may get passed on by a parent who isnât Jewish. This same parent may be making challah on Shabbat, lighting candle, and hoping to take their child to Jewish religious school and synagogue services.
If we turn away families who want Judaism in authentic ways because the child may be exposed to Christianity, we are going to lose an enormous amount of families. Why not get these families in our doors, welcome them with sensitivity and inclusivity, with adult education, and joy-filled communal activities and allow their children to soak in this important part of their heritage? What are we afraid of? That these families will water down Judaism for everyone else? That children will talk about Santa? Many children of all religions in America talk about Santa because Doraâs Christmas Adventure is on morning cartoons. Are we afraid that families who are honest about their religious questions and struggles will give others an opening to raise their own concerns? Are we afraid that children who grow up with knowledge about and memories of Christianity will not continue Judaism? We can be sure of this if we deprive them of Jewish education and community.
Weâve just reported on the first full year of the InterfaithFamily/Chicago two-year pilot of our InterfaithFamily/Your Community initiative. You can find the full report here. We are on to something big that can transform the Jewish communityâs response to intermarriage in a very significant and positive way.
Four years ago a group of leading national family foundations studied the field of engaging interfaith families Jewishly and concluded that three elements were needed: a world class website, inclusivity training of Jewish professionals and lay leaders, and comprehensive programs in local communities. A Task Force of the UJA-Federation of New York reached the same conclusion in 2011. We developed the InterfaithFamily/Your Community initiative to provide these âmissing linksâ and in particular to coordinate and provide a comprehensive set of interfaith engagement programs in local communities.
The theory behind our model is that a comprehensive local community approach to engaging people in interfaith relationships Jewishly must address five important needs:
Awareness and Connection. People in interfaith relationships need to be made aware of the resources in their local Jewish community â organizations, professionals and programs â that are interested in welcoming them, and they need easy avenues to connect to those resources and to others couples like them in their community.
Warm Welcomes from Jewish Organizations and Leaders. When interfaith couples and families do connect with Jewish community resources, they need to find a genuinely warm welcome.
Officiation as an Entryway. Interfaith couples should find it easy to find clergy to officiate at their weddings and other life cycle events, and officiating clergy should stay connected with their couples and help them connect to Jewish life and community.
Help for New Couples Making Decisions about Religion. Newwly married or seriously dating interfaith couples need help learning how to talk with each other and make decisions about how to have religious traditions in their lives together.
Help Learning How and Why To Live Jewishly. Interfaith couples and families need help learning how they can live Jewishly â and how doing so can add value and meaning to their lives.
With generous funding from the Crown Family Philanthropies, the Marcus Foundation, the Jack and Goldie Wolfe Miller Fund, and a private gift, we launched the first two-year pilot of our initiative, InterfaithFamily/Chicago, in July 2011. The results of our first full year are very positive:
Awareness and Connection. Rabbi Ari Moffic, Director of IFF/Chicago, introduced the project this year in meetings with more than 60 local organizations and professionals, led or participated in 9 adult education classes and other programs, and blogged and tweeted frequently. As a result the IFF website had 36,559 visits from the Chicago area, the new Chicagoland Community Page had 3,200 visits, we added 15 more local clergy to our officiation referral list for a total of 31, and we added to our Network 46 more organizations for a total of 72, 56 more professionals for a total of 70, and 154 more non-professional individuals for a total of 241. IFF/Chicago was featured in a story in the hanukkah-1221-20111221_1_interfaith-couples-interfaithfamily-com-jewish-life">Chicago Tribune, in a local community paper, and in the JUF News.
Warm Welcomes from Jewish Organizations and Leaders. IFF/Chicago conducted 7 inclusivity and sensitivity trainings for 80 participants, including for religious school teachers at three synagogues, for preschool teachers at two synagogues, a workshop for rabbis to discuss wedding officiation, and a two-day training with three sessions at the Community Foundation for Jewish Educationâs Principalsâ Kallah for Reform and Conservative synagogue religious school educators. We already have 3 trainings lined up for the second year. One rabbi said, âI will say thatâŚ the presence of an organization with this approach in the city has really affected the way I talk and write about interfaith Jews in our community and beyond.â
Officiation as an Entryway. The IFF Jewish Clergy Officiation Referral Service responded to 103 requests for officiation, and Rabbi Moffic had 24 follow-up conversations and 5 in-person meetings, all aimed at connecting couples beyond their wedding ceremony to synagogues and other community resources. We created two resources, available to members of our Resource Center for Jewish Clergy, for clergy to use to stay in touch with their couples.
Help for New Couples Making Decisions about Religion. IFF/Chicago offered a hybrid online/in-person four-session workshop, Love and Religion created by Marion Usher, Ph.D., in February with four couples participating and again in May with eight couples. The in-person sessions facilitate community building, while online sessions make it easier for busy young adults to participate without going out every week. In post-workshop surveys most participants said that they felt empowered to talk about interfaith issues with their partners, and that they gained an understanding of how Judaism can fit into their interfaith relationships. Three workshop offerings have been scheduled for the second year.
Help Learning How and Why To Live Jewishly. We developed and offered our first hybrid online/in-person class, Raising a Child with Judaism in Your Interfaith Family, to 21 couples. It includes eight sessions learned online with background reading, audio and video files, and personal journal entries and discussion board posts commented on by the facilitator, and two in-person meetings, a Shabbat experience and a wrap-up session. Each session is designed to teach a Jewish practice that responds to a universal parenting need and value (having a calm and reflective bedtime, appreciation for food and concern for hunger, making a regular time to be grateful, ethical behavior, etc.). Almost all respondents to the post-class surveys said that they felt more knowledgeable about Judaism and Jewish practice and gained more of an understanding of how Judaism can fit into their interfaith family; 10 respondents said their practices had changes as a result of the class to include saying the bedtime Shema, the Hamotzi, and/or Shabbat blessings. In the second year we will have two offerings of Raising a Child and two of our next class, Preparing for a Bar or Bat Mitzvah in Your Interfaith Family.
JESNA is our evaluation consultant and will be administering surveys, conducting follow-up interviews, and issuing a report in 2013. But we are already confident that our model is meeting its important goals. More resources are being listed and attracting more traffic. Professionals are more aware of and sensitive to the needs of interfaith families. Couples are finding clergy to officiate at their life-cycle events and through our workshop are learning how to talk with each other and make decisions about religious traditions for their family. Parents with young children are learning about Judaism and Jewish practices and trying them out.
Every Jewish community should have on-the-ground staff whose job is 100% aimed at addressing these needs of interfaith families in order to engage them Jewishly. The IFF/Your Community model is the first framework that has ever demonstrated the ability to effectively work toward that result, and it can and will be enhanced and expanded as we continue to learn from our experience in Chicago and new communities as we add them. We are close to having the funding necessary to implement IFF/San Francisco and IFF/Philadelphia later in 2012, we have an ambitious plan to be in eleven communities in five years, and we have just launched a job search for a national Director of IFF/Your Community to manage this growth.
We think this is âbigâ and we hope many Jewish leaders will agree.
I read a post on the Reform Judaism blog with great interest, as, based on the title alone, Youth Engagement is Not The Curriculum â Itâs THE Curriculum clearly jibes with my beliefs. The authors offer 12 tips to keeping youth engaged in/with Judaism through the end of high school. As too many youth end their education with their bar/bat mitzvah, this is a great model. However, I see concerns with point # 4. To quote:
Treat teens as young adult learners. If you are successful, they will learn the other topics that you think are important later in life; for now, try to ask (and answer) the question, âWhat do the kids want to learn?â Ours, for example, are interested in Jewish/Christian/Muslim issues and our popular yearly program titled âChoosing a College Jewishly.â
Basic Jewish literacy is not only the key to the Jewish communityâs survival, but it fills oneâs life with meaning, awe, purpose, joy, connectedness and so much more. Teens may take a Jewish studies class in college, but if synagogues have not prepared our most involved students to live Jewishly we have failed. Our students must be able to confidently walk into their collegesâ Hillel, participate in and even lead tefillah (prayers), and talk with facts and context about liberal Judaism. A basic knowledge of both conversational and liturgical Hebrew is essential.
I meet with many late 20-somethings who are getting married. Over and over I have seen the partner who is not Jewish asking their love what Judaism believes about life after death and the meaning of suffering, how we bring the messiah, what they believe about God, what meaning they find in the prayer book and the stories of the holidays, what the Jewish perspective is on Bible stories, and the Jewish partner is clueless. They immediately explain it away by identifying as a cultural Jew or by saying theyâre more spiritual than religious. It is the partner who isnât Jewish and remains curious that often pushes the Jew to learn about their own religion, traditions and faith; inevitably the Jewish partner talks about how they learned nothing in religious school or remembers nothing.
Our teens learn other languages, read great literature in high school, know about art, have opinions about current events, and yet are not exposed to the depth and complexity of their own religion. Why? We think learning about Judaism will be boring, will feel irrelevant!
It is wonderful if our teens go to Israel, enjoy Jewish summer camp and take part in social justice work. But if our teens are functionally illiterate about Judaism, none if it will have any deeper meaning or enduring value.
I recently spent an hour with college juniors, talking about how the Jewish community can respond to interfaith couples and families. There was resistance when I suggested that synagogue websites translate all Hebrew/Yiddish terms and any insider language so that anybody new to Judaism â a new member of a Jewish family or anyone Jewish who lacks this knowledge â can fully access the content, and its meaning, on the website. I have encountered similar resistance when suggesting religious school or preschool teachers take on this same practice when sending emails home or having students work on projects.
For instance, if a class makes a âhamotzi placematâ (a placemat that includes the blessing over bread), the prayer could be pasted to their placemat in Hebrew, English and transliteration so that any parent can use it with the child. I have wondered why there would be resistance to this simple idea for sensitivity and inclusion. The comments I have heard in opposition to this are that parents will think that nobody knows anything Jewish in this synagogue or that the message gets watered down or dumbed down if no Hebrew can be assumed to be known. Others have said that it is so easy in the age of Google to look something up that if there was real interest in learning the Hebrew or the term it could be easily ascertained. If we make things too easy for folks, they will not take the initiative to learn it themselves, which is empowering.
I have been caught off guard by these statements. I hadnât thought there could possibly be resistance to making Judaism as accessible and meaningful as possible.
As I have tried to unpack this dilemma, here is the insight I have come up with: I think the idea that people who arenât Jewish will require the Jewish community (members of a synagogue, religious school or preschool teachers, or Jewish family members) to offer translations and explanations, could, potentially point out the communityâs own inadequacies or illiteracy with Hebrew and Jewish terminology and this feels threatening or unsettling.
I wonder how many of us could translate the name of our congregation into English or the names of most major holidays into English? This is in no way a critique of anybody with a lack of knowledge. Hebrew, even when translated directly into English, sometimes needs extra explanation and context. (âsukkot">Festival of Boothsâ comes to mind.)
Sometimes people who grew up Jewish just know or âgetâ something cultural while not being able to articulate it easily. Some Jewish people may want to remain in a tight-knit community in which there is a sacred language (even when not exactly understood, the individual still finds meaning). Being insular in some ways, set-apart and even having insider language feels authentic and means continuity for some. One would think that meaning leads to continuity but maybe Hebrew leads to continuity through connectedness to the past and particularism. Maybe one doesnât have to understand everything to have meaning. And my asking people to translate everything demystifies it in some ways and makes the message too secular and mundane.
This has been an interesting conundrum for me to think about. I look forward to hearing your insights!
My 5-year-old daughter just started violin lessons. Her lessons use the Suzuki method; parents come to lessons and learn along with the child so that when then child practices at home, the parent can help. Parents are expected to take notes during lessons and often video pieces of the lesson to watch with their child at home for reinforcement. I have not only thoroughly enjoyed the uninterrupted time with my daughter, but I have loved the pursuit of gaining these skills with her â new skills with which neither of us has any familiarity. Hannah teaches me and reminds me just as much as I help her. When we practice at home, we laugh a lot, we concentrate a lot, we learn together and get better together.
It recently occurred to me that this concept of Teacher, Parent-Learner-Teacher and Child-Learner-Teacher could be a great model to bring into the religious school classroom. Family education has become normative and popular in most synagogue congregations. Parents spend time in the classroom and engage in projects with the child. But what if family education meant that the parent and child were as engaged and highly focused on mastering the skills, on learning the techniques, on understanding the rhythm as they are in these violin lessons? What if parents prized the possibility of their child learning how to do Jewishly: how to perform rituals and traditions, how to read and speak Hebrew, how to study Torah and how to live based on mitzvot (commandments)? What if parents took notes in the religious school classroom, and all were silent, mouths gaped open in awe, as the teacher hummed a niggun (wordless melody), offered an appropriate blessing or translated a portion of Torah? What if the teacher gave homework that the parent and child had to do together and gave stickers when the parent-child team brought back their weekly homework chart filled in?
In some ways, many families have outsourced their childâs Jewish education to the synagogue school. Just as there is no way violin or a foreign language can really be learned unless it is practiced at home, there is no way Judaism can be learned unless it is practiced at home. I think that for interfaith families in particular, in which one parent did not grow up with Jewish knowledge and traditions, it would be even more powerful to gain these insights with their child. And, for a parent who grew up Jewish and has a deep level of knowledge, they can learn from the teacher how to teach and transmit that knowledge to their child. There is a parent in our Suzuki class who teaches flute. She knows music. She doesnât know the violin. She is learning with all the other parents who donât have her musical background. For a parent who grew up Jewish and needs a refresher, what better way than with your child?
I am looking forward to hearing your thoughts about how this could translate to the religious school classroom. Could you imagine making the commitment to learn with your child each week and then practicing at home? If you believe Judaism provides the framework for structuring a life of meaning, joy, order and purpose, it would seem to be worth the time and effort!
She spoke to the judgement in A Concerned Cousin's inquiry (calling out both the word "wrong" and "choice"), delved into Torah commandments, made analogies and… gave a thoughtful response that I think most Orthodox would at least be open to reading.
On our site, we have a whole slew of articles and blog posts looking at the complications that arise in Israel between democracy (society for all, equality, etc.) and the rabbinate (enforcing an Orthodox view of who is a Jew and how). On the one hand, Israel is a democracy. As a democratic state, women are equal to men. But as a state that also upholds Jewish law (via the rabbinate) and is lacking a constitution, religious and secular laws frequently butt heads.
We often look at the limitations imposed on intermarriage, difficulties in having conversions to Judaism recognized, and the whole “who is a Jew” debate in Israel. But today, we’re looking at gender equality. One of the issues I keep an eye on is that of women’s participation in Jewish practice. In Israel, this isn’t a simple issue. In Jerusalem, the Western Wall (aka Wailing Wall, aka Kotel), is a popular spot for folks to pray – both locals and tourists. For the last 45 years, the wall has been supervised by a rabbi, under the Chief Rabbinate of Israel. (There’s also a special police force, led by a “Chief of Police of the Kotel.”) Since 1997, that job has been filled by an Orthodox rabbi who “has maintained rigid gender separations”. While he seems ok with women quietly praying, he takes offense, and tries to prevent, women who pray full Torah services.
– Permissible: quietly whispering prayers to yourself, using a prayer book.
– Not permissible: singing prayers, wearing a tallis (prayer shawl), reading from the Torah. (Remember: prayer services on Monday and Thursday mornings, on Shabbat (Saturday) morning and afternoon, and on certain holidays include a reading from the Torah.)
in December 1988 during the first International Jewish Feminist Conference in Jerusalem. A group of approximately one hundred attendees went to pray in the women’s section of the Wall, and were verbally and physically assaulted by ultra-Orthodox men and women there. After the conference was over, a group of Jerusalem women continued to pray at the Kotel frequently, suffering continual abuse; they eventually formed the Women of the Wall. After one incident, WOW filed a petition to the Israeli government; the government did not agree to the group’s proposal, and included as response a list of halachic opinions that ban women from praying in groups, touching a Torah scroll, and wearing religious garments. Most Jews, even many Orthodox Jews, do not agree with these opinions; supporters of the WOW note that, according to Jewish law, a Torah scroll can never become ritually impure, even if a woman touches it.
This group, Women Of the Wall (WOW for short), continues to pray there each Rosh Chodesh (the marking of the new month according to the Hebrew calendar). And most months they’re harrassed.
At the heart of this group’s struggles is that conflict of state versus Orthodox rule. Here’s the short version: Women challenged the prejudice against them, on both halakhic (Jewish law) and legal (secular) grounds. The Supreme Court agreed, allowed women to fully pray, read from the Torah, and wear prayer shawls. Hareidi politicians (the most conservative branches of Orthodoxy) freaked out, countered with extreme overzealous measures (7 years in jail for praying?!). The Supreme Court backed down, days later, to appease the Hareidim, and agreed that the women couldn’t pray, read Torah, or wear tallises.
That was almost 10 years ago. But WOW continue to pray at the Kotel, on the women’s side, each month for Rosh Chodesh. They then leave the Kotel and walk over to Robinson’s Arch to finish services, including the Torah reading.
By now Iâm sure many of you have heard about todayâs monthly Women of the Wall gathering. The short version is that the police, allegedly present to protect the women from those who do not believe they have a right to daven at the Kotel, approached many of the women, said they werenât permitted to wear talleisim, and took the names and id of three women whoâll be âfurther investigated.â
Why’s this relevant to InterfaithFamily.com’s readers? Because these issues aren’t isolated. A country that claims to be for all Jews, but doesn’t treat women equally, doesn’t recognize the children of intermarried couples or conversions done in other countries, is not living up to its ideal. As Deb said,
the group is âcalled âwomenâ but itâs actually creating a space for all who want to daven [pray] there, who have the right to access this public, Jewish space.â
So, noting that Rosh Chodesh was yesterday and today, I was dismayed to open Facebook this morning to see Deb was arrested. I asked what happened. Like last month, she was told she had to change the way she wore her tallis, and she did. As the group was leaving the Kotel for Robinson’s Arch, she readjusted her tallis. And that was enough. They roughly arrested her and pulled her into the station. She’s since been released, but with conditions. (While in the police station, WOW sang protest songs – Deb could hear “We Shall Overcome” – and held their Torah service outside the station instead of at Robinson’s Arch.)
If we support groups like WOW who are fighting for change in Israel, perhaps other organizations will likewise support the fights of patrilineal Jews, Jews by Choice, interfaith couples and others in Israel.
It's in Hebrew, but the RA nicely included a translation. In short, Amar claims that these so-called rabbis who are not Orthodox are ruining Judaism ("trampling" the Torah! horrendously destroying Judaism!) all over the world and now, gasp!, they're starting to be officially recognized as rabbis in Israel and, obviously, this horribleness must be stopped!
The State held that the deal on Reform and Conservative rabbis will not be made via the religious council and will not be done via direct employment by the local authorities, rather via financial assistance. The Reform movement agreed to this. Financing will be the responsibility of the Culture and Sports Ministry and not the Religious Services Ministry.
The decision is currently limited to regional councils and farming communities, and does not extend to large cities. It was also written that those listed under the new title will not have any authority over religious and halakhic matters. So far, the State has committed to financially supporting 15 non-Orthodox rabbis. The Supreme Court is supposed to present a decision on the petition soon.
In a country that's supposed to be a home for all Jews, yet another example of one group's insistence that they're the only "right" way to do/be Jewish.
[table][tr][td][/td][td] Developed by a psychologist who specializes in marriage counseling, Love and Religion is offered throughout the country, usually housed in Jewish community centers. If you are not in Chicago and you or someone you know would like to take part in a Love and Religion workshop, it is highly possible a JCC near you is or could offer it. Just [email@example.com]email Dr. Marion Usher[/email], the creator of the program, [/td][/tr][/table]to ask her where and when it is being offered. In Chicago we have already offered the workshop twice and we have two more sessions coming up in August and October.
This program is only four sessions long. It is meant for interfaith couples (where one partner is Jewish and the other partner is not (whether or not they practice another religion) or is new to Judaism) who are engaged or were married within the last couple of years. The first night we meet, we treat all of the couples to dinner in the city so that we can get to know each other. The next 3 sessions take place from the comfort of your own home: couples use WebExâs video conferencing on their computers or smart phones. So, for four Thursdays you devote an hour to thinking about your relationship, about religion and spirituality, and about which traditions you find important and want to establish in your home.
The couples participating in the past two sessions have felt that their understanding of their partner (and other couples) increased through this sharing process. They nodded their heads as each one told of the feelings they had for their partner when they met; they shared so much camaraderie around coming from two different religions. For many couples, the fact that they are two different religions is not a big deal; neither family expressed concerned about this. In lots of cases, either or both partners grew up with family members of different religions and celebrated all of the holidays with joy and cheer. The specifics of theological or cultural differences seem minimal in comparison to the sense that they have found their soul mate. This workshop does not create issues where there are none. It does help couples come to articulate aspects of whatâs important to them religiously that maybe they hadnât yet thought about. And, of course, couples makes decisions about a whole host of major life issues over time and with change. This workshop helps set a foundation for making those decisions together as they arise.
The hardest part about offering this workshop is finding interfaith couples who are engaged or recently married. The workshop is normally just $36 per couple, but mention this blog post and itâs free! Please share this blog post with anybody you know who lives in Chicagoland if you think they would get something out of having an experience like this. Whether a couple is getting married by a rabbi, a rabbi and clergy from another religion, only clergy from another religion, a Judge or by a friend; whether the couple is getting married for the first time or whether one or both has been previously married; whether the couple is LGBTQ or straight; everybody should know that this is open to them. At InterfaithFamily/Chicago our goal is to reach interfaith couples with programs in which they can strengthen relationships, find ways to connect with Judaism and with the Jewish community, and to understand more about the role Judaism can play in an interfaith relationship, in ways that will feel natural, comfortable, accessible and meaningful to both partners.