When my husband read an early draft of this essay, he asked, "Why doesn't her partner have to support our daughter? After all, they agreed to raise children as Jews." What does it mean to raise a Jewish child?
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.
This year my parents hosted their 44th annual Passoverseder. I’m not old enough to have been to them all, but the only year I didn’t attend was when I was living in Israel. Thus, for me, this is how Passover seder is “done.” It’s the seder that I grew up with. I distinctly remember the first time I went to a different seder and realized that there are other ways of observing this Jewish tradition.
Many years ago my family started holding our seder on the Saturday night during Passover. Although not always the traditional first or even second night seder, it is ours. This year our seder took place on the sixth night. By bringing family together on the weekend, we are able to max-out the dining room that each year stretches into the living room, setting places for 29 people (not including Elijah). The Haggadah was the same as it always is with the additions over the years for Miriam’s Cup, a contemporary Dayeinu, and some other assorted embellishments.
However this year was different from other years because my niece (the only of her generation) is nearly 21 months old and now able to interact with all of us. Upon her birth, I enrolled my niece in PJ Library — an amazing program that sends a free Jewish book to children every month. My sister-in-law brought the most recent edition, and a current favorite, Company’s Coming: A Passover Lift-the-Flap Book.
What’s special about this book? The flaps make reading fun. The message is straight-forward. It walks the young reader through the elements of preparing for Passover, setting the table, and the items on the seder plate. Since we were setting the table while my mom read to her, it was fitting to show the actual items as they appeared in the book. We made reading come alive even more than the lift-the-flaps.
My favorite part was how she embraced the kippah. She put it on my dad’s head. She put it on her own head. She even put it on the dog’s head! Bless her heart; the dog was so patient, never moving while this adorable little girl dressed up for the seder. (Need proof? Check out the adorably cute photos below!)
If you have (or know) a little one, consider signing up for PJ Library. You may not love every book as much as my family loves this one, but I’m sure you’ll find a gem of your own. In the Bay Area, sign up online or visit their site to find the PJ Library nearest you.
If you don’t receive our bi-weekly eNewsletter, you may not know that we’re looking ahead to Yom HaShoah (Holocaust Memorial Day) in the spring. The last two editions asked for folks who are descendant of Holocaust survivors and have relatives who intermarried. If you are, we’d love to hear your stories — contact Benjamin!
Rebecca's grandfather (a German Jewish Holocaust survivor) and grandmother (an American Mormon) with their children, her mother, uncle, and aunt, in the 1960s.
My grandfather is a Holocaust survivor from Germany. My grandmother was raised Mormon in Utah. How they met, fell in love, and eventually married is a story for another time. For now I want to fast forward to the dinner table at my parents’ home last week.
A Holocaust educator, my mother often writes about the Holocaust, modern Germany, and her own life experiences in Indianapolis’ National Jewish Post and Opinion. I thought she would jump at the chance to share one more layer of her story. When I broached the subject with her, her response was (with what sounded like a tone of offense) “I don’t consider myself to have been raised in an interfaith family.” I was surprised that she sounded so offended.
Earlier this week I was in Chicago, where I had the opportunity to visit with my mom’s older sister. I met her at the Illinois Holocaust Museum and Education Center, where she volunteers twice a month. I perused the museum as she finished her shift and then we went to dinner. Usually we see each other at a family reunion or life cycle event. Finding time for a 1:1 conversation in these settings is next to impossible; this was the first time we had a chance to speak as adults.
I told my aunt about the note in our eNewsletter and she said she’d be interested in writing. I then told her my mom’s response and she replied, “Of course we were an interfaith family!” I was shocked! One sibling considers her family to be interfaith while the other doesn’t.
To break the tie, I emailed my uncle. He responded,”Well, the short answer is that ‘Of course we were an interfaith family.’ Not only did we visit cousins in Utah who were still Mormon (even if not fervent in their practice), but my mother frequently invited the Mormon missionaries, who were working in our home town, over for dinner. I even went to Europe one summer with a group that was mostly Mormon. My mother somehow hooked us up with this group and she served as one of the chaperones. Imagine going to the Moulin Rouge at the age of 15 and sitting at a table with your mother!” (Or, for that matter with a group of Mormon missionaries!)
He continues, “I think I know more about the Mormon religion than most other Christian religions… My Mom was very involved with the Jewish organizations, and we observed all the holidays. I have a theory that when it comes to religion, when people of different faiths marry, those with strong backgrounds tend to find one another, more so than people of the same religion who came from opposite ends of the observance spectrum.”
My grandparents made a lot of great decisions about how they would raise their children, weighing both how much German and Jewish influence, as well as how much American and Mormon influence, would permeate their household. In the end, they raised three fantastic children. I suppose my take-away is that parents have a lot of power. They nurture each child. But eventually it’s the children who decide who they are, how they identify, and what role religion (which religion) has in their lives. How you define yourself is ultimately up to you.
Yesterday my 8-year-old son came home and told my husband a troubling story about a comment another child made to him at his after school program.
Apparently, during a conversation with some other children, my son mentioned that he was Jewish. This other child said “Yeah, well, Jewish people are weird.” At this point in hearing the story, I think I began holding my breath. My initial reaction was, “Oh no, I’m not prepared to deal with this yet! What do I say? How do I help him deal with this?” Panic set in. I asked my husband what he had said to our son when he told him. My husband’s response was to acknowledge that the other child was ignorant and probably didn’t know any other Jewish people — and left it at that.
This morning I asked my son about the comment and how he reacted. He said he told the kid, “DUDE, that’s not nice! Saying that hurts my feelings.” WHOO HOO! I was so proud of him for standing up for himself and told him so. Then he told me he didn’t understand why the other child had said this. “Aren’t Jews exactly the same as Christians?”
Ignorance is a hard concept to explain to an 8-year-old. We talked a bit more about how there are people out there who sometimes don’t like you because you believe something different than they do. You should listen to what they have to say and, if it’s said because they don’t know any better, then you have to stand up for your beliefs like he did with this child.
If anyone has had any similar experiences, or has any advice on how to talk to children about these issues, I’d love to hear them. In the meantime, I’m just proud of my son for standing up for himself!
I attended the workshop “Out of the Mouths of Babes: Young Adults Share Their Experience of Growing Up Interfaith.” The teens on this panel had varying perspectives, but were all raised interfaith and were members at the synagogue hosting the event. It was fascinating to hear about their experiences. One panelist discussed her relationship with her grandparents who aren’t Jewish, including their attitudes toward elements of Judaism. The teen remarked how she enjoyed teaching her grandparents about the various holidays.
At the workshop entitled “Managing Your In-Laws,” the facilitator introduced the concept that managing our in-laws is not really what we need to do — we need to learn to manage ourselves. One suggestion was to manage our own issues by prioritizing them into three baskets: “A,” really important; “B,” negotiable; and “C,” doesn’t really matter. The strategy is to have a small “A” basket and try to put more issues in the “C” basket. I found this to be a great tool to manage all aspects of life beyond the issues raised in an intermarriage or interfaith family.
During discussion groups, it was great to hear how everyone is addressing similar items over the course of their marriage. Many couples go through the same things, but have a varying array of solutions and compromises. What was really gratifying was that many members of the congregation said that the rabbi was always learning new perspectives. The rabbi discussed this with the group, saying that he was often revisiting concepts and frequently revising his opinion. This was very refreshing and encouraging to all attendees.
My favorite story from Anita Diamant, the keynote speaker, was when she told us about a man who was Catholic but celebrates all of the High Holidays with his wife and daughters. He said that he was “Jew-ish.” The symposium was a wonderful model for sharing that would be beneficial for any interfaith community.
I have lead three workshops recently for religious school teachers and the same frustration came up each time. Teachers wanted me to tell them what to say when a child said x, y, or z. I veer away from giving teachers a script (I provide broad guidelines to think about) because I think each situation is different. The way each child says what they say, who the child is, how old they are, how many times the class has talked about this, etc., has to be taken into account in order for the teacher to know how to respond. However, in this blog I am going to share what I would say to a main comment that I have frequently heard uttered by children of all ages in religious schools.
“I’m only half Jewish.”
As a teacher, I would ask back, “Why do you say that?”
The child may respond, “Because my mom/dad isn’t Jewish and I celebrate Christmas and so I am only half Jewish.” (They may add that they don’t believe in God or other reasons.)
I might ask, “Do you think your parents would describe you as half Jewish?”
If a child says “yes,” I may encourage them to talk with their parents about this. I would be sure to email or call the parents after class to let them know that their child spoke about this in class and that I was happy they felt comfortable sharing with me. I would let the parents know that I encouraged their child to talk with them about these labels of identity. I would also mention that the clergy and educators at the synagogue are open to talking with parents and families about Judaism in an interfaith family and that there are lots of resources and support available to them as they figure out how to speak to their children about religion and identity.
If the child answers “no,” that their parents wouldn’t use this expression, a teacher could ask how they think their parents would describe who the child is religiously. If the child answers that their parents would say they are Jewish, a teacher could explain that maybe their parents have hoped that Judaism would be the religion and way of life they most identify with, but that this doesn’t mean that the other religion in the family is ignored or pushed away. It is wonderful to explore and experience the way one parent was raised and the way some in the family practice. This doesn’t take away from being brought up Jewish.
I would tell the child that a main hope is that we all feel whole and that we feel secure in who we are. I would also tell children that Judaism and Christianity share so much. We share sacred texts, values, core biblical narratives, faith in God, and a desire to make the world a better place. There are many prayers within Christianity and many songs that have roots in Judaism. We both love holidays, rituals, and traditions. But, there are many parts of the religions that are different. It may be hard to really be both religions. You can experience aspects of both religions, learn about both religions, come to love parts of both religions, but you might end up practicing and adhering to one religion. Figuring out who we are is a lifelong pursuit. In religious school and then in high school and college, you can continue to learn about Judaism and may find so many aspects that add much to your life. That’s one reason you are all here. We are here to learn about an ancient religion that still applies to our experiences in the world today. The stories, history, culture, language, and ethics of Judaism – all these aspects and many more – can bring joy, purpose, order, connectedness, and meaning to how we live.
When children bring up issues of identity it can be tricky for the religious school teacher to know what to say, how much to say, what would support the family and the goals of the religious school program and the congregation’s denominational ideology (whether it is Reform or Conservative, for example). This is why I encourage educators to write guidelines such as this and to role play with teachers to help teachers know how to respond to the most commonly talked about issues from going to church, celebrating Christmas or Easter to having family that isn’t Jewish to not believing in God, not wanting to come to religious school/Hebrew school, wondering about Jesus and more.
If you are a religious school teacher, let me know if you could see this dialogue taking place in class and if this is helpful to thinking through how to respond before comments are made so that you are not caught off-guard.
One piece that I have been giving a lot of thought to is what I would write in my religious school handbook concerning interfaith families if I were still the Director of Education at an area congregation. Religious school handbooks typically have information about snacks served (for families concerned about allergies), information about carpool and pick up lines, the school attendance policy, dress code, how to make up work if classes are missed, whether students are required to attend religious services, and expectations about behavior. None of the schools in the area seem to have a policy for working with interfaith families. Some schools felt that there does not need to be a separate policy because it isolates interfaith families as having special needs and makes them feel different than, and not part of, the community.
I think interfaith families often do have special needs and the more we are sensitive to them, and explicit about meeting their needs, the better we do at bringing all of our families into the deeper layers of what it means to really be part of the community.
Here are my thoughts about what this part of my handbook would say:
A Pledge for All of Our Families:
We know that we have families where one parent is not Jewish and yet is living a Jewish life, creating a Jewish home and raising Jewish children. We know that we have families in which one parent is not Jewish and still practices a different religion and yet is supportive of the children being raised with Judaism in the home and in their lives. We know that we have families in which one parent has chosen Judaism for himself or herself as an adult and, while not having childhood memories of Judaism, finds Judaism to be the language by which he or she understands and engages with the world personally. We know that we have families in which one or both parents grew up in interfaith homes themselves and have varying degrees of Jewish education and memories of experiencing Judaism. We have families in which both parents were born into homes of two Jewish parents and are in need of and desire a deeper Jewish education as adults. And we have families that are some combination of these descriptions and have even different layers to their religious stories. This pledge is for all of our families:
We pledge to make Judaism accessible. This means that we will translate every Hebrew or Yiddish word into English. This means that we will offer adult Hebrew classes so that you can learn to read Hebrew and gain a sense of the beauty and richness of this ancient language yourself. We will offer adult education classes from the introductory level to the intermediate levels and beyond. We will offer Learner’s Services so that anybody can learn the choreography of the Friday night and Saturday morning worship services and understand the order of the liturgy, the history of the prayers, and be able to contemplate modern meanings for us today. We will offer family education so that you can learn with your children and have Jewish experiences with your children that will touch your senses and stay with you for years to come. We will offer ways to participate in mitzvot (commandments, ethical and religious living) from rituals to our ethical mandates of social justice. We will offer ways for individuals, couples and families to fully participate with this synagogue community in all aspects of Judaism because we affirm that Jewish living adds meaning, purpose, joy and order to our lives and a sense of rootedness and connectedness that we are all seeking.
We pledge to interact with the children in our religious school and Hebrew school with respect, understanding and empathy, and with an openness to hearing what their experience in our program is. When children speak about celebrating non-Jewish holidays with family members, attending church or other houses of worship with family members, talk about feeling “half and half” in terms of their religious identity, wondering aloud about Jesus or other aspects of another religion in their lives, their comments will be met with respect. Comments will not be swept under the rug, but will be addressed aloud for the class because there are others in the room wondering the same things. Discussions can be had at times that will benefit all in the room about the diversity of the Jewish community, the common threads in the families, what it means to have Judaism as part of your identity and more.
We want to know our families. Please help us get to know you by sharing your own religious stories. Let us know what you “do” in your home for religion, questions you have, challenges you have, and how we can better understand where you are coming from, what’s important to you for your children to absorb in this Jewish setting, and whether we can help bring families together for deeper communal experiences.
If you are reading this and send your children to religious school, what would you think of having such a statement in your school’s handbook? If you are reading this and are in Jewish education, could you imagine using pieces of this?
I received a review copy of A Human Eye: Essays on Art in Society, 1997-2008, a slim volume of Adrienne Rich’s prose. Like many people who went to college in the 1980s, I read–and mostly failed to understand–Rich’s poetry in classes. In the 1990s, I went to hear her speak and was surprised that she identified as a Jew–my professors had never talked about that aspect of her identity when we read her celebrated early feminist poems (“Diving Into the Wreck” ) in my classes.
If I’d known her work better, I wouldn’t have been surprised. Rich wrote a foundational essay on reclaiming Jewish identity in 1982 after growing up in an interfaith family, “Split at the Root: An Essay on Jewish Identity.” Born in 1929 to a Jewish father and a gentile mother, Rich was raised to hide the Jewish heritage she later came to embrace. She came of age as the crimes of the Holocaust were coming to light, and in “Split at the Root” recalls her first exposure, through newsreel footage, to Auschwitz.
Which may be why A Human Eye has a photograph of Muriel Rukeyser’s eye on the cover, and an essay about Rukeyser inside. Rich cites Rukeyser’s poem, “Letters to the Front,”
To be a Jew in the twentieth century
Is to be offered a gift. If you refuse,
Wishing to be invisible, you choose
Death of the spirit, the stone insanity.
Adrienne Rich has chosen, as she writes in “Jewish Days and Nights,”
Every day in my life is a Jewish day. Muted in my house of origin, Jewishness had a way of pressing up through the fissures. … Jewishness was muted in my house of origin, but the sense of specialness was not: that house was–intensely–different from the homes of my middle-class, non-Jewish friends. For one thing, it was full of books.
The essay goes on to articulate a leftist Jewish political stance, one that is perhaps iconoclastic–but it is an insider’s stance.
As a poet and essayist who was among the first to transform the personal to the political, Rich has undergone many personal transformations in public. She was married to a Jewish man and raised three sons with him before she came out of the closet as a lesbian in 1970. Her feminist writing and poems about her lesbian experience have overshadowed these writings about reclaiming Jewishness. Yet they are here, fluent and beautiful, a testimony to the possibility of children of interfaith families passing on Jewish heritage and participating in the Jewish community–even in the capacity of voicing dissent.
Children of hidden Jews are, for the most part, children of interfaith marriages. In the Polish case this looks nothing at all like interfaith marriage in the United States–the level of anti-Semitism in Poland and the lack of freedom of religion means that hidden Jews are also people whose Jewish roots were hidden from them.
The interesting thing is that this outreach, which is entirely to people who descended from interfaith families, is under Orthodox auspices and the organization has on its website that it is “under the ongoing supervision of the Chief Rabbinate of the State of Israel.”
Back in the dark ages before the internet, when I was a senior in high school, in 1983, I had the opportunity to interview Gloria Steinem. Even though I’d been reading Ms., the mainstream feminist magazine Steinem founded, since I was in the 6th grade, I had no idea what to ask her. In those days, research was challenging.
It was not a problem for Danielle Berrin, who interviewed Steinem for The Jewish Journal of Greater Los Angeles last month. (I just saw the article reprinted in the San Francisco Jewish paper, j. weekly.) She asked Steinem a good question, “Was your desire to pursue feminist justice at all inspired by your Jewish background?” Steinem gave her a great answer:
My mother, who was not Jewish, was always very clear about the importance of the Jewish tradition and respect for the Jewish tradition. She really tried to stress that, and she loved her mother-in-law, adored her mother-in-law (who was Jewish.) You know the passage (in the Torah), ‘Wherever I shall go, you shall go?’ That was always how I knew it was a woman speaking to a woman — because of my mother.
This is, for me in my current job, a fascinating answer. (Yes, I know she didn’t get the quote 100% right, but that was pretty good from off the top of the head of someone who doesn’t happen to be named Ruth! It’s from the book of Ruth (Ruth 1:6) and you can find it here.)
I know from my academic work on the history of Jews in the woman suffrage movement that Steinem’s grandmother was a woman suffragist. Steinem herself wrote a piece on her grandmother Pauline Perlmutter Steinem for the Jewish Women’s Archive. She could have told the interviewer how having a Jewish grandmother who was a feminist influenced her. Instead she gave an answer that credited her mother’s role in preserving Jewish culture in her interfaith family. Which is great.
As much as young women of my generation needed people like Steinem as a feminist role model, the Jewish community needs models of retaining Jewish identity among children of interfaith marriage. Steinem, who is 75 years old, wasn’t raised as a Jew, but she still gave that answer at a synagogue to a Jewish newspaper reporter. It made me happy to see it.
Obama could have chosen to identify with both sides of his family, as Serwer and others have. As you know, and I know some of you know better than I do, when you come from two backgrounds, people often ask you to choose one, even though you come from two families and at least two cultures (if not more!) The US Census doesn’t ask you to do that–if you come from two or more of the racial categories the Census happens to measure, you can identify with both or all of them.
The question really becomes what “legacies” of the painful elements of our past do we voluntarily embrace and which ones we reject. To the extent that biracial black people identify as black, they are choosing to embrace a once-painful element of their history. It is not being forced on us. I happened to check both white and black on my census form, but that was my choice. Every mixed person has a right to tell their own story on their terms. You might as well tell Jews to stop celebrating Passover because it is part of the enduring legacy of Jewish slavery in Egypt. That’s exactly what it is, but that doesn’t tell you anything about its value to the culture or why it continues to endure.
I have been thinking about this question–whether we’re entirely shaped by the biases against us, or whether we have identity that’s independent of oppression–since I read Sartre’s Anti-Semite and Jew in 1987. (You know how there are some books that just shape your whole life? That was one for me.) The book made me think about my role as a person with white privilege in US society. I thought the dynamic Sartre describes between the biased person, the target of bias, and the “liberal”–a bystander who allows the targeting to happen and blames the victim–described how my society dealt with race. But at the same time, the book is about whether any cultural minority has a culture aside from what it creates in the negative space of a racist dynamic. Do Jews exist without anti-Semitism? I would say yes, we do, we have an identity and culture that is greater than simply resistance.
What do you think about how to fill out the census? I mean the literal one that will count our country this year so that we can apportion resources, but there is also a metaphorical census. When you stand up to be counted, how do you select from your various identities? Does context matter? Tell me about it.
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