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.
I’ve watched this video a few times and I’m still not sure how I feel about this.
Did you catch that? Trevor’s already turned 13, and they’ve decided to throw him a “bar mitzvah — a Christian bar mitzvah.”
Pastor Brian shows Trevor and Tara the tallit Trevor will wear at the bar mitzvah party.
Here’s what I’ve figured out from the video:
They’re having a bar mitzvah as a party, not as a religious life cycle event.
Mom’s Christian, dad has “Jewish heritage” (my sources tell me he was Jewish and converted to Christianity) and is a Christian pastor in Atlanta.
Mom’s “done her research” and believes a key part of the bar mitzvah is a Torah-shaped cake. Dad adds that it should be “Christ in the Torah” (to mark Christianity’s Jewish heritage, I think?).
Mom tells us a bar mitzvah marks the transition from being “a 13-year-old boy to a man,” but more accurately it’s marking going from a 12-year-old boy to a man.
Dad frames this as “more than a marker of time, it’s a social event.”
Neither parent is Jewish, but they believe their son will grow to be the “first Jewish, black president” of the USA.
As I said, I’m a bit confused by this.
And, with that confusion, I can’t decide what I think of a “Christian bar mitzvah.” The bar mitzvah traditionally marks a boy (or girl) taking status as an adult in the Jewish community. With that, they’re now able to perform commandments (mitzvot) reserved for adults, like being counted in a prayer quorum (10 adults needed to form a minyan for prayer services). The question posed on twitter was, “blatant misuse of Jewish ritual or can we choose to borrow from other faiths? If so, how?”
There’s a great feature on JewishBoston.com called “Ask A Rabbi.” And you needn’t be in the Boston area to benefit from this column! Today’s seem particularly apt to cross-post to our blog, given that the question posed was:
My wife grew up Christian. For her family, Thanksgiving always starts with a prayer. I’ll be joining my in-laws for Thanksgiving this year, and they’ve asked if I’d like to share a Jewish prayer. I want to pick the right one; what should I say?
Great question and obviously a timely one for us all, since the majority of us have family members of other faiths and will likely break bread with them this Thanksgiving.
Thanksgiving is perhaps the perfect intersection of our two great religious traditions in Judaism and Christianity. Unlike Christmas vs. Chanukah or Easter vs. Passover, where there are clear theological conflicts and a myriad of real-life complications, Thanksgiving is conflict-free (unless you talk politics, in which case you’ll probably need more than prayers to navigate that terrain with grace and peace).
Thanksgiving, on the other hand, contains the best of what it means to be an American — gratitude for abundance, inclusivity in our society and around our table, open hands, open arms, open hearts. Thanksgiving is, in many ways, the summation of the heart of both Judaism and Christianity — faith, gratitude, peace and brotherly love.
Too easily, however, it turns into just another meal, another family gathering, another seemingly ordinary day. The religious mission, however, is to elevate the mundane into the sublime, to remind us that the ordinary can and should become the extraordinary. That is one of the reasons we might choose to bring religious readings to the table and something I applaud you for doing.
There are so many prayers in both of our traditions which bring to light these themes of gratitude and abundance, welcome and compassion. With that said, I think it’s important to choose some that bring you a sense of integrity. One should never speak words in prayer or in life which don’t reflect your beliefs, your integrity, your soul. One should also take into consideration both the nature of the day and the others around the table. In this case, with your in-laws being Christian, there are plenty of prayers to be drawn from our shared tradition of the Hebrew Bible, specifically the latter part of the Hebrew Bible, known as “the Writings” and “the Prophets.” I encourage you to peruse these sections of the Bible — but most likely you will end up within the Psalms.
The Psalms, attributed to King David, express a soul’s longing for God, gratitude for living, uncertainty about the future and the quest for faith, compassion and goodness. Here are some Psalms you might want to consider, though I’d encourage you to read through them all and choose what speaks to your soul the most. Also, there are many different versions of these, so Google until you find a translation that speaks to you.
Hope this helps. Enjoy your turkey. Watch your football. Stuff yourself with pie. Talk politics if you must. But above all else, remember that love and peace, and gratitude and celebration, are what this is all about. Thank you for reminding us that this holiday is an expression of the great Judeao-Christian ethic upon which this great country has been built. Eat, drink and be merry, and read some Psalms as well.
There is a new novel out that strikes me as significant. It is A New Songby Sarah Isaias. It is about an interfaith relationship between a Jewish doctor and a Muslim poet and it is a relationship not only of warmth and respect between those two individuals but of their two families.
Growing up in a Jewish enclave in Detroit and spending my adult life fully involved in the Jewish world, I knew next to nothing about the Koran and very little about the practice of Islam before reading this fast paced novel.
Sarah Isaias has written a story that held me through 400 pages taking me to the libraries of Cambridge, to Jews in Spain before the expulsion, Egypt, Israel, Palestine and through the steps of the Haj. As the characters explore the origins of a legend in both their Abrahamic traditions that tells of a poem that could redeem the world, they share passages in the Koran and contrast them to passages in the Hebrew bible.
Their quest isn’t only academic. As they travel the world together there are shadowy conspirators and extremists who intend to stop them at any cost.
This story is such a wonderful model of an interfaith relationship between two religions and cultures that are most often portrayed in the media as enemies. In a delicately portrayed love story with authentic Jewish and Moslem characters we can see how their openness to each other and to each other’s cultures helps them discover a truth that is powerfully simple and never more urgent.
The current Pope has signed a decree heroic virtues for two previous popes: his predecessor, John Paul II, and Pius XII, who was pope during the Second World War. This is one step before beatification. Predictably, some Jews have already pointed out why they wouldn’t make Pius XII a saint–most historians believe he did little to save Jews from the Nazis.
Deborah Dwork, a historian and Holocaust expert at Clark University, and Rabbi Eric Greenberg, who runs interfaith work at the Anti-Defamation League, wrote an editorial condemning the move as an attack on Jews. Further, the editorial discusses and dismisses historians arguing that Pius XII did more behind the scenes to save Jewish lives than he seemed to have done in public. The Catholic League responded with another editorial that called Dwork and Greenberg’s criticism “unseemly” and pointed out all the things Pius XII was known to have done to save Jews. (To me, it’s not all that impressive, but you read it and see what you think.)
Tracking the issue of Catholic-Jewish relations for this blog has been very interesting for me. I grew up post-Vatican II and most of my adult life has been during the papacy of John Paul II, the pope who did the most to foster positive relations between Catholics and Jews of any pope, ever. The current papacy has made a series of missteps with relation to Catholic-Jewish relations–and people in my generation did not expect them, I think.
It’s true Pope Benedict XVI is German and a voice on the right on Church matters, but he was completely on board with John Paul’s gestures to the Jewish community–in fact, he was the one who prepared a definitive church document, Memory and Reconciliation, that outlines the Church’s responsibility in past anti-Jewish violence. We had reason to expect him to continue in the same line. Ruth Ellen Gruber’s JTA article, After Pius move, Pope Benedict practices delicate Jewish dance, outlines the back and forth of recent papal decisions.
I really don’t know the truth about Pope Pius XII and the Holocaust. No one does, because the documents historians want to see to find out are in closed Vatican archives. It’s possible that the current pope knows something we don’t. I was trained as a historian and even if I weren’t Jewish I would probably be on Deborah Dwork’s side about opening those archives.
I was very happy to see a report on Beliefnet that the US Council of Catholic Bishops apologized to Jewish leaders for “feelings of hurt.” This wasn’t a fauxpology either. They actually spelled out, “Jewish-Catholic dialogue… has never been, and will never be, used by the Catholic Church as a means of proselytism, nor is it intended as a disguised invitation to baptism.”
I blogged about the so-called “clarification” that led to this moment back in the summer. Over 40 years after Vatican II, the US Bishops seemed to be reversing course, last June, on the validity of Judaism as a separate religion–and more importantly, to view interfaith dialogue as a chance to “invite the dialogue partner to baptism.”
In this apology the Bishops acknowledge what ought to be obvious to everyone–Jews and Catholics have a very different perspective on proselytizing. Jews don’t find welcome in proselytizing and we don’t have a tradition of proselytizing non-Jews. (I know there are some historical exceptions to this which would be interesting to discuss, but–let’s just say no one is going to be ringing the doorbell at your house at random and asking if you want to read the Torah.)
Who knows what made the Council of Bishops think it was a good idea to imply that Catholics ought to proselytize to Jews–even in the context of interfaith dialogue–in their earlier document last June? Whatever the internal political or theological reasons were, now both groups can sit down and discuss it.
It’s very easy to bond with people over shared experiences. That’s a lot of what the personal narrative essays on this website are about. What’s more exciting is when people bond over shared differences–not in spite of having different beliefs, history or culture, but because of it.
That’s why the decision of the U.S. Conference of Catholic Bishops to issue a “clarification” of an earlier 2002 document on Catholic-Jewish relations seems to be going over like a lead balloon in the Jewish community. In the words of Inigo Montoya in The Princess Bride, “You keep using that word. I do not think it means what you think it means.” Unless “clarification” always means “complete reversal of previous position.” As J.J. Goldberg writes in an article in the Forward, “A Counter-Revolution in Jewish-Catholic Ties”:
Most of the new clarifications, seen through Jewish eyes, look more like retractions of reforms we’d thought were long-settled church doctrine.
Among the earlier statement’s “ambiguities” are declarations that “both the Church and the Jewish people abide in covenant with God,” that both religions “have missions before God to undertake in the world” and that the Jewish mission “must not be curtailed by seeking the conversion of the Jewish people.” In fact, as the new statement helpfully clarifies, the “fulfillment” of the Jewish covenant “is found only in Jesus Christ.” Jews have a “right to hear this Good News” in “every generation.” And it’s the job of Christians to fill them in.
Goldberg also notes, to me most significantly, that the Council of Bishops did not discuss this with Jewish dialogue partners while it was in process or even give them a warning that it was coming out. Orthodox groups that had been part of the dialogue responded in kind, shooting from the hip with an immediate response June 29, while other Jewish groups tried to engage in discussion for a month and a half before they expressed “serious concerns” about the future of Catholic-Jewish dialogue.
Reading another piece in my local Catholic paper The Boston Pilot, “Jewish leaders say bishops’ June statement could hurt dialogue”, I had some insight into why Catholics might not understand the (to me entirely predictable!) negative Jewish reaction. Some Catholics may have had concerns that Jews were not allowed to convert to Catholicism:
By stating that the Jewish people’s “witness to the kingdom … must not be curtailed by seeking the conversion of the Jewish people to Christianity,” the document “could lead some to conclude mistakenly that Jews have an obligation not to become Christian and that the church has a corresponding obligation not to baptize Jews,” they added.
There is a big difference between Judaism and Catholicism, and it is this: we do not think it’s a big favor to people to proselytize them. I’ve had people who were raised Catholic ask me if that was because Jews were snobs, which is funny if you know how negatively Jewish religion and culture both view proselytization. Some interpretations of Jewish law consider proselytizing coercive and a way to invalidate a conversion! It’s a very different view of what shows respect for another religious group, and I think we have to keep reaching out to each other to bond over that shared difference.
Rep. Anthony Weiner (D-Brooklyn, Queens) is engaged to marry Huma Abedin, a member of Secretary of State Hillary Clinton’s staff at the State Department, the New York Daily News reported Sunday. Weiner is a strong supporter of Israel in Congress, leaning to the right on many issues, as the English-language Israeli news website Arutz Sheva reported. Continue reading →
We have a constant editorial dilemma chosing articles for InterfaithFamily.com. Converts to Judaism are part of our natural constituency–conversion creates an instant interfaith family, after all–and yet if we feature too many articles by or about conversion, we could make people in interfaith marriages feel pressured to convert. We want to be welcoming to people who choose Judaism, but at the same time we don’t want to proselytize. There are both important cultural and religious reasons for this. Religiously, many believe that proselytizing can invalidate a conversion. Culturally, Jews have a memory of being pressured or coerced to convert to other religions, and so don’t think Jews should do anything remotely like that. In this we’re in pretty much the same boat as the rest of the Jewish community–always struggling to be welcoming without exerting any pressure.
Many people who choose conversion to Judaism do so because they come from families with a Jewish grandparent or earlier ancestor. A recent article about a small Jewish community in Peru captures some of the issues facing both individuals and communities who become cut off from the rest of the Jewish people. The small community in Iquitos, Peru thought of themselves as Jews even when the Ashkenazi Jewish community in Peru wouldn’t recognize them. Descended from 19th century Sephardi merchants, the families had intermarried with local people and they look like them. At the same time, they retained some Jewish practices, beliefs and identity. This has to sound familiar to a lot of my regular readers! Continue reading →
Why didn’t I take statistics in graduate school? Who knew that instead of teaching history I’d be working for a non-profit where statistics are vitally important and constantly contested. Take the recent flurry of posts from major bloggers about Jewish and African-American attitudes toward intermarriage.
I suppose I should also mention that I am an ethnic Jew engaged to a gentile, and that I have at various times in the past dated non-Jews who are also non-white. However, my case is just one of many examples of the point I made in the post. Although I am ethnically Jewish, I am not religious, and my engagement will not actually lead to an interfaith marriage because our attitudes towards religion are actually very similar despite the ethnic difference.
Oh yeah, right. People are always telling me that they aren’t really in an interfaith marriage because they aren’t religious, but I generally assume that’s because I’ve buttonholed them in the supermarket and am trying to get them to write for our website. I think the problem is the word “interfaith” which makes it sound like every day of your marriage you sit down in a circle, sing “Kumbaya” and discuss comparative religion. A non-religious ethnic Jew marrying a non-religious gentile still has to make identity decisions when he or she has children. For the Jewish community’s purposes, that’s an interfaith marriage, even if it looks like an inter-no-faith marriage. Continue reading →
Last week Ruth Abrams blogged about an important article by Jeremy Gillick in New Voices, The Coming of the Intermarried Rabbi, about men and women seeking to attend and be ordained by rabbinical schools that will not accept them because they are intermarried. Shortly before the New Voices article came out, we published Why I’m Not A Rabbi, in which Edie Mueller explained her experience of this rejection 15 years ago. I’d like to now explain our position on this issue, prompted in part by a parallel discussion that is taking place on the Jewish Outreach Institute‘s JOPLIN listserv. Continue reading →
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