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Well, I went to the water one day to pray.
As a Jewish woman who feels deeply rooted in her African- and Native-American familyâs heritage, the famous Negro spiritual âWade in the Waterâ holds multiple and profound layers of visceral meaning for me. It was a central component of an alternative Rosh Hashanah ritual I created and observed in Washington, DCâs Rock Creek Park a couple years ago. And a couple years before that, âWade in the Waterâ was bittersweetly at the heart of a soft-spoken, yet powerful conversation between Alana, a dear friend of mine from college, her Hungarian-Jewish grandmother and me in her grandmotherâs home in Mayen, Germany.
The classic spiritual was originally among a number of songs used as vocal instructions sung in the cotton fields to help fugitive slaves navigate the treacherous, but ultimately liberating path of the Underground Railroad.
One night during a five-day layover in Germany in 2009, Alana shared with me that the âWade in the Waterâ segment of Alvin Aileyâs famed âRevelationsâ dance sequence was once playing on her grandmotherâs television. She explained to her grandmother, a Holocaust survivor, how enslaved African-Americans used the song to escape from slavery. After a few moments of silence, her grandmother began crying as she asked Alana, in German, âWhy didnât we think to do that?â With Alanaâs permission, I gently broached the subject with her bubbe a couple days later. What ensued was one of the most meaningful conversations of my life.
Black people, my people, literally found their way to freedom through song. Similar to making aliyah or immersing oneself in the mikveh, song is a spiritual vehicle that guides and elevates both individuals and communities to higher ground. The Jewish people, also my people, are well-versed in spiritual elevation, as well as immersion. It is embedded in the mundane to mystical elements of our religion.
One of the nicest ways that spiritual immersion is still alive and thriving in the Boston area is found at Mayyim Hayyim. Now in its 10th year of existence, the Mayyim Hayyim Living Waters Mikveh and Paula Brody & Family Education Center is a community mikveh that has stayed true to its mission of reclaiming and reinventing one of Judaism’s most ancient ritualsâimmersion in the mikveh. Mayyim Hayyim has brought this sacred tradition to life by encouraging its traditional, as well as creative contemporary spiritual use. Each year the center teaches thousands of interested visitors. And on a daily basis, it models how to make the mikveh a sacred space that is open and accessible to all Jews and those who are becoming Jews. This was the vision of Mayyim Hayyim founder and acclaimed author Anita Diamant.
As Mayyim Hayyimâs founding executive director Aliza Kline once stated, âThe explicit mission of Mayyim Hayyim is to provide a space that is warm and welcoming of the broadest sense of the Jewish community.â In a world where not enough Jewish communal spaces fully embrace interfaith families, let alone the rest of the Jewish communityâs expansive diversity, the Newton-based non-profit stands in a distinctive category of its own. It has become a destination for interfaith families and Jews across the spectrum of observance and affiliation. Mayyim Hayyim actively welcomes interfaith, multiracial and LGBTQ members and families.
âWade in the Water,â along with many other songs and poetry from Jewish and other spiritual traditions are resources Mayyim Hayyim has available for visitors of their mikvehs to use as they feel inspired.
Whether you are undergoing conversion, a life cycle event or a personal journey of healing or transformation, I recommend you schedule a visit to Mayyim Hayyim Living Waters Mikveh.
A few weeks ago, InterfaithFamily/Philadelphia hosted our first gathering for young adults from interfaith homes and those who are in interfaith relationships: Love, Religion & Cockatils. We were fortunate enough to work with The Jewish Collaborative, a local organization that works with people in their 20s and 30s. In addition, our programming committee was terrific in coming up with the right type of program and the appropriate language for the marketing materials. Lots of organizations have mixers or programs, but this event was a little bit of both. It was an amazing night!
Drinks and appetizers: Everyone was given two drink tickets and there was a table with appetizers so that everyone could snack and mingle. We wanted everyone to have a chance to engage in casual conversation before we broke up into two groups. We served the âLove & Religionâ as our signature cocktail. Weâre pretty sure our participants enjoyed our special concoction.
A unique format: We wanted people to talk casually about their experiences and to connect with one another. The programming committee thought that the best way to achieve this would be to ask lighthearted questions such as, âWhat is your favorite holiday movie and why?â We hoped participants would explain their points of view as to why they liked certain movies, thus sparking conversation about issues such as how childhood memories inform our identity. We know that for many people, there is a lot of passion about their religion that has to do with memories. We asked other fun questions such as âIf you described your family as a food, what would it be?â We heard, âa pizza bagel,â âa potato latke.â The answers were fun and touched upon the backgrounds of each person. One person talked about feelings associated with a Christmas tree. Another person talked about family meals and holidays.
During our conversations, we heard the most fascinating stories. One woman who grew up in America went to Israel and is now engaged to a Muslim from Sudan. Another woman told us about growing up in a Jewish/Puerto Rican household. One of the couples talked about how the rabbi at their wedding was so wonderful and welcoming that the partner who did not grow up Jewish is now considering converting.
A measure of success: we handed out short evaluations and all data indicated that everyone seemed quite happy with the program. The real measure of success in my mind was that people stayed for an hour after the event ended to talk to one another and our staff. Obviously, there is a real need for a forum for folks to connect and share their stories. Iâm proud that IFF/Philadelphia offered that space for them and Iâm pleased to be part of an organization that offers a safe space for people to share and communicate online and in person.
Would you like to attend Love, Religion and Cocktails in the future in Philadelphia or elsewhere? Share your comments and ideas below.
Everyone stand in a big circle. If you have a parent who is not Jewish, take a step inside the circle. Stay there. Now, if you are still in the outside circle, and you have a close relative who is not Jewish, take a step inside the circle.Â
Everyone looked around and saw that nearly all of the more than 75 participants had taken a step inside the circle.
And so began InterfaithFamily/Philadelphiaâs Sensitivity Training for counselors at Camp JRF (the Reconstructionist movementâs overnight camp in the Pennsylvania Poconos) for working with children from interfaith homes. This trainingâwhich I conducted along with my IFF/Philadelphia colleagues Wendy Armon and Robin Warsawâwas part of the campâs Inclusivity Training for counselors in the week before campers arrived. It was clear to all of the counselors in attendance that being part of an interfaith family isnât just a theoretical issue for liberal Jews today, itâs something that touches almost every one of us personally.
Over the next hour, we explored how the counselors could best handle various issues that might come up during the summer. For example, what do you do as a counselor when youâre leading a discussion about God and one of the campers brings up Jesus? The counselors also divided up into small groups and discussed and acted out various scenarios involving interfaith issues, such as how to react when a camper says that she is âhalf Jewish and half [another religion]â or when a camper claims that his bunkmate âisnât really Jewish.â
I was amazed at the counselorsâ thoughtfulness and sensitivity, their insight and creativity, and their openness to discussing challenging issues. After the training, the three of us from IFF/Philadelphia had the pleasure of joining the counselors for a healthy and delicious (really!) lunchâwhich was followed by a rousing song session in which the counselors sang some of the songs theyâve been learning in advance of the campersâ arrival. Then we were in for a real treat, as the campâs director, Rabbi Isaac Saposnik, took us on a tour (by golf cart) of the camp. We saw how the different activity areas were labeled with signs that looked like Israeli street signs, naming the activity in Hebrew, English and Arabic. A highlight of the tour was the campâs new Eco-Village (designed with the input of campers from the past year), a super cool area where campers entering their freshman and sophomore years of high school will live in yurts.
More than once throughout our day at Camp JRF, we heard someone use the camp expression âHow We Be.â At Camp JRF, diversity isnât just toleratedâŚit isnât just acceptedâŚitâs embraced! One thing was clear:Â âWe all be differentâŚand thatâs wonderful!â Camp JRF is very much a JEWISH camp, but every person at campâcounselor or camperâis encouraged to express his or her Judaism in a way that is personally meaningful. And each person understands that he or she has to respect how others âbe.â Thereâs no âone size fits all.â Each individual is unique, and that makes for a vibrant camp community.
I have no doubt that the campers who attend Camp JRF this summer will have an amazing time. Theyâll swim and play Frisbee; dance and sing; make new friends and have all kinds of exciting and rewarding experiences. If theyâre going into ninth or tenth gradeâtheyâll even get to live in a yurt! But most important, theyâll know that theyâre living in a community where their uniqueness is embraced and they are accepted for who they are, as they are. And THAT is a great way to âbe.â
The first commandment in the Torah is to be fruitful and multiply. Judaism takes that very seriously. One blog sums it up this way: âJewish mothers like to bug their kids about âhurrying up and getting married and giving me some grandchildren already before I die because Iâm not going to be around forever you know my health isnât what it used to be.ââ Judaism is so concerned about the next generation that in some families, anything and everything is forgiven as soon as there are children involved.
We come by this emphasis on children honestly. Judaism is a small minority and there is profound panic that a people with a deep history, wisdom and beauty will die out if we donât procreate like crazy. For a tiny tribe to grow to survival, and then withstand the many historical trials we have endured, reproducing ourselves at a rapid rate has truly seemed a necessary component of our survival. Now, more than ever, the pressure is mounting. More of us who do want kids are delaying until later in life, facing more difficulties getting pregnant and having fewer of them. Some Jewish leaders have made it their mission to encourage people to marry younger and start bringing in the babies. So I know Iâm going against the grain of thousands of years of Jewish thinking, and contradicting scores of contemporary Jewish thought leaders. But I have some serious fears about our procreation-obsession.
Here are my top 4 reasons we should ease up on the pressure:
1) Â Many people donât want children. And who would want a person who doesnât want kids to actually become a parent? Childrearing is tough enough even if you really wanted them.
2) Â Some want themâŚbut not yet. By pushing women to find mates earlier and start reproducing, we are reversing decades of feminist progress that afforded women a wider array of choices about childbearing.
3) Â There are so many who cannot have kids, due to fertility challenges, societal, economic or other personal issues. Within the LGBT community, although it is far easier than it once was, having kids can still be challenging.
4) Â Finally, I believe the emphasis on children has great implications for interfaith couples. When a couple from different backgrounds is pondering questions about religion in their home, often the first thing we ask is, âWill your children be Jewish?â How we ask this question is crucial. I am a huge proponent of couples exploring this question long before there are children. I have seen countless families struggle because they avoided these tough conversations when it was still hypothetical. But more often, the tone of this question is one of urgency: All is not lost if we can make sure the kids are Jewish.
The results of this pressure are manifold. People who choose not to or cannot have children are left to struggle with their sense of purpose Jewishly. Not having children can be a source of pain and even a feeling of rejection from Judaism.Â Some who do have kids donât know why they should raise them Jewishly because they donât know for themselves why Judaism is important.Â This can even affect those who do raise their kids in the Jewish tradition. I remember a feisty and resistant
My overarching fear is that Judaism appears more concerned with our survival than perpetuating something worth keeping alive. We pay an inordinate amount of attention to âpediatric Judaism,â the overemphasis of the childâs experience of Judaism. Donât get me wrongâI strive mightily to make Jewish holidays, rituals and values engaging for my own kids and in my teaching in the Jewish community. It is crucial to introduce children to an active, relevant and joyful Judaism that will carry them through a lifetime of meaningful Jewish connection. This is a central piece of my work, and I love and value it. But I fear that while we are fretting about the kids, we sometimes forsake adultsâ spiritual journeys.
If Judaism is to survive, it is often times because an adult discovers that it is centering to light Shabbat candles after a long day at work on Friday night as she takes in the warmth of the fire. It is because an adult who loses a parent finds that the Jewish shiva rituals give him the time and space he needs to mourn. It is because an adult finds a community with which to celebrate, learn and argue. This is not to say that kids cannot also discover those experiences for themselves, but the vast majority of the time, itâs the adults who will feel compelled to pass on Judaism because it is a frame for the values they are trying to live and instill in their kids if they have them. Those kids will see their parents engaged and fulfilled by Jewish ritual, activism or conversation. What they will preserve is a meaningful tradition that enables them to live life with more depth, inquiry, and intention.
You matter. You, the adult reading this blog, matter. Your spiritual journey is important and of immense value. Your questions, brilliant insights and challenges are part of the continuous unfolding of the Jewish story, whether or not you were raised in this tradition. Itâs not only about the kids.
InterfaithFamily/Chicago helps facilitate a class for grandparents about passing on their values to their grandchildren. The conversation can be especially nuanced and sensitive for those grandparents who have grandchildren being raised in interfaith homes in which the parents struggle with âwhat to do about religion and traditions.â
Grandparents often say that they want their grandchildren to be kind, happy, giving, empathetic people. We then discuss whether these traits are âJewish.â Does Judaism have a monopoly on kindness? Certainly not. But, Judaism does have our own vocabulary, narratives and texts which teach us about this value. Does it âmatterâ if our grandchildren or children know the word âchesedâ (kindness) for instance, or the phrase âgimilut chasadimâ (acts of loving kindness)? Does it make a difference if they learn about references in the Talmud to acts of kindness being even greater than giving tzedakah (money to make things ârightââliterally righteousness) because one can perform kindness to the living or the dead (through the honor of burial) as well as other reasons? I actually do think it adds a layer of richness, connectedness, roots, identity and pride to connect universal values with our distinct and special cultural references to it.
So what is distinct about Judaism? Rabbis are often worried about sustaining the unique, set-aside, separate and âspecialâ ways of Judaism. This is what leads to continuity. Is it through being insular, ethnic and concerned with ritual barriers and religious barriers that keeps the Jewish civilization alive and thriving? What would happen if someone not Jewish participated in rituals intended for Jews? Could we lose the idea that there is a distinctiveness of our people and tradition? It is one thing to have an open, loving, accepting community, but when it comes to ritual participation should there be boundaries (as in boundaries of who can take communion, for instance, in Catholicism)?
When it comes to non-Orthodox Judaismâwhere we look to Jewish law and traditions as guidelinesâto perhaps inspire or suggest a way of behavior, but where Jewish law can be molded, updated and changed, then our distinctiveness is not based on rituals and laws, but something else.
What makes progressive Judaism distinct is our approach to Judaism. We approach Judaism with a modern, feminist, historical, rational, spiritual and activist lens (among others). Â What makes this Jewish expression distinct is our ability to allow people who did not grow up with Judaism experience the culture fully (precisely because we are not wholly concerned with the letter of the law).
We are distinct from Christianity and other religions. We are distinct from other forms of Jewish expression. There are both religious and secular humanistic ways to live this form of Judaism. Is this just Judaism-light or watered down Judaism? Whatâs authentic about this kind of Judaism? Different people will answer this question differently. Nobody should be made to defend his or her identity and religious or cultural ties. Does an open, non-legalistic Judaism perpetuate Judaism? If grandchildren donât know the phrase âgimilut chasadimâ but only that being kind is of utter importance to the matriarchs and patriarchs of their family, will Judaism continue? I do not believe that the only way for Judaism to survive is if it is a Judaism concerned with legal boundaries.
Maybe when we stop stressing about what a parent who isnât Jewish can say during a childâs bar or
Sometimes a lack of literacy is to blame for not understanding a tradition and simply writing it off without ever studying it or trying it. However, maybe we can âlet it goâ when it comes to ritual and legalistic distinctions and feel confident that it is not these boundaries that make progressive Judaism viable and special. It is our approach to Judaism which should be celebrated and highlighted.
I went to an edgy opera recently called, Lilith the Night Demon in One Lewd Act. Lilith isnât mentioned in the book of Genesis, but the opera based itself on early Jewish tales of a woman who was created before Eve in the Garden of Eden. Unlike Eve, who was born out of Adamâs side, Lilith was created from the earth at the same moment as Adam. They fought about everything, especially her refusal to assume his desired sexual position. Adam made it clear to God that he didnât appreciate this insubordination and wanted her out. Lilith left in a huff, followed by three angels who implored her to return to the Garden of Eden. When she refused, they told her that she would spend eternity as a demon, bearing and killing hundreds of demon babies daily. With Lilith gone, Eve was created, destined to play the obedient and submissive âgood girlâ to Lilithâs strong-willed and demanding âbad girl.â The legend also provided a rationale for the high numbers of babies and women dying in childbirth. Lilith became the scapegoat for the unexplained mysteries of life and death.
Lilith rose in contemporary times as a model of strength, and has an all-woman folk music festival named for her as well as a Jewish feminist magazine. Treating her as a feminist icon, we often conveniently forget the part of the story when she turns into a baby-killing demon. Or perhaps we quietly recognize that so often women have been metaphorically demonized when they demanded personhood.
But Lilith is also beloved because she is the quintessential outsider, allowing us to easily identify with her. It is an epidemic in Judaism to believe that each of us stands outside of some inner sanctum peeking in. In truth, I have met a handful of Jews who donât feel this way.Â But many more share this uneasy feeling that we are the only ones who donât know enough: We donât know whatâs going on during services, we donât have the right parentage, we donât know the Yiddish or Hebrew that is tossed around in conversation. We arenât wealthy like other Jews. We were not born Jewish, or we are in an interfaith relationship. Like a kid on the school playground, many Jews and people who spend time in Jewish communities see ourselves as the kid left out of the club. Other people are the ones who really belong. If only we knew that most everyone feels this way.
Unfortunately, too many of us have actually been told at one time or another that we donât quite fit an internal stereotypical image of what a Jew should be, or arenât following the rules. This is natural within a community that defines itself both as one people, yet also contains within it many distinct ways of defining itself. Furthermore, throughout our history, Judaism has had to create walls to define who is in and who is out for its own survival and we still struggle over the height of those boundaries. Reality, yes. But it still hurts.
The problem is, I see us âotheringâ ourselves. Once we feel or are told that there is a bias against us, we often glorify our place on the outside. We revel in it. We define ourselves by it. We become Lilith peeking in at what everyone else is doing in the Garden of Eden.
There was a time in my life when I identified strongly with the figure of Lilith. I was a rabbinical student dating someone who wasnât Jewish. I didnât even know if I would finish my studies to become a rabbi. I felt like a boundary-breaker and wanted to own it. Perhaps even to flaunt it. I studied Lilith. I wrote about Lilith. I read every reference to her I could get my hands on. Except for the baby-killing part of the story, I wanted to be her. But I received some good advice from a trusted mentor to be wary of overly identifying with her. She was right. I was basking in my feelings of otherness. If I had stayed there, I wouldnât have been able to see myself as a change-maker from inside Judaism.
Feeling that I was on the outside woke me up to how so many people in Jewish communities feel. And I started to realize what a loss it is for everyone if we accept a seat on the outside. Jewish communities need all of usânot just the ones who fit nicely into a box.
Lilith has a lot to teach us. She teaches us to figure out who we are and stand up for what we believe is right. And she teaches us that if we allow others to cut us out, we canât effect change from within.
The first Monday of the month from 9-10 am I set up a booth at the Weinger JCC lobby (300 Revere Drive, Northrbook). I channel Lucy from Peanuts and her â5 cents Psychiatry booth.â I have done this twice so far.Â I feel a little awkward but I canât think of a better way to make myself available to meet and talk. (And if someone just wants to go about their business, I certainly wonât get in their way.)
I know that some of you have questions and comments and welcome this way to connect. It is with anticipation and butterflies in my stomach that I wonder who might wander over and what we might discuss.
The first Monday in May someone came over and said, âAsk a Rabbi?â
I said, âIâm a rabbi, do you have any questions?â
She sat down and we talked about her grandchildren and great-grandchildren. We spoke about her youngest great-grandchildren being raised with Judaism by a mom who is not Jewish and her admiration for her.
Because my friends know I am a rabbi, I often get to field theological issues as they come up. I just got a text from a friend that said that her daughter wanted to know who invented God! And I was supposed to text back and answer! I did. I wrote: Great question! My belief is that God has always been with no beginning and end. One of the mystical names for God is ein sofâwithout end. But if she believes people invented God she is still a good Jew and if she doesnât believe in the supernatural, she may be drawn to secular humanism. When I saw this friend at the park we both laughed about texting this kind of thing. Sometimes when these kinds of questions come up, weâll mull them over, discuss with a parent or friend or handle it in a satisfying enough way without a âprofessional.â
However, if you are around Northbrook the first Monday of the month and want to share something your kids said, or something you have been thinking about, or a question about a holiday or practice, or something you saw at a bar or
My youngest has been asking a lot about where he was before he got into my tummy, what he did in there and where God is now. I yearn to meet other people who can stop for a minute and share our humanity. We can look at each other and see where we overlap and understand each other and sense where our diversity and different backgrounds bring us to our own questions and concerns.
I hope to see you June 2 at 9am in Northbrook. If this location and time doesnât work for you, but you want to philosophize about something or just have a quick question, email me at email@example.com.
Many people want to be welcoming but donât necessarily know exactly how to provide the welcoming learning environment for interfaith families and kids. In this essay, Iâll provide some tips on how to engage kids from interfaith homes in classrooms and how to handle potentially awkward situations.
1. Respect the family. Keep your own opinion out of the conversation. The children need to feel validated, not uncomfortable. Be prepared for anything. Families come in all shapes and sizes and have all kinds of dynamics. Some families may be raising their children in âbothâ religions or incorporate varying degrees of each religion. Grandparents may not be supportive. Students may believe in Santa Claus. Relatives may celebrate Kwanza. There are infinite ways to be a family.
2. Respect the other parentâs religion.Â If a child refers to another holiday celebration with relatives who are not Jewish:
a. Listen. A key element of listening is eye contact. Pay attention to what the student is telling you about a religious experience. If you can relate their story to something Jewish, great. If not, just listen attentively. If you donât have time to talk because class is starting, say that you would love to talk in greater detail after class and then make sure to offer to talk to them after class.
b. Ask questions. âDid you enjoy going to church?â If you end the conversation abruptly because you are uncomfortable or in a rush, the student may think that he said something wrong. Asking questions (within time constraints of the class) shows that you are interested.
c. Support. Your response of support will enable the student to be happy about their experience. Students should never feel bad if they participated in a family event that wasnât Jewish. Responses like: âThat is great that you had fun with your cousins. You are lucky to be exposed to so many different types of religion.â
d. Pay attention to all of the students. The whole class is potentially listening to your conversation about interfaith issues. The students will take their cues from you and it is key to set an example of support. If you hear another student give a negative response (or make a face) be sure to provide a supportive environment to all of the students. The student that provides a negative response should get the cue that in this classroom, we donât judge other people but accept one another.Â It is a mitzvah to support your whole family.
3. Truth. What if a child says: âMy cousins told me that the Jews killed Jesusâbut I told them, I didnât.â This is simply not true but it is a long stated myth. This is a good opportunity to set the record straight by saying. 1) Thatâs not true. 2) The Romans killed Jesus. 3) That was a long time ago and Romans are predominantly Christian now. Please remember that what you teach the students now is what they will remember their entire life. This opportunity to teach not only this student, but the whole class, will be important for defending against anti-Semitic comments in the future.
4. Unconditional support. Families and children need encouragement. Religious school for many families is not a requirement like a high school diploma so a negative interaction can be catastrophic. Families frequently switch to another synagogue if they have a bad experience in Hebrew school. In some cases, families will leave Jewish life completely. The burden is on you (not easy, is it?!). Make it fun, be welcoming, be supportive and teach the students as much as you can.
5. Adaptation. Whenever you can, point out ways in which interfaith families have been important to the Jewish culture. The story of Ruth (an ancestress of King David), a Midianite woman who married a Jewish man and identified with the Jewish people and God, that we read on Shavuot is a great example. The story of Esther, who married a King who wasnât Jewish and saved the Jews, which read on Purim, is another example.
6. Instill pride. Jessica is part Jewish, Cherokee, Irish and Italian. She is special and unlike any other human being. She should finish her year in your class feeling happy that she has learned some stories, some songs, some traditions, some Hebrew, some of the commandments, and wants to come back next year! Jessica should be proud to be Jessica. Interfaith kids should NEVER be made to feel like anything less than ALL JEWISH when they are in your classroom.Â All students should be proud of their differences and proud of their Judaism.Â People will participate in a culture where they feel like they are part of the âhome team.âÂ You should never call a child âhalf-Jewishâ or their parent a âgoyâ and should try to stay away from saying ânon-Jewâ as well. If a child is attending religious school, then that child is Jewish.
7. Turn it around. There will be many awkward situations throughout your career. Take the opportunity to turn the situation into a âteachable moment.âÂ Many families may not be enlightened about how to be welcoming. You will set the example for the kids about how to be proud and accepting of peopleâs differences, not only regarding religion but other differences as well.
You are an educator and your role in the development of your students is meaningful and powerful.Â On behalf of Jewish families in America, thank you for your efforts.
We are thrilled to announce that many Jewish overnight camps in New England have expressed great interest in being included in InterfaithFamilyâs Jewish Camps that Welcome Interfaith Families resource webpage! These wonderful camps have made it very clear through their enthusiasm and commitment to welcoming campers from interfaith families that being a welcoming and open community is an important part of the good work that they do. Some camps have a space on their website that expresses the campsâ dedication to welcoming and supporting current and prospective campers from interfaith families and answer frequently asked questions from interfaith families.
Thank you URJ Camps Crane Lake, 6 Points Sci-Tech Academy, and Eisner! We would love to see more camps in New England across the country follow suit. Efforts like these truly make a difference in creating a welcoming and inclusive atmosphere for all campers. Boston-area camps that wish to be included on our resource page can contact us at firstname.lastname@example.org.
The traditional camp enrollment season is winding down. While a few camps may still have spots available, most are full. But donât despair! If you havenât or canât register your children for June/July sessions, you havenât missed the 2014 Jewish summer camp boat! In most cases, camps still have beds available for second session, which typically starts mid- to late-July and ends mid-August.
Choosing to go to overnight camp is a big decision with many factors to consider. The first question most parents ask is âIs my child ready for overnight camp?â
Camp directors tell us that a good guideline is if he or she has slept over a friendâs house successfully. If they have, you, the parent, are likely to be the one who is unsure if you are ready. To assist prospective families with the decision-making process, most camps offer opportunities to visit and get a real life âtasteâ of camp.
Camp JORI has a family camp at which families stay for a three-day weekend, giving them a mini camp experience without having to commit to sending their child(ren) to a two-week session. Other camps also offer a “taste of camp” where campers can visit for three-to-four days. If the dates of the multi-day visits donât fit with your schedule, most camps also have tours throughout the summer and Tel Noar invites prospective families to attend their Super Camp Day. If a particular camp is of interest to you and you donât see a sampler event, do a little digging on their website or contact them.
Through fantastic programs that the Foundation for Jewish Camp and their Boston-area partner CJP Camping Initiatives offer like BunkConnect and One Happy Camper, summer camp has become more accessible to families who might not otherwise send their children because of the financial burden.Â For more information and tips about these programs, see our blog post from this week about the best questions for an interfaith family to ask a prospective camp.
Iâve been out and about lately (Diversity Shabbat at Temple Chai in Long Grove and the PJ Library Conference in Baltimore) hearing some things that are making me think. I am a philosophizing kind of gal, so I love to hear new nuggets that stop me and give me pause.
These are random comments I have heard which I share with you. I look forward to your thoughts about them.