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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.
Last month, our Founder and CEO, Ed Case, presented at JFN2014: Jewish Funders Network International Conference in Miami, in a session called âEngaging Interfaith Families Jewishly.â It was a first for InterfaithFamily, and we were thrilled to have the opportunity to talk about such a critically important issue to Jewish life.
Werenât there and want to know what you missed? Hereâs an interview Ed did while at the conference that captures the âessenceâ of the session and what we spend our days thinking about: supporting interfaith families interested in exploring Jewish life.
I will be speaking as part of Diversity Shabbat on Friday, April 25. The Torah portion for this Shabbat includes the well-known and still profound statement, âYou shall be holy, for I, the Eternal your God, am holy” (Leviticus 19:2). This difficult demand is directed to “the whole Israelite community” (19:2). It is addressed not only to the priests, elders and respected ones, but also to all men, women and children; young and old; and leaders as well as people in the community.
Here is what I believe:
Who is the âwhole Israelite community?â It is all of you here. If you were brought up with Judaism, or have found yourself in Jewish life because you fell in love with someone Jewish, if you have a parent who isnât Jewish, if you wandered away from organized Jewish life, whether you think about Judaism throughout the week or notâŚyou are the whole Israelite community.
If you cast your fate, so to speak, with the Jewish peopleâŚfeel proud of and part of our amazing history, feel inspired by our audacious hope even in the face of despair, want your children to learn values and ancient wisdom from our texts which we still argue with and confront today, you are the whole Israelite community. If you want American, liberal Judaism to exist in the years to come because it adds creativity, nuance, ingenuity, joy, order, sacred purpose, social justice, support for education and so much more to our society, then you are the whole Israelite community.
If you have a Christmas tree in your living room, enjoy a cheeseburger, have grandparents and cousins and extended family who share Christianity with your children, yet you are here because you identify with Judaism, you are the whole Israelite community. You are in. You are good enough. We want you here. You are worthy. Your Judaism is authentic. You have layered, complex, multi-faceted family dynamics and you work to create Shalom bayitâpeace in your home and your wider homeâwhich is one of the most important mitzvot (commandments)âŚwe understand. Itâs a journey. You make decisions. You revisit decisions. Identity grows and changes. You are the whole Israelite community.
There is one God of peace and love. We are one people, trying to make our family, our circle of friendships, our workplaces, our school communities, our Temple family, our world a more just, kind and decent place.
You shall be holy. This is holy work. The word in Hebrew for honor as in the 10 Commandments, to honor our parents, is kavod. This word also comes from the word for heavy. True honor and respect is a heavy pursuit. This is not for the faint of heart. This stretches us and brings us into new territory. But, ultimately, loving our neighbor next to us in these seats is holy because you are your neighbor. We are one.
Lindsey Silken and I recently attended TribeFest which is a conference of the Jewish Federations of North America. It was an entertaining, interactive and educational celebration that drew around 1,500 Jewish young adults (ages 22-45) from across North America to the city of New Orleans. Some of the attendees are professionals at Federations, synagogues, Jewish Community Centers and other Jewish organizations and some are volunteer leaders or involved as young adults in the Jewish community. InterfaithFamily had the pleasure of co-leading two sessions.
Our first session was lead with HIAS. HIAS is an international Jewish non-profit that protects refugees. I am proud that the Jewish community keeps its ancient mandate to protect the vulnerable and the stranger in our midst in this way.
Why were IFF and HIAS paired to run a session? We share the mission of being welcoming and we spoke about what it means to welcome. Whether welcoming interfaith families to Jewish life or helping those fleeing persecution to get acclimated as our neighbors, we need to grapple with insider/outsider mentality, what it means to lower barriers to participation and how to quell assumptions we make about others.
Our second session involved several other organizations including JFNA and the LA Federation, Big Tent Judaism and Keshet, all working, again, to widen the doors of entry to Jewish life for the diverse range of people who may be interested. In the break-out part of the session, we lead a group which went deeper into the conversation of how to be welcoming. What does an organization have to do to be welcoming? Is there a standard formula that can be instituted across the board in Jewish life to yield welcoming success?
The people who joined our group said that in each denomination and in each circle of Jewish life, the institution would have to figure out what criteria they could uphold that would signal the most welcoming culture and climate they could. For some synagogues which are largely interfaith communities, the only way to truly be welcoming may be to have clergy available to officiate and even co-officiate weddings. If there are many in the community who arenât Jewish who are actively invested in supporting a Jewish partner or raising children with Judaism, it may be that the only way to be truly welcoming is to celebrate them when ushering in Shabbat by lighting the candles, for example (a ritual traditionally reserved for Jews because of the language of âbeing commandedâ). In congregations made up of a community cognizant of Jewish law, there would be other examples of being inclusive and welcoming that they would want to specifically enumerate and articulate. (We’ll share more specifics of what we came up with in a future blog post!)
Itâs not enough to say that a congregation is welcoming. The community has to be able to describe what welcoming means to them. When you think about how you welcome people to your home, you know what you do, how you do it, how you feel doing it, how hopefully your guest feels and what you show and teach your children about graciousness. And a congregational family should know how they welcome both newcomers and regulars to the building, to classes and to gatherings.
Although we could scarcely agree on which things a congregation could or should do to be welcoming, everyone thought that one action that indicated âwelcomeâ was that any coupleâinterfaith couples includedâshould be greeted with âmazel tovâ when they announce their engagement.
We also had an interesting conversation about the word âinclusive.â What does it mean to include people in the life of the synagogue? By definition, does that act change the nature of the situation that existed before the person was included? Do we include people by having them join what we are doing or does adding someone to the mix necessitate being flexible and dynamic?
There were few easy answers but lots of good questions and discussion. The attendees care about their Jewish lives and the future of Judaism in America. It could have been because we were in New Orleans, but there was a palpable energy and harmony to the buzz of voices.
The following is my sermon given on March 7, 2014 at Temple Beth El in Munster, IN.
The weekly Torah portions now move into the book of Leviticus. The Five Books of Moses are referred to by Hebrew names which are the first main word in that section of Torah. Leviticus is known as Vayikra which in Hebrew means God called out. God calls out many things to the people throughout the long narrative. Sometimes the people heed Godâs call and sometimes they donât. Sometimes it is Moses or another leader who hears Godâs call and then instructs the people what to do or not to do.
Do we believe God is still calling out? What is God calling? How does the call sound? When and how can we hear it? Some say God calls out through nature saying to stop destroying the environment. Some would say God calls out through people doing social justice work and bringing to our attention the suffering and plight of the vulnerable in society who need more help. Some might say God calls out through our inner voice which helps us calibrate our moral compass. Some say God calls out over and over and in new ways through this sacred textâthrough this scrollâthrough this ever-new message and that is why we read it over and over and over, and read commentaries about it over and over and over and continue to think about our own responses to these words. Do we hear God in the shofar? In the upcoming graggers and laughter of our youth?
What would God call out if God could read this latest Pew study of American Jewry? Most American Jews are not members of a synagogue. Most American Jews marry someone not Jewish. Many liberal American Jews raise their children with another religious tradition in addition to some Judaism. Millennials by and large say they are Jewish of no religion? What is happening here? Where did everything go wrong? How do we get things back on track?
OKâas an asideâwhy must we personify God? It seems true, as Maimonides, the great Jewish, Spanish philosopher and writer in the 1100s thought, that we can only make negative statements about GodâGod is not human. The only positive statement we can make is that God is and even that limits God. So, I am of course speaking in metaphor.
But, there are those who would say that there is something fundamentally broken or off about American, liberal Judaism. Synagogues are outdated and cost too much money to maintain. Our liturgy does not resonate any more. We donât know Hebrew and so prayer in Hebrew does not âworkâ as it once did. Since Judaism is a religion of boundaries and distinctionsâthe difference between the holy and profane, between day and night, between Shabbat and the rest of the weekâwe cannot have a truly inclusive Jewish community.
The nature of the Jewish religion is that it is insular and exclusivist to some extent. Jews can do and say certain things and those not Jewish cannot. Those younger than 13 cannot do certain things. On Passover, we cannot eat certain things. We are a religion of rules and boundaries and these rules have kept us a distinct people for millennia. As Rabbi Mark Washofsky,Â the Solomon B. Freehof Professor of Jewish Law and Practice at HUC-JIR/Cincinnati, our rabbinical school, just said to me, âThere are many in the Jewish community now who straddle the fence and straddling a fence hurts.â
So, this is all bad news and negative. Goodbye American liberal Judaism as we know it. Itâs been a nice run, but itâs over?
Things are better than ever. It is our diverse community that gives us new strengthânew voices, new questions and new insights are good for Judaism. We are pushed to define ourselves, to understand who is a Jew and what makes something Jewish. We are forced to confront our own lack of literacy and to take ownership of our religion and our heritage. When we have a community made up of those who grew up with Judaism and those newer to it, we uncover what it really means to welcome the stranger and to believe in One God of all who is a God of peace and love. We are given the sacred opportunity to perform the mitzvah, the commandment, to love our neighbor as our self because weÂ areÂ our neighbor. We see the most often repeated commandment from the Torah come alive for us: Do not oppress the stranger because you were strangers in the land of Egypt.
Does this always make it easy? Should we have no ritual barriers to full participation in Jewish life? (I kind of think so, but not everyone agrees with this). Should all rabbis officiate at any wedding where a Jew requests Jewish clergy to be with them? Can we find room in our religious schools for children being raised to also learn about and appreciate Catholicism, for instance? There are no easy answers but lots of important questions.
What is God calling to us now? I believe one message that is blatantly obvious and which can bring us closer to one another and God is that we need to open up, not create more rules and tighten our limits. We are a tiny âinâ group and we are, by the way, not a homogeneous group; we are not different from those not in these seats tonight. The majority of liberal Jews are somewhere else. It is not for us to call them in. It is for our Jewish expression, our synagogue structures, and our leaders to open up. We have to act with love, respect, with joy and optimism, humility and inspiration, to individualize, accommodate and include anyone who might come to see that living with Judaism is a rich, vibrant, accessible, authentic way to structure oneâs days.
Kayn Yihi Ratzon. May this be Godâs will.
The following is a guest post by Gina Hagler, reprinted from her blog, Musings of Ruth
Iâve been part of the interfaith community for many years. Iâve felt comfortable, uncomfortable, welcome, tolerated, and most points between on the spectrum. I can tell you which things left me feeling more or less comfortable. I can even give you a definition-in-progress of what I would consider a welcoming congregation. What I hadnât thought of before last night, is how many aspects of welcome are universal.
Why are we making it so complicated when we sit together as Jews to assess how welcoming our congregations are? Why are we trying to look at ourselves through the eyes of others â especially others who are coming to us from a world view we have not experienced firsthand? Why are we making this such a Herculean task?
Perhaps we should first think about what has made us feel welcome in new experiences. Weâve all been the fish out of water at one point or another. What made it less painful? What eased our introduction? What made us feel we could return? What made us want to return? Why isnât this our simple first step to understanding how to put âstrangersâ at ease.
While I was still shaky in my Jewish identity, I took my kids up to New York several years in a row for winter break. I wanted to take them to services but I certainly didnât know any synagogues in NYC. I wasnât that confident that I would know exactly what to do once I got into the synagogue, but I wanted my kids to see that the services they participated in at our temple had elements in common with services at all synagogues. I did a search on synagogues in Manhattan and foundÂ Central Synagogue.
From the moment the site opened, I knew this was where we would go. The tone of the site, the readily available information, the pride the synagogue had in its history â all lent itself to the implicit expectation that of course we would want to visit and of course we were welcome. We went and sat in the way back â clearly newcomers and clearly not your standard Jews since 2/3 of the kids were Asian. People turned around to smile at us. Someone approached us to ask if we needed a Siddur as he held one up for us to see. He told us we were welcome to join them downstairs after the service for an Oneg made up of simple food.
Within five minutes of entering the building, we had been informally welcomed, given what we needed to participate if we chose to in a way that did not assume we were familiar with the object, and invited to something we may not have known about in a way that explained all we needed to know to feel bold enough to check it out. My kids felt right at home. They were delighted to hear prayers they knew and to be able to join in. They were thrilled to hear tropes that were familiar. There was no way they were leaving without the Oneg. They met some other kids. Several adults made it clear I was welcome to join in their conversations. Ever since, we make it a point to attend services there whenever we are in New York.
This synagogue was not specifically trying to attract interfaith families, or even families from ambiguous or undecided Jewish backgrounds. They were trying to attract those interested in a Jewish life, without making a distinction between faith backgrounds. As strange as it may seem, I felt more immediately welcome at that temple than I have at any other temple Iâve visited. Iâm convinced it is because they were genuinely proud of what they had to offer and genuinely happy to have us.
Maybe when weâre trying to decide how to make someone comfortable at our temple, we should start by thinking about what makes us comfortable and ask ourselves if our congregation is welcoming anyone â Jewish or not â in such a way. Maybe the first step in making people feel welcome is to be welcoming.
Rabbi Yitz Greenberg, a very eminent Jewish scholar and leader, has the next say in the âpromoting in-marriageâ debate, with The Facts On In-Marriage Advantages. He says we should engage in âtruth tellingâ with that they will increase their chances of having Jewishly engaged children if they marry other Jews.
We were heartened to see Rabbi Greenberg say that his intended message is that Â âWhoever you choose and love, we love you and want you to be part of us, to participate in our community, to share our destiny.â The problem is that Rabbi Greenberg thinks that we can promote in-marriage and still convey that intended message, and we think he is very wrong about that.
Jodi Bromberg and I submitted this letter to the editor of the New York Jewish Week:
Rabbi Rick Jacobs, President of the Reform movement, has weighed in with an important op-ed on JTA, Outreach to Interfaith Families Strengthens the Jewish Future. We offer kudos for thoughts like this:
But to Steven M. Cohen and Rabbi Leon Morris, we say âfor shameâ for their Did Moses Intermarry? Who Says He Didâand Why Do They Want To Know? Cohen and Morris certainly are entitled to take the misguided position that Jewish leaders should encourage in-marriage. But it strikes me as twisted and shameful to criticize those who want instead to promote Jewish engagement by interfaith families for holding out Moses and Tzipporah, among others, as Biblical models of interfaith couples who contributed to Judaism. The people in the âpromote in-marriageâ camp profess, however reluctantly, to want to engage in Jewish life those interfaith couples who do marry, but their readiness to take away these positive role models for that engagement reveal the very low priority they would give to those efforts.
Two related kudos: to our friend Rabbi Kerry Olitzky for publication of his new book, Playlist Judaism: Making Choices for a Vital Future. And to the Forwardâs Nathan Guttman for his article, Rabbis Shift To Say âI Doâ to Intermarriage, which quotes at length Rabbi Daniel Zemel and Rabbi John Rosove, both of whose writings on officiation can be found on our site.
All of us at InterfaithFamily are mourning the loss of Edgar Bronfman, who died last night.
As early as 2004, we reprinted an article from the Jerusalem Post whose title conveyed Edgarâs attitude and foreshadowed all of his future efforts in our field: Bronfman: Children of Intermarriage Are Also Jews.
Back in 2008 I wrote that InterfaithFamily, which started as an independent non-profit in 2002, had plateaued at a funding level of $375,000 until 2006, and that I had given serious thought to closing IFF because of lack of funding support for our cause. But a tide turned in 2006, and we raised over $500,000 that year, and over $800,000 in 2007. How did this happen? Because Edgar Bronfman was the key catalyst. The Samuel Bronfman Foundation was our first major new funder that year.
We enjoyed support from Edgar and SBF for many years after. Iâve only been to the Jewish Funders Network annual conference (which isnât meant to be a place for grant-seekers to seek grants) once: because Edgar and SBF sponsored a reception at which we spoke about IFF. And I had two memorable lunches with Edgar at what I understood to be âhisâ table at the Four Seasons.
More important than his impact on InterfaithFamily, though, was his impact on the cause of engaging interfaith families. The importance of welcoming interfaith families was the centerpiece of his important 2008 book, Hope, Not Fear: A Path to Jewish Renaissance. Edgarâs son, Adam, has also been outspoken in the past on the same issues, with coverage in a 2007 JTA article, and in a speech at the 2008 GA.
But the sentiments that Edgar Bronfman spoke so explicitly and repeatedly about welcoming interfaith families have sadly been rare among Jewish leaders. Unfortunately, I canât think of anyone of Edgarâs stature who has been willing to forcefully assert the critical importance of engaging interfaith families to the liberal Jewish future. When the Pew Report generated huge discussion in the Jewish world starting this past October, the voices of the leadership of the Jewish community seemed to all be delivering the tired old âstem the tide of intermarriageâ message.
No one comparable to Edgar Bronfman was heard delivering his prophetic message, in Hope, Not Fear:
We can only hope that some Jewish leader somewhere will pick up the mantle Edgar has left behind and continue to champion the cause of engaging interfaith families Jewishly.
We send our condolences to Edgarâs family and to the staff of The Samuel Bronfman Foundation and the non-profit organizations that were closest to his heart.
Many synagogues are holding their programs for Interfaith Family Shabbat this week and weekend. It is exciting to see the variety of programs that synagogues have created for this event. Some synagogues are having special movie screenings, others are hosting beginnersâ services. One local synagogue, Main Line Reform Temple, was very creative and hosted a program entitled âInterfaith Family Shabbat Honoring our non-Jewish Spouses, Partners & Family Members: Everything You’ve Always Wanted to Know about Services (or anything Jewish) but Did Not Know Who or When to Ask.â This program invited all participants to email the Rabbi with any question prior to the service in which he would do his best to answer them. It was inspiring to see how many synagogues took advantage of the opportunity that Interfaith Family Shabbat provides to create a special program to re-energize their welcoming culture.
Conversely, a few synagogues said that Interfaith Family Shabbat doesnât apply to their community because they are always welcoming. Without question, it is great to be committed to being welcoming throughout the year, but this is similar to celebrating Motherâs Day. We should always appreciate mothers but it is meaningful to moms everywhere to have one day when they are recognized. For an interfaith couple, a blessing or recognition of interfaith couples and their commitment to Judaism is inspiring to many who have chosen to support their spouse in Judaism.
In a society where we define ourselves with labels, welcoming of various groups will be critical. Some consider themselves âJewsâ while others are âProtestant,â âCatholic,â âHindu,â âMuslim,â etc. Â As long as we use labels, the need for constant and frequent welcoming will exist. After all, we are talking about walking into a synagogue, considered a haven for Jewsâit makes sense that when a person walks into a house of worship that isnât familiar, they will feel slightly uncomfortable. Even Jewish people may feel awkward in an unfamiliar synagogue and certainly in any other house of worship.
Hosts should let people know where to sit, what page the Rabbi is on, explain Hebrew references, etc. Guests may not know when it is ok to take a bathroom break or when to stand, so a helpful host could guide them in this. Hopefully, after multiple visits, a visitor will feel comfortable. But those first few visits are always slightly awkward. We hope that there will always be visitors, thus there will always be a need for welcoming!
I attended one of the Interfaith Family Shabbat events. One of the speakers said that he and his wife were greatly hurt when the Rabbi from his childhood Reform synagogue refused to marry them. He said that this interaction was so painful that he now refuses to go to that synagogue. Ten years later, he is still quite emotional about this rejection. I know that this synagogue considers itself welcoming but obviously, this person is scarred from the rejection.
After the service, many people remarked that âthis community has always been a welcoming community.â Yet, there were many congregants who seemed to be enlightened when the Rabbi said âJust because someone marries someone of a different faith, they are not rejecting their parents. They are not rejecting their childhood. They simply fell in love.â There were congregants who really began to see the other side for the first time and understand interfaith marriage from a more loving perspective. It seemed that during this service, we learned that we should be more than understandingâwe should welcome all people into the synagogue with open arms. Welcoming is a constant effort.
Did you attend a program for Interfaith Family Shabbat? Tell us about it in the comments section below!