This colorful booklet lists all the ritual items needed for the Passover table. The history and significance of each item on the seder plate is explained, as are the customs that have been handed down through the generations in different centers of Jewish life.
InterfaithFamily and the Workmen's Circle are celebrating Tu B'Shevat, the Jewish New Year for the trees, and you're invited!
Join us for a FREE afternoon filled with food, music, art projects and social justice.
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 love synagogues, in theory and many in reality. I have blogged before about my enduring connections with the congregation where I grew up, even though I haven’t lived in that community for over twenty years. I have written about just stopping in to congregations and hanging out there. Most recently, I wrote about my experience in my parent’s new congregation. I don’t think liberal Judaism can survive in America without synagogues. I am all for new and different models for congregations, like Mishkan Chicago. There are several congregations in Chicago with alternative dues structures and different religious school models like Sukkat Shalom.
I believe liberal Jews in America need a structure by which we can educate our children, join together for holidays and share in social justice pursuits. We need programs and classes that add meaning to our lives and help us infuse Judaism into the busy rhythm of our days. True, there are individuals who hire Jewish teachers to educate their children and to teach Hebrew and there are people who create individual and personalized life cycle ceremonies like bar and bat mitzvah outside the realm of an “organized” community. These people are often labeled as “unaffiliated” as if they are hurting the Jewish pursuit in America. I think that however people find Judaism and pass it on is important and should not be marginalized or demeaned. However, for many people who want their children to be raised with Judaism, joining a synagogue would be the easiest and most effective way to fulfill that holy objective (which is a pursuit that takes a lifetime, which is why leaving after bar/bat mitzvah is so problematic for continuity).
For many years, interfaith families in congregations felt or still feel that extended family and parents who are not Jewish are not fully embraced. Some express that their cultural and religious lives have to be dormant or invisible inside the realm of synagogue. Children in interfaith homes report that religious school teachers or other members of the congregation make off-handed comments which make them feel less than fully Jewish or different or other. When people feel close to clergy members who can’t officiate at their life cycle events, it can deeply sting. So even though the majority of American Jews are partnered with someone who is not Jewish and congregations are by and large welcoming and want interfaith families to be part of the community, it can take some convincing to encourage interfaith couples and families to try again, so to speak, when a negative experience has already occurred.
We at InterfaithFamily/Chicago have created a new offering (which I explained in this previous blog post) to encourage interfaith families to take a chance with a synagogue for their family because we feel that being part of a community is so intrinsic to our ability to live and pass on Judaism. We have asked congregations to designate an interfaith family that is active at their synagogue to be listed as a “connector” on their Temple’s profile on our website. You can email this person to ask them to share their honest experience at the synagogue. They can tell you about how the parent who isn’t Jewish feels there. They can tell you about the vibe at the religious school and how the diversity of the community is celebrated.
As well, each of these congregations has a link back to InterfaithFamily on their temple’s website as a show of support for the interfaith families in the community and as a sign that they want to be supportive with resources to help pave the way to exploring Judaism however they can.
The following is a list of synagogues that we endearingly call our Super Orgs!
In the wake of the horrific attack at the office of Charlie Hebdo in Paris and the subsequent deaths in the kosher deli, there has been much talk on television, in print and online about the xenophobic and anti-Muslim reaction that followed in France and around the world. I have fielded angry and scared questions about how to punish those responsible and how we can maintain our sense of faith when we see so much violence in the world. And unfortunately, this isn’t the first time we have been exposed to such violence born of hatred and fear in our lifetime and certainly over the course of human history.
The Jewish community has known more than our fair share of this strain of human nature. Yet each time it happens, one very loud reaction seems to focus on the same call for violence and hatred pointed at the perpetrators. It seems only natural that we direct our rage and hurt and fear in the direction of those responsible. However, this rage we feel can darken and dull our sense of real justice and so many of us end up hating and persecuting those around us who in appearance or only in our minds have some tangential connection to the perpetrators. We too are often bound by fear of the other, that which we do not fully understand and the cycle of mistrust, of misinformation and blind hatred continues.
I understand the worry and even the hopelessness that we all felt when we received the first breaking news email about the attack in Paris and turned on the news to watch the events unfold—another instance of the worst of humanity. I imagine so many of us spent time asking why and then how. I cannot understand the intense anti-Muslim rhetoric, the assumption that all who believe different than we are responsible and should be exiled or worse.
We have come so far in the world, have so much more than our parents and grandparents; the ability to reach across the globe and communicate, the ability to access information at speeds unheard of a mere 10 or 20 years ago, the deep celebration and appreciation of diversity and struggle for complete equality in so many places that seemed impossible in generations past. Nevertheless, we are still plagued with the most basic of human reactions, revenge and hatred of what we do not know.
The work that we do at InterfaithFamily is about celebrating and embracing diversity, about opening our communities and ourselves to the possibility that there is more to gain than fear from “the other.” I try to live my life by this message because I want to live in a world where true and lasting peace in the broadest and the narrowest lens exists between family members and between nations. It saddens me when all of the remarkable strides we humans have made are diminished by violence and by the reactions to violence.
So let us remember and honor those who were killed in the choices we make every day, how we treat the strangers we encounter and what we teach our children about those with whom we disagree or just don’t understand. A Muslim man, Lassana Bathily was working at the Paris kosher grocery that day and saved several people by hiding them in the store’s walk-in freezer. Tell this story and find hope every day in all the individuals who make a difference, who act with bravery in the face of fear and who teach us that although we may at times witness the very worst of humanity, we can also, every day, see the spark of the best.
Our diversity is our strength and our future and I hope we will not allow our anger to weaken our commitment to it. Let us seek peace and pursue it, even in the face of those set to destroy it, even amid our justified fear and concern as we have done time and time again. Let our compassion and hope guide our reactions as we search for the light in humanity to dispel the darkness.
Often couples come from different backgrounds and it can be difficult to find common ground. But usually, if people have similar value systems, couples can work out compromises in their relationship. There are a variety of differences that affect a relationship. These differences make life interesting but sometimes differences cause conflict (and hopefully resolution). My family often says “That’s why there are so many different flavors of ice cream!” Here is an overview about some of the types of differences couples may face.
Religious Differences: In my large family, each of us siblings observe our religion in a different way. Many people remark that they can’t believe we were raised in the same house. As each of us has gotten married, we have evolved so that we have similar practices to our spouses. In fact, now that our society moves around so much more than people did 50 years ago, it makes sense that altering one’s religious practices to suit our spouse is the norm, not the exception. Indeed, the proximity to one’s parents may affect the level of practice. For example, if you are hundreds of miles from your parents but around the corner from your in-laws, your household’s religious practices are likely to evolve toward the practice of your in-laws. Sharing holidays with extended family is going to change your practices as well.
I remember my brother saying that his decisions should not be affected by the decisions of his brother-in-law. The reality is that once the in-laws moved to the same city, celebrations were modified. He adjusted and the family holidays look a bit different. I think my brother’s anticipation of what potential modifications might be was much scarier than the reality. I once told my kids I didn’t just marry Daddy, I married his whole family: his mom, his sister, his dad. If you have any concerns about your future in-laws, think carefully. Especially if kids are in the picture, any differences are magnified.
Geographic Differences: Being from different parts of the country can be another area where a couple needs to find compromise. East Coast, West Coast, Northeast, Deep South—finding common ground can be challenging in this area as well. As a Southerner, I have lived in the Northeast most of my adult life. Yet, during a recent cold snap, I mentioned that I wished I lived in the South. A friend commented, “Shouldn’t you be used to the cold by now?” I responded, “I guess the novelty has worn off.” Celebrating Christmas or Hanukkah in a snowy climate when you are used to never wearing a coat can be an adjustment. Similar adjustments include city vs. suburbs vs. rural living. My husband loves the city and I would be quite happy living in a rural environment. Suburb is the obvious compromise but not all issues can be resolved as easily.
Nationality Differences: For one couple in my extended family, the parents were from Europe and the daughter was born in Israel. She moved to the U.S. when she was a child but always called herself an Israeli. Her parents always referred to themselves as European. She married an American but always made comments referring to her Israeli pride. I think that this difference was a point of contention for the woman and her husband. Attitudes, manners, celebrations were always an issue for them. Both partners were Jewish but the nationality differences were a struggle for them. Ultimately, the couple divorced for a variety of reasons but nationality differences definitely caused some of their disagreement.
Cultural Differences: Some families have a sit-down dinner every night. Other families never eat together because the parents are always working. Some families believe that there should be a stay-at-home parent while other families prefer a live-in caretaker. Differences of opinion regarding parochial school or public school or even boarding school can exist in the same family. Some issues such as school can be worked out with relative ease but other issues can be a huge hurdle in a relationship. Do both partners intend to work? Do you believe in daycare or nannies or neither? Differences in attitudes can rise up. If one parent stays home for a while, will there be resentment? If one parent travels for work, will there be resentment?
Financial Differences: Some people like to spend money, others like to save it. If one partner wants to travel to the Caribbean every winter but the financial situation does not allow for that, there should be some discussion. Does one partner want to eat out four nights a week at a sit-down restaurant? Do you agree on savings? Financial issues can be a major point of contention after several years of marriage. It is important to discuss what you and your partner expect regarding savings and debt. Don’t be afraid to disagree, but do have these discussions.
While you are dating, “what if” scenarios are helpful (but not binding because circumstances always change). It is good to discuss these issues to assess whether you and your partner can compromise. As they say, “Vive La Différence!” but keep your eyes open. You should be thinking like a team. If you find that you are feeling “alone” in your thinking, it might be good to seek counseling. Entering a marriage with confidence is paramount.
Have we reached a tipping point on the issue of intermarriage? And is Michael Douglas the new face of Judaism? Douglas, who comes from an interfaith family, identifies with Judaism and is intermarried to Catherine Zeta-Jones, was just honored with the second annual Genesis Prize. As reported in The Jewish Week, “Genesis was founded by and is largely supported by wealthy Russian-speaking Jews committed to sustaining and deepening Jewish identity among young people.”
The Genesis Prize Foundation told The Jewish Week that they had a goal this year to “emphasize ‘inclusiveness of Jews of intermarriage’ within Jewish life.”
We applaud the foundation for focusing their efforts on what Stan Polovets, co-founder and chairman of the Foundation calls “a growing reality, which must be addressed.”
He goes on to say, “The Genesis Prize Foundation is proud to honor Michael Douglas, both for his professional achievements and for his passion for his Jewish heritage and the Jewish state.” Last June, Douglas celebrated the bar mitzvah of his son, Dylan, in Jerusalem and got so into the Hora that he left with a limp. “The Douglas family’s experience of connecting with its heritage and embracing it on their own terms embodies an inclusive approach for Jews of diverse backgrounds,” said Polovets. “This is particularly important today,” he noted, “when the question of what it means to be Jewish has become more pressing than ever.”
Andi's Instagram photo is captioned: Happy Holidays to all and a very Merry Christmas today! Hope everyone has a blessed holiday. I know I feel blessed to be surrounded by so much love. Thanks to y'all! @joshmurray11 #happyholidays
Today Jewcy thoughtfully reported on the recent break-up of Bachelorette star Andi Dorfman and her chosen suitor Josh Murray. While this is not a surprise (few Bachelor/Bachelorette engagements lead to successful marriages), we were wondering how this interfaith couple would go about planning their wedding ceremony and how religion would play into their lives together. Though this doesn’t tell us anything definitive about their own plans for religion (if they had any), from the look of Andi’s Instagram profile, there was lots of Christmas holiday celebrating with Josh’s family and no mention of Hanukkah.
The couple put out the following statement: “After several months of being engaged and working on our relationship, we have decided that it’s best for both of us to go our separate ways,” reads the statement. “We are very sad that it has come to this point, but this is what’s best for both of us individually.”
Elissa Goldstein pretty much sums it up below, wondering what role religion played in their pre-engagement conversations and why religion is so under wraps on the show. In any case, we say talk, talk, talk, and then talk some more before getting engaged!
“Here at Jewcy HQ, we can’t help but wonder how much the couple’s religious differences might have contributed to the split—she’s Jewish (and seemingly pretty secular), he’s a devout Christian (with Jewish heritage). Close readers of Tova Ross’ season 10 recaps will recall that the show’s producers conveniently elided these facts in their race to the ratings altar. We never saw Andi or Josh (or any of the suitors) discuss hot-button topics like politics or religion—you know, the sort of stuff couples should talk about before getting engaged. Did these conversations take place? Perhaps, but we’ll probably never find out, which is kind of a shame. Regardless of the reason for the split (hey, maybe Andi just didn’t want to marry into a family of Chiefs fans), it’s weird—even remiss—that The Bachelor franchise has an embargo on conversations about interfaith dating.”
If you’ve seen the news buzzing about Cameron Diaz and Benji Madden’s quick, surprise Jewish wedding, you might be wondering: Are one of these people Jewish? It seems pretty strange to have a Jewish wedding, complete with breaking the glass, a yichud (a ritual where the bride and groom take time alone immediately following the ceremony) and other religious traditions if neither Diaz nor Madden practice Judaism or have Jewish relatives.
Which is why I am of the opinion that there is some meaning behind these ceremonial customs. Wouldn’t it seem a bit disrespectful to incorporate a religion that has no personal meaning to you into your wedding day of all days? I wouldn’t put it past Hollywood, but I have a feeling a rational explanation will eventually come out. Or at least I hope so.
What do you think? Did the couple have a Jewish wedding just for kicks or do they come from diverse religious backgrounds and chose to connect with Judaism?
You’re at a social or family gathering when someone starts throwing around a bunch of Jewish gobblygook you don’t understand. One guy is talking about a cool, new “minyan” in town and you’re picturing this guy.
Someone else is talking about her “boobie” and you wonder if this is really too intimate a conversation for a party (Bubbie = Yiddish for Grandmother). Has this ever happened to you? A few minutes into a conversation among people who are Jewishly identified, and you’re likely to hear a little Yiddish, maybe bits of Hebrew or references to things that would be obscure outside of a Jewish context. Jews love Jewish jargon. Even some who aren’t Jewish love it (Check out Ed Begley Jr. turning on the Yiddish in the film, A Mighty Wind).
Some throw around Jewish jargon without realizing it and assume everyone understands. It is just part and parcel of being immersed in a civilization with a particular set of texts, languages, history and cultural terminology. They might feel that a Jewish context—a Jewish Community Center, synagogue or Jewish home—is a place where they can let their pent-up inner Jew run free. Jewish jargon can signal in-group solidarity as well. To be honest, though, I think others use it so they sound “in the know” or to purposely alienate someone else—which is unfortunate.
Whether intended or not, the result of Jewish insider-speak is that it can alienate people who aren’t Jewish and often even those who are. Judaism often seems like a club for the initiated. But we are becoming so diverse that one can’t expect even in Jewish places that everyone shares a common knowledge base anymore. And with the growing numbers of intermarried couples involved in Jewish life, there are bound to be a significant portion of people at any given Jewish happening who weren’t raised with Judaism.
I am hearing more and more often that if the Jewish community wants to be truly welcoming of interfaith couples, we need to make sure people don’t feel alienated by insider-speak, and that we should eliminate or curb some of our Jewish particularisms. Some even think that since we don’t want to create situations that make people stand out as unknowledgeable, we might want to tone down Hebrew in services to make them more universal. I remember speaking with one interfaith couple in which the partner who isn’t Jewish felt this way, remarking that he’ll never feel comfortable in a space where there is so much Hebrew because it’s not welcoming to him.
To become a truly welcoming Jewish community, do we need to become, well, a little less Jewish? Is it time to junk Jewish jargon?
Absolutely not. Judaism can be both welcoming and uniquely Jewish. My grandparents and parents grew up in the American melting pot era. Anyone “different,” including Jews, tried to play down their uniqueness and blend in. But we live in a very different time. We wouldn’t dream of asking any other minority, ethnic or religious group to abandon the very particulars that make it unique. In fact, most of us find these differences among us to be the interesting byproducts of living in a multi-cultural society (and maybe even what attracted us to our partners who come from a different background!).
So why would we rob Judaism of what makes it Jewish? Contemporary Judaism is more and more open to anyone who wants to be a part of it, and we are enriched by the diversity of people who are being drawn to Jewish life. That may mean that we can no longer assume we are all in on the jargon. But it doesn’t mean we have to dilute it. Instead, here are a few suggestions to make Judaism more welcoming while retaining its unique flavor, and some others that might help those less knowledgeable about Jewish life navigate Jewish jargon moments.
WHEN YOU’RE FEELING “IN THE KNOW”:
Translate. Does your mother-in-law talk about the machatenem (the other set of parents-in-law)? Whether you’re speaking at a party or speaking from the bima, take a page from our InterfaithFamily website. We always hyperlink words that might not be known (point in case: bima). What if we all talked this way, offering subtle explanations just in case someone needs it? The worst that can happen is that everyone nods as if to say, “We already know.” Far better than the alternative: making someone feel that he or she is the only one who doesn’t.
Explain. You never know if people have the same cultural or religious contexts you do, so it’s always a good idea to explain what you mean when talking about ideas particular to a certain field or group of people.
Transliterate. Hebrew, Aramaic, Yiddish and Ladino are hallmarks of our rich, Jewish cultures. Let’s not abandon them. Instead, transliterate as a regular practice—whether it is a synagogue handout or a wedding booklet.
WHEN YOU’RE NOT FEELING “IN THE KNOW”:
Ask for help. If you are in need of more contextual information to make sense of something that was said, don’t be scared to ask for an explanation. You will be reminding the speaker that not everyone shares her or his knowledge and you may be saving the next listener from the same situation. Don’t just continue to nod as if you know—Judaism is a tradition with thousands of years of history, text and language. No one knows it all—even the person who’s speaking.
Don’t apologize. You have vast areas of knowledge that others don’t possess. There is nothing wrong, embarrassing or shameful about not knowing something!
Be open to learning. Judaism is a rich and complex tradition. Don’t assume that something within it isn’t meant for you. Delve in and learn something new or try to follow along in the transliterated Hebrew. Give it a try rather than expecting Judaism to cut out the pieces you don’t yet understand.
As our society and our families become more diverse, we are in the wonderful position of celebrating rather than diminishing our differences. So go ahead…embrace what is yours and learn about what isn’t. It’s a mechiah! (A great relief or blessing.)
When I see a rainbow, Kermit the Frog singing “Rainbow Connection” comes to mind every time: “The lovers, the dreamers, and me…”
On our family’s winter vacation we spotted an amazing rainbow running down the side of a mountain. It was truly breathtaking and left us oohing and aaahing. We were the lovers and the dreamers in that instant. I didn’t think to say either the Shehecheyanu or the prayer to be said upon seeing a rainbow: We praise You, Eternal God, Sovereign of the universe, who remembers, is faithful to, and fulfills Your covenant with and promise to creation. We just gaped with open mouth in wonder at the beauty of creation. No words had to be said in that instant. We all felt our connection with each other and the One.
However, upon reflecting on that sighting, it would have been cool to mark the moment with Judaism by calling upon ancient words that are ever-new. So, I say them now to myself as my house hums with the noise from my dog’s collar and the peace of sleeping children.
What about the rainbow being a symbol of our covenant with God? God shows Noah the rainbow in the clouds as a sign of God’s covenant with humankind that never again will there be a flood to destroy them (Genesis 9:8-17). After Katrina, we can only wonder what a flood covering the earth must have been like.
The covenant was made again at Mt. Sinai when Moses delivered the 10 Commandments. It is thought and taught in Judaism that every soul was present—even those who were yet to be—at that most awesome moment in our shared history and “memory.” So, what about people who aren’t Jewish and are members of our families and our congregations? Were they there too? Is this their covenant too? Is the rainbow their symbol as well as those born to Jewish parents or brought up with Judaism?
I believe that when someone joins a Jew in the overwhelming, sometimes arduous, joyful and profound task of living with Judaism, their soul gets wrapped up in the tapestry of Jewish tradition that is 4,000 years strong. It is strong because it has always been diverse and ever renewing. The rainbow is the sign of continual creation and we are partners with God is this task. This is the core of the meaning of life, for me.
As we enter a new year, let us remember our rainbow connection.
The United Synagogue Youth (USY), the Conservative movement’s youth group, recently re-evaluated the rules for its national and regional teen board members on dating. We shared the JTA story, and realized immediately that you, our readers, were interested in this news. From the number of clicks on Facebook to the comments you shared in favor of this decision, it’s clear this is a story that matters to you.
Why? I think a lot of us were unaware that USY prohibited its teen board members from dating outside the faith in the first place and found this news a little shocking. And the fact that the Conservative movement is supporting the dropping of this policy for its youth—the future of Judaism—is also a bold statement. In the JTA article, Rabbi David Levy, the professional director of USY and director of teen learning at the United Synagogue of Conservative Judaism, explains that the original USY “constitution” was written by teens themselves and “it always has been their prerogative to change them.”
But the recent decision these teens made has been backed by the Conservative movement. Rabbi Steven Wernick, CEO of the USCJ said “…we can’t put our heads in the sand about the fact that we live in an incredibly free society, where even committed Jews will marry outside the faith. If they do, we must welcome them wholeheartedly and encourage them to embrace Judaism.”
Rabbi Levy is also quoted in the article as saying, “While we maintain the value that dating within the faith is key to a sustainable Jewish future, we want to be positive and welcoming to USYers, many of whom are from interfaith families.”
I commend the teens of USY and the USCJ for this decision, and I hope it leads to a more welcoming space for their members and potential members. I’d like to know what you think—please sound off below.
As the new year approaches, I’ve been thinking back over the past year—particularly about certain terms I’ve heard used in 2014 that bother me. Following are three terms I hope to hear less of in 2015.
NON-JEW: While “non-Jew” is an easy short-hand term and it’s clear what it means, this term can be offensive. Most people prefer to be described in the positive as what they ARE, rather than in the negative as what they’re NOT. For example, I identify as a “female,” not a “non-male;” and in my family I’m a “wife and mother,” not a “non-husband and non-father.” At InterfaithFamily, we’re concerned that when people in the Jewish community talk about “non-Jews” in interfaith relationships, it sends the message—even if it’s interpreted subconsciously—that the person who isn’t Jewish is somehow “less than” by defining that person with an emphasis on his or her “outsider” status.
Granted, not using the term “non-Jew” can sometimes cause us to have to do some linguistic gymnastics, but I think it’s better to sound a little wordy and awkward than to potentially offend someone. So far, I don’t know of an ideal term to describe someone who isn’t Jewish. One suggestion I’ve heard is PDF (“person of a different faith”), but that term has its own limitations in that the partner who isn’t Jewish may not identify as part of another religious group, or may be an atheist of agnostic who doesn’t have a “faith.” Do you have any suggestions?
And for the record, I’d love to never again hear terms like shiksa and goy. These terms, which simply mean, respectively, “a woman who is not Jewish” and “people who are not Jewish,” are too often used by Jews in a pejorative manner.
HALF-JEW: I used to really dislike this term no matter what the context in which it was used. But now I’ve come to see a difference between using it to define oneself and using it to define someone else. Before I worked for InterfaithFamily, if I were teaching a religious school class at a synagogue and a boy with one Jewish parent told me that he was “half-Jewish” I would probably have said something like: “You’re fully Jewish. Just because one of your parents isn’t Jewish doesn’t make you ‘half-Jewish.’” (If the boy were older, I may even have joked: “which half, left or right?”) But as my colleague Rabbi Ari Moffic, Director of InterfaithFamily/Chicago, pointed out to me when I came to work here, people have the right to self-identify, and if someone identifies as “half-Jewish” it’s not my place to tell him otherwise.
While I may have a tendency to want the boy in my religious school class to feel “whole” and to know that he is “authentically” Jewish even if one of his parents isn’t Jewish, identity is complex. There are many things that a child (or, for that matter, an adult) could mean when he says that he’s “half-Jewish.” Perhaps that’s his way of saying that he loves and identifies strongly with his parent who is not Jewish and that parent’s family. It’s not my place to tell him that the way he self-identifies is wrong.
Yet while I now wouldn’t “correct” someone who identifies herself as “half-Jewish” because of her right to identify as she chooses, I do find it offensive when people label others as “half-Jewish.” In my—admittedly liberal—understanding of Judaism, a person with a Jewish parent is Jewish, regardless of the gender of her Jewish parent. (I recognize that this view, which is consistent with the views of the Reform and Reconstructionist Movements, is inconsistent with traditional Halacha (Jewish law), and is not accepted by the Conservative Movement and Orthodox Jews, who require that a child’s mother must be Jewish in order for the child to be Jewish without being converted.) And such a person is as “fully Jewish” as any person with two Jewish parents. Labelling someone a “half-Jew” can be very hurtful to them (see, for example, Zach Cohen’s blog “Don’t Call Me a Half-Jew”) and risks alienating children in interfaith families from their Jewish roots.
Which brings me to the third term I don’t like…
PATRILINEAL JEW: Traditional Jewish law requires that a person’s mother be Jewish in order for him to be Jewish without converting. But for years now the Reform, Reconstructionist and Humanist Movements have recognized “patrilineal descent” (i.e. a child with one Jewish parent, regardless of the parent’s gender, is Jewish so long as certain other criteria are met). CLICK HERE for an explanation of “Who is a Jew?”
Nobody ever refers to someone whose mother is Jewish and whose father isn’t Jewish as a “matrilineal Jew”—such a person is simply a “Jew.” Similarly, those of us who accept patrilineal descent shouldn’t refer to someone whose father is Jewish (or who is being raised by two fathers, for that matter) as a “patrilineal Jew.” The modifier “patrilineal” is unnecessary, and implies that having a Jewish father, as opposed to a Jewish mother, somehow puts one into a different, less authentic, category of Jewishness.
My hope for 2015 is that we can all spend more time focusing on our own religious and spiritual lives…and a LOT less time worrying about defining everyone else’s.
Are there terms that you’d like to leave behind in 2014? I’d love to hear what they are.