Connecting Interfaith Families to Jewish Life in Greater Cleveland by providing programs and opportunities for interfaith families to experience Judaism in a variety of venues, meet other interfaith families, and to connect to other Jewish organizations that may serve their needs.
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.
Today was a very big day for everyone who wants to see interfaith families engage in Jewish life and community.
As we previously covered in a post in January and another in April, the Genesis Prize Fund had announced that it was awarding its $1 million annual prize to Michael Douglas in order to emphasize the importance of welcoming interfaith families.
Douglas said he will use the prize money to reach out to other Jews from intermarried families seeking a connection to the Jewish community. He announced grants to Hillel and the Jewish Funders Network for programs that reach out to intermarried children and couples…. Coupled with matching grant programs from Genesis and the Jewish Funders Network, some $3.5 million would be available for such programs as a result of Douglas’ prize.
The Genesis Prize Fund and the Jewish Funders Network simultaneously announced a $1.65 million matching grant fund for organizations and projects that support and enhance avenues to Jewish engagement for intermarried couples and their families. The goals of the matching grant are:
To encourage the creation of a culture of welcoming and acceptance within the Jewish community of intermarried couples, their families, and individuals who come from these families.
To energize and strengthen organizations working in this field and to encourage the creation of new programs in that area.
To use the leverage of matching funds to foster the field and bring both new funders and new funding into the field. These new funders offer a prospect of long term sustainability to the field.
To encourage funders to engage with non-profits and other organizations on particular projects and take an active role in developing the field.
We are thrilled for our friends at Hillel and for the opportunity that this very significant funding provides to InterfaithFamily and other organizations in our field. Two years ago, in an essay in eJewishPhilanthropy, I asked whether interfaith families were even included in what was then a growing movement towards “inclusive Jewish philanthropy.” The Genesis Prize Fund, by selecting Michael Douglas as its 2015 recipient, joined now by the Jewish Funders Network, has turned that corner. InterfaithFamily has been operating for fourteen years; now we are finally seeing significant philanthropic resources that will be devoted to what we believe is the most pressing opportunity the Jewish community has to grow and be enriched. This is truly a wonderful day.
And we hope that this philanthropic turn will lead many more leaders in the Jewish community to agree with Mikhail Fridman, a founder of the Genesis Philanthropy Group, who said in his comments at the award ceremony:
In the strictest sense, our laureate this year is not a “perfect” Jew. His mother is not Jewish. I even suspect that he does not spend every Friday evening in a synagogue and does not follow kashrut. Yet, he is someone who put his energy and determination into being Jewish, who exercised his free will and showed commitment to follow the path of his ancestors in search for a foundation. Should we deny his Jewishness on the basis of his mother’s birth or should we celebrate it on the basis of his commitment to embrace Judaism and pass his Jewish heritage to his children? Are not free will and determination the essential qualities of the Jews? We can respond to freedom by building barriers and closing up, or we can respond to it by being inclusive and supportive of those who chose a path of Judaism. I choose the latter…. [W]e should support and encourage those who have made a decision to embrace their Jewish identity and pass their Jewish heritage to their children, like Michael Douglas is doing. We should welcome them with open arms – not turn away from them.
Does the huge conversation about Rachel Dolezal, who resigned as president of the Spokane, WA, chapter of the National Association for the Advancement of Colored People after it was revealed that she identified as African-American while her parents are White, have any relevance to efforts to engage interfaith families in Jewish life and community?
I’m not commenting on Dolezal’s conduct or its implications on race and race relations; Samuel Freedman addresses those issues and describes her as “clearly disturbed” in the Forward’s “How Rachel Dolezal Crossed the Line from Solidarity to Slumming.” Dolezal’s claim to be transracial has also been criticized as demeaning to people who are transgender, which I certainly don’t mean to be.
In “What My Black Jewish Son Teaches Me About Rachel Dolezal,” (also in the Forward) Alina Adams, a Jewish woman married to an African-American man, who has written six wonderful articles for us over the years, says that her three children “are being raised Jewish, and they identify as 100 percent Jewish, not ‘half’,” while her husband “didn’t convert, and he doesn’t self-identify as Jewish. But he does identify with the Jewish people via his children.”
As the wife of an African-American man and the mother of three biracial children, I feel much more personally connected to cases of police shootings, racial profiling and the academic achievement gap for minority children than I ever did before my marriage.
Would I self-identify as black? No. Never. That would be insulting, in my opinion. (I believe even wearing ceremonial clothes of another culture is pretentious, though many would disagree with me.)
But do I feel black?
Then, about her husband, she says:
The same way my husband sometimes says “us” or “we” or “our” when he’s talking about Jews. I honestly can’t imagine how you can love a person and not feel like a part of their struggle. Which is a part of them. Which becomes a part of you.
So Alina Adams doesn’t “self-identify as black” but she “sort of” “feels black” while her husband sometimes includes himself when talking about Jews, and his wife and their children’s Jewishness has become a part of him.
It sounds like Alina would not describe herself as “transracial.” Does it make any sense or serve any purpose to describe Alina’s husband as “transJewish?”
I don’t think so. I don’t think coming up with categories or labels for people like Alina’s husband is helpful. Over the years, some people have suggested calling a supportive partner from another faith tradition a “ger toshav,” a Biblical category that literally means “stranger in the camp.” But the motivation is usually to allow people who fall into the category to participate in more Jewish ritual than those who don’t, and I think that’s a bad idea.
I know that some people would say that it doesn’t make sense to talk about “transJewish” because a person who comes to identify as Jewish can convert. But as of now there’s no civil or cultural conversion, only religious conversion, and in any event there are many people who feel sort of or partly Jewish who for many reasons aren’t interested in converting.
But the notion of a person who is born with and/or raised with one identity, who feels an affinity with and eventually adopts in some fashion a different identity—that’s what strikes close to home. There are many people who were not born or raised Jewish, who are married or partnered with Jews, who feel an affinity with Jews and Jewish traditions and who in some fashion adopt a Jewish identity, the way Alina Adams’ husband has. The increasing understanding that that kind of identity shifting happens is the positive implication of the Dolezal incident for those interested in engaging interfaith families Jewishly.
I agree with Alina’s conclusion:
My primary takeaway from the incident and my family’s own experience is that, apparently, identity is much more complicated than my husband and I ever imagined it would be before our kids were born. And that instead of having all the answers, we’re going to be learning right alongside with them—and the rest of America.
Postscript June 23, 2015
In the Sunday New York Times on June 21, 2015, there is a letter to the editor from Ron Brown of Brooklyn, who describes himself as a Christian married to Jewish woman for 30 years, with adult children who identify as Jewish.
He writes, “Over time, I have grown to ‘feel’ Jewish myself. I even feel a bit insulted and left out when I am singled out as the only one in the family who is Christian. I can understand feeling so identified with a certain group that you wish you were born into that group, so identified that even a reminder that you are separate from that group hurts. I can understand Rachel Dolezal. But I would never consider lying about it. I wish Ms. Dolezal hadn’t either. There’s no doubt in my mind that she would have been welcomed into the African-American community just the way she was.”
I went to a small Episcopalian school in the heart of the South. It was a very homogeneous Protestant community (but not without some Jews as well) with a distinguished Southern heritage that included some families that even had family crests. The graduating class had 65 kids. Fifteen of us were Jewish.
I recently attended my 30th reunion and connected with people whom I hadn’t spoken to (or even thought of) in years. In a school that small, we were all pretty good friends and it was a lot more fun than I anticipated. It warmed my heart to know that people who I have barely kept in touch with are doing well in their lives and it was fun to catch up. Several people asked where I worked and I mentioned that I worked for an organization that assists interfaith couples and families where one of the partners is Jewish—what a conversation starter!
My friend Robert was first. He mentioned that his wife was Jewish. He told me that when they got engaged, she asked if he was surprised that he was marrying a Jewish girl. His response was “No. I knew a lot of Jewish kids and so I am very comfortable around Jewish people. What really surprises me is that I am a Southern boy marrying a girl from New Jersey!”
My friend Jason was next. Jason and I reconnected a few years back. Our conversation was a bit different. He casually mentioned that his daughter was named Aviva (a name that is typically Jewish or Israeli), and since he is not Jewish, that was my first clue. We were chatting and he said he was a bit disappointed that he was missing the vote for his synagogue’s new rabbi. I said “Oh, are you not allowed to vote on synagogue issues?” His response: “Nope, I can’t vote because I am out of town and the vote is tomorrow morning!”
Then there was Ashley. Ashley lives in New York. We spoke for a few minutes before she mentioned that she had converted. I said “converted to what?” She laughed, “to Judaism!” It took me a few seconds to process that the Jewish population from my Southern school was increasing! Then she mentioned that most people are really nice about welcoming her into the Jewish community. But just last week, she was at a gathering and an 8-year-old relative of her husband’s asked if she was Jewish. The parents and family members were mortified but everyone quickly responded with a resounding “of course!”
It is mind-blowing to think that some of my Christian friends from my high school class are raising Jewish kids. I wonder if our group of Jewish kids were ambassadors in some way but didn’t realize it. We introduced the Christian members of our class to Judaism and fun bar mitzvah parties. Still, I would’ve never guessed how our 30th reunion would pan out.
Though I have to say, I am not so surprised that one of my Southern Christian friends from my class married someone from New Jersey!
There are many in the Jewish community, including Steven M. Cohen in his recent response in The Forward’s Seesaw column, who put forward a two-pronged approach to sustain the American Jewish community in light of the high rate of intermarriage. First, they encourage in-marriage. But when that fails, they encourage interfaith families to engage Jewishly and raise their children within the Jewish community.
But just listen to that language – when in-marriage “fails.” Those are my words, but it is certainly the message I received from many in the Jewish community. Those who take this two-pronged approach are in essence saying that interfaith marriage is second best, so it is not a far leap for interfaith families to feel like second class citizens. That is not a good starting point if you want interfaith families to engage Jewishly.
Would we feel comfortable telling our children to only marry within their race? Or within their socio-economic class? Of course, religion is not exactly the same as race or class. It also makes a difference if you are in the minority or the privileged position. But it is worth asking ourselves how these questions make us feel.
I understand where many Jews are coming from in wanting to preserve a minority population. But what is it we are really trying to preserve? For me, I want to perpetuate Jewish practice, history, belief, thought, food, culture, and community. There are so many treasured memories I look back on from my childhood and want to pass on to my son. Because all of these elements of Judaism have beautiful things to offer the world and the individuals who hold them dear.
So let’s focus on that. Instead of encouraging in-marriage, let’s encourage young adults to find a life partner who shares their values and who will help them celebrate and live their Jewishness. Someone who is open to sharing in and contributing to the life of the Jewish community whether or not that person is Jewish themselves. That is what I found in my husband who actively helps me build a Jewish home, but who is not Jewish himself.
From that starting point, it is easy to move to step two of encouraging interfaith families to engage Jewishly. In fact, from this starting point, we can be sharing the same message with all new families and welcoming everyone on even footing.
Madeleine Albright speaking at the Consultation on Conscience conference
We live in a world of infinite choices, from the most minute (the sheer volume of restaurants that will deliver dinner within an hour), to the most important (the multitude of ways, places and communities in which we can express our values and sense of identity). With whom do we spend our time? What kinds of communities are important for us to belong to? How and to where do we donate money? All of these choices are an expression of our values, whether we know it or not.
Often we make choices out of convenience: which pre-school is closest to our home, has the best hours alongside their educational pedagogy and general warmth? And we make choices out of comfort or lack thereof: I’m not sure my Catholic spouse would feel comfortable joining a synagogue as a family, even though we have decided to raise our children as Jews, and we’re not sure it’s worth the hefty price tag if we don’t really feel welcome … AND we’re not sure about the God thing … AND we have found other types of non-religious communities that share our values.
I have heard from so many of my peers of all religious backgrounds that they are no longer moved by ritual or what they remember of religious community and spiritual life but do want to express their sense of religious values in other ways. (I must mention that as a rabbi, someone who does still find great meaning in ritual, music and synagogue community, that I am saddened by this trend. There are so many amazing synagogue communities that are constantly striving to evolve and create meaning for all generations in a great number of ways!)
A Jewish friend of mine takes his family to a soup kitchen twice a month to volunteer and takes the time to explain to his children that this is how they enact their Judaism: by feeding people who are hungry, by welcoming the stranger as Abraham and Sarah did, by “praying with their feet” as Abraham Joshua Heschel said about his involvement in the Civil Rights Movement. I imagine there are many others who also find similar value in these kinds of social justice/social action choices and have chosen this form of prayer, of meaning making, of religious expression over organized religious practice.
There is so much power in action, in getting up and doing something, in making even one person’s life better in real time, if only for a moment.
Two weeks ago, I attended a conference in Washington, D.C., created by the Religious Action Center of Reform Judaism called, Consultation on Conscience. The goal of this conference is first to educate those who attend about the political and justice issues that our country is facing through high level speakers and conversation and secondly to provide tools to take back to individual communities to help galvanize increased involvement on these issues through a Jewish lens.
The issues ranged from Iran’s nuclear capabilities to environmental protection and marriage equality to fighting poverty. A third goal, easily achieved, was that of inspiration. I certainly left feeling not only a sense of pride to be involved and connected with people working to make our country and world a better place, but also inspired to find more ways to enact my Judaism through justice work. I was profoundly moved by Bryan Stevenson, the founder and Executive Director of the Equal Justice Initiative, a non-profit organization enacting justice by attempting to rectify the injustice in our justice system, one case, one person at a time. (Check out his TED Talk here if you are looking for a bit of inspiration. And you can see his RAC conference talk here. He begins 51 minutes in.)
I told many people after hearing his incredible stories and message that I would like to just follow him around for a while. (I’d even hold his bags, just to see him make the world better and more just, one person at a time.)
I get it, action is powerful. But so is community. Bryan doesn’t work alone, and neither do any of us. It is so important for each of us, for our families, to raise our voices for those things we believe in alongside moving our feet, and we have learned that the song sounds a bit sweeter in a choir and the dance always works a bit better with another person; the power of community.
The choices we make come from many sources and many needs but they do reflect our values and how we understand our identity and place in the world. Our children remember and learn from the things they feel a part of along with the things we teach them. We are stronger and can do more together.
So my question for you is: How do you enact your values (or how do you WANT to start)?
This post is based on an article by Rabbi Copeland that originally appeared on jweekly.com
There have always been Jews-by-association. Nowadays this term, JBA for short, is becoming well known as a catch-all category for people who hang out with Jews, including people who gravitate toward Judaism, have many Jewish friends, or are partnered with someone Jewish. But the only thing that is new about the category is the name.
Throughout our history, there have been categories of people who cast their lots with the Jewish people but, for a variety of reasons, were never fully integrated into Judaism. Some may have wanted to become fully Jewish, others not. But common to all of them was that they walked a common path with Jews.
We are about to celebrate Shavuot, the holiday when we study the Book of Ruth. Ruth was a Jew-by-Association. She married one Israelite, followed her mother-in-law back to their people after his death, and then married a second Israelite. She is hailed as the first convert, but historically, conversion did not yet exist as a mechanism one could undergo to become part of Judaism. What she did do was utter the words, “Wherever you go, I will go; wherever you lodge, I will lodge; your people shall be my people.” [Ruth 1:16] She declared herself a fellow traveler.
But Ruth wasn’t the only one. A person who walked the path with us in the Torah was in the category of the ger toshav, the resident stranger who lived among the early Israelites and was to observe the same rituals and laws. There is even a rationale for treating the ger toshav like an Israelite: “The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself, for you were strangers in the land of Egypt.” [Leviticus 19:34] The presence of this group of people was perhaps a daily reminder of the lessons we learned from our enslavement.
These resident strangers were even included in the ceremony of covenant when the community heard the law from Moses in Moab [Dt. 29:9-11]: “You stand here this day, all of you, before YHWH Your God-your tribal heads, your elders and your officials…even the stranger within your camp—to enter into the covenant”. Just as they were not full Israelites, they were not considered foreigners either.
There was also the erev rav, the mixed multitude who left the slavery of Egypt along with the rest of the Israelites [Nu.15:16]. Later in our history, during the second temple period, there was a category of Jews-by-association called “God-fearers” who, like the other categories, were people who aligned themselves with the Jewish people. Since there was no such thing as conversion, such strangers among us were left as they were—people who clearly cast their lot with the Jewish people.
In our time, there are countless people who reside within Jewish communities who consider themselves fellow travelers. Now, we draw a sharper line between those who are Jewish and those who are not. As of the early centuries CE, we do have a way for people to become fully integrated into Judaism: Conversion. But as that category has become more and more solidified, there has been less and less space for people who don’t fit neatly into one group or the other.
Conversion should be celebrated. But we should also take time to celebrate those who would have fallen nicely into one of these historical categories as fellow travelers who do not wish to convert.
People walk the path with the Jewish people because they love someone Jewish or feel an affinity with Judaism. Many are helping to raise Jewish kids, keeping this tradition thriving into the next generation. As we celebrate Shavuot, let this season of Ruth be an invitation to appreciate our many fellow travelers.
There are usually two types of Jewish blogs written in connection with Mother’s Day:
1. Those that focus on the commandment to honor your parents and note that in Judaism EVERY day should be Mother’s Day. These blogs almost always make one of two arguments: either that Mother’s Day isn’t necessary since we should be honoring our mothers every day; or that Mother’s Day is valuable in that it’s a time to re-focus on the importance of honoring our mothers, and to recommit to honoring them throughout the year.
2. Those that focus on the importance of the Jewish community honoring and supporting mothers who aren’t themselves Jewish, but are raising their children as Jews.
While I think both of these focuses are very important, as Mother’s Day approaches this year, I want to focus on other mothers—a group of mothers we don’t always talk about in the Jewish community: the grandmothers of other faiths … that is, those mothers whose daughters and sons marry someone Jewish and decide to raise their children as Jews. These are the Catholic grandmothers who never have the chance to see their grandchildren christened or to attend a first communion; the Hindu grandmothers who come to their grandchildren’s B’nai Mitzvah and feel uncomfortable and out of place at synagogue—all those grandmothers of other religions who don’t get to watch their grandchildren grow up in their own faith traditions and who may feel like “outsiders” at their own grandchildren’s lifecycle celebrations.
Unlike their own sons and daughters, who fell in love with someone Jewish and made the choice to have a Jewish home and raise their children as Jews (whether or not they themselves became Jewish), these grandmothers never had a choice—they’re bound by their children’s decisions.
We in the Jewish community should acknowledge these grandmothers (and the grandfathers) who aren’t Jewish. Here are some ways we can do this:
By finding ways to help them become more knowledgeable about the lifecycle events of their grandchildren. There should be explanations as to the meaning of what’s happening and the appropriate etiquette for lifecycle ceremonies. For example, they can be given InterfaithFamily’s booklets that explain the significance of brit milah, baby namings and B’nai Mitzvah and what these ceremonies typically look like. These explanations should be easily accessible not just at the life cycle event itself, but in advance as well. Our informative booklets about lifecycle events (and other topics) are available at interfaithfamily.com/booklets. Before a grandchild’s Bar or Bat Mitzvah, grandparents who aren’t Jewish should be given one of these booklets or other explanatory materials so that they can have an idea of what to expect.
Of course, booklets shouldn’t be a substitute for conversation. Ideally, the booklet should be accompanied by an explanation by the grandparent’s own child who is raising Jewish kids, and/or the child-in-law who grew up Jewish. Depending on the age of the grandchild, perhaps the child can be involved in the conversation as well. For example, before a Bat Mitzvah, the granddaughter could talk to her grandparents and explain what will be happening in the service and answer any questions.
Synagogues need to include grandparents who aren’t Jewish in lifecycle events (if the grandparents want to be part of them—some may not be comfortable participating and that should be respected). Different synagogues have different policies, and I’m not saying that there needs to be a “one size fits all.” InterfaithFamily has published several articles about various synagogues’ policies on a variety of issues, such as who can open the Ark. Synagogues and their ritual committees should be sure to review their policies in regard to extended family members who aren’t Jewish on a regular basis to make sure that they’re comfortable with them and discuss whether they should perhaps be revised.
Grandparents who aren’t Jewish should be invited to join their children’s families for Jewish holiday celebrations and to accompany the family to other Jewish events and activities—such as when a grandson is “Shabbat Star” in his preschool class or when a granddaughter is being installed as the synagogue youth group president. (As noted above, advance explanation of what to expect should be given.) However, the parents and children should be understanding if the grandparent chooses not to attend events of a Jewish nature, and make sure to provide other opportunities for the family to be together, outside of a Jewish setting.
Parents should make sure to spend holiday time with the grandparents who aren’t Jewish. If the parents are comfortable doing so, they can take the children to the grandparents’ for holiday celebrations, such as Easter and Christmas, of the grandparents’ religion. Either way, the parents should make an extra effort to spend non-religious holidays (like Thanksgiving—and of course Mother’s Day and Father’s Day) with grandparents who aren’t Jewish, since these are holidays that everyone can feel comfortable celebrating together.
The list above is not intended to be exhaustive, but rather to get the conversation started. If you have other ideas of how Jewish families and the Jewish community can respect and honor grandparents who aren’t Jewish, please share them below.
We at InterfaithFamily/Chicago are spending more and more time with parents of adult children who are intermarrying and grandparents whose grandchildren are being raised in interfaith homes. The question I hear from them is often about how they can share their own love of Judaism and the family heritage and traditions with their grandchildren. We talk about the relationship with their adult children, honoring the decisions they have made and being in respectful dialogue about that. We speak about how grandchildren learn through osmosis the Jewish values grandparents live and breathe and will enjoy learning family recipes, participating in holiday celebrations and hearing the stories of their family.
The goal isn’t to make grandchildren Jewish unless that’s a shared goal with their parents. The goal is to love, accept, learn from, honor and celebrate this child for who they are and to show pride in who you are and how you became who you are. Will this lead to Jewish continuity? That’s in the stars. You’ve got your relationship with your children and grandchildren now. If there is bonding and togetherness and warm memories and sharing of values, not only will these young souls flourish but those who come into their circles will be enriched. If there is positivity and connectedness associated with Judaism, it’s all good.
My question to you, Chicago area grandparents: What are you doing June 19-21? Are your grandchildren done with school and not yet in camp? Take the plunge and try a special weekend away with them at the JCC’s Grandparents Weekend. The weekend is filled with programming that will engage children 4-12 years old in fun and meaningful activities. There is plenty of time for running around, enjoying the beautiful retreat center, playing games within the structure of the weekend, and also free time downtown when the magic of even more grandparent-grandchildren bonding happens.
Barb and Denny Kessler with two of their grandkids
Here are words from grandparents Barb and Denny Kessler who have participated in this JCC retreat for many years and have found it to be deeply worthwhile:
In a few months we will be returning to the L’Dor Va-Dor Grandparents & Grandkids program at Camp Chi for our 8th year!!! The opportunity to be with our grandkids for a weekend—without their parents—in a Jewish/camping setting has been our great pleasure. We take two of our seven grandkids each year for a truly fun and meaningful weekend together. The kids hear about it from their older sibs and cousins and can’t wait to be old enough to go. We have found this to be a unique way to deepen our relationship with our grandkids. Several of our grandkids are from an interfaith home and spending a weekend at Camp Chi has been a wonderful way to have them be part of a Jewish community, celebrate Shabbat and Jewish traditions as a family and interact with other Jewish kids. We usually take two cousins, rather than siblings, because our grandkids are from different cities and they love being together. At the end of the weekend we make a photo album for each of the kids, write about the weekend and give it to them so they remember our special weekend together. They all treasure their albums and even many years later talk about our weekends together at grandparent’s camp.
My kid taught me a good lesson today. I was pulling out of our driveway as the usual flood of people were walking by, oblivious to my own tight morning schedule. I muttered to myself how they should be paying attention to the cars rather than being engrossed in their conversations and that I had a schedule to keep. “Come on, people, move!” I seethed, unaware that my kids heard me. My son proceeded to open the window and yell, “Come on, people, move!” at the passersby. I was mortified! But why? He did nothing wrong. He merely saw me as a model and said aloud what I was too cowardly to share. If I want my kids to be patient, kind people, I need to walk the talk because they are watching my every move.
This aspect of parenthood terrifies me. I want to present my “best self” all of the time and be a model of the values I say I live by. But it is exhausting! I fall short of those expectations on a daily basis, and try to have compassion for myself. But I also want to push myself to walk the talk, to be consistent and live what I preach.
So much of my energy as a parent focuses on my children’s behavioral shortcomings, but being a mother has also made me more aware of where I fall short of expectations for my own behavior. When I fail to walk the talk in any aspect of life, they push me to return to my goals, values and expectations. If I tell my kids they should be patient, kind,and express their needs directly rather than passively, but then contradict these values in the way I behave, I might as well have saved my breath. If I want them to respect the rules, how can I explain the instances when I bend them myself? If I hope that they own their mistakes, I need to model that I do that as well. Kids watch, imitate and yes, at times, rebel. But even then, if I have walked the talk, hopefully they will know what I stand for.
Walk the talk goes for religious life as well. The interfaith couples I work with often ask me how they should go about raising Jewish children. My advice is that if you aren’t living a Jewish life in any way (and I define that broadly), your kids most likely won’t either. If living a life according to certain values and practices is becoming important to you, or was previously more present in your life, this is the time to start exploring or re-exploring it. Couples who are anticipating having children and like the idea of Shabbat often ask me when they should start lighting Shabbat candles. I tell them to begin now. If it becomes meaningful to them, they will transmit those values and sentiments to their children organically if and when they arrive. It will be part of their routine.
If we expect kids to learn how to lead a Jewish service, we had better spend some time in the sanctuary as well. Back when I was a tutor preparing kids to become Bar or Bat Mitzvah, I had a telling conference between a child and his parents. He wasn’t meeting his weekly assignment goals and we were talking about how to proceed. Suddenly, he got up and argued, “This doesn’t mean anything to you. Why are you making me do it?” His parents were stumped. They were not walking the talk. And their child saw that.
Walking the talk does not just apply to the observance piece of religious life either. I decided early on that if I hoped my children would uphold values of tikkun olam (repairing the world) through volunteerism, I’d better get out there and find time to volunteer, and tell them about why it is so important to me. If I wanted them to be the kind of people who stop when someone is asking for food, I’d better model doing that as well. I want to be careful that I am not trying to fulfill my own hopes for an ideal life—or resolving my own shortcomings—through my kids. I don’t want to be the kind of parent who thinks she can live vicariously through them, pinning hopes on what they become that I can’t live up to myself.
Sometimes doing things primarily for the benefit of children is just fine. But how much more powerful and resonant are those spiritual practices or ideas if the adults modeling them are experiencing them for themselves as well and, hopefully, discovering deep meaning in them?
This approach requires more from us. It means we have to spend some time thinking about why we are interested in a religious or spiritual path, ritual or teaching, and we have to examine what it means to us. And when partners come from different backgrounds, we need to take the time to figure out how practices or ideologies match our shared values as a couple and how it feels to bring those ideas into our families. We need to see ourselves as modeling behavior, belief or practice—which can be terrifying, especially when we worry that we aren’t good models. But we don’t need to have it all figured out; each of us is a work in progress. If we are exploring and struggling, walking our own talk, we are the best of models.
Today on eJewishPhilanthropy, Allison McMillan wrote an important piece, “Intermarried, Not Interfaith.” Her husband was an atheist when they met, had no religious connection to any holidays, is exploring Jewish traditions quite extensively, and has decided not to convert, in her words, “at least not right now.” She says their biggest issue is that they are labeled an “interfaith couple,” a term which “does not describe who or what we are. We are not trying to join two faiths together in our relationship. He is not halachically Jewish but he is also not anything else.”
I posted a response that I’d like to expand on here. For us at InterfaithFamily, the term “interfaith” does not connote anything about religious practice. It does not mean a couple that is practicing two faiths or trying to join two faiths together, or a couple where one partner is practicing one faith and the other is practicing no faith. It doesn’t mean a couple that is raising children “both” or in two faiths. “Interfaith” in the context of a couple simply means that one partner comes from one faith tradition or background, and one comes from another faith tradition or background. In the context of a family it simply means a family that includes one or more Jews and one or more people from different faith traditions.
We think that the term “interfaith” has become what in the legal field would be called a “term of art,” meaning a word that has an acquired meaning that may not be clear from the term itself. We think that most people coming from the Jewish world understand the term “interfaith” the way we do. And we hope that people like Allison could come to understand the term in that way, and not be bothered or offended by it.
Allison writes that there are “plenty of different phrases that can and should be used in place of interfaith,” but doesn’t say what phrase she would prefer. Over the past fourteen years I’ve heard many unsatisfactory suggestions. “Intermarried” doesn’t work because not everyone is, or, sadly, can be married. “Mixed” as in “mixed-married” or “mixed-faith” is old fashioned, “mixed” has a negative tone, and it’s not more clear or precise than “interfaith.” “Intercultural” or “inter-heritaged” (if that’s even a term) doesn’t work because Judaism is or certainly can be more than a culture or a heritage. No term is perfect to describe couples and families with members that come from Jewish background and another faith tradition – and we say that no term is better to describe such couples and families than “interfaith.”
Allison writes in her article that her and her husband’s situation is not black and white, and we certainly agree with her that there are “many shades of gray.” But as we use the term, “interfaith family” is very inclusive, of both immediate and extended families – interfaith couples where one person comes from a Jewish background and one come from another background, couples that include converts to Judaism who still have relatives who are not Jewish, people with one Jewish parent, parents of intermarried children, grandparents of children being raised by intermarried parents, etc.
Interfaith families may include those who identify their family as Jewish, as more than one religion, or who are unsure of how they identify. Our organization’s goal – which we are working to make the goal of many more Jews and Jewish organizations – is to meet these families where they are and facilitate deeper connection to Jewish life. Hopefully we can live with the limitations of terminology and all work toward that important goal.