Full of helpful advice for families starting to think about their child's bat or bar mitzvah, Bar & Bat Mitzvah For The Interfaith Family will be a helpful primer to all families (not just interfaith!).
This colorful booklet will give all the basics about this holiday which combines elements of Halloween, Mardi Gras and the secular new year. It is a holiday not only for children who know immediately that anything with a costume will be fun, but for adults too.
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.
This is an interactive, fun, and low-key workshop for couples who are dating, engaged or recently married. The sessions will give you a chance to ask questions about faith, to think about where you are as an adult with your own spirituality and to talk through what's important to you and your partner.
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.
Over the years I’ve enjoyed—and benefited greatly from—the practice of mindfulness meditation. Studying and practicing mindfulness has helped me to be less judgmental (of myself and others), to be more present in the moments that make up my life and to better appreciate the simple beauty in the world around me.
Often, when thinking about a lesson I’ve learned in mindfulness I’ll say to myself, “Judaism teaches this!” I’m struck by how so many of Judaism’s rituals and teachings can help us to lead a more mindful life. Or, as I put it in another blog that I wrote, “my mindfulness practice is fully interwoven with my Jewish spirituality.”
What do I mean by this? Well, for example, when learning about “mindful eating,” I was taught the importance of not just devouring food, but of thinking about where the food comes from and how it got to me, as well as what it looks and smells like and how it tastes when really focusing on it. I remember thinking, Judaism teaches us not to just eat our food mindlessly. We have blessings to recite before and after eating that make us stop and pause, to remind us of the sacred nature of eating and of how lucky we are to have our food. This mindfulness lesson is inherent in Judaism.
As I practiced mindfulness over a long period of time, I became especially grateful for the way in which it affected my parenting, enabling me to become more fully engaged with my children and more aware of special moments spent with them. And the more I thought about it, the more I realized how much Judaism has to offer when it comes to tools for mindful parenting. Judaism gives us the Shema, a beautiful prayer to say with our children before putting them to sleep, helping to calm their minds and make them feel a sense of connectedness. Judaism gives us Shabbat, a special day to focus on family and rest and to take a break from the hustle and hassles of the rest of the week. And Judaism gives us HaMotzi, a special blessing to recite as we stop and pause before eating.
The wisdom of Judaism in regard to mindful parenting is just one of the reasons that I’m thrilled that InterfaithFamily is offering a free email series called “Raising a Child with Judaism in Your Interfaith Family.” This popular email series is for parents (and prospective parents) who want to explore bringing Jewish traditions into their family life. Participants receive eight emails over four weeks (emails are sent on Mondays and Thursdays) about how to bring spirituality and Jewish traditions and practices to their parenting in realistic and meaningful ways.
The emails share ideas, videos, question prompts to discuss with your partner, ideas for family projects and book suggestions around sleeping, eating, playing, praying and more. Essentially, the emails offer lots of ways for parents to bring mindfulness to their parenting, to their own lives and to the lives of their children—it’s mindful parenting through a Jewish lens.
The emails can be read on your own time, whenever works best for you. And there’s specific advice on how to address the topics covered in an interfaith family. There’s no pressure to do things a certain way –just basic information and an opportunity for parents who didn’t grown up Jewish (as well as those who did) to learn about Jewish traditions and practices.
While some parents just want to receive the emails and perhaps choose on their own aspects of Judaism to bring into their family’s life, for those who want to take it a step further, there’s an opportunity for interaction.Once someone starts receiving the emails, they’re invited to join our private Facebook Group for everyone in the “Raising a Child with Judaism in Your Interfaith Family” email series, as well as alumni. It’s a place where parents (and prospective parents) in interfaith families can ask questions, share resources, support one another, etc. In each email there are suggested questions for discussion with your partner and the opportunity to respond to me with your answers, or with anything else you may be thinking about. I’m happy to engage in discussion about any of the topics covered (or anything else that comes up in your interfaith family) or to share your thoughts or questions with others who are receiving the email series.
Registration for the email series is always open… so if you click here and register now you’ll start getting the emails in your inbox as soon as the next series begins. And before you know it, you can be raising your child with more Judaism—and more mindfully—than perhaps you’d ever imagined.
I have had the pleasure of watching Shaboom!, the new video series that BimBam Productions has created. InterfaithFamily/Chicago recently helped launch the video series at a few viewing parties around town. In all cases, the kids enjoyed the debut eight-minute video and the parents did as well. It’s catchy, colorful and has a great message. Everyone learns how to say one value in Hebrew and experiences how to apply it to our lives with realistic scenarios.
This is the first of the video series (you can see more below).
Here are my eight thoughts about this eight-minute video:
1. It’s important to learn Jewish values in Hebrew. The first video teaches the mitzvah (mitzvah literally means commandment, and is also thought about as ritual and ethical sacred deeds) of hachnast orchim—welcoming guests. Do other religions and cultures teach this same value? Absolutely. However, Judaism has our own texts about this value, quotes on it and vocabulary for it. We could teach our children to be good hosts. And, we can teach them to do the mitzvah of hachnasat orchim. I do believe there is a difference. When we talk about the latter, we feel connected, grounded, deeper, more spiritual, perhaps, and urged to do it in a different way than talking about a more universal idea of graciousness.
By knowing the Jewish approach to a value, the Jewish sensibility around it and the Hebrew words for it, it helps us live a life where we can point to the positive things we do that are specifically and particularly Jewish. Sometimes as a liberal Jew, it is hard to know what I “do” that is Jewish and this is one way in.
2. The show depicts racial diversity in the Jewish world. One spark is brown and one is pale. They are both Jewish and teaching about Judaism. This normalizes and makes visible people in Jewish communities and in Jewish families who have different color skin and different racial make-ups. It isn’t the point of the show and it isn’t talked about or an issue. This is simply Judaism. Children growing up today with Judaism in their lives know that you can’t “look” Jewish in terms of physical appearance.
3. Jews believe in angels. The main characters are invisible sparks (we’ll get to that next) but they also have wings. The word angel in Hebrew is translated as messenger and there are many messengers throughout the Bible.
As Rabbi Elliot Dorff reminds us, “the existence of angels is a Jewish notion,” and “if we do not make …angels idols, or pray to them as if they can replace God, then talk of angels is a helpful personification of the workings of God in our lives.” (My People’s Prayer Book, vol. 7, Woodstock, VT: Jewish Lights Publishing, 2004, pp. 69-70).
The angels in these videos are named Rafael and Gabi from Gabriel or Gabriella. There is a special prayer for protection in Jewish tradition that is said at night and includes the words:
In the name of Adonai the God of Israel: May the angel Michael be at my right,
and the angel Gabriel be at my left;
and in front of me the angel Uriel,
and behind me the angel Raphael… and above my head the Sh’khinah (Divine Presence).
4. Jewish Mysticism Teaches That Sparks Are Invisible: These cute little characters who have wings are known as invisible sparks in this show. This hearkens to the mystical notion of tikkun olam (repairing the world) which teaches that when God created the world, God’s light shattered into millions and billions of sparks or vessels that are spread all over. When we do mitzvot (good deeds), we free the sparks and send them back to a broken God who gets unified in the process. You never know if your good deed is the last one needed to bring complete healing and redemption to God and the world. I actually love the idea that God is fundamentally broken like we are and that we are partners in the task of repair. We yearn for God and God yearns for us.
5. We Are Attached to Screens: In the video, one spark teaches the other about welcoming guests by showing her to turn off her television when a friend comes over. Similarly, the mom and son in the Ploney family has to turn off the video games they are playing to hear the doorbell. Children as young as toddlers are staring at a screen for much of their day. We have to be taught to put it down or turn it off for human interaction. I am attached to my phone and I do see the toll it takes on my eyes, my posture and my level of distraction. Being aware is the first step to change, right?
6. Ploney is Used on Purpose: Ploney is used in the Talmud as a kind of John Doe. By calling the family the Ploneys, it is a clear reference to Talmud study.
7. Shabbat is Important: The family is coming together to welcome a relative from Israel to their Shabbat table. Shababt is about family, screen-free time and being connected. The reason the Jewish world spends so much money and resources on getting people together over Shabbat for dinners and services is because we still believe one hundred years later as Ahad Ha’am the Israeli poet wrote, “More than the Jews have kept the Sabbath, the Sabbath has kept the Jewish people.”
8. There are Layers to Jewish Learning: When I first watched the video, I was upset because I got the references I have mentioned here but figured many parents and kids who watch this won’t. I felt it reinforced the secret hand-shake of Judaism with insiders and outsiders. I worry that Judaism is hard to get into and that learning is often presented in such a pediatric way with coloring sheets that adults with little Jewish literacy or current connections to Jewish institutions don’t have many opportunities for real study to get to the good stuff.
But I realize that good family programming touches the viewers on different levels based on their age and life experiences. And I realized that the show is perfect because it shows the way Judaism approaches study. “Pardes” refers to different approaches to biblical understanding in rabbinic Judaism or to interpretation of text in Torah study. The term, sometimes also spelled PaRDeS, is an acronym formed from the same initials of the following four approaches:
Peshat (פְּשָׁט) — “surface” (“straight”) or the literal (direct) meaning.
Remez (רֶמֶז) — “hints” or the deep (allegoric: hidden or symbolic) meaning beyond just the literal sense.
Derash (דְּרַשׁ) — from Hebrew darash: “inquire” (“seek”) — the comparative meaning, as given through similar occurrences.
Sod (סוֹד) (pronounced with a long O as in ‘sore’) — “secret” (“mystery”) or the esoteric/mystical meaning, as given through inspiration or revelation.
Rabbi Mychal officiates an interfaith wedding in the Santa Monica Mountains in Southern California
You have chosen the date, the place, the guest list. But who will officiate at your ceremony? A family member? Friend? Clergy person? Justice of the peace? A celebrant?
Asking friends or relatives to officiateat wedding ceremonies is a relatively recent phenomenon with numbers rising in just the last decade with the advent of online ordination. If you have a friend or relative whom you believe to be the right officiant for you, this can be a very meaningful option. But if you are still deciding, consider a clergy person or other trained celebrant to lead you through this sacred moment in your life.
When you are standing before your family and friends exchanging vows, your life changes. You take on a new status, a new legal category. A clergy person or celebrant is trained to usher you through this life-shifting moment. We strive to deepen your experience—not only on the day—but throughout the process. By the time you take your places in front of your loved ones, you will hopefully see yourselves as participating in a timeless ritual, connected to couples who have taken this step throughout the ages.
Many couples shy away from inviting a religious leader to officiate at their ceremonies because they don’t consider themselves to be religious or spiritual. But regardless of your religiosity, a wedding ceremony is sacred, out of the ordinary. It marks one of the most significant choices you will ever make—and that is not to be taken lightly. The person leading your ceremony needs to know how to create sacred space,a practice clergy people hone over many years. We set the mood through words and song, and explain rituals in a way that is steeped in tradition and relevant to you. We come prepared to lead you through a process that is individualized for you, yet we aren’t starting from scratch. In fact, we have a storehouse of great material to work with.
As part of our seminary training, we learn about the essence of ritual and how rites like this one carry us safely through liminal, life-changing moments (regardless of how religious you are). We create meaningful ceremonies that flow seamlessly and get to the heart of why you are making this life choice. A friend or relative is often just figuring this out for the first time (they often call our offices seeking guidance, reassurance and outlines!). You might need someone who can put you and others at ease amidst wedding tensions rather than trying to keep their own nerves under wraps. We honor the generational nature of weddings, acknowledging the process of each family member as roles, relationships and names shift.
Rabbi Mychal officiates an interfaith wedding in the California Redwoods
If you aren’t sure how religion will play into your lives, this is precisely the time to figure that out. A clergy person can help you discern how religious or spiritual life can deepen your relationship and what is authentic to you both. With so many options today, choosing a clergy person is not the fallback that it once was. But if you come from a religious or cultural tradition, this is an opportunity to explore its meaning for you as an adult and avail yourself of the accumulated wisdom that tradition holds.
Many couples are concerned that a clergy person will not be respectful, accepting or inclusive of their non-traditional religious views. In addition, lesbian, gay, bisexual or transgender people may assume that there are no clergy people who understand and celebrate their relationships or identities. In both of these cases, there are clergy people who would be thrilled to work with you, many of whom might share your worldview and even your identities. It may not be the pastor of your youth, but taking the time to seek out someone who is aligned with your values and commitments could have a profound and even healing impact on your lives.
Interfaith couples often worry that they don’t yet know what elements of their respective traditions they will bring into their homes, so how can they decide what kind of clergy person should officiate? Meeting with potential officiants can help you sort out what makes sense for you and it might even be a great way to introduce one another to some of the wisdom and depth each of your traditions hold. Your wedding ceremony should reflect the choices you are going to make in your home and for your family. Don’t put off this important decision until the next major milestone. Officiants listed through InterfaithFamily’s officiation service are sensitive to these issues and will honor both of your backgrounds.
If you are not at all connected to any religious group, find a secular celebrant. They are trained to make your day sacred and meaningful, but often not from a religious perspective. Many are experienced in leading you through the important counseling work as well. But if you have some inkling of a religious or cultural background, I urge you to interview some clergy people. You aren’t the first couple to ask for a ceremony that is deeply meaningful without God language, or to want certain rituals while leaving out others. Many clergy people are prepared to engage with you about what matters most, and figure out how to create something that feels authentic to you.
Although the day of your ceremony is momentous, the most important part of your wedding… is not actually the wedding. It’s the work you do leading up to it. You are taking this step because you are marking that your lives will now be intertwined. Clergy people are trained in pastoral counseling and guide people through deep, spiritual work focusing on communication, finances, intimacy, religion, interfaith issues and end of life decisions. We lead you through the most profound spiritual questions so you’re prepared. Your friend probably can’t do this for you. If you do choose someone who is not trained in this area, sign up for couples counseling before the wedding. In the words of one couple, “We were both told on the wedding day that we seemed very calm. That is because we were completely ready.”
The expertise you get with a clergy person usually does come with a cost. But compared to what a typical wedding couple budgets for flowers and music at the party, it’s not much considering that it is most likely what you will most remember from the day. The officiant does not charge a fee merely for the time of the wedding ceremony but for the knowledge, time preparing a unique ceremony and counseling. For many, this is the core of their work and livelihood. If you are truly on a shoestring budget, be honest with potential officiants. Many clergy people are able to slide their scale for you or refer you to a colleague if you ask.
I often hear couples express that they don’t want a stranger to marry them and that they want the ceremony to feel personal. Believe me, this person won’t be a stranger after you have talked through the deepest questions, concerns and joys in your life. No, they didn’t know you when you were 5. But that isn’t necessarily what you need to prepare yourselves for a lifelong commitment.
I’ve been spending a lot of time in the bathroom lately. Let me explain: We’re potty training our twins. This past weekend I was in the bathroom every 20 minutes begging, pleading, praying for my kiddos to use the potty. We didn’t always leave that room excited and hopeful, but when we did it was amazing. And when there was success, there was even a blessing:
Praise to You, Adonai our God, Sovereign of the Universe, who formed the human body with skill creating the body’s many pathways and openings. It is well known before Your throne of glory that if one of them be wrongly opened or closed, it would be impossible to endure and stand before You. Blessed are You, Adonai, who heals all flesh, working wondrously.
I don’t generally recite this traditional “bathroom prayer,” but remembering that the body and its functions are a part of divine creation gives me a little bit more patience for my children as they learn to use their bodies. (For those of you in Jewish-Catholic relationships, there’s no patron saint of potty training, I looked. There have been some moments I could use more entities to pray to.)
For me, potty training is an act of faith. For my twin toddlers, it’s torture—unless they get to watch Daniel Tiger. Hearing Daniel and his friends sing the calm, uplifting tune of, “When you have to go potty, stop and go right away” motivates them and keeps them happy. When I start singing along, their faces light up. The hymnal of Daniel Tiger makes me forget my desperate desire to hear that familiar tinkle and a feeling of connection and joy overcomes the three of us sitting there in the crowded bathroom.
We repeat this ritual over and over, prompted by the ring of a timer. Excitement mingles with fear and anxiety as we all rush into the bathroom hoping for a positive outcome. We mostly know what to expect in there: sit in the same seat as last time, sing the same familiar song, pray to God for what we need and give praise often.
This isn’t the spiritual practice I’m used to, yet the ritual feels strikingly familiar. For most of my adult life I’ve engaged in the spiritual and religious practice of prayer that includes repeated ritual either alone or in a community. When the clock nears 6 pm on Friday or 10 am on Saturday I rush to the synagogue, sometimes with excitement and sometimes with anxiety or reluctance. The rabbi reads the familiar opening prayer that helps the congregation settle in. The cantor sings a song to raise our excitement for joining together in community, and smiles fill the room when a familiar song is shared. We continue in this ritual for an hour or so and then we leave the room and go on with our lives until the next time. Sometimes I leave the room feeling energized and excited, and sometimes I feel sad or dejected. But I know that I will return to that room and that ritual and have another opportunity to try it again and to feel that spiritual connection I so long for.
While the potty training ritual is messier, smellier and quicker, it has all the makings of a spiritual or religious practice. Every time I walk into that room with my toddlers, I hope and pray that we will all leave it excited and successful. I hope and pray that they will feel empowered and “grown up.” In some ways it feels as though my higher power in that ritual is not the god I pray to regularly, but instead, my toddler or sometimes the potty chair that we have all come to worship. My prayers are directed at my little ones as I say, “You can do it! Go pee-pee in the potty!” all the while praying silently, “Please, please, please let her go pee in the potty this time” or “Please God I don’t want to clean up an accident right NEXT to the potty as soon as he stands up.”
These aren’t (usually) the prayers I say in synagogue, but they are prayers. They are the language of my hopes and dreams, motivated by love and gratitude, and sometimes even fear.
Potty training is a hard and confusing task filled with extreme ups and downs. We’re doing our best to muddle our way through and within an hour our moods can swing from wild desperation to joyous celebration. Potty training is an act of faith and the ritual helps us through when it’s hard and lets us celebrate when it’s great. One day my kids will be potty trained and will forget that this was ever something they struggled with. But until that time, I’ll have my prayers, Daniel Tiger and a large canister of Clorox wipes at the ready.
Because I have tweens in my house (today that means 7- and 9-year-olds), I have pop songs playing in the soundtrack of my brain all day. As I write the title for this blog, I am thinking of Demi Lovato’s “What’s Wrong with Being Confident?” My question is: What’s wrong with saying “Jewish community?”
You’ll hear some Jewish leaders talk about the Jewish community as if it’s one enterprise that needs saving and fixing. Even here at InterfaithFamily, we want the people we work with to feel connected to the “Jewish community,” to feel part of it and to know how to access it. We are open to the idea that “Jewish community” can be your dining room table with friends or a synagogue sanctuary or a soup kitchen with volunteers if it’s sponsored by a Jewish organization. However, I have a problem with the language.
If we start with the word Jewish then some of the people at these events automatically may feel other or not included. Jewish modifies the word community. It is a community in this case because it’s Jewish. I don’t believe we can have an inclusive community—a community that respects, honors, sees and appreciates everyone—if we start with what some of the people are not.
Can we start with community and modify that with Judaism? A community is made up of the people coming together for a shared purpose. Maybe they are coming together for comradery around Shabbat or for social justice inspired by religion or for prayer or holidays. Judaism is a civilization that everybody can experience, learn about, try, be inspired by, commit to, carry on, speak about and support. Some of the people who take part in Judaism will be Jewish by upbringing and continue to make the choice to engage and affirm. Others will be Jewish through a conversion process, meaning that they made a decision to identify as Jewish. Others in the community cast their fate with the larger Jewish enterprise and are aligned with their Jewish family through marriage and partnership but do not call themselves personally Jewish.
I want people to engage with Judaism: a living, dynamic civilization with a land, language, history, texts, foods, cultures, music, rituals, traditions, customs and more. I want people to engage with community around these aspects of Judaism because Judaism is done with people. I hope people will call themselves Jewish with pride and raise children who see themselves as connected to Judaism and as the next link in the chain of tradition. But, if we keep saying “Jewish community,” I feel we are putting the emphasis on the wrong thing. We become ethnic and exclusive more than open and diverse.
Maybe you say that people know that the phrase “Jewish community” means a community gathering for the pursuit of Jewish living and learning more than a community of Jews. I say language matters and by catering to inclusion, we will emphasize that each person who shows up to engage with Judaism is equal and good enough—and a blessing.
I remember standing with a few friends after my oldest son was born. We were talking, as new mothers do, about how hard parenting can be, how scary. We were comparing neurotic-helicopter-mom moments, laughing at ourselves.
I shared a story about taking my son to the doctor when he seemed to have a fever. “His temperature is high!” I’d cried to the pediatrician, who only chuckled knowingly and said, “Well, maybe you want to unwrap some of these blankets when he’s indoors.” Of course my son was fine, just overheated.
I blushed telling this story. My friends grinned. They had the same stories, of course. About cutting food up (choking hazards!) into tiny bits too small for the kids to actually pick up. About perceived rare (thanks, WebMD!) skin conditions that turned out to only be heat rash.
But I remember, in the middle of all the laughter that day, someone said, “Well, who can blame us? It’s the ‘Jewish Mother Thing.’ We’re supposed to be anxious and neurotic! It’s in our DNA!” The laughter continued, and then we probably all had some coffee, or wine.
As the years have passed (10 of them), I’ve gone back to that moment a lot. Because it turns out that as a parent, I’m not especially neurotic. I’m the mom who often shows up with junky snacks, when other people have baked gluten-free, organic muffins. I’m the mom whose kids shower once a week. My boys walk around the neighborhood unattended, own pocketknives and occasionally we forget to eat dinner.
Do these things mean I’m not a Jewish mother? Of course stereotypes are flawed, inexact, problematic. But when I joined a Jewish Mom group on Facebook and saw the effort other Jewish parents put into the details of summer camp selection, perfect birthday cupcakes and finding the best specialists, I found myself wondering, and feeling a little… different. Outside the norm.
It never occurred to me until I saw so many Jewish Mothers all in one place that I might not be one, in the traditional sense. But of course this is absolutely logical, because I never had a Jewish Mother. My own overworked mom, raised Catholic in California—regularly left me at the library until after the doors were locked (it was fine, I sat and read on the steps). She didn’t make kugel and she didn’t speak in Yiddishisms. I rode public buses and did my homework (or didn’t) without anyone ever looking at it. I survived, and learned, I guess, how to parent a little haphazardly, with spit and tape. I learned how fine things usually are, in the end. I learned to avoid stress whenever possible.
But does this mode of parenting make me somehow less Jewish?
Here’s the thing—I am a Jewish mother. I know I am. Because I’m raising Jewish sons. And maybe what the rising intermarriage rates suggest is that we’re going to see a shift in the “Jewish Mother Thing” in the near future. Maybe the next generation of Jewish mothers, raised themselves by women from a more diverse array of religions, regions and cultures, will be less similar, less careful, a little less neurotic. Because they don’t have this “Jewish Mother” stereotype in their heads.
Or maybe not! Maybe all mothers are anxious sometimes and the “Jewish Mother Thing” is a fiction, a narrative we’ve crafted as a culture, a way of embracing and forgiving ourselves for our neurotic maternal impulses; a myth we perpetuate.
In any case, I want to take a moment today to honor us all.. This week, for Mothers’ Day, I want to say to ALL the Jewish Mothers of the world, Yasher Koach! Good job on your perfectionism, or your relaxed attitude. Good job on the homemade cupcakes, or the Ho-Ho you stuck a candle in at the last minute. Good job on remembering the dental appointment, or forgetting and rescheduling it because you took the kids for a hike that day instead. Good job on raising a diverse world of wonderful Jewish kids who will strengthen and alter and carry on our tradition. I’m proud of us all.
When my kids were young, I introduced them to the practice of saying the Hebrew blessing, the motzi, before eating. Thank you, God, who brings forth bread from the earth.
My older child instantly connected not only to the routine of the ritual but the theological aspect as well. But a few years ago, my other son started to challenge the idea of God. At a young age, he was already an avowed atheist and didn’t want to thank God for our food. I explained that he still needs to stop for a moment and acknowledge what it took for that food to get to his plate.
As a pre-dinner ritual, we started to list all the physical conditions and individuals who made our food possible: the sun, rain, seeds, individuals who plant and harvest under harsh conditions without sufficient pay or job security, the people who process it, those who drive it to the store, the store clerks who sell it to us whom we see as we pay our grocery bill. And me, to make it into dinner.
Motzi is a moment of gratitude so we don’t take for granted the deep blessing of sustenance. I learned this practice many years ago when I helped organize a Passover seder for Worker Justice (laborers seeking justice) in Los Angeles. Included in our haggadah was this prayer as part of the Kiddush ritual:
A toast to those who made this wine! ¡Un saludo a los que hicieron este vino!
To the holy-oneness of everything whose creation gives us sweet fruit for the mouth, eye and nose to enjoy Al unidad-sagrado-de-todo quien hizo una creacion que nos da frutas dulces para gozar la boca, los ojos, y el nariz
To those who put passion, dreams and capital into wine and entrepreneurship A los quienes invertieron su passion, sus suenos, y sus fondos al negocio del vino
To those who plowed the fields A los quienes araron la tierra
To those who planted the vines A los sembradores de los vides
To those who tended the vines A los cultivadores de vides
To those who picked the grapes Alos quienes sacaron las uvas
To those who fermented the fruit A los que hicieron el vino
To those who cleaned and maintained the winery A los limpiadores y cuidadores de la fabrica
To those who bottled the wine A los que lo pusieron en botellas
To those who loaded and trucked the bottles for delivery A los que metieron a las botellas en las trocas y que las cargaron
To those who sold the wine A los que lo vendieron
And to those who served the wine here this evening!
¡Y a los que sirvieron el vino esta noche!
We give you our thanks!
This got our family thinking about what we were really trying to accomplish when we said the motzi. We talked about the most important part of that moment:taking time to stop and appreciate our food. But those particular words we say are human–made. Yes, they have survived thousands of years, but they are the expressions of a certain group of rabbis a long time ago. We make these ancient words into idols, enshrining them while depriving us of a creative thought process—the kind of passionate engagement with ideas and words that must have inspired those rabbis to formulate such poetry so long ago.
Liturgist Marsha Falk encourages us to exercise our creativity: “No convention of prayer ought to become completely routine; lest it lose its ability to inspire authentic feeling.” My son would probably agree with her assertion that our traditional opening blessing formula “is an example of a dead metaphor… a greatly overused image that no longer functions to awaken awareness of the greater whole.” (The Book of Blessings, p.xvii)
Greatly influenced by Falk’s ideas, I have been crafting my own prayers for years. So I asked my son what he would want to say instead of the motzi. This is what my young atheist came up with: “Thank you, source of stuff, for the food.” Sometimes he says, “Thanks to the universe and science and all that stuff… for the food.”
These days, we take turns saying a blessing at our table so everyone’s interests and concerns are heard. I don’t want to lose the traditional prayer language completely and I want my kids to know those formulations. When we say the motzi in the usual way, I talk to my kids about how I infuse those sacred words and sounds with my own theological understanding of the universe; how we are interconnected with the food, the sources of that food and the people who made it possible for such bounty to reach our plates. To me, that holy process is God.
Other nights, our sons offer their favorite renditions. Lately as they start to cook parts of the meal themselves, the son who helps gets to offer his favorite way of blessing the food. But we always stop, appreciate and bless.
As I have admitted before, I see the whole world through an interfaith family lens (see my past blog post HERE). I am so uber-saturated in this work that I am always thinking about the experience of the partner who isn’t Jewish who is connected to someone Jewish and what it means to have interfaith families as full members of congregations. So, when I was on a four-hour flight to meet with the other seven rabbis who direct InterfaithFamily offices around the country, I saw an ad that stopped me in my tracks. It is the new Kraft Macaroni & Cheese ad (which might understandably be torture to watch mid-way through Passover!).
The tag line is, “It’s changed, but it hasn’t.”
What does mac & cheese have to do with supporting interfaith families exploring Jewish life, our tag line at IFF? When interfaith families are truly part of a community doing Jewish (notice I don’t say Jewish community—this will be the subject of my next blog post), will the community and the experience of Judaism change? Will there be anything recognizable about Judaism in the generations to come? Will the recipe have changed so much that it becomes a different thing altogether? To continue the food analogy, will interfaith families be a sweetener and add something healthier for the overall enterprise of Judaism?
I hope that when interfaith families are members and leaders of their communities, everything will change for the better. We will frame liturgy and worship in new ways, cognizant that we need to give meaning because many people there are still learning (yes—this should always be the approach, but interfaith families dictate this approach). We will continue to adapt and change liturgy as it feels outdated and offensive to our diverse communities.This has been the Reform tradition since the beginning. We say what we believe.
Much of prayer is poetry and isn’t literal but is evocative. Our language will change and it should feel palpable. Those who visit a congregation’s website should sense change and it should feel inspiring and positive. We can look to the experience and narratives of those who didn’t grow up with Judaism to enrich the context and lens by which Judaism is now taught and lived.
What do you think? When interfaith families are truly part and parcel of a community, do you sense that their inclusion changes the community over time? Can you point to the changes? Is it so normative at this point that we have a diverse community that we take this fact for granted and have moved past it in some way? As always, more questions than answers and lots of right answers.
My grandma Zelda taught me many things about Judaism and preparing for the Jewish holidays. However, what she did not teach me was her recipes. In fact, in all the years I watched and helped her cook, I don’t ever remember seeing her follow a recipe or consult a cookbook. Whenever she cooked, she did it from memory.
Rabbi Sarah Tasman with Grandma Zelda
For her huge fluffy matzah balls, I remember her telling me to mix together the matzah meal, schmaltz (chicken fat) and water. “If it’s too thick,” she said, “add more water. If it’s too wet, add more matzah meal.” There was no recipe to follow, just the steps she had learned from her mother, which were the steps she used her entire life and the same ones she shared with me.
Often she would tell me stories about what it was like growing up strictly kosher or what it was like living in a family of eight children.
Looking back now, I see that my grandmother taught me how to cook from memory. For the most part, if I learn how to cook something once, I can pretty much cook it again without the recipe. I know what “season with salt and pepper to taste” means, and I do not measure exactly how much goes in of this or that ingredient. When I bake a chicken, I don’t usually use a timer since I know how it’s supposed to look and taste when it’s ready. That is how I learned to cook from Grandma Zelda.
More than how or what to cook, much of what I learned from my grandmother was about how to build a Jewish home (even if I don’t follow the rules of keeping kosher in exactly the same way she did). I learned how to let Judaism be a framework for my life, how to follow the seasons and celebrate the holidays and how to make room within that structure for my own personality and creativity. I learned the value of taking the time to prepare for holidays—not just physically cleaning and cooking, but spiritually, too. I learned from her how to gather my family around me and how to make the observance of a holiday meal more meaningful. I learned how to open the door to those who come from other backgrounds and traditions.
This will be our first Passover since my grandmother passed away and my first time hosting Passover in my own home. It feels like an honor, a duty to carry on this tradition and a very large task for which I will need a lot of help. In large part, it’s about the food, but it’s also about the rituals and about the memories.
I know that our Passover seder this year will look and feel different from the Passover meals we used to have at Grandma Zelda’s. It will be the first time not being in her home and the first seder without her. I will think of her every step of the way as I clean my house and prepare for my guests. We will light her Sabbath candles on the first night of Passover, we will fill her Miriam’s cup and I will prepare and teach in her honor. I will cook with my memories, and I will cook from memory, just like she taught me.
Passover meant a big seder, with my grandfather chanting at the end of the table. My cousins and I would scramble around the house, hunting for the afikomen. Then my uncle would play the piano in the basement while we all sang. It was a wonderful holiday.
Passover also meant skipping my usual PB&J and taking buttered matzah to school, wrapped in aluminum foil. I remember how the butter would melt into shiny globules, and I’d rub them in with my finger. There was something nice about being “The Jewish Kid” in the class, with my special food. I loved the rituals. I liked the hyper-awareness of Passover, the symbolism of the seder plate. Mortar and tears—the sense that everything mattered.
And while we didn’t celebrate Easter religiously at our house, I did get a basket from my (Catholic) mom, filled with jellybeans and chocolate eggs. This was nice, too—that while I got to be “The Jewish Kid” I also didn’t feel totally left out of Easter. Sometimes there was a neighborhood parade and we made Easter hats from cardboard, glue and feathers.
Then came a year when the holidays overlapped. My parents were newly divorced, and not communicating well. My mom did her best with Passover. If memory serves, I took my matzah to school like usual. But then on Sunday morning… I got my Easter basket. Filled with bright jelly beans.
I tore into it, of course, mouth filled with sweetness, until I crunched through a blue candy shell into the crisp goodness of a malted robin’s egg. And suddenly, it hit me. Easter wasn’t Kosher for Passover! I spit the candy out into my hand, confused. What should I do?
For the next few days, my Easter basket sat on top of the fridge, waiting for me. I remember staring up at it, thinking about how it wasn’t fair, that nobody else I knew had to wait to eat her candy. But the truth was, my dad wasn’t there to enforce the rules anymore. It was all me. I had put the basket on top of the fridge, and I felt conflicted, but also firm in my resolve.
Years later, as an adult, the holidays overlapped again, and remembering the basket on the fridge, I did a funny thing. I assembled a Kosher-for-Passover Easter basket for myself. I did a good job, hunted down fruit-gels and made chocolate-covered matzah. The basket looked lovely.
But you know what? It was no good. It didn’t make me happy at all. Staring at that basket of fruit slices and jelly rings didn’t feel the same as waking up to an Easter basket. Not remotely. It felt… wrong.
I think sometimes, in the interfaith community, we seek to smooth the ruffled feelings, to reconcile all our conflicts and contradictions. We want to believe that we’re creating families in which everything can blend, fit and make sense. But here’s the thing—some things are distinct, even mutually exclusive. Some years, choosing to keep Kosher for Passover means not eating Easter candy. And that’s annoying, but also OK. Things don’t have to be easy to matter.
In a way, I feel like I undermined the essence of each holiday in that Eastover Basket I made. For me (and I can only speak for my own experience), Passover is about the restrictions, the rigor. Passover feels powerful because of its deprivation. And for me, Easter baskets are the opposite—about abundance, sheer pleasure.
This is fine! These two holidays don’t have to blend. Each holiday holds a special place in my memory. Easter and Passover can co-exist without merging. And you know what? The truth is that all the most meaningful experiences of my life have included conflict. Every deep relationship I’ve had has been imperfect, particular and occasionally inconvenient. Often, rituals matter most when we have to wait for them, or forego something else. Sometimes, conflict serves a purpose.
When I was a kid, I stared up at my Easter basket on the fridge and thought about both holidays. I owned them both and recognized that they both mattered to me. That year, for the first time, I truly decided to keep Kosher for Passover. It mattered more than it ever had before. And then a few days later, I decided to eat my robin’s eggs.