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Perhaps it is because I have been working with interfaith couples and families in an intense way for over four years as Director of IFF/Chicago, but my sensitivity alarm went off in a major way during this film.
Here are my impressions:
1. Â The dinosaur dad dies as well as Spotâs (the cave-boy) parents. The death of parents in animated films has no doubt been the basis of more than one thesis. Itâs important to be comfortable seeing death, talking about loss and understanding memory. The death of parents in so many films for children is thought-provoking, for sure. But why does there have to be so much of it?
2. Â There is a theme in the movie that if you are going to really engage with life, then there will be fear. You will be scared. The important thing is what to do about it. How we react and how we cope and get through something tough shows our character.
Unfortunately, the way Arlo, Spotâs dinosaur friend, shows he can face fear is through physically fighting and warding off the predators. This is the way he leaves his mark; this is how he shows he has done something worthy and important. I wished there was a way he showed his inner strength and resolve without fighting. Standing up for oneself and defending against harm is important at times. However, more often than needing to physically harm someone else to protect oneself when standing up to bullies or navigating difficult people and circumstances, is the need to think with ingenuity and resolve.
3. Â The last theme I want to discuss is the one with interfaith connotations, for me. In one scene, Arlo shows Spot what a family is. He puts sticks in the ground for each family member and draws a circle around them. Then Spot does the same thing and draws a circle around his family of sticks. At the end, Spot is taken in by another cave family and Arlo reunites with what is left of his dinosaur family. There seems to be a message that each kind stays with their group. I was waiting for Arlo and Spot to join their circles and show symbolically that they have become a family because they have cared for each other. This does not happen. They go their separate ways at the end.
The cave parents show Spot how to walk on two feet, and it is clear that only within your species can you learn certain skills. The dinosaurs on all fours would not have been able to teach him this. I think this raises all kinds of questions about adoption, whether different cultures can raise each other, and whether different animals, in the most figurative way, can be a family. With my interfaith family hat on, I was hoping there would be a message of unity within diversity.
Did you cry through it like we did? Did you have a similar take on these themes?Â As Rabbi Nachman of Bratslav taught us, âThe whole world is a narrow bridge, and the most important thing is not to be afraid.â
This year our sukkah is unkosher. It has no walls.
According to traditional Jewish law, a sukkah is supposed to have walls â four of them, actually, though one of them can be the side of a house if itâs been built up against a house. The walls can be made out of any material, but they have to be strong enough to withstand some wind without falling down.
Our sukkah has no walls because, in the midst of many challenges, we didnât get around to putting them up. But thatâs not the only reason. I confess that my wife and I also kind of like the way the sukkah looks and feels inside this way. A sukkah without walls is an appropriate religious symbol for our family.
Our nuclear family consists of four people and two dogs. Itâs me, a liberal rabbi; Melissa, my spouse, who was my intermarried partner for part of the time I was a rabbinical student, before she converted; and Clarice and Hunter, neither of whom was born Jewish, and both of whom were old enough at the time of the adoption to have the right to decide whether or not to become Jewish. So far, they havenât, at least not formally. On a day to day basis they alternate between identifying Jewishly and not. So, while neither of our kids identify with another religion, because, at least halakhically (according to Jewish law), theyâre not Jewish, we are what gets referred to as an interfaith family.
For me, our sukkah without walls symbolizes Melissaâs and my core value of openness to welcoming the stranger deeply into our home and life. Thereâs a framework, a structure to our sukkah, as well as a roof made of foliage, and a lulav and an etrog too. Anyone who knows what a sukkah is who saw ours would know that it is a sukkah, or someoneâs good try at erecting a proper sukkah. But our sukkah, perhaps inspired by Abraham and Sarahâs tent, is literally open on all sides. Like a sukkah with the traditionally prescribed walls that wonât fall down in a gust of wind, our âopen architectureâ sukkah also can withstand a gust of wind, but it accomplishes that feat not by resisting the movement of the air with sturdy barriers; rather, the changing winds blow right on through. (Metaphor now fully expressed, and possibly even overdoneâŚ)
Our sukkah without walls also speaks to me because our extended families consist of a really wide assortment of grandparents, aunts, uncles, and cousins living on different continents, practicing different religions, and speaking different languages.Our open sukkah reminds me of the huppah at our wedding, where Melissaâs down home conservative evangelical country relatives mixed with my loud and effusive Moroccan-Israeli clan. Everyone was welcome. Jewish traditions, practiced with some creative deviation from traditional Jewish law (Melissa wasnât Jewish at the time, after all), defined the space, but with very open access to people of many faiths and identities.
Our sukkah also represents, for me, what I call our local family of choice. Our dear friend, Ariel,* was the single mother of four kids when we first met her and began helping each other parent our collective half dozen children with different challenges. Because of what our kids went through to end up in the foster care system, we needed the strength and support of others to parent them without falling apart. And because Ariel, who was accepted to law school and is the hardest working person we know, grew up in foster care herself, sheâs a great model of resilience to our kids, and she really gets them in ways that we donât. Weâve been able to help each other out in countless ways, and our daughter practically thinks of Ariel as another parent.
Ariel, by the way, is Bahaâi. A little over a year ago I officiated at her wedding to Nathan,* who is Christian, and he and his son from a previous marriage are now part of this growing hybridized nuclear fusion Brady Bunch. (Full disclosure: One of our two dogs is actually their dog, staying with us for the time being.)
The boundaries between our two families are kind of like, well, our sukkah without walls. There are structures there between our families that are real and that operate every day. And yet, thereâs also a very easy flow between our families and our homes, even our vehicles. (You can tell this because the empty cups and food wrappers on the floors of our cars are a mixed multitude of representatives of our various bad food choice preferences.)
Iâm not seeking pity with what Iâm about to say, but one of the painful things in my life, as a rabbi and even just as a Jew, is that Iâm all too aware that for a part of the Jewish community, itâs not just my sukkah thatâs unkosher, but our family is kind of unkosher too. A previously intermarried rabbinical student? Thatâs not kosher! A spouse of a rabbi who converted but not in an Orthodox way? For some, that means Iâm still an intermarried rabbi. Totally unkosher (well, maybe not anymore). A rabbiâs family and their kids arenât Jewish?! Itâs like itâs raining pork and shellfish. On Shabbos.
There are some Jewish thought leaders who argue that itâs families like ours that are putting the future of the Jewish people at risk. There are too many different identities in the household, they say, and the boundaries arenât strong enough to promote Jewish children, and arenât rabbis supposed to be exemplars of Jewish lives that are more emphatically and unambiguously Jewish? Well, I suppose I canât prove that these critics are wrong, though the truth is that they donât know for a certainty what will or wonât make for a vibrant and meaningful Jewish future. I think their claims tell us more about their values and preferences than about how the future is or isnât going to unfold.
The same can be said about my values and preferences, I admit. My values and preferences favor a Judaism of open and welcoming structures, of joyful and sincere practices shared with people of any background freely, and of flexibility and trusting the unknown. Perhaps my marriage will not produce any children who become Jewish adults raising Jewish children, and perhaps, therefore, weâll be judged by some as a failed Jewish family, a Jewish continuity dead end.
But hereâs the thing. Because of our life choices, itâs not just our two kids who know what a sukkah is and have helped build and decorate a sukkah and have heard Melissa and me talk about the themes of trust and welcoming guests and vulnerability. Itâs not just our kids who have, again, broken the pitom (the stem) off ouretrog halfway through the holiday, thus rendering the etrog unkosher like our sukkah, and who have had to hear me discover this and yell, âDammit! Who the hell broke off the pitom!? Thatâs the first thing you learn youâre not supposed to do! And it cost, like, forty dollars!â Itâs also Arielâs kids, whoâve had great fun in our sukkah over the years, as have Nathan, and his son, and some of our neighbors. And because the rabbinical seminary I attended didnât turn me away, despite my way of doing Jewish, and neither did the synagogue I served for 8 years, Iâve taught and worked with well over a hundred kids in helping them to develop a Jewish identity of warmth, pride, and ethics. And sorry to be all bragging on myself, but Iâve also had two Jewish non-fiction books published, both of which strive to open access to Judaism to people of all faiths.
So maybe our unkosher family and our unkosher sukkah is a symbol of the demise of liberal Judaism. Could be. Or maybe itâs something else, maybe even something wonderful.
* names have been changed
a)Â Â Â Â Â A child born from the sperm of a Jewish male and the egg of a Jewish female, who was carried by a surrogate who was not Jewish and then raised by her Jewish biological parents.
b)Â Â Â Â Â The child of a biological father who was not Jewish and a biological mother who was not Jewish at the time of conception but who had a traditional Jewish conversion two days before giving birth to the child, who is adopted at birth and raised by parents who are not Jewish.
c)Â Â Â Â Â Â The biological child of a Jewish father and a mother who is not Jewish at the time she gives birth but later converts to Judaism, who is raised as a Jew by his biological parents.
In fact, only the child in (b) is considered Jewish according to halacha. The only factor that matters in determining the Jewish âstatusâ of a child is the religion of the woman who gives birth to the child at the time she gives birth. Whether the biological father is Jewish; whether adoptive parents are Jewish; whether a biological mother is Jewish if she is not the one who gives birth to the child; even whether the child is raised as a JewâŚall of these factors are not relevant in determining whether the child is Jewish according to halacha. (For discussion of this issue by a Conservative Rabbi CLICK HERE.)
The issue of âWho is a Jew?â can be confusing; it can seem illogical, and at times unfair. Due to the traditional Jewish rule of âmatrilineal descent,â when a birth-mother is Jewishâregardless of how (or by whom) the child is raisedâthe child is Jewish according to halacha. But when the father is Jewish (or, in the case of adoption or surrogacy, both parents may be Jewish) but the birth mother is not Jewish, even if the child is raised as a Jew, he is not Jewish according to halacha.
Nancy and Drew (not their real names) were aware of the traditional Jewish requirement of matrilineal descent when they sat in my office recently, Nancy six months pregnant with their first child, a girl. Drew, who is Jewish, and Nancy, a practicing Catholic, had decided that any children they had would be raised as Jews.Â âSo,â Nancy said to me, her hand resting on top of her growing belly, âhow long after the baby is born should we take her to the mikveh (the ritual bath which is used for conversion to Judaism)?â
As a Reform Rabbi, I was somewhat taken aback by Nancyâs question. It has been years since the Reform Movement began recognizing âpatrilineal descentâ (i.e., the child can be recognized as a Jew if the father is Jewish, even if the mother is not Jewish). Drew grew up in a Reform synagogue, and he and Nancy had even begun to discuss joining a local Reform synagogue, where nobody would ever question the Jewishness of their daughter. Why, I wondered, did they feel a need to convert their daughter to Judaism when she would already be Jewish? To me, a conversion would be not only unnecessary, but problematic, since it would imply that the baby wasnât âreallyâ Jewish even though Drew was Jewish and she would be raised as a Jew.
And so I asked the couple why they wanted to convert their daughter, since it wasnât necessary. Their response was simple and practical: âWhat if we end up at a Conservative synagogue one day, or what if our daughter grows up and wants to be married by a Conservative or Orthodox rabbi? We wouldnât want her to feel that her being Jewish is in question, so we figured itâs best to âcover all of the basesâ while sheâs a baby. This way, more people will consider her to be Jewish.â
I understood where they were coming from. After all, if they decided at some point to join a Conservative synagogueâeven one that was very welcoming of interfaith familiesâsince âpatrilineal descentâ isnât recognized by the Conservative movement, their daughter might be allowed to be enrolled in Religious School without converting, but she would have to convert before being allowed to become a Bat Mitzvah at the synagogue. Wouldnât it make sense, they reasoned, for them to take her to the mikveh while she was still a baby? Then, if they did join a Conservative synagogue at some point, they wouldnât have to tell her at the age of 12 that she had to go to the mikveh because she wasnât âreallyâ Jewish according to the standards of her community.
I understood and respected their motivation to shield their daughter from the potential future pain of having her Jewishness questionedâŚof being told by others that because her mother wasnât Jewish, she wasnât Jewish, even though sheâd been living as a Jew her entire life and had always identified as a Jew. My own daughter, simply because she was born to a Jewish mother, will never have to endure such painful questioning of her identity by others; why should Nancy and Drew have to worry that their daughter would have to deal with such questioning?
But still, I felt that by embracing Nancy and Drewâs âsolutionâ to âconvertâ a child that I would already consider Jewish, I wouldnât be holding true to my belief in the legitimacy of âpatrilineal descent.â And so while I acknowledged the benefits of the couple âconvertingâ their daughter while she was still a baby, I also expressed my concerns.
Whether Nancy or Drew will take their daughter to a mikveh for conversion while she is still a baby is their decision to make, and I will honor whatever decision they come to. But it saddens me that they have to make such a decision: choosing between their own liberal Jewish beliefs and the desire for their daughter to be recognized as a Jew by the larger Jewish community.
What would you do in Nancy and Drewâs situation? Would you take your child to the mikveh? What if the child were adopted and neither of the biological parents were Jewish?
By Shannon Naomi Zaid
My internship with the Jewish United Federation and InterfaithFamily has put me in religious Jewish settings that I wouldnât have normally found myself in. During one of these times, working an InterfaithFamily booth at an event, an issue was brought to my attention that Iâd never thought existed: prejudice based on names. In this day and age it seems so odd to assume something about a person based solely on their name, especially so in the U.S. where the culture is a founded on many different ethnicities and geographical backgrounds. Yet there I was, trying to defend my Judaism to a couple of older Jewish men who thought I was Catholic based off my name.
The origin of the name Shannon is Irish. Depending on whom you ask it means: small and wise, or river. My name was given to me by my birth mother, and my parents chose to keep it when they adopted me. In some ways I can understand why these men assumed I was Catholic. The southern nation of Ireland has been and remained Catholic for centuries, and the name âShannonâ derives from Irelandâs longest river, River Shannon. That being said, I was upset that they couldnât picture a Jew having my name, and it was only after I explained to them my family background, that they acknowledged me as Jewish.
I understand that in Judaism a name carries weight. Historically, there were three groupings of Jews: the Levites, Kohens and Israelites. Descendants of the Levites and Kohens were tasked with special religious duties (e.g. Kohens were priests and Levites served directly under the Kohens), while the Israelites (i.e. everyone else) held the lowest standing. At some synagogues, Kohens and Levites are still treated differently from everyone else. For example, Kohens can be called up to read from the Torah first, followed by Levites. Even outside the biblical context, a familyâs name identifies a person. The Jewish community has always been tight knit, and last names now serve as a tool to help place a person in the community.
In the case of first names, I notice the repetition of certain names within the Jewish community. Daniel, Jeremy, Rachel, Joseph, Sarah, Ari, Noah, Adam, Elizabeth, Rebecca, David, Jonathan, Dana, Shana, Michael, Sam. Chances are youâll come across these names in a Jewish community, but that doesnât strictly mean all Jews take their names from the same set. There are Jews all over the world in many different countries. You canât expect that they all share the same few names.
While I am proud to call myself Jewish, I recognize its drawbacks. Judaism is very good at being exclusive, even toward those who identify with it. Call it a design flaw, or a result of social conditioning from centuries of persecution, either way an individual shouldnât have to be questioned on what faith they are because their name is different.
Growing up in an interfaith family, I always felt as if I was secretly having an identity crisis, never knowing where I really fit it. But Iâve grown into myself, and I know who I am. My name is Shannon. I identify as a secular Jew. I come from an interfaith family. Iâm adopted. Part of my family is from Israel, and the other half is from Europe. I know and understand all of this. The problem is everyone who doesnât understand.
The Boston Jewish Film Festival is underway, running November 3-14. There are a couple screenings of particular interest to interfaith families, or those interested in interfaith and/or intercultural issues. We reviewed a couple already, and are pleased to tell you about another one now.
I Love You Mommy is a stirring documentary about one family’s cross-cultural adoption of their daughter, Faith.
With two biological sons and a daughter previously adopted from China, this American Jewish family is looking to adopt a second daughter. They agree with their children to adopt an older girl so that their daughter can have a big sister. The documentary follows the family as they travel to China, meet their new daughter, Faith, and, over 17 months, go through the struggles of becoming a family together.
If you’re like me, you might have some knowledge of adoption, and might have friends who have adopted children before. None of my friends have adopted older children (Faith is 8 or 9 years old when she’s adopted) who are also from other countries. It was stirring to see Faith’s initial reactions to her new mother (she’s scared, she cries) and to her grandfather (she steps away from him when he approaches and hides behind the adoption agency’s interpreter) — the two family members who traveled to China to get Faith. Watching how her parents react to, and include, cultural differences and celebrations is really refreshing to see, as is Faith’s acclimation to her new culture, family and religion.
It’s amazing to watch her transition, see how the family grows with her, meets her challenges, and welcomes her as a new addition to their family and home.
If you’re in the Boston area, I Love You Mommy is playing on Tuesday, November 9 at 7:00pm at the Coolidge Corner Theatre in Brookline.
I recommend it!