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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?
My weekend was full of babies â and beautiful ways to welcome them into the world.
Saturday started off with a baby naming ceremony for my cousinâs daughter. My cousin is in an interfaith marriage, and they are raising their children Jewish. When it was time for her aliyah (the honor of being called to say the blessing over the Torah reading), the rabbi invited the whole family up, even getting a chair for the new big brother to stand on so he could see the Torah and be part of what was going on. The whole congregation seemed to share in the joy as we welcomed this family and their adorable little girl into the community.
Later that afternoon, I attended a âbaby blessingâ party for a friend of mine who is due in July. Neither she nor her husband is Jewish, but they invited all of the guests to share a blessing, poem or song in honor of the parents-to-be and their baby. The husbandâs family is from India so they actually incorporated part of a traditional Indian baby blessing ceremony into the afternoon. The women were invited to paint my friendâs cheeks with sandalwood and her forehead with vermilion. We placed bracelets on her arms and the baby is supposed to be able to hear the clinking sound of the bracelets in the womb. We offered words or songs of blessing for the new parents and for a safe birth.
When I was trying to figure out what words I could offer, I looked at some of InterfaithFamilyâs materials, including our Brit Bat booklet. There I found a familiar prayerâthe Shehekhiyanuâsaid whenever you experience something new or do something for the first time. This was the perfect blessing for me to say in honor of all the friends and family that were gathered for the ceremony and in honor of my friendsâ first born! I was glad to be able to offer something from my Jewish tradition that could resonate with everyone there.
The day was another reminder to me of the beauty of Judaism and the ways it can help us add meaning and joy to the special moments of our life.