This booklet explains the history of Hanukkah, the symbolism and significance of lighting candles for eight nights, the blessings that accompany the lighting of the candles, the holiday's foods, the game of dreidels, and more!
Mishkan is a social and spiritual community in Chicago reclaiming Judaism's progressive edge and ecstatic spirit. We believe Judaism is a vehicle for bringing more goodness, more justice and more joy into the world. Mishkan is inspired, down-to-earth Judaism.
Do you have grandchildren who are raised in an interfaith household? This workshop will provide you with concrete ideas to help you navigate your role in sharing Judaism with your grandchildren. Join Rabbi Mychal Copeland, Director of Interfaith Family/Bay Area, in the Fireside Room for a facilitated discussion.The workshop is open to everyone; PTBE members and non-members are most welcome!Co-sponsored by Interfaith Family/Bay Area and the Peninsula Temple Beth El Caring Committee.
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.
The other day I saw a rabbi I know post a YouTube link to one of my favorite versions of the prayer, Hashkiveinu. Hashkiveinu is one word in English but means, “Grant that we may lie down” in Hebrew. In Hebrew, prefixes and suffixes are attached to the word. It is a petitionary prayer to be able to lie down in peace at night and to return to renewed life the following day.
Rabbi Murray I. Rothman
The link on Facebook to the video caught my eye for two reasons: As I said, I love this musical rendition of this prayer. Also, this rabbi serves the congregation where I grew up, Temple Shalom of Newton, MA.
What does it mean to grow up at a synagogue? For me, I had heard stories from my dad about how his parents were among the earliest members. My dad had his Bar Mitzvah at this synagogue. I was named as an infant there. The senior rabbi at the time, Murray I. Rothman, of blessed memory, got my family through a horrendous time when my mother was struck by a car crossing the street in front of our house. My little brother was 1, my middle brother was 3 and I was a kindergartner. My mother could not get up the stairs of our house for almost a year. She was bedridden on a couch in our den. My father somehow managed the three of us. Neighbors and family came to the rescue. And Rabbi Rothman came to that den every Friday afternoon with a challah and a Torah commentary and studied a little Torah with my mom. This kept her going spiritually and emotionally.
What does it mean to grow up at a synagogue? I knew the halls of that place. I knew the smells, the classrooms, the chapel, the sanctuary, the bathrooms, the youth lounge, the social hall—I knew the building. My confirmation class photograph is on the wall there. In fact, I sat in the Rabbi’s study on more than one occasion philosophizing about God and Judaism (true, I was into this stuff, even as a kid). I felt at home there. I slept there in a sleeping bag on the floor as a teenager at a “shul-in.” I remember the Temple Shalom sukkah in detail even though the last time I helped decorate one was at least 20 years ago. I can still feel the pride I felt praying with my family in the sanctuary on the High Holidays, wearing my new dress. I can see my brothers as I write this, quietly folding the flyers and tickets into origami to keep occupied during the services.
Some say bricks and mortar don’t matter. Buildings are passé. We’ve got coffee houses now. Millennials don’t want to walk into synagogues. Too many barriers. A building fund is too onerous for members to carry. What’s important are the people. The community. This is also true. But, I loved that building and it went through changes and renovations and has a life of its own. I think one reason I felt so connected to the building was that I could walk there from my house. That is how we got to and from Hebrew School. It is rare today for kids to walk places by themselves (at least not as young as we used to). I loved that independence, and going to a place I felt was totally safe and mine.
What does it mean to grow up at a synagogue? It means you know the people. We knew the people who worked in the office, the maintenance crew, the teachers, the educators and the rabbis. These were the people who lived in the temple as far as I was concerned. They were the familiar faces who knew us by name. They were welcoming and warm. They kept the temple going. And, my friends were there. We came together from multiple public schools. We grew up there together. We came to one another’s Bar and Bat Mitzvah services. We had our parties in the synagogue social hall. My parents knew the other parents and the kids.
I learned to read Hebrew there. I may not have known how to translate each word into English but I learned to read the Hebrew prayers in Hebrew fluently by about fifth grade. I kept the old blue Gates of Prayer Book—the Reform Movement’s prayer book—on my nightstand growing up, which I received from Temple Shalom. A nameplate was placed in it for me at my Bat Mitzvah. I read the prayers to myself at night and they were a source of comfort.
My parents have now moved to Philadelphia to be near my little brother’s family. We have no ties to this building anymore. We don’t know many people who still go there. Yet, all these years later, when I see a Facebook post from Temple Shalom, it catches my eye. It makes me smile to see the new life that is there now. It is a part of me.
I marry lots of people who “grew up at an area congregation” but they left after their Bar or Bat Mitzvah. Maybe they have great and deep memories of being there. Maybe they barely remember their time there.
The only way one feels a sense of growing up in a synagogue is if you are there a lot and get really involved. I am thankful this was the case for me and my family growing up. It’s never too late to go back. It’s never too late to try a new congregation. Interfaith families are welcome at congregations, often with wide open arms.
The summer months are usually filled with life cycle events and celebrations, especially weddings and Bar/Bat Mitzvahs. It can be a challenge to find the perfect gift for the couple or young person, especially if you want to give something Jewish and are not sure what might be appropriate or where to find a particularly meaningful gift.
For weddings, a couple will register for toasters, dishes and small appliances but they may not think to list typical Jewish ritual items (Judaica) in their registry. The basic items that most Jewish couples might want to include in their Judaica collection are Shabbat candlesticks, a challah plate or board, a challah cover, Kiddush cup, a mezuzah—one or one for each doorway (except the powder room), a Hanukkahmenorah, a dreidel and a small collection of Jewish books, such as a Siddur (prayer book), Tanach (Hebrew bible), Haggadot for Passover and a general book about Jewish rituals. You can also consider a seder plate for Passover, noise makers for Purim, apple and honey dishes for Rosh Hashanah or a cheesecake plate for Shavuot.
There are lots of places to shop for Judaica, online and in your community. You can Google “Judaica” or check out Fair Trade Judaica for wonderful handmade items that are crafted with no child labor, fair pay, and safe work conditions. You can also visit a local synagogue or Jewish Community Center and purchase something from their gift shop. A portion of your purchase will help support them and there will always be a very helpful salesperson who can help you to choose something special.
Another option is to choose a family heirloom from your Judaica collection. I was given an old brass menorah by my stepmother before she passed away a few years ago and it remains a cherished memory of her faith, our roots in the old country and reminds me of the strong presence she had in my life.
When my husband and I got married a year ago, we decided that we preferred not to receive gifts, and instead, we chose four charities and asked our guests to send a donation in our honor. You can find a great source of charitable ideas on the Charity Navigator website, including ratings and top ten lists to browse through. You can also think about what issues are important to the recipient and donate to a nonprofit that supports that issue.
No matter what you choose, you can be certain that a gift of Judaica or help for a non-profit will be appreciated and remembered fondly for many years.
So many couples I marry have one partner who grew up at an area congregation but left after their bar or bat mitzvah. I have thought about creative ways to reunite this person and now this couple with their synagogue of origin, so to speak. There is probably still a picture of them from some class on the wall there! Then it occurred to me, why do synagogues let families just leave? If a family calls the executive director of a congregation to say that they are leaving, the conversation should end with them staying members unless they’re moving away or have a pressing need to leave the synagogue.
Why do people leave synagogues? Money. The synagogue can sympathize with the fact that the financial commitment is difficult to meet for many families. For some, they struggled to pay the dues in order to see their children through their bar or bat mitzvah and feel relieved to take these thousands of dollars of cost off their budget. Thus, the synagogue could say: You are not members because you pay dues. You are members because you have been part of this community. Anything you can contribute now that you are in a different stage of life will help our synagogue stay open and functioning. However, you are not off of our emails and off of our newsletter list and we do not bar you from holiday services because you need a break from the yearly dues after so many years of supporting the congregation in this way.
Whatever the synagogue then collects from this family will be more than if the family had left never to walk through its doors again. But now, won’t other people want to stop paying too? Each house of worship will have to figure out how this plan can work. Do they give post bar/bat mitzvah families a three year period of reduced dues and then hope that they have found value in the continued connection to the congregation and they can again make a bigger financial contribution? Money alone cannot make someone suddenly a “non-member.”
Another reason people may give for leaving a synagogue is that they don’t “need it anymore.” Now that their children are through this major life cycle event, the parents in the family don’t feel a need to attend the congregation. They are not Shabbat attendees, they don’t come for adult education or Torah study. They would like to come for High Holidays, but they are not going to pay $3,000 a year for this when they can be someone’s guest or just buy tickets. The response the synagogue could have is, “you are still members here.” We will still be in touch and you can still attend any or all programs of the Temple.
Then a conversation could take place (preferably in person) about what they would enjoy coming to. Do you like cooking? We have cooking classes. Do you like knitting? We have knitting circles? Downtown lunch and learns? Meeting occasionally with the rabbi to talk about your aging parents, trouble with your teenager, a new health diagnosis you are facing? Your own marriage issues? We are here for you. It turns out you don’t attend services because you can’t read Hebrew? We can help with this. We need to be relevant for people beyond bar and bat mitzvot.
We obviously cannot make someone stay a member who does not want to receive information from the synagogue and who has had a negative experience there. Some say that so much of the correspondence with a synagogue involves asking for more money: money for a building campaign, money for memorial plaques, etc. I think that most people would be thrilled to hear that they are still members, even if they can’t or won’t pay the same dues anymore.
Now, what about the people who do not call the office to say that they are stopping their membership. The synagogue knows who has just stopped paying. Those people probably receive a phone call and hopefully an in-person meeting to say, “We miss you…what’s going on?” When people have ties to a community, it is hard to leave. Let’s make it hard for people to leave.
I recently had the honor of working with an interfaith family as their son, Jonah, prepared for his Bar Mitzvah. Here are his powerful words which describe what the study, process and ceremony meant to him. His family is part of a Jewish community that gathers for the holidays, and Jonah is excited to be able to read Torah again.
The ceremony began with his grandfather putting a tallit (a prayer shawl) on Jonah’s shoulders. His grandfather explained to him that this tallit had been bought in Israel by his great grandfather. This tallit had been worn by Jonah’s grandfather and father. Now Jonah, as a Bar Mitzvah, wore the tallit with pride. His grandfather said that his hope is that Jonah would give the tallit to his son one day. Continuity.
Here is what Jonah had to say:
“Shabbat Shalom! Thank you for supporting me and being with me and my family as I take on the role of becoming a Bar Mitzvah. Bar Mitzvah means son of the commandments. A child becomes a Bar Mitzvah whenever he chooses as long as he is 13 or older. Part of this rite of passage means that I am honored with more responsibility within the Jewish religion and among the Jewish people. I can now wear a prayer shawl called a tallit. I can now say the blessings before and after the Torah. I can now be counted in a prayer group. I can now take on mitzvot. I should also be doing more ethical and moral deeds such as honoring my parents and the elderly, helping the weak and vulnerable, visiting the sick and doing acts to help the hungry and poor.
This is my Bar Mitzvah because it is the first time that I will have the opportunity to read aloud from the Torah. To do this, I had to learn to read Hebrew and even harder, learn to read without vowels and with the fancy Torah script. This took much time to study and practice. To me learning about my Jewish heritage is very important because it shows the other side of my religion that has not been so clear to me. Since I’m neither fully Jewish nor a full catholic, I declare myself a “cashew.” No, I’m not the nut cashew but the cashew that means I have grasped both of my religions and wish to continue both of them in the future. This is very important to me.
My Torah portion is from the book of Deuteronomy. It is part of the Torah that is also read on Yom Kippur, the holiest day in the calendar, because this narrative is so powerful. It is about God saying to the people to never give up. Even if it is so far out of your reach you must never give up because one day you will reach it. Also, I will be reading a part of the book of Jonah, not me, the prophet. It is traditional on Shabbat morning to read from the Torah and from the Prophets. I picked Jonah for obvious reasons. He has a cool name! What I learned from the story of Jonah is to trust God no matter what the circumstances. For example, Jonah was sent to Nineveh by God, but chose to go somewhere else because Nineveh is so outrageously uncivilized. Jonah was then swallowed by a whale and then spit out after three days of prayer and regretting his decision to disobey God. He was spat out onto the land of Nineveh where he brought forth God’s warning to change or bare the wrath of annihilation. Jonah waited patiently for the annihilation of the people but it never came. The moral is that you should never lose trust in God and that God has forgiveness and caring.”
There is a debate in the Jewish world about whether families who want both religions in their lives can find a place within the organized community for learning and fellowship. I hope that by sharing this experience of a family who has sought out Jewish learning and living in real and meaningful ways, can help us think about how we might be able to open our gates a little more.
I wish you all a happy and healthy new year. May this be a year of getting to know the individuals who call us for information, or stop in for programming. It is through hearing each other’s stories and intentions, struggles, questions and yearnings that assumptions can be dropped and judgment held so that sharing can ensue.
I attended an informative and provocative session at Limmud Philly. This conference is held in several major cities and is a usually a day or weekend of Jewish learning. The learning includes philosophy, prayer, entertainment and socializing. It is quite an event for those that like to think Jewish!
I attended a session entitled “We Totally Accept You (Almost): Ritual and Leadership Roles in Synagogues.” The participants learned about the Conservative, Reform and Reconstructionist perspectives regarding synagogue membership and prayers. Our presenter was InterfaithFamily’s own Benjamin Maron. Benjamin did a great deal of research regarding different synagogues and their policies regarding interfaith involvement.
I was fascinated by the discussion of prayers and who is allowed to say what from the bimah. Frequently synagogues limit the participation of the parent who is not Jewish. We discussed that the reason that some synagogues don’t want the partner who is not Jewish to participate in the prayers at a Bar and Bat Mitzvah is that the translation of the prayers are things like: “Who has sanctified us through the mitzvot” and “Who has chosen us.” The word “us” refers to the Jewish people, therefore, someone who isn’t Jewish isn’t allowed to participate.
I understand the principle of this – Jews have been through a lot. Our ancestors have been persecuted in our efforts to practice our religion and we have worked hard to educate ourselves. Those that have had a bar or bat mitzvah know that there is a lot of work and education going into this process. We feel the need to hold fast to our religion. Will someone who isn’t practicing Judaism threaten my Judaism by saying a prayer?
The children of many of my friends are becoming bar and bat mitzvah. I am familiar with the frequent scene of the parents and grandparents surrounding their young teenager, beaming with pride. I was thinking about this further. I know many families where the spouse does not practice Judaism but has agreed to raise the kids in Judaism. How do they feel during the blessings? Do they feel included, awkward, proud? Maybe a mixture of feelings and emotions? If there were a blessing from the parent who wasn’t Jewish, what would that look like? Would it be sacrilege to bless your child in their arrival in their Jewish adulthood?
As a Jew, I want anyone standing on the bimah during a simcha to feel joy! I don’t want anyone to feel excluded or simply tolerated. I want them to feel WELCOME! So now, I look at this from another perspective: the parent who is not Jewish, standing in front of the Jewish community, blessing this event is equivalent to saying, “I was not raised Jewish, but I am proud, thrilled, and elated that my child is entering into Jewish adulthood. I fully support this choice and my child.” To me, this has great meaning and this concept strengthens the joy of the day. Here is this parent supporting their child’s Jewish journey – how great is that!?
Do I feel threatened that someone who isn’t practicing Judaism is saying a prayer and including themselves in the Jewish community? Not at all. In fact, I am elated that this parent is allowing and encouraging their child to be Jewish! While I know some of the movements are having trouble “moving” forward toward adapting to interfaith issues within our American society, it is critical that they work to keep those that want to be Jewish.
I will be attending two bar/bat mitzvahs this weekend, and I know that I will be thrilled to witness each child stepping into the role of being a Jewish adult. I love Judaism and am delighted to see someone make the choice to practice Judaism. I think that their parents should be allowed to bless their child’s arrival into Jewish adulthood. And with that I say, Amen, L’chaim and WELCOME!
The Jewish Federation of Greater Washington sponsored Welcoming Interfaith Families: A Community Conversation on April 28. Ed Case and I attended along with other representatives from fellow interfaith engagement organizations. Clergy and professionals from area organizations shared the work they are doing to welcome and engage interfaith families. Interfaith couples came to discuss their journey of Jewish involvement. Here are three points that I took away:
Language is Still a Challenge: For most of the conference almost every presenter and speaker referred to people who aren’t Jewish who are partnered with a Jew as “non-Jews.” Finally, Kathy Bloomfield, a local Jewish professional, asked them to re-think this term as it can be offensive and hurtful to be described as a “non-anything.” She suggested using the phrase, “person from a different faith,” which speakers immediately adopted, one saying to Kathy “you had real impact!” An alternative I use, given that some people grow up with no specific faith or are not practicing another faith, is to just describe that partner as a “person who is not Jewish.”
It is Important that Couples Be Able to Find Wedding Officiants: One panel included a college student (himself from an interfaith home) who works for Hillel, an interfaith couple, and three rabbis (one Conservative, one Reform and one at a non-denominational synagogue). The college student talked about his work trying to engage students from interfaith homes in Jewish life on campus, the couple told their personal story, and the rabbis discussed how they work to reach out to interfaith couples. However, the conversation ended up centered on rabbinic officiation at weddings. The couple explained how painful and confusing it was when the groom’s brother, a Reform rabbi, did not feel he could officiate at their interfaith wedding. One rabbi spoke about how when his brother intermarried in the 1960s his father disapproved, resulting in severe damage to the family’s relationships; in fact he said the first time his brother said something nice about this father was when he gave a eulogy at his funeral. Rabbi Gil Steinlauf from Adas Israel, a major Conservative synagogue, described his new “keruvaliyah.” Keruv, a Hebrew word which means to draw near, is the Conservative movement’s term for reaching out to interfaith couples and families. Aliyah means “going up” and can refer either to moving to Israel or coming to the Torah during worship for an honor. In his keruv aliyah, Rabbi Steinlauf has interfaith couples come up at a Shabbat morning service before their wedding for a blessing. Because Conservative rabbis are not allowed by their association to officiate for interfaith couples, this is a creative, bold and meaningful way to publicly honor in their community the unions of interfaith couples religiously and spiritually.
JCCs Can Be A Meaningful Address for Interfaith Couples: Several Jewish Community Centers in the Washington DC area are thinking creatively about how to engage interfaith couples and families in Jewish life. Many interfaith families do not “affiliate” in the sense that they do not officially join a congregation. There are many reasons for this: Cost, fear/uncertainty about what to expect, apprehension about ever “belonging” fully with a partner who isn’t Jewish, wondering about whether the partner who isn’t Jewish will be able to participate meaningfully in rituals and synagogue communal life, thinking that children will be treated as “less than” if they have a parent who isn’t Jewish, and more. Synagogues need to become cognizant of the concerns these couples could have and be able to address these concerns visibly and clearly so that barriers can come down and all can enter with ease and less anxiety. JCCs may be a comfortable first step to later synagogue membership, or they may be a long-term Jewish organizational home for interfaith couples and families to find community, programs of interest and learning. JCCs in Washington are now offering more ways for families to experience religious learning for children and ways to mark life cycle events. Because Jewish Community Centers can sometimes be more open with more flexible ways to engage, it seems a natural setting for interfaith couples and families to explore.
In the breakout session I led about preparing for a bar or bat mitzvah, one of the participants was a grandparent who said that he would be helped by talking points for grandparents like him to communicate respectfully and informatively to their adult children about why different parts of Jewish life, including bar/bat mitzvah, are important to them. Sometimes we feel things in our hearts but have trouble articulating their importance.
It was inspiring to be part of a communal conversation aimed at hearing what is happening already and which will set the stage to determine next steps and figuring out the most effective ways to reach interfaith couples and families around Washington DC. It was affirming to see interfaith couples and families regarded as precious to the Jewish community, as present and future links to add to the chain of Jewish tradition.
We run two online courses for parents in interfaith families. One course is for parents with young children, and the other course is for parents with 4th-7th graders preparing for bar or bat mitzvah, whether in the early stages of the process of anticipating the ceremony in the coming years.
Most of the families who read through our materials are members of congregations and are actively raising children with Judaism. Many congregations offer family education around bar and bat mitzvah, to help make this rite of passage more meaningful for the full family. Congregational leaders often bemoan low enrollment or seeming disinterest in different programs the synagogue offers, but when it comes to bar and bat mitzvah, the family is lined up for each class and program, not wanting to miss anything relating to this central event for their child and family.
When I ask clergy and educators whether interfaith families have their needs met around bar and bat mitzvah, I’m met with quizzical looks. “These families are Jewish, they are raising Jewish kids, and the material we cover in family education sessions address all of our family’s questions and concerns,” I am told. I wonder though, whether for some parents who aren’t Jewish or who are newer to Judaism if there is a safe space to talk openly about their feelings.
The following are three ideas to keep in mind when planning family sessions in a synagogue. In addition, if you are reading this and you do work with synagogue families, they can always access our free, online materials to supplement and enrich all they learn at the synagogue. Anyone can email me for help accessing our materials.
Sometimes a parent who was not born Jewish or who is newer to Judaism can feel a sense of loss around bar and bat mitzvah. The loss could stem from the reality that this child is not following in the religious footsteps they took (even if that parent had wanted to raise their child with Judaism and has been enthusiastic and on-board the whole time, these feelings can creep up out of seemingly nowhere and surprise us.) The loss can be because one may not feel they can fully participate for a variety of reasons (lack of Hebrew/Judaic knowledge, etc.) Of course, not every parent feels this way. But the point is to leave room if there are some who do.
Ritual Policy Explanations
Many families who celebrate a child’s bar or bat mitzvah in the synagogue have close family who aren’t Jewish. For some of these families, they will want and anticipate these relatives having a role in the service. For some families, they will wonder about the synagogue’s ritual policy. It can be very helpful to explain how the synagogue came up with its ritual policies and how everyone in a family can take a meaningful role in the service. This should be explained to all families, as most families today have relatives who aren’t Jewish, even when both parents are Jewish.
Connections with Extended Family
Some interfaith families may have questions about how to best explain the history of bar and bat mitzvah, to give this ceremony context as well as to articulate what it means to them that their child is experiencing this rite. When speaking with family members who aren’t Jewish and or are not as familiar with the process and ceremony, they’ll want to know how to explain the significance and the meaning. Directing families to inserts that can be placed in invitations as well as creating program guides can be reassuring and helpful.
When you think about the programs you attended in preparation for your child’s bar or bat mitzvah, or when you think about what you would want in such a program and experience, what would you be looking for? If you think it would be helpful, chances are other families would think so too.
I have often wondered if, had I not been raised Jewish, I would convert to Judaism. I know many Jews who are intermarried and who don’t believe in God, who consider themselves atheist, agnostic, or “just Jewish” Jews. I know many Jewish people who don’t believe in, or question the existence of, God. If a person was not raised Jewish, but enjoys cultural aspects of Judaism, would they convert? Would I convert had I not been born into this religion? Do I love the Jewish religion? Or do I love the Jewish customs and culture? For me, I think these answers are fluid as I grow with my Judaism. I think everyone is different and has their own spiritual and cultural journey. For many individuals and couples, community is really what they are seeking.
In Philadelphia, I experienced an interesting option: the Jewish Children’s Folkshul. It is a secular humanistic community for children and adults. There is no rabbi or cantor, but they sing songs in English, Yiddish, and Hebrew. They say a secular kaddish with a translation of “We remember them,” without invoking God. The kids learn all the Bible stories as stories, not as miracles or acts of God. They tell the Purim story and identify themes that are relevant today. They learn about the Holocaust. They learn about tikkun olam (repairing the world), tzedakah (righteous giving), kindness, and ethics. They experience social action/social justice projects and what it is like to be part of a soup kitchen and stand in line for their soup for the day.
The bar/bat mitzvah program includes a project where the student can learn about any topic that helps them connect with their Jewish identity; they prepare a research project to present to family, friends, and the Folkshul community. I was able to watch a young girl give her bat mitzvah presentation. She conducted an entire research project about wedding traditions. She, like her peers at the Folkshul, was encouraged to pick songs and music for the ceremony that are meaningful to her and her family. It was different than a traditional ceremony, yet still a rite of passage and just as lovely. The kids who complete their bar/bat mitzvah stay a part of the Folkshul community because they want to. They work in their community on Sundays. They assist the teachers for the younger grades. The director mused that when the teens assist with the curriculum they themselves learned in younger grades, their learning is enhanced because now they see the teachings from a new perspective.
I met with the teachers to provide them with some sensitivity training. They learned about the resources at InterfaithFamily and we discussed how they teach kids from interfaith families. I was truly impressed that any discussion about other religions is met with absolute respect. It was a wonderful exercise for the teachers and I truly enjoyed their enthusiasm and wisdom.
For those who are interested in a Jewish option that emphasizes ethics and culture, check out a Secular Humanistic community like the Folkshul. It is an intriguing option for those who enjoy Jewish culture and community in a non-religious environment.
I admit it: when I watch bar mitzvah kids’ videos I get squeamish. I might channel the collective angst of tweens everywhere. And, as I’d rather see the bar (and bat) mitzvah emphasize the mitzvah and learning component more than the party and flash, I tend to find these videos more than a little annoying. But this one? Kinda cool! I’m a sucker for a kitschy Queen medley.
Here’s how Heeb magazine introduced “The Best Half-Jewish/Half-Asian, Queen-Inspired Bar Mitzvah Video You’ll Ever See”:
Well, frankly, this video blows that one out of the water. Meet Jorel, the Queen-belting, crotch-pointing, Bar Mitzvah boy who makes us wish we were half this cool when we were in middle school. Jorel, today you are a man. An awesome, awesome man. Mazal tov!
“Easy come, easy go, will you say ‘Shalom’?”
(And no, the dad’s not waving Monopoly money, that’s a handful of colourful Canadian bills.)
A rabbinical student recently wrote a post for Kveller called Ban the Bar Mitzvah. In the post, he argues that bar and bat mitzvahs generally fail for four main reasons. They don’t accomplish much, they aren’t part of Jewish tradition or continuity, the money parents pay for the bar/bat mitzvah keep synagogues afloat which would otherwise drown, and it makes parents look like hypocrites since their children are learning skills and taking part in ritual and worship that adults don’t know or regularly take part in.
The article was posted just as the Reform Movement is beginning their “bnai mitzvah revolution”, hoping to help children and families find more relevance in the process and prayer services, and as a larger attempt to retain youth in congregational life after the bar/bat mitzvah is over.
There have been dozens of posts written in response on how to re-imagine the bar/bat mitzvah. Many argue that the bar/bat mitzvah may seem to be all about a lavish party, but in reality it can be a transformative experience for the child and family. College students look back at pivotal Jewish experiences of their youth and name having a bar/bat mitzvah as being a top, identity building time. Others have pointed out that the time the child spends with clergy one-on-one and in small groups preparing for this rite of passage is priceless. Family education is part of many congregational programs as children prepare for bar/bat mitzvah, offering parents the opportunity to explore topics that perhaps will (re-)kindle interest in worship, learning, or performing mitzvot (commandments).
Perhaps the point of the Banning Bar Mitzvah blog post was to force us to re-think why we spend so much time, effort and money around this one- or two-day affair. Children spend countless hours in tutoring to prepare for their day. When “successful,” the preparation and effort stays with a young person for years and years to come. Families are touched deeply. “Mitzvah projects” (projects focusing on community service and/or social justice in the child’s local community or in the world at large) have left an impact and sometimes are continued long after the synagogue service and party are over. However, if we want the bar/bat mitzvah to be more meaningful, then perhaps we should look at how we bring family members who aren’t Jewish to this sacred time. There are educators and clergy who spend special time speaking to interfaith families about the role for their family members who aren’t Jewish and who work creatively and with empathy and openness to involve parents and grandparents, from both sides of the family, in the service.
One great way that parents can find more meaning in this process, especially if they didn’t grow up having experienced bar/bat mitzvah personally, is to access our online resources around this theme. We will share eight sessions which will teach you more about the meaning of the worship service and rituals and which can help you think about how to bring deeper spirituality and connectedness to this process for your pre-teen. We suggest parents access this material as early as when your child is in 4th grade and you are starting to wrap your heads and hearts around what this can all mean. If you would like log-in information to look at this course content, just email me, Rabbi Ari, at email@example.com.
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