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.
This post is based on an article by Rabbi Copeland that originally appeared on jweekly.com
There have always been Jews-by-association. Nowadays this term, JBA for short, is becoming well known as a catch-all category for people who hang out with Jews, including people who gravitate toward Judaism, have many Jewish friends, or are partnered with someone Jewish. But the only thing that is new about the category is the name.
Throughout our history, there have been categories of people who cast their lots with the Jewish people but, for a variety of reasons, were never fully integrated into Judaism. Some may have wanted to become fully Jewish, others not. But common to all of them was that they walked a common path with Jews.
We are about to celebrate Shavuot, the holiday when we study the Book of Ruth. Ruth was a Jew-by-Association. She married one Israelite, followed her mother-in-law back to their people after his death, and then married a second Israelite. She is hailed as the first convert, but historically, conversion did not yet exist as a mechanism one could undergo to become part of Judaism. What she did do was utter the words, “Wherever you go, I will go; wherever you lodge, I will lodge; your people shall be my people.” [Ruth 1:16] She declared herself a fellow traveler.
But Ruth wasn’t the only one. A person who walked the path with us in the Torah was in the category of the ger toshav, the resident stranger who lived among the early Israelites and was to observe the same rituals and laws. There is even a rationale for treating the ger toshav like an Israelite: “The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself, for you were strangers in the land of Egypt.” [Leviticus 19:34] The presence of this group of people was perhaps a daily reminder of the lessons we learned from our enslavement.
These resident strangers were even included in the ceremony of covenant when the community heard the law from Moses in Moab [Dt. 29:9-11]: “You stand here this day, all of you, before YHWH Your God-your tribal heads, your elders and your officials…even the stranger within your camp—to enter into the covenant”. Just as they were not full Israelites, they were not considered foreigners either.
There was also the erev rav, the mixed multitude who left the slavery of Egypt along with the rest of the Israelites [Nu.15:16]. Later in our history, during the second temple period, there was a category of Jews-by-association called “God-fearers” who, like the other categories, were people who aligned themselves with the Jewish people. Since there was no such thing as conversion, such strangers among us were left as they were—people who clearly cast their lot with the Jewish people.
In our time, there are countless people who reside within Jewish communities who consider themselves fellow travelers. Now, we draw a sharper line between those who are Jewish and those who are not. As of the early centuries CE, we do have a way for people to become fully integrated into Judaism: Conversion. But as that category has become more and more solidified, there has been less and less space for people who don’t fit neatly into one group or the other.
Conversion should be celebrated. But we should also take time to celebrate those who would have fallen nicely into one of these historical categories as fellow travelers who do not wish to convert.
People walk the path with the Jewish people because they love someone Jewish or feel an affinity with Judaism. Many are helping to raise Jewish kids, keeping this tradition thriving into the next generation. As we celebrate Shavuot, let this season of Ruth be an invitation to appreciate our many fellow travelers.
On Shavuot, Jews celebrate Matan Torah, the Giving of the Torah. If you didn’t grow up Jewish, or even if you did, you may not know much about Shavuot. Although Shavuot is one of the Shelosh Regalim (the three Pilgrimage Festivals), equal in importance to Passover and Sukkot, it’s less commonly celebrated than the other two holidays. Maybe this is because Shavuot doesn’t have a well-known home component, like the Passover Seder (celebrated by more Jews than almost any other Jewish ritual) or the sukkot (huts) some Jews build outside of their homes on Sukkot. Maybe it’s because Shavuot comes at the end of the school year, so even if you have kids in a Jewish preschool, religious school or day school, there’s not as much time available in the curriculum to focus on Shavuot. Whatever the reason, I for one would love to see a change, and for more people to learn about Shavuot, and celebrate the holiday in meaningful ways.
In that spirit, as Shavuot approaches, I have seven suggestions for how to make the holiday more meaningful. Why seven? Because Shavuot marks the fiftieth day after the start of the counting of the Omer. (We begin counting the Omer, which links Passover to Shavuot, on the second night of Passover.) Shavuot (which means “weeks” in Hebrew) marks the completion of counting seven weeks of seven days.
1. Read the Book of Ruth. Traditionally, the Biblical Book of Ruth is read in synagogues on Shavuot. Ruth’s story is read on this holiday for several reasons:
a. The Book of Ruth describes the harvest season and Shavuot is also known as Hag HaKatsir, the Harvest Festival.
b. On Shavuot, when Jews celebrate God’s giving—and the Jewish people’s accepting—the Torah, we read of Ruth’s willingly entering into the Jewish faith and thus, according to Jewish understanding, a life of Torah.
c. The end of the Book of Ruth describes the lineage of King David, who is Ruth’s great-grandson. According to Jewish tradition, King David was born and died on Shavuot.
Even if you don’t go to services on Shavuot, you can read and discuss the story of Ruth with family members or friends. Ruth is often celebrated as the first Jew by Choice, but as I argue in my recent blog, I think she really should be celebrated as a woman in an interfaith marriage who helps to ensure the Jewish future.
2. Study the Ten Commandments. The Ten Commandments are traditionally read from the Torah at Shavuot services. Take time to read the Ten Commandments and learn about them. If you have younger kids, your family can decide what Ten Commandments/Rules should be followed in your home. Older kids and adults can discuss how they feel about posting the Ten Commandments in public places such as court houses. Click here to read the position the Anti-Defamation League took on this issue in 2005.
3. Attend a Tikkun Leil Shavuot. There’s a wonderful custom of staying up all (or part of) the first night of Shavuot to study Torah. One of my personal favorite Shavuot experiences was when I was living in Jerusalem and I spent all night learning at a Tikkun Leil Shavuot and then at sunrise walked with the rest of the people attending the Tikkun to the Kotel for the morning service.
Look online to see if a synagogue or other Jewish organization near you is having a Tikkun. Or host your own Tikkun and invite friends over to study Torah.
4. Make (and eat!) Dairy Foods. It’s customary to eat dairy foods like cheesecake and cheese-filled blintzes on Shavuot. Some say that this is because the Bible compares Torah to “honey and milk…under your tongue” (Song of Songs 4:11). Another explanation is that when the Israelites received the Torah and learned for the first time the laws for keeping kosher, they didn’t have time right away to prepare kosher meat. In order not to eat meat that wasn’t kosher, they ate dairy. And so, on Shavuot, when the Giving of the Torahis celebrated, many Jews eat dairy in commemoration of how the Israelites ate when they first received the Torah.
In keeping with the tradition of eating dairy on Shavuot, after dinner on Shavuot I like to put out different flavors of ice cream and bowls with all kinds of toppings for everyone in my family to make their own ice cream sundae. My kids love doing this—and so do I!
5. Bake a Special Challah. Even those familiar with the braided challot for Shabbat and the round challot traditionally eaten on Rosh Hashanah may not be aware of the tradition of having specially shaped challot for Shavuot. This Shavuot, bake a challah in the shape of the Ten Commandments, as mentioned above, or in the shape of a Heavenly Ladder, a Torah or Mount Sinai (where God gave the Torah to Moses). To learn how to make these challotclick here.
6. If You Have Young Children, Read Books Related to Shavuot: Check out PJ Library for a list of Shavuot books.
7. Attend a Shavuot Service. In Israel and most Reform and Reconstructionist congregations outside of Israel, Shavuot is observed for one day. In Orthodox and most Conservative congregations outside of Israel, Shavuot is observed for two days. In many congregations, Confirmation (a group ceremony, generally at the end of tenth grade, celebrating the completion of a religious curriculum) is celebrated on Shavuot. Not only is Shavuot near the end of the school year, but the association of Shavuot with the Giving of Torah is thematically connected to the study of Torah acknowledged at Confirmation as well as the idea of students committing themselves to a life of Torah. You can look at the websites of local synagogues to find out when their Shavuot services are being held.
A version of this blog post was reprinted in the Philadelphia Jewish Exponent and can be read here.
“Wherever you go, I will go; wherever you lodge, I will lodge; your people shall be my people, and your God my God.” (Ruth 1:16)
These words, spoken by the young widow Ruth to her mother-in-law Naomi, are among the most well known and most powerful words in the Bible. They express Ruth’s commitment to Naomi—and to Naomi’s people and Naomi’s God. With this declaration, Ruth the Moabite cast her lot with the lot of the Jewish people, and she recognized the God of Israel as her God.
Often Ruth is spoken of as the first convert to Judaism. Of course Ruth’s “conversion” wasn’t like the conversions of today. Ruth didn’t attend an Introduction to Judaism class (I can’t imagine that any such classes were offered in Moab!); she didn’t appear before a Beit Din (a rabbinic court); and she didn’t immerse herself in the mikveh (ritual bath). And in fact, throughout the Book of Ruth, even after Ruth makes her declaration of commitment to Naomi, the people of Israel and the God of Israel, Ruth is constantly referred to as “the Moabite,” reminding us, the readers, that Ruth was still seen as an “outsider.”
Even if we are to accept that Ruth converted to Judaism (at a time long before conversion as we now know it), the timing of Ruth’s “conversion” is noteworthy. Having lost her husband and two sons, Machlon (Ruth’s husband) and Chilion (who was married to another Moabite woman, Orpah), while living in Moab, Naomi was preparing to head back to Israel. She told her daughters-in-law to return to their Moabite families, and Orpah followed her instructions. Ruth, however, clung to Naomi, and when Naomi told her to “return to her people and her gods” as Orpah had done, Ruth responded: “Do not urge me to leave you, to turn back and not follow you. For wherever you go….”
By the time Ruth made her famous declaration to Naomi, Ruth’s Israelite husband was already deceased. This was after Ruth’s marriage, not before it. This means that Ruth’s marriage to Machlon, which lasted about ten years, was an interfaith marriage! I can only imagine that Ruth’s great love for Naomi was based on the fact that throughout the period of the marriage and beyond Naomi accepted Ruth for who she was—making Ruth feel valued and loved.
So often today I hear a Jewish mother lament when her son marries a woman who isn’t Jewish: “She’s a lovely girl. If ONLY she were Jewish…” I can only imagine how this must make the daughter-in-law feel: that she’s not quite good enough, that she’s second class. That’s not how Naomi treated Ruth. While the text may go out of its way to call her “Ruth the Moabite,” to Naomi she was simply “Ruth”: beloved daughter-in-law. And what a remarkable mother-in-law Naomi must have been for Ruth to want to leave her own land and her own people to return to Naomi’s homeland with her after Machlon had died.
Just imagine what it would be like today if Jewish parents—and the Jewish community as a whole—could be as non-judgmental and accepting of their children’s interfaith marriages as Naomi must have been of Machlon’s marriage to Ruth. Surely some of the children-in-law, like Ruth, would fall in love with their extended Jewish family and the Jewish people and religion, and choose after a period of time to become Jewish. We see this happen all of the time: Someone who’s had a Jewish partner for a number of years converting after truly knowing what it means to be Jewish. (As a rabbi, I would much prefer that someone wait to convert until they’re sure that it’s right for them, rather than converting to appease a prospective in-law or just make things “easier” when getting married. A conversion just to make someone else happy seems to me to be “empty” and insincere.)
Of course even if parents-in-law and the Jewish community are non-judgmental and accepting of interfaith marriages, not every partner in an interfaith marriage who didn’t grow up Jewish is going to convert. Some people won’t convert because they still practice another religion, and others will decide—for a variety of reasons—that conversion to Judaism isn’t for them. And that’s OK too! Our community needs to honor those who’ve chosen to marry Jews, but who haven’t chosen Judaism for themselves—just as Naomi showed Ruth respect throughout the time that she was married to Machlon. As Naomi realized throughout the marriage, it wasn’t her place to tell her daughter-in-law how to live her life or what choices she should make. Naomi loved Ruth for who she WAS—not for what she WANTED Ruth to be.
At the end of the Book of Ruth, Ruth gives birth to Obed, who is the father of Jesse, who is the father of David. Ruth “the Moabite” who was in an interfaith marriage to Machlon is the great-grandmother of David—not only a great King of Israel, but the progenitor of the Messiah.
Soon it will be Shavuot. It’s customary to read the Book of Ruth on Shavuot, the holiday when we celebrate Matan Torah,the Giving of the Torah. It’s quite appropriate to read the story of a woman who demonstrated her loyalty to Judaism on the holiday on which we celebrate the giving of the Torah to the Jewish people. As Shavuot approaches, I will celebrate Ruth, who wasn’t raised Jewish, from our Jewish past. And I will also celebrate all of those people in our Jewish present who weren’t raised Jewish: those who’ve chosen to convert to Judaism as well as those who’ve chosen to join their lives to the Jewish community in less formal ways (by marrying Jews, by raising Jewish children and by participating in the life of the Jewish community). All of them, like Ruth before them, help us to ensure the Jewish future.