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!
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Within our walls and through our programming, our members gather together to meet, play, learn, celebrate, and be part of the Community. Everyone, regardless of age or religious affiliation, is welcome.
Join the San Diego Jewish Film Festival and Jewish Family Service to explore the interfaith family experience, including a screening of the film Out of Faith followed by a facilitated discussion. Out of Faith is a feature-length documentary that follows three generations as they struggle with complex and emotionally-charged conflicts over intermarriage, familial duty, ethnic identity, and cultural continuity and survival.
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.
It’s that time of the summer when we need to register for fall activities. This blog is a request to synagogues administrators, Jewish preschool and day school directors and program providers to look at your enrollment forms, preferably with a participant who isn’t Jewish to figure out how to best ask questions to get the information that is needed and to leave the one filling it out with a sense that they are meant for this program.
When we ask people to fill out enrollment forms for religious school and synagogue membership and to sign up for Jewish programs, the forms may seem clear-cut and simple to us, yet feel frustrating to the person filling it out. We need to figure out what we want to know and then try to ask questions in a way to gather that information. We need to know what we want to do with the information we collect and let the person filling out the form know why we are asking the question so that they know what information to provide.
For instance, one question that congregations usually want answered on forms is whether the parents are Jewish and if not, what religion they grew up with or now identify as. Sometimes the choices are: Reform, Conservative, Orthodox, Secular, Traditional, Other. The “other” category is for someone who didn’t grow up Jewish. Maybe some wouldn’t mind checking “other” to describe themselves. I imagine some would feel other and different just from this seeming innocuous registration question.
Synagogues and program leaders may need to know whether the parents are Jewish for halachic (legal) reasons in terms of matrilineal or patrilineal descent. They may want to know this to better understand the make-up of the program or congregation. Maybe they will seek to bring together people with similar backgrounds.
As we all know, the simple question of: “State the religion of parent 1 and parent 2” can be complicated.
Here is an excerpt of an email I received which illustrates the messiness and wonderfulness of this all:
“I was raised in a culturally Jewish household and have never received any religious education. My father was raised Catholic, but since marrying my mother has become very interested in the Jewish faith. We often joke he is the most Jewish out of all of us despite not being raised so. My partner was raised with slightly more religious Jewish education and went to a reconstructionist temple and attended some Sunday School and Hebrew school. She had a bat mitzvah but does not currently attend temple. Both of her parents are Jewish and her dad still attends temple for high holidays. Cultural traditions are more important to her then religious aspects.”
We love simple labels and easy check-offs. This helps us with tracking and data entry. However, maybe instead of boxes to check and short lines to write answers to profound questions, we need to leave room on forms for people to call in their answers. The call-in option would connect the person registering to the teacher or leader so that they could engage in a conversation of meaning.
We at IFF are excited to share the news that Rabbi Ari Moffic, our director of InterfaithFamily/Chicago has just been named one of the 36 Under 36 by Oy!Chicago and the Jewish United Fund/Jewish Federation of Metropolitan Chicago‘s Young Leadership Division. Oy!Chicago is an outreach website for Chicago 20- and 30-somethings. The community-minded organization shares ideas, conversations and events in Chicago. Their second annual 36 Under 36 list highlights 36 people in the Chicago Jewish community who are improving the world.
Rabbi Ari Moffic is an energetic member of our team at InterfaithFamily who reaches out to the Jewish community in Chicago to train, welcome and inform about the issues facing interfaith families and couples. We’re proud of the work she does, and this honor is well deserved.
In my head I am an opera singer. When I sing in the shower, it sounds so good. Yet when I sing out loud, I quickly realize that I am not in tune and even my 4-year-old now tells me so! He attends the JCC Appachi Village Day Camp.
He comes home every Friday singing Shabbat music. He learns it by hearing it each week and it sticks. He does not get every word right, but he gets most of it. He loves the melodies, he loves the energy of the song leaders, he loves the music. He knows it is for Shabbat and that it goes with challah and grape juice. He knows it is a special part of the week and part of being Jewish. He sings Shabbat songs in the bathtub and the car. It tickles me that he and my older daughter sing Jewish music with pride and joy. Here’s a short video of him singing:
I was recently meeting with an interfaith couple who have adult children. The wife, who had supported her children learning about and celebrating aspects of Judaism, shared that Hebrew has always been a hurdle for her in Jewish participation. She asked why we haven’t removed more Hebrew from synagogue services like Latin in a Catholic Mass. Why don’t we encourage people to say the prayers in English at home? This way parents and kids would understand what they are saying and it would have more meaning. The thought of “doing” Jewish would be less intimidating and more accessible.
I really struggle with how much Hebrew should be in a service, how to teach people to read and say the prayers, how to teach meaning, how to transmit a reverence for this LIVING language with ancient roots and how to understand the values inherent in the Hebrew language itself. For instance, if we know that the root of kavod (respect) is the word for heavy, then we learn something about the Jewish understanding of the concept of respect. If we know that the root of shalom (peace) is wholeness, then we know more about the meaning of peace within Jewish tradition.
My son can’t translate mah yafe hayom (How lovely today is. Shabbat Shalom). He has no idea what the Hebrew words mean. Yet, he knows the words connect him to his friends at camp. He knows the words are special. If adults could approach Hebrew in this way, maybe it would be more poetic and less literal. Meaning is always good and something we should strive for. But Hebrew, in prayer and song, goes beyond grammar and translation and enters the realm of the sacred just by the sound and rhythm and feelings it can imbue and conjure up. Has this ever happened to you: that you memorized the Hebrew to a prayer or song and it felt good in some way to repeat it and sing it?
A Reform educator in town, Vanessa Ehrlich, wrote an interesting blog post recently. She spoke about how much she has enjoyed the one-on-one tutorial sessions the Apple Store provides. They are a safe space to ask any and all computer and technology questions and receive easy to understand information that is useful and relevant in a friendly and supportive way. She wonders in her post what synagogues can learn from this model.
InterfaithFamily/Chicago will be joining with Philadelphia and San Francisco from November 15-24 to bring Interfaith Family Shabbat to each community. Philadelphia has taken part in this program for over five years with more than fifty congregations and community centers offering a program of interest over this time frame to interfaith couples and families within their community which is open to anybody who wants to join in. The programs have told the interfaith families who have made a commitment to that synagogue that their presence is appreciated.
Acknowledging that interfaith families have added to our community and may have questions, concerns and approaches specific to having family who didn’t grow up with Judaism and are now living with Judaism is important and meaningful to many. Some interfaith couples and families come in to a synagogue or community center for the first time as a couple or new family just to attend a unique Shabbat service or workshop because of the special invitation it provides.
Some congregations and the Jewish Community Center in Chicago are already planning their program for our first community Interfaith Family Shabbat. It may be interesting if some congregations offer “Ask a professional” in which Jewish leaders can have a table set up under a tent or in a big room and people can come and ask the right person the questions on their mind. From Jewish cooking advice to spiritual parenting to Jewish mediation and ethical and moral questions to current events in Israel, what if there was an open “Find your answers here” type of day? Or at least within Judaism, it might be a “Get more questions” day as opposed to simple answers—this could be especially true if one expert answers questions about theology!
Check at interfaithfamily.com/chicago for the events that are being planned already for this November (as well as events happening right now in Chicago of interest).
In discussing interfaith marriage, language matters. I was reminded of this truth in watching the play Invasion of Skokie. The play pivots on the 1978 Nazi march in Skokie, Illinois. At the time, Skokie had a very high percentage of Holocaust survivor residents. The American Nazi party petitioned the city of Skokie for the right to hold the march there.
When the city granted the motion on the grounds of free speech, the city erupted in tension. Jews were on both sides of the issue. Some strong free speech advocates contended that no matter how heinous and offensive the Nazi message was, the First Amendment guaranteed them the right to march. A larger group, including many survivors, condemned the march and, according to the play, took up arms as a means of defense.
The play revolves around one family in which this tension plays out. The father opposes the march and works with a group arming themselves to fight the Nazis. His daughter supports the rights of the marchers, even as she finds their message horrible. The third character is known as the “ShabbosGoy,” playing on an ancient (and to our ears, a very offensive) designation of a non-Jewish person who turns lights and stoves on and off in a Jewish home or synagogue on Sabbath when observant Jews are forbidden from doing so.
Eventually the daughter falls in love withhim, and tension begins to play out between the father and daughter. When they ask for his blessing for their marriage, the father says no unless he converts. All of this story is playing against the background of the Nazi march. The fiancé says no to conversion, explaining that he does not share their faith even as he loves their daughter and respects Judaism.
As I led a discussion group after the play, I realized the importance of language in speaking to interfaith couples. Had the father not dismissed the potential marriage or focused immediately on conversion, I think the couple would have responded differently. Their relationship with him would have played out differently. We would have experienced a more honest and open discussion.
That is one of the lessons we teach at InterfaithFamily. When we see the issues of Jewish identity and family in black and white terms; when we think that conversion is the only way to have Judaism in the home, we often close the doors for future Jewish life.
The play brought up many feelings some still hold. If we care about passing on Judaism to the next generation, then we have to listen, accept and love. We fill find that there will be openings for Judaism to live vibrantly for couples and families who have been welcomed and supported.
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.
As you may have surmised from my blogs over the past months, I love coming up with ideas about Jewish education and engagement. I actually enjoy philosophizing about this kind of thing! To the depths of my being, I find that liberal Judaism adds meaning, purpose, joy, order, connectedness, spirituality, and so much more to my life. I find that thinking about both how to teach Judaism and how to share the ways to live Judaism is a creative and endlessly fascinating pursuit. So here is my latest idea. As always, let me know what you think!
I meet with lots and lots of couples planning their weddings. Many of the couples have one partner who grew up in Chicagoland and “dropped out” of their synagogue sometime after bar/bat mitzvah. Inevitably, this person’s parents are still in the area, but have not been members of a synagogue for many years. The person getting married went away to college and is now back working in the city, living with their partner, and trying to find clergy to connect with for their interfaith wedding.
When I do my in-take, which consists of asking each person to tell me their life in a nutshell, one partner tells me that they grew up at a synagogue, but that the rabbi doesn’t officiate at interfaith weddings or they do not have a connection with the current rabbi because the rabbi who “did” their bar/bat mitzvah has left the congregation. It does not occur to this person to call the synagogue office, to explain that they grew up at the synagogue, and to meet with the current clergy. Most likely their parents still live near the synagogue.
I wonder why this is such a common scenario. For some reason, this family did not feel part of the synagogue in an existential way. They were there to get a service and, when that ended, ties to the place ended. There has not been a void in their lives since leaving the synagogue. On Rosh Hashanah and Yom Kippur, the family either gathers for a meal and does not attend worship, or they attend services with friends or at a Hillel. Maybe the family actually had a bad experience at the synagogue, but most likely it was just a means to an end. Maybe all of their friends have since left, and they would not feel they would know anybody there anymore.
My idea is to reconnect these brides or grooms and their parents to the synagogue where they had their bar or bat mitzvah. Presumably there are still individuals at the synagogue who were important to the bride or groom, and their parents, when they were part of the congregation. These individuals would want to celebrate this next stage of life with them, just as they were part of their childhood and bar/bat mitzvah. I would ask the couple and their parents if I could tell the synagogue’s clergy that they’re getting married, ask them to help reconnect the former congregants with people there who remember them and who want to share in their joy.
I would then help the clergy create a “mazel tov package” that could be sent to this family. It would include a card, maybe an invitation to be blessed at a Friday night service (who wouldn’t want more blessings?!), and maybe a mezuzah or blessing for the home with a note that the clergy would be honored to come to the couple’s home and help them put it up. For the parents, maybe it would be a half-price re-connection, empty-nest membership rate, with brochures about study and social opportunities. Maybe the synagogue, which is mostly likely in the suburbs, could occasionally send clergy, educators, or lay leaders to the city to treat couples who grew up at the synagogue to dinner or Sunday brunch as a way to say that community is where you are, you are wanted, we miss you, and you are our future.
Maybe couples would not want to re-connect with their synagogue of origin. Maybe they would be turned off if the clergy there do not officiate at interfaith weddings. Yet maybe they would be excited about the chance to reconnect as adults. This would be a real chance to re-shape the community, to take part in ushering in young professionals to communal commitment, and to share a place of memories with their new life partner.
We speak a lot about the importance of welcoming interfaith families to organized Jewish life. Congregations contact us to think about how they welcome people to their community. From the messages and images on a website, to the way the phone is answered, to what happens to couples calling for help with interfaith life cycle events, to language used on flyers, community organizations work at making the barriers to entry easy to cross.
What would your community feel like to a stranger?
This past Sunday, I had the privilege of speaking at an Episcopal church down the street from where I live. I have gotten to know their minister, Reverend Elizabeth Jameson, who holds office hours at our local coffee shop. There are interfaith families who are members of the church, and I was excited to speak to them and other interested people about how they could explore Judaism, especially with their children.
Worship was scheduled for 10:00-11:00 and was followed by my session. I decided to come for worship so that I could get a sense of the culture and feel of the community. When I walked in, members of the church greeted me and handed me the service booklet. The service had many elements that were familiar to me: responsive readings, songs (the service booklet included the words and music so that it was easy to follow the tunes even though I don’t read music), sitting and standing. The biblical reading was done dramatically with different congregants taking on different speaking roles. The sermon was about finding that space in life of safety, calm, and peace. They printed a welcome message to me in the booklet and Reverend Jameson welcomed me aloud during the service. There was also a time for everybody to greet the people near them. The coolest part of the worship for me was that the Shema, in Hebrew, was part of their liturgy for Lent. A parent who had taken our first Raising a Child With Judaism class was the soloist in the choir who lead it. This was a small world moment for sure! By and large, this community did everything possible to make me, a newcomer, feel welcome.
With all of this said, I didn’t feel totally comfortable because it was my first time there. I wasn’t always sure where we were in the booklet. I didn’t know what was coming next. Some of the rituals were totally new to me. I wasn’t sure of the meaning of some of the images I saw. I was a little nervous. Being Jewish and attending the service dictated which of the passages I felt comfortable saying or not saying. I was wondering the whole time if I was getting a glimpse into what someone who was not raised Jewish may feel the first time they attend Jewish worship or holiday celebrations.
Maybe rather than wordsmith mission statements behind board room doors, synagogue leadership should spend some time in other houses of worship. We are coming up to Passover, our holiday of freedom in which we think about the stranger in our midst. Try being a stranger and see how it feels. This may be the best way to really know how to welcome the outsider in.
Many rabbis I meet with me tell me that they need more members in their synagogues. They want to retain their current members while adding new members. Congregations have tried different models for making membership more appealing to more people, from suggested donations rather than membership dues to low cost membership for the first year or for people under 30. More and more congregations are going into secular spaces to try to meet potential congregants who may have misconceptions about synagogue membership or may not know all that a community has to offer.
There is much talk about what young professionals need and want. There is more and more talk about what newly empty nesters need and want and how to engage or re-engage them before they walk away from the synagogue where their children were called to the Torah as a bar or bat mitzvah. As a caveat to this thought, I meet so many couples where one partner had grown up at a local congregation but the family had “dropped out” after the bar/bat mitzvah and now they need to find a rabbi for a wedding.
I have been thinking about a possible new model for congregations. This is the Give and Take model of membership. What if congregations said to the wider community that they want people to associate with this congregation because:
You live in the area.
Judaism is best expressed and lived in community, from study and worship to holiday celebrations and life cycle events. True, Judaism is a religion anchored in the home, but “doing Jewish” with other people adds joy, support, depth, purpose, and more that can’t be felt when observing at isolated moments in private affairs.
This community needs you to share your talents. Judaism is part of your story, part of your heritage and consciousness, and the intergenerational make-up of this synagogue will be enriched by you. Yes, this is a selfless act of volunteerism to benefit others who share part of your story, who are your “extended family,” but giving in this way will undoubtedly fill you.
The Jewish community will change and adapt and learn from you when you are involved.
You will need this community at times in your life and we need you now.
The way it works is that the person, couple, or family figures out what yearly financial contribution they can make to help sustain this local house of learning, worship, social justice, and fellowship. The new member then decides what they can give to the community in addition to money. Maybe it is time teaching in the religious school, preschool, or adult education realm. Maybe it is time sharing a background in PR, marketing, branding, website design, etc. Maybe it is time cooking for communal Shabbat and holiday meals. Maybe it is time visiting families with new babies or sitting with someone who has lost a spouse. Maybe it is job counseling. Maybe it is yoga classes. Whatever you do, the synagogue should make use of it. This is the “Give” part of the membership model.
The “Take” part of the membership model involves taking what those feel is a benefit. If people feel that they benefit from having a school for their children and for them to continue to learn about Judaism, then it has to be supported. If people feel that they benefit from communal holiday celebrations, there has to be space, prayer books, leaders, music, and food. People have to figure out what they value and find ways to keep those things running with vibrancy.
I know there is talk about how some people can’t articulate even why to be Jewish. Not only do most young professionals not want to join a synagogue, they feel no reason to enter one, investigate what’s out there, etc. Finding a rabbi for a life cycle event is one thing, but going to a temple is a whole other ball of wax. Judaism and religion are not on their minds. They are thinking about where to live, whether they like their jobs, whether they should marry their partner, how to keep a good relationship with parents. People think about having fun, how to make friends, whether they are happy. People think about the homeless, about their health, about international affairs. The environment, gun control, and whether all women will have access to safe abortions are topics discussed over coffee. People are secular. They don’t think about liberal religion on a daily basis. As I am writing this, I am sitting next to a neighbor at a coffee shop who said, “As a working mom I am just trying to survive!” Volunteering her time at a local temple would not see fathomable.
However, I am convinced that if this model began, and the people who are inclined to take part in the organized Jewish world find meaning in this Give and Take model, then the joy and sense of purpose and connectedness that they would garner from the experience would spread.
You may read this and say that all membership is give and take. You’re right, it is (or should be), but it needs to be made explicit. It needs to be organized with thoughtfulness and individuality.
What do you think? Could this work? Would people feel more engaged and committed in this model?
And through this, I haven’t even mentioned interfaith couples and families. For the partner who didn’t grow up with Judaism and for their extended family and friends who may find themselves at the synagogue, the community this person was actively giving and taking from would hopefully reflect their values and ideals as well. When people are active, not passive participants, their vision becomes reality.
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