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I know we are supposed to be in a time of joy and merriment but if you’re feeling like I am, everything is overwhelming right now. Preparing for the holidays can be busy! Are you shopping, cooking, traveling, negotiating, planning, decorating, compromising, missing and wishing?
Are you feeling well or exhausted?
Are you busy squeezing everything in and rushing?
Are you worried about money this time of year?
Are you worried about pleasing everyone?
Did you just have school conferences and new worries have cropped up?
Hopefully the joy of family and friends being together and the excitement and magic that seems to be in the air is filling your heart. Maybe volunteering and giving back is a fulfilling experience that you look forward to each Thanksgiving or on Christmas or as part of Hanukkah?
If you are feeling stressed, Judaism can offer some solace. I use a mantra that I return to over and over when my heart is beating fast, the emails and voicemails are unanswered, when there is too much to do and not enough time and when everyone needs me at once.
The mantra is from the Torah. The line is: Ozi v’zimrat Ya, vayihi li, yishuah. (My strength and the song of God will be my salvation.) This is a line from Exodus 15:2 and Psalm 118:14. To me it means that our inner strength coupled with the poetic, the Mysterious, and the beauty around us will lift us above the mundane and ground us with stability.
Repeating the same line over and over can calm us, bring a smile to our face, and remind us what is important.
I wish you all a happy and healthy holiday season. May your strength and the song of God be a saving grace to you.
I often feel that life is a series of days unless we pause occasionally to celebrate. There are definitely highs and lows of each day and some events stay with us for days or weeks, but generally days and weeks come and go. This is why entering a period of pause each week, called Shabbat is so crucial. This is why holidays and life cycle events are so important. They mark our time with meaning.
This past weekend, two events occurred in our house which felt they changed our lives. Although the two events were not monumental to most, they felt dramatic to me.
The first event was that my six-year-old had her first spelling test. First grade is very different from â€śhalf-dayâ€ť kindergarten. In first grade, she gets on the bus at 8:30 and comes off the bus at 3:30 and has had all kinds of experiences that she navigates herself. Most of her day is at schoolâ€”not at home now. However, this first spelling test brought me nearly to tears of joy. She had reached a new place in her young life. Now, she was being tested and judged based on what she studied and how she performed. Now, we as parents, had a new responsibility on our shoulders: to help her study.
The second event that occurred was that our daughter went on her first sleep-over at a friendâ€™s house around the corner from where we live.Â We were proud and filled with nachas (a Yiddish word meaning pride from a loved oneâ€™s accomplishment). She had to make her needs known. She had to perform her own self-care.
I got into bed the night she was not home and felt Godâ€™s presence as I have not felt in a long time. Perhaps because I have been moved by the stories my colleaguesâ€”fellow rabbi-rabbi parents have shared about their own sonâ€™s brave fight of childhood cancer and about the thousands like himâ€”I cherish even more keenly and with a different perspective our childrenâ€™s lives.
When I say I felt Godâ€™s presence, what I felt was the support of thousands of other parents over generations who have had the joy of seeing their children accomplish new feats. I felt excitement at what was to come. I felt in awe of how life moves along and how obstacles are overcome.
I love the shehecheyanu prayer (the Jewish Kodak moment blessing). It is said at new and joyous occasions and it thanks God for sustaining us and enabling us to reach this new place. The word â€śchaiâ€ť (life) is in the middle of this hard-to-pronounce word, shehecheyanu. Judaism is obsessed with life. With living the best life we can. Harold Kushner wrote a whole book called, To Life. Think Fiddler on the Roof, â€śTo life, to life, lâ€™chayim.â€ť
Of course I said shehecheyanu. I say it at every wedding. I said it when a first tooth was lost. (I think I was too sleep deprived to say it when that tooth grew in at three or four months old!) I said it when it snowed for the first time this season a few days ago in Chicago. But, I wanted a different, more specific prayer for this occasion of watching my daughter grow up.
Those who were raised with Judaism can be skittish about spontaneous, personal prayer. We like scripted prayers that start, â€śBaruch Atah Adonaiâ€¦â€ť I wrote my rabbinic thesis on spontaneous Jewish prayer because I am terrified of it. But, I prayed to God from my heart in my bed that night.
Over Thanksgiving dinner or the first nights of Hanukkah, maybe give yourself the freedom to add your own words, your own sentiments to our scripted prayers. Or fill the words from the sheets you read or which flow from your mouth out of memory with kavannah, special intention.
Judaism is all about turning the mundane into the sacred. A spelling test? A sleep-over? Yesâ€”these were sacred moments to mark.
I recently attended a think tank talking about how to expand â€śourâ€ť reach to interfaith families, Jews of all hues and LGBTQ individuals, couples and families. This is the visual I made during the sessions.
Who is the â€śour?â€ť Who do â€śweâ€ť want to reach and why? Do people want to be reached in this way and come in? In to what? In to whom?
Is the premise that the â€śin groupâ€ť that wants these unaffiliated, differently engaged people to walk through â€śtheirâ€ť doors not the same as those outside? Thus, the in group has to learn about them and understand them so that they can welcome them better?
Relationships are based on learning about the other person, so in this way, asking questions and gaining insights into what some people in these categories consider offensive or inviting is helpful. Learning about situations that have caused pain and struggle can give sensitivity and background for when they will meet and speak.
Once people are invited in, is it to share the same experience as those already on the inside, or to help mold and shape a new experience based on the new voices and backgrounds present? Is there a core that has to stay consistent and unchanged no matter who comes in?
These were some of the questions we were grappling with. What do you think?
Our friends at the Charles and Lynn Schusterman Family Foundation announced that they just launched their newest microgrant campaign–the #MakeItHappen initiativeâ€”inviting individuals to submit inspiring ideas to create unique and engaging Jewish experiences in their communities, for themselves and their peers.Â Here are the details:
The idea is to enable specific experiences and events to happen that would not have otherwise occurred. A central part of the experience should include a Jewish element, whether itâ€™s cultural, educational, spiritual or social.
We here at IFF talk a lot about insider/outsider language and how those in Jewish life can be sensitive to language that not all who find themselves in the Jewish community may know. So, I thought I would take this chance to make sure you all know how the IFF website works.
InterfaithFamily is a national non-profit organization whose mission is to support interfaith couples and families exploring Judaism. IFF is based in the greater Boston area and has additional â€śYour Communityâ€ť local offices in Chicago, Philadelphia and San Francisco. (If you think your city would like a full-time person whose job is devoted solely to engaging interfaith couples and families in Jewish life, contact us for more information). The IFF website is vast! There are articles on every subject related to experiencing Judaism, specifically written with modern interfaith life in mind. There are narratives, videos, ways to learn blessings, recipes, blogs, pop-culture and more.
Each IFF/Your Community has a page devoted to the work being done in that community. I want those in Chicagoland to know about events going on around town that might be of interest and have ways to connect to welcoming congregations and professionals. One category that we have on our Chicagoland page is â€śPeople.â€ť Who are these people? Might you be one of them? They are people who have listed themselves as members of InterfaithFamily. When you become a member (for free) you can pick the subjects that are interesting to you and when a new piece of content is written, it will be suggested on your profile. You can list your zip code so that when events in your neck of the woods come up, you will know. We designed this membership system so that when people â€śjoinâ€ť IFF as members, you can then connect to each other!
Do you ever wonder if other parents of toddlers give presents each night of Hanukkah? Do you wish your 10-year-old could experience a bar or
You can ask each other about these things on our discussion boards! You can learn from others in similar situations. Community means: a feeling of fellowship with others as a result of sharing common attitudes, interests and goals. We speak about â€śvirtual communitiesâ€ť a lot. You can be a real virtual community for each other.
If you are not already a member of IFF and want to create a profile, go to: www.interfaithfamily.com/join.
If you are already a member in Chicago and want to see your profile, just log in and click on â€śmy personal pageâ€ť at the top right of the screen.
You can see other members in Chicago by going hereÂ and clicking on â€śPeople.â€ť
If you have a question or comment and want others to reply, click on â€śdiscussionsâ€ť and â€śadd a topic.â€ť
I have been slowly but surely looking at member profiles and trying to reach out to see if you have specific areas you want to discuss with me. If you would like to connect, email me at email@example.com.
Jewish educators (including me) are constantly writing about interfaith familiesâ€”how to engage them, what their challenges are, what this means for the current state and future of Judaism. I thought an interesting way into the conversation would be to record quotes I have heard this week. These quotes are taken from different people and were said in different venuesâ€”from adult education, to talking with parents and grandparents on the phone or in person, to capturing what my own child said during bedtime. These comments capture the range of the concerns people have. Some of them go to the heart of the work we do, and others bring up policy and programmatic challenges.
What would your answers be to these questions or what would your follow-up questions be to these statements?
Things people have said to me this week:
â€śOne of the big issues grandparents face when grandchildren arenâ€™t being raised Jewish is our own guilt.â€ť
â€śI donâ€™t want to have to pass a litmus test to get a Jewish education for my children.â€ť
â€śIf God is in my heart, when does God come out? Does God sleep?â€ť (From my four year old)
â€śWe are so busy during the week that we donâ€™t want to be away more from our child on Sunday mornings for drop-off religious school.â€ť
â€śI want to drop off my child on Sundays and go get a coffee and read The New York Times.â€ť
â€śThe only way our priest would marry us was if we also had a rabbi and if we promised to pass on Judaism.â€ť
â€śI am very concerned about burial issues that will come up for all of these interfaith couples who arenâ€™t thinking about that yet.â€ť
Twitter challenge for October: Tweet comments you hear other people say about life as an interfaith couple or family, things said at your Jewish programs or by your kids. Your words are the best conversation starters for us at InterfaithFamily! Follow us at @InterfaithFam and tag us in your comments with the hashtag #InterfaithQuotes.
I recently had the honor of working with an interfaith family as their son, Jonah, prepared for his
The ceremony began with his grandfather putting a tallit (a prayer shawl) on Jonahâ€™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 Jonahâ€™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:
This is my Bar Mitzvah because it is the first time that I will have the opportunity to read aloud from the Torah.Â To do this, I had to learn to read Hebrew and even harder, learn to read without vowels and with the fancy Torah script.Â This took much time to study and practice.Â 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.Â Since I’m neither fully Jewish nor a full catholic, I declare myself a “cashew.”Â 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.Â 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.Â It is about God saying to the people to never give up.Â Even if it is so far out of your reach you must never give up because one day you will reach it.Â Also, I will be reading a part of the book of Jonah, not me, the prophet.Â 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.Â Jonah was then swallowed by a whale and then spit out after three days of prayer and regretting his decision to disobey God.Â 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.â€ť
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 otherâ€™s stories and intentions, struggles, questions and yearnings that assumptions can be dropped and judgment held so that sharing can ensue.
I recently had the honor of meeting five women who are due with their first babies in the fall (one brought her four week old). While none of them grew up Jewish, they are married to Jews and they want to create a home with Judaism (traditions, holidays, values) for their growing families. They all felt that their spouses did not have the literacy or resolve to accomplish this goal alone. They are seeking fellowship among other women in the same boat, and they are eager for their own Jewish learning and for ways into Jewish communal life.
Sitting with these women reminded me of a core truth of the work we do: Intermarriage is not the end of Judaism. Intermarriage does not mean the Jew is abandoning Judaism. Partners who arenâ€™t Jewish are often open and ready to take on aspects of Jewish living, even though the learning curve is often so darn steep.
One of the moms-to-be said that they are ready to join a synagogue but that she â€śheardâ€ť the membership dues were $3,000. Someone else chimed in that there must be a lower rate for a new family or first time members. The first mom seemed hesitant to call the synagogue to find out.
On the High Holidays, synagogues will be filled with non-members. This is not a great term. InterfaithFamily suggests trying to avoid â€śnonâ€ť in any kind of description about someone. We advocate saying â€śnot Jewishâ€ť verses â€śnon-Jew.â€ť The people who are not dues paying members may be friends and family of members or they may have no connection to the congregation other than they bought a ticket. How can we tell all of these people that they already â€śbelong?â€ť
One idea is to have members say aloud the following words and to write them on literature that is handed out and on the homepage of every synagogue website: If you are interested in learning more about this open and warm community, please call (give the name and title of the membership person with his or her direct line and email). It is helpful to have a real person to call rather than have to search a website for membership information which is anonymous. We want our words to reflect a sentiment of welcome. If I were writing something, I would say:
I know there are lots of people studying new dues structures. This is not about a dues structure–fee for service, voluntary donations, etc. This is about the feeling of what it means to be a â€śmember.â€ť
Each of these five women and the new faces in synagogues over the next few weeks will make great synagogue members.
My last blog post was a plea to program providers to look at their enrollment forms with new lenses this summer. This blog post is for Jewish educators with the hope that they keep it real and honest with their curriculum.
Some synagogues have a ritual policy that women who are not Jewish cannot light Shabbat candles on Friday nights at the congregation. This blog post is not about the ramifications of this ritual boundary. Ritual committees, clergy and synagogue board of directors sometimes spend time studying the meaning of the ritual, the words to be said, the act itself. They look to denominational guidelines, see if their policies make sense given their population, and probe their hearts and souls about when to include those policies in ritual participation of the community of people who aren’t Jewish.
Often, if the synagogue finds that the ritual cannot be performed by someone not Jewish using the traditional Hebrew, for instance, another reading or another way of performing the ritual can be created. This can sometimes work very well. In addition, some can understand and appreciate that it would not make sense for them to say certain words if they havenâ€™t officially joined the Jewish people, entered into the covenant and taken on the religion. Other times, those who are not Jewish feel totally comfortable saying Hebrew and performing rituals because the deeds are personally meaningful to that person and their family.
This is a conversation about making sure that there is not a disconnect between what children in the religious school learn and are expected to come home and do and what is done in communal worship at the synagogue.
If there are children in the synagogue who have moms who aren’t Jewish and the children learn about Shabbat with pictures in books and suggestions made that it is the mom who lights the candles, then the school should assume and expect that moms who aren’t Jewish would be the ones to fulfill this mitzvah, this important and beautiful aspect of bringing in Shabbat.
If the synagogue has a rule that only Jews can light Shabbat candles, then should the instructions to the children reflect that? Children can be taught that either parent, depending on who is Jewish, can light the candles. The synagogue could teach that men can light Shabbat candles by calling up Jewish dads to perform this act. Perhaps the whole family could come up and the father could light the candles but all of the faces of the family members would reflect the glow from the Sabbath light. Maybe families would be encouraged to share Shabbat together.
While it is challenging, I do believe that there are ways to explain ritual policies which show respect to a parent who isn’t Jewish who is raising Jewish children and doing Jewish in the home. There are ways to talk about all of the ways a parent who is not JewishÂ canÂ participate in so many aspects of Judaism.
Children and families should be expected to practice what children learn in religious school in home and at shul. You could say some families donâ€™t keep kosher at home but understand that their synagogue does have kosher standards. Synagogues keep a higher level of observance than people do in the home. However, it could be a negative experience for a child to learn that only women light the candles while their own mother is not allowed to light the candles in the synagogue.
What are your feelings about this?
Itâ€™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 isnâ€™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 â€śotherâ€ť category is for someone who didnâ€™t grow up Jewish.Â Maybe some wouldnâ€™t mind checking â€śotherâ€ť 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: â€śState the religion of parent 1 and parent 2â€ť can be complicated.
Here is an excerpt of an email I received which illustrates the messiness and wonderfulness of this all:
â€śI 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
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.
If you are a program administrator and help create forms, visit our Resource Center for Program Providers to find best practices in terms of enrollment forms and website language.