Zach Braff's movie, Michael Douglas & Diane KeatonBy Gerri Miller
New movies are coming out this month with several actors in interfaith marriages. Plus, the much anticipated Zach Braff film.Go To Pop Culture
By Shannon Naomi Zaid
My internship with the Jewish United Federation and InterfaithFamily has put me in religious Jewish settings that I wouldn’t have normally found myself in. During one of these times, working an InterfaithFamily booth at an event, an issue was brought to my attention that I’d never thought existed: prejudice based on names. In this day and age it seems so odd to assume something about a person based solely on their name, especially so in the U.S. where the culture is a founded on many different ethnicities and geographical backgrounds. Yet there I was, trying to defend my Judaism to a couple of older Jewish men who thought I was Catholic based off my name.
The origin of the name Shannon is Irish. Depending on whom you ask it means: small and wise, or river. My name was given to me by my birth mother, and my parents chose to keep it when they adopted me. In some ways I can understand why these men assumed I was Catholic. The southern nation of Ireland has been and remained Catholic for centuries, and the name “Shannon” derives from Ireland’s longest river, River Shannon. That being said, I was upset that they couldn’t picture a Jew having my name, and it was only after I explained to them my family background, that they acknowledged me as Jewish.
I understand that in Judaism a name carries weight. Historically, there were three groupings of Jews: the Levites, Kohens and Israelites. Descendants of the Levites and Kohens were tasked with special religious duties (e.g. Kohens were priests and Levites served directly under the Kohens), while the Israelites (i.e. everyone else) held the lowest standing. At some synagogues, Kohens and Levites are still treated differently from everyone else. For example, Kohens can be called up to read from the Torah first, followed by Levites. Even outside the biblical context, a family’s name identifies a person. The Jewish community has always been tight knit, and last names now serve as a tool to help place a person in the community.
In the case of first names, I notice the repetition of certain names within the Jewish community. Daniel, Jeremy, Rachel, Joseph, Sarah, Ari, Noah, Adam, Elizabeth, Rebecca, David, Jonathan, Dana, Shana, Michael, Sam. Chances are you’ll come across these names in a Jewish community, but that doesn’t strictly mean all Jews take their names from the same set. There are Jews all over the world in many different countries. You can’t expect that they all share the same few names.
While I am proud to call myself Jewish, I recognize its drawbacks. Judaism is very good at being exclusive, even toward those who identify with it. Call it a design flaw, or a result of social conditioning from centuries of persecution, either way an individual shouldn’t have to be questioned on what faith they are because their name is different.
Growing up in an interfaith family, I always felt as if I was secretly having an identity crisis, never knowing where I really fit it. But I’ve grown into myself, and I know who I am. My name is Shannon. I identify as a secular Jew. I come from an interfaith family. I’m adopted. Part of my family is from Israel, and the other half is from Europe. I know and understand all of this. The problem is everyone who doesn’t understand.
Sometimes Jews who don’t live their lives by the rubrics of Jewish law feel inauthentic in their identity or less Jewish than more observant Jews. I often hear phrases like, “we weren’t that religious” or “we were very Reform” to describe an upbringing that did not include regular synagogue attendance or Shabbat rituals, for instance. Sometimes a person who marries a Jew not concerned with Jewish tradition as it applies to food, prayer or holiday observances can be confused when that person wants a rabbi at his or her wedding and wants to raise Jewish children because it doesn’t seem the person cares that much about being Jewish.
There are many ways into Judaism and many ways to practice one’s Judaism.
Sometimes Jews are worried about “doing it wrong” or not following the tradition (as if there is only one) at major life cycle moments. For instance, in preparing for a wedding, many people are concerned with who can sign their ketubah. I explain that “traditionally” it would be people who are Jewish and not related to the couple but that since this is a “non-halachic, not legal” ketubah signed by a bride or groom who isn’t Jewish that they should pick witnesses who they trust and wish to honor and worry less about whether that person is Jewish and related to them. Sometimes brides or grooms are worried about wearing a yarmulke at their wedding when they don’t intend to wear one regularly again. They have to pause to ask themselves why they would want to wear one on their wedding day, what it symbolizes to them and then see if it feels meaningful.
Some of my colleagues have recently been discussing whether they should write that the couple is getting married on Shabbat in a ketubah (even if the wedding is before sundown on Saturday which is still Shabbat) since it is not traditionally thought permissible to hold a wedding on Shabbat. I feel very strongly that if the wedding is on Shabbat that the ketubah in an unapologetic way reflect that by stating the accurate day of the week in both English and Hebrew (rather than writing “Sunday”). This couple and this rabbi must not be accustomed to keeping Shababt in ways that prohibit driving, exchanging money, etc. and thus getting married on Saturday evening fits with their Jewish expression.
In fact, Rabbi Eugene Mihaly who died in 2002 at the age of 83, a professor at Hebrew Union College, the Reform Rabbinical Seminary wrote about whether marriage on the Sabbath is allowed according to the Jewish rabbinic sources. He concluded that:
“A religious marriage ceremony is a profound spiritual experience. The goals of Sabbath observance for the Reform Jew are also based on the traditional themes of the Sabbath as a day of delight (oneg), of refreshment of soul, of perfect freedom, a day devoted to hallowing of life, the enhancement of person, a weekly projection into the messianic. The spirit of a religious marriage ceremony is thus in perfect consonance with the spirit of the Sabbath. Halachic (legal) tradition, liberally interpreted, as it must be by Reform Judaism, far from prohibiting a marriage on the Sabbath would, on the contrary, encourage it as a most appropriate and fitting activity, congruent with and an enhancement of the highest reaches of Sabbath observance.”
We have a tendency as Jews to put a hierarchy on Jewish practice and observance level. When one is able to learn about Judaism and then live it in a meaningful, thoughtful way, it becomes part of the life force of that person and not something to try on for an hour here or there. The ability to own one’s own Judaism is crucial. When one can talk about it with confidence and not in what one doesn’t do but in what one does and believes and values, then it fills the person. How can we nurture the next generation to be able to do this? If we worry less about “tradition” which is certainly not monolithic and more about knowing why we do what we do, then our identity can sustain us in real ways.
By Shannon Naomi Zaid
My name is Shannon and I was brought up in a secular Jewish and secular Unitarian setting. I identify as Jewish, but deeply love and respect my Unitarian roots. In my experience, I’ve come to believe that one of the most important, and difficult parts of being a child raised under two different faiths is acknowledging the presences of each religion’s essence, and finding a way for them to coexist in the heart and mind.
As of last week I started an eight-week internship at InterfaithFamily/Chicago in Northbrook (as part of the JUF Lewis Summer Intern program). I was drawn to this position since I also come from an interfaith family background. When my supervisor, Rabbi Ari Moffic, came to me with the opportunity to blog about my experiences growing up in an interfaith setting, I was (and still am) so excited to be given the chance to share my story with others. By doing this, I hope to address any concerns, and uncertainties you may have about raising a child when parents come from two different faiths.
It’s not an easy task finding a common ground when beliefs butt heads, but it’s not impossible. It’s important to remember that everyone handles this struggle differently. Some people pick one religion and do not practice any aspects of the other religion. Some partake in syncretism (e.g. Jewbu, Hinjew, etc.). Some become secular and or identify themselves as not practicing. Some may even go against organized religions entirely. Anything is possible.
I’ve switched my stance on religion multiple times. For a large portion of my life, I refused to identify with either of my parents’ religions. I didn’t want to have to choose between the two, and it left me in an awkward situation. So, at the time, I decided to go against organized religion. I refused to learn anything about either religion and held this stance until sophomore year of high school. My parents accepted my views, which I thank them for because it allowed me to find my own spiritual path.
During my high school career many events took place that pushed me toward the Jewish life I lead today. One of the major factors in my decision was pride. I have two moms, and at school it pained me to see my Christian peers speak out against them. That year I also experienced my first taste of anti-Semitism, and although I didn’t consider myself Jewish, I still fell victim to cruel jokes and bitter comments. I always took pride in the fact that I had two moms. I took pride in being different. The reason I sided with Judaism was because it was also different, and I felt a powerful need in my heart to defend it, more so than I ever felt with Unitarianism.
Sophomore year I started identifying as Jewish, and during that time I left Christianity out of my life. I did this until my freshman year in college, when I took several religious studies courses that focused on historical relationships between different religious faiths. It was in one of these classes that I asked myself the question: Why couldn’t the religions of my parents coexist for me in some way?
And why couldn’t they?
I now identify as a secular Jew. I relate to the Jewish culture. I feel a strong connection to Israel and I believe in the Jewish people. But I respect Unitarianism, and as a Jew, I feel I can relate to the constant struggle Unitarians have to face from other Christian denominations.
Here are some things I’ve figured out along the way about growing up in an interfaith home. I hope you find my experience helpful.
My younger sister feels no connection to Judaism and is Unitarian. We have agreed to avoid talking to each other about religion. We do talk about up coming holidays and such, but we try and avoid getting into any religious debates. Good communication is crucial in family relationships. Together we decided to set up boundaries so we could coexist in an atmosphere in which we all felt respected.
Relatives are always hard to deal with. They don’t understand that our family has split beliefs, and they might say or do something that isn’t completely respectful toward the other faith. When this happens I’ve found it important to pull that person to the side, and remind them or explain to them that they need to be considerate of different values and beliefs.
When I’m able, I like going to church and learning about Unitarianism. Despite being Jewish, I think it’s important to be knowledgeable about both faiths. I also celebrate holidays like Christmas and Easter. By doing these things I feel it’s my way of showing respect for the other religion, even if it doesn’t resonate with me. My sister does the same by lighting the menorah at Hanukkah, participating during Purim and reading the questions with me at Seder during Passover.
I have a tradition with a friend whose birthday is also in April, of going out for lobster to celebrate. This is the fourth year we have done this. She is a former synagogue president and Jewish volunteer and as you know, I am a rabbi. I do not promote or broadcast my decision not to keep kosher (each liberal Jew has to learn about and make an educated, autonomous choice about how to practice Judaism) and for some, keeping kosher is a daily reminder about ethical living, environmentalism, animal rights, our sacred responsibility to feed the hungry, choices we are making about the food we consume and the blessings around us all the time.
Our server’s name was Josh S. We told Josh S. that this was our “un-kosher” birthday lunch and we were hungry and excited to eat! He chuckled. During the meal my friend was telling me about how her son, who married a Catholic woman, just got baptized over Easter as a Hebrew Catholic. It was with some sadness, internal wrestling and wonderment that she shared this news with me. She and her family attended his baptism and her son cried tears of joy and relief that his family supported him through his spiritual and religious journey.
My friend knows that some other mothers would have said, “love is lost and you are no longer my son,” and other mothers would have said, “love is not lost, but I can’t come to your ceremony.” Her son was an active Reform Jew his whole life and even sought out his local synagogue when he was living on his own after college. He did not feel he was greeted there with warmth, welcome or interest from anyone in the community as a newcomer. When he went to church with his wife, however, he was greeted with retreat opportunities to get to know others in a relaxed, fun and engaging atmosphere. He was greeted with love and open arms. We spoke about the need for radical cultural shifts in many synagogues to become a place not of “membership” like a private club, but “My House Shall Be a House of Prayer for All People” as is emblazed across Chicago Sinai a verse from Isaiah, for instance. My friend has come to a beautiful place of acceptance and peace because her child is happy.
At the end of our two-pound lobster lunch (in addition to multiple coleslaws and garlic bread—yes we felt a little sick!) our waiter came with the check. Something made me ask him about being “Josh S.” He explained that he was the new Josh and had to have his last initial on his name tag. He went on to tell us that the S. stands for Schwartz and his Dad is Jewish and mom is Catholic. He was raised Catholic but certainly feels close to his Jewish side of the family. He spoke about going to his grandma’s for holidays and of Jewish foods. He told me he was open to talking more and learning more about InterfaithFamily/Chicago. He said he was confused or conflicted at times growing up, but as an adult has a religious identity.
Oh, I have so many questions for this young man. Are there any ways the Jewish community could be accessible to him if he wants to learn about his heritage? I am going to suggest a Taste of Judaism class among other ideas. He shared his email address so that we can continue the conversation. I taught him the Yiddish word, “beshert” meaning inevitable or preordained (often referring to one’s soul mate).
What’s my take-away from this lunch? There are many, many people who have family members who are Jewish, who are heirs to this great culture and way of life. Whatever paths they have chosen, they may be interested in learning more about Judaism and connecting in some way as adults. We need to make sure our synagogues are accessible, period. And Jewish Community Centers and other Jewish cultural centers like Spertus should also be celebrated by our community as places where someone can tentatively tip toe in and maybe end up staying a while.
InterfaithFamily/Chicago helps facilitate a class for grandparents about passing on their values to their grandchildren. The conversation can be especially nuanced and sensitive for those grandparents who have grandchildren being raised in interfaith homes in which the parents struggle with “what to do about religion and traditions.”
Grandparents often say that they want their grandchildren to be kind, happy, giving, empathetic people. We then discuss whether these traits are “Jewish.” Does Judaism have a monopoly on kindness? Certainly not. But, Judaism does have our own vocabulary, narratives and texts which teach us about this value. Does it “matter” if our grandchildren or children know the word “chesed” (kindness) for instance, or the phrase “gimilut chasadim” (acts of loving kindness)? Does it make a difference if they learn about references in the Talmud to acts of kindness being even greater than giving tzedakah (money to make things “right”—literally righteousness) because one can perform kindness to the living or the dead (through the honor of burial) as well as other reasons? I actually do think it adds a layer of richness, connectedness, roots, identity and pride to connect universal values with our distinct and special cultural references to it.
So what is distinct about Judaism? Rabbis are often worried about sustaining the unique, set-aside, separate and “special” ways of Judaism. This is what leads to continuity. Is it through being insular, ethnic and concerned with ritual barriers and religious barriers that keeps the Jewish civilization alive and thriving? What would happen if someone not Jewish participated in rituals intended for Jews? Could we lose the idea that there is a distinctiveness of our people and tradition? It is one thing to have an open, loving, accepting community, but when it comes to ritual participation should there be boundaries (as in boundaries of who can take communion, for instance, in Catholicism)?
When it comes to non-Orthodox Judaism—where we look to Jewish law and traditions as guidelines—to perhaps inspire or suggest a way of behavior, but where Jewish law can be molded, updated and changed, then our distinctiveness is not based on rituals and laws, but something else.
What makes progressive Judaism distinct is our approach to Judaism. We approach Judaism with a modern, feminist, historical, rational, spiritual and activist lens (among others). What makes this Jewish expression distinct is our ability to allow people who did not grow up with Judaism experience the culture fully (precisely because we are not wholly concerned with the letter of the law).
We are distinct from Christianity and other religions. We are distinct from other forms of Jewish expression. There are both religious and secular humanistic ways to live this form of Judaism. Is this just Judaism-light or watered down Judaism? What’s authentic about this kind of Judaism? Different people will answer this question differently. Nobody should be made to defend his or her identity and religious or cultural ties. Does an open, non-legalistic Judaism perpetuate Judaism? If grandchildren don’t know the phrase “gimilut chasadim” but only that being kind is of utter importance to the matriarchs and patriarchs of their family, will Judaism continue? I do not believe that the only way for Judaism to survive is if it is a Judaism concerned with legal boundaries.
Maybe when we stop stressing about what a parent who isn’t Jewish can say during a child’s bar or
Sometimes a lack of literacy is to blame for not understanding a tradition and simply writing it off without ever studying it or trying it. However, maybe we can “let it go” when it comes to ritual and legalistic distinctions and feel confident that it is not these boundaries that make progressive Judaism viable and special. It is our approach to Judaism which should be celebrated and highlighted.
The first Monday of the month from 9-10 am I set up a booth at the Weinger JCC lobby (300 Revere Drive, Northrbook). I channel Lucy from Peanuts and her “5 cents Psychiatry booth.” I have done this twice so far. I feel a little awkward but I can’t think of a better way to make myself available to meet and talk. (And if someone just wants to go about their business, I certainly won’t get in their way.)
I know that some of you have questions and comments and welcome this way to connect. It is with anticipation and butterflies in my stomach that I wonder who might wander over and what we might discuss.
The first Monday in May someone came over and said, “Ask a Rabbi?”
I said, “I’m a rabbi, do you have any questions?”
She sat down and we talked about her grandchildren and great-grandchildren. We spoke about her youngest great-grandchildren being raised with Judaism by a mom who is not Jewish and her admiration for her.
Because my friends know I am a rabbi, I often get to field theological issues as they come up. I just got a text from a friend that said that her daughter wanted to know who invented God! And I was supposed to text back and answer! I did. I wrote: Great question! My belief is that God has always been with no beginning and end. One of the mystical names for God is ein sof—without end. But if she believes people invented God she is still a good Jew and if she doesn’t believe in the supernatural, she may be drawn to secular humanism. When I saw this friend at the park we both laughed about texting this kind of thing. Sometimes when these kinds of questions come up, we’ll mull them over, discuss with a parent or friend or handle it in a satisfying enough way without a “professional.”
However, if you are around Northbrook the first Monday of the month and want to share something your kids said, or something you have been thinking about, or a question about a holiday or practice, or something you saw at a bar or
My youngest has been asking a lot about where he was before he got into my tummy, what he did in there and where God is now. I yearn to meet other people who can stop for a minute and share our humanity. We can look at each other and see where we overlap and understand each other and sense where our diversity and different backgrounds bring us to our own questions and concerns.
I hope to see you June 2 at 9am in Northbrook. If this location and time doesn’t work for you, but you want to philosophize about something or just have a quick question, email me at email@example.com.
I’ve been out and about lately (Diversity Shabbat at Temple Chai in Long Grove and the PJ Library Conference in Baltimore) hearing some things that are making me think. I am a philosophizing kind of gal, so I love to hear new nuggets that stop me and give me pause.
These are random comments I have heard which I share with you. I look forward to your thoughts about them.
I will be speaking as part of Diversity Shabbat on Friday, April 25. The
Here is what I believe:
Who is the “whole Israelite community?” It is all of you here. If you were brought up with Judaism, or have found yourself in Jewish life because you fell in love with someone Jewish, if you have a parent who isn’t Jewish, if you wandered away from organized Jewish life, whether you think about Judaism throughout the week or not…you are the whole Israelite community.
If you cast your fate, so to speak, with the Jewish people…feel proud of and part of our amazing history, feel inspired by our audacious hope even in the face of despair, want your children to learn values and ancient wisdom from our texts which we still argue with and confront today, you are the whole Israelite community. If you want American, liberal Judaism to exist in the years to come because it adds creativity, nuance, ingenuity, joy, order, sacred purpose, social justice, support for education and so much more to our society, then you are the whole Israelite community.
If you have a Christmas tree in your living room, enjoy a cheeseburger, have grandparents and cousins and extended family who share Christianity with your children, yet you are here because you identify with Judaism, you are the whole Israelite community. You are in. You are good enough. We want you here. You are worthy. Your Judaism is authentic. You have layered, complex, multi-faceted family dynamics and you work to create Shalom bayit—peace in your home and your wider home—which is one of the most important mitzvot (commandments)…we understand. It’s a journey. You make decisions. You revisit decisions. Identity grows and changes. You are the whole Israelite community.
There is one God of peace and love. We are one people, trying to make our family, our circle of friendships, our workplaces, our school communities, our Temple family, our world a more just, kind and decent place.
You shall be holy. This is holy work. The word in Hebrew for honor as in the 10 Commandments, to honor our parents, is kavod. This word also comes from the word for heavy. True honor and respect is a heavy pursuit. This is not for the faint of heart. This stretches us and brings us into new territory. But, ultimately, loving our neighbor next to us in these seats is holy because you are your neighbor. We are one.
I have visceral memories of Passover as a child. It was a time, not a meal. My mother who worked more than full time was home.
We would rush to the kosher butcher for a huge slab of brisket. I loved going (this was the only time we went to the butcher during the year) because I felt part of something. There were so many other women there shopping for their Passover food. We spoke the same language, we were sharing the same busy-ness. It didn’t matter who was Orthodox and who Reform. We were one extended family. We brought a list to the supermarket for our food and other items (something that signified major cooking). We bought Manishevitz at the liquor store. I felt that everyone knew we were celebrating Passover. I felt that each stop was one step on the journey of doing Passover. We bought flowers for the table at the florist.
There was adrenaline and joy in my young soul. I was with the women of my family. We did Passover the same way each year. The familiarity of our preparations was warm to me, and precious. We set a beautiful, fancy table. I loved setting the table as a child. I had a job. It was a real job. People admired my work.
My beloved grandparents were at my house. I dressed up and so did everyone else. My Papa, of blessed memory, sang Chad Gadya in one breath. We dipped fingers in wine for the plagues. I proudly sang the Four Questions, showing off. We looked for the afikomen and claimed our dollar prize from a man at the table—tradition?
Fresh, bright, spring, freedom.
I loved eating matzah with cinnamon and sugar. I don’t think I can replicate this heaven. My family is scattered geographically. My child doesn’t sit still. I don’t cook like my mom did. I am a rabbi married to a rabbi. You could have predicted my profession from my love of Jewish holidays.
Now I have two lenses by which I view Passover. I think about the seder in terms of my kids. I think about the seder in terms of interfaith families. How does someone who didn’t grow up with Passover experience it in a loved one’s house with their family? When does one become part of the family? How does the message of going from slavery to freedom translate? How can someone with no memories of a holiday come to make it their own as an adult?
But the truth is, only my family has the memories I have. It draws us close and it is fun to reminisce. Those years are forever a part of me. What memories will stay with my children about Passover?
Who will they remember?
What foods will they long for?
What traditions will they hold in their hearts?
Lindsey Silken and I recently attended TribeFest which is a conference of the Jewish Federations of North America. It was an entertaining, interactive and educational celebration that drew around 1,500 Jewish young adults (ages 22-45) from across North America to the city of New Orleans. Some of the attendees are professionals at Federations, synagogues, Jewish Community Centers and other Jewish organizations and some are volunteer leaders or involved as young adults in the Jewish community. InterfaithFamily had the pleasure of co-leading two sessions.
Our first session was lead with HIAS. HIAS is an international Jewish non-profit that protects refugees. I am proud that the Jewish community keeps its ancient mandate to protect the vulnerable and the stranger in our midst in this way.
Why were IFF and HIAS paired to run a session? We share the mission of being welcoming and we spoke about what it means to welcome. Whether welcoming interfaith families to Jewish life or helping those fleeing persecution to get acclimated as our neighbors, we need to grapple with insider/outsider mentality, what it means to lower barriers to participation and how to quell assumptions we make about others.
Our second session involved several other organizations including JFNA and the LA Federation, Big Tent Judaism and Keshet, all working, again, to widen the doors of entry to Jewish life for the diverse range of people who may be interested. In the break-out part of the session, we lead a group which went deeper into the conversation of how to be welcoming. What does an organization have to do to be welcoming? Is there a standard formula that can be instituted across the board in Jewish life to yield welcoming success?
The people who joined our group said that in each denomination and in each circle of Jewish life, the institution would have to figure out what criteria they could uphold that would signal the most welcoming culture and climate they could. For some synagogues which are largely interfaith communities, the only way to truly be welcoming may be to have clergy available to officiate and even co-officiate weddings. If there are many in the community who aren’t Jewish who are actively invested in supporting a Jewish partner or raising children with Judaism, it may be that the only way to be truly welcoming is to celebrate them when ushering in Shabbat by lighting the candles, for example (a ritual traditionally reserved for Jews because of the language of “being commanded”). In congregations made up of a community cognizant of Jewish law, there would be other examples of being inclusive and welcoming that they would want to specifically enumerate and articulate. (We’ll share more specifics of what we came up with in a future blog post!)
It’s not enough to say that a congregation is welcoming. The community has to be able to describe what welcoming means to them. When you think about how you welcome people to your home, you know what you do, how you do it, how you feel doing it, how hopefully your guest feels and what you show and teach your children about graciousness. And a congregational family should know how they welcome both newcomers and regulars to the building, to classes and to gatherings.
Although we could scarcely agree on which things a congregation could or should do to be welcoming, everyone thought that one action that indicated “welcome” was that any couple—interfaith couples included—should be greeted with “mazel tov” when they announce their engagement.
We also had an interesting conversation about the word “inclusive.” What does it mean to include people in the life of the synagogue? By definition, does that act change the nature of the situation that existed before the person was included? Do we include people by having them join what we are doing or does adding someone to the mix necessitate being flexible and dynamic?
There were few easy answers but lots of good questions and discussion. The attendees care about their Jewish lives and the future of Judaism in America. It could have been because we were in New Orleans, but there was a palpable energy and harmony to the buzz of voices.