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 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!
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.
Last month, I sat with 25 people who gathered over breakfast to talk about being part of interfaith families. As the Director of an InterfaithFamily community, there is nothing new or remarkable about that; I bring interfaith couples together regularly to share stories and support one another as they explore religious life. What is noteworthy about this particular group of people is that they were all Jewish professionals, working in Hillels around the country. We were attendees at the Hillel International Global Assembly and this was a first-of-its-kind meeting for people who work in Jewish campus life and are in interfaith relationships. Some of the participants in this discussion were “out” about their relationships while others hoped no one from their campus community or staff would know they had attended the meeting. Many others did not feel comfortable attending at all for fear they would be found out, possibly resulting in losing their jobs.
I have written about how one’s choice of partner does not necessarily reflect one’s commitment to Jewish life. This is certainly true personally, and I know scores of other Jewish professionals like me who are wholly dedicated to enriching Jewish life in our generation, and are themselves partnered with people from other cultural and religious backgrounds. With an intermarriage rate of around 70 percent in non-Orthodox Jewish communities, it is clear that Jewish-Jewish couples are about to become a rarer sight than interfaith ones. Many of those who marry someone from another background are active in Jewish life and have every intention of continuing that involvement. Some are so dedicated to a thriving Jewish community that they become Jewish professionals. Yet when they get there, they often feel that they can’t bring their whole selves to their work for fear of being labeled bad role models.
I hear the worry that Jewish campus professionals, more than professionals in other Jewish settings, are especially poised to be role models for young Jews at the time in their lives when they are getting serious about dating and marriage. Being intermarried would sanction the decision to marry out of the tradition, the argument goes. But let’s look realistically at the demographics of our current Jewish college students. According to a recent study, “Among millennials, born between 1981 and 1995, … partly as a result of the high rate at which millennial children of intermarriage identify as Jewish, half of all Jews in their generation are children of intermarriage” [the Brandeis Millennial Children of Intermarriage study, p.5].
This next generation is often trying to figure out how to honor both parents as they explore religious life on campus and chart a way forward. Furthermore, many if not most of them are interdating or have at least explored the idea. The same study shows that the percentage of young adults who think it is important to marry someone Jewish is extremely low for children of in-married parents and even lower for the children of intermarried parents [Ibid, pg. 43]. Pretending that Jewish college students are largely choosing only to date other Jews is causing us to miss out on some profound conversations. They are not merely deciding on a partner; they are contemplating how they will bring meaning into their lives, they are beginning to own and make decisions as adults for their own spiritual journeys, and they are determining what role Judaism will play in their lives going forward.
These college students need diverse role models, a plethora of professional exemplars so they can see how an adult makes Jewishly committed decisions when Judaism is not the default. They need models to demonstrate how interfaith families navigate raising kids in a still-conflicted Jewish community, and how couples have healthy conversations with in-laws and grandparents about religious choices. If they do partner with someone Jewish, they will inevitably have extended family members who marry someone outside of Judaism at their family holiday table. They need models and forums to discuss how we can best navigate the increasing diversity in the Jewish community.
We are also missing the whole picture when we think only of undergraduates in the Hillel picture. Many Hillels have vibrant graduate student and young adult communities. Large numbers of these young people arrive on campus already having made their decisions about a life partner, and many of those relationships are with people from different religious and cultural backgrounds. They also seek support and models as they begin their lives together.
Those of us with religiously diverse families are uniquely situated as Jewish professionals to bring wisdom, knowledge and compassion to interfaith families exploring Jewish life. Drawing on our personal stories and experience, we are poised to model for others how good communication, flexibility and introspection can help strengthen the next generation of seekers. The current generation of inter-partnered Jewish professionals aren’t the first … and won’t be the last. Judaism’s greatest leader, Moses, married Tzipporah. Not only was she not a Hebrew; she was the daughter of a Midianite priest. Her father, Jethro, condoned this union and even offered Moses sound advice on leading the Israelites.
Hillel has come a very long way. When I began working for the campus organization, it was made clear that professionals would not be allowed to perform an interfaith marriage ceremony, let alone be partnered with someone from another background. Thank you, Hillel International, for providing the space for such an important conversation when field professionals were brave enough to step forward and express the deep need for community and support. I look forward to the time when all Jewish professionals can bring their whole selves to their workplaces, proud to be exemplars for the Jewish campus community as they dedicate their life and work to strengthening Judaism for the next generation.
The study reports that millennial children of intermarriage – born between 1981 and 1995 – are less likely than children of inmarriage to have had a range of Jewish experiences in childhood; as a result, they are less likely to engage in Jewish experiences (Birthright, Hillel, etc.) in college; and currently they are less likely to exhibit Jewish behaviors and attitudes as young adults.
The study reports that for the most part, the fact that their parents are intermarried does not have direct impact on their current behaviors and attitudes – but Jewish experiences in childhood do: If their parents expose them to Jewish experiences in childhood, then they are much more comparable to the children of intermarriage. This confirms previous research by Len Saxe that Jewish education, not parental intermarriage, is the key determinant of later Jewish engagement. It’s something we’ve also been saying for years in response to the studies that have found low Jewish engagement among interfaith families; if Jewishly-engaged interfaith families weren’t lumped in with all interfaith families, but evaluated separately, they would look much more like inmarried families, which makes the important policy question how to get interfaith families Jewishly engaged.
The main focus of the study is to show the positive impact of participation in Jewish activities in college on children of intermarriage. Indeed, college Jewish experiences “for the most part were more influential for children of intermarriage, nearly closing the gap on many measures of Jewish engagement.” We wholeheartedly support efforts to increase participation in Birthright, Hillel and other Jewish groups and experiences for children of intermarriage in college. This appears to be the trend. Since 1999, 300,000 North American young adults have gone on Birthright trips, of whom 75,000 are children of intermarriage; the percentage has increased from 20% in the early years to over 30% recently. Children of intermarriage are still underrepresented — half of all Millennial Jews are children of intermarriage, partly as a result of the high rate at which millennial children of intermarriage identify as Jewish. We’d like to see many more of them participate.
Some of the interesting statistical comparisons from the study are:
When asked what their parents told them about their religious identity, 41% said they were told they were Jewish only; 17% were told both; 18% were told it was their choice; 18% were not raised in any religion; 5% were raised in the other religion.
44% of children of intermarriage had formal Jewish education, compared to 86% of children on inmarriage
39% had a bar or bat mitzvah, compared to 84% of children of inmarriage, while 14% had Christian milestones
89% celebrated Hanukkah, compared to 97%; 62% had a seder, compared to 86%; 25% went to Jewish religious services monthly, compared to 45%; 15% to 18% had a Shabbat meal or lit candles, compared to 42% to 46%
86% celebrated Christmas with a meal or decorations, compared to 18%; 54% attended Christian religious services at least a few times a year, compared to 11%; 47% had a special Easter meal or observed Lent, compared to 6%.
The study includes important observations about the Christian experiences of children of intermarriage. The main point made is that Christian experiences in childhood were not indicators of participation in Jewish college activities. With respect to celebrating Christmas or Easter, “Home observance of holidays from multiple faith traditions did not seem to confuse these children of intermarriage” – another point we have been making for over the years with our annual December Holidays and Passover/Easter surveys. They recall holiday celebrations as “desacralized” – family events without religious content, special as occasions for the gathering of extended family. “Some indicated that celebration of major Christian holidays felt much more like an American tradition than tied to religion.”
Another important observation concerns how children of intermarriage react when their Jewish identify and authenticity is questioned. The study reports that children of intermarriage who identify as Jewish reject the idea that their Jewish identity is diluted or inferior and view their multicultural background as enriching, enabling an appreciation of diverse cultures and practices. “In interviews, children of intermarriage described being offended by reference to matrilineal heritage as necessary for Jewish identity. In many cases it was peers with two Jewish parents who challenged them. Even some with a Jewish mother reacted to this as an exclusionary boundary that has little to do with their experience of Jewish identity and living.” Interestingly, 40% of children of inmarriage described themselves as multicultural, compared to 52% of children of intermarriage.
Still another important observation is that for children of intermarriage, being very close to Jewish grandparents had a positive impact on many Jewish attitudes and behaviors in young adulthood. However, children of intermarriage by definition can have only one set of Jewish grandparents and as a result were less likely to have had a close relationship to Jewish grandparents; this was especially the case where their father was Jewish.
Finally, the study reports that Jewish experiences in childhood matter a great deal, and college experiences, especially Birthright, have a large impact on thinking it is important to raise children as Jews. In interviews, few children of intermarriage seemed to view being Jewish as a critical characteristic for their future spouse; the see themselves as proof that inmarriage is not a necessary ingredient for having a Jewish home or raising children as Jews. Many expressed a commitment to raising future children Jewish, or in some instance with exposure to Jewish traditions, regardless of whether they married someone who is Jewish. They often discussed the importance of giving children multicultural experiences and to sharing in cultural/religious tradition of their spouse.
The study includes a set of policy implications that for the most part emphasize the importance of increasing the exposure of children of intermarriage to Jewish college experiences. They also note that Jewish grandparents should be viewed as a critical resource, and programs should be designed to leverage their influence; that attention should be paid to providing alternative forms of preparation for bar or bat mitzvah; and that initiatives should reflect the sensibilities of contemporary children of intermarriage who view their mixed heritage as an asset and react negatively to ethnocentrism. “Jewish organizations can continue to adopt different approaches on patrilineality, but all Jewish organizations can encourage awareness of the strong feelings of Jewish identity and authenticity felt by many individuals who claim Jewish status by paternity alone.” We agree completely with all of these suggestions.
We believe that one key policy implication of the study fully supports InterfaithFamily’s work in particular with our InterfaithFamily/Your Community model providing services and programs in local communities. The study stresses that “reaching more intermarried families with formal and informal educational opportunities for their children should be a priority. Such experiences launch children on a pathway to Jewish involvement in college and beyond.” Our services and programs are designed to foster a process starting with helping couples find Jewish clergy officiants for their life cycle events, offering workshops for new couples and new parents on how to make decisions about religious traditions and then offering educational programs for parents on raising young children with Judaism in interfaith families, among other things. While this is happening, the Directors of the InterfaithFamily/Your Community projects, who are rabbis, are building relationships with couples and recommending that they get involved with synagogues and other Jewish groups. If this process works — and our efforts at program evaluation are starting to show that it does — by the time the children of interfaith families are ready for formal and informal education, their parents will be much more likely to choose Jewish education for them.
For reasons not clear to us, the study questions whether it is possible to dramatically alter the status quo regarding the childhood religious socialization of children of intermarriage. At InterfaithFamily, we are committed to working toward that end.
A new college student just began his summer internship at InterfaithFamily/Chicago. Curious what he’ll be writing about? I’m here to introduce you to the blogging that you’ll see from him this summer.
“OMG there is a new intern at InterfaithFamily. I wonder what he’s like…”
That’s right, and my name is Jake Weis. I am an incoming junior at the University of Iowa and I am also a resident of Deerfield, IL. My two majors are English and Communication Studies and I was raised in an interfaith family. I hope to bring my unique religious experience and my (green) skills as a writer together in order to provide helpful insight, information and advice on all things InterfaithFamily related.
“Does this mean every blog from here on out is going to be written by some kid?”
I wish I could write them all, but you probably don’t. Expect to see other authors writing on a variety of topics just as before. I will mainly be writing about the experience of growing up in an interfaith family.
“I don’t even know this person. Why would I listen to the intern when I could hear it from the Rabbi? Millennials these days!”
I was too busy snapchatting and texting to read the whole question but I think you asked if you could get to know me. I am 20 years old, soon to be 21. (Is Manischewitz good by the way?) My older sister’s name is Sarah and she is 26. My older brother’s name is Ben, and he is 23. I have two loving parents by the names of Hope and Dan. One of them is Jewish. The other is Catholic.
“Which one is Jewish?”
Thanks for asking. Sorry everyone, but I don’t feel too comfortable answering such a loaded question. If my mother is Jewish then some Jewish readers will consider me a true Jew. But if my mother is Catholic, then I am not a true Jew to some people who do not accept patrilineal descent. I will tell you this much though, both religions claim me as part of their group in many cases, and both shun me in many other cases.
“OK sassypants, what else can we expect from you?”
Whatever my bosses tell me to write about I will write about. I am not a good liar so expect the wholehearted truth in everything I write. If you disagree with what I write feel free to comment, but remember to be nice. Think of what I say as more of a suggestion and if you don’t like it, toss it. But don’t hurt my feelings: You wouldn’t want to make the new intern cry on his first day, would you?