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.
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.
The 2011 Jewish Community Study of New York, released in June 2012, has important findings for all those interested in engaging interfaith families Jewishly.
The study confirms that there is a huge amount of intermarriage, and it is continuing. Between 2006 and 2011, one in three non-Orthodox Jews who married, married someone who was not Jewish (a 33% individual rate of intermarriage); 50% of the non-Orthodox couples formed were intermarried couples (a 50% couples rate of intermarriage) (135).1 Twelve percent of the children (age 0 to 17) in Jewish households — 50,000 children — are in intermarried households (183).
The study reports that 31% of the children of intermarried households are raised Jewish and 11% are raised “Jewish and something else,” while 13% have parents who are undecided and 46% are raised not Jewish (180-81).2 A goal of having more than 50% of intermarried parents raise their children Jewish is reachable — if the undecided parents and the parents raising their children Jewish and something else can be influenced towards more Jewish choices.
The tone of much of the study follows an approach consistently taken in the past by Steven M. Cohen, the study’s principal author, that lumps together all intermarried couples and then highlights their relatively low levels of Jewish engagement when compared to all in-married couples. The policy implications of this approach are that it is not worth making efforts to engage interfaith couples. A different approach, which compares those intermarried couples who are Jewishly engaged with in-married couples, highlights their relatively comparable levels of Jewish engagement; the policy implications of that approach, which is reflected to a degree in the study, are to make efforts to move more intermarried couples to Jewish engagement.
For example, the study reports that the children of intermarried households receive relatively little Jewish education — only 35% are sent to supplemental school; but of the 15% of intermarried households that are synagogue members, 90% send their children to supplemental school. The policy implication clearly is to try to influence intermarried households to become synagogue members — and the study does say, somewhat reluctantly, “Perhaps expanding congregation-based efforts to engage intermarried households is worth pursuing” (28).
For another example, of intermarried households that are raising their children exclusively Jewish, 54% score high or very high on the study’s index of Jewish engagement (182).3 The policy implication clearly is to try to influence intermarried households to raise their children as Jews — and the study does say that the fact that 13% of intermarried parents are undecided about how they are raising their children “suggest that communal efforts to engage intermarried couples should support efforts to raise Jewish children” (28).
For another example, the study reports that the intermarried are less engaged because they have fewer Jewish social connections, with 77% of those age 30-39 living fairly isolated from other Jews — but adds, “These patterns suggest one approach: connect the intermarried socially to other Jews” (162).
The study’s authors ask an important question: “To what extent has the Jewish community made progress in closing the engagement gap associated with intermarriage?” Comparing their findings to those of the 2002 community study, they conclude that the intermarried (again lumped all together) became more distant when compared to the in-married (140). Given the negligible communal efforts to engage interfaith families Jewishly since 2002, the lack of progress should not be a surprise.
The study reports that the vast majority of the intermarried say they do not feel uncomfortable attending most Jewish events and activities — only 14% feel uncomfortable, compared to 10% of the in-married (144). In an exchange with Shmuel Rosner, Cohen says, “If discomfort is not a major obstacle to Jewish engagement, then welcoming is not the solution.” Cohen seems to recognize, however, that there is a big difference between not feeling uncomfortable, and feeling truly invited to engage: “Rather than focusing all our energies on welcoming the intermarried, we ought to be focusing on engaging the intermarried, approaches that certainly include welcoming, but go to building relationships and offering opportunities to educate and participate.”
But a related finding exposes widespread negative attitudes about intermarriage that potentially result in disinviting, unwelcoming behavior: high percentages of parents say they would be upset if their adult child married someone not Jewish who did not convert. While 6% of intermarrieds and 12% of converts would be upset, 56% of non-Orthodox in-married Jews would be upset. Feeling that the fact of their relationship is a cause of upset in a community is a factor likely to discourage a couple from engaging with that community.
Sensing negative communal attitudes may explain why more intermarried households make charitable contributions exclusively to non-Jewish causes, and fewer give to Jewish causes (203-05) — and the study does suggest “experiment[ing] with new ways of connecting with those who seem the most disconnected from communal Jewish philanthropy — [including] intermarried households” (30).
The fact that people go where they feel welcomed is supported by another study finding, namely a significant shift of Conservative Jews to Reform, which clearly has been perceived as the more hospitable movement for the intermarried. Of all Jews raised Conservative, 29% now identify as Reform; of all now Reform, 31% were raised Conservative (124).
The study has a very helpful discussion of the current context of shifting identities. It highlights fluidity, with people freely choosing identities based on relationships; malleability, with identities changing over time; and hybridity, a confluence of multiple traditions that is the ethos in American society generally (111-12) .
One aspect of hybridity briefly mentioned in the study is that in 9 of 10 intermarried households, synagogue affiliated or not, Christmas is celebrated by a household member. The study states that “In about half, it is celebrated as a religious holiday” but provides no explanation of what that means. InterfaithFamily’s eight years of December holiday surveys have consistently reported, in contrast, that high majorities of interfaith families raising their children as Jews celebrate Christmas but not as a religious holiday.
The study may understate the amount and the Jewish engagement of what have commonly been thought of as intermarriages. Five percent of study respondents were people who had no Jewish parent and had not formally converted, but identified as “Jewish by personal choice.” A marriage between a Jew (by birth or formal conversion) and such a Jew by personal choice has up to know been thought of as an intermarriage, but the study appears to count such couples as “conversionary, in-married” — resulting in less intermarriage. Moreover, Jews by personal choice almost by definition would be more Jewishly engaged than non-Jews; if marriages involving Jews by personal choice were counted as intermarriages, that should mean more Jewish engagement by intermarried couples than this study, which treats those couples as in-married, reports.
The study frequently attributes cause and effect to intermarriage while being very cautious about doing so with any other issue. Thus the study concludes that intermarriage — as opposed to other factors such as what the partners bring to the marriage — “strongly influences” whether children are raised as Jews, the Jewish engagement level of the home, and the Jewish educational choices for their children (191). In contrast, for example, on the question whether having fewer Jewish acquaintances causes less engagement, the study says “Of course, the chicken and egg here are difficult to discern. Do people with many Jewish intimates acquire and sustain Jewish engagement, or do Jewishly engaged people form and sustain Jewish friendships and family relationships?”
Many of the study’s findings are organized around an index of Jewish engagement, based on twelve factors selected by the study’s authors (118), and the study frequently refers to intermarried households scoring low on that index — for example, 70% of the intermarried score low on the engagement index (142). The authors acknowledge, however, that indicators that can be undertaken individually or with friends and family, that don’t demand formal affiliation or collective action, are not included in their engagement index (119). As intermarried households are more involved with these indicators that are not included on the study’s index, their Jewish engagement is understated by the index.
I recently spent an hour with college juniors, talking about how the Jewish community can respond to interfaith couples and families. There was resistance when I suggested that synagogue websites translate all Hebrew/Yiddish terms and any insider language so that anybody new to Judaism – a new member of a Jewish family or anyone Jewish who lacks this knowledge – can fully access the content, and its meaning, on the website. I have encountered similar resistance when suggesting religious school or preschool teachers take on this same practice when sending emails home or having students work on projects.
For instance, if a class makes a “hamotzi placemat” (a placemat that includes the blessing over bread), the prayer could be pasted to their placemat in Hebrew, English and transliteration so that any parent can use it with the child. I have wondered why there would be resistance to this simple idea for sensitivity and inclusion. The comments I have heard in opposition to this are that parents will think that nobody knows anything Jewish in this synagogue or that the message gets watered down or dumbed down if no Hebrew can be assumed to be known. Others have said that it is so easy in the age of Google to look something up that if there was real interest in learning the Hebrew or the term it could be easily ascertained. If we make things too easy for folks, they will not take the initiative to learn it themselves, which is empowering.
I have been caught off guard by these statements. I hadn’t thought there could possibly be resistance to making Judaism as accessible and meaningful as possible.
As I have tried to unpack this dilemma, here is the insight I have come up with: I think the idea that people who aren’t Jewish will require the Jewish community (members of a synagogue, religious school or preschool teachers, or Jewish family members) to offer translations and explanations, could, potentially point out the community’s own inadequacies or illiteracy with Hebrew and Jewish terminology and this feels threatening or unsettling.
I wonder how many of us could translate the name of our congregation into English or the names of most major holidays into English? This is in no way a critique of anybody with a lack of knowledge. Hebrew, even when translated directly into English, sometimes needs extra explanation and context. (“sukkot">Festival of Booths” comes to mind.)
Sometimes people who grew up Jewish just know or “get” something cultural while not being able to articulate it easily. Some Jewish people may want to remain in a tight-knit community in which there is a sacred language (even when not exactly understood, the individual still finds meaning). Being insular in some ways, set-apart and even having insider language feels authentic and means continuity for some. One would think that meaning leads to continuity but maybe Hebrew leads to continuity through connectedness to the past and particularism. Maybe one doesn’t have to understand everything to have meaning. And my asking people to translate everything demystifies it in some ways and makes the message too secular and mundane.
This has been an interesting conundrum for me to think about. I look forward to hearing your insights!
[table][tr][td][/td][td] Developed by a psychologist who specializes in marriage counseling, Love and Religion is offered throughout the country, usually housed in Jewish community centers. If you are not in Chicago and you or someone you know would like to take part in a Love and Religion workshop, it is highly possible a JCC near you is or could offer it. Just [email@example.com]email Dr. Marion Usher[/email], the creator of the program, [/td][/tr][/table]to ask her where and when it is being offered. In Chicago we have already offered the workshop twice and we have two more sessions coming up in August and October.
This program is only four sessions long. It is meant for interfaith couples (where one partner is Jewish and the other partner is not (whether or not they practice another religion) or is new to Judaism) who are engaged or were married within the last couple of years. The first night we meet, we treat all of the couples to dinner in the city so that we can get to know each other. The next 3 sessions take place from the comfort of your own home: couples use WebEx’s video conferencing on their computers or smart phones. So, for four Thursdays you devote an hour to thinking about your relationship, about religion and spirituality, and about which traditions you find important and want to establish in your home.
The couples participating in the past two sessions have felt that their understanding of their partner (and other couples) increased through this sharing process. They nodded their heads as each one told of the feelings they had for their partner when they met; they shared so much camaraderie around coming from two different religions. For many couples, the fact that they are two different religions is not a big deal; neither family expressed concerned about this. In lots of cases, either or both partners grew up with family members of different religions and celebrated all of the holidays with joy and cheer. The specifics of theological or cultural differences seem minimal in comparison to the sense that they have found their soul mate. This workshop does not create issues where there are none. It does help couples come to articulate aspects of what’s important to them religiously that maybe they hadn’t yet thought about. And, of course, couples makes decisions about a whole host of major life issues over time and with change. This workshop helps set a foundation for making those decisions together as they arise.
The hardest part about offering this workshop is finding interfaith couples who are engaged or recently married. The workshop is normally just $36 per couple, but mention this blog post and it’s free! Please share this blog post with anybody you know who lives in Chicagoland if you think they would get something out of having an experience like this. Whether a couple is getting married by a rabbi, a rabbi and clergy from another religion, only clergy from another religion, a Judge or by a friend; whether the couple is getting married for the first time or whether one or both has been previously married; whether the couple is LGBTQ or straight; everybody should know that this is open to them. At InterfaithFamily/Chicago our goal is to reach interfaith couples with programs in which they can strengthen relationships, find ways to connect with Judaism and with the Jewish community, and to understand more about the role Judaism can play in an interfaith relationship, in ways that will feel natural, comfortable, accessible and meaningful to both partners.
She wrote that the great thing about having the material online is that she could come to it in five minutes here or there and get a nugget of content to ponder. Even though this class has ended, the material can still be accessed online. If any Chicagoland interfaith families with young children would like to learn more about this class, just email me: firstname.lastname@example.org.
Chai also wrote about whether it is possible to get to know the other families in a primarily online class, which was one of our goals. I think families learned from each other's posts, but building friendships can only happen if they see each other for shared experiences. To that end, I will continue to share opportunities for our community to meet in person, like the JCC’s Got Shabbat or PJ Library programs.
The last point she made was particularly interesting: What does the term "interfaith" imply? I'm not sure how many kids use this term to describe their own family. Interfaith families run the gamut from families who want to incorporate both religions and traditions, to those in which one partner converts and they still feel that they are "interfaith" because they have extended family that isn't Jewish, to those in which one partner does not feel they have (or were raised in) any faith. When both partners are on the same page religiously they may feel that they are "just Jewish" or whatever other labels they give themselves. When families in similar religious situations can participate together in a program, it often leads to meaningful conversations about ideas that came up, what other people do, etc., and families often feel that having these affinity-type groups is meaningful. Congregations and communal organizations do wonder, though, what the best term is to use when wanting to reach all families across the interfaith spectrum. One congregation, temple-har-zion">West Suburban Har Zion, uses the term “multi-culti.” Whatever the term, I look forward to hearing from Chicagoland families who have a partner who is Jewish and one who didn't grow up Jewish or isn't Jewish: let us know what you are interested in, what challenges, if any, you have, and how we can better connect with you.
Chai mentioned wanting to find a welcoming congregation. Check out the amazing congregations from an independent minyan like Mishkan to all of the Humanist, Reform, Reconstruction, Conservative and other congregations in your area on our Chicagoland community page.
Lastly, as for requesting gluten-free challah as a pre-requisite for a congregational fit, this blogger is in complete agreement! Maybe fellow gluten-free families should have a challah-making group every Thursday afternoon. Or better yet, let's just meet at Rose's in Evanston!
All interfaith families with young children in Chicago, who want meaningful Judaism and spirituality in your lives, there are so many options and resources for you. Help us get to know you so we can point you in the right direction.
I had the privilege to sit on a panel Monday night, May 20th, joining other clergy in expressing our views on interfaith marriage. This discussion was sponsored by the Winnetka Interfaith Council. The panelists were: Jena K. Khodadad, Bahai Faith; Rev. David Lower, Winnetka Presbyterian Church; Rabbi Samuel Gordon, founding rabbi of Congregation Sukkat Shalom of Wilmette; Rev. Christopher Powell, Rector of Christ’s Church in Winnetka; and Herb White, from the First Church of Christ Science. It was moderated by John Lucas, MAPC, a counselor with the Samaritan Counseling Center.
Interestingly, the other clergy on the panel from Christian faiths and from Bahai had little problems with a Christian marrying a Jew. In fact, they emphasized Judaism as the root of Christianity and the parables of Jesus often mirroring narratives from the Hebrew Bible. They are not worried about the continuation of Christianity; they feel children in such families are doubly blessed. Interfaith marriage for Jews is so much more complicated, both theologically and because of the relatively small size of our community. However, when the progressive Jewish world thinks creatively, lovingly, openly, honestly and respectfully about how to make room for interfaith families exploring all aspects of religion, the Jewish community is indelibly strengthened and enriched.
The following questions generated some interesting discussion. I’m sharing my responses here. Let me know what you think.
In your experience, what challenges are there in trying to raise children of an interfaith marriage in both religions and what recommendations do you have to those who are trying to decide this issue?
It is theologically impossible to be both Jewish and Christian. If one accepts Jesus as divine and savior, this belief takes the person outside the realm of Judaism. However, I do feel it is possible to be enriched by two faiths. I do think children can benefit from being exposed to the faith, traditions, customs, narratives and cultures of both parents’ current religious identities or affiliations.
This belief is very controversial within the Jewish world. Many worry that children who grow up with two religions in the home will end up confused and angry. They may not come to affirm a strong Jewish identity. They may feel mixed-up and not know where they belong or fit in among mainstream religious organizations as adults. They may feel resentful of the need to “choose” a religion and feel that they will hurt one parent or another by “choosing a side.”
However, this need not be the case. A Pew study reported that 60% of adults practice a religion other than the one of birth. Identity is fluid today. People go in and out of faith communities. Children who have been passed literary and a love of two heritages by their parents may feel blessed and whole.
The challenges to raising children with an appreciation of two faiths is that they will be denied access to some Jewish organizations and other communal aspects of the religion, such as synagogue religious schools. These families will have to find welcoming synagogues, alternative havurot (Hebrew for fellowships, from the same root as the word for friends, this is a term used when families come together to learn and celebrate Shabbat and holidays together) and other avenues for being part of religious communal life including worship and learning.
Other challenges will arise in how to understand the theology of both religions and how to involve extended family who may have strong opinions about what children should and should not be exposed to religiously. These kinds of religious decision-making may add stress to a marriage or may enrich both parents as each one seeks to get in touch with what he or she really believes and wants to pass on to the children.
In doing premarital sessions with couples, what do you say to interfaith couples and what issues do you suggest that they discuss?
InterfaithFamily/Chicago offers a workshop called Love and Religion which helps couples learn how to talk about religion in their lives. In a group setting, couples begin to openly discuss issues they face as partners from two different backgrounds. Hearing other couples’ stories and understanding that they are not alone also helps in the search for answers to challenges they face. In a safe environment, couples work on creating their religious lives, learning how they can make Jewish choices while still respecting their partner’s religion. If you are engaged or newly married and would like to join in the next session of Love and Religion, email me at email@example.com.
In your experience, what are the keys to making an interfaith marriage work?
Interfaith marriages need support and resources which are specifically designed for couples that come to a relationship having grown up in two different religions. InterfaithFamily.com seeks to offer content to interfaith couples through narratives written by others in similar situations about how they handle certain things, and literacy about the meaning of different Jewish traditions and observances so that both partners understand aspects of Judaism. As well, the Network enables couples and families to “meet” each other online and discuss challenges they may share. Parents and couples blog about their experiences as well. We offer free, downloadable booklets and other articles which can be shared with extended family so that everyone can feel part of the religious lives’ of the couple. Both partners may feel that they have been challenged to be open, honest, flexible and giving in ways they may not have anticipated… but many say that their respect and love for each other is deepened through navigating an interfaith relationship.
One piece that I have been giving a lot of thought to is what I would write in my religious school handbook concerning interfaith families if I were still the Director of Education at an area congregation. Religious school handbooks typically have information about snacks served (for families concerned about allergies), information about carpool and pick up lines, the school attendance policy, dress code, how to make up work if classes are missed, whether students are required to attend religious services, and expectations about behavior. None of the schools in the area seem to have a policy for working with interfaith families. Some schools felt that there does not need to be a separate policy because it isolates interfaith families as having special needs and makes them feel different than, and not part of, the community.
I think interfaith families often do have special needs and the more we are sensitive to them, and explicit about meeting their needs, the better we do at bringing all of our families into the deeper layers of what it means to really be part of the community.
Here are my thoughts about what this part of my handbook would say:
A Pledge for All of Our Families:
We know that we have families where one parent is not Jewish and yet is living a Jewish life, creating a Jewish home and raising Jewish children. We know that we have families in which one parent is not Jewish and still practices a different religion and yet is supportive of the children being raised with Judaism in the home and in their lives. We know that we have families in which one parent has chosen Judaism for himself or herself as an adult and, while not having childhood memories of Judaism, finds Judaism to be the language by which he or she understands and engages with the world personally. We know that we have families in which one or both parents grew up in interfaith homes themselves and have varying degrees of Jewish education and memories of experiencing Judaism. We have families in which both parents were born into homes of two Jewish parents and are in need of and desire a deeper Jewish education as adults. And we have families that are some combination of these descriptions and have even different layers to their religious stories. This pledge is for all of our families:
We pledge to make Judaism accessible. This means that we will translate every Hebrew or Yiddish word into English. This means that we will offer adult Hebrew classes so that you can learn to read Hebrew and gain a sense of the beauty and richness of this ancient language yourself. We will offer adult education classes from the introductory level to the intermediate levels and beyond. We will offer Learner’s Services so that anybody can learn the choreography of the Friday night and Saturday morning worship services and understand the order of the liturgy, the history of the prayers, and be able to contemplate modern meanings for us today. We will offer family education so that you can learn with your children and have Jewish experiences with your children that will touch your senses and stay with you for years to come. We will offer ways to participate in mitzvot (commandments, ethical and religious living) from rituals to our ethical mandates of social justice. We will offer ways for individuals, couples and families to fully participate with this synagogue community in all aspects of Judaism because we affirm that Jewish living adds meaning, purpose, joy and order to our lives and a sense of rootedness and connectedness that we are all seeking.
We pledge to interact with the children in our religious school and Hebrew school with respect, understanding and empathy, and with an openness to hearing what their experience in our program is. When children speak about celebrating non-Jewish holidays with family members, attending church or other houses of worship with family members, talk about feeling “half and half” in terms of their religious identity, wondering aloud about Jesus or other aspects of another religion in their lives, their comments will be met with respect. Comments will not be swept under the rug, but will be addressed aloud for the class because there are others in the room wondering the same things. Discussions can be had at times that will benefit all in the room about the diversity of the Jewish community, the common threads in the families, what it means to have Judaism as part of your identity and more.
We want to know our families. Please help us get to know you by sharing your own religious stories. Let us know what you “do” in your home for religion, questions you have, challenges you have, and how we can better understand where you are coming from, what’s important to you for your children to absorb in this Jewish setting, and whether we can help bring families together for deeper communal experiences.
If you are reading this and send your children to religious school, what would you think of having such a statement in your school’s handbook? If you are reading this and are in Jewish education, could you imagine using pieces of this?
Friday, January 13, we hosted a JCC Makor Shabbat for Interfaith Families with Young Children, a community dinner organized by the JCC Shure Kehilla. The guidelines for the dinner we hosted were that participants need to be 21-39, and some of the parents who came to our house were pushing this, but everyone loved the idea of a program whose aim is to connect this cohort with great Jewish happenings all around Chicagoland. The night we held our interfaith family Shabbat, there were three other community Shabbat dinners organized by the Kehilla happening in the city (blue-line Shabbat, travelers Shabbat, music and arts) and another taking place out in Wheeling.
Preparing to host this Shabbat was exciting and inspiring. Typically our family lights the candles, takes a sip of wine or juice, and eats some challah. We parents then whispered a blessing to our children while holding their heads in our hands (my favorite part of the whole week) and then Evan runs off to lead services at Congregation Solel and I put our two-year-old and four-year-old to bed.
For this Shabbat, however, we were having four other couples with their combined eight children to our home for blessings, dinner, schmoozing and playing. I started by getting the whole house organized and cleaned up (which actually felt really good to do). Then I went to Taboun Grill to pick up the food the JCC had ordered. When I got there, I met Genia who runs the Russian Hillel. I have known Genia in name for years through the work I have done in and around Odessa, Ukraine, but she didn’t know me. I was so excited to learn that she had become a Jewish professional in Chicago. I got to connect with her in person over some tea while we waited for our orders to be packed. (Genia was hosting the Wheeling Shabbat for Jews in the ‘Burbs, another of these community dinners organized through the Kehilla.) We talked about interfaith couples in the Russian community and what she is seeing in terms of identity and interests of her students.
Back home, we were still expecting four families to join us. One is made up of my childhood friend. We had lost touch and reconnected on Facebook a couple of years ago, only to find out that we both lived in Chicago with children the same age. She is married to someone not Jewish and they are raising Jewish kids, have a Jewish home, belong to a synagogue, send their son to the preschool there and celebrate Shabbat weekly with her husband’s family, who now loves Shabbat as well! One couple lives right next door to us and are still deciding what feels comfortable to them in terms of raising their children with Judaism. The husband, who is Jewish, has a long-time family connection to a temple here, and they say they will join a temple and send their children to religious school. Another couple included a mom who had converted to Judaism; they are raising two Jewish boys. They seek out anything family-oriented that is Jewish. The last couple has one partner who is Jewish and one partner who is Catholic; they are raising their children with an appreciation of both faiths. This shows the spectrum of interfaith families and the different decisions families make. There was a warmth and almost palpable holiness in the room when we said the blessings and prayed that our children stay safe and know peace. Everybody loved the food, parents enjoyed meeting each other, and the kids had a blast running around our basement building with blocks, dressing up and playing games. Our four-year-old told us that she loved our Shabbat party.
This was the most joyous Shabbat we have had in a long time. Evan and I said to each other that we should try to have families over at least once a month. Some families regularly have guests over and know this kind of energy and spirit weekly! Since we have had children, we don’t host guests nearly as much or enough. Shabbat is the perfect chance to bring people together in your home and feel the stress of the week slide away, to let time not matter for a few hours, to laugh and to feel connected. That is how we felt. We felt connected. Connected to generations and traditions of the past, connected to our neighbors, connected to our children… Connected to the new way we are going to “do” Shabbat, the traditions we are going to establish as parents now (different from what we grew up with). I loved every minute of our JCC Makor Shabbat for Interfaith Families with Children. In Hebrew each day of the week counts up to Shabbat (day one, day two, day three…), and now I know why in a way I hadn’t remembered for quite a long time…
It’s been a while since I last blogged in hodgepodge style. With the fall holidays (Rosh Hashanah, Yom Kippur, sukkot/Sukkot_and_Simchat_Torah.shtml">Sukkot and SimchatTorah) behind us, a new year begun and so many interesting things happening the the Jewish community and wider communities around us, it seemed like a great time to share some interesting articles and blog posts that I’ve come across. Let me know what you think!
1. In the Creation story in Genesis (the first book of the Torah), we read that a snake tricked Eve into tasting a “forbidden fruit” (and she, in turn, gave it to Adam to eat). On DovBear, they wonder what the unnamed fruit might have been. With 125 comments so far, this is far from an easy question to answer. Apple? Maybe. Figs? Perhaps. What about a pomegranate?
4. Many organizations, including ours, examinestatistics, look to data to know if we’re having an impact. One such source was the last national Jewish population survey, done in 2000-2001. Over ten years later, another study hasn’t come along to update those numbers. Gary Rosenblatt, in The Jewish Week, asks, How Many U.S. Jews, And Who Cares?
5. You know who cares? Pat Buchanan. And he seems to have it all figured out. “In his new book, Suicide Of A Superpower, Pat Buchanan takes a look at the Jewish population of the United States and concludes that Americans Jews are disappearing because they decided, as a group, to have lots and lots of abortions.” Seriously. He blames the Jewish women who were among the leaders of the feminist movement and… oy, just read about it all here.
6. And in Israel a campaign has been launched, encouraging “parents of non-Jewish children to inform them of their [non-Jewish] status in childhood.” This stems from patrilineal descent, largely among Israel’s Russian population. And the implication, according to the campaign, is that patrilineal descent Jews are finding out that they’re “not Jewish” as adults, which means they need to convert to Judaism in order to get married. I wonder if this is a common issue or discovery in North America, where the Reform movement also holds by patrilineal descent?
Attention all Beatles fans! That favorite of all tween and teen girls of the 60’s (confession: that would be me!) has chosen to be a Jew.
PAUL MCCARTNEY, baptized Roman Catholic but admittedly never very devout, quietly told pals after his marriage to socialite NANCY SHEVELL – who’s Jewish and takes her religion seriously – that he’s studying Judaism and promised his new bride he’ll convert, reports a friend of the star. The former Beatle’s first wife, LINDA EASTMAN, came from a prominent Jewish family and McCartney had talked about converting after they married, but just never got around to it. Paul told pals he’ll complete his conversion studies next year.
Dare we hope that he starts to write songs with Jewish themes?? I don’t usually care about what stars of stage, screen and music are doing, but this is different. (And we can trust the National Enquirer with this story, right?)
I suppose my desire to rejoin JDate was reinforced yesterday in an InterfaithFamily.com staff meeting while discussing our new 401K plan. The sign up form was simple – but all I could see were two boxes looming at me:
“Check here for Married.”
“Check Here for NOT MARRIED.”
It was like a flashing beacon in the room. I was the only unmarried one (well, unless you count Benjamin, but he’s got one foot down the aisle with his lovely fiancée). So, I thought to myself, “It’s time to get back on the horse.”
It’s been a while since I’ve been on JDate. I had taken a breather to move apartments, start a new job at IFF, and you know, smell the roses.
JDate has changed since I first joined (let’s just say….) many years ago. I think one of the best changes is that it now offers the option for non-Jews to join the site and can choose one of the following as the “religion” option:
It appears that this was an important shift with JDate. According to its mission, JDate is “deeply committed to Israel and Jewish cultural programs” but also provides “support for numerous non-profit organizations of all faiths.” With about 50% of the population intermarrying, this is an important option for those of us still looking for Mr. or Ms. Right. For support and more information on interdating, visit here.