Providing quality experiences to enrich the lives of the community at large with award-winning preschool programs, summer camps and a wide array of enriching activities. JCC Chicago provides the opportunities to bring Jewish values to the lives of everyone from infants to adults.
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.
One of my favorite camp counselors from my youth, now a respected university instructor and demographer, Marc Dollinger, Ph.D. is the Richard and Rhoda Goldman Chair in Jewish Studies and Social Responsibility at San Francisco State University. He recently posted the following query on Facebook:
“…how many of the 613 mitzvot were classical Reform Jews obligated to perform? My undergrads at SF State want to know.”
I was intrigued, so I started reading the 45+ comments. Professor Dollinger offered additional insight about the class that he was teaching when the question was posed: “Today’s lecture on post-Enlightenment denominationalism, at 75 minutes, was supposed to cover classical and modern Reform, Conservative, and Orthodox (overviews on questions of God, Torah, authority, practice) but we didn’t get past classical Reform. Thrilled with the student interest and passion. More queries coming…”
Rabbi Evan Goodman, formerly from the Bay Area and now the UC Santa Barbara Hillel Executive Director responds: “…I know you stated you need a number, not a theory. However, I don’t believe this question can be answered that way and be authentic to Reform [Judaism]. As you know, Reform Judaism is non-Halachic. Its starting point is the premise that the mitzvot and other traditions are not legally binding on us. It was and is up to each one of us to learn and interpret these traditions in our own generation…”
As the class continued its conversation with Professor Dollinger, he “taught how the early Reform theologians employed rationalist thought to determine which mitzvot remained relevant in modernity and which were considered dated in light of the rapidly changing world. In this sense, wearing kipot and talit would lose value while commandments against murder and stealing would, logically, remain. Students had a deeper concern that once Judaism becomes ethics, what makes it Jewish anymore?”
Rabbi David Cohen, also formerly from the Bay Area and now at Congregation Sinai in Milwaukee, WI, chaperoned my teen trip to Israel (many years ago). He offered that “the classical reformers distinguished between rational, ethical mitzvot and non-rational ritual mitzvot. The rabbis of old would have called these mishpatim and khukim. Ethical mitzvot were obligatory; ritual mitzvot were optional. Each Jew was to make a personal, informed choice, choosing to perform a ritual mitzvah if s/he found it spiritually uplifting.”
He points out that a distinction is made between ritual (i.e. religious) and ethical commandments. Fast forward to today. My post read as follows, “I’m curious how your students would respond to the recent Pew Study finding that most of their contemporaries would describe themselves as non-religious Jews. Is this the same or different from classical Reform Judaism shifting away from halacha? It seems that among the non-Orthodox Millennials today, ethical/cultural Judaism is their focus of interest, over religious Judaism.” The distinction between religious and ethical continues.
So, what happens when Judaism becomes ethics? What do you think?
If you wanted to explain Humanistic Judaism in one sentence, it would be “Humanistic Judaism celebrates Jewish culture through our human-focused philosophy of life.” Since I have room for more than one sentence, I’ll expand a bit.
a logo for Humanistic Judaism
For Humanistic Jews, Jewish identity is an ethnic, family, cultural identity. This can include elements understood as “religious” like life cycle ceremonies or holidays, but also art, history, literature, food, language, jokes and more. And this is not unique to our movement; many Jews connect to Jewish culture more strongly than to Jewish religious beliefs or practices. There is no “Methodist-land,” while there is a sense of a Jewish homeland and a feeling of connection to other Jewish people, however diverse that peoplehood may be. Even the most traditional definition of “who is a Jew” is an ethnic definition: who your parents are rather than theological beliefs or rituals. Our cultural Jewish identity is who we are and where we come from, as well as what we do.
There are several implications from a cultural Jewish identity. First, culture evolves and changes, was created by people to respond to their time and place, responds to new circumstances and is open to new creativity. So what Jews 2000 ago believed or prescribed may or may not still inspire us. Second, cultures are available to choose from, just as we may connect with certain aspects of American culture and not others. In weddings I perform, couples choose which elements they want to include, and how to include them; for example, sometimes each one breaks a glass, rather than only one (male) partner. Most important [for this audience], we live in multiple cultures, multiple families at once. I am part of my own family, and also my wife’s family; even though both families are Humanistic Jewish, we learn from each other’s traditions and celebrate each other’s milestones. So, too, with intercultural families who are connected to both partners’ traditions (and both sets of grandparents!).
Humanistic Jews celebrate our identity, or our identities, through our human-focused philosophy. All too often religion is not about people — read a siddur/prayer book, particularly the Hebrew text or a clear translation. The focus is on what people CAN’T know, what people CAN’T do, how much help we need from above and beyond. Our Humanistic approach is to change the focus: instead of looking above and beyond for help, let’s celebrate what we CAN do, how much we HAVE achieved (individually and together). Let’s learn what really happened in our past, through critical study and archaeology, so we can discover how we really came to be who we are. And let’s celebrate the reality of the world we know, the life we share, the power we have, the inspiration we seek.
What are the implications of this philosophy? We can learn from our tradition, since it was created by people, and we also learn from modern human knowledge in the sciences, psychology, genetics and all the rest. We believe that all cultures, including Jewish culture, are responses to the human experience, and so we can find parallels and points of common ground between ours and others, and even learn from them. It’s not an accident that other cultures also have light-lighting holidays in the depths of winter! Most important, you are in charge of your own life — whom you choose to marry, how you create your family, what values you want to live. That means more responsibility, but also potentially great satisfaction for a life well lived.
This is why Humanistic Judaism has officiated at interfaith marriages and welcomed intercultural families from the very beginning, including our first policy statements in support of these families, both intermarriage and co-officiation, in 1974 and 1982.
Humanistic Judaism can be a comfortable Jewish home for intercultural families who share core human-focused values; we are very meaningful as the Jewish piece of an intercultural mosaic.
You can hear more about our/my approach to intermarriage in this audio podcast.
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.
We just finished an online class called Raising a Child with Judaism in Your Interfaith Family. Participants came to their computers on their own time and read essays, watched videos, read narratives written by other interfaith families and discussed with each other the content and meaning of the eight sessions. The sessions were about major aspects of parenting, from bedtime to meals to raising ethical children, and the wisdom Judaism can provide about these areas.
An interesting discussion arose about Shabbat family worship. Parents said that Friday evening services were too late for young children. Tot Shabbat was fun for the children but didn’t fill the adults with spirituality or insight. Parents who were raised Christian said that they had warm memories of attending Church as a family on Sunday mornings: adults were able to participate in communal worship and children could join in or attend the nursery program. The whole family had an enriching experience that grounded their week and brought them together.
Why did this not exist within liberal Judaism, they wondered? It seemed as if Reform temples had essentially private bar or bat mitzvahs on Shabbat mornings, with no childcare for young children. Some Conservative synagogues had more options on Shabbat morning for the whole family, but parents who aren’t Jewish worried that they wouldn’t know enough Hebrew and would feel out of place somehow. I encouraged all of the participants to try both Reform and Conservative worship to see how they felt in reality, as assumptions and apprehensions may or may not come true. But the frustration was clear. Parents spoke about how their Jewish neighbors were taking the kids to soccer and swim lessons and anything other than Shabbat family worship.
I can relate to this frustration. I have worked at different Reform congregations around the country, and at least once a year it seems the senior staff would get together to talk about what to do with Shabbat! Were there ways to meet for earlier Friday evening family programs with dinner? If it was too early, parents who worked outside the home couldn’t attend. Every idea for Shabbat morning family worship would be put forth: musical services, services with crafts and projects at the end for the children, services ending with lunch, and other ideas to make the service more “attractive” or “appealing.” However, time and time again no matter how Shabbat morning got programmed, few families would attend. Even when rabbis preached about the need for this gift called Shabbat, the gift of time, of joy, of changing pace if only for an hour or two, of re-connecting… nobody seemed to bite.
Some rabbis explain this by saying that Judaism is a religion of the home, and it is not cultural to feel a pull to attend congregational worship. Families often do the Shabbat blessings over their own special dinner and have friends over. The kitchen table is referred to as the mikdash m’at (a miniature temple) in rabbinic writings because what goes on around the Shabbat table is worship. But that still does not answer our questions.
Perhaps this challenge can help bring positive changes to our Jewish communities. Maybe interfaith families will take the lead in bringing Shabbat family worship to liberal Jewish families who may not even realize what spending an hour or two on a Saturday morning together in song and peace would do for their family. Imagine if it became the cultural norm for families to come to synagogue from 9:30-11:00 on Saturday mornings in order to ground their week in hope, love and community. It will be exciting to see what ideas congregations can come up with for participatory, inclusive and engaging family worship with nursery options and learner’s services so that the whole family can come together in making meaningful memories.
An article in the Forward looks at the Conservative movement and its “hostile environment” for intermarried couples and families.
The question of what to do about intermarriage has long bedeviled the Conservative movement. As Jewish rates of intermarriage have climbed over the past few decades, the Reform movement has gained a reputation for openness, recognizing patrilineal descent and allowing rabbis to officiate at mixed marriages. On the other end of the spectrum, the Orthodox movement has disavowed intermarriage as a violation of Jewish law and a threat to Jewish continuity.
Conservative Judaism occupies a murky middle ground. Its Rabbinical Assembly prohibits Conservative rabbis from officiating at interfaith weddings, and even their presence at such a marriage can cause a stir. (Witness the fuss made over the presence of Arnold Eisen, chancellor of the Jewish Theological Seminary, at the reception after Chelsea Clinton’s wedding in July 2010. Although he is not a rabbi, Eisen had to publicly state that he had not attended the wedding, which had taken place during Shabbat.) When it comes to synagogue policies on welcoming intermarried couples, however, national guidelines are vague, if not completely outdated.
The R.A. is currently revising its policies regarding intermarriage. The last time it took an official position on the subject was in 1988, when it advised Conservative congregations to encourage non-Jewish spouses to participate but not to belong. A non-Jewish partner might be welcome at High Holy Day services, for instance, but he or she would be barred from membership.
So why an article now?
Temple Beth Hillel-Beth El, a Conservative synagogue just outside Philadelphia, made a tiny amendment to its constitution: It redefined household membership to apply to families with one Jewish parent as well as those with two.
Though the amendment impacted a small number of intermarried congregants — some 10 families out of a total of 720 — it spelled a philosophical transformation for the congregation that reflects broader changes in the Conservative movement writ large. Faced with the prospect of losing members because of a hostile environment for intermarried couples, Conservative congregations are providing membership opportunities for non-Jewish spouses. But in doing so, they are sometimes placing themselves in opposition to the national Conservative leadership. The United Synagogue of Conservative Judaism, which represents the movement’s congregations, opposes membership rights for non-Jews.
Congratulations, Temple Beth Hillel-Beth El. I hope other Conservative synagogues take similar first steps. And, let’s hope that this is, in fact, but a first step…