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!
Romemu (rohˇmehˇmoo) seeks to integrate body, mind, and soul in Jewish practice. This is a Judaism that will ignite your Spirit. We are a progressive, fully egalitarian community committed to tikkun olam, or social action, and to service that flows from an identification with the sacredness of all life.
Join the San Diego Jewish Film Festival and Jewish Family Service to explore the interfaith family experience, including a screening of the film Out of Faith followed by a facilitated discussion. Out of Faith is a feature-length documentary that follows three generations as they struggle with complex and emotionally-charged conflicts over intermarriage, familial duty, ethnic identity, and cultural continuity and survival.
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.
I attended an informative and provocative session at Limmud Philly. This conference is held in several major cities and is a usually a day or weekend of Jewish learning. The learning includes philosophy, prayer, entertainment and socializing. It is quite an event for those that like to think Jewish!
I attended a session entitled âWe Totally Accept You (Almost): Ritual and Leadership Roles in Synagogues.â The participants learned about the Conservative, Reform and Reconstructionist perspectives regarding synagogue membership and prayers. Our presenter was InterfaithFamilyâs own Benjamin Maron. Benjamin did a great deal of research regarding different synagogues and their policies regarding interfaith involvement.
I was fascinated by the discussion of prayers and who is allowed to say what from the bimah. Frequently synagogues limit the participation of the parent who is not Jewish. We discussed that the reason that some synagogues donât want the partner who is not Jewish to participate in the prayers at a Bar and Bat Mitzvah is that the translation of the prayers are things like: âWho has sanctified us through the mitzvotâ and âWho has chosen us.â The word âusâ refers to the Jewish people, therefore, someone who isnât Jewish isnât allowed to participate.
I understand the principle of this â Jews have been through a lot. Our ancestors have been persecuted in our efforts to practice our religion and we have worked hard to educate ourselves. Those that have had a bar or bat mitzvah know that there is a lot of work and education going into this process. We feel the need to hold fast to our religion. Will someone who isnât practicing Judaism threaten my Judaism by saying a prayer?
The children of many of my friends are becoming bar and bat mitzvah. I am familiar with the frequent scene of the parents and grandparents surrounding their young teenager, beaming with pride. I was thinking about this further. I know many families where the spouse does not practice Judaism but has agreed to raise the kids in Judaism. How do they feel during the blessings? Do they feel included, awkward, proud? Maybe a mixture of feelings and emotions? If there were a blessing from the parent who wasnât Jewish, what would that look like? Would it be sacrilege to bless your child in their arrival in their Jewish adulthood?
As a Jew, I want anyone standing on the bimah during a simcha to feel joy! I donât want anyone to feel excluded or simply tolerated. I want them to feel WELCOME! So now, I look at this from another perspective: the parent who is not Jewish, standing in front of the Jewish community, blessing this event is equivalent to saying, âI was not raised Jewish, but I am proud, thrilled, and elated that my child is entering into Jewish adulthood. I fully support this choice and my child.â To me, this has great meaning and this concept strengthens the joy of the day. Here is this parent supporting their childâs Jewish journey â how great is that!?
Do I feel threatened that someone who isnât practicing Judaism is saying a prayer and including themselves in the Jewish community? Not at all. In fact, I am elated that this parent is allowing and encouraging their child to be Jewish! While I know some of the movements are having trouble âmovingâ forward toward adapting to interfaith issues within our American society, it is critical that they work to keep those that want to be Jewish.
I will be attending two bar/bat mitzvahs this weekend, and I know that I will be thrilled to witness each child stepping into the role of being a Jewish adult. I love Judaism and am delighted to see someone make the choice to practice Judaism. I think that their parents should be allowed to bless their childâs arrival into Jewish adulthood. And with that I say, Amen, Lâchaim and WELCOME!
The Jewish Federation of Greater Washington sponsored Welcoming Interfaith Families: A Community Conversation on April 28. Ed Case and I attended along with other representatives from fellow interfaith engagement organizations. Clergy and professionals from area organizations shared the work they are doing to welcome and engage interfaith families. Interfaith couples came to discuss their journey of Jewish involvement. Here are three points that I took away:
Language is Still a Challenge: For most of the conference almost every presenter and speaker referred to people who arenât Jewish who are partnered with a Jew as ânon-Jews.â Finally, Kathy Bloomfield, a local Jewish professional, asked them to re-think this term as it can be offensive and hurtful to be described as a ânon-anything.â She suggested using the phrase, âperson from a different faith,â which speakers immediately adopted, one saying to Kathy âyou had real impact!â An alternative I use, given that some people grow up with no specific faith or are not practicing another faith, is to just describe that partner as a âperson who is not Jewish.â
It is Important that Couples Be Able to Find Wedding Officiants: One panel included a college student (himself from an interfaith home) who works for Hillel, an interfaith couple, and three rabbis (one Conservative, one Reform and one at a non-denominational synagogue). The college student talked about his work trying to engage students from interfaith homes in Jewish life on campus, the couple told their personal story, and the rabbis discussed how they work to reach out to interfaith couples. However, the conversation ended up centered on rabbinic officiation at weddings. The couple explained how painful and confusing it was when the groomâs brother, a Reform rabbi, did not feel he could officiate at their interfaith wedding.Â One rabbi spoke about how when his brother intermarried in the 1960s his father disapproved, resulting in severe damage toÂ the familyâs relationships; in fact he said the first time his brother said something nice about this father was when he gave a eulogy at his funeral. Rabbi Gil Steinlauf from Adas Israel, a major Conservative synagogue, described his new âkeruvaliyah.â Keruv, a Hebrew word which means to draw near, is the Conservative movementâs term for reaching out to interfaith couples and families. Aliyah means âgoing upâ and can refer either to moving to Israel or coming to the Torah during worship for an honor. In his keruv aliyah, Rabbi Steinlauf has interfaith couples come up at a Shabbat morning service before their wedding for a blessing. Because Conservative rabbis are not allowed by their association to officiate for interfaith couples, this is a creative, bold and meaningful way to publicly honor in their community the unions of interfaith couples religiously and spiritually.
JCCs Can Be A Meaningful Address for Interfaith Couples: Several Jewish Community Centers in the Washington DC area are thinking creatively about how to engage interfaith couples and families in Jewish life. Many interfaith families do not âaffiliateâ in the sense that they do not officially join a congregation. There are many reasons for this: Cost, fear/uncertainty about what to expect, apprehension about ever âbelongingâ fully with a partner who isnât Jewish, wondering about whether the partner who isnât Jewish will be able to participate meaningfully in rituals and synagogue communal life, thinking that children will be treated as âless thanâ if they have a parent who isnât Jewish, and more.Â Synagogues need to become cognizant of the concerns these couples could have and be able to address these concerns visibly and clearly so that barriers can come down and all can enter with ease and less anxiety.Â JCCs may be a comfortable first step to later synagogue membership, or they may be a long-term Jewish organizational home for interfaith couples and families to find community, programs of interest and learning. JCCs in Washington are now offering more ways for families to experience religious learning for children and ways to mark life cycle events. Because Jewish Community Centers can sometimes be more open with more flexible ways to engage, it seems a natural setting for interfaith couples and families to explore.
In the breakout session I led about preparing for a bar or bat mitzvah, one of the participants was a grandparent who said that he would be helped by talking points for grandparents like him to communicate respectfully and informatively to their adult children about why different parts of Jewish life, including bar/bat mitzvah, are important to them. Sometimes we feel things in our hearts but have trouble articulating their importance.
It was inspiring to be part of a communal conversation aimed at hearing what is happening already and which will set the stage to determine next steps and figuring out the most effective ways to reach interfaith couples and families around Washington DC. It was affirming to see interfaith couples and families regarded as precious to the Jewish community, as present and future links to add to the chain of Jewish tradition.
We speak a lot about the importance of welcoming interfaith families to organized Jewish life. Congregations contact us to think about how they welcome people to their community. From the messages and images on a website, to the way the phone is answered, to what happens to couples calling for help with interfaith life cycle events, to language used on flyers, community organizations work at making the barriers to entry easy to cross.
What would your community feel like to a stranger?
This past Sunday, I had the privilege of speaking at an Episcopal church down the street from where I live. I have gotten to know their minister, Reverend Elizabeth Jameson, who holds office hours at our local coffee shop. There are interfaith families who are members of the church, and I was excited to speak to them and other interested people about how they could explore Judaism, especially with their children.
Worship was scheduled for 10:00-11:00 and was followed by my session. I decided to come for worship so that I could get a sense of the culture and feel of the community. When I walked in, members of the church greeted me and handed me the service booklet. The service had many elements that were familiar to me: responsive readings, songs (the service booklet included the words and music so that it was easy to follow the tunes even though I don’t read music), sitting and standing. The biblical reading was done dramatically with different congregants taking on different speaking roles. The sermon was about finding that space in life of safety, calm, and peace. They printed a welcome message to me in the booklet and Reverend Jameson welcomed me aloud during the service. There was also a time for everybody to greet the people near them. The coolest part of the worship for me was that the Shema, in Hebrew, was part of their liturgy for Lent. A parent who had taken our first Raising a Child With Judaism class was the soloist in the choir who lead it. This was a small world moment for sure! By and large, this community did everything possible to make me, a newcomer, feel welcome.
With all of this said, I didn’t feel totally comfortable because it was my first time there. I wasn’t always sure where we were in the booklet. I didn’t know what was coming next. Some of the rituals were totally new to me. I wasn’t sure of the meaning of some of the images I saw. I was a little nervous. Being Jewish and attending the service dictated which of the passages I felt comfortable saying or not saying. I was wondering the whole time if I was getting a glimpse into what someone who was not raised Jewish may feel the first time they attend Jewish worship or holiday celebrations.
Maybe rather than wordsmith mission statements behind board room doors, synagogue leadership should spend some time in other houses of worship. We are coming up to Passover, our holiday of freedom in which we think about the stranger in our midst. Try being a stranger and see how it feels. This may be the best way to really know how to welcome the outsider in.
Recently, a friend of mine told me about her experience as a Jewish woman in an interfaith marriage of 20 years. She wrote:
When we got married, I asked the rabbi why it was ok with him that we were marrying and why he was willing to officiate at the wedding, and he replied, “Well, you are both good people, and I’d prefer to keep one of you than lose both of you. And maybe I’ll get both of you!” He not only kept me, we are raising three sons Jewishly. And my husband has a tremendous amount of respect and appreciation for our Jewish traditions.
Some people have been dubious that welcoming works, but my friend’s experience is the perfect example of why welcoming can and will ensure the future of the Jewish people.
Welcoming interfaith couples is so incredibly important, I’d actually say that it’s critical. Looking at the statistics, it’s not surprising that interfaith couples are a large component of our Jewish communities. Not investing in programming for interfaith couples is a decision the Jewish community cannot afford to make. It would be akin to recognizing that children and youth make up a large component of our community, but not offering any programming or outreach to them.
The good news is that many organizations understand that we need to welcome and embrace interfaith families. There has been some improvement over the years, but it is still happening in stages and could go further. Some organizations are saying the right things and beginning to market appropriately to interfaith couples, but their work is not yet done.
Recently, a Jewish professional said that their Jewish educational program was very welcoming to interfaith families. She did not think that there was a need for any additional interfaith sensitivity training in their organization. Yet, a week later, a child in that program told her mother that she wasn’t part of the chosen people because she was not Jewish — a message she internalized during her Jewish education. There is always room for improvement.
What steps should an organization take to be more welcoming? Here are some ideas:
Host a sensitivity training program for all staff about interfaith issues. (Contact network@Interfaithfamily.com to see if a free sensitivity training is available in your community.)
Host at least one event each year in a public space that isn’t seen as “Jewish.” For many, synagogues can be intimidating. Having an event in a secular setting lowers the barriers for participation.
A lot of progress has been made, but there is much more we need to do. Saying that your organization is welcoming is a good first step but implementation is never a task that is fully complete. Contact email@example.com if you have any questions on how to attract and retain interfaith couples in your organization. We look forward to working with you!
Many rabbis I meet with me tell me that they need more members in their synagogues. They want to retain their current members while adding new members. Congregations have tried different models for making membership more appealing to more people, from suggested donations rather than membership dues to low cost membership for the first year or for people under 30. More and more congregations are going into secular spaces to try to meet potential congregants who may have misconceptions about synagogue membership or may not know all that a community has to offer.
There is much talk about what young professionals need and want. There is more and more talk about what newly empty nesters need and want and how to engage or re-engage them before they walk away from the synagogue where their children were called to the Torah as a bar or bat mitzvah. As a caveat to this thought, I meet so many couples where one partner had grown up at a local congregation but the family had “dropped out” after the bar/bat mitzvah and now they need to find a rabbi for a wedding.
I have been thinking about a possible new model for congregations. This is the Give and Take model of membership. What if congregations said to the wider community that they want people to associate with this congregation because:
You live in the area.
Judaism is best expressed and lived in community, from study and worship to holiday celebrations and life cycle events. True, Judaism is a religion anchored in the home, but “doing Jewish” with other people adds joy, support, depth, purpose, and more that can’t be felt when observing at isolated moments in private affairs.
This community needs you to share your talents. Judaism is part of your story, part of your heritage and consciousness, and the intergenerational make-up of this synagogue will be enriched by you. Yes, this is a selfless act of volunteerism to benefit others who share part of your story, who are your “extended family,” but giving in this way will undoubtedly fill you.
The Jewish community will change and adapt and learn from you when you are involved.
You will need this community at times in your life and we need you now.
The way it works is that the person, couple, or family figures out what yearly financial contribution they can make to help sustain this local house of learning, worship, social justice, and fellowship. The new member then decides what they can give to the community in addition to money. Maybe it is time teaching in the religious school, preschool, or adult education realm. Maybe it is time sharing a background in PR, marketing, branding, website design, etc. Maybe it is time cooking for communal Shabbat and holiday meals. Maybe it is time visiting families with new babies or sitting with someone who has lost a spouse. Maybe it is job counseling. Maybe it is yoga classes. Whatever you do, the synagogue should make use of it. This is the “Give” part of the membership model.
The “Take” part of the membership model involves taking what those feel is a benefit. If people feel that they benefit from having a school for their children and for them to continue to learn about Judaism, then it has to be supported. If people feel that they benefit from communal holiday celebrations, there has to be space, prayer books, leaders, music, and food. People have to figure out what they value and find ways to keep those things running with vibrancy.
I know there is talk about how some people can’t articulate even why to be Jewish. Not only do most young professionals not want to join a synagogue, they feel no reason to enter one, investigate what’s out there, etc. Finding a rabbi for a life cycle event is one thing, but going to a temple is a whole other ball of wax. Judaism and religion are not on their minds. They are thinking about where to live, whether they like their jobs, whether they should marry their partner, how to keep a good relationship with parents. People think about having fun, how to make friends, whether they are happy. People think about the homeless, about their health, about international affairs. The environment, gun control, and whether all women will have access to safe abortions are topics discussed over coffee. People are secular. They don’t think about liberal religion on a daily basis. As I am writing this, I am sitting next to a neighbor at a coffee shop who said, “As a working mom I am just trying to survive!” Volunteering her time at a local temple would not see fathomable.
However, I am convinced that if this model began, and the people who are inclined to take part in the organized Jewish world find meaning in this Give and Take model, then the joy and sense of purpose and connectedness that they would garner from the experience would spread.
You may read this and say that all membership is give and take. You’re right, it is (or should be), but it needs to be made explicit. It needs to be organized with thoughtfulness and individuality.
What do you think? Could this work? Would people feel more engaged and committed in this model?
And through this, I haven’t even mentioned interfaith couples and families. For the partner who didn’t grow up with Judaism and for their extended family and friends who may find themselves at the synagogue, the community this person was actively giving and taking from would hopefully reflect their values and ideals as well. When people are active, not passive participants, their vision becomes reality.
Thanks for the publicity! Did you see the article from j., the Jewish news weekly of Northern California?
By way of intro:
InterfaithFamily, the 10-year-old national nonprofit dedicated to providing interfaith couples and families with resources to help them engage with Judaism and get more involved in Jewish life, has expanded to the Bay Area with a San Francisco branch.
Rebecca Goodman, the director of InterfaithFamily/San Francisco, says last monthâs opening is part of a long-term expansion plan for the organization, which aims to have local offices in nine communities around the United States in the next five years. Hired in October, Goodman is, for the time being, the San Francisco branchâs sole employee.
Goodman has two goals for InterfaithFamilyâs outreach in the Bay Area: reaching intermarried couples with information and resources about Jewish life, and helping local Jewish groups and congregations to be more supportive of intermarried couples.
âEverybody can do a little bit better,â says Goodman. âPeople here definitely want to be open to interfaith families, but I think we sometimes forget to take a step back and say, âWhat kind of messages do we send out? How can we be even more welcoming?â â
I love brainstorming ideas for Jewish education and engagement (outreach). One idea Iâve been tossing around is about supporting interfaith couples who have Jewish clergy present at their wedding or union. These couples are our future. These couples cared about and felt connected enough with Judaism to seek out (sometimes in a tough process) Jewish clergy to officiate at their weddings.
What if every cityâs Jewish community committed to supporting these couples for the first year (or two) after their ceremony? The time and resources spent continually working with these couples in meaningful ways would pay off ten-fold for the Jewish community — now and in the future.
What would this support involve?
Membership (I know — this is possibly an outdated model) at a congregation of their choosing. (We would hook them up with a Jewish professional who would get to know them and help direct them to a synagogue that would be a good fit.)
Full access to the programs at the local JCC.
A subscription series to the Jewish film festival, Jewish museum, and other cultural events for that year.
Maybe (gasp) send them to Israel as a honeymoon!?
Name and contact information on a magnet (are any refrigerators still magnetic?) for the marriage counselor at Jewish Child and Family Services.
Pay for them to take the Reform Movementâs Intro. To Judaism course or Taste of Judaism program, or Melton classes, or whatever level of continued Jewish education would be appropriate.
In exchange, we would ask them to volunteer and get involved with a Jewish social justice agency. Each segment of the Jewish community who tries to reach this age cohort (25-35ish) would decide what services they would most like these couples to know about and participate in. The couples would receive information about their options in a gift bag or maybe receive a link to a YouTube video made just for them, or something else creative (maybe an app for their phone which would keep them updated about programs and events that might interest them?). The different Jewish organizations would pay for the programs they would offer these couples.
The point would be that couples (whether interfaith or not) who wanted Judaism at this most sacred moment in their lives would be welcomed into the community with open arms. We would see their want for Jewish clergy to officiate at their weddings as a sign that thereâs more work for us to do. The outpouring of outreach to them would be a beautiful and overwhelming testament to the many ways to get involved in Jewish life and would present the rainbow of potential for each and every couple to gain meaning from Judaism and give back in significant ways.
We are experiencing a “profound demographic shift in American life,” according to Marc Dollinger, the keynote speaker at a Lehrhaus Judaica (non-denominational Jewish studies school for adults that’s open to people from different backgrounds) event last year during which he illuminated the intermarriage rate in the San Francisco Bay Area. National statistics suggest 50% of Jewish families are intermarried. In the Bay Area we have found that rate to be higher and, as demographer Dr. Dollinger states, “intermarriage rates where I live in Marin County are 75%, which is actually artificially low. Adjusted for age, it’s actually 90% for families with young children.”
“The late Gary Tobin of Bechol Lashon offered a critique of organized Jewish life. [Tobin asked,] âwhat percentage of American Jewish families were traditional,’ which he defined as: âa mom and a dad, neither ever divorced, both born Jewish, with children, who were not adopted.’ The answer, 5%, and that’s a national number. We can only imagine how much lower that percentage is here in the Bay Area.”
Dollinger continues, “Of my parents’ four kids, we have one Jewish-Jewish family, another Christian-Christian family, and two Jewish-Christian. God bless America! … We [Jews] have integrated ourselves so successfully that the same parents who raised a Jewish studies professor who appears so darn conventional, also raised a Christian convert.”
What did he say? 90% of families are intermarried? What a wonderful opportunity for the Jewish community to reach out to so many families and provide programs specifically designed for interfaith families, welcome interfaith families into the general programming, and listen to the needs of our interfaith families so that we can create new programs for you.
I look forward to the day when all parents can embrace their children and the choices their children make. Jewish-Jewish, Christian-Christian, or Jewish-Christian (or any other religion). Let us all focus on being good people. I encourage you to listen to Dr. Dollinger and discover for yourself what his family’s next generation looks like. America truly is the land of opportunity!
Wondering what we’re up to in Philadelphia? The Jewish Exponent has a new article highlighting our new branch, InterfaithFamily/Philadelphia, and the resources we bring to the community.
Starting with marriage as the entry point to the article, they write:
For many interfaith families, the wedding ceremony is the point of entry into Jewish life and also a potential point of tension and conflict. A new group, InterfaithFamily, has just set up shop in Philadelphia to help families navigate such obstacles, from finding a rabbi to officiate to helping them feel more welcome. It could be the biggest local development in interfaith engagement in years.
We certainly hope we are!
For more than two decades, there was a conflict within much of the Jewish community over whether to adopt a more open, welcoming attitude toward interfaith families. Those opposed to embracing such families argued that intermarriage was threatening the future of the Jewish people and communal organizations needed to redouble their efforts to prevent such marriages from taking place.
Though the debate still goes on, decision-makers who favor a more open approach now appear to hold sway at many local communal organizations and congregations.
The 2009 âJewish Population Study of Greater Philadelphiaâ revealed that the intermarriage rate has reached 45 percent for Jews under 40 in the five-county region, with only 29 percent of intermarried couples of all ages raising their children solely as Jews.
Those results raised calls for the Jewish Federation of Greater Philadelphia, which sponsored the study, and other groups to come up with ways to reach this population and encourage parents to educate and raise their children as Jews.
One way Federation has responded is by facilitating the merger of two organizations. InterFaithways, a small, local organization that has struggled financially in the last few years, has become part of InterfaithFamily, a 13-year-old organization with a national reputation that recently opened branches in San Francisco and Chicago. (The legal process of merging locally is expected to be completed by the new year.)
InterfaithFamilyâs local branch will maintain a comprehensive database of clergy members who will perform interfaith ceremonies as well as provide other services. The group will also introduce two new educational initiatives, first introduced in Chicago, that are aimed at interfaith couples.
But wait, there’s not just this one article. The Jewish Exponent has a few other columns of interest to our readers.
For those not inclined to bury their heads in the sand, itâs time to recognize an established fact: The tide has turned when it comes to intermarriage. While many of us rightly worry about the long-term impact of the escalating number of intermarriages on our community, it is wiser to address the issue openly and honestly than to pretend it doesnât exist.
And the last that I’ll mention here is a really lovely column by a woman (“I had cornered the market on non-Jewish credentials. I was a card-carrying member of the Mayflower Society, the Daughters of the American Revolution and the Colonial Dames. I was a practicing Episcopalian.”) who married a Jewish man, the “son of Holocaust survivors.” She goes on to talk about how she found many wonderfully welcoming places and individuals in the Jewish community, people who shaped her life — and her family’s. Definitely worth a read.
I recently officiated a wedding in which there were only a few Jewish people there (and I was one of them). I had met the now bride a few years ago, when she came to me to study about Judaism. She had grown up with Christianity and as an adult was searching. She had always been interested in Judaism, loved the rituals and traditions, and felt she might be home with the people Israel. After a year of regular study, she went to the mikveh and formally cast her lot with the Jewish people. She lit the Sabbath candles and even taught in the early childhood room in the congregation where I was the educator.
A couple of years later, this Jew fell in love with someone who was raised Christian. She came to me again to officiate their wedding. I met with this couple several times to talk about the meaning of the Jewish wedding rituals and to unpack the Jewish wedding liturgy. This couple participated in InterfaithFamily’s Love and Religion — Online workshop. They were able to share with other couples about how they would weave Judaism into their lives and involve their Christian family in holidays and traditions. They had a small wedding of mostly family and almost everyone there were raised with Christianity.
When I stood with them under the chuppah and explained to all present about what they were going to see and hear, my fear was that it would feel anthropological in nature. That people were observing a Jewish wedding but would not be able to participate in it themselves. I was wrong. All present understood the meaning of the open chuppah being a symbol of their home, open to friends and relatives with unconditional hospitality. All understood the symbol of sharing a sip of sweet wine to be a symbol of the beauty of creation and the beauty of what this couple was creating. All understood the seven wedding blessings to be about affirming the potential in human beings to combine love, wisdom and courage and to forge a life of joy and gratitude. All understood the breaking of the glass to be about the fragility of life and finding joy within sorrow. All understood that Judaism had become meaningful not only to the bride, but to her supportive partner and that it could be accessible and meaningful to their whole family.
What I hope for this couple is that they find a Jewish community that can also support them. I have directed them to Jewish communal institutions that provide fellowship and classes for couples just like them. I will encourage them to participate in an Introduction to Judaism class sponsored by Reform Jewish Chicago. But it will be friends and Jewish lay and professional leaders who will help this couple sustain and strengthen their Jewish home and Jewish involvement.
I was meeting with Anita Silvert (who wears many hats in Chicago — she co-chairs Limmud Chicago (look for me there, details to come!) as well as directs a new program in Chicago called Chai Mitzvah). She was telling me today of her hopes to start a cohort of around eight people who are either in an interfaith relationship (either the Jewish partner or partner who isn’t Jewish) or people touched by interfaith families personally. This group would meet once a month to study Jewish texts and each would participate in social justice work throughout the year (serving a cause or charity of interest). Lastly, each would take on a new spiritual practice, guided by a mentor. As she was telling me about the program, she taught me a Rashi teaching from Numbers 5:8, “If a man has no kinsman to whom restitution can be made, the amount repaid shall go to the Lord for the priest…” Rashi, a medeival rabbi and important scholar, asks how an Israelite could possibly have no kinsmen, no family, no people. He concludes that this verse must be talking about the ger, a convert.
I could not believe how fitting it was that Anita shared this teaching with me exactly when I was thinking about this wedding of a Jew by choice. We need to make sure that all in the community have people, have kinsmen. That is our sacred and holy task.
If you would like more information about either our Love and Religion — Online workshop for interfaith couples or the Chai Mitzvah program, email me at firstname.lastname@example.org.
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