Zach Braff's movie, Michael Douglas & Diane KeatonBy Gerri Miller
New movies are coming out this month with several actors in interfaith marriages. Plus, the much anticipated Zach Braff film.Go To Pop Culture
By Shannon Naomi Zaid
My internship with the Jewish United Federation and InterfaithFamily has put me in religious Jewish settings that I wouldn’t have normally found myself in. During one of these times, working an InterfaithFamily booth at an event, an issue was brought to my attention that I’d never thought existed: prejudice based on names. In this day and age it seems so odd to assume something about a person based solely on their name, especially so in the U.S. where the culture is a founded on many different ethnicities and geographical backgrounds. Yet there I was, trying to defend my Judaism to a couple of older Jewish men who thought I was Catholic based off my name.
The origin of the name Shannon is Irish. Depending on whom you ask it means: small and wise, or river. My name was given to me by my birth mother, and my parents chose to keep it when they adopted me. In some ways I can understand why these men assumed I was Catholic. The southern nation of Ireland has been and remained Catholic for centuries, and the name “Shannon” derives from Ireland’s longest river, River Shannon. That being said, I was upset that they couldn’t picture a Jew having my name, and it was only after I explained to them my family background, that they acknowledged me as Jewish.
I understand that in Judaism a name carries weight. Historically, there were three groupings of Jews: the Levites, Kohens and Israelites. Descendants of the Levites and Kohens were tasked with special religious duties (e.g. Kohens were priests and Levites served directly under the Kohens), while the Israelites (i.e. everyone else) held the lowest standing. At some synagogues, Kohens and Levites are still treated differently from everyone else. For example, Kohens can be called up to read from the Torah first, followed by Levites. Even outside the biblical context, a family’s name identifies a person. The Jewish community has always been tight knit, and last names now serve as a tool to help place a person in the community.
In the case of first names, I notice the repetition of certain names within the Jewish community. Daniel, Jeremy, Rachel, Joseph, Sarah, Ari, Noah, Adam, Elizabeth, Rebecca, David, Jonathan, Dana, Shana, Michael, Sam. Chances are you’ll come across these names in a Jewish community, but that doesn’t strictly mean all Jews take their names from the same set. There are Jews all over the world in many different countries. You can’t expect that they all share the same few names.
While I am proud to call myself Jewish, I recognize its drawbacks. Judaism is very good at being exclusive, even toward those who identify with it. Call it a design flaw, or a result of social conditioning from centuries of persecution, either way an individual shouldn’t have to be questioned on what faith they are because their name is different.
Growing up in an interfaith family, I always felt as if I was secretly having an identity crisis, never knowing where I really fit it. But I’ve grown into myself, and I know who I am. My name is Shannon. I identify as a secular Jew. I come from an interfaith family. I’m adopted. Part of my family is from Israel, and the other half is from Europe. I know and understand all of this. The problem is everyone who doesn’t understand.
I spent last week at California’s Camp Tawonga as the rabbi on staff for their “Taste of Camp” (a six-day introduction to the camp experience for kids who aren’t ready for a longer session yet). I overheard two 8- or 9-year-olds getting to know each other’s backgrounds on the way back to the cabin.
Excitedly, one girl told the other, “My Mom is Jewish and my Dad is Christian. But we are mostly Jewish.”
The other smiled and piped in, “In our house, we are also mixed! We eat some Hebrew food, and some Mexican food.”
This comment cracked me up and reminded me of being a little kid and having other kids ask me, “Are you Hanukkah or Christmas?” The conversation went on, comparing which holidays they each celebrate that are “Hebrew” and delighting in finding much commonality between their families.
What impressed me most about the conversation was their comfort and ease with the subject. Tawonga is a camp unaffiliated with any particular Jewish denomination, and many kids come from interfaith households. It seemed the perfect place for two kids to explore how they view their backgrounds and make sense of who they are becoming.
I don’t know the full picture of these kids’ family lives, but I would venture to say that they have been given a great gift: clarity. There is much worry that children with parents from different backgrounds will be confused, especially if the parent who is not Jewish continues to be connected to her or his religious heritage. From my experience working with interfaith families, some children are confused, and others—not in the least bit. And a lot of that is dependent on how intentional, clear and forthcoming parents are about what their “religious plan” is for the family. When they know how they are planning on affiliating with religions, communicate that effectively to their children and follow through on it, the kids are more likely to feel secure in who they are religiously as well—regardless of what the plan actually is.
What is the “religious plan” for the little girl who says she is “mostly Jewish”? I don’t know. But I imagine that she is comfortable saying her family is “mostly Jewish” and talking freely about it because they have an idea of how they are living spiritually and have communicated that to her. Perhaps she is being raised Jewishly and being sent to a Jewish camp. But she is also keenly aware that there is more to the story and honors her parent who is not Jewish as a contributor to her emerging identity.
We’ve all heard about “half Jews.” And people who say they are “part Jewish,” or “a quarter Jewish.” I think these kids just came up with a new category. Mostly Jewish. And proud of it.
Everyone stand in a big circle. If you have a parent who is not Jewish, take a step inside the circle. Stay there. Now, if you are still in the outside circle, and you have a close relative who is not Jewish, take a step inside the circle.
Everyone looked around and saw that nearly all of the more than 75 participants had taken a step inside the circle.
And so began InterfaithFamily/Philadelphia’s Sensitivity Training for counselors at Camp JRF (the Reconstructionist movement’s overnight camp in the Pennsylvania Poconos) for working with children from interfaith homes. This training—which I conducted along with my IFF/Philadelphia colleagues Wendy Armon and Robin Warsaw—was part of the camp’s Inclusivity Training for counselors in the week before campers arrived. It was clear to all of the counselors in attendance that being part of an interfaith family isn’t just a theoretical issue for liberal Jews today, it’s something that touches almost every one of us personally.
Over the next hour, we explored how the counselors could best handle various issues that might come up during the summer. For example, what do you do as a counselor when you’re leading a discussion about God and one of the campers brings up Jesus? The counselors also divided up into small groups and discussed and acted out various scenarios involving interfaith issues, such as how to react when a camper says that she is “half Jewish and half [another religion]” or when a camper claims that his bunkmate “isn’t really Jewish.”
I was amazed at the counselors’ thoughtfulness and sensitivity, their insight and creativity, and their openness to discussing challenging issues. After the training, the three of us from IFF/Philadelphia had the pleasure of joining the counselors for a healthy and delicious (really!) lunch—which was followed by a rousing song session in which the counselors sang some of the songs they’ve been learning in advance of the campers’ arrival. Then we were in for a real treat, as the camp’s director, Rabbi Isaac Saposnik, took us on a tour (by golf cart) of the camp. We saw how the different activity areas were labeled with signs that looked like Israeli street signs, naming the activity in Hebrew, English and Arabic. A highlight of the tour was the camp’s new Eco-Village (designed with the input of campers from the past year), a super cool area where campers entering their freshman and sophomore years of high school will live in yurts.
More than once throughout our day at Camp JRF, we heard someone use the camp expression “How We Be.” At Camp JRF, diversity isn’t just tolerated…it isn’t just accepted…it’s embraced! One thing was clear: “We all be different…and that’s wonderful!” Camp JRF is very much a JEWISH camp, but every person at camp—counselor or camper—is encouraged to express his or her Judaism in a way that is personally meaningful. And each person understands that he or she has to respect how others “be.” There’s no “one size fits all.” Each individual is unique, and that makes for a vibrant camp community.
I have no doubt that the campers who attend Camp JRF this summer will have an amazing time. They’ll swim and play Frisbee; dance and sing; make new friends and have all kinds of exciting and rewarding experiences. If they’re going into ninth or tenth grade—they’ll even get to live in a yurt! But most important, they’ll know that they’re living in a community where their uniqueness is embraced and they are accepted for who they are, as they are. And THAT is a great way to “be.”
I don’t normally read books written for middle schoolers, but I was in the children’s section of my local library picking up a book for my daughter the other day when I noticed a book with a bright yellow cover with a pretty Indian girl entitled My Basmati Bat Mitzvah, written by Paula J. Freedman, on display. I opened the book and started to read the summary on the inside cover: “For Tara Feinstein, life with her Jewish-Indian-American family is like a bowl of spicy matzoh ball soup. It’s a mix of cultures that is sometimes delicious, and sometimes confusing…”
I was hooked, and I immediately checked out the book. As someone who devotes my days to working with interfaith couples and families and advocating for a welcoming Jewish community, I couldn’t wait to start reading.
And I wasn’t disappointed. It was a lot of fun to read the story of Tara’s desi mispacha—a term that Tara describes in the book as a “Hindi + Yiddish made up term meaning a family that’s a little bit Indian and a little bit Jewish. Nicer than ‘Hin-Jew’…” I appreciated how the author depicted Tara’s struggles as she prepares to become a
Tara’s Indian mother converted to Judaism years earlier, before marrying her father, but Tara still feels a deep connection to her Indian family and her Indian heritage. She deeply loved her mothers’ parents who lived in India and died several years earlier. She feels a special bond to her Nanaji (her mother’s father) and wants to be sure that celebrating her Bat Mitzvah won’t make her forget him. She adores Indian food, and though her mother doesn’t cook, her father—who grew up Jewish in America—makes great Indian food. Tara loves to watch and act out scenes from Bollywood movies. And for good luck, she rubs the statue of Ganesha that sits on her dresser.
One particular scene in the book really struck me. When Tara realizes that a friend of hers has stolen a bracelet, Tara grabs the bracelet and goes to the store to return it. As she’s reaching to put the bracelet back on the jewelry counter, she’s stopped by a security guard, who thinks that Tara’s involved in the shoplifting. When she tells the security guard that her name is “Tara Feinstein,” he looks at her skeptically and says to her: “No, really.”
That’s what it’s constantly like for Tara…people making assumptions about her, and her Jewishness, based on how she looks, and on her mother’s (and thus her) background. And this is what it’s like for so many children from interfaith, inter-racial and/or inter-cultural homes. Fortunately for Tara, she comes to realize that connecting to her Judaism on a deeper level doesn’t mean that she has to distance herself from her Indian heritage. As she says in her Bat Mitzvah speech: “…now I know that inspiration can come from many different sources, and that having multicultural experiences can actually make you stronger and more accepting of different points of view.” She comes to see that “Nanaji would really have liked my Bat Mitzvah…he was a very spiritual person…he would have approved, as long as I did it with an open heart.”
When my children write book reports for school, they always have to tell whether they would recommend the book, and why or why not. Well, I can say that I would highly recommend My Basmati Bat Mitzvah. It was refreshing to read about a young woman coming of age and dealing with the multiple aspects of her identity, and realizing that she could be fully Jewish AND still honor her Indian cultural heritage (as she did by wearing a treasured sari from her mother’s family which was made into a dress for her Bat Mitzvah).
The book shows in a touching way not just the challenges, but also the blessings, of growing up in an interfaith, inter-cultural family. It’s always said that kids need to see themselves reflected in the dolls they play with, the television and movies they watch, and the stories they read. I’d imagine that a middle schooler, especially a girl, growing up in an interfaith, inter-racial or intercultural home would at least find some aspects of herself reflected in Tara.
If you’re a mom or dad in an interfaith home and you have a child in middle school, I suggest that you get My Basmati Bat Mitzvah for your child. Better yet, read it with your kid! It’ll give you a great opening to discuss complex issues of belonging and identity. If you’re raising your child as a Jew, you can discuss with them how they can still be one hundred percent Jewish even if one parent did not grow up (and may still not be) Jewish. And you can talk about how being Jewish and proudly celebrating your Jewish identity doesn’t mean that you can’t love and honor family members who aren’t Jewish with a full heart or that you can’t embrace aspects of what you inherited from your parent who did not grow up Jewish.
I have to return My Basmati Bat Mitzvah to the library soon, before it’s overdue. And when I get there, I may just go back to the children’s section to see what other great books I can find for myself.
A version of this blog post was reprinted in the Philadelphia Jewish Exponent and can be read here.
These words, spoken by the young widow Ruth to her mother-in-law Naomi, are among the most well known and most powerful words in the Bible. They express Ruth’s commitment to Naomi—and to Naomi’s people and Naomi’s God. With this declaration, Ruth the Moabite cast her lot with the lot of the Jewish people, and she recognized the God of Israel as her God.
Often Ruth is spoken of as the first convert to Judaism. Of course Ruth’s “conversion” wasn’t like the conversions of today. Ruth didn’t attend an Introduction to Judaism class (I can’t imagine that any such classes were offered in Moab!); she didn’t appear before a Beit Din (a rabbinic court); and she didn’t immerse herself in the mikveh (ritual bath). And in fact, throughout the Book of Ruth, even after Ruth makes her declaration of commitment to Naomi, the people of Israel and the God of Israel, Ruth is constantly referred to as “the Moabite,” reminding us, the readers, that Ruth was still seen as an “outsider.”
Even if we are to accept that Ruth converted to Judaism (at a time long before conversion as we now know it), the timing of Ruth’s “conversion” is noteworthy. Having lost her husband and two sons, Machlon (Ruth’s husband) and Chilion (who was married to another Moabite woman, Orpah), while living in Moab, Naomi was preparing to head back to Israel. She told her daughters-in-law to return to their Moabite families, and Orpah followed her instructions. Ruth, however, clung to Naomi, and when Naomi told her to “return to her people and her gods” as Orpah had done, Ruth responded: “Do not urge me to leave you, to turn back and not follow you. For wherever you go….”
By the time Ruth made her famous declaration to Naomi, Ruth’s Israelite husband was already deceased. This was after Ruth’s marriage, not before it. This means that Ruth’s marriage to Machlon, which lasted about ten years, was an interfaith marriage! I can only imagine that Ruth’s great love for Naomi was based on the fact that throughout the period of the marriage and beyond Naomi accepted Ruth for who she was—making Ruth feel valued and loved.
So often today I hear a Jewish mother lament when her son marries a woman who isn’t Jewish: “She’s a lovely girl. If ONLY she were Jewish…” I can only imagine how this must make the daughter-in-law feel: that she’s not quite good enough, that she’s second class. That’s not how Naomi treated Ruth. While the text may go out of its way to call her “Ruth the Moabite,” to Naomi she was simply “Ruth”: beloved daughter-in-law. And what a remarkable mother-in-law Naomi must have been for Ruth to want to leave her own land and her own people to return to Naomi’s homeland with her after Machlon had died.
Just imagine what it would be like today if Jewish parents—and the Jewish community as a whole—could be as non-judgmental and accepting of their children’s interfaith marriages as Naomi must have been of Machlon’s marriage to Ruth. Surely some of the children-in-law, like Ruth, would fall in love with their extended Jewish family and the Jewish people and religion, and choose after a period of time to become Jewish. We see this happen all of the time: Someone who’s had a Jewish partner for a number of years converting after truly knowing what it means to be Jewish. (As a rabbi, I would much prefer that someone wait to convert until they’re sure that it’s right for them, rather than converting to appease a prospective in-law or just make things “easier” when getting married. A conversion just to make someone else happy seems to me to be “empty” and insincere.)
Of course even if parents-in-law and the Jewish community are non-judgmental and accepting of interfaith marriages, not every partner in an interfaith marriage who didn’t grow up Jewish is going to convert. Some people won’t convert because they still practice another religion, and others will decide—for a variety of reasons—that conversion to Judaism isn’t for them. And that’s OK too! Our community needs to honor those who’ve chosen to marry Jews, but who haven’t chosen Judaism for themselves—just as Naomi showed Ruth respect throughout the time that she was married to Machlon. As Naomi realized throughout the marriage, it wasn’t her place to tell her daughter-in-law how to live her life or what choices she should make. Naomi loved Ruth for who she WAS—not for what she WANTED Ruth to be.
At the end of the Book of Ruth, Ruth gives birth to Obed, who is the father of Jesse, who is the father of David. Ruth “the Moabite” who was in an interfaith marriage to Machlon is the great-grandmother of David—not only a great King of Israel, but the progenitor of the Messiah.
Soon it will be Shavuot. It’s customary to read the Book of Ruth on Shavuot, the holiday when we celebrate Matan Torah, the Giving of the Torah. It’s quite appropriate to read the story of a woman who demonstrated her loyalty to Judaism on the holiday on which we celebrate the giving of the Torah to the Jewish people. As Shavuot approaches, I will celebrate Ruth, who wasn’t raised Jewish, from our Jewish past. And I will also celebrate all of those people in our Jewish present who weren’t raised Jewish: those who’ve chosen to convert to Judaism as well as those who’ve chosen to join their lives to the Jewish community in less formal ways (by marrying Jews, by raising Jewish children and by participating in the life of the Jewish community). All of them, like Ruth before them, help us to ensure the Jewish future.
I went to an edgy opera recently called, Lilith the Night Demon in One Lewd Act. Lilith isn’t mentioned in the book of Genesis, but the opera based itself on early Jewish tales of a woman who was created before Eve in the Garden of Eden. Unlike Eve, who was born out of Adam’s side, Lilith was created from the earth at the same moment as Adam. They fought about everything, especially her refusal to assume his desired sexual position. Adam made it clear to God that he didn’t appreciate this insubordination and wanted her out. Lilith left in a huff, followed by three angels who implored her to return to the Garden of Eden. When she refused, they told her that she would spend eternity as a demon, bearing and killing hundreds of demon babies daily. With Lilith gone, Eve was created, destined to play the obedient and submissive “good girl” to Lilith’s strong-willed and demanding “bad girl.” The legend also provided a rationale for the high numbers of babies and women dying in childbirth. Lilith became the scapegoat for the unexplained mysteries of life and death.
Lilith rose in contemporary times as a model of strength, and has an all-woman folk music festival named for her as well as a Jewish feminist magazine. Treating her as a feminist icon, we often conveniently forget the part of the story when she turns into a baby-killing demon. Or perhaps we quietly recognize that so often women have been metaphorically demonized when they demanded personhood.
But Lilith is also beloved because she is the quintessential outsider, allowing us to easily identify with her. It is an epidemic in Judaism to believe that each of us stands outside of some inner sanctum peeking in. In truth, I have met a handful of Jews who don’t feel this way. But many more share this uneasy feeling that we are the only ones who don’t know enough: We don’t know what’s going on during services, we don’t have the right parentage, we don’t know the Yiddish or Hebrew that is tossed around in conversation. We aren’t wealthy like other Jews. We were not born Jewish, or we are in an interfaith relationship. Like a kid on the school playground, many Jews and people who spend time in Jewish communities see ourselves as the kid left out of the club. Other people are the ones who really belong. If only we knew that most everyone feels this way.
Unfortunately, too many of us have actually been told at one time or another that we don’t quite fit an internal stereotypical image of what a Jew should be, or aren’t following the rules. This is natural within a community that defines itself both as one people, yet also contains within it many distinct ways of defining itself. Furthermore, throughout our history, Judaism has had to create walls to define who is in and who is out for its own survival and we still struggle over the height of those boundaries. Reality, yes. But it still hurts.
The problem is, I see us “othering” ourselves. Once we feel or are told that there is a bias against us, we often glorify our place on the outside. We revel in it. We define ourselves by it. We become Lilith peeking in at what everyone else is doing in the Garden of Eden.
There was a time in my life when I identified strongly with the figure of Lilith. I was a rabbinical student dating someone who wasn’t Jewish. I didn’t even know if I would finish my studies to become a rabbi. I felt like a boundary-breaker and wanted to own it. Perhaps even to flaunt it. I studied Lilith. I wrote about Lilith. I read every reference to her I could get my hands on. Except for the baby-killing part of the story, I wanted to be her. But I received some good advice from a trusted mentor to be wary of overly identifying with her. She was right. I was basking in my feelings of otherness. If I had stayed there, I wouldn’t have been able to see myself as a change-maker from inside Judaism.
Feeling that I was on the outside woke me up to how so many people in Jewish communities feel. And I started to realize what a loss it is for everyone if we accept a seat on the outside. Jewish communities need all of us—not just the ones who fit nicely into a box.
Lilith has a lot to teach us. She teaches us to figure out who we are and stand up for what we believe is right. And she teaches us that if we allow others to cut us out, we can’t effect change from within.
When I was in college, I had a serious boyfriend who wasn’t Jewish. At that time I also got involved as a leader with Hillel, the Jewish campus organization. For me, these two major preoccupations with my time were not in conflict. In fact, I brought him frequently to Hillel events and was the first to correct people when they assumed he was Jewish.
In my sophomore year, I was invited to a major conference for Jewish professionals. I was excited to be one of the few representatives of engaged college students. The highlight of the conference was a plenary about intermarriage. I was surprised to walk into a room full of hundreds of people. I honestly, and naively, hadn’t realized what a major hot-button issue this had become. So there I was, a teen amidst a sea of (mostly angry, frustrated) Jewish leaders, listening to them try to figure out why Jewish young people were interdating and intermarrying, surmising that it must be a result of those Jews not having a strong Jewish identity. I was a shy kid, and it took a lot for me to muster up the courage to raise my hand. When they saw me, a real live flesh-and-blood Jewish teenager, the room hushed. I told them about my boyfriend. I told them that I was a Jewish leader on my campus. I had come to their conference. Clearly, I was a Jew with a strong identity.
I wanted to dispel what I still consider a myth: that interdating and identity are always necessarily linked. No one knew what to do with my proclamation as it flew in the face of everything they thought they knew. Was I the ideal product of their Jewish educational system? Or did I represent their deepest failure? I think it made an impression (my quote appeared in Jewish newspapers). What I didn’t know at the time was that a major population study had just been published that year, the 1990 National Jewish Population Survey. That survey was famous for reporting that the national Jewish intermarriage rate had risen 27% since the year I was born. I had unwittingly stepped into one of the earliest moments of communal panic, and I was a confusing representative of my age cohort. Looking back, I would say it was my first public piece of advocacy for the Jewish interfaith community.
A few weeks ago, a conference of Jewish scholars met to explore the idea of “Jewish identity,” co-organized by Professor Ari Kelman, a friend of mine from Stanford University and a leading thinker in the field of Jewish education. He says of the subject, “No one has the foggiest idea what Jewish identity even means.” He asks, “Why is identity the desired outcome of Jewish education?” It’s a great question. The Jewish leaders in my workshop back in 1990 figured that this elusive thing called Jewish identity must ensure that someone would want to marry within Judaism. But, even as a college student, I had every intention of leading a Jewish life, and my choice of partner was not going to change that.
As if he was at that workshop with me as a teen, Kelman asks, “In what other world is marital choice”—[which is thought to be] a key indicator of Jewish identity—“a valuable educational outcome?” I remember lots of talk when I was growing up in a synagogue about Jewish identity. If they could instill in us a sense of deep Jewish connection, we would marry someone Jewish and raise Jewish kids. But I don’t think that as a community we were asking the right questions. The mistake was that one can’t always make accurate assumptions about the degree of an individual’s Jewish passion merely by asking who they are dating or marrying.
When I look at my kids around the Shabbat table (or even my college students when I worked for Hillel), I’m not thinking, “Phew, I’m doing a good job. They are going to have strong Jewish identities.” What am I hoping? I hope that because they are learning to live life through a Jewish lens, they will grow up looking at the world with wonder and awe, possess a strong sense of self, and understand that they are interconnected with other people and the natural world. The goal is living a life of meaning, not possessing a Jewish identity.
Perhaps when a Jewish person is partnered with someone who isn’t, instead of making assumptions about a faulty Jewish identity, we can ask instead what fills their lives with meaning. Now that’s an answer I can’t wait to hear.
Many people want to be welcoming but don’t necessarily know exactly how to provide the welcoming learning environment for interfaith families and kids. In this essay, I’ll provide some tips on how to engage kids from interfaith homes in classrooms and how to handle potentially awkward situations.
1. Respect the family. Keep your own opinion out of the conversation. The children need to feel validated, not uncomfortable. Be prepared for anything. Families come in all shapes and sizes and have all kinds of dynamics. Some families may be raising their children in “both” religions or incorporate varying degrees of each religion. Grandparents may not be supportive. Students may believe in Santa Claus. Relatives may celebrate Kwanza. There are infinite ways to be a family.
2. Respect the other parent’s religion. If a child refers to another holiday celebration with relatives who are not Jewish:
a. Listen. A key element of listening is eye contact. Pay attention to what the student is telling you about a religious experience. If you can relate their story to something Jewish, great. If not, just listen attentively. If you don’t have time to talk because class is starting, say that you would love to talk in greater detail after class and then make sure to offer to talk to them after class.
b. Ask questions. “Did you enjoy going to church?” If you end the conversation abruptly because you are uncomfortable or in a rush, the student may think that he said something wrong. Asking questions (within time constraints of the class) shows that you are interested.
c. Support. Your response of support will enable the student to be happy about their experience. Students should never feel bad if they participated in a family event that wasn’t Jewish. Responses like: “That is great that you had fun with your cousins. You are lucky to be exposed to so many different types of religion.”
d. Pay attention to all of the students. The whole class is potentially listening to your conversation about interfaith issues. The students will take their cues from you and it is key to set an example of support. If you hear another student give a negative response (or make a face) be sure to provide a supportive environment to all of the students. The student that provides a negative response should get the cue that in this classroom, we don’t judge other people but accept one another. It is a mitzvah to support your whole family.
3. Truth. What if a child says: “My cousins told me that the Jews killed Jesus—but I told them, I didn’t.” This is simply not true but it is a long stated myth. This is a good opportunity to set the record straight by saying. 1) That’s not true. 2) The Romans killed Jesus. 3) That was a long time ago and Romans are predominantly Christian now. Please remember that what you teach the students now is what they will remember their entire life. This opportunity to teach not only this student, but the whole class, will be important for defending against anti-Semitic comments in the future.
4. Unconditional support. Families and children need encouragement. Religious school for many families is not a requirement like a high school diploma so a negative interaction can be catastrophic. Families frequently switch to another synagogue if they have a bad experience in Hebrew school. In some cases, families will leave Jewish life completely. The burden is on you (not easy, is it?!). Make it fun, be welcoming, be supportive and teach the students as much as you can.
5. Adaptation. Whenever you can, point out ways in which interfaith families have been important to the Jewish culture. The story of Ruth (an ancestress of King David), a Midianite woman who married a Jewish man and identified with the Jewish people and God, that we read on Shavuot is a great example. The story of Esther, who married a King who wasn’t Jewish and saved the Jews, which read on Purim, is another example.
6. Instill pride. Jessica is part Jewish, Cherokee, Irish and Italian. She is special and unlike any other human being. She should finish her year in your class feeling happy that she has learned some stories, some songs, some traditions, some Hebrew, some of the commandments, and wants to come back next year! Jessica should be proud to be Jessica. Interfaith kids should NEVER be made to feel like anything less than ALL JEWISH when they are in your classroom. All students should be proud of their differences and proud of their Judaism. People will participate in a culture where they feel like they are part of the “home team.” You should never call a child “half-Jewish” or their parent a “goy” and should try to stay away from saying “non-Jew” as well. If a child is attending religious school, then that child is Jewish.
7. Turn it around. There will be many awkward situations throughout your career. Take the opportunity to turn the situation into a “teachable moment.” Many families may not be enlightened about how to be welcoming. You will set the example for the kids about how to be proud and accepting of people’s differences, not only regarding religion but other differences as well.
You are an educator and your role in the development of your students is meaningful and powerful. On behalf of Jewish families in America, thank you for your efforts.
I will be speaking as part of Diversity Shabbat on Friday, April 25. The
Here is what I believe:
Who is the “whole Israelite community?” It is all of you here. If you were brought up with Judaism, or have found yourself in Jewish life because you fell in love with someone Jewish, if you have a parent who isn’t Jewish, if you wandered away from organized Jewish life, whether you think about Judaism throughout the week or not…you are the whole Israelite community.
If you cast your fate, so to speak, with the Jewish people…feel proud of and part of our amazing history, feel inspired by our audacious hope even in the face of despair, want your children to learn values and ancient wisdom from our texts which we still argue with and confront today, you are the whole Israelite community. If you want American, liberal Judaism to exist in the years to come because it adds creativity, nuance, ingenuity, joy, order, sacred purpose, social justice, support for education and so much more to our society, then you are the whole Israelite community.
If you have a Christmas tree in your living room, enjoy a cheeseburger, have grandparents and cousins and extended family who share Christianity with your children, yet you are here because you identify with Judaism, you are the whole Israelite community. You are in. You are good enough. We want you here. You are worthy. Your Judaism is authentic. You have layered, complex, multi-faceted family dynamics and you work to create Shalom bayit—peace in your home and your wider home—which is one of the most important mitzvot (commandments)…we understand. It’s a journey. You make decisions. You revisit decisions. Identity grows and changes. You are the whole Israelite community.
There is one God of peace and love. We are one people, trying to make our family, our circle of friendships, our workplaces, our school communities, our Temple family, our world a more just, kind and decent place.
You shall be holy. This is holy work. The word in Hebrew for honor as in the 10 Commandments, to honor our parents, is kavod. This word also comes from the word for heavy. True honor and respect is a heavy pursuit. This is not for the faint of heart. This stretches us and brings us into new territory. But, ultimately, loving our neighbor next to us in these seats is holy because you are your neighbor. We are one.
…if your child tells you they are dating someone from another religion (race, culture or same gender).
By Wendy Armon and Joycellen Young Auritt Ph.D.
1. Breathe and smile. Your child has just told you that they are seeing someone seriously. Your child is happy and is hoping for your approval of their happiness.
2. Be happy that your child is happy. Think about the joy in your child’s face. Does your child seem happy for the right reasons? Does this person make your child feel confident? We want our children to have happy and stable relationships where they can evolve into the best versions of themselves. If you think that the person is a bad fit for your child, proceed cautiously with concrete examples of your concerns. The fact that their partner wasn’t brought up the way you had hoped becomes a lesser priority if you feel that their partner is not kind, accommodating or considerate of your child. Such concerns can and should be expressed in a careful and thoughtful way.
3. Think before you talk. You may have told your child that you hoped they would marry someone of the same religion, race or culture. Do you still feel the same way? Think about what you are afraid might happen if this person is your child’s partner for life. Are you worried that your child will reject their upbringing? If you say something negative, realize that your child may fulfill your fear of rejection of their upbringing—this could be a self-fulfilling prophecy. With positive reinforcement, you are likely to encourage your child and/or their partner to have good feelings about their upbringing.
The best way to express your concerns is through general, positive and thoughtful questions. Your concerns could be valid, but your child may not realize it so don’t expect an immediate revelation. For example, if you feel that your child has a dramatically different background and value system, a conversation might begin with this type of statement: “That is terrific that you and your partner are able to work out the differences from your backgrounds. I’m glad that you two are so thoughtful that you can work out such dramatic variables. I don’t think I could do that. I am very impressed.”
4. Encourage compatibility. It is OK to remind your children (throughout their childhood) that it is important to consider compatibility qualities in their future partners. Similar values in financial management, politics, education, family and discipline are all important in a long term relationship. Many clergy encourage couples to complete a survey to analyze and discuss these similarities and differences. Compatibility is very important and it is an OK topic to ask your child about delicately and privately.
5. If you are upset, think about why. Do you feel rejected? Your child didn’t reject you, he/she simply fell in love. (See Rabbi Robyn Frisch’s blog “Marrying Out is Not Abandoning Judaism”) Do you feel like you did a poor job raising your child? Think about whether your child is a kind person who is leaving a positive impact on society—if you can say yes, you did a great job as a parent. If you are upset that friends and relatives may be upset, you should relax. Any friends are likely to be supportive and to have experienced similar situations. Judgment from family members is an unacceptable reason to reject your child and their relationship. People who love your child and you will adapt and support their happiness if you set a positive example.
6. Be welcoming. If you are worried that your future grandchildren won’t be raised in the manner that you had hoped you should understand that you are not going to have control over how your grandchildren will be raised. Accept this lack of control. Then, embrace the couple and their future offspring. Only good can come from welcoming. Encourage them to participate in your holidays and culture. Positive behavior can lead to positive results. Negativity usually causes a backlash down the road.
What not to do?
1. Don’t be angry. Your child probably isn’t trying to make you angry. Even if your child is trying to be spiteful, reacting in a negative way will simply fulfill your child’s goal. Being angry serves no benefit. Your response to your child when your child tells you that he or she is serious with a potential life partner will be remembered.
2. Don’t threaten or reject your child. Your child needs to know that you will be there no matter what. This feeling of security that you will continue to love your child will provide satisfaction in the future. You will likely want your child to feel comfortable and unjudged if there are problems in the future. We all want have a safe place to go with our joys and our sadness. The arms of our parents should always provide us with that loving safety net.