This beautiful booklet tells the historical roots of Tu Bishvat and Judaism's long-standing sacred connection to trees. You will also find suggestions for activities for young children and ideas for hosting a Tu Bishvat seder.
InterfaithFamily and the Workmen's Circle are celebrating Tu B'Shevat, the Jewish New Year for the trees, and you're invited!
Join us for a FREE afternoon filled with food, music, art projects and social justice.
A great way for Jewish professionals and volunteers who work with and provide programming for people in interfaith relationships to locate resources and trainings to build more welcome into their Jewish communities; connect with and learn from each other; and publicize and enhance their programs and services.
The 2011 Jewish Community Study of New York, released in June 2012, has important findings for all those interested in engaging interfaith families Jewishly.
The study confirms that there is a huge amount of intermarriage, and it is continuing. Between 2006 and 2011, one in three non-Orthodox Jews who married, married someone who was not Jewish (a 33% individual rate of intermarriage); 50% of the non-Orthodox couples formed were intermarried couples (a 50% couples rate of intermarriage) (135).1 Twelve percent of the children (age 0 to 17) in Jewish households — 50,000 children — are in intermarried households (183).
The study reports that 31% of the children of intermarried households are raised Jewish and 11% are raised “Jewish and something else,” while 13% have parents who are undecided and 46% are raised not Jewish (180-81).2 A goal of having more than 50% of intermarried parents raise their children Jewish is reachable — if the undecided parents and the parents raising their children Jewish and something else can be influenced towards more Jewish choices.
The tone of much of the study follows an approach consistently taken in the past by Steven M. Cohen, the study’s principal author, that lumps together all intermarried couples and then highlights their relatively low levels of Jewish engagement when compared to all in-married couples. The policy implications of this approach are that it is not worth making efforts to engage interfaith couples. A different approach, which compares those intermarried couples who are Jewishly engaged with in-married couples, highlights their relatively comparable levels of Jewish engagement; the policy implications of that approach, which is reflected to a degree in the study, are to make efforts to move more intermarried couples to Jewish engagement.
For example, the study reports that the children of intermarried households receive relatively little Jewish education — only 35% are sent to supplemental school; but of the 15% of intermarried households that are synagogue members, 90% send their children to supplemental school. The policy implication clearly is to try to influence intermarried households to become synagogue members — and the study does say, somewhat reluctantly, “Perhaps expanding congregation-based efforts to engage intermarried households is worth pursuing” (28).
For another example, of intermarried households that are raising their children exclusively Jewish, 54% score high or very high on the study’s index of Jewish engagement (182).3 The policy implication clearly is to try to influence intermarried households to raise their children as Jews — and the study does say that the fact that 13% of intermarried parents are undecided about how they are raising their children “suggest that communal efforts to engage intermarried couples should support efforts to raise Jewish children” (28).
For another example, the study reports that the intermarried are less engaged because they have fewer Jewish social connections, with 77% of those age 30-39 living fairly isolated from other Jews — but adds, “These patterns suggest one approach: connect the intermarried socially to other Jews” (162).
The study’s authors ask an important question: “To what extent has the Jewish community made progress in closing the engagement gap associated with intermarriage?” Comparing their findings to those of the 2002 community study, they conclude that the intermarried (again lumped all together) became more distant when compared to the in-married (140). Given the negligible communal efforts to engage interfaith families Jewishly since 2002, the lack of progress should not be a surprise.
The study reports that the vast majority of the intermarried say they do not feel uncomfortable attending most Jewish events and activities — only 14% feel uncomfortable, compared to 10% of the in-married (144). In an exchange with Shmuel Rosner, Cohen says, “If discomfort is not a major obstacle to Jewish engagement, then welcoming is not the solution.” Cohen seems to recognize, however, that there is a big difference between not feeling uncomfortable, and feeling truly invited to engage: “Rather than focusing all our energies on welcoming the intermarried, we ought to be focusing on engaging the intermarried, approaches that certainly include welcoming, but go to building relationships and offering opportunities to educate and participate.”
But a related finding exposes widespread negative attitudes about intermarriage that potentially result in disinviting, unwelcoming behavior: high percentages of parents say they would be upset if their adult child married someone not Jewish who did not convert. While 6% of intermarrieds and 12% of converts would be upset, 56% of non-Orthodox in-married Jews would be upset. Feeling that the fact of their relationship is a cause of upset in a community is a factor likely to discourage a couple from engaging with that community.
Sensing negative communal attitudes may explain why more intermarried households make charitable contributions exclusively to non-Jewish causes, and fewer give to Jewish causes (203-05) — and the study does suggest “experiment[ing] with new ways of connecting with those who seem the most disconnected from communal Jewish philanthropy — [including] intermarried households” (30).
The fact that people go where they feel welcomed is supported by another study finding, namely a significant shift of Conservative Jews to Reform, which clearly has been perceived as the more hospitable movement for the intermarried. Of all Jews raised Conservative, 29% now identify as Reform; of all now Reform, 31% were raised Conservative (124).
The study has a very helpful discussion of the current context of shifting identities. It highlights fluidity, with people freely choosing identities based on relationships; malleability, with identities changing over time; and hybridity, a confluence of multiple traditions that is the ethos in American society generally (111-12) .
One aspect of hybridity briefly mentioned in the study is that in 9 of 10 intermarried households, synagogue affiliated or not, Christmas is celebrated by a household member. The study states that “In about half, it is celebrated as a religious holiday” but provides no explanation of what that means. InterfaithFamily’s eight years of December holiday surveys have consistently reported, in contrast, that high majorities of interfaith families raising their children as Jews celebrate Christmas but not as a religious holiday.
The study may understate the amount and the Jewish engagement of what have commonly been thought of as intermarriages. Five percent of study respondents were people who had no Jewish parent and had not formally converted, but identified as “Jewish by personal choice.” A marriage between a Jew (by birth or formal conversion) and such a Jew by personal choice has up to know been thought of as an intermarriage, but the study appears to count such couples as “conversionary, in-married” — resulting in less intermarriage. Moreover, Jews by personal choice almost by definition would be more Jewishly engaged than non-Jews; if marriages involving Jews by personal choice were counted as intermarriages, that should mean more Jewish engagement by intermarried couples than this study, which treats those couples as in-married, reports.
The study frequently attributes cause and effect to intermarriage while being very cautious about doing so with any other issue. Thus the study concludes that intermarriage — as opposed to other factors such as what the partners bring to the marriage — “strongly influences” whether children are raised as Jews, the Jewish engagement level of the home, and the Jewish educational choices for their children (191). In contrast, for example, on the question whether having fewer Jewish acquaintances causes less engagement, the study says “Of course, the chicken and egg here are difficult to discern. Do people with many Jewish intimates acquire and sustain Jewish engagement, or do Jewishly engaged people form and sustain Jewish friendships and family relationships?”
Many of the study’s findings are organized around an index of Jewish engagement, based on twelve factors selected by the study’s authors (118), and the study frequently refers to intermarried households scoring low on that index — for example, 70% of the intermarried score low on the engagement index (142). The authors acknowledge, however, that indicators that can be undertaken individually or with friends and family, that don’t demand formal affiliation or collective action, are not included in their engagement index (119). As intermarried households are more involved with these indicators that are not included on the study’s index, their Jewish engagement is understated by the index.
As you may know, InterfaithFamily/Chicago is a 2-year funded initiative which began July 1, 2011. In the first year of the grant we offered an online/in-person class called Raising a Child with Judaism in Your Interfaith Family. The way the class works is that parents get login information to access the class on the computer. Each week of the class the material for a new session is added. You access the material on your own time during that week, read essays (or print them for later), hear/learn blessings, watch videos, get ideas for family activities, post in a journal, and more. Parents are able to interact with other through discussion boards. They have access to a facilitator so that they can ask questions about the material being learned. The facilitator responds to journal posts as well for a more individualized experience. In addition, two of the eight sessions include an in-person program for the whole family – a Friday night Shabbat dinner and experience, and a wrap-up and next steps send-off.
Each of the 8 lessons is about a major parenting situation and how Jewish teachings and traditions offer insights about how to make these times meaningful and spiritual. The class explores bedtime, food and eating rituals, marking time with meaning on a weekly and yearly basis, doing good deeds, loving learning, spirituality, and personal journeys. Every aspect of this class was created with modern interfaith families in mind.
A new session of Raising a Child with Judaism in Your Interfaith Family is beginning in October. It is ideal for families with preschool-3rd grade children. If you would like to join in this next session, go to interfaithfamily.com/raisingachildChicagoOct2012. InterfaithFamily/Chicago will cover the costs for anybody to participate.
The second program we offered in year one of our grant is a marriage workshop called Love and Religion – Online. The workshop took place over 4 Thursday evenings. The first night we take all of the couples to dinner in the city. This is a great chance for everybody to get to know each other in person and to talk about their recent or upcoming wedding. The next three Thursdays, for about an hour or so, we meet online. I facilitate the workshop along with a marriage counselor. We discuss how to create a meaningful religious and spiritual life as an interfaith couple and explore everything from communication in marriage to how to make major life decisions. We offered this workshop in February and May and begin a new session tonight, August 16, with 7 new couples. The next session of Love and Religion – Online will begin in October. It is not too late to join in. Sign up at interfaithfamily.com/loveandreligionChicagoOct2012.
In year 2 of our grant, we will be offering a new class, Preparing for Bar or Bat Mitzvah in Your Interfaith Family. This class is ideal for families with 4th-7th graders, whether you are members of a synagogue or not. Like the Raising a Child class, parents will receive login information to access this class on the computer at their own pace. Each week of the class the material for a new session will be added. There will be essays, ways for you to hear and learn blessings, watch videos, get ideas for family activities, post in a journal and more. You will be able to interact with other parents through discussion boards. You will have access to a facilitator so that you can ask questions as you go, and the facilitator will respond both to your journal posts and on the discussion boards. In addition, two of the eight sessions include an in-person program for the whole family – a Friday night Shabbat dinner and experience, and a wrap-up and next steps send-off.
Each of the eight sessions is about a major aspect of the bat/bar mitzvah ceremony and experience. We will explore the history of the bar/bat mitzvah ceremony, the meaning of Torah, putting the “mitzvah” back in the bat/bar mitzvah, Shabbat morning and evening worship, ritual policies in synagogues, the enduring Jewish values to hold dear, and how to explain this to family members and friends who are not Jewish.
We are beginning to build a community of people we have met through these classes and workshops. At the Joyfully Jewish Mitzvah event this past Sunday in Long Grove, I saw a family who took our Raising a Child class – it was great to reconnect! These classes and workshops are great ways to participate in learning and fellowship in convenient and realistic ways.
As we learn from our sacred text of rabbinic writings, Pirkei Avot (Sayings of the Fathers), “Say not: when I have leisure I will study, lest you may not have it!”
I recently spent an hour with college juniors, talking about how the Jewish community can respond to interfaith couples and families. There was resistance when I suggested that synagogue websites translate all Hebrew/Yiddish terms and any insider language so that anybody new to Judaism – a new member of a Jewish family or anyone Jewish who lacks this knowledge – can fully access the content, and its meaning, on the website. I have encountered similar resistance when suggesting religious school or preschool teachers take on this same practice when sending emails home or having students work on projects.
For instance, if a class makes a “hamotzi placemat” (a placemat that includes the blessing over bread), the prayer could be pasted to their placemat in Hebrew, English and transliteration so that any parent can use it with the child. I have wondered why there would be resistance to this simple idea for sensitivity and inclusion. The comments I have heard in opposition to this are that parents will think that nobody knows anything Jewish in this synagogue or that the message gets watered down or dumbed down if no Hebrew can be assumed to be known. Others have said that it is so easy in the age of Google to look something up that if there was real interest in learning the Hebrew or the term it could be easily ascertained. If we make things too easy for folks, they will not take the initiative to learn it themselves, which is empowering.
I have been caught off guard by these statements. I hadn’t thought there could possibly be resistance to making Judaism as accessible and meaningful as possible.
As I have tried to unpack this dilemma, here is the insight I have come up with: I think the idea that people who aren’t Jewish will require the Jewish community (members of a synagogue, religious school or preschool teachers, or Jewish family members) to offer translations and explanations, could, potentially point out the community’s own inadequacies or illiteracy with Hebrew and Jewish terminology and this feels threatening or unsettling.
I wonder how many of us could translate the name of our congregation into English or the names of most major holidays into English? This is in no way a critique of anybody with a lack of knowledge. Hebrew, even when translated directly into English, sometimes needs extra explanation and context. (“sukkot">Festival of Booths” comes to mind.)
Sometimes people who grew up Jewish just know or “get” something cultural while not being able to articulate it easily. Some Jewish people may want to remain in a tight-knit community in which there is a sacred language (even when not exactly understood, the individual still finds meaning). Being insular in some ways, set-apart and even having insider language feels authentic and means continuity for some. One would think that meaning leads to continuity but maybe Hebrew leads to continuity through connectedness to the past and particularism. Maybe one doesn’t have to understand everything to have meaning. And my asking people to translate everything demystifies it in some ways and makes the message too secular and mundane.
This has been an interesting conundrum for me to think about. I look forward to hearing your insights!
[table][tr][td][/td][td] Developed by a psychologist who specializes in marriage counseling, Love and Religion is offered throughout the country, usually housed in Jewish community centers. If you are not in Chicago and you or someone you know would like to take part in a Love and Religion workshop, it is highly possible a JCC near you is or could offer it. Just [firstname.lastname@example.org]email Dr. Marion Usher[/email], the creator of the program, [/td][/tr][/table]to ask her where and when it is being offered. In Chicago we have already offered the workshop twice and we have two more sessions coming up in August and October.
This program is only four sessions long. It is meant for interfaith couples (where one partner is Jewish and the other partner is not (whether or not they practice another religion) or is new to Judaism) who are engaged or were married within the last couple of years. The first night we meet, we treat all of the couples to dinner in the city so that we can get to know each other. The next 3 sessions take place from the comfort of your own home: couples use WebEx’s video conferencing on their computers or smart phones. So, for four Thursdays you devote an hour to thinking about your relationship, about religion and spirituality, and about which traditions you find important and want to establish in your home.
The couples participating in the past two sessions have felt that their understanding of their partner (and other couples) increased through this sharing process. They nodded their heads as each one told of the feelings they had for their partner when they met; they shared so much camaraderie around coming from two different religions. For many couples, the fact that they are two different religions is not a big deal; neither family expressed concerned about this. In lots of cases, either or both partners grew up with family members of different religions and celebrated all of the holidays with joy and cheer. The specifics of theological or cultural differences seem minimal in comparison to the sense that they have found their soul mate. This workshop does not create issues where there are none. It does help couples come to articulate aspects of what’s important to them religiously that maybe they hadn’t yet thought about. And, of course, couples makes decisions about a whole host of major life issues over time and with change. This workshop helps set a foundation for making those decisions together as they arise.
The hardest part about offering this workshop is finding interfaith couples who are engaged or recently married. The workshop is normally just $36 per couple, but mention this blog post and it’s free! Please share this blog post with anybody you know who lives in Chicagoland if you think they would get something out of having an experience like this. Whether a couple is getting married by a rabbi, a rabbi and clergy from another religion, only clergy from another religion, a Judge or by a friend; whether the couple is getting married for the first time or whether one or both has been previously married; whether the couple is LGBTQ or straight; everybody should know that this is open to them. At InterfaithFamily/Chicago our goal is to reach interfaith couples with programs in which they can strengthen relationships, find ways to connect with Judaism and with the Jewish community, and to understand more about the role Judaism can play in an interfaith relationship, in ways that will feel natural, comfortable, accessible and meaningful to both partners.
The InterfaithFamily/Chicago initiative began this past July. Since then, I have connected with clergy across the denominations, with religious school and preschool teachers working in Jewish settings, with Jewish communal professionals, with couples getting married and with interfaith parents with young children.
With professionals, I have talked about how to be welcoming to interfaith families, how to be more inclusive and accessible. With couples and parents we have spoken about creating a religious life that feels comfortable to both parents and which leaves children with a strong sense of self.
I have begun meeting with those who work with interfaith couples to plan weddings and other life cycle events that take into account two different cultures. These event planners figure out how both cultures can be represented in the ceremony, in the setting, in the food and in the ambiance. These professionals work with interfaith couples who may not even know that there are resources available to them in the Jewish world, nor Jewish clergy who want to work with them.
Through all of these meetings, classes and workshops, I still know that there are so many who do not know that InterfaithFamily/Chicago exists and is here for them. I am on a continual awareness campaign. I even think about going to jewelry stores to meet people who help interfaith couples find engagement rings – they could tell the couples about our Love and Religion Workshops or wedding guide!
One of the most effective ways of engaging is reaching out in partnership with Chicago's vast cultural landscape. For example, InterfaithFamily/Chicago is partnering with Spertus on a program that is geared towards interfaith couples engaged or newly married. On June 20 at 6pm, their beautiful gift store will be open with discounts on items for weddings and the home. Couples will enjoy food and wine as they shop. Spertus staff will be on hand to answer questions about the traditions behind the items and to share information about the artists who made them; they sell everything from menorahs to mezuzahs to blessings for the home. We will also enjoy a tour of the magnificent building, receive Spertus membership giveaways and more. If you live in the city and are engaged or have gotten married recently, please come by after work. Email me at email@example.com to RSVP. This event is free of charge.
Each Monday I am now posting a discussion question on the Chicagoland Community Page. One way I hope to get to know more interfaith couples and parents in Chicagoland is by reading your responses to my questions. I look forward to learning with you in this way.
I hope to see you at Spertus, June 20th, and your responses, online, soon!
I had the privilege to sit on a panel Monday night, May 20th, joining other clergy in expressing our views on interfaith marriage. This discussion was sponsored by the Winnetka Interfaith Council. The panelists were: Jena K. Khodadad, Bahai Faith; Rev. David Lower, Winnetka Presbyterian Church; Rabbi Samuel Gordon, founding rabbi of Congregation Sukkat Shalom of Wilmette; Rev. Christopher Powell, Rector of Christ’s Church in Winnetka; and Herb White, from the First Church of Christ Science. It was moderated by John Lucas, MAPC, a counselor with the Samaritan Counseling Center.
Interestingly, the other clergy on the panel from Christian faiths and from Bahai had little problems with a Christian marrying a Jew. In fact, they emphasized Judaism as the root of Christianity and the parables of Jesus often mirroring narratives from the Hebrew Bible. They are not worried about the continuation of Christianity; they feel children in such families are doubly blessed. Interfaith marriage for Jews is so much more complicated, both theologically and because of the relatively small size of our community. However, when the progressive Jewish world thinks creatively, lovingly, openly, honestly and respectfully about how to make room for interfaith families exploring all aspects of religion, the Jewish community is indelibly strengthened and enriched.
The following questions generated some interesting discussion. I’m sharing my responses here. Let me know what you think.
In your experience, what challenges are there in trying to raise children of an interfaith marriage in both religions and what recommendations do you have to those who are trying to decide this issue?
It is theologically impossible to be both Jewish and Christian. If one accepts Jesus as divine and savior, this belief takes the person outside the realm of Judaism. However, I do feel it is possible to be enriched by two faiths. I do think children can benefit from being exposed to the faith, traditions, customs, narratives and cultures of both parents’ current religious identities or affiliations.
This belief is very controversial within the Jewish world. Many worry that children who grow up with two religions in the home will end up confused and angry. They may not come to affirm a strong Jewish identity. They may feel mixed-up and not know where they belong or fit in among mainstream religious organizations as adults. They may feel resentful of the need to “choose” a religion and feel that they will hurt one parent or another by “choosing a side.”
However, this need not be the case. A Pew study reported that 60% of adults practice a religion other than the one of birth. Identity is fluid today. People go in and out of faith communities. Children who have been passed literary and a love of two heritages by their parents may feel blessed and whole.
The challenges to raising children with an appreciation of two faiths is that they will be denied access to some Jewish organizations and other communal aspects of the religion, such as synagogue religious schools. These families will have to find welcoming synagogues, alternative havurot (Hebrew for fellowships, from the same root as the word for friends, this is a term used when families come together to learn and celebrate Shabbat and holidays together) and other avenues for being part of religious communal life including worship and learning.
Other challenges will arise in how to understand the theology of both religions and how to involve extended family who may have strong opinions about what children should and should not be exposed to religiously. These kinds of religious decision-making may add stress to a marriage or may enrich both parents as each one seeks to get in touch with what he or she really believes and wants to pass on to the children.
In doing premarital sessions with couples, what do you say to interfaith couples and what issues do you suggest that they discuss?
InterfaithFamily/Chicago offers a workshop called Love and Religion which helps couples learn how to talk about religion in their lives. In a group setting, couples begin to openly discuss issues they face as partners from two different backgrounds. Hearing other couples’ stories and understanding that they are not alone also helps in the search for answers to challenges they face. In a safe environment, couples work on creating their religious lives, learning how they can make Jewish choices while still respecting their partner’s religion. If you are engaged or newly married and would like to join in the next session of Love and Religion, email me at firstname.lastname@example.org.
In your experience, what are the keys to making an interfaith marriage work?
Interfaith marriages need support and resources which are specifically designed for couples that come to a relationship having grown up in two different religions. InterfaithFamily.com seeks to offer content to interfaith couples through narratives written by others in similar situations about how they handle certain things, and literacy about the meaning of different Jewish traditions and observances so that both partners understand aspects of Judaism. As well, the Network enables couples and families to “meet” each other online and discuss challenges they may share. Parents and couples blog about their experiences as well. We offer free, downloadable booklets and other articles which can be shared with extended family so that everyone can feel part of the religious lives’ of the couple. Both partners may feel that they have been challenged to be open, honest, flexible and giving in ways they may not have anticipated… but many say that their respect and love for each other is deepened through navigating an interfaith relationship.
Who are the “half Jewish?” Or is “half Jewish” like “half pregnant” – either you are, or you are not? For more than two decades, half of marriages involving Jews have been intermarriages. Today on college campuses, there are likely more students with one Jewish parent than with two. Hillels, Judaic Studies programs, and Holocaust memorial observances could be full to overflowing if the Jewish community could learn who these “heirs of intermarriage” really are and how to encourage them to explore the Jewish side of their family heritage.
The problem is that the organized Jewish community has been too slow to face this reality. This goes deeper than a welcoming approach to intermarriage ceremonies, which could start off these intercultural families on a note of welcoming rather than a feeling of rejection. Telling young adults, “I wouldn’t have married your parents” implies there is something wrong about what made them who they are. Too many still see the question of “who is Jewish” as either/or: either your mother is Jewish and thus you are, or you are not (without conversion). What if you want to be, what if you feel, what if you simply are “Jewish and…”?
We all live in many identities. I am Jewish, and a Humanistic Jew, and a rabbi, but I am also male, and a parent, and I grew up in Michigan, and I now live in the Chicago area. All of these identities exist in me simultaneously, and I cannot choose whether I am male or Jewish or Midwestern. An individual with a Jewish parent and an Irish/Italian/Latino/African American/etc. parent is unlikely to choose one or the other identity if it means they must deny, reject, or forget the other “half” of their family. These questions are not simply issues of individual identity; there are real live (and deceased) parents and grandparents and family traditions and heirlooms and memories at stake. There are almost as many varieties of “half Jewish” experiences as there are individuals. Some embrace the term while others reject it, but we all know what it means, even without Adam Sandler’s Hanukkah song.
This April 20-22, 2012, the International Institute for Secular Humanistic Judaism will be exploring this crucial issue at its Colloquium 2012: “Half Jewish?” The Heirs of Intermarriage. Held on the Northwestern University campus in partnership with Fiedler Hillel of Northwestern University and Newberger Hillel of the University of Chicago, speakers and panelists will explore the “half Jewish” experience through qualitative and quantitative research, personal stories, and passionate debate. Voices from academia, Jewish outreach (including Rabbi Ari Moffic of InterfaithFamily/Chicago), the arts, Hillel, Birthright Next, and Israel will discover who this population is, in all of its diversity, and how we can speak to them as they are rather than as we imagine or wish them to be.
The truth is that the question of “half Jewish” is really a question of “what does it mean to be Jewish?” I vividly remember a conversation with a Reform rabbi friend who was strongly opposed to the concept of “half Jewish.” He asked, “How can you be two religions at once that believe different things?” I responded, “Can you be half Jewish and half Korean?” And that changed the discussion. While there are some who are raising children as “both religions” (and that experience will be part of the Colloquium discussion), for many heirs of intermarriage, their connection to both sides of their family, Jewish and other, is as culture and heritage more than religious belief and practice.
In this, they are not very different from most other Jews, who do not believe everything they are supposed to believe, do not avoid the foods they are supposed to shun, or do not perform the rituals tradition commands. Large numbers of American Jews connect to Jewish culture, history, and ethnic identity more strongly than to traditional Jewish religion and religious law; they may go to synagogue twice a year, but they feel Jewish all year round because it is who they are. Why should the heirs of intermarriage be any different?
Our hope is that Colloquium 2012 – “Half Jewish?” The Heirs of Intermarriage is the beginning of a wider conversation that will help determine the future of the Jewish community. Will we have the courage to be open and welcoming, the courage to change our expectations for the chance of success, or will we continue the self-inflicted losses of recent Jewish demographics? Will the heirs of intermarriage find Jewish homes, and create Jewish homes with their own families, even if their homes are “Jewish and…”? The choice will be theirs, and ours.
More information on the Colloquium, including registration forms, can be found on the IISHJ website.
At first glance, Jennifer Snyder and Linda Borchew could not have been more different. Borchew grew up in Des Plaines and is Jewish. Snyder was raised Presbyterian in a one-stoplight town in central Illinois.
It also brought to mind two recent articles by Susan Goldberg, published on InterfaithFamily.com, about lesbian couples, parenting and the role of religion.
2: In the really random interdating news world, it turns out that Sandra Fluke is dating a Jew. To refresh your memory, Fluke came into the news at the end of February when Rush Limbaugh declared that her support of free, mandated contraceptives at Georgetown University made her a “prostitute” or a “slut.” Even more random: somehow dating a Jewish guy (Adam Mutterperl) means Fluke, by association, is part of the evil “socialist” Jewish mafia (aka, the Jewish Federations of North America).
3: If you live in the Sacramento area, you likely were super excited by the March 2012 / Adar 5772 edition of the Jewish Federation of the Sacramento Region‘s newsletter. The spread of pages 10-11 is all about interfaith families. We get a nice shout out in “Welcoming all into the Jewish community.” It’s a good read!
4: Thanks to the five InterfaithFamily.com readers who sent this New York Times article to me. An Ohio youth of mixed heritage (“His father is black and Baptist from Georgia and his mother is white and Jewish from Iowa”), was the first person of color to win the world championship for Irish dancing, and he has won the contest for three straight years.
“They said, ‘We never thought it would happen, but we’re thrilled that it did,’ ” said Drew’s mother, Andee Goldberg. She added, “They don’t even know he’s Jewish. That hasn’t been broached. I think it would be too overwhelming.”
We’re occasionally contacted by folks in the entertainment world. Seems we’re not the only ones obsessed with interfaith families, joys and struggles and all.
Do you have a big decision to make? A new network television show is looking to feature individuals in interfaith relationships who are facing tough decisions in their lives. Couples can be anywhere in the USA; if selected shooting would require five days. The casting director wrote,
As our criteria for “big decisions” is open, we invite all individuals facing a big decision to send us details of their situation — what they may consider “not important enough” may end up being perfect for our show.
[*] – Maybe you’re not sure how to reveal your relationship to loved ones;[/*]
[*] – Maybe you and your partner want to get married but are getting resistance from friends or family;[/*]
[*] – Maybe you are unsure how you want to raise your child in an interfaith family.[/*][/list]
“If you are going through one of the above situations or something similar,” he continues, “[email@example.com]contact us today[/email]!” Make sure to include your full name; city and state; contact information; several clear, recent photos of yourself; and details of the tough decision you are currently facing.
InterfaithFamily/Chicago is offering our first two classes this year, which I am excited to be facilitating.
The first class is for interdating or newly married interfaith couples, offering the chance to think through how they want to bring religion into their lives. The second class is for interfaith families with young children, trying to figure out how to bring aspects of Judaism to their home (more than just Hanukkah!). This class with help the parent who isn’t Jewish gain knowledge about major aspects of Judaism that directly impact parenting and to see which of these traditions they feel comfortable embracing and making their own.
As I have been talking to different people about both of these classes, a couple of interesting things have come up. Here are two scenarios I have heard:
[*]1. I Don’t Get It/Want it/Seek It:[/*][/list]
This is the sentiment I have heard from the Jewish parent who thinks they have no interest in joining a synagogue, attending Shabbat activities or the like. Maybe this partner grew up minimally connected to Judaism, and married someone who is minimally connected to their own religion. For this parent, it can be a hard sell to talk about religiosity, traditions, blessings and customs. For the partner who grew up Jewish but didn’t “do” much Judaism in the home, who attended Sunday School and then maybe stopped going to synagogue after their bar or bat mitzvah, there may not be too many warm Jewish experiences to draw on, let alone share with their children. Some Jewish traditions may be just as new for this partner as for their partner who isn’t Jewish. This partner feels they have a full life, a busy life, a life with a good community of friends. Maybe holidays are still celebrated secularly at extended families’ homes, but this family isn’t looking to bring “too much” religion to their lives. These parents want their children to be good people who make their world a better place. Lighting Shabbat candles would seem awkward, unfamiliar and unnecessary.
To these families I say, you don’t think you want the rubrics of religion in your lives but your children, like you, crave rituals and order, meaning and purpose. Every Jewish tradition and holiday has an ethical message or undertone to it. Lighting the Shabbat candles is as much about the spiritual as it is about the ethical, bringing family together for a special meal and time to share once a week. The Hebrew and blessings will come as you feel comfortable, but there is room within authentic Judaism for you to “do” Judaism in your own way, with your own language and your own interpretations, filling you in ways you may not yet be able to imagine.
[*]2. We are Not Religious, We are Spiritual:[/*][/list]
Sometimes when an interfaith couple meets with me to prepare for their wedding, and they say they are not religious, it is because neither partner wants to offend the other by bringing too much of their religion to the ceremony or their lives. They fear it would make the other partner feel alienated and left-out. Or maybe these two partners really do not have knowledge, familiarity or comfort with their religions’ traditions and see organized Judaism as boring and irrelevant. This couple may care about feeling spiritual and may seek out spiritual outlets by partaking in nature activities, yoga or discussing philosophy, but they don’t access spirituality through traditional Judaism.
To these couples I say, there is no such thing as “traditional” Judaism. You can connect to authentic Judaism, which is so richly spiritual that hearing the words of old told through a modern lens will fill you with awe, wonder, inspiration, joy and connectedness (that perhaps you never felt growing up at synagogue!). You can connect to Judaism today through nature, through yoga, through meditation, through study, social justice, and just hanging out with other interfaith couples and talking about what’s really important in your lives and families.
Love and Religion – Online is a four-session workshop for interfaith couples who are seriously dating or newly married, on exploring the issue of religion in their relationships. This workshop offers a safe environment for couples to work on creating religious lives together. The sessions will be each Wednesday for four weeks, starting February 1 in person, and then online February 8, 15 and 22. Each session runs 7:00-9:00pm and includes online resources including facilitation via videoconferencing. The cost is $36 per couple.
Raising a Child with Judaism in Your Interfaith Family is a one-of-a-kind, eight-session class for interfaith parents thinking about whether and how to bring Judaism to their home, their lives and their parenting. This class runs February 27 through April 27. Participants will learn one session each week online, with two additional in-person meetings for the whole family: a Shabbat experience on March 23 and a wrap-up session on April 22.
Each of the eight sessions addresses a major parenting situation, looking at how Jewish teachings and traditions offer insights into making these times meaningful and spiritual. We will explore bedtime and meal-times, marking time with meaning on a weekly and yearly basis, doing good deeds, loving learning, spirituality and personal journeys. Class materials include: background essays and slide shows on Jewish teachings; “hear/read” resources to help participants learn how to say blessings; videos; family projects; bedtime book suggestions; personal stories written by other interfaith families; journaling questions and discussion prompts for talk between partners and with other parents; and more!
The stuff of identity (childhood memories and experiences, what works for you today, what’s important to you right now) is so complicated and can’t be summed up or wrapped up neatly in a scenario. But these are all of the kinds of things we can explore more deeply in these classes. I look forward to learning with you!