Full of helpful advice for families starting to think about their child's bat or bar mitzvah, Bar & Bat Mitzvah For The Interfaith Family will be a helpful primer to all families (not just interfaith!).
This colorful booklet will give all the basics about this holiday which combines elements of Halloween, Mardi Gras and the secular new year. It is a holiday not only for children who know immediately that anything with a costume will be fun, but for adults too.
Connecting Interfaith Families to Jewish Life in Greater Cleveland by providing programs and opportunities for interfaith families to experience Judaism in a variety of venues, meet other interfaith families, and to connect to other Jewish organizations that may serve their needs.
This is an interactive, fun, and low-key workshop for couples who are dating, engaged or recently married. The sessions will give you a chance to ask questions about faith, to think about where you are as an adult with your own spirituality and to talk through what's important to you and your partner.
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 recently got introduced to a children’s book called Zero by Kathryn Otoshi. It’s a book aimed at preschoolers, but adults will also love it. In the book, Zero feels left out of the counting that all the other numbers get to do. They have value as counted numbers, but Zero doesn’t. She tries to impress those numbers with little success and even tries to look like them. Zero then realizes that she can convince the other numbers that if they add her on, they will count as a higher number. With Zero, they became 10, 20, 30, 100 and more. After reading this book, my kids and I were prompted to a discussion about how it feels to be left out and how sometimes we want to dress like someone else or act like someone else to fit in.
Photo credit: Amazon.
As the story of Zero unfolded, my interfaith family inclusion buzzer went right off! (This happens to me quite often.) It reminded me of a talk I heard earlier this year at Temple Sholom that was sponsored by A Wider Bridge. The talk was given by the leaders of The Aguda, an Israeli National LGBT Task Force. They shared about a tour they did in LA of one of the largest LGBTQ agencies in the world. When they asked an agency executive about where their work would be headed in the next 10 or 15 years, the executive responded that maybe they can work themselves out of a job in the decades to come. The Aguda leaders thought this was a sad answer because they believe it will take years to win legal equal rights across all areas that touch LGBTQ people in America and internationally. It might take just as long to bring about cultural acceptance including ending homophobic and transphobic discrimination. The Aguda leaders hope that when that day comes, there would be many more agencies and organizations devoted to LGBTQ people because communities around the globe would feel incomplete without the overt contributions that queer people would bring. In other words, queer people and their varied lenses of life would add essential value to leadership positions, boards and councils in all professions.
To me, the same is true when it comes to interfaith family inclusion in Jewish life. Congregations need to find ways to support couples around lifecycle events, especially weddings. They may also need to translate Hebrew so that people reading their website or sitting in services will have a more meaningful experience. Classes should be offered so that people who need a refresher or a first-time explanation have ways to learn. Rabbis need to share stories during family Shabbat gatherings that represent same-sex parents, single parents, interfaith families, gender non-confirming children and racially diverse families.
Congregations should look at membership forms, school enrollment materials and written ritual policy statements to make sure they are inclusive and sensitive. It will go far when congregants acknowledge the gift a parent who didn’t grow up with Judaism is giving to help raise children with Judaism. It is wonderful when the parent who isn’t Jewish can be referred to in the positive (rather than just “non-Jew,”) as someone who is Christian, Buddhist, Hindu, atheist, secular and so forth, along with the other parts of their identity like activist, volunteer, their profession, etc.
For families like mine, where both partners are Jewish, and for Jewish professionals, the main lesson from Zero is that we need to realize people from different backgrounds in our communities enrich our expression of Judaism. Inclusion of people who didn’t grow up with Judaism should be seen as equal to those of us who did grow up with Judaism, and the gazillions of complicated amalgamations in between help us all count more. A diverse community adds energy, creativity, beauty and depth to this ancient and always dynamic civilization of Judaism.
Thank you to Zero for reminding me of this sacred goal.
Anti-Semitic acts have been happening in our country every day for the past couple of months. And every day I get asked the same question, “Why should I be Jewish?”
To be Jewish is to accept the challenges along with the joys. To have Jewish heritage is to be born into a club of which you will always be a member, even if you choose not to engage in Jewish life. To choose to be Jewish, or to be partnered with someone Jewish, you are joining a family where you become part of its celebrations, accomplishments, disappointments, failures, challenges and tragedies.
So why choose to be part of a family with such tragic stories in the distant and not so distant past? Why wake up every day and make the choice to be part of a family that is the recipient of hateful speech and acts of terror and desecration? Why be a part of a group who sometimes seems to have more challenges than joys when, in America, you can choose to be anything?
I asked this question on Facebook and was given a lot of answers to why people choose to engage in Jewish life. But, I also received some questions:
How can you even choose?
Is it a choice to be Jewish?
Can you choose to ignore your family heritage?
What if you don’t have Jewish family heritage?
How do you choose Judaism?
I want to add a few more questions to the above. If you’re in an interfaith relationship, why choose Judaism as your household religion, when it would be so easy to ignore or deny it? Being Jewish seems to come with all this extra baggage—why voluntarily carry it and ask your family to carry it?
Why do interfaith couples go out of their way to practice Judaism when being Jewish means subjecting yourself to scrutiny and possibly danger?
How about when it means sending your kid to school at a JCC or Jewish day school knowing it may get threatened and evacuated? Or when it means going through a metal detector for synagogue? And after all that, when it means people repeatedly tell you that you’re not really Jewish, or your family’s not Jewish or your family and relationship is leading to the decline of Judaism? Why do interfaith couples and families keep it up?
Love of the past—of the parent to whom Judaism was so important. Or of the grandparent who died at Dachau or Sachsen-Hausen. Or for the mother-in-law who wants so badly for your children to be Jewish.
Love of the present—of the partner to whom Judaism is so important. The synagogue that needs your membership and participation to keep its doors open. The community that welcomes you and celebrates with you in times of joy and supports you in times of sadness. The connection you feel to other people as they navigate the journey of being Jewish in an interfaith family.
Love of the future—to give your children a tradition and culture. For Judaism to continue, thrive and flourish. For the Jewish tradition to think of the next generation and plant the seeds of faith and community that only our children and grandchildren with see the fruit of. For the story found in a Jewish text, called the Talmud (Ta’anit 23a), in which a man named Honi plants a carob tree, knowing that it will not bear fruit in his generation. When asked why he would care about a tree that wouldn’t offer him any fruit, he answered, “Perhaps not. However, when I was born into this world, I found many carob trees planted by my father and grandfather. Just as they planted trees for me, I am planting trees for my children and grandchildren so they will be able to eat the fruit of these trees.” This view of Jewish engagement is hope for the future.
Keeping faith in a time when you are unsure, when your people are being threatened, is an act of love. It’s an act that transcends you and is bigger than you and your family. You find your own reasons for engaging Jewishly and having a Jewish identity. And through it all, you know there’s a bigger reason for your family. Through the fear, threats, insults and the rejection, you stick with it and pass through your family the love you have for the past, present and future of Judaism.
Everyone has their own reasons for this love. Familial heritage may resonate with you or Jewish continuity may drive your Jewish identity. Maybe it’s the participation in community events or Jewish ritual that increases your connection with Judaism. In a world where anti-Semitism is part of our daily lives and freedom of religion is part of our society, people have a choice how they identify with Judaism. I hope you will find your own reason for being in the family as you #ChooseLove each day.
Why do you #ChooseLove and choose Judaism? Share in the comments.
The extreme weather conditions and the long dark nights of the winter months can be harsh for many of us. But from Thanksgiving until around Valentine’s Day, it’s also a popular time when couples get engaged. It can also be a time when couples who are getting married in the spring and summertime are knee-deep in wedding planning. Whether you’re dating, engaged, already married, considering or expecting children, winter can be a good time to hunker down, get cozy and talk about your vision for your partnership.
There have been many articles in recent years about questions for interfaith couples to discuss before getting married, like this one. Sometimes, interfaith or intercultural couples have more considerations. For example, if both partners come from very different cultural or religious families there is a lot to learn. If one is religious and the other isn’t, if one has a large family and the other doesn’t, or if one has a very tight knit family and the other doesn’t—any of these things can be an adjustment for both partners. There will need to be negotiation around which side of the family you celebrate which holidays with and about making sure everyone feels included, especially if both are religious, have strong cultural ties or close families. But let me be clear, these discussions are good for all couples. For every couple, there are family dynamics and personalities to navigate.
I often suggest to couples I work with that they create a vision for themselves—a vision for your life together, for the home you want to create, for the family you build together. If you’ve never considered creating a vision before, here are some questions to consider. Each partner should write down their own responses before sharing with the other partner.
Questions to Define Your Interfaith Family Vision:
What are the traditions, cultural/spiritual practices or values that you grew up with that you imagine having on your own, with your family or with your religious community?
What role do you want or hope your partner will play in these traditions with you, your family or your community?
What role do you imagine playing in your partner’s family’s holidays and traditions and in his or her religious practices/community?
What are the new traditions you will do together in your own home or with a community that are co-created?
Once each partner has had a chance to think about these questions for themselves, they should discuss with their partner. If you dread these kinds of big conversations or decision making, make this fun by doing it over your favorite meal or as a special date. Bring openness and curiosity to the process. You may surprise yourself or your partner. Be realistic about what your life looks like now but how it may look different in the future. If you’ve dropped a lot of your religious practices during your dating years but want your child to have a bar or bat mitzvah down the road, think about what that really means—likely getting back into your observance or joining a congregation and providing an education for your kids. If you’re partner has agreed to raise children in a faith different from their own, talk about what entails.
If you find this brings up more issues or your think you might need some help, consider taking the Love and Religion Workshop through InterfaithFamily, doing an Imago Therapy couples workshop or retreat or finding a couples counselor or coach. Any of these resources will give you more tools for your relationship and help in creating your interfaith family vision.
Dottie with two of her sons and their wives and all of her grandchildren
For the past eight-and-a-half years, I’ve been the rabbi of Temple Menorah Keneseth Chai (TMKC). It’s a small community with a close-knit group of congregants. During our Friday night Shabbat service each week, we have Simcha Time: when people are invited to come up to the bimah and share about birthdays, anniversaries and other good news.
Dottie Bricker, a TMKC congregant, is an amazing woman with a very strong Jewish background and connection to Judaism and the Jewish people. Dottie grew up in an Orthodox Jewish home. As a young girl, Dottie spoke only Yiddish at home – she didn’t even learn English until she went to kindergarten. Dottie comes to services regularly and often comes to the bima to kvell about her four grandchildren.
Dottie is, in every way, the consummate Jewish grandmother. She bursts with love and pride when she speaks about each of her four grandchildren, all of whom call her “Bubba.” Though she’s a Jewish grandmother, not all four of Dottie’s grandchildren are Jewish. Here, in her own words, are Dottie’s thoughts about being a grandmother in an interfaith family.
My Journey that Started Twenty-Two Years Ago (by Dottie Bricker)
It was a few days before Hanukkah when my son Howard called and asked if he could bring someone to our party. I said, “Of course.” And he said, “Mom, she’s not Jewish.” I asked, “Is she nice?” And he answered, “Very.”
Howard married Gail a year later. Two years later my Charlie was born, and when he was 3, my Rachel was born. Oh, happy day-I’m the mother of three boys, the grandmother of three boys and now I finally had my little girl!
After Rachel was born, my son called and said that Gail wanted to raise the kids in her Catholic faith. Then he asked me if I would be OK with this. My answer was, “Are you nuts?! I love them the same as the other grandkids. They are the air I breathe. They are my naches.”
When Charlie and Rachel started school, I became very familiar with their school, Our Lady of Good Counsel. When they received awards, I was there at Mass to see them honored. My Charlie’s third grade teacher, Mrs. Yerkes, asked if his Bubba would come to read the story of Hanukkah to his class. I said I would love to. I read the story and taught them to play dreidel. I bought them jelly doughnuts to eat and they had a great time. A few months later, Mrs. Yerkes asked if I would read the story of Passover, and I was happy to go back. I brought matzah for the students to try. They said they liked it, but they liked the jelly doughnuts better.
When Charlie was in fifth grade, he told his teacher about his dad’s small Torah. The teacher asked if he could bring it to school. My Charlie called me and asked if I’d come to school and teach about the Torah. Once again, I said, “Of course.” It was a wonderful experience for me.
Dottie with all of her grandchildren
My grandkids are now in high school and I have just been retired from my job at Our Lady of Good Counsel. There’s a new “Bubbie” in Mrs. Yerkes’ class.
My grandkids know that if they need Bubba I will be there for them. I have chaperoned school trips, gone to Phillies games with Rachel and even taken Charlie to the Mother-and-Son Dance when Gail was called into work at the last minute.
I like to say that my family is a “blended family.” We learn from each other. It’s special.
They are truly the air I breathe.
Some Jewish grandparents whose grandchildren are being brought up in a different religious tradition may understandably have a much harder time accepting that reality than Dottie. In my blog post about honoring grandmothers of Jewish kids who aren’t themselves Jewish, I noted that, “Unlike their own sons and daughters, who fell in love with someone Jewish and made the choice to have a Jewish home and raise their children as Jews (whether or not they themselves became Jewish), these grandparents who aren’t Jewish never had a choice—they’re bound by their children’s decisions.” Of course, the same is true for Jewish grandparents whose grandchildren are being raised in a different religious tradition. It can be difficult to accept your own child’s decision to not raise your grandchild as a Jew.
Ultimately, it’s a parent’s decision how to raise their child. With mutual respect and lots of communication between grandparents and adult children, grandparents can hopefully find ways to share their Jewish traditions with their grandchildren without the parents feeling that the grandparent is “pushing” Judaism on their child. This may be hard, and the grandparent may legitimately feel a sense of loss that their grandchild isn’t Jewish (see my blog on acknowledging the loss of a parent who commits to raise children in a religious tradition other than the one they grew up with-this can be all the more difficult for grandparents who didn’t have the choice to make.) But hopefully, like Dottie, the grandparent will love their grandchildren unconditionally, and describe them as nothing less than “the air I breathe.”
It was all over the news. “Ivanka and Jared can ride in cars on inauguration Shabbat” proclaimed the New York Post on Thursday, January 19. “Ivanka Trump and Jared Kushner Get Rabbinic Pass to Ride in Car on Inauguration Shabbat” said a headline in The Forward. All of my friends were talking about this and posting about it on social media. How could Ivanka and Jared say that they’re modern Orthodox Jews, who observe the Sabbath, and yet they’d be traveling in a car following Donald Trump’s inauguration on Friday, after the beginning of Shabbat? Why were they granted special permission by a rabbi to use a vehicle on Shabbat out of safety? After all, my friends would point out, Ivanka and Jared didn’t have to go to the inaugural balls and galas. Other friends were saying that they probably got the dispensation because they’re rich and powerful.
The more I heard people criticize Ivanka and Jared, the more uncomfortable I got. Whether or not I like or support them or the president is irrelevant; I don’t think I have the right to criticize Ivanka and Jared’s Jewish observance.
I often hear people judge interfaith couples and families just as they’ve been judging Ivanka and Jared.
If the Jewish partner truly cared about Judaism, they say, then they wouldn’t have married someone who isn’t Jewish. (For my personal thoughts on this issue, see my post ‘Marrying Out is not ‘Abandoning Judaism’.)
If they wanted to have a Jewish home, they wouldn’t have a Christmas tree.
Their children aren’t really Jewish because the mother is Christian and they never took the children to a mikveh (ritual bath) to convert them.
How could they have had both a rabbi and a priest at their wedding?
How can the Christian mom be raising Jewish kids if she herself goes to church?
Many years ago, Rabbi Israel Salanter said, “Most men worry about their own bellies and other people’s souls, when we all ought to be worried about our own souls and other people’s bellies.” What a beautiful teaching! Wouldn’t it be great if all of us could spend less time focusing on and talking about the ways in which other people practice their religion, and more time trying to bring healing to our fractured world?
I spend a lot of time advocating for interfaith couples and families to be accepted by the Jewish community “as they are” and encouraging synagogues and Jewish institutions to welcome and embrace all those who want to walk through their doors, rather than judging them. I think that it’s only fair that I speak out in favor of giving that same respect to Ivanka and Jared. Let’s not obsess over the fact that they traveled in a car on Shabbat – it’s not really news. We’d all be a lot better off, to paraphrase Rabbi Salanter, focusing on our own spiritual and religious lives and concerning ourselves with eliminating hunger and poverty. Now that’s something to talk about.
The following blog post has been reprinted with permission from Edmund Case, Founder of InterfaithFamily: edmundcase.com.
I think it’s safe to say that we would all have to agree that an awful lot has happened in the past two months. That includes developments in the field of engaging interfaith families Jewishly, which I summarize here.
On October 10, eJewishPhilanthropy published my review of a demographic study of British Jews that I found to be unfortunately negative about intermarriage, given trends indicative of a generational shift in identity and practice that I thought supported increased efforts to engage interfaith couples and families.
The October 26 Interfaith Opportunity Summit marked a watershed moment, putting engaging interfaith families at a high level in the mainstream Jewish community’s agenda. eJewishPhilanthropy published Jodi Bromberg’s and my report on new understandings of how to influence engagement, new efforts to engage interfaith families, and the need for an attitudinal “narrative shift” about intermarriage discussed at the Summit.
The Cohen Center at Brandeis on the day of the Summit released a very important study on the impact of rabbinic officiation at weddings of interfaith couples. My op-ed, Are Rabbis Who Refuse to Marry Interfaith Couples Hurting Jewish Continuity?, was published in the Forward and eJewishPhilanthropy. I said that it is no longer tenable for rabbis not to officiate on the grounds that intermarriage is “bad for the Jews,” when the new research shows strong association between officiation and interfaith couples raising their children as Jews and joining synagogues.
The Jewish People Policy Institute in Jerusalem released an important report in November on definitions of Jewishness in a time of fluid identity. In my blog post, what I found promising was the apparent consensus, among over 700 Jewish leaders from Israel, the US and other countries, on the need to be welcoming to interfaith couples. However, I noted a conflict with an accompanying desire to maintain community standards that express a preference for in-marriage.
In November CJP released the 2015 Greater Boston Jewish Community Study, conducted by the Cohen Center and Steinhardt Institute at Brandeis. In my blog post, I note that the Study confirms the very large extent of intermarriage in the community, and validates the wisdom of CJP’s welcoming approach, with high rates of intermarried couples raising their children as Jews and promising rates of engagement in many other Jewish behaviors. The Study is also important for creating an Index of Jewish Engagement that recognizes multiple patterns of engagement and supports programmatic efforts targeted towards groups with different needs and interests.
We are clearly in a time of increased interest in the field, with new convenings and research supporting increased efforts. The question that remains is how to make a national coordinated effort to engage interfaith families a reality.
I am a rabbi and I love Christmastime. I love the twinkling lights in the cool dark nights. I love listening to carolers sing of joy and hope as I sip my spiced cider or hot chocolate. I love that everyone greets each other more than any other time of the year. (I am, however, terrified of Santa Claus because of a run in with a mall Santa as a child.) And one of my favorite songs is “I’m Dreaming of a White Christmas.” It’s not my favorite because of its religious theme, or even because of its references to snow (I’m an Arizona kid after all). It’s my favorite because it was my dad’s favorite.
Here’s a little backstory on my family: My dad converted to Judaism when he married his first wife, decades before I was born. All my life he was extremely committed to being Jewish and for the last several years of his life he was dedicated to Jewish study and worship at his local synagogue. But he sang that song like it was his personal anthem. We even had it playing on the stereo during the luncheon after his funeral. I’m pretty sure that was the first (and last) time his synagogue has had Christmas music playing at a funeral… and maybe the only time it’s ever played at any funeral in August. But it was his favorite, and now that it’s Christmastime again I’m hearing it on the radio every day and thinking of my dad.
This year the first night of Hanukkah falls on Christmas Eve. Some people are very excited about this since it means that for the first time in decades Hanukkah has similar “status” as Christmas. To some people it means that Jews still get to take advantage of Christmas shopping sales, which doesn’t happen when Hanukkah falls in November. But for some interfaith families it is a source of a lot of conflict.
When the holidays are separate on the calendar it is easier to separate their celebrations. For my family, it doesn’t matter that Hanukkah is on Christmas because Hanukkah is always on Thanksgiving for us. Growing up in a family that was geographically dispersed, Thanksgiving was the one weekend that we were all usually together. No matter when Hanukkah fell on the calendar, you could find us eating latkes and exchanging gifts on the Friday after Thanksgiving. In my family, Hanukkah was primarily about spending time with family, eating delicious food from family recipes, and presents.
To me, Hanukkah is a minor Jewish holiday from a religious perspective and does very little to define my Jewish identity. Which means that loving Christmastime does little to threaten my Jewish identity.
Because of my relationship with Hanukkah, when a friend recently asked me if it was OK for Jewish people to like Christmas movies and music, I chuckled thinking about my own annual tradition of watching “Elf” and my childhood memories of driving around town to see Christmas lights. And then I thought more closely about the question: IS it OK for Jewish people to like Christmas movies and music? What about lights? Trees?
As a Reform rabbi I do not feel it is my place to tell people what’s “OK” for them to do Jewishly. I do feel it’s my role to guide people along their path and offer expertise and opinions where appropriate. It is not my job to tell people not to listen to Christmas music, or not to have a tree or to keep kosher. It is my job to help people see how positive Jewish experience can impact your life and shape families’ lives.
When it comes to the winter holidays, there is so much more at play than religious beliefs. To one family Christmas music may symbolize songs of hope for a savior or faith in God. To another family it may symbolize beautiful melodies and joyful tunes. To me, it reminds me of my father who sung those songs with a huge smile and especially now that he’s gone, I want to listen to that music to remind me of him. I spoke with an interfaith family recently whose kids identify as Jewish, and who have a tree to honor one parent’s family tradition. They feel no guilt and they do not feel that having a tree in any way compromises their Jewish identity, but rather that it helps them represent their entire family.
Meanwhile, I hear rabbis and others tell scary tales of Christmas trees leading to diminishing Jewish communities and threatening Jewish identity. I’ve heard the sermons from rabbis who are committed to the survival of the Jewish people. I’ve read the articles describing how Jewish families (or interfaith families) having a Christmas tree is a threat to Jewish identity. I understand the argument that Jewish identity is important and the survival of Jewish community is essential. However, I believe that when many of our families are already embracing the tradition of the Christmas tree, despite the best efforts of some to discourage it, the real threat to our Jewish community is the dismissal and judgment of these families.
I think that if our Jewishness is defined by a tree or a movie or a song, we need to rethink our religious identity and spend the rest of the year strengthening it. There is more to a religious identity than physical symbols. It is about a way of life, a set of values and a tradition, and the ways in which we enact that tradition.
In college, I was a Jewish representative on the student Multi-Faith Council. I have always been fascinated by other religious traditions, cultures and belief systems, while feeling strongly rooted and passionate about my own.
Like many in the more liberal branches of religion, I do not believe that Judaism is the one right religion, but rather, that there are multiple ways of living righteously and of reaching God or a higher power.
I picture a large mountain, with many paths up to the summit. Some paths meander by mountain lakes. Others offer wonderful vistas of the valley below. They all have rougher and smoother patches, and some are steeper than others. They all offer opportunities to challenge ourselves and rejoice in the beauty of the world around us. So why pick just one?
For me, I choose the path of Judaism for many reasons. It is the path that my parents and some (not all) of my grandparents walked before me. I have felt a sense of kinship and connection with other Jews who come from all over the world. I love the songs that echo through the hills and the teachings on signposts along the way. And I have found comfort and meaning on this trail at those key moments in my life—after my father died, on my wedding day and in sharing Jewish holidays with my son.
Being in an interfaith marriage adds another layer to this metaphor. I see paths that intersect my own, perhaps merging for a while to diverge and wander off again; maybe looping back on each other at different times. My husband walks his own path, although he does not adhere to another particular religion at this point in his life. (He was raised Protestant and drifted away.) And our paths definitely join together for certain stretches, particularly around holidays that we share as a family, and the core values we want to pass on to our son who we are raising Jewish. But I am walking on a deeply grooved part of the trail, while in this vision he is sometimes on the grassy edge.
Then I think about families who want to incorporate both religions into their homes and family life. Can one path be wide enough to actually overlap with other paths? What do you gain in experience and what might you lose in that image?
I also think about the fellow travelers I have invited to walk with me, my mother-in-law in particular. Even when we are walking together, I expect that her perspective on the view is a little different than mine. Her history is different, and maybe I haven’t done as good a job as I could explaining the different rituals and holidays that we’ll encounter on the way up.
I always love to hear stories from hikers on other trails, and maybe I’ll join them on their path for a while to take in a special sight or moment, but I keep coming back to Judaism. My path is right for me, and I hope my son will find meaning in it, too.
But I like to think about intersecting trails. Interfaith families help form a bridge between paths. We don’t have to shout across the chasms at each other, but can walk together for all or part of the way. This mountain has many sides, and all invite us to look with wonder, appreciation and amazement at the world around us and at the people who share in this journey.
Last month, I sat with 25 people who gathered over breakfast to talk about being part of interfaith families. As the Director of an InterfaithFamily community, there is nothing new or remarkable about that; I bring interfaith couples together regularly to share stories and support one another as they explore religious life. What is noteworthy about this particular group of people is that they were all Jewish professionals, working in Hillels around the country. We were attendees at the Hillel International Global Assembly and this was a first-of-its-kind meeting for people who work in Jewish campus life and are in interfaith relationships. Some of the participants in this discussion were “out” about their relationships while others hoped no one from their campus community or staff would know they had attended the meeting. Many others did not feel comfortable attending at all for fear they would be found out, possibly resulting in losing their jobs.
I have written about how one’s choice of partner does not necessarily reflect one’s commitment to Jewish life. This is certainly true personally, and I know scores of other Jewish professionals like me who are wholly dedicated to enriching Jewish life in our generation, and are themselves partnered with people from other cultural and religious backgrounds. With an intermarriage rate of around 70 percent in non-Orthodox Jewish communities, it is clear that Jewish-Jewish couples are about to become a rarer sight than interfaith ones. Many of those who marry someone from another background are active in Jewish life and have every intention of continuing that involvement. Some are so dedicated to a thriving Jewish community that they become Jewish professionals. Yet when they get there, they often feel that they can’t bring their whole selves to their work for fear of being labeled bad role models.
I hear the worry that Jewish campus professionals, more than professionals in other Jewish settings, are especially poised to be role models for young Jews at the time in their lives when they are getting serious about dating and marriage. Being intermarried would sanction the decision to marry out of the tradition, the argument goes. But let’s look realistically at the demographics of our current Jewish college students. According to a recent study, “Among millennials, born between 1981 and 1995, … partly as a result of the high rate at which millennial children of intermarriage identify as Jewish, half of all Jews in their generation are children of intermarriage” [the Brandeis Millennial Children of Intermarriage study, p.5].
This next generation is often trying to figure out how to honor both parents as they explore religious life on campus and chart a way forward. Furthermore, many if not most of them are interdating or have at least explored the idea. The same study shows that the percentage of young adults who think it is important to marry someone Jewish is extremely low for children of in-married parents and even lower for the children of intermarried parents [Ibid, pg. 43]. Pretending that Jewish college students are largely choosing only to date other Jews is causing us to miss out on some profound conversations. They are not merely deciding on a partner; they are contemplating how they will bring meaning into their lives, they are beginning to own and make decisions as adults for their own spiritual journeys, and they are determining what role Judaism will play in their lives going forward.
These college students need diverse role models, a plethora of professional exemplars so they can see how an adult makes Jewishly committed decisions when Judaism is not the default. They need models to demonstrate how interfaith families navigate raising kids in a still-conflicted Jewish community, and how couples have healthy conversations with in-laws and grandparents about religious choices. If they do partner with someone Jewish, they will inevitably have extended family members who marry someone outside of Judaism at their family holiday table. They need models and forums to discuss how we can best navigate the increasing diversity in the Jewish community.
We are also missing the whole picture when we think only of undergraduates in the Hillel picture. Many Hillels have vibrant graduate student and young adult communities. Large numbers of these young people arrive on campus already having made their decisions about a life partner, and many of those relationships are with people from different religious and cultural backgrounds. They also seek support and models as they begin their lives together.
Those of us with religiously diverse families are uniquely situated as Jewish professionals to bring wisdom, knowledge and compassion to interfaith families exploring Jewish life. Drawing on our personal stories and experience, we are poised to model for others how good communication, flexibility and introspection can help strengthen the next generation of seekers. The current generation of inter-partnered Jewish professionals aren’t the first … and won’t be the last. Judaism’s greatest leader, Moses, married Tzipporah. Not only was she not a Hebrew; she was the daughter of a Midianite priest. Her father, Jethro, condoned this union and even offered Moses sound advice on leading the Israelites.
Hillel has come a very long way. When I began working for the campus organization, it was made clear that professionals would not be allowed to perform an interfaith marriage ceremony, let alone be partnered with someone from another background. Thank you, Hillel International, for providing the space for such an important conversation when field professionals were brave enough to step forward and express the deep need for community and support. I look forward to the time when all Jewish professionals can bring their whole selves to their workplaces, proud to be exemplars for the Jewish campus community as they dedicate their life and work to strengthening Judaism for the next generation.
This essay was reprinted with permission from J. Weekly.
Earlier this month I was the rabbi at the Fellowship for Affirming Ministries’ biennial conference at City of Refuge Church in Oakland. I was invited to blow the shofar for the new Hebrew month of Av, and I lit candles to usher in Shabbat before the worship began. I returned to my seat, filled with love for the extraordinary Christian leaders I had met that day, honored to bring a taste of Judaism into their prayer space and feeling welcomed as someone who had entered that morning as an outsider, now an insider sharing a sacred moment.
Then came the scriptural reading from the New Testament: “Everything [the Pharisees] do is done for people to see. … Woe to you, teachers of the law and Pharisees, you hypocrites! … You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean. In the same way, on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness” (Matthew 23:5, 27, 28).
How should I react? Was anyone looking at me? Do I show my discomfort as a Jew listening to these words? I tried to be invisible, wondering if anyone who was standing up and calling out affirmations of this reading might be associating me, the very public representation of Judaism at this gathering, with a Pharisee. Were the rituals Matthew was criticizing related to ones I just performed? Were they viewed as empty, for show?
It was mere minutes later that I felt a tap on my shoulder. The presiding pastor presented a handwritten note. “Please forgive me for my choice of scripture, which I’m sure was painful to hear. … I felt pain as I listened. … and apologize for any harm this may have done to your heart just after you gifted us with a Sabbath Blessing.” I caught her eye, expressing how deeply this touched me. Her apology doesn’t erase the reality of the text existing, or being read as sacred Scripture, nor should it. But it brought me peace.
What followed was a regular part of the weekly liturgy at her church. The entire congregation recited a five-minute “Confession for the misuse and abuse of Scripture” that speaks, among other things, to the harm done to Jews and others as a result of the misuse of Hebrew Scriptures and New Testament. At this point, feeling a swell of gratitude, I wondered if we Jews ever ask publicly for forgiveness for any harm our texts have caused. In drashes, I have condemned our use of anti-gay verses, I have openly challenged Torah that oppresses women or further disempowers the powerless. But do we ever apologize directly to the people sitting among us who are squirming in their seats as a result of our words?
Because I was the direct recipient of someone’s confession, my mind is fixed on the people who sit and listen to sacred text being chanted in our sanctuaries. For the first time in a long stretch of history, a large percentage of people sitting in services are not Jewish. Most of them have entered our holy spaces because they love someone who is, and many have made personal sacrifices to raise Jewish families. This Shabbat, they may open the Chumash and read, “You shall not intermarry with them: do not give your daughters to their sons or take their daughters for your sons. For they will turn your children away from Me to worship other gods, and God’s anger will blaze forth against you” (Deuteronomy 7:3-4).
This week, I would ask forgiveness from interfaith couples who came to synagogue in support of their Jewish families. They might historicize these verses (this addressed long-gone nations and a nascent people) or even think about our contemporary interreligious battles (Jews worry that their kids might worship the god of the very people who have tried to extinguish them for centuries). But at a time when more interfaith couples are choosing a Jewish life for their families, I feel what the pastor felt for me — that our texts, attitudes and parts of our liturgy may be doing harm to their hearts even as they gift us with their presence and the presence of their children.
If you could reach out to someone who may be hurt by our texts, who would it be?