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Rabbi Elliot Cosgrove, a leading Conservative rabbi whose essay in March explained why he thought Conservative rabbis should continue to not officiate at weddings of interfaith couples, has a new essay arguing that âthe Conservative movement should be the movement of conversion.â He wants to âmeet people where they are,â and as I understand it make the conversion process easier, in particular not requiring converts to be âfully observant.â
I have always felt that conversion is a wonderful personal choice and I donât have any issues with making the process easier including for some couples who are getting married. But the idea that making conversion more inviting and âdoableâ will enable Conservative rabbis to meet young couples who are getting married âwhere they areâ is sorely misguided. Because neither partner is thinking that the partner who is not Jewish needs to make a fundamental change in who he or she is in order to be marriageable.
As David Wilensky and Gabriel Erbs have just written in A Taxonomy of Stupid Shit the Jewish Establishment Says to Millennials:
We really donât understand how any thinking person believes an intra-communal breeding program will be a convincing appeal to young people. Jewish millennials chafe against this pearl-clutching because we embrace, overwhelmingly, progressive values about gender, sexuality, and marriage. To us, baby-boomer chatter on intermarriage sounds alarmingly like what a lot of âpolite societyâ said at the advent of racial intermarriageâŚ.
If Jewish boomers are really anxious about generational continuity (a phrase that verges on eugenics in its subtext), they should stop their hardline rhetoric, which simply pushes millennials out of the communal fold. For interfaith Jewish families who wish to build their family life within the Jewish communal context, this kind of talk constantly reminds them of their second-class status â so they leave.
Shaul Magid writing in The Forward also disagreed with Rabbi Cosgrove, though for different reasons:
I do not think it is fair, or spiritually refined, to ask the non-Jew to become a Jew in order to solve a Jewish problem [intermarriage]. Or to allow us, as rabbis, to sleep at night. To do so is to make conversion into an instrument and the convert into a tool to benefit us.
Rabbi Cosgrove advances other interesting ideas. Since Conservative rabbis do not recognize patrilineal descent, he recommends that all marrying couples go to the mikveh before their weddings, which would âlevel the playing field of Jewish identityâ â and, as I understand it, enable Conservative rabbis to officiate at those weddings. He also recommends that all bânai mitzvah children go to the mikveh, which would confirm the Jewish identity of patrilineal children.
But these are band-aids that donât address a much bigger issue. Rabbi Cosgrove has said we must be âpassionate in creating a culture of warm embrace for Jew and non-Jew alike.â Not recognizing patrilineal descent, not allowing partners from different faith traditions to participate in Jewish ritual, and not officiating at weddings of interfaith couples â all of these undermine any possible warm embrace.
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, âWhy should I be Jewish?â
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 donât have Jewish family heritage?Â
How do you choose Judaism?
I want to add a few more questions to the above. If youâre 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 baggageâwhy 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?Â Or when it means going through a metal detector for synagogue? And after all that, when it means people repeatedly tell you that youâre not really Jewish, or your familyâs 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 pastâof 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 presentâof 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 futureâto 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 (Taâanit 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 wouldnât offer him any fruit, he answered, âPerhaps 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.â 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. Itâs 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 thereâs 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 itâs 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.Â 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.
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 âIâm Dreaming of a White Christmas.â Itâs not my favorite because of its religious theme, or even because of its references to snow (Iâm an Arizona kid after all). Itâs my favorite because it was my dadâs favorite.
Hereâs 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. Iâm pretty sure that was the first (and last) time his synagogue has had Christmas music playing at a funeralâŚ and maybe the only time itâs ever played at any funeral in August. But it was his favorite, and now that itâs Christmastime again Iâm 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 âstatusâ as Christmas. To some people it means that Jews still get to take advantage of Christmas shopping sales, which doesnât 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 doesnât 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 âElfâ 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 whatâs âOKâ for them to do Jewishly. I do feel itâs 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 familiesâ 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 heâs 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 parentâs 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. Iâve heard the sermons from rabbis who are committed to the survival of the Jewish people. Iâve 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.
I am the outlier in my family. The youngest of five, the only musician, the one who loved Sunday school and the only one to marry a Jewish partner. Growing up my mother said she wanted me to marry a ânice Jewish manâ so that I could have a ânice Jewish last nameââapparently my maiden name, Cummings, didnât sound Jewish enough to my mother, Froma. I know she was joking (mostly) and that having the last name âSteinâ is secondary to the man I married and the relationship weâve built. What neither of us knew was that because Jason was not raised as a liberal Jew like I was, a large part of our relationship deals with navigating our different Jewish backgrounds as we build a Jewish home with our children.
My mother was raised in an Orthodox Jewish household and my father had converted to Judaism when he married his late (first) wife years before I was born. Though we were steeped in Judaism, by the time I was born, my familyâs Jewish observance had changed significantly. I have vivid memories of singing âapples and honey for a sweet new yearâ at Rosh Hashanah dinner in our living room and Passover seders at my cousinsâ house, but very few memories of attending services or programs at synagogue. It was a moment in synagogue, however, that left a deep impact on my life and ultimately led me to pursue the rabbinate.
I was 6 or 7 years old and my mother took me on a trip for work. When we arrived back in town we happened to be near the synagogue and decided to go in for Friday night Shabbat services. Dressed in jeans, I was embarrassed that we would stand out and people would shame us. We went in anyway, and about halfway through the service I fell asleep on her lap. When I awoke at the end of the service, the rabbiâs tallit was draped around me like a blanket and I quickly realized that Rabbi Herring had taken it off his own back and offered it to me. I understand this gesture even more deeply now that I am a rabbi and know the significance of my own tallit, and the meaning it brings me when I use it to bless couples at their weddings, and babies and families at birth ceremonies.
We entered that room embarrassed and anxious that we would be turned away, but instead we were welcomed with open arms and kindness. This is how I view the Jewish community today: inviting, engaging, kind and open.
I attended Willamette University, a small liberal arts college in Oregon with roots in the Methodist Church. As one of only of seven Jewish students in the entire undergraduate student body, I was often the first Jewish person most people there had met. I was asked several times if I had horns. I was proselytized. I thought about transferring to a university with more Jewish students. After a lot of consideration I chose to stay at Willamette and to seek out a larger Jewish community for support. I learned that the people around me who were not Jewish strengthened my own Jewish life. By having to reflect on my own understanding of Judaism, I learned why certain things about being Jewish matter to me.
In college, I was the Jewish representative whether I liked it or not, and this experience is what led me to become a Jewish professional. I love thinking deeply about what Judaism means for people and how it is represented in our lives and in the world. I love being a resource, a reference and a trusted advisor to my friends, family and community.
Two of my sisters are married to men who are not Jewish and each of them has two children. I understand that religion is not a cut and dry issue for their families and I love being able to help them navigate religious life for their children. It brings me joy to answer questions like, âDoes an English muffin count as bread on Passover?â and âWere Moses and Jesus friends?â
I came to L.A. in 2010 to attend rabbinical school at the Hebrew Union College and Iâve worked all over townâat UCLA Hospital in Westwood, at St. Johnâs hospital in Santa Monica, at OUR House Center for Grief Support at the 405 and Sawtelle, and at various synagogues in the Valley. There were days that I spent three hours driving through town commuting to work and back home in Pasadena. I love that each neighborhood in L.A. has its own personality and its own needs. I know that there are areas with concentrated Orthodox Jewish population around L.A., but there are not areas with concentrated liberal, secular, and interfaith Jewish families. This makes finding community that much more difficult, and my work important and challenging. I hope that we can gather people together in community for fun, inclusive events. I hope you will join me in celebrating Jewish holidays at CiclaVia, learning about the issues facing Jewish families at a local hangout, playing with our babies at the park, and playing with our friends at the Hollywood Bowl.
I look forward to working with IFF to continue this important work of engaging people in community and helping people experience Judaism without the pain of closed doors, but rather with the kindness of a welcoming Jewish community.
Does the huge conversation about Rachel Dolezal, who resigned as president of the Spokane, WA, chapter of the National Association for the Advancement of Colored People after it was revealed that she identified as African-American while her parents are White, have any relevance to efforts to engage interfaith families in Jewish life and community?
Iâm not commenting on Dolezalâs conduct or its implications on race and race relations; Samuel Freedman addresses those issues and describes her as âclearly disturbedâ in the Forwardâs âHow Rachel Dolezal Crossed the Line from Solidarity to Slumming.â Dolezalâs claim to be transracial has also been criticized as demeaning to people who are transgender, which I certainly donât mean to be.
In âWhat My Black Jewish Son Teaches Me About Rachel Dolezal,â (also in the Forward) Alina Adams, a Jewish woman married to an African-American man, who has written six wonderful articles for us over the years, says that her three children âare being raised Jewish, and they identify as 100 percent Jewish, not âhalfâ,â while her husband âdidnât convert, and he doesnât self-identify as Jewish. But he does identify with the Jewish people via his children.â
Then, about her husband, she says:
So Alina Adams doesnât âself-identify as blackâ but she âsort ofâ âfeels blackâ while her husband sometimes includes himself when talking about Jews, and his wife and their childrenâs Jewishness has become a part of him.
It sounds like Alina would not describe herself as âtransracial.â Does it make any sense or serve any purpose to describe Alinaâs husband as âtransJewish?â
I donât think so. I donât think coming up with categories or labels for people like Alinaâs husband is helpful. Over the years, some people have suggested calling a supportive partner from another faith tradition a âger toshav,â a Biblical category that literally means âstranger in the camp.â But the motivation is usually to allow people who fall into the category to participate in more Jewish ritual than those who donât, and I think thatâs a bad idea.
I know that some people would say that it doesn’t make sense to talk about âtransJewishâ because a person who comes to identify as Jewish can convert. But as of now thereâs no civil or cultural conversion, only religious conversion, and in any event there are many people who feel sort of or partly Jewish who for many reasons arenât interested in converting.
But the notion of a person who is born with and/or raised with one identity, who feels an affinity with and eventually adopts in some fashion a different identityâthatâs what strikes close to home. There are many people who were not born or raised Jewish, who are married or partnered with Jews, who feel an affinity with Jews and Jewish traditions and who in some fashion adopt a Jewish identity, the way Alina Adamsâ husband has. The increasing understanding that that kind of identity shifting happens is the positive implication of the Dolezal incident for those interested in engaging interfaith families Jewishly.
I agree with Alinaâs conclusion:
Postscript June 23, 2015
In the Sunday New York Times on June 21, 2015, there is a letter to the editor from Ron Brown of Brooklyn, who describes himself as a Christian married toÂ Jewish woman for 30 years, with adult children who identify as Jewish.
He writes, âOver time, I have grown to âfeelâ Jewish myself. I even feel a bit insulted and left out when I am singled out as the only one in the family who is Christian. I can understand feeling so identified with a certain group that you wish you were born into that group, so identified that even a reminder that you are separate from that group hurts. I can understand Rachel Dolezal. But I would never consider lying about it. I wish Ms. Dolezal hadnât either. Thereâs no doubt in my mind that she would have been welcomed into the African-American community just the way she was.â
Have you or a loved one ever had the experience of overhearing or being told something point blank that was anti-Semitic because the speaker didn’t think they were in the company of someone Jewish? Michael Douglas did.
Raised without formal Jewish religion by father Kirk Douglas (Jewish) and his mother Diana (not Jewish), Douglas began to connect with his Jewish heritage as an adult, after his son Dylan began connecting with Judaism through his friends.
“While some Jews believe that not having a Jewish mother makes me not Jewish, I have learned the hard way that those who hate do not make such fine distinctions,” wrote Douglas, who recounted his first experience with anti-Semitism (in high school during a conversation with a friend who did not know he had a Jewish background) in a recent op-ed in the LA Times.
Unfortunately, his son Dylan also learned the hard way through an unprovoked encounter while on vacation in Southern Europe. Dylan was wearing a Star of David, which his father realized must have been the trigger for the encounter.
After defending his son, Douglas decided to use the power of his voice to speak out on a broaderÂ platform. “Anti-Semitism, I’ve seen, is like a disease that goes dormant, flaring up with the next political trigger,” he wrote. Simply put: “It is time for each of us to speak up against this hate.”
We’re glad to see that Douglas is inspired byÂ the honor of this year’s Genesis Prize to take a leadership role in the Jewish community and to make his voice heard. He appeals to all of us to challenge ourselves to stand up to anti-Semitism.Â “Because if we confront anti-Semitism whenever we see it, if we combat it individually and as a society, and use whatever platform we have to denounce it, we can stop the spread of this madness.”
The need to belong is part of the human condition. We all want to feel a sense of home, we seek it out, we write songs and poetry about it and we hold on for dear life when we find it. I figured out how to belong to Judaism at camp.
My Jewish camp was the Union for Reform Judaismâs Joseph Eisner Camp in Great Barrington, MA. I still remember the first time I drove up to the gates, sick with nerves, worried if I could fit in. I also remember the tear-streaked ride home those two months later when I was grounded by such a deep sense of belonging the likes of which I had never felt before.
Each winter, as the countdown for those bright summer days began, we would throw around the term, â10 months for 2.â I suspect that if Twitter had existed in those days, it would have become my favorite hashtag. And this was the reality that we felt deep within our pre-teen and teenage souls; that we lived those ten other months of the year in exile, waiting to return to the holy land once more for those two precious months. Oh, how much we could cram into 60 days.
At camp, I could not only figure out who I was but I could also be anything. I lived in Jewish time and space, where days were marked with fun and creative prayer and song, where we interacted with Israelis on staff who taught us about Israel and connected us to the larger Jewish world, where we learned and shared a common vocabulary and sang familiar Jewish songs in a way I had never experienced at my home synagogue. And because we lived in Jewish time, swimming, arts and crafts, drama and every sport imaginable became part of our Jewish summer camp experience. We were given ownership over our religious experiences and we celebrated Shabbat (and I truly mean celebrated) each week with creativity, music, dance and our own words of gratitude and introspection. I didnât even realize how much Jewish knowledge I had gained in these series of two months until I got home and realized I knew every melody and every prayer and wanted to teach them to my interfaith parents and my friends (even if they werenât as keen).
I imagine we all have those transformative experiences in our lives, the ones we think back to regularly, which we credit for our personal growth and identity. Mine was Eisner Camp and I would hazard a guess that the large majority of my fellow campers and counselors would say the same, even though we have all chosen our own, different paths through life. My path led me to the rabbinate, to wanting to make Judaism as alive and vibrant every day as it felt during those summers, to help everyone who wanted to belong to Judaism and the Jewish community and to create connections and friendships that last a lifetime.
The impact that Eisner Camp had on my life is immeasurable because these ten years later, the mere thought of camp makes me smile and remember a million experiences, moments, songs, sounds and people. Writing this blog post alone reminds me of the hot sweaty perfect Friday night song sessions, the trials and tribulations of camp friendships and the moment my team won Maccabiah (color war). I wouldnât be who I am without camp. I wouldnât be a knowledgeable, engaged Jewâlet alone a rabbi, and I certainly wouldnât still feel like a little piece of my heart is living 10 months for 2.