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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 â€śthe Conservative movement should be the movement of conversion.â€ť He wants to â€śmeet people where they are,â€ť and as I understand it make the conversion process easier, in particular not requiring converts to be â€śfully observant.â€ť
I have always felt that conversion is a wonderful personal choice and I donâ€™t 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 â€śdoableâ€ť will enable Conservative rabbis to meet young couples who are getting married â€śwhere they areâ€ť 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 donâ€™t 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 â€śpolite societyâ€ť said at the advent of racial intermarriageâ€¦.
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 â€ślevel the playing field of Jewish identityâ€ť â€“ and, as I understand it, enable Conservative rabbis to officiate at those weddings. He also recommends that all bâ€™nai mitzvah children go to the mikveh, which would confirm the Jewish identity of patrilineal children.
But these are band-aids that donâ€™t address a much bigger issue. Rabbi Cosgrove has said we must be â€śpassionate in creating a culture of warm embrace for Jew and non-Jew alike.â€ť 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.
As a kid, my mother taught us to put an orange on the seder plate as an act of feminism. Around that same time, she gave me a hot pink T-shirt with rainbow sparkle letters that read, â€śAnything boys can do, girls can do better.â€ť It was the â€™80s and my passions for girl power, rainbows and Jewish rituals were ignited.
My mom, and many other feminists, passed on the famous origin story of the orange, that Dr. Susannah Heschel was lecturing in Miami, and, while she was speaking of feminism,Â an Orthodox man supposedly shouted that “a woman belongs on the bimah [pulpit] as much as an orange belongs on the seder plate.â€ť And so, as feminists, we all added the orange as an act of resistance; a symbol of women’s rights.
But, alas, that story that I had heard and retold for decades was a myth
(IFF/Philadlephiaâ€™s Rabbi Robyn Frisch discusses the myth here). And while I was studying at the Reconstructionist Rabbinical College, I was quite surprised as the story was debunked by my rabbi and I learned what REALLY happened.
It was the 1980s, and Heschel was speaking at the Hillel Jewish student group at Oberlin College. While there, she came across a Haggadah written by a student that included a story of a young girl who asks her rabbi if there is room in Judaism for a lesbian. The rabbi in the story replies in anger, â€śThereâ€™s as much room for a lesbian in Judaism as there is for a crust of bread on the seder plate!â€ťâ€”implying that lesbians are impure and are a violation of Judaism.
The next year, Heschel put an orange on her seder plate and shared that she chose the orange â€śbecause it suggests the fruitfulness for all Jews when lesbians and gay men are contributing and active members of Jewish life.â€ť
The seeds of the orange, like other items on the seder plate, symbolize rebirth and renewal. And some folks have taken on the tradition of spitting the seeds to remind us to spit out the hatred experienced by all marginalized members of our communities.
Since the addition of the orange, other symbols have been added to the traditional seder plate (watch our fun video guide for what to put on a seder plate). Some vegetarians and vegans have added a â€śpaschal yam,â€ť in place of the shank bone, which traditionally represents the paschal lamb. Others have included olives for peace in the Middle East. And some have placed potato peels on their plates to commemorate Jews who starved during the Holocaust.
Most recently I learned that members of Rabbis For Human Rights, who work to support the under-paid and over-worked tomato pickers in Florida, have included a tomato as a symbol of contemporary slavery.
â€śWe who believe in FREEDOM, cannot rest until it comes.â€ť This year, as I prepare to lead the Passover seder for my family and friends, I am emboldened to add these various symbols to our plate as reminders of who is not free. What segments of my community are still enslaved? What human rights issues must be addressed?
I am empowered to take action and commit to do the social justice work to bring equality and dignity to everyone. In the words of Rev. Dr. Martin Luther King Jr., â€śNo one is free until we are all free.â€ť
As I have admitted before, I see the whole world through an interfaith family lensÂ (see my past blog postÂ HERE). I am so uber-saturated in this work that I am always thinking about the experience of the partner who isnâ€™t Jewish who is connected to someone Jewish and what it means to have interfaith families as full members of congregations. So, when I was on a four-hour flight to meet with the other seven rabbis who direct InterfaithFamily offices around the country, I saw an ad that stopped me in my tracks. It is the new Kraft Macaroni & Cheese adÂ (which might understandably be torture to watch mid-way through Passover!).
The tag line is, â€śItâ€™s changed, but it hasnâ€™t.â€ť
What does mac & cheeseÂ have to do with supporting interfaith families exploring Jewish life, our tag line at IFF? When interfaith families are truly part of a community doing Jewish (notice I donâ€™t say Jewish communityâ€”this will be the subject of my next blog post), will the community and the experience of Judaism change? Will there be anything recognizable about Judaism in the generations to come? Will the recipe have changed so much that it becomes a different thing altogether? To continue the food analogy, will interfaith families be a sweetener and add something healthier for the overall enterprise of Judaism?
I hope that when interfaith families are members and leaders of their communities, everything will change for the better. We will frame liturgy and worship in new ways, cognizant that we need to give meaning because many people there are still learning (yesâ€”this should always be the approach, but interfaith families dictate this approach). We will continue to adapt and change liturgy as it feels outdated and offensive to our diverse communities.This has been the Reform tradition since the beginning. We say what we believe.
Much of prayer is poetry and isnâ€™t literal but is evocative. Our language will change and it should feel palpable. Those who visit a congregationâ€™s website should sense change and it should feel inspiring and positive. We can look to the experience and narratives of those who didnâ€™t grow up with Judaism to enrich the context and lens by which Judaism is now taught and lived.
What do you think? When interfaith families are truly part and parcel of a community, do you sense that their inclusion changes the community over time? Can you point to the changes? Is it so normative at this point that we have a diverse community that we take this fact for granted and have moved past it in some way? As always, more questions than answers and lots of right answers.
It seems these days that we are faced with more and more choices, whether in our personal or professional lives, whether at home or in public, whether small and inconsequential or life-changing. When choosing to raise a family, we now face more options and possibilities than any generation before us, from the most basic concerns of health and welfare to the more complex concerning character and values. Wading through a multitude of options is no easy task for any parent or grandparent or guardian. Add the even more complex decision-making process that interfaith couples and families face and the task of parenting and raising children seems even more daunting.
Have you ever asked yourself these questions?
How do I infuse Judaism into the lives of my children when I struggle with how it fits into my own life?
How do I teach my child Jewish values, when Iâ€™m not sure what they are?
How do I ensure that my co-parent who isnâ€™t Jewish, feels comfortable and included?
How do I even begin to talk about God with my child?
How can I help my children become good people and help make the world a better place?
If youâ€™ve asked yourself or your partner any of these or similar questions, you are certainly not alone and you have already begun to delve into the complexities of being a modern parent.
In the Greater Boston area, we are lucky to have an organization and an amazing group of experts who have come together to help all types of couples and parents to answer these questions and figure out their parenting choices through a Jewish lens. Hebrew College, an independent seminary, and the Combined Jewish Philanthropies of Greater Boston (CJP), has created an incredible 10-week course called, Parenting Through a Jewish Lens. This class will help participants explore core values that can strengthen your family, learn with expert instructors who understand your concerns as a parent and enjoy rich conversations with other parents on topics that matter.
Partners from different faith and cultural backgrounds will explore Jewish wisdom that can profoundly enrich yourselves and the loving families you have created. What a great opportunity to create a parenting community and have a space to learn and voice your own fears, joys and questions!
This year, InterfaithFamily and Reform Jewish Outreach Boston has joined up with Hebrew College to create a Parenting Through a Jewish Lens class that is geared specifically toward interfaith families. While so many parenting concerns and questions transcend religious affiliation, we wanted to help create a safe space for interfaith couples to share their own stories, learn from one another and our wonderful teacher and facilitator, Rabbi Julie Zupan.
Parenting Through a Jewish Lens
Where:Â Hebrew College, Newton
When: Starting November 6, 2014, meets Thursdays, 7:30 â€“ 9 p.m.
Cost (scholarships are available!): Individual: $145, Couple: $240
For more information or to sign up, click HERE!
If you have any other questions or just want to chat about something on your mind, please donâ€™t hesitate to be in touch with me, Rabbi Jillian Cameron, Director of InterfaithFamily/Boston: firstname.lastname@example.org 617-581-6857. I look forward to hearing from you!