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This year our sukkah is unkosher. It has no walls.
According to traditional Jewish law, a sukkah is supposed to have walls ā four of them, actually, though one of them can be the side of a house if itās been built up against a house. The walls can be made out of any material, but they have to be strong enough to withstand some wind without falling down.
Our sukkah has no walls because, in the midst of many challenges, we didnāt get around to putting them up. But thatās not the only reason. I confess that my wife and I also kind of like the way the sukkah looks and feels inside this way. A sukkah without walls is an appropriate religious symbol for our family.
Our nuclear family consists of four people and two dogs. Itās me, a liberal rabbi; Melissa, my spouse, who was my intermarried partner for part of the time I was a rabbinical student, before she converted; and Clarice and Hunter, neither of whom was born Jewish, and both of whom were old enough at the time of the adoption to have the right to decide whether or not to become Jewish. So far, they havenāt, at least not formally. On a day to day basis they alternate between identifying Jewishly and not. So, while neither of our kids identify with another religion, because, at least halakhically (according to Jewish law), theyāre not Jewish, we are what gets referred to as an interfaith family.
For me, our sukkah without walls symbolizes Melissaās and my core value of openness to welcoming the stranger deeply into our home and life. Thereās a framework, a structure to our sukkah, as well as a roof made of foliage, and a lulav and an etrog too. Anyone who knows what a sukkah is who saw ours would know that it is a sukkah, or someoneās good try at erecting a proper sukkah. But our sukkah, perhaps inspired by Abraham and Sarahās tent, is literally open on all sides. Like a sukkah with the traditionally prescribed walls that wonāt fall down in a gust of wind, our āopen architectureā sukkah also can withstand a gust of wind, but it accomplishes that feat not by resisting the movement of the air with sturdy barriers; rather, the changing winds blow right on through. (Metaphor now fully expressed, and possibly even overdoneā¦)
Our sukkah without walls also speaks to me because our extended families consist of a really wide assortment of grandparents, aunts, uncles, and cousins living on different continents, practicing different religions, and speaking different languages.Our open sukkah reminds me of the huppah at our wedding, where Melissaās down home conservative evangelical country relatives mixed with my loud and effusive Moroccan-Israeli clan. Everyone was welcome. Jewish traditions, practiced with some creative deviation from traditional Jewish law (Melissa wasnāt Jewish at the time, after all), defined the space, but with very open access to people of many faiths and identities.
Our sukkah also represents, for me, what I call our local family of choice. Our dear friend, Ariel,* was the single mother of four kids when we first met her and began helping each other parent our collective half dozen children with different challenges. Because of what our kids went through to end up in the foster care system, we needed the strength and support of others to parent them without falling apart. And because Ariel, who was accepted to law school and is the hardest working person we know, grew up in foster care herself, sheās a great model of resilience to our kids, and she really gets them in ways that we donāt. Weāve been able to help each other out in countless ways, and our daughter practically thinks of Ariel as another parent.
Ariel, by the way, is Bahaāi. A little over a year ago I officiated at her wedding to Nathan,* who is Christian, and he and his son from a previous marriage are now part of this growing hybridized nuclear fusion Brady Bunch. (Full disclosure: One of our two dogs is actually their dog, staying with us for the time being.)
The boundaries between our two families are kind of like, well, our sukkah without walls. There are structures there between our families that are real and that operate every day. And yet, thereās also a very easy flow between our families and our homes, even our vehicles. (You can tell this because the empty cups and food wrappers on the floors of our cars are a mixed multitude of representatives of our various bad food choice preferences.)
Iām not seeking pity with what Iām about to say, but one of the painful things in my life, as a rabbi and even just as a Jew, is that Iām all too aware that for a part of the Jewish community, itās not just my sukkah thatās unkosher, but our family is kind of unkosher too. A previously intermarried rabbinical student? Thatās not kosher! A spouse of a rabbi who converted but not in an Orthodox way? For some, that means Iām still an intermarried rabbi. Totally unkosher (well, maybe not anymore). A rabbiās family and their kids arenāt Jewish?! Itās like itās raining pork and shellfish. On Shabbos.
There are some Jewish thought leaders who argue that itās families like ours that are putting the future of the Jewish people at risk. There are too many different identities in the household, they say, and the boundaries arenāt strong enough to promote Jewish children, and arenāt rabbis supposed to be exemplars of Jewish lives that are more emphatically and unambiguously Jewish? Well, I suppose I canāt prove that these critics are wrong, though the truth is that they donāt know for a certainty what will or wonāt make for a vibrant and meaningful Jewish future. I think their claims tell us more about their values and preferences than about how the future is or isnāt going to unfold.
The same can be said about my values and preferences, I admit. My values and preferences favor a Judaism of open and welcoming structures, of joyful and sincere practices shared with people of any background freely, and of flexibility and trusting the unknown. Perhaps my marriage will not produce any children who become Jewish adults raising Jewish children, and perhaps, therefore, weāll be judged by some as a failed Jewish family, a Jewish continuity dead end.
But hereās the thing. Because of our life choices, itās not just our two kids who know what a sukkah is and have helped build and decorate a sukkah and have heard Melissa and me talk about the themes of trust and welcoming guests and vulnerability. Itās not just our kids who have, again, broken the pitom (the stem) off ouretrog halfway through the holiday, thus rendering the etrog unkosher like our sukkah, and who have had to hear me discover this and yell, āDammit! Who the hell broke off the pitom!? Thatās the first thing you learn youāre not supposed to do! And it cost, like, forty dollars!ā Itās also Arielās kids, whoāve had great fun in our sukkah over the years, as have Nathan, and his son, and some of our neighbors. And because the rabbinical seminary I attended didnāt turn me away, despite my way of doing Jewish, and neither did the synagogue I served for 8 years, Iāve taught and worked with well over a hundred kids in helping them to develop a Jewish identity of warmth, pride, and ethics. And sorry to be all bragging on myself, but Iāve also had two Jewish non-fiction books published, both of which strive to open access to Judaism to people of all faiths.
So maybe our unkosher family and our unkosher sukkah is a symbol of the demise of liberal Judaism. Could be. Or maybe itās something else, maybe even something wonderful.
* names have been changed
Years ago, a colleague of mine told me that as a rabbi, I should try to make Judaism, ācool,ā At the time, I knew I was put off by this comment, but only years later do I fully understand why. What I love about Judaism is that it is generally āuncool.ā In fact, it is wonderfully weird. Sometimes it is edgy. Even counter-cultural. I am part of religious life because it is meaningful, not because itās the hip thing to do on a Friday night.
An article caught my eye recently, entitled, Want millennials back in the pews? Stop trying to make church ācool.ā The writer, Rachel Held Evans, criticizes flashy, trend-setting techniques to get millennials into churches. āThe trick isnāt to make church cool,ā she writes, āitās to keep worship weird.ā She goes on to share what most attracts her and other young bloggers to religious life.Ā āI do not want to be entertainedā¦I want to be asked to participate in the life of an ancient-future community.ā She is intrigued by āthose strange rituals and traditionsā that have been practiced in her tradition for thousands of years.
Sometimes as a Jewish leader, I feel pressure to make Judaism seem cool. But the fact isāI want to keep Judaism wonderfully weird. Take this season of the High Holidays. My favorite parts of the liturgy and practice at this sacred time of year often appear the strangest, and take some time to get used to. One of the rarest is the practice of kneeling and then putting my face to the ground during a certain prayer during Rosh Hashanah; prostrating myself like a childās pose in yoga, feeling the ground beneath me and my vulnerability as a human being. I relish this because I want, at that moment, to feel a bit small with a sense of the grandeur of the world outside of me. My family loves the ritual of tashlich. We throw breadcrumbs into a creek to symbolize our shortcomings over the past yearāwith full knowledge that this ritual was borne out of a desire to appease water demons.
When sukkot begins, I shake the lulav: that strange collection of four natural species we bring together inside our little autumn hut (sukkah). Who doesnāt feel a little awkward shaking it in all directions? I love this ancient, agricultural ritual for all of its quirkiness. It connects me to the earth. It reminds me how interdependent we are with the natural world, and I become cognizant that the livelihood of others is tied to the whims of the weather more than mine will ever be.
It is not, actually, the endurance of the rituals alone that propels me to keep practicing them. They are relevant to me because they contain kernels of wisdom, and I bring my contemporary consciousness to them as Jews always have. They are not flashy or slick, hip or even always fun. Some are even difficult. But they are authentic.
The famous Rav Kook wrote that, āThe oldĀ becomes new, and theĀ new becomes holy.ā That is what an āancient-futureā community looks like; always looking back to discover the sources of our wisdom while we discern how that tradition continues to inform us in the present day. That doesnāt mean that we should keep doing exactly what we always did, or in exactly the same way. Our job is to renew and reconstruct where necessary, and make the ancient come alive in a new generation with contemporary relevance.
Whether Jewish practice is new to you or familiar, whether this is your first High Holiday season or your fiftieth, embrace the quirkiness. Try something new. Donāt worry if itās not all flashy, or if you find that you need to slow down your mind to take it in. Hopefully, the experience will bring introspection, meaning and depth to your life. Above all, find out why we practice the way we do. Ask questions. Most people probably have the same questions you do. Reshape rituals and add your own flavor. As Evans puts it, ā[Rituals] donāt need to be repackaged or rebranded; they just need to be practiced, offered and explained in the context of a loving, authentic and inclusive community.ā Ā