This beautiful booklet tells the historical roots of Tu Bishvat and Judaism's long-standing sacred connection to trees. You will also find suggestions for activities for young children and ideas for hosting a Tu Bishvat seder.
InterfaithFamily and the Workmen's Circle are celebrating Tu B'Shevat, the Jewish New Year for the trees, and you're invited!
Join us for a FREE afternoon filled with food, music, art projects and social justice.
A great way for Jewish professionals and volunteers who work with and provide programming for people in interfaith relationships to locate resources and trainings to build more welcome into their Jewish communities; connect with and learn from each other; and publicize and enhance their programs and services.
As the new managing editor at InterfaithFamily, I want our blog to be a place where our readers can find out about the “interfaith conversation” that’s happening when it happens in the Jewish and secular media. Yesterday, 21-year-old Rachel Cohen wrote an informed piece on The Daily Beast, “Why Jews Should Stop Worrying About Intermarriage,” challenging Jewish communal leaders to essentially, be less offensive. She speaks to the inclusion we at IFF are working toward much more succinctly than I could, and she speaks directly for her generation:
“We want to live in a society where people can and should marry whomever they love. Consequently, we want those partnerships to be welcomed with open arms by our government, and by our communities.”
Cohen is getting clear messages from the Jewish community. But they’re not the ones she wants to hear: We support you, as long as you marry another Jew.
Interfaith marriage is not the problem, as Cohen sees it. Alienating America’s Jewish youth from Jewish communal life is.
I’ve been thinking about their respective points of view. If Reform Judaism truly represents progressive ideologies, then I agree with Daniel:
The Union for Reform Judaism’s Outreach brochure opens with, “Intermarried? Reform Judaism welcomes you” and explains: “The prophet Isaiah said: ‘My house shall be called a house of prayer for all peoples’ (Isaiah 56:7). We know from the Torah that from the very earliest days, there have been individuals who lived with the Jewish community but who were not themselves Jewish….You are welcome.”
As a congregational educator and communal professional, I can’t tell you how many times the “active parent” in bringing a child to religious school or Jewish functions was the parent who was not raised with Judaism. Often this parent has made a commitment to raising Jewish children but for a variety of reasons is not Jewish. This does necessarily undermine religious participation by the family.
Brandon notes that “we have a covenantal responsibility to God, Torah, and Israel that extends beyond the self.” Reform Judaism does not propose to follow traditional Jewish law (halakha). Therefore, Reform Judaism does not have a covenantal responsibility. Already the URJ has evaluated and adapted its understanding of halakha to embrace patrilineal descent, welcoming children born to a Jewish father into our community whether or not the mother is Jewish.
It seems to me that it is time to evaluate this “rule” and consider permitting our leadership to truly represent our membership. I have found that the best leaders experience the same life experiences as their constituencies. Well over 50% of Jews marry someone who was not raised Jewishly. Won’t those families feel the most welcome and comfortable if the leadership and clergy of our congregations and organizations are the same as them — also intermarried?
Brandon also states that “applicants to HUC-JIR (the Reform Movement’s seminary) are not held to any standards of theological belief, ritual observance, or life choices.” The one exception ? “[An] agreement not to be ‘engaged, married, or partnered/committed to a person not Jewish by birth or conversion.'”
I propose that we hold clergy and professionals to a higher standard. A standard of practice of modeling Jewish behavior, lifelong Jewish learning, active involvement in the Jewish community, and living a Jewish life. And that this standard must be upheld regardless of who they end up partnered with, Jewish or not.
One question couples typically ask me as we go over their wedding ceremony is, “can we have a ketubah even if my partner isn’t Jewish?” A ketubah is a Jewish marriage contract, a tradition that goes back thousands of years. I usually explain how they have changed over time as Judaism and society have changed.
The ketubah as part of the wedding ceremony for Jews who are not Orthodox has come back into vogue. For the recent generations past, the ketubah was sometimes seen in liberal Jewish settings as archaic, too legalistic, and unnecessary. However, in part because it is often a purchased piece chosen for its artwork as much as for the text, and in part because liberal Jews have begun to re-embrace and reinterpret Jewish traditions that had been discarded, it is popular again. (Where “again” is “for the last 4-5 decades.”) It is signed in the presence of witnesses who are close to the couple; it’s displayed in the home as a tangible memento of the wedding.
Traditionally, the two witnesses who signed the ketubah had to be Jewish, males over the age of 13, and not related to the couple. With a modern ketubah, the couple can pick whomever they want to sign it. Once we veer from a strict interpretation of Jewish law, I feel that any decisions regarding the ketubah can be adapted as well. Thus, as a woman rabbi signing the ketubah, I am open to having parents or siblings of the couple sign the ketubah, even if they aren’t Jewish. The point is to pick witnesses who are valued and trusted — the couple will be seeing their signatures for years to come, and they should elicite feelings of warmth, connection, pride, and love.
You may think that anything other than a halachic (and it’s always whose version of halachic) text to be absurd, a farce, or inauthentic. However, Judaism has always had room within it for descent, for adaption, for re-interpretation, and for adaptability. An interfaith couple that finds meaning in Judaism and seeks to imbue their wedding ceremony with Judaism, can have a ketubah — absolutely.
The question I ask myself is at what point does a tradition or custom get so altered that it becomes something else? Is it possible to appropriate such totally different meaning to a tradition that it no longer makes sense? I think that the original point of a ketubah was to write out the terms of the wedding legally and to protect each partner financially if anything happened to one or the other or the sanctity of the union. While a liberal Jewish ketubah or interfaith ketubah may not be a legal document within Jewish or secular courts, it is still a wedding contract. The texts speak about the parameters for the marriage in terms of hopes and dreams the couple share and in terms of the values each see in the other. So although an interfaith ketubah stretches this Jewish tradition far from the original texts, I do believe it is still within the spirit of traditional ketubahs and still meaningful and emotionally, spiritually, and psychologically binding. Signing the ketubah can be a beautiful way to begin a wedding.
What are your thoughts? Did you use a ketubah at your wedding? Do you hope to include a ketubah as part of your wedding?
Over on the Forward, there’s an interesting opinion piece on intermarriage that responds to Jane Eisner’s concerns. She wrote:
What haunts me and the many parents I know who have children in their twenties and thirties is whether they will marry and, if so, whether they will marry Jews.
The fact that this concern is rarely discussed publicly by the organized Jewish community highlights the disconnect between our so-called leadership and how most of us live our lives. And it reflects the extreme reluctance liberals feel to express out loud what may be perceived as a traditional, even intolerant point of view.
I found this interesting to read, given that I hear the conversations about intermarriage all the time. Of course, I work here at InterfaithFamily. But even when working at other Jewish organizations, intermarriage was a topic frequently discussed (and ususally from the perspective of “how are we going to prevent this second Holocaust?!?”). And, yes, these discussions happened amongst individuals who would be labeled as “liberal.”
We need to figure out how to honor individual choice and the desire to move beyond ghettoization with the communal need to promote marriage as the foundation for a healthy Jewish culture.
Intermarriage is a deeply personal affair for American Jews, as most of us have a close relative or friend who has married out of the faith. If Eisner takes a look at the personal lives of major non-Orthodox Jewish donors and lay leaders in the United States, she will find that many of them are themselves married to non-Jews, or have children who are married to non-Jews.
How can she expect American Jewry’s “so-called leadership” to fight the battle against intermarriage when many of them have married out of the faith or have intermarried children? We are talking about people’s lives here, so a Jewish leader aggressively fighting against intermarriage will most likely risk hurting their intermarried children, friends and relatives. Like it or hate it, it is much easier to focus on Israel than to discuss an issue which so personally affects each and every one of us.
A great point to start us off. He continues,
Eisner’s alarmist language (“If current trends continue, worrying about whether our children hear an anti-Israel slur in the college dorm will be the least of our concerns”) makes intermarriage out to be a zero-sum game. But I know from personal experience that it is not. If Jewish continuity is Eisner’s biggest concern, she should first look at how the American Jewish establishment can make it easier for young people to raise Jewish families. This means highly subsidizing Jewish education and institutions, which will incentivize young Jewish professionals to get married and have children sooner.
If we accept that intermarriage cannot be wished away, then we need to ask whether the American Jewish establishment (federations, synagogues, schools, etc.) have been welcoming enough of interfaith families. Families which feel included in the Jewish community are more likely to raise Jewish children than if they are shut out. A single negative experience at a Jewish communal event or institution can sufficiently traumatize a non-Jewish spouse to the extent that they will distance themselves and their family from the Jewish community.
By the same token, a parent who rejects their child’s decision to marry a non-Jew risks that child not raising a Jewish family at all. It is much more effective for parents to actively assist their children to incorporate Judaism into their interfaith family than to treat it as an all-or-nothing situation.
Just read the whole response. He makes excellent points that mirror the mission and work of InterfaithFamily.