This colorful booklet lists all the ritual items needed for the Passover table. The history and significance of each item on the seder plate is explained, as are the customs that have been handed down through the generations.
JScreen provides convenient, at-home, saliva-based genetic carrier screening with the goal of preventing Jewish genetic diseases such as Tay-Sachs disease and Canavan disease. JScreen is a national program and is headquartered at Emory University in Atlanta.
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.
â€śI am worried that our present policy is internally conflicted and thus strategically self-defeating,â€ť the rabbi said. â€śThe idea of refusing to be present for the wedding and then expecting the couple to feel warmly embraced by the Jewish people strikes me as a policy constructed by someone who doesnâ€™t know the mind of a young couple…. I am not exactly clear on the message the Conservative movement is sending out into the world, and I am not sure if it is a viable policy in the long term.â€ť
Rabbi Elliot Cosgrove of NYC's Park Avenue Synagogue
This quote is from Rabbi Elliot Cosgrove, a rabbi of the Park Avenue Synagogue, a Conservative shul in NYC. He’s not talking about a policy shift within his synagogue or the Conservative movement, but sharing his thoughts on conversion and intermarriage, as reported in the New York Jewish Week (Time To Rethink Conversion Policy).
He likened [the current approach] to joining a gym, noting that a potential gym member is not told first to exercise, get in good shape and then join. Rather, if the person is willing to join, he or she signs up and then the work begins. Moreover, the rabbi added, this logic is not just one of good consumer policy but is consistent with traditional Jewish teaching.
In one of the most famous Talmud stories, the man who wants to learn all of the Torah while standing on one foot is shooed away by Shammai, who has no patience for him, but welcomed by Hillel.
â€śFirst, Hillel converts, and then Hillel teaches,â€ť Rabbi Cosgrove said. â€śFirst you join and then, once you are a vested member, you figure out what itâ€™s all about.â€ť
In that way, the rabbi suggested that it might be more effective for Conservative rabbis to first accept converts and then teach them.
This would be a huge shift! Compare it to the usual course of action someone follows if converting within Conservative Judaism: a year of study followed by formal conversion (going to the mikveh, and brit milah or brit hadam if the convert is a male).
Imagine if, when an interfaith couple approached a Conservative rabbi to officiate their wedding, the response wasn’t “I can’t officiate, but consider conversion!” or “I can’t officiate, but you’re still welcome to come to synagogue!” but instead was “Welcome! Let’s bring you into the community, celebrate your wedding, and then, as you and your partner establish this next phase of your lives together, let’s make sure Jewish learning is included!”
â€śMy priority is to create Jewish homes, and everything I do is toward that goal,â€ť he said. When a congregantâ€™s adult child comes to him with a non-Jewish partner and wants to get married, he now describes the yearlong conversion program requirement that is a prerequisite to the wedding. Many of them, he says, never come back, choosing a justice of the peace or other [Reform, Reconstructionist, Renewal] clergy to marry them.
As Rabbi Cosgrove points out, “love trumps religious affiliation, with the result being that few families are immune from the situation of a child coming home with a non-Jewish partner and wanting to be married in a Jewish ceremony.” So the question becomes: how do rabbis keep up? Do you think Rabbi Cosgrove’s idea to convert the partner who isn’t Jewish so that Conservative rabbis can officiate their weddings and then bring them to study would work? Do you have other ideas?
Having just come off Yom Kippur’s intense period of introspection about the past and the future, it feels that the time is now right for this call for a new sustained effort to engage interfaith families in Jewish life and community.
You can find the report on the first year of our InterfaithFamily/Chicago project here, and the report on our holiday surveys here.
There is a great deal of concern in the Jewish world about the degree to which interfaith families are engaged or disengaged in Jewish life and community. A headline of the New York Jewish Community Study of 2011, released in June 2012, was that interfaith families generally score low on that studyâ€™s index of Jewish engagement, while interfaith families who join synagogues or send their children to Jewish education score comparably to in-married families. Community studies like New Yorkâ€™s, and other available communal research, however, tell us precious little about what factors contribute to interfaith families joining Jewish organizations and expanding their connections to Judaism â€“ or what they experience as barriers to that expanded connection.
Starting in December 2009, Interfaith Familyâ€™s annual December Holidays survey and Passover/Easter survey have asked precisely those questions. Weâ€™ve just published a report on the responses to those questions. Our surveys are not â€śscientificâ€ť or based on a random sample; the respondents are self-selected and some may have responded to more than one survey. But no one else is asking these questions, and our report sheds what is currently the most available light on these important issues: it summarizes and analyzes close to 700 responses from six consecutive surveys from respondents who were in interfaith relationships, were raising their children as Jews, and were members of a synagogue or Jewish organization.
Interfaith families are attracted, in order of importance, by explicit statements that interfaith families are welcome; inclusive policies on participation by interfaith families; invitations to learn about Judaism and, to a much lesser extent, invitations to convert; the presence of other interfaith families; programming and groups specifically for interfaith couples; and officiation by rabbis at weddings of interfaith couples. Read the full report for the data and many comments to our open-ended questions.
The policy implications of these findings are that Jewish communities that want to increase engagement by local interfaith families need to:
Ensure that local interfaith families receive explicit messages of welcome from the community and its organizations and leaders.
Ensure that there are some Jewish clergy in the community who will officiate at weddings of interfaith couples so that their experience with the Jewish community at that critical point in their lives will help them connect to Jewish life.
Offer programs and classes explicitly marketed as â€śfor interfaith families,â€ť and foster the formation of groups of interfaith couples and families in which they can explore and experience Jewish life together.
The 2011 Jewish Community Study of New York, released in June 2012, has important findings for all those interested in engaging interfaith families Jewishly.
The study confirms that there is a huge amount of intermarriage, and it is continuing. Between 2006 and 2011, one in three non-Orthodox Jews who married, married someone who was not Jewish (a 33% individual rate of intermarriage); 50% of the non-Orthodox couples formed were intermarried couples (a 50% couples rate of intermarriage) (135).1 Twelve percent of the children (age 0 to 17) in Jewish households — 50,000 children — are in intermarried households (183).
The study reports that 31% of the children of intermarried households are raised Jewish and 11% are raised “Jewish and something else,” while 13% have parents who are undecided and 46% are raised not Jewish (180-81).2 A goal of having more than 50% of intermarried parents raise their children Jewish is reachable — if the undecided parents and the parents raising their children Jewish and something else can be influenced towards more Jewish choices.
The tone of much of the study follows an approach consistently taken in the past by Steven M. Cohen, the study’s principal author, that lumps together all intermarried couples and then highlights their relatively low levels of Jewish engagement when compared to all in-married couples. The policy implications of this approach are that it is not worth making efforts to engage interfaith couples. A different approach, which compares those intermarried couples who are Jewishly engaged with in-married couples, highlights their relatively comparable levels of Jewish engagement; the policy implications of that approach, which is reflected to a degree in the study, are to make efforts to move more intermarried couples to Jewish engagement.
For example, the study reports that the children of intermarried households receive relatively little Jewish education — only 35% are sent to supplemental school; but of the 15% of intermarried households that are synagogue members, 90% send their children to supplemental school. The policy implication clearly is to try to influence intermarried households to become synagogue members — and the study does say, somewhat reluctantly, “Perhaps expanding congregation-based efforts to engage intermarried households is worth pursuing” (28).
For another example, of intermarried households that are raising their children exclusively Jewish, 54% score high or very high on the study’s index of Jewish engagement (182).3 The policy implication clearly is to try to influence intermarried households to raise their children as Jews — and the study does say that the fact that 13% of intermarried parents are undecided about how they are raising their children “suggest that communal efforts to engage intermarried couples should support efforts to raise Jewish children” (28).
For another example, the study reports that the intermarried are less engaged because they have fewer Jewish social connections, with 77% of those age 30-39 living fairly isolated from other Jews — but adds, “These patterns suggest one approach: connect the intermarried socially to other Jews” (162).
The study’s authors ask an important question: “To what extent has the Jewish community made progress in closing the engagement gap associated with intermarriage?” Comparing their findings to those of the 2002 community study, they conclude that the intermarried (again lumped all together) became more distant when compared to the in-married (140). Given the negligible communal efforts to engage interfaith families Jewishly since 2002, the lack of progress should not be a surprise.
The study reports that the vast majority of the intermarried say they do not feel uncomfortable attending most Jewish events and activities — only 14% feel uncomfortable, compared to 10% of the in-married (144). In an exchange with Shmuel Rosner, Cohen says, “If discomfort is not a major obstacle to Jewish engagement, then welcoming is not the solution.” Cohen seems to recognize, however, that there is a big difference between not feeling uncomfortable, and feeling truly invited to engage: “Rather than focusing all our energies on welcoming the intermarried, we ought to be focusing on engaging the intermarried, approaches that certainly include welcoming, but go to building relationships and offering opportunities to educate and participate.”
But a related finding exposes widespread negative attitudes about intermarriage that potentially result in disinviting, unwelcoming behavior: high percentages of parents say they would be upset if their adult child married someone not Jewish who did not convert. While 6% of intermarrieds and 12% of converts would be upset, 56% of non-Orthodox in-married Jews would be upset. Feeling that the fact of their relationship is a cause of upset in a community is a factor likely to discourage a couple from engaging with that community.
Sensing negative communal attitudes may explain why more intermarried households make charitable contributions exclusively to non-Jewish causes, and fewer give to Jewish causes (203-05) — and the study does suggest “experiment[ing] with new ways of connecting with those who seem the most disconnected from communal Jewish philanthropy — [including] intermarried households” (30).
The fact that people go where they feel welcomed is supported by another study finding, namely a significant shift of Conservative Jews to Reform, which clearly has been perceived as the more hospitable movement for the intermarried. Of all Jews raised Conservative, 29% now identify as Reform; of all now Reform, 31% were raised Conservative (124).
The study has a very helpful discussion of the current context of shifting identities. It highlights fluidity, with people freely choosing identities based on relationships; malleability, with identities changing over time; and hybridity, a confluence of multiple traditions that is the ethos in American society generally (111-12) .
One aspect of hybridity briefly mentioned in the study is that in 9 of 10 intermarried households, synagogue affiliated or not, Christmas is celebrated by a household member. The study states that “In about half, it is celebrated as a religious holiday” but provides no explanation of what that means. InterfaithFamily’s eight years of December holiday surveys have consistently reported, in contrast, that high majorities of interfaith families raising their children as Jews celebrate Christmas but not as a religious holiday.
The study may understate the amount and the Jewish engagement of what have commonly been thought of as intermarriages. Five percent of study respondents were people who had no Jewish parent and had not formally converted, but identified as “Jewish by personal choice.” A marriage between a Jew (by birth or formal conversion) and such a Jew by personal choice has up to know been thought of as an intermarriage, but the study appears to count such couples as “conversionary, in-married” — resulting in less intermarriage. Moreover, Jews by personal choice almost by definition would be more Jewishly engaged than non-Jews; if marriages involving Jews by personal choice were counted as intermarriages, that should mean more Jewish engagement by intermarried couples than this study, which treats those couples as in-married, reports.
The study frequently attributes cause and effect to intermarriage while being very cautious about doing so with any other issue. Thus the study concludes that intermarriage — as opposed to other factors such as what the partners bring to the marriage — “strongly influences” whether children are raised as Jews, the Jewish engagement level of the home, and the Jewish educational choices for their children (191). In contrast, for example, on the question whether having fewer Jewish acquaintances causes less engagement, the study says “Of course, the chicken and egg here are difficult to discern. Do people with many Jewish intimates acquire and sustain Jewish engagement, or do Jewishly engaged people form and sustain Jewish friendships and family relationships?”
Many of the study’s findings are organized around an index of Jewish engagement, based on twelve factors selected by the study’s authors (118), and the study frequently refers to intermarried households scoring low on that index — for example, 70% of the intermarried score low on the engagement index (142). The authors acknowledge, however, that indicators that can be undertaken individually or with friends and family, that don’t demand formal affiliation or collective action, are not included in their engagement index (119). As intermarried households are more involved with these indicators that are not included on the study’s index, their Jewish engagement is understated by the index.
While I was away from the office earlier last week, the UJA-Federation of New York released a big, giant, whopping study of Downstate NY's community. (Downstate being, of course, the opposite of Upstate NY. That is, the Bronx, Brooklyn, Manhattan, Queens, Staten Island, Nassau County, Suffolk County and Westchester County.) More than 250 pages long, there's a lot to think about – and I'm still thinking. But there are some highlights that readers of InterfaithFamily.com might especially want to know about. I'm going to do a brieffisking, for ease of navigation.
From 1991 to 2002, the number of Jews in the eight-county New York area held steady, while from 2002 to 2011 it grew dramatically. The contrasting changes in the number of non-Jews in Jewish households â€” consisting mostly of spouses and children in intermarried homes â€” are even more striking. In the earlier period (1991â€“2002), the number of non-Jewish people in Jewish households almost doubled; since 2002, though, it has declined slightly, falling to 231,000. With respect to the slightly declining numbers of non-Jews in Jewish households, the Jewish population in the New York area sharply contrasts with most Jewish communities in the United States and, indeed, the entire Jewish world outside of Israel. In every other large Jewish diaspora community, rising intermarriage has brought increasing numbers of non-Jews â€” spouses, partners, and children â€” into Jewish households.
Are outreach initiatives working in NY while falling short in other communities? Are Jewish communal organizations, such as synagogues and JCCs, more welcoming and inclusive of partners and other family members who aren't Jewish in NY than elsewhere? Or is this solely a statistical game, with the number of non-Jews in Jewish households smaller in NY than elsewhere due to the large number of Orthodox (who have lower rates of including non-Jews in their Jewish households)? Indeed, the study attributes it in part to the high birthrate of Orthodox families, but also to the "dramatic increase in the number of people who consider themselves 'partially Jewish,' many the children of intermarriage."
Unlike major religious groups in the United States, major segments of Jews do not necessarily identify being Jewish with Judaism as a religion. Significant numbers of Jews claim their religion as â€śnone.â€ť This configuration is particularly common among the intermarried, children of the intermarried, and less engaged Jews, as well as Russian-speaking Jews. However, Jewish identity without religion is by no means isolated to these Jews; it is also expressed by those influenced by certain Zionist and Yiddishist movements in the United States and Europe. Still others lay claim to Jewish identity even though they maintain religious identities tied to something other than Judaism.
After reading the first two sentences here, I started to wonder about those Jews who have identified as cultural Jews for generations, but was reassured that intermarriage wasn't being (solely) blamed as I continued reading the last two sentences.
Growing up in Canada, our Jewish population studies are slightly different. According to the Canadian census, one is considered Jewish if one identifies as Jewish by ethnicity, by religion, or both. Additionally, one is counted as Jewish if identifying as Jewish by ethnicity and with a religion that does not require conversion (such as Buddhism, but not, say, Catholicism). Using definitions such as these, perhaps there wouldn't be a negative connotation to being Jewish but listing religion as "none."
Several factors account for the rise of the nondenominational segment of the population. One factor noted earlier is a decreasing attachment to denominational (and other social) identities, including political parties, consumer brands, nations, and communities. Another is the increased number of adult children of intermarriage â€” among the adult children of the intermarried, 65% identify with no denomination or a minor denomination, in contrast with just 32% of the adult children of two Jewish parents. A third is the increasingly porous boundaries that allow the entry of people born non-Jewish but who become identified as Jews despite never having gone through conversion.
This one surprised me. I'm familiar with the growing trend to move away from denominations. (Heck, I'm as engaged with Judaism as it gets, but pray at transdenominational or post-denominational minyans instead of synagogues of any denomination and regularly score low on Steven M. Cohen's scales. (One such example, where I score a zero.)) But I hadn't expected the statistic to be so much greater among adult children of intermarriage. I'd love to know more: Were these adults raised with strong ties to the Jewish community? Were they raised in denominations that recognized their parents' marriages? Recognized them as Jews? And when it comes to "minor denomination," why are Renewal, Sephardic, secular humanist, havurahs and minyans, and others considered lesser?
Further, how do these statistics take into account the likelihood of an intermarried individual who was raised Orthodox or Conservative shifting to Reform, Reconstructionist or "other" (or no) denominations after facing barriers in the denomination in which they were raised? If raised Orthodox but now participating in a Reform synagogue, because that's the only place they could find clergy to officiate their wedding, because that's where their patrilineal children are acknowledged as Jewish, they're now counted as Reform (though they might not identify as "Reform" nor "Orthodox" now). And with statistics skewed in this way, it perpetuates the idea that intermarriage isn't an issue for the Orthodox community (or Conservative, to a lesser extent), making it difficult to make inroads there.
as intermarriage rates persist or rise, and as Jewish group boundaries remain porous, we can expect further increases in the nondenominational, along with Jews who score low on indices of Jewish engagement.
Intermarriage is to blame? Shouldn't this read, "unless the Jewish denominational organizations make changes, start welcoming and including intermarried partners and families, we can expect further increases in the nondenominational…"?
3 in 5 Jews are congregationally affiliated, only 1 in 6 non-Jews living in Jewish homes is congregationally affiliated. The vast majority of people in congregationally affiliated households are Jewish (Orthodox, 99%; Conservative, 97%; Reform, 95%). Non-Jews in Jewish households disproportionately live in homes that are nondenominational and that do not belong to congregations.
How does this compare to Boston, where the federation (CJP) focuses some spending on interfaith families? Is there still such an extreme divide between Jewish households that are congregationally affiliated and households with non-Jewish members? In the footnote for the chart that fleshes out the above statistic, there's a footnote explaining that those non-Jewish (presumably intermarried) who said they identified as Reform were moved to the "other" category. That seems off to me, given the definition of conversion (below) that included self-identifying as Jewish with or without formal conversion.
By way of definition, we classify married couples into three categories. [list]
â€˘ In-Married Jewish Couples or Households â€” both spouses are Jewish.
â€˘ Conversionary In-Married Jewish Couples or Households â€” in-marriages where at least one spouse is Jewish without having a Jewish parent. Not all such Jews converted formally; Jews by personal choice, in our terminology, acquired a Jewish identity by way of living in a Jewish family. To be clear, all â€śconversionaryâ€ť marriages are in-marriages.
â€˘ Intermarried Jewish Couples or Households â€” one Jewish spouse is married to one non-Jewish spouse.
It's nice, though not without controversy, to see their self-identification definition of conversion, instead of sticking to those who have taken a formal conversion route.
This definition would also lower the number of intermarried couples, as those who have not formally converted, even if living Jewishly, are usually counted amongst the non-Jewish, thus forming an intermarriage.
The â€ścouple rateâ€ť is always higher than the â€śindividual rate.â€ť A simple example will clarify the point: in a population with just two couples â€” one in-married and the other intermarried â€” the intermarried couple rate is 50%, as half of the two couples are intermarried; however, of the three Jews in the population, just one is intermarried. Thus, for the same imaginary population, a third of the Jewish individuals are intermarried, while half of the couples are intermarried.
Always good to remember this distinction.
In 2011, 72% of all Jewish married couples in the eight county area were in-married, another 6% were conversionary in-married, and 22% were intermarried. This distribution is nearly identical to that found in 2002, when 22% of couples were intermarried and 7% were conversionary in-married. In 1991, 20% were intermarried. Over a 20-year period, then, intermarriage edged upward by a relatively small amount, but only in the first part of the period. In effect, the overall rate of intermarriage has stabilized in the eight-county New York area.
22% of NY's couples are intermarried? That's much lower than the national average of 48%. I wonder how much their inclusive definition of "conversionary" lowers this stat.
Intermarriage rates really jump among people who do not belong to a congregation.
Let's look at this one differently. It isn't cause and effect (intermarriage leads to lack of affiliation). Rather, too often congregations and denominational bodies haven't kept up with the needs of their potential members. (Want to attract more intermarried couples to your congregation? Our Resource Center for Program Providers and Resource Center for Jewish Clergy both have great suggestions.)
For the most recently conducted marriages, those who wed between 2006 and 2011, as many as 50% of non-Orthodox couples intermarried. This rate represents the first time that the intermarriage couple rate reached the halfway point, attaining a level almost three times that found in the 1970s.
For the same period, 2006 to 2011, the individual rate of intermarriage of current Jews stands at 33%. That is, of all non-Orthodox Jews who married in the last five years or so, a third married non-Jews.
This reminds me of how women are seen as a minority group, despite being a majority of the population. Can we start seeing intermarried couples and their families as a main Jewish population? Stop seeing them as the minority? Can we shift federation and other communal funding and programming accordingly?
On nearly all measures of Jewish engagement, the intermarried trail the in-married.
I don't think we can measure them on the "groom or bloom" scale. And, again, I think there's a sizeable population of intermarried who aren't engaged because they do not feel welcomed with their partner and/or families at Jewish events, organizations, etc. It is the responsibility of the greater Jewish community to change this, not just the individual's.
Among the intermarried, we find changes ranging from an increase of 5 percentage points (giving to a Jewish cause other than UJA-Federation) to a decline of 16 percentage points (importance of being Jewish). Double-digit declines also characterize Chanukah candlelighting (-13%) and participating in a Passoverseder (-12%).
In short, from 2002 to 2011, the intermarried became more distant from Jewish life, especially when compared with the in-married.
As a community, what can we do to change that? How can we meet the needs of intermarried couples and their families, make sure they feel explicitly welcomed in our Jewish communities and organizations?
The vast majority of intermarried Jews are relatively unengaged in Jewish life: 70% score low or very low on the Index of Jewish Engagement (see Exhibit 4-22) as compared with just 22% of the non-Orthodox in-married.
Again, I'm not sure we can accept these statistics as they stand. By an earlier study of Cohen's, I scored a 0 for "Jewish Educational Background," despite my heavy involvement in Jewish life, both at home and communally, for most of my life. They just didn't fit into Cohen's ascribed Jewish experiences. Is it possible for people to be engaged without paying for a synagogue membership, without feeling "very attached" to Israel, without "always" or "usually" lighting Shabbat candles? Yes.
The Intermarried Are Far Less Engaged â€” But Not Because of Lack of Comfort The data from this survey demonstrates that the vast majority of intermarried respondents say that they do not feel uncomfortable attending most Jewish events and activities. In fact, their responses differ just slightly from the other two groups examined here. The intermarried only slightly outscored the in-married (14% versus 10%), and their discomfort level equaled that of the non-married (14%). Thus, expressed discomfort with Jewish events and activities is not very widespread, nor do the intermarried express more discomfort than others.
I saw this section heading and was surprised. When I then saw the statistics of discomfort compared to non-married individuals, it all came together for me. Like many groups within the Jewish community, those who are not married (by choice or because they are still looking) often report feeling excluded from community organizations and events. This goes doubly for those without kids (by choice or otherwise), who frequently feelshidduch-crisis">excluded fortheir decisions. And this is another example of the Jewish community needing to shift, not just the individual. Too often, the entry point for a Jewish adult into the community is their wedding or having a child whom they want to educate Jewishly. Not married, no kids? Those entry points don't exist for you.
That the percentage of discomfort is so low (10-14%) remains surprising, given all the anecdotal evidence I've heard over the years, both personally and as a Jewish professional. Do people feel they cannot report feeling discomfort with the Jewish community on a Jewish community study?
Over the years, opposition in the Jewish population to intermarriage and oneâ€™s children intermarrying has steadily declined.
To learn how attitudes to this issue are distributed in the population, we asked Jewish respondents the following question:
â€śSay a child of yours married a non-Jew who did not convert to Judaism. Would you be upset with that, or would that not upset you? [WAIT FOR ANSWER. IF UPSET, ASK:] Would you be very upset, or somewhat upset?â€ť
Really? The two options for answers were "upset" and "not upset"? That's hardly nuanced! As Julie Wiener said, more response options were needed. Including, "something like 'somewhat disappointed' or 'depends on other factors, like whether or not they plan to be involved in Jewish life and what decisions they've made about how they will raise future children.'"
the demonstration of the close ties between Jewish social networks and Jewish engagement helps partly explain why the intermarried as a group score lower on Jewish engagement than the in-married as a group, and yields implications for policies designed to elevate their engagement and that of others. It is of some consequence that the intermarried maintain very few Jewish social connections. Among the intermarried ages 30 to 39, fully 77% live fairly isolated from other Jews â€” no one else is Jewish in their homes and only 4% have mostly Jewish friends. In contrast, their in-married age peers not only have Jewish spouses and most have Jewish children at home â€” the vast majority (74%) also has mostly Jewish friends.
The study's authors offer InterfaithFamily.com's model of connection (to other intermarried couples) and advocacy/education (helping intermarried couples and their families access and be included in the Jewish community, raise children with Judaism, and help the Jewish community become welcoming and open for these couples and families) as the solution to this low engagement.
Much of the content that looks at intermarriage and its impact on Jewish engagement I've already countered, above. (See "groom or bloom" and read the full blog post that's linked there.)
the philanthropic behavior of intermarried households is distinguished in three ways: [list]
â€˘ Many more contribute only to non-Jewish causes â€” 51% for the intermarried compared with 15% for the in-married.
â€˘ Far fewer contribute to Jewish causes (UJA-Federation giving and giving to other Jewish organizations combined) â€” 34% compared with 72%.
Could this be another statistic demonstrating the need of the community to change, not just the individual? If intermarried couples/families feel underserved by Jewish organizations, there's not much incentive to give to them. (If I'm allergic most pets, I'm not likely to donate to an animal shelter.) If the Jewish communal organizations of these eight counties of NY did a giant push to attract, welcome, engage, include intermarried couples/families, I'd like to think they'd see long-term growth in donations from this demographic.
As compared with other Jewish households, in-marriage rates (87%) are far higher and intermarriage rates (13%) are far lower among Russian-speaking households, roughly half the rate for non-RSJ households.
The explanation given has to do with their relative recent immigration, as I would suspect, which lends to tight-knit, ethnic identity-based community standards. A generation or two later, their American-born (grand)children are more likely to have similar intermarriage rates.
ISRAELIS, SYRIAN COMMUNITY, LGBT, AND BIRACIAL AND NONWHITE HOUSEHOLDS
Perhaps my favorite chapter heading, if only for its "we don't know what to do with these other groups"-ness.
of those married, many more LGBT people are intermarried (44% versus 22%), and fewer belong to congregations (33% versus 45%). As compared with others, LGBT respondents (precisely, respondents from households with one or more LGBT individuals) score lower on all measures of Jewish belonging.
This is disappointing, but not surprising. It's hard to find a partner, harder still if there are limitations (religion, gender, LGBT, etc.). If groups feel excluded from the general Jewish community, they're less likely to join congregations or other communal organizations, and score lower levels of "engagement" to formal Judaism.