Downton Abbey Portrays Reality of Interfaith RelationshipsBy Gerri Miller
Go inside Season 5 Episode 9 where the story line of Atticus and Rose's interfaith relationship comes to a head.Go To Pop Culture
In March Rabbi Jeremy Kalmanofsky, a Conservative rabbi at Ansche Chesed in Manhattan, explaining “Why I Will Not Simply Accept Intermarriage,” wrote for the Forward that “Celebrating interfaith weddings… [would] diminish a sacred covenantal tradition, and risk making liberal Judaism into a jumble of traditional gestures that might please individuals but demand nothing from them.” I wrote a letter to the editor which appeared in the March 20 print issue of the Forward (it’s not on the Forward’s website):
Today another Conservative rabbi, Michael Knopf from Temple Beth-El in Richmond VA, had a very important response published in Ha’aretz, “Getting over intermarriage: Judaism’s guide to finding the right partner.” Rabbi Knopf says that “Jewish leaders’ obsession with discussing intermarriage through the prism of permissibility risks trivializing Judaism as a religion of policies, rather than as a fountain of relevant and enduring wisdom and values.” Stating that Jewish tradition has much wisdom to offer about finding a partner that is just as relevant to those who intermarry, he says “What if, instead of trying to finger-wag Jews into endogamous relationships, we offered compassionate and nonjudgmental support to people, drawing from the riches of our tradition, as they seek to couple?” Among his many refreshing comments are, “Judaism teaches that marrying Jewish is not a guarantee of a successful relationship” and “people of different backgrounds can be oriented to faith in harmonious ways” and “two people of different backgrounds can sharpen each other in myriad ways.” Rabbi Knopf concludes,
We applaud Rabbi Knopf’s novel approach and the welcoming attitude he expresses. But what happens when interfaith couples are brought closer to Judaism, specifically to Conservative synagogues? In March, Rabbi David Lerner of Temple Emunah in Lexington, MA, wrote a blot post for The Times of Israel describing a New Conservative/Masorti ceremony for interfaith couples, which is described in greater length on the website of the Rabbinical Assembly (the association of Conservative rabbis).
Rabbi Lerner was a co-chair of the Rabbinical Assembly’s Commission on Keruv (Outreach), Conversion, and Jewish Peoplehood and he concentrated on creating a ceremony to welcome interfaith couples, “a ritual through which a couple could celebrate their love and the Jewish choices they were making, while including family and friends… within our understanding of halakhah (Jewish law).” The core of the Hanukkat Habayit ceremony is putting up a mezuzah; the ceremony is described at length in the blog post and on the RA website and it does appear to offer a lovely and meaningful ritual and celebrate the Jewish choices the couple has made. It also comes with a three- to six-month learning period with the rabbi before the ceremony and continuing conversations with the rabbi afterwards, all aimed as supporting the couple’s Jewish growth.
We applaud this effort to support and recognize interfaith couples who make Jewish choices in a Conservative context, but it’s important to note that very clear Jewish choices are required for the ceremony: It is “for interfaith couples who have decided to build an exclusively Jewish home and family together;” “if the mother is not Jewish, the children would undergo a halakhic conversion;” “There should also be the clear expectation that non-Jewish symbols and observances would not be a part of the couple’s home, such as a Christmas tree.” Many interfaith couples who might want to make Jewish choices in a Conservative context may note be quite as far along in terms of their decision making as is required for the ceremony. And there is continuing tension with those coming from the perspective of tradition – as Rabbi Lerner says, “some” in the movement may be uncomfortable with the ceremony, even with its requirements, “as we seek to straddle the space between our tradition and keruv.”
This will surely be a continuing discussion worth following.
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 broader 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 by 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. “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.”
I just read your article in the Wall Street Journal, Wanted: Converts to Judaism, in which you advocate for “the rabbis of the Conservative movement to use every means to explicitly and strongly advocate for conversion.” Considering that you are the Chancellor of the Jewish Theological Seminary of the Conservative Movement, your words carry great weight. And because of this, I am asking you to reconsider your position.
I of course agree with you that there is much beauty and deep meaning in living a Jewish life. I am overjoyed when someone comes to me and says that she has decided to pursue the path toward conversion—whether it is because she has lived with a Jewish partner and raised Jewish children and now wholeheartedly desires to become a Jew; she has fallen in love with a Jewish person and thinks that living as a Jew could elevate her own life; or because, independent of any personal relationships, she has found Judaism and has come to believe that she is meant to be a Jew.
It is incumbent upon those of us who are rabbis as well as all people and institutions that are committed to Jewish continuity that we let all people, and especially those family members in our midst who are not Jewish, know that they are always welcome to become Jewish if that is what their soul desires, and that our doors are open wide. As a rabbi, there are few things I have done that are more rewarding than accompanying someone on their journey to becoming a Jew. Conversion, when done for the right reasons, is a blessing for the new Jew as well as for the Jewish community. But conversion isn’t the only option, and it isn’t always the right option. And while I am sure you in no way intended this, I greatly worry that by advocating for conversion, the Jewish community will give the impression that any conversion is OK, even without the sincerity of conviction and belief that a genuine conversion would require.
I agree with you that we should ensure that “opportunities for serious adult study of Judaism and active participation in Jewish life” are always available. Over the years, I have seen many family members who are not Jewish take Jewish learning very seriously, and I have seen such family members actively participating in Jewish communal life. I am sure you have witnessed this as well. Sometimes family members who are not Jewish decide over time to become Jewish themselves (often before a significant life-cycle event, such as a child’s Bar or
While I believe that family members who are not Jewish should always know that they are welcome to explore becoming Jewish and that we would be honored to have them as converts if this is what they truly want and believe, I worry that if “Jewish institutions and their rabbis…actively encourage non-Jewish family members in our midst to take the next step and formally commit to conversion,” as you suggest we do, we will not only encourage conversions for the wrong reasons, but that we will also be putting undue pressure on family members who are not Jewish. Rather than bringing them into the fold, as you desire, I fear that we could turn them away.
Instead, I think we need to send the message that we welcome family members who are not Jewish as part of our community just as they are (rather than trying to turn them into what we want them to be). Rather than “explicitly and strongly advocat[ing] for conversion” as you suggest, I believe that we should let family members who are not Jewish know that we would be honored to help them become Jewish if that is what they wish for themselves, and we would be equally honored if they do not convert but make the commitment to raise their children as Jews. What we really need to do is to ensure that resources are available for parents who did not grow up Jewish (as well as those who did grow up Jewish) to raise their children with Judaism in their lives, whether or not they themselves convert.
Toward the end of your article, you make reference to the biblical character Ruth, the “most-famous convert in Jewish tradition.” While we often refer to Ruth as a “convert,” using such a term is anachronistic, since “conversion” as we now know it did not exist in Biblical times. But, more important, as I point out in my blog Re-reading Ruth: Not “Ruth and Her Conversion” but “Ruth and Her Interfaith Marriage,” we cannot ignore the timing of Ruth’s conversion. As I noted in my blog, by the time Ruth made her famous declaration of commitment to her mother-in-law Naomi and to the people and God of Israel, Ruth’s Israelite husband, Noami’s son Machlon, was already deceased. This was already after Ruth’s marriage—not before it.
Ruth may have found, as you point out, “community, meaning and direction by entering deeply into her new identity,” but this didn’t happen because Naomi or anyone else in her family encouraged Ruth or advocated for her to take on a new identity. In fact, the Book of Ruth explicitly informs us that after Machlon had died and Naomi was leaving Ruth’s homeland of Moab to return to Bethlehem, Naomi repeatedly urged Ruth to “turn back” (Ruth 1:11-15) rather than accompany Naomi on her journey. Ruth uttered the words “Wherever you go, I will go; wherever you lodge, I will lodge; your people shall be my people, and your God my God (Ruth 1:16) not because Naomi “actively encouraged her” but because Naomi had already accepted her for so many years for who she was—a Moabite, an “outsider,” that was married to her son. It was because of Naomi’s unconditional love for Ruth that Ruth linked her future with that of Naomi, her people and her God—and ultimately went on to become the great-grandmother of King David.
Chancellor Eisen, you note in the first paragraph of your article that “Judaism needs more Jews.” I agree with you that the high rate of intermarriage “presents the Jewish community…perhaps, with a unique opportunity.” But where we disagree is on what that opportunity is. In my view, the opportunity we have is not to necessarily convince those who are married to Jews to convert. Instead, like Naomi, we can help to ensure our Jewish “tomorrows” by unconditionally welcoming spouses and partners of Jews into our Jewish community and making it as easy and meaningful as possible for them to raise Jewish children.
Rabbi Robyn Frisch