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This post originally appeared onÂ www.edumundcase.comÂ and is reprinted with permission.
Thereâs been an explosion of news and comment about intermarriage in the past 10 days. On June 11 I blogged about Rabbi Amichai Lau-Lavieâs big reveal that he would officiate for interfaith couples who were the modern-day equivalents of the ger toshav, the âresident alienâ who in the past was not Jewish but lived among and interacted with Jews and had some status under Jewish law. Lau-Lavieâs proposal got more coverage, from Gary Rosenblatt in the New York Jewish Week, as well as a statement from the head of the Conservative rabbisâ association that reiterated their opposition to Conservative rabbis officiating at weddings of interfaith couples.
The Forward publicized Lau-Lavieâs proposal and invited comment to a new âconversationâ about intermarriage I thought the most trenchant comment came from Rabbi Seymour Rosenbloom, a senior Conservative rabbi who had announced that he would officiate for interfaith couples, and was expelled from the Conservative rabbisâ association. Rabbi Rosenbloom writes that Lau-Lavieâs idea, while creative and imaginative, is fatally flawed, âtoo little, too late.â
âThe person who is not Jewish is not looking to study for six months, make various commitments for future involvement in the Jewish community, and be known (I must say, derogatorily) as a âresident alienââŚ. Mostly, this proposal is about making a rabbi feel comfortable doing something he or she wants to do but is not permitted to do.â Rabbi Rosenbloom says that what couples want from officiants is affirmation:
We should embrace them with love and affirmation, not make demands upon them that they cannot possibly commit to, and act as if we are grudgingly doing them a favor.Â What we need most is faith in the future. We need to believe in Judaism. We need to believe that the wisdom of Jewish teaching, the ethical values that are at the heart of that teaching, and lure of being part of an ancient people that is continually reinventing itself to be relevant and responsive to the changing religious, spiritual, and moral demands of every epoch, are compelling enough that many of these couples will choose to live as part of the Jewish community. We need to put fewer obstacles in their path. We need to welcome them for what they may add to our people as well as what we might add to their lives.
Susan Katz Miller also offered What Do Interfaith Couples Want From Rabbis: she says they want co-officiants, not to be forced to make promises about how they will raise children, and Jewish institutions to educate their children even if they are raising them with both religions in the home.
In the meantime, on June 16 the Forward, the New York Jewish Week and JTA reported that the rabbis at âmegaâ âflagshipâ synagogue Bânai Jeshurun in New York had announced that they too would officiate for interfaith couples who commit to creating Jewish homes and raising Jewish children. Interfaith couples will sign a ritual document but not a ketubah. The rabbis will still hold to the matrilineal definition of Jewishness. As JTA reports, BJ is âlarge and trendsetting, and âhas roots in the Conservative movement, [but] is unaffiliated with any denomination.â
And also in the meantime a brave Orthodox Rabbi, Avram Mlotek, wrote “Time to Rethink Our Resistance to Intermarriage.“ He actually says, âA posture of radical hospitality and love will be the only way to ensure Jews remain Jewish and Jewish remains worthwhile.â And âIn order for the Jewish people to be a light unto the nations, itâs time we revisit our tribalistic approach toward intermarriage and our highly divisive conversion practices. Instead, welcome âthe otherâ into the Jewish family. The rest is commentary.â The liberal Modern Orthodox seminary where Rabbi Mlotek was ordained, Yeshivat Chovevei Torah, was quick to reiterate its opposition to intermarriage.
There are two important commentaries on all of the news. Shmuel Rosner, in “The rabbisâ intermarriage debate: How to decide who is right and who is wrong,” says the issue is complicated when demography and continuity and the perspective of Jewish policy are taken into account. Pragmatically, he writes, âthe Jews should know by now that âstoppingâ intermarriage is a hollow quest. It is not going to happenâŚâ but intermarriage is a challenge that may be manageable, and may even be an opportunity, but may reduce the number of Jews and the intensity of Jewishness. Rosner concludes that the only way forward is to âlet this trial and error run its course.â
If studies cannot give a definitive answer regarding what we ought to do, and if the Jews themselves are not willing to agree on what we ought to do, then life will be our field of experimentation. Some Jews will marry non-Jews, and some will not. Some rabbis will officiate in interfaith ceremonies, and others will not. Some scholars will argue that intermarriage is about to weaken us â and some will argue that intermarriage can strengthen us. Give it two or three or four generations, and this debate will be decided by reality.
The problem with this incredibly non-activist approach is that arguing that intermarriage weakens us is self-fulfilling. Intermarriage wonât be an opportunity to grow in numbers and vitality if the messages the Jewish community sends â like by rabbis not officiating â disapprove of interfaith couples relationships.
Andrew Silow-Carroll has a very interesting take on the latest research showing lesser engagement by interfaith families. He says that critics of the researchers say that they âdonât see the people behind the numbers.â
These critics say the major studies and their authors treat the intermarried as a statistical burden rather than living and breathing individuals making sometimes hard, sometimes welcome choices. ThatÂ interfaith couples feel judged by the âtribalisticâ mainstream,Â and that Jewish institutions should accept people as they are, not as they wish them to be. Besides, critics say, the statisticians are working against forces they canât resist and longing for a past that cannot be recaptured.
In response to the Forward invitation to join the new âconversationâ about intermarriage, I adapted the piece I wrote for eJewishPhilanthropy, “How Audacious Will Our Hospitality to Â Interfaith Families Be?” and the Forward published “We Must Embrace Interfaith Families â with No Strings Attached.” I said that all of the commentary and discussion about Conservative rabbis officiating skirted the difficult issues that have to be addressed if interfaith families are going to engage Jewishly â the need for radically inclusive attitudes and practices, the need to stop privileging in-marriage, the need to welcome people from different faith traditions without limitations.
Silow-Carroll says the intermarriage debate has âescalatedâ and judging by all of the commentary it surely has. Stay tuned to see how it develops next.
Postscript June 21
That was fast! Today the Forward has prominent Conservative rabbi Rabbi Daniel Gordis saying “The Conservative Movement Will Inevitably Cave on Intermarriage.” Rabbi Gordis seems to lament a series of Conservative halachic decisions that in his view gave in to social pressure â allowing people to drive to synagogue on Saturdays, to eat fish in non-kosher restaurants, to sanctioning same-sex marriage (he says he isnât taking a stand on the last issue in this essay). The interesting point he makes, that I hadnât thought of: If Conservative rabbis officiate at weddings for interfaith couples, it would be an untenable position for them to later say âyes, one of our rabbis married you, but no, we donât consider your children Jewish.â In other words, they will have to recognize patrilineal descent; Rabbi Gordis laments, âNot that far off is the day when people whom Conservative Judaism calls Jews will not be able to marry Orthodox Jews or many Israelis.â
A Reform rabbi, a Conservative rabbi and a 17-year-old Orthodox Yeshiva student sit down to eat Shabbat dinnerâŚ Sounds like the beginning of a joke, right?
Well, itâs not.
It was my family last Friday night. We were also joined by my two younger children. In myÂ family, weâve got a taste of kâlal Yisraelâthe whole Jewish communityâunder one roof. I often tell my younger kids jokingly (well, mostly joking) that if my oldest son goes on to get Orthodox smicha (rabbinic ordination, which many males in his Orthodox community do) then I want one of them to be ordained at the Reconstructionist Rabbinical College, so we can have rabbis in all four major denominations of Judaism in our immediate family.
I was thrilled to have my oldest son home for a weekend break from his Yeshiva (Orthodox boarding school focused primarily on the study of traditional Jewish texts) and to have my whole family gathered together around our Shabbat dinner table. As I blessed my children after lighting the Shabbat candles, I put my hands on each of their heads and then kissed them, and I thought about how lucky I was to have each of them and how much I love each and every individual in my religiously diverse Jewish family.
Sure, having a very observant Orthodox child (which he has been for two years now) in our family isnât always easy. I had always assumed that my kids would all live at home until going off to college at the age of 18, but instead my oldest began boarding at an out-of-town Yeshiva this past September, when he was 16-and-a-half, and I miss having him at home. But when he is at home itâs challenging that our level of kashrut (Jewish dietary observance) isnât as strict as his. While my husband and I will eat fish or vegetables at regular restaurants, heâll only eat at a kosher restaurant with a hashgacha (kosher certification) that he accepts. His lifestyleâs very different from ours so that, even when heâs not at school, itâs not really possible for him to travel with us unless we were to go to places where predominately Orthodox families travel, so that he can pray, eat and follow laws of modesty in ways that are comfortable to him. But those same lifestyle choices might be uncomfortable for the rest of us.
We make it work. When heâs home, we go to our favorite kosher restaurant. Last December we took our two younger kids out of school a few days early to go away over winter break so that weâd be back in time for our oldest son to come home for his long weekend off that started on December 29.
As I tell the interfaith couples that I work with, and as Iâve come to appreciate in my own life: Being in a relationship means respecting differences, honoring the person you love even when you disagree, compromising where you can, and knowing what issues are non-negotiable for you and for the other person. (For example, my son wonât attend a service where men and women sit together, so I accept that he wonât come to my synagogue when heâs home. And he accepts that, while Iâll wear a long skirt and follow the other laws of dressing modestly while visiting him at school, unlike his classmatesâ mothers, I normally wear pants.)
Equally important is working hard not to judge the other person. When my son started to become very observant, my husband and I sat him down and said to him: âWeâre very concerned about you being Orthodox, because Orthodoxy is so judgmental.â My son looked us in the eyes and without missing a beat said: âDo you have any idea how judgmental youâve been of me and of my being Orthodox?â The words stung, because we knew he was right. We werenât really being as open-minded, tolerant and accepting as we thought we were. Sure, itâs easy to be tolerant of whatever youâre already comfortable with. Itâs a lot more challenging to be tolerant when something is outside of your comfort zone.
I often speak to parents whose adult children are in interfaith relationships. I tell them that when our children are young, we can choose how we raise them and what we expose them to. We have all kinds of expectations about what they should be like and what they should do as they grow older. And we think that by what we tell them and with the example we set, we can control how theyâll later lead their lives and the choices theyâll make.
Sometimes this is true. But other times, our children will follow their own paths, and fall in love with someoneâor in my sonâs case, a way of lifeâthatâs different from what weâd planned. This can be difficult, but ultimately we need to respect and honor our childrenâs choices. This same advice I give to parents whose kids are in interfaith relationships applies to my own religiously diverse family.
Being in a family with intra-faith differences, like being in an interfaith family, has its challenges. But just like being in an interfaith family, it also has its blessings. The bottom line is that I love my wonderful, crazy family with all of our intra-faith diversity. It isnât always easy, but itâs my family, and I couldnât imagine it any other way.
Recently I read two thought-provoking articles in the Jewish press: Rabbi Elliot Cosgoveâs article in the New York Jewish Week, âMikveh Can Solve Conversion Problemâ and Rabbi Shaul Magidâs article in The Forward âWhy Conversion Lite Wonât Fix The Intermarriage Problem.âÂ Like so many articles dealing with issues related to interfaith marriage, the headlines of both articles contained the word âproblem.â
I realize that, when someone writes an article, the headline they propose often isnât the one ultimately used. I have written several articles which have then been published with different headlines than the ones I proposedâin fact, I often donât know what the article is going to be called until I see it online or in print. Editors give headlines to articles that they think will attract readers. And so, I presume that it wasnât Rabbi Cosgrove or Rabbi Magid who decided to use the word âproblemâ in the headline of either of their articles about interfaith marriage (though in the first sentence of his article Rabbi Magid stated that intermarriage is âarguably the most pressing problem of 21st century American Jewryâ). But, the editors of the articles did choose to use the word and I find that disturbing.
For too long, the Jewish community has referred to interfaith marriage as a problem. It implies that the people in those marriagesâthe Jewish partner as well as the partner from a different backgroundâare also problems for the Jewish community. As a community, weâve been talking out of both sides of our mouth. On the one hand, we spend our resources (both time and money) trying to figure out how to engage people in interfaith relationships in Jewish life, and on the other hand, we tell these people that theyâre a problem. So, hereâs a statement of the obvious: If we want to engage people in interfaith relationships, letâs stop referring to their relationships, and thus to them, as a problem.
Throughout the four years that Iâve been working for InterfaithFamily, a national organization whose mission is to support interfaith families exploring Jewish life and to advocate for the inclusion of people in interfaith relationships in the Jewish community, Iâve been especially sensitive to the language thatâs used in the Jewish community to speak about people in interfaith relationships. Iâm constantly struck by the negative nature of the language we use, even today, with an intermarriage rate of over 71 percent for Jews who arenât Orthodox. We hear about the âproblemsâ and âchallengesâ of interfaith relationships and we see classes on âthe December Dilemmaâ and so forth. The focus is almost exclusively on the negative.
Iâm proud to work for an organization that seeks to reframe the discussion and change the language we use when talking about intermarriage. Language doesnât just reflect the way we think; it also shapes the way we think. At InterfaithFamily, we speak about the challenges *and* blessings of being in an interfaith relationship and we offer classes on âthe December Dialogueâ or âthe December Discussion.â
We at InterfaithFamily also advocate for framing discussions about interfaith marriage not as how we can solve a problem, but rather as how we can view interfaith marriage as an opportunityâan opportunity not simply to increase our numbers in the Jewish community, but also for the Jewish community to evolve in a rich and meaningful way, with people who did not grow up Jewish bringing new insights and perspectives as they choose to engage in Jewish life.
I ask the editors of the Jewish press and others in the Jewish community to join us in our effort to reconsider the language being used to discuss interfaith marriage. Please, whether you see interfaith marriage as an opportunity or not, stop calling it a problem. At the very least, why not just name it as what it is, and what itâs sure to remain in the future: reality. Once we accept this reality, and stop referring to it as a problem to be solved, we can surely have a more productive conversation about how to best engage people in interfaith relationships in Jewish life in a way thatâs meaningful for them and for the future of Judaism and the Jewish community.
Rabbi Simchah Green, a veteran Modern Orthodox rabbi and graduate of Yeshiva University sees intermarriage as an opportunity for the Jewish people. He recently wrote for InterfaithFamily: âNow is not the time for us to bury our heads in the sand. Now is not the time for us to bemoan the situation. Now is not the time to sound off against this phenomenon.â
âAnd without question I shall not consider that an intermarriage represents the END OF THE LINE, BUT RATHER THE BEGINNING OF A JOURNEY.â (See his full essay here.) Rabbi Green is right! Intermarriage is not the end of the Jewish people. Intermarriage is not a time for us to hem and haw or say âwoe is meâ about the future. We must look at intermarriage as an opportunity. An opportunity to embrace those around us who are interested in learning more about Judaism and participating in Jewish life with those they care about.
Carol, my sisterâs mother-in-law, demonstrates this fully and completely. She recently asked me, âWhere can we go to learn more about Judaism?â She explained that she (who was not raised Jewishly) wanted to be fully involved in helping to raise my newborn niece with a Jewish identity. Carol is amazing! Even before her granddaughter was born, she reached out to learn more, to become more educated about Judaism, the holidays and the values.
I was excited to help educate Carol. I first led her to the free booklets from InterfaithFamily, formatted for online reading and printing: interfaithfamily.com/booklets. I also suggested that she may be interested in signing up for an upcoming Raising a Child with Judaism in Your Interfaith Family class. And, as I would offer to everyone in the community, staff at InterfaithFamily/Bay Area are always available to answer your questions.
I hope that all grandparents, parents and partners are welcomed by those around them. Let us all help each other explore Jewish life in a way that feels comfortable and may that exploration be supported by those we love as well as the leaders of the Jewish community.