This booklet explains the history of Hanukkah, the symbolism and significance of lighting candles for eight nights, the blessings that accompany the lighting of the candles, the holiday's foods, the game of dreidels, and more!
Mishkan is a social and spiritual community in Chicago reclaiming Judaism's progressive edge and ecstatic spirit. We believe Judaism is a vehicle for bringing more goodness, more justice and more joy into the world. Mishkan is inspired, down-to-earth Judaism.
Do you have grandchildren who are raised in an interfaith household? This workshop will provide you with concrete ideas to help you navigate your role in sharing Judaism with your grandchildren. Join Rabbi Mychal Copeland, Director of Interfaith Family/Bay Area, in the Fireside Room for a facilitated discussion.The workshop is open to everyone; PTBE members and non-members are most welcome!Co-sponsored by Interfaith Family/Bay Area and the Peninsula Temple Beth El Caring Committee.
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.
I was very happy to see a report on Beliefnet that the US Council of Catholic Bishops apologized to Jewish leaders for “feelings of hurt.” This wasn’t a fauxpology either. They actually spelled out, “Jewish-Catholic dialogue… has never been, and will never be, used by the Catholic Church as a means of proselytism, nor is it intended as a disguised invitation to baptism.”
I blogged about the so-called “clarification” that led to this moment back in the summer. Over 40 years after Vatican II, the US Bishops seemed to be reversing course, last June, on the validity of Judaism as a separate religion–and more importantly, to view interfaith dialogue as a chance to “invite the dialogue partner to baptism.”
In this apology the Bishops acknowledge what ought to be obvious to everyone–Jews and Catholics have a very different perspective on proselytizing. Jews don’t find welcome in proselytizing and we don’t have a tradition of proselytizing non-Jews. (I know there are some historical exceptions to this which would be interesting to discuss, but–let’s just say no one is going to be ringing the doorbell at your house at random and asking if you want to read the Torah.)
Who knows what made the Council of Bishops think it was a good idea to imply that Catholics ought to proselytize to Jews–even in the context of interfaith dialogue–in their earlier document last June? Whatever the internal political or theological reasons were, now both groups can sit down and discuss it.
It’s very easy to bond with people over shared experiences. That’s a lot of what the personal narrative essays on this website are about. What’s more exciting is when people bond over shared differences–not in spite of having different beliefs, history or culture, but because of it.
That’s why the decision of the U.S. Conference of Catholic Bishops to issue a “clarification” of an earlier 2002 document on Catholic-Jewish relations seems to be going over like a lead balloon in the Jewish community. In the words of Inigo Montoya in The Princess Bride, “You keep using that word. I do not think it means what you think it means.” Unless “clarification” always means “complete reversal of previous position.” As J.J. Goldberg writes in an article in the Forward, “A Counter-Revolution in Jewish-Catholic Ties”:
Most of the new clarifications, seen through Jewish eyes, look more like retractions of reforms we’d thought were long-settled church doctrine.
Among the earlier statement’s “ambiguities” are declarations that “both the Church and the Jewish people abide in covenant with God,” that both religions “have missions before God to undertake in the world” and that the Jewish mission “must not be curtailed by seeking the conversion of the Jewish people.” In fact, as the new statement helpfully clarifies, the “fulfillment” of the Jewish covenant “is found only in Jesus Christ.” Jews have a “right to hear this Good News” in “every generation.” And it’s the job of Christians to fill them in.
Goldberg also notes, to me most significantly, that the Council of Bishops did not discuss this with Jewish dialogue partners while it was in process or even give them a warning that it was coming out. Orthodox groups that had been part of the dialogue responded in kind, shooting from the hip with an immediate response June 29, while other Jewish groups tried to engage in discussion for a month and a half before they expressed “serious concerns” about the future of Catholic-Jewish dialogue.
Reading another piece in my local Catholic paper The Boston Pilot, “Jewish leaders say bishops’ June statement could hurt dialogue”, I had some insight into why Catholics might not understand the (to me entirely predictable!) negative Jewish reaction. Some Catholics may have had concerns that Jews were not allowed to convert to Catholicism:
By stating that the Jewish people’s “witness to the kingdom … must not be curtailed by seeking the conversion of the Jewish people to Christianity,” the document “could lead some to conclude mistakenly that Jews have an obligation not to become Christian and that the church has a corresponding obligation not to baptize Jews,” they added.
There is a big difference between Judaism and Catholicism, and it is this: we do not think it’s a big favor to people to proselytize them. I’ve had people who were raised Catholic ask me if that was because Jews were snobs, which is funny if you know how negatively Jewish religion and culture both view proselytization. Some interpretations of Jewish law consider proselytizing coercive and a way to invalidate a conversion! It’s a very different view of what shows respect for another religious group, and I think we have to keep reaching out to each other to bond over that shared difference.
Nearly three years ago I moved to St. Louis. A friend of ours insisted that we join a local synagogue with a rabbi he described as the most thoughtful and knowledgeable he had ever met. It sounded like a plan–the synagogue was a quick walk from our home. The next day was Shavuot, when we celebrate revelation, and I was eager to see why my friend was so enthusiastic. I was shocked. There were Jews from every denomination attending classes taught by rabbis and teachers from every denomination. (This is really unusual in an Orthodox synagogue.)
Over the next two years, I got to know the synagogue’s rabbi, Hyim Shafner, who insisted I call him Hyim and not rabbi, which is also unusual. I was always struck by his spirituality and how he helped everyone who walked into Bais Abe to connect with their Judaism and spirituality. He just concentrated on helping those around him and developing a community of like-minded individuals. He never judged and I rarely saw him criticize. He is also a great counselor.
Half the Jews today marry someone who isn’t Jewish. Fifty years ago, people married non-Jews as a way of leaving Judaism and becoming more American. Today, it’s almost the opposite. For some people, the first time they start to think about Judaism is their wedding. For some Jews, intermarriage is a gateway into Judaism.
The goal of Judaism shouldn’t be to have Jews marry other Jews. The goal of Judaism should be to get something out of Judaism. To have a connection with God and to live a spiritual life.
An interfaith wedding can be useful, it can help people re-engage with their religion.
Rabbi Shafner is certainly not advocating interdating or intermarriage, but does not discount the impact a wedding can have on one’s spirituality and connection to their heritage.
It’s no secret around my office that I’m in the middle of rewriting a quickie guide to Jewish food. I have to pare down an encyclopedic 3,000 word monster of an anthropological study into something people can use. We are still discussing whether anyone needs to know about calves’ foot jelly.
So I took a little internet research side-trip to learn about the foods associated with today’s holiday. No, it’s not a Jewish holiday as far as I know! Today is Fat Tuesday, also known as Mardi Gras, Shrove Tuesday or Pancake Day. It’s a day on which Roman Catholics have traditionally eaten a lot of goodies in anticipation of a solemn season of prayer and self-deprivation before Easter. Some called it Carnival because it was the last day they ate meat before not having any for 40 days. Tomorrow is Ash Wednesday, which starts Lent.
One traditional food in the United States is the King Cake that people in New Orleans share as part of Mardi Gras. Back in France they make a gallete de rois that’s frangipane (almond paste) and puff pastry, but here in the US it’s more like a giant cinnamon roll with colored sugar on top. I’ve never had this cake and now I really want to make one! Like a lot of Americans, I have a place in my heart for New Orleans because it’s the cradle of jazz and because of the terrible damage wrought by Hurricane Katrina. I’ve never been there, but my husband has been several times and took amazing photographs, some of which are on his Flickr page. (He took the one at right, too.) Continue reading →
From L-R: Anne Hathaway, Tunde Adebimpe, Rosemarie DeWitt and Mather Zickel in Rachel Getting Married.
As a ravenous consumer of film (insert shameless plug here), I make it a point to see as many of the Oscar contenders before the show as I can. Given that the Oscars are in less than three weeks–and nominations only came out a week-and-a-half ago–I’m in a bit of a film frenzy. Last night, I saw Rachel Getting Married.
Rachel Getting Married is about a recovering addict/bulimic/human grenade, Kim (Anne Hathaway), who is released from rehab for a few days to attend her sister Rachel’s (Blake DeWitt) wedding. Kim is a narcissistic mess of a human being who proves that the only person more tiresome than an addict is a recovering addict.
But this post isn’t about Kim. It’s about Rachel and her husband, Sidney (Tunde Adebimpe), and their cross-cultural mishmash of a wedding.
Though Williamson is the most colorfully, scarily anti-Semitic (and also anti-gay and apparently just generally prone to saying wildly offensive things) of these four bishops, it’s not surprising that followers of Archbishop Lefebvre hold extreme right-wing positions. The Catholic Church is not a monolithic body, any more than Judaism is a monolithic body. Even within a single country, leaders in the Church can take left, right or centrist positions. Lefebvre supported the Vichy collaboration with the Nazis, the right-wing neo-fascist politician Jean-Marie Le Pen and right-wing dictatorships in other countries as well. His Society of St. Pius X has long been a source of anti-Semitic rhetoric.
It’s difficult for me as a Jew to figure out why this Pope, who is the first to visit a US synagogue and only the second to visit a synagogue at all, would make such a decision. One would think that he would be eager to distance himself from his past, apparently forced, membership in the Hitler Youth. My guess is that he decided that it was more important to have unity within the Church, and possibly to have support for other traditionalist positions on gender and sexuality, than it was to maintain the positive relations with the Jewish community that he and his predecessor had so carefully fostered.
One Catholic blogger points out that though the bishops’ excommunication was reversed, the Pope has not reinstated them to “exercise their ministry,” and also has not said that the original excommunication was wrong. Still, it looks to those of us outside the Church like the Pope is throwing his relationships with Jews under a bus in order to promote Church unity.
I don’t regard this position as reflecting anything about the Catholic leaders here in the United States who have reached out to the Jewish community, nor indeed does it have anything to do with centrist Catholic clergy in other countries. I’m going to continue to forge alliances and build friendships with the devout Catholics in my life who have consistently reached out to me as a Jew.
As a North American Jew, I’m accustomed to reading the endless kvetching of Jewish traditionalists about how American Judaism is inauthentic, assimilated or corrupted. It’s our default position as a community. We often bewail each other’s creativity and spirituality in the process. What I like is learning that all the other religions in the United States are similarly Americanized, unruly and individualistic, and similarly annoying their religious authorities. It makes me think of Whitman’s Song of Myself in Leaves of Grass.
When I read Charles M. Blow’s New York Times column, Heaven for the Godless, it lit me up inside. Here’s a good summary:
In June, the Pew Forum on Religion and Public Life published a controversial survey in which 70 percent of Americans said that they believed religions other than theirs could lead to eternal life.
This threw evangelicals into a tizzy. [...] [They] complained that people must not have understood the question. The respondents couldn’t actually believe what they were saying, could they?
So in August, Pew asked the question again. (They released the results last week.) Sixty-five percent of respondents said — again — that other religions could lead to eternal life. But this time, to clear up any confusion, Pew asked them to specify which religions. The respondents essentially said all of them.
And that’s not all. Nearly half the respondents thought atheists would go to heaven, and most thought that people with no religious faith could also go. Continue reading →
It’s our busiest time of year again at InterfaithFamily.com. I’m writing this on December 24th at 9:00 am — and we’ve already broken the record for the highest number of monthly unique visitors to our main website, with 30,831 so far. There is something about Hanukkah and Christmas that stirs up everything about interfaith relationships — and front and center in that swirl is Jesus.
Two weeks ago, Cathy Grossman, USA Today’s terrific religion writer, called about her December holiday story for this year. She said she was writing about the “taking Christ out of Christmas” phenomenon. In addition to the usual theories that Americans are more secular and more materialistic, she wondered if increasing intermarriage was a cause. Continue reading →
I do not know how things have come to this pass, but somehow, I have figured out an excuse two very good reasons to embed a Monty Python video on my work blog:
1. Monty Python has just announced their own Youtube channel. They are going to post all of their own material. So this is based on BREAKING NEWS, people!
2. Monty Python created one of the best-known stories about a young man growing up in an (admittedly dysfunctional) interfaith family, Life of Brian. Of course, Life of Brian is also, to many many people, one of the most offensive movies of all time. That’s why I’m going to post the embedded video under a cut. Beware of the blasphemy, bad language and blasphemous bad language. I am serious–this movie offended Christians and Jews alike.
My first-year college roommate, raised Catholic, was very upset when she saw this movie. She thought she was an ex-Catholic, but people hang on to things from their religious upbringing longer than they think. I had sent her to see it and had to apologize.
(Goodness, the Wikipedia article about the movie says that there was an oratorio based on the movie called Not the Messiah. Be still my geeky heart.)
I saw Life of Brian when it came out in Jerusalem in 1981. I was on a teen program in Israel that taught Jewish history, so I got every joke. My two geeky girlfriends from the program and I laughed louder than anyone else in the audience. I think the Israelis knew the history but couldn’t hear through the accents. Or maybe they were just offended and didn’t think it was funny. Not like my later experience of seeing Yellow Submarine in Tel Aviv in 1994, with everyone around me singing all the songs.
Anyway, this isn’t my favorite scene from the film, but the Pythons haven’t posted the most apposite one. (You know, the one with the line about being a Red Sea pedestrian? Oh well.) Here it is below the cut. Continue reading →