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.
Lindsey Silken and I recently attended TribeFest which is a conference of the Jewish Federations of North America. It was an entertaining, interactive and educational celebration that drew around 1,500 Jewish young adults (ages 22-45) from across North America to the city of New Orleans. Some of the attendees are professionals at Federations, synagogues, Jewish Community Centers and other Jewish organizations and some are volunteer leaders or involved as young adults in the Jewish community. InterfaithFamily had the pleasure of co-leading two sessions.
Small group discussions during the first session at TribeFest 2014
Our first session was lead with HIAS. HIAS is an international Jewish non-profit that protects refugees. I am proud that the Jewish community keeps its ancient mandate to protect the vulnerable and the stranger in our midst in this way.
Why were IFF and HIAS paired to run a session? We share the mission of being welcoming and we spoke about what it means to welcome. Whether welcoming interfaith families to Jewish life or helping those fleeing persecution to get acclimated as our neighbors, we need to grapple with insider/outsider mentality, what it means to lower barriers to participation and how to quell assumptions we make about others.
An ice breaker at the second session
Our second session involved several other organizations including JFNA and the LA Federation, Big Tent Judaism and Keshet, all working, again, to widen the doors of entry to Jewish life for the diverse range of people who may be interested. In the break-out part of the session, we lead a group which went deeper into the conversation of how to be welcoming. What does an organization have to do to be welcoming? Is there a standard formula that can be instituted across the board in Jewish life to yield welcoming success?
The people who joined our group said that in each denomination and in each circle of Jewish life, the institution would have to figure out what criteria they could uphold that would signal the most welcoming culture and climate they could. For some synagogues which are largely interfaith communities, the only way to truly be welcoming may be to have clergy available to officiate and even co-officiate weddings. If there are many in the community who arenât Jewish who are actively invested in supporting a Jewish partner or raising children with Judaism, it may be that the only way to be truly welcoming is to celebrate them when ushering in Shabbat by lighting the candles, for example (a ritual traditionally reserved for Jews because of the language of âbeing commandedâ). In congregations made up of a community cognizant of Jewish law, there would be other examples of being inclusive and welcoming that they would want to specifically enumerate and articulate. (We’ll share more specifics of what we came up with in a future blog post!)
Rabbi Moffic leading the breakout discussion
Itâs not enough to say that a congregation is welcoming. The community has to be able to describe what welcoming means to them. When you think about how you welcome people to your home, you know what you do, how you do it, how you feel doing it, how hopefully your guest feels and what you show and teach your children about graciousness. And a congregational family should know how they welcome both newcomers and regulars to the building, to classes and to gatherings.
Although we could scarcely agree on which things a congregation could or should do to be welcoming, everyone thought that one action that indicated âwelcomeâ was that any coupleâinterfaith couples includedâshould be greeted with âmazel tovâ when they announce their engagement.
We also had an interesting conversation about the word âinclusive.â What does it mean to include people in the life of the synagogue? By definition, does that act change the nature of the situation that existed before the person was included? Do we include people by having them join what we are doing or does adding someone to the mix necessitate being flexible and dynamic?
There were few easy answers but lots of good questions and discussion. The attendees care about their Jewish lives and the future of Judaism in America. It could have been because we were in New Orleans, but there was a palpable energy and harmony to the buzz of voices.
The following is my sermon given on March 7, 2014 at Temple Beth El in Munster, IN.
The weekly Torah portions now move into the book of Leviticus. The Five Books of Moses are referred to by Hebrew names which are the first main word in that section of Torah. Leviticus is known as Vayikra which in Hebrew means God called out. God calls out many things to the people throughout the long narrative. Sometimes the people heed Godâs call and sometimes they donât. Sometimes it is Moses or another leader who hears Godâs call and then instructs the people what to do or not to do.
Do we believe God is still calling out? What is God calling? How does the call sound? When and how can we hear it? Some say God calls out through nature saying to stop destroying the environment. Some would say God calls out through people doing social justice work and bringing to our attention the suffering and plight of the vulnerable in society who need more help. Some might say God calls out through our inner voice which helps us calibrate our moral compass. Some say God calls out over and over and in new ways through this sacred textâthrough this scrollâthrough this ever-new message and that is why we read it over and over and over, and read commentaries about it over and over and over and continue to think about our own responses to these words. Do we hear God in the shofar? In the upcoming graggers and laughter of our youth?
What would God call out if God could read this latest Pew study of American Jewry? Most American Jews are not members of a synagogue. Most American Jews marry someone not Jewish. Many liberal American Jews raise their children with another religious tradition in addition to some Judaism. Millennials by and large say they are Jewish of no religion? What is happening here? Where did everything go wrong? How do we get things back on track?
OKâas an asideâwhy must we personify God? It seems true, as Maimonides, the great Jewish, Spanish philosopher and writer in the 1100s thought, that we can only make negative statements about GodâGod is not human. The only positive statement we can make is that God is and even that limits God. So, I am of course speaking in metaphor.
But, there are those who would say that there is something fundamentally broken or off about American, liberal Judaism. Synagogues are outdated and cost too much money to maintain. Our liturgy does not resonate any more. We donât know Hebrew and so prayer in Hebrew does not âworkâ as it once did. Since Judaism is a religion of boundaries and distinctionsâthe difference between the holy and profane, between day and night, between Shabbat and the rest of the weekâwe cannot have a truly inclusive Jewish community.
The nature of the Jewish religion is that it is insular and exclusivist to some extent. Jews can do and say certain things and those not Jewish cannot. Those younger than 13 cannot do certain things. On Passover, we cannot eat certain things. We are a religion of rules and boundaries and these rules have kept us a distinct people for millennia. As Rabbi Mark Washofsky,Â the Solomon B. Freehof Professor of Jewish Law and Practice at HUC-JIR/Cincinnati, our rabbinical school, just said to me, âThere are many in the Jewish community now who straddle the fence and straddling a fence hurts.â
So, this is all bad news and negative. Goodbye American liberal Judaism as we know it. Itâs been a nice run, but itâs over?
Things are better than ever. It is our diverse community that gives us new strengthânew voices, new questions and new insights are good for Judaism. We are pushed to define ourselves, to understand who is a Jew and what makes something Jewish. We are forced to confront our own lack of literacy and to take ownership of our religion and our heritage. When we have a community made up of those who grew up with Judaism and those newer to it, we uncover what it really means to welcome the stranger and to believe in One God of all who is a God of peace and love. We are given the sacred opportunity to perform the mitzvah, the commandment, to love our neighbor as our self because weÂ areÂ our neighbor. We see the most often repeated commandment from the Torah come alive for us: Do not oppress the stranger because you were strangers in the land of Egypt.
Does this always make it easy? Should we have no ritual barriers to full participation in Jewish life? (I kind of think so, but not everyone agrees with this). Should all rabbis officiate at any wedding where a Jew requests Jewish clergy to be with them? Can we find room in our religious schools for children being raised to also learn about and appreciate Catholicism, for instance? There are no easy answers but lots of important questions.
What is God calling to us now? I believe one message that is blatantly obvious and which can bring us closer to one another and God is that we need to open up, not create more rules and tighten our limits. We are a tiny âinâ group and we are, by the way, not a homogeneous group; we are not different from those not in these seats tonight. The majority of liberal Jews are somewhere else. It is not for us to call them in. It is for our Jewish expression, our synagogue structures, and our leaders to open up. We have to act with love, respect, with joy and optimism, humility and inspiration, to individualize, accommodate and include anyone who might come to see that living with Judaism is a rich, vibrant, accessible, authentic way to structure oneâs days.
The following is a guest post by Gina Hagler, reprinted from her blog, Musings of Ruth
Iâve been part of the interfaith community for many years. Iâve felt comfortable, uncomfortable, welcome, tolerated, and most points between on the spectrum. I can tell you which things left me feeling more or less comfortable. I can even give you a definition-in-progress of what I would consider a welcoming congregation. What I hadnât thought of before last night, is how many aspects of welcome are universal.
Why are we making it so complicated when we sit together as Jews to assess how welcoming our congregations are? Why are we trying to look at ourselves through the eyes of others â especially others who are coming to us from a world view we have not experienced firsthand? Why are we making this such a Herculean task?
Perhaps we should first think about what has made us feel welcome in new experiences. Weâve all been the fish out of water at one point or another. What made it less painful? What eased our introduction? What made us feel we could return? What made us want to return? Why isnât this our simple first step to understanding how to put âstrangersâ at ease.
While I was still shaky in my Jewish identity, I took my kids up to New York several years in a row for winter break. I wanted to take them to services but I certainly didnât know any synagogues in NYC. I wasnât that confident that I would know exactly what to do once I got into the synagogue, but I wanted my kids to see that the services they participated in at our temple had elements in common with services at all synagogues. I did a search on synagogues in Manhattan and foundÂ Central Synagogue.
From the moment the site opened, I knew this was where we would go. The tone of the site, the readily available information, the pride the synagogue had in its history â all lent itself to the implicit expectation that of course we would want to visit and of course we were welcome. We went and sat in the way back â clearly newcomers and clearly not your standard Jews since 2/3 of the kids were Asian. People turned around to smile at us. Someone approached us to ask if we needed a Siddur as he held one up for us to see. He told us we were welcome to join them downstairs after the service for an Oneg made up of simple food.
Within five minutes of entering the building, we had been informally welcomed, given what we needed to participate if we chose to in a way that did not assume we were familiar with the object, and invited to something we may not have known about in a way that explained all we needed to know to feel bold enough to check it out. My kids felt right at home. They were delighted to hear prayers they knew and to be able to join in. They were thrilled to hear tropes that were familiar. There was no way they were leaving without the Oneg. They met some other kids. Several adults made it clear I was welcome to join in their conversations. Ever since, we make it a point to attend services there whenever we are in New York.
This synagogue was not specifically trying to attract interfaith families, or even families from ambiguous or undecided Jewish backgrounds. They were trying to attract those interested in a Jewish life, without making a distinction between faith backgrounds. As strange as it may seem, I felt more immediately welcome at that temple than I have at any other temple Iâve visited. Iâm convinced it is because they were genuinely proud of what they had to offer and genuinely happy to have us.
Maybe when weâre trying to decide how to make someone comfortable at our temple, we should start by thinking about what makes us comfortable and ask ourselves if our congregation is welcoming anyone â Jewish or not â in such a way. Maybe the first step in making people feel welcome is to be welcoming.
Rabbi Yitz Greenberg, a very eminent Jewish scholar and leader, has the next say in the âpromoting in-marriageâ debate, with The Facts On In-Marriage Advantages. He says we should engage in âtruth tellingâ with that they will increase their chances of having Jewishly engaged children if they marry other Jews.
We were heartened to see Rabbi Greenberg say that his intended message is that Â âWhoever you choose and love, we love you and want you to be part of us, to participate in our community, to share our destiny.â The problem is that Rabbi Greenberg thinks that we can promote in-marriage and still convey that intended message, and we think he is very wrong about that.
Jodi Bromberg and I submitted this letter to the editor of the New York Jewish Week:
With enormous respect, we have never known any advocate of in-marriage to convey Yitz Greenbergâs âintended messageâ that âWhoever you choose and love, we love you and want you to be part of us, to participate in our community, to share our destiny.â Proponents of in-marriage donât typically stop at âyour chances of having an active Jewish life are increased if you marry a Jew,â followed immediately by âwarmth and assurance of welcome no matter what,â which might work. Instead, they insist on saying that in-marriage is preferable â read, intermarriage is bad â or that in-marriage is a Jewish norm â read, if you intermarry you are a norm-violator. That is a terrible turnoff to most young Jews â especially to the majority of young Reform Jews whose parents are intermarried. It is unnecessary and destructive to mount a campaign to promote in-marriage as justification for the âintense educational and magnetic experiential programs that enrich livesâ that all of us want. As Rabbi Greenberg himself notes, those programs often include substantial numbers of interfaith families â and they could include many more, if marketed not as promoting in-marriage, but rather the joy and meaning of Jewish life.
Even if You Donât Plan To Convert, You Should Learn About Your Partnerâs Religious Heritage: The Value of Introduction to Judaism Classes
When I was in rabbinical school in the late 1990s and in the years following my ordination in 2000 I had the great pleasure of teaching the Reform movementâs 16 week Introduction to Judaism class. I found it incredibly rewarding to have the privilege of exposing my students to the fundamentals of Jewish thought and practice. While a few of the students in my classes were Jews who wanted to learn more about their religious heritage, the vast majority of students were not Jewish but had Jewish partners and they registered for the class because they were considering becoming Jewish. In those days, like today, many Reform rabbis required that conversion students with whom they were working take the Intro class as one of the requirements for conversion.
At the first class session, I would always invite the students to introduce themselves and to share why they had signed up for the class. Often, after saying a few words about himself, a student would say:Â âAnd I plan to convert once Iâve completed this class.â Sometimes, the student who said this had been married to a Jewish person for years, raised Jewish children, been a part of a synagogue community and already knew a lot about what it mean to be Jewish. In those cases, the Intro class was the final step in a long process, and the person speaking truly knew what was involved in choosing to become Jewish.
Other times, the student who said this was someone who was dating or perhaps was engaged to someone Jewish, but he admittedly knew very little about Judaism. In those cases, I would encourage him to have an open mind and to learn as much as possible about Judaismâboth in and out of classâand to defer making any decision until he had a better sense of what it meant to be Jewish. Then, if living a Jewish life was truly compelling to him, conversion would be the right path for him to take.
As a rabbiâand as someone who loves being Jewish and believes that Judaism brings meaning to my life and to the worldâI think itâs wonderful when someone chooses to become Jewish. I have served on many bâtei din (rabbinic courts) for people becoming Jewish, and I have always found the experience to be incredibly powerful. It is truly an honor to be part of a personâs process of becoming Jewishâas long as the person is becoming Jewish for the right reasonâthat is, because she truly wants to be JewishâŠnot because her partner, or partnerâs parents, want her to be Jewish. To me, serving on a bet din where someone is converting for the purpose of making a partner or other relative happy would be a mockery of the conversion process. Which is exactly why I would tell students in my Intro class who were just beginning to learn about Judaism: âTake your time, learn about Judaism and THEN decide if you want to convert.â And even if the student who was dating, engaged or married to a Jewish person never made the decision to convert, they would have learned aboutâand presumably developed a greater respect forâtheir Jewish partnerâs religion in the process of taking the class.
Ten to 15 years ago, when I was teaching Introduction to Judaism classes, there were lots of students in the classes. I think that this was in part due to the fact that the liberal Jewish community put a lot of pressure on Jews marrying people of other faiths to convince their partners to convert to Judaism. For a number of reasons, this has changed. Thanks to the work of many individuals and of organizations like InterfaithFamily, the liberal Jewish community has become more welcoming to interfaith couples and families. Parents who arenât Jewishâeven if they are actively practicing another religionâcan be part of their Jewish childâs religious upbringingâŠnot just driving their children to and from Religious School, but learning alongside their children, participating in synagogue and Jewish communal activities and having a role in their Jewish childrenâs lifecycle events. Perhaps that explains why some of the Introduction to Judaism classes near where I live in Philadelphia are having trouble attracting enough students these days. Conversion to Judaism, and the intro classes that are an essential part of the conversion process are no longer seen in many liberal Jewish circles as the ânecessityâ that they once were.
I would encourage anyone who is seriously involved with a Jewish partner to consider learning more about Judaism. Similarly, I would encourage any Jewish person in an interfaith relationship to learn about their partnerâs religion. Regardless of your own religious beliefs or practices, it can only benefit your relationship to learn more about your partnerâs religious heritage.
I would love to hear your thoughts on this topic, especially if you are in an interfaith relationship. If you are not Jewish but your partner is, have you taken an Introduction to Judaism or other similar class? If so, what was the experience like for you? If you are Jewish, have you taken a class to learn about your partnerâs religious heritage? What class did you take? What other steps have you taken to learn about your partnerâs religious beliefs and traditions?
While other voices will surely proclaim that endogamy is the only effective way to have a committed Jewish family, the Reform movement has something altogether different to say: Jewish commitment can be established in a variety of settings, especially with support and increased opportunity for learning and engaging. Falling in love with someone who is not Jewish is not a failure of Jewish commitment at a time when young adult lives are just beginning.
But to Steven M. Cohen and Rabbi Leon Morris, we say âfor shameâ for their Did Moses Intermarry? Who Says He Didâand Why Do They Want To Know? Cohen and Morris certainly are entitled to take the misguided position that Jewish leaders should encourage in-marriage. But it strikes me as twisted and shameful to criticize those who want instead to promote Jewish engagement by interfaith families for holding out Moses and Tzipporah, among others, as Biblical models of interfaith couples who contributed to Judaism. The people in the âpromote in-marriageâ camp profess, however reluctantly, to want to engage in Jewish life those interfaith couples who do marry, but their readiness to take away these positive role models for that engagement reveal the very low priority they would give to those efforts.
Back in 2008 I wrote that InterfaithFamily, which started as an independent non-profit in 2002, had plateaued at a funding level of $375,000 until 2006, and that I had given serious thought to closing IFF because of lack of funding support for our cause. But a tide turned in 2006, and we raised over $500,000 that year, and over $800,000 in 2007. How did this happen? Because Edgar Bronfman was the key catalyst. The Samuel Bronfman Foundation was our first major new funder that year.
We enjoyed support from Edgar and SBF for many years after. Iâve only been to the Jewish Funders Network annual conference (which isnât meant to be a place for grant-seekers to seek grants) once: because Edgar and SBF sponsored a reception at which we spoke about IFF. And I had two memorable lunches with Edgar at what I understood to be âhisâ table at the Four Seasons.
But the sentiments that Edgar Bronfman spoke so explicitly and repeatedly about welcoming interfaith families have sadly been rare among Jewish leaders. Unfortunately, I canât think of anyone of Edgarâs stature who has been willing to forcefully assert the critical importance of engaging interfaith families to the liberal Jewish future. When the Pew Report generated huge discussion in the Jewish world starting this past October, the voices of the leadership of the Jewish community seemed to all be delivering the tired old âstem the tide of intermarriageâ message.
No one comparable to Edgar Bronfman was heard delivering his prophetic message, in Hope, Not Fear:
If we speak about intermarriage as a disaster for the Jewish people, we send a message to intermarried families that is mixed at best. How can you welcome people in while at the same time telling them that their loving relationship is in part responsible for the destruction of the Jewish people? No one should be made to feel our welcome is conditional or begrudging. The many non-Jews who marry Jews must not be regarded as a threat to Jewish survival but as honored guests in a house of joy, learning and pride.
The oft-cited figure that among intermarried families only 33 percent of children are raised Jewish does not take into account the possibility that if the Jewish community were more welcoming, those numbers could grow dramatically.
We can only hope that some Jewish leader somewhere will pick up the mantle Edgar has left behind and continue to champion the cause of engaging interfaith families Jewishly.
We send our condolences to Edgarâs family and to the staff of The Samuel Bronfman Foundation and the non-profit organizations that were closest to his heart.
My children are too at home at our synagogue. Their dad is the rabbi there and they feel that his office is their play place. They know every inch of the building, including where to find snacks that arenât theirs to take. They know the staff. They feel comfortable expressing themselves during services. I have been thinking about how many other places we frequent and what this says about our lifestyle.
We know the supermarket well. Other parents think Iâm crazy for schlepping (Yiddish for dragging) my 4- and 6-year-olds to go grocery shopping, but we basically enjoy the weekly trip. One or both of them ride in the cart and we eat as we shop. We follow the same path each week and we take the same items. Sometimes a new product appears and we examine it which can be fun and guess at whether we will like it (especially if it is in the gluten free section as our 6-year-old has celiac disease). We have our favorite check-out cashier and my kids love to say âhiâ to Miss Sandra and pretend that they are shy.
The preschool and elementary school are also like extensions of our home. My kids are proud to show me around when Iâm there. They point out artwork on the wall, we schmooze (Yiddish for small talk) with the school staff, and they reminisce about what happened in the gym that day or on the playground.
Food shopping is an activity
Then there are other peopleâs homes. We are lucky to have cousins who live nearby: Aunt Stacie and Uncle Billâs house is a comforting, familiar place to visit. The kids know how it works there as well. They take off their shoes in the right spot, they know what they can and canât touch, etc. They look forward to the different toys and activities that they encounter there.Â And of course, the people in the home seal the deal for loving this stop.
Two last places we frequent a lot (Iâm embarrassed to admit on a weekly basis) are both Target and Party City.Â They know the aisles there perfectly. They know which stops they want to make first and they always have a treasure in mind that they have been dreaming about.
I wonder about how many ânormalâ (non Rabbi-Rabbi families) think of a synagogue as a home away from home? Do you walk in and know where to go? Do you know the staff and do they know you? Do you know where to hang your coat, where the bathrooms are and when the building is even open? Would you ever think of stopping in at a time other than for services or Sunday School or Hebrew School?
You could come to read a book in-between meetings or appointments. You could come sit on a couch and do homework in a quiet and cozy spot with a child between afterschool activities. Dare I say, you could stop in to say hi to the educator and clergy! You could check out the flyers you may have missed, see what upcoming events are happening and read the Jewish magazines that are typically on display.
Synagogues are usually open during regular business hours. Stop in! Stay awhile. Say âShalom.â Bring your kids. Feeling comfortable and familiar in a spot breeds connectedness and warmth.
Thanksgivukkah has highlighted the endless possibilities in combining two holidays that give a great amount of civic pride to Jews in America. But now that the table is set with the dynamic duoâs crimson and blue settings, how will your family do something a little different to not only capture the wonderful foods but also the spirit of both holidays?
I propose bringing Bubbie into the conversation. Beyond Bubbie, that is.
Beyond Bubbie is a website that shares photos, recipes and stories from the people who made us who we are. Every Bubbie has a recipe and every recipe tells a story. Thanksgivukkah is the perfect time to share those stories and recipes at your table. Better yet, why not cook and bake the classic treats.
At a time in life when it is so hard for extended families to get together, make this Thanksgivukkah meaningful. Instead of simply going around the table asking, âWhat are you grateful for this year?â ask everyone what their favorite food memory is from your family. Pre-Thanksgivukkah, ask loved ones to share their recipes on Beyond Bubbie, tag your family name and have a place where your whole family can log-on for that cranberry brisket recipe or that Hanukkah lasagna.
At the Beyond Bubbie Knish-Off in San Francisco
Looking for an activity for kids while the turkey is being basted? Grab Bubby Ruthâs Sugar Cookies and have a bake-off. Pre-bake the cookies. Display an array of various frostings and sprinkles and have kids go to town creating dynamic cookies and memories. Have the elders in your family judge the competition.
Not into football? Ask everyone to bring an old family photo and set up a quasi-gallery in your living room. Give grandchildren the opportunity to digitize these memories by taking photos with your smart phone. Photos and stories can then be shared on Beyond Bubbie.
There is no time like the present to give the present of culinary memories. Making the foods that warm your stomach is one thing, but making food that pulls at your heart strings elevates this once in a universe occasion to a whole new level.
Dina Mann is the National Marketing and Outreach Coordinator for Reboot. Please email Dina@Rebooters.net with any questions about Beyond Bubbie and ways to bring it to your community.
Many synagogues are holding their programs for Interfaith Family Shabbat this week and weekend. It is exciting to see the variety of programs that synagogues have created for this event. Some synagogues are having special movie screenings, others are hosting beginnersâ services. One local synagogue, Main Line Reform Temple, was very creative and hosted a program entitled âInterfaith Family Shabbat Honoring our non-Jewish Spouses, Partners & Family Members: Everything You’ve Always Wanted to Know about Services (or anything Jewish) but Did Not Know Who or When to Ask.â This program invited all participants to email the Rabbi with any question prior to the service in which he would do his best to answer them. It was inspiring to see how many synagogues took advantage of the opportunity that Interfaith Family Shabbat provides to create a special program to re-energize their welcoming culture.
Conversely, a few synagogues said that Interfaith Family Shabbat doesnât apply to their community because they are always welcoming. Without question, it is great to be committed to being welcoming throughout the year, but this is similar to celebrating Motherâs Day. We should always appreciate mothers but it is meaningful to moms everywhere to have one day when they are recognized. For an interfaith couple, a blessing or recognition of interfaith couples and their commitment to Judaism is inspiring to many who have chosen to support their spouse in Judaism.
In a society where we define ourselves with labels, welcoming of various groups will be critical. Some consider themselves âJewsâ while others are âProtestant,â âCatholic,â âHindu,â âMuslim,â etc. Â As long as we use labels, the need for constant and frequent welcoming will exist. After all, we are talking about walking into a synagogue, considered a haven for Jewsâit makes sense that when a person walks into a house of worship that isnât familiar, they will feel slightly uncomfortable. Even Jewish people may feel awkward in an unfamiliar synagogue and certainly in any other house of worship.
Hosts should let people know where to sit, what page the Rabbi is on, explain Hebrew references, etc. Guests may not know when it is ok to take a bathroom break or when to stand, so a helpful host could guide them in this. Hopefully, after multiple visits, a visitor will feel comfortable. But those first few visits are always slightly awkward. We hope that there will always be visitors, thus there will always be a need for welcoming!
I attended one of the Interfaith Family Shabbat events. One of the speakers said that he and his wife were greatly hurt when the Rabbi from his childhood Reform synagogue refused to marry them. He said that this interaction was so painful that he now refuses to go to that synagogue. Ten years later, he is still quite emotional about this rejection. I know that this synagogue considers itself welcoming but obviously, this person is scarred from the rejection.
After the service, many people remarked that âthis community has always been a welcoming community.â Yet, there were many congregants who seemed to be enlightened when the Rabbi said âJust because someone marries someone of a different faith, they are not rejecting their parents. They are not rejecting their childhood. They simply fell in love.â There were congregants who really began to see the other side for the first time and understand interfaith marriage from a more loving perspective. It seemed that during this service, we learned that we should be more than understandingâwe should welcome all people into the synagogue with open arms. Welcoming is a constant effort.
Did you attend a program for Interfaith Family Shabbat? Tell us about it in the comments section below!
Learn more about Interfaith Family Shabbat in Philadelphia here, and in other communities here.
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