New flicks with celebs in interfaith relationships and from interfaith backgrounds, plus their baby news!Go To Pop Culture
It was 2:56 AM when I heard, “Mooooomy…I NEED you…” When I went into my 6-year-old’s room, feeling frustrated and annoyed, she looked right at me and said with a clear, unwavering voice, “It’s inappropriate when you tell other people that I don’t stay in my bed all night.” My heart skipped a beat. “Youâre right,â I said. âThank you for telling me how you feel. I am sorry I embarrassed you. I will not share personal information like that again.”
My child is forming a sense of self and her own reputation. She has self-worth and self-respect.
As I sit for hours in prayer this coming High Holiday season, I will pray that I can do a better job of finding my own personal outlets for my frustrations and angst. I will pray that I uplift my children. I will wonder how to offer encouragement that inspires rather than using mocking to urge behavioral shifts, which is demeaning. I will pledge to talk less and listen more. I will vow to yell less. I will marvel at the mother I am, the wife I try to be and the rabbi I hope I am. I will think about the kind of year I want it to be.
This year, I will challenge myself not to rush my children to move faster to get to an after-school activity which is supposed to be life enhancing for them. Rushing them and causing stress takes away from the reason we are doing of the activity in the first place. I will remind myself to be disciplined in my spending: to buy fewer toys and âstuffâ and to declutter our house and our lives. (Physically getting rid of stuff is a major Passover theme, but a little spiritual fall soul cleansing is good, too.)
If you find yourself in communal prayer over Rosh Hashanah or Yom Kippur, and you are bored, distracted, hungry or having trouble with all of the Hebrew or the images of God as King, think about the idea of âchet.â This is a word you will hear a lot in the liturgy. It is translated as sin and is an archer’s term for âmissing the mark.â The High Holidays are a time to re-calibrate our aim. For sins against God, such as ignoring the Sabbath (a chance to rest and refresh, to re-prioritize, to reboot and connect to friends and family), God will forgive my trespass. But, for sins against others, I need to make amends. I need to do better.
As we all know, our children are our best mirrors. When our children tell us to put our phones down and when our children tell us we have embarrassed them, then itâs time to re-calibrate and aim again.
As the ethical teachings of our ancestors explains: âBen Zoma said, âWho is wise? The one who learns from everyone,â as it is said, ‘From all who would teach me, have I gained understanding.’â
Iâve been to a lot of bar and bat mitzvahs in my life, but Iâve never been so deeply moved as I was on a recent Shabbat.
My cousin, Nancy Sharp, who Iâve always adored, has experienced a life of tragic loss and re-found joy. Her husband, Brett, who I remember vividly as a most wonderful young man, died of brain cancer when their twins, Casey and Rebecca, were 2 1/2 years old. Nancy decided to move from Manhattan to Denver, where she had one friend.
After relocating, Nancy read about Steve Saunders, a local TV journalist, in a magazine article about eligible bachelors; Steveâs wife had died of cancer and he was raising two young teens, Ryan and Dylan. Long story short, Nancy and Steve met, married and combined their families. Nancy has told her story in a remarkable book, Both Sides Now. And this spring, Casey and Rebecca became bar and bat mitzvah.
The service and the celebration were amazing. Brettâs family, though living at a distance, has remained very close to Nancy and her children. Brettâs mother, an aunt and uncle, and many cousins were all present and there were not a few tears when Brettâs mother presented his tallit to Casey at the start of the service. But Steveâs family, who are not Jewish, were very present too; I could see that Casey and Rebecca have acquired a third set of grandparents and aunts and uncles and cousins. The kindness and the love that flowed between Steve and Brettâs family, and Steveâs family and my cousins, was plain for all to see.
I learned that Ryan and Dylan had many Jewish friends growing up, attended Jewish summer camp and one of Steveâs very adorable nephews (who is not Jewish) even attends the pre-school at Temple Micah, where Nancy and Steve are members. So the Saunders family was not unfamiliar with what happens at a bar or bat mitzvah. And Rabbi Adam Morris did an extraordinarily sensitive job of bringing Brett into the service while keeping the focus on the present.
But what I especially appreciated was how inclusive Rabbi Morris was of Steve and his family. In many Reform synagogues, part of a bar or bat mitzvah service is a symbolic passing of the Torah from grandparents to parents to child, but at many, the grandparents and parent who are not Jewish donât get to participate (on the theory that the Torah is not âtheirsâ to pass, or perhaps that they couldnât have passed Judaism to the child). At this bânei mitzvah, I was very glad to see the Torah passed from my cousins Ron and Sue to Brettâs mother, to Steveâs parents, to Steve and Nancy and then to their children.
As in probably all Reform synagogues, part of the bar or bat mitzvah service involves the parents having an aliyah (saying the blessings before and after a portion of the Torah is read). But as best I know, the vast majority of Reform rabbis will not allow a parent who is not Jewish to join in reciting the Torah blessings at their own childâs bar or bat mitzvah. I believe this is based on theory that the blessing refers to God choosing âusâ and giving âusâ the Torah, and the parent who is not Jewish isnât part of the âus.â I felt so grateful to Rabbi Morris, and told him so afterwards, for allowing Steve to join with Nancy in the parentsâ aliyah. I wish the rabbis who wouldnât have permitted that could have been at the bânei mitzvah of Casey and Rebecca Zickerman. Maybe seeing the contribution that Steve, not to mention his extended family, has made to passing Judaism on to Casey and Rebecca might persuade them to change their minds. Something is very wrong, in my opinion, when rabbis canât consider the family of a person like Steve to be the âusâ to whom the Torah was given, making it fully authentic and appropriate for a person like Steve to thank God for giving the Torah to his familyâto âus.â
Rabbi Morrisâ inclusive approach should not have been a surprise; in 2004 he wrote an excellent sermon explaining why, as it says on the Temple Micah website, âI proudly officiate at the weddings of interfaith couples.â To our knowledge, he is the only congregational rabbi in Denver who will do so.
Nancy Sharpâs story is very personal and emotional for me, and one of, if not the, most inspiring stories I have ever encountered. I love Nancy and her family; the loss she suffered was painful, and the love that she found is a source of great joy. I think the lesson here is about being open to and choosing love. The love that Nancy was open to and chose with Steve, and the love that flows between their families, including Brettâs, is what makes their example so powerful. I hope that the inclusive approach of their rabbi, who chooses to privilege love and family over other concerns, becomes an increasingly powerful example to his colleagues, too.
Learn about InterfaithFamilyâs #ChooseLove campaign and to tell us how you #ChooseLove, here:Â interfaithfamily.com/chooselove.
To see how we #ChooseLove, watch this video!
There are usually two types of Jewish blogs written in connection with Motherâs Day:
1. Those that focus on the commandment to honor your parents and note that in Judaism EVERY day should be Motherâs Day. These blogs almost always make one of two arguments:Â either that Motherâs Day isnât necessary since we should be honoring our mothers every day; or that Motherâs Day is valuable in that itâs a time to re-focus on the importance of honoring our mothers, and to recommit to honoring them throughout the year.
2. Those that focus on the importance of the Jewish community honoring and supporting mothers who arenât themselves Jewish, but are raising their children as Jews.
While I think both of these focuses are very important, as Motherâs Day approaches this year, I want to focus on other mothersâa group of mothers we donât always talk about in the Jewish community: the grandmothers of other faiths âŠ that is, those mothers whose daughters and sons marry someone Jewish and decide to raise their children as Jews. These are the Catholic grandmothers who never have the chance to see their grandchildren christened or to attend a first communion; the Hindu grandmothers who come to their grandchildrenâs Bânai Mitzvah and feel uncomfortable and out of place at synagogueâall those grandmothers of other religions who donât get to watch their grandchildren grow up in their own faith traditions and who may feel like âoutsidersâ at their own grandchildrenâs lifecycle celebrations.
Unlike their own sons and daughters, who fell in love with someone Jewish and made the choice to have a Jewish home and raise their children as Jews (whether or not they themselves became Jewish), these grandmothers never had a choiceâtheyâre bound by their childrenâs decisions.
We in the Jewish community should acknowledge these grandmothers (and the grandfathers) who arenât Jewish. Here are some ways we can do this:
Of course, booklets shouldnât be a substitute for conversation. Ideally, the booklet should be accompanied by an explanation by the grandparentâs own child who is raising Jewish kids, and/or the child-in-law who grew up Jewish. Depending on the age of the grandchild, perhaps the child can be involved in the conversation as well. For example, before a Bat Mitzvah, the granddaughter could talk to her grandparents and explain what will be happening in the service and answer any questions.
The list above is not intended to be exhaustive, but rather to get the conversation started. If you have other ideas of how Jewish families and the Jewish community can respect and honor grandparents who arenât Jewish, please share them below.
My kid taught me a good lesson today. I was pulling out of our driveway as the usual flood of people were walking by, oblivious to my own tight morning schedule. I muttered to myself how they should be paying attention to the cars rather than being engrossed in their conversations and that I had a schedule to keep. âCome on, people, move!â I seethed, unaware that my kids heard me.Â My son proceeded to open the window and yell, âCome on, people, move!â at the passersby. I was mortified! But why? He did nothing wrong. He merely saw me as a model and said aloud what I was too cowardly to share. If I want my kids to be patient, kind people, I need to walk the talk because they are watching my every move.
This aspect of parenthood terrifies me. I want to present my âbest selfâ all of the time and be a model of the values I say I live by. But it is exhausting! I fall short of those expectations on a daily basis, and try to have compassion for myself. But I also want to push myself to walk the talk, to be consistent and live what I preach.
So much of my energy as a parent focuses on my childrenâs behavioral shortcomings, but being a mother has also made me more aware of where I fall short of expectations for my own behavior. When I fail to walk the talk in any aspect of life, they push me to return to my goals, values and expectations. If I tell my kids they should be patient, kind,and express their needs directly rather than passively, but then contradict these values in the way I behave, I might as well have saved my breath. If I want them to respect the rules, how can I explain the instances when I bend them myself? If I hope that they own their mistakes, I need to model that I do that as well. Kids watch, imitate and yes, at times, rebel. But even then, if I have walked the talk, hopefully they will know what I stand for.
Walk the talk goes for religious life as well. The interfaith couples I work with often ask me how they should go about raising Jewish children. My advice is that if you arenât living a Jewish life in any way (and I define that broadly), your kids most likely wonât either. If living a life according to certain values and practices is becoming important to you, or was previously more present in your life, this is the time to start exploring or re-exploring it. Couples who are anticipating having children and like the idea of Shabbat often ask me when they should start lighting Shabbat candles. I tell them to begin now. If it becomes meaningful to them, they will transmit those values and sentiments to their children organically if and when they arrive. It will be part of their routine.
If we expect kids to learn how to lead a Jewish service, we had better spend some time in the sanctuary as well. Back when I was a tutor preparing kids to become Bar or Bat Mitzvah, I had a telling conference between a child and his parents. He wasnât meeting his weekly assignment goals and we were talking about how to proceed. Suddenly, he got up and argued, âThis doesnât mean anything to you. Why are you making me do it?â His parents were stumped. They were not walking the talk. And their child saw that.
Walking the talk does not just apply to the observance piece of religious life either. I decided early on that if I hoped my children would uphold values of tikkun olam (repairing the world) through volunteerism, Iâd better get out there and find time to volunteer, and tell them about why it is so important to me. If I wanted them to be the kind of people who stop when someone is asking for food, Iâd better model doing that as well. I want to be careful that I am not trying to fulfill my own hopes for an ideal lifeâor resolving my own shortcomingsâthrough my kids. I donât want to be the kind of parent who thinks she can live vicariously through them, pinning hopes on what they become that I canât live up to myself.
Sometimes doing things primarily for the benefit of children is just fine. But how much more powerful and resonant are those spiritual practices or ideas if the adults modeling them are experiencing them for themselves as well and, hopefully, discovering deep meaning in them?
This approach requires more from us. It means we have to spend some time thinking about why we are interested in a religious or spiritual path, ritual or teaching, and we have to examine what it means to us. And when partners come from different backgrounds, we need to take the time to figure out how practices or ideologies match our shared values as a couple and how it feels to bring those ideas into our families. We need to see ourselves as modeling behavior, belief or practiceâwhich can be terrifying, especially when we worry that we arenât good models. But we donât need to have it all figured out; each of us is a work in progress. If we are exploring and struggling, walking our own talk, we are the best of models.
I spend a lot of time at Starbucks. All different Starbucks locations. Lately, I have been seeing signs about it being a âThird PlaceÂ in our daily lives.âÂ We have our work places, our homes and we have the coffee shop. I think for lot of people, walking into Starbucks is comforting and familiar. The smells, the furniture, the vibe, the culture there, the drinksâwe know what to expect and it feels good.
At our recent InterfaithFamily/Chicago event, Barbara Mahany read from her new book, Slowing Time. She talked about how children raised with both Judaism and Catholicism in their lives often understand the in-between spaces of life. They relate to the grays, to nuance, to ambiguity and discrepancy and can hold multiple identities and ideas in one intact soul and psyche. They donât practice a new religion or a Jewish-Catholic blend. Rather, they hold both traditions in their hearts and minds. They keep them separate and draw from each at different times. They experience both. They understand about both of their parentâs backgrounds. In a way, this is a third place for Judaism and Christianity.
I have heard some people refer to the interfaith schools that exist around the country where families with one Christian parent and one Jewish parent come to learn and worship with the intent to raise their children as âbothâ as being Third Spaces. These communities arenât synagogues or churches but have elements of both and clergy from both.
At a recent teaching session at one of Chicagoâs interfaith programs, the parents asked me whether any liberal synagogues could open their doors to families raising their children âboth.â Could synagogues have a track for these families where they have a certain membership level knowing that the children wouldnât use the religious school? These families could send their children to mid-week Hebrew school and of course become part of the community on Shabbat and holidays, during social justice pursuits and on retreats. These children would have a sacred space to mark the first time they read from the Torah scroll, which is often very important to their families.
In order for this to happen, congregations would have to accept and appreciate families who want Judaism in their lives in this way. They would have to accept that everyoneâs Jewish expression looks different and that every family configuration is different. These families who want both religions in their lives are often very thoughtful about faith and traditions and eager learners and worship regulars.
I think if synagogues could find their way toward working with and hearing families who want Judaism in their lives in authentic ways but who also need to have the children learn about and experience the other parent’s faith, it will enhance the community. Struggling to understand and define the boundaries of “in” and “out” will help us all clarify our path, our fears and hopes and our vulnerabilities. Having a community of diverse practices under a shared tent of united desire to see Judaism continue and flourish is good for all of us.
For some, the synagogue or being with their community is a third space in importance next to their home and their office. For others, it falls farther down their line of places they frequent (perhaps after Starbucks). Do you think the Jewish world can or should find space for families who see religion in a third way? Not as just Jewish or just Catholic but as something more fluid?
I remember the day I introduced our kids to The Prince of Egypt.Â I loved this movie, and I was excited to be sharing it with them. Then my partner entered the living room: âHow can we teach our kids these stories?!â The slavery, the plagues, and worse, God as a killer of babies. Suddenly, I felt the need to defend Passover, the Exodus story and Judaism as a whole. I know the Exodus is a tough story, but I also felt passionately about it.
It was not the first time my partner, who did not grow up Jewish, has challenged Judaism in this way to me. It began many years ago, before having children, at a Shabbat service. We were nearing the end of the liturgy, singing the âAleynuâ prayer. She nudged me, whispering, âDo you know what youâre saying?âÂ Startled out of my rote recital, I looked at the page. âYou [God] have not created us like them, you have not made our lot like the families of the earth.â
Eek! Honestly, I had never read the English, and didnât know enough Hebrew back then to have parsed it out myself. I had grown up with translations of this prayer that lessened the âchosennessâ aspect. I didnât know what to say. So I stopped saying it. Not based solely on the Aleynu, I ended up choosing to become a rabbi through the Reconstructionist movement which deletes notions of chosenness from the liturgy.
It was a great example of someone with fresh eyes pushing me to think more deeply and critically at my own tradition. I had to resist a knee-jerk reaction and listen. This kind of dialogue, I believe, is an interfaith relationship at its best. Since then, my partner has pointed out countless issues to me, shaking me out of my complicity to call out where Judaism needs to evolve and transform.
But it also raises the issue: Who gets to criticize? Itâs a common interfaith scenario: An issue comes up around a holiday, or a rabbi or pastor says something during services that rubs someone the wrong way. Suddenly, one partner feels responsible for defending an entire tradition spanning thousands of years. But something else happens as well. Often, the âdefenderâ gets worried. What if my partner is so angry about this that we canât have this tradition alive in our home?
The truth is that every one of us has gripes with our own religion. And in Judaism, criticizing from within is built into this tradition that loves to hold many opinions as equally valid. But something different happens when a person of another faith criticizes your own, and when that person is your partner, different dynamics can arise. Perhaps at another point in your life, such a critique may have been the entrĂ©e into an interesting interfaith dialogue about why a tradition does this or that. But in this moment it can feel threatening.
Interfaith couples keep a lot of our religious or cultural issues swept nicely under the carpet. We fear that if we really explore what we want our lives to look like, or what we really believe or donât believe, we could threaten our relationship. So we tuck issues away because it seems to go just fine if we do. That is, until they come up again. And they always do.
I would like to offer some tips for getting through âcritiqueâ moments:
1. Â Everyone picks at the little things. Get past the âOh no, he is going to want to throw the baby out with the bathwater!â mentality. Discuss long range, overarching plans for spirituality and religion in your home. Then you will be freed up to discuss the details of how those broad decisions will play out in your everyday lives. The little things can be merely interesting, philosophical conversations instead of âmake it or break itâ moments.
2. Â Use those critiques as opportunities to learn together. What does Jewish tradition say about that ritual? Was it always observed in that way? Do other movements in Judaism see it differently, and is there flexibility in how the practicing partner executes it?
3. Â Take a deep breath. If you do feel the need to defend a ritual, a piece of liturgy or a theological stance, ask yourself why you feel aligned with it. Is it nostalgic? A deeply held belief? Or because âthat is the way it has always been?â Do you feel the need to present a âperfectâ version of your tradition to your partner? What is coming up for you?
4. Â Judaism holds that all Jews were standing at Mount Sinai (where the Ten Commandments were given to Moses by God according to the Book of Exodus). That means that everyone heard the revelation of the tradition, and everyone has equal allowance to interpret it for themselves. But there was also an âerev ravââa mixed multitude of fellow travelers who left with the Israelites from Egypt. They heard it as well and, therefore, get to weigh in on this evolving tradition. That means that by bringing a partner into a Jewish life who isnât Jewish, she or he gets to have a say. Listen carefully to each otherâs critiquesâthere is often great wisdom and insight when someone is coming from another perspective.
This blog post arose after a conversation about the challenges for interfaith families in which one parent is a practicing Christian trying to raise Jewish children. We were speaking about many hot topics including:
So, here are my top five reasons for congregations to consider the idea of holding religious and Hebrew education on Shabbat morning given how many interfaith families are now in Jewish life. This switch of days could help with some of the above challenges.
When I was little, my mom made a huge deal of the Passover afikomen hunt. The prize for finding the broken pieces of matzah throughout the house was the hot toy of the day (I vividly remember the year of the Beanie Baby craze).Â She also created an elaborate Easter egg hiding game in which one rhyming clue (starting on our pillows in the morning) led to another, with a big basket filled with eggs as the grand finale. What is the allure of the hide-and-seek element of both Easter and Passover? Do they have anything in common?
As early as the age of peek-a-boo, hiding and finding is a huge part of our development of object permanence. Dad leaves the room but itâs OK! He still exists and will come back in a minute. Just because we canât see or hear something doesnât mean itâs gone. Then, as we grow, the basic game of hide-and-seek excites us for an amazingly long stretch of years. I have to imagine, as my kids are playing hide-and-seek with me at the park, that the moments when I canât see themâwhile panicky for meâare exhilarating for them. A sweet taste of future independence. Perhaps our spring rituals capture the excitement and expectation of these early forays into mystery and autonomy.
Both Passover and Easter share a theme of rebirth in springtime. For Christianity, Christâs rebirth is symbolized in the egg. On the seder plate we place an egg as a symbol of hope, recalling the Israelitesâ escape from slavery and birth as a free nation. Although in Judaism, the egg isnât hidden, both rituals harken back to celebrations of the bursting forth of life at this season that far predate either religious tradition and are shared by many peoples around the world.
But when did people start hiding Easter eggs? Legend has it that the Protestant Christian reformer, Martin Luther, held egg hunts in which men hid the eggs for the women and children. Some Christians have claimed the egg as a symbol of Christâs tomb, symbolizing his rebirth, and the hunt for eggs was likened to the hunt for Jesus in the tomb. There are images of Mary Magdelene with an egg as well. The Easter bunny didnât enter the picture as the deliverer of those eggs until the 17th century.
The afikomen ritual clearly has very different origins, and there is no evidence that the hide-and-seek rituals are linked. Afikomen means âthat which comes afterâ or âdessertâ in Greek, and the hunt for it is a clever ploy to keep kids engaged in the often lengthy seder until the end. The kidsâ elevated role is in keeping with the entire Passover experience; the holiday ritual is an elaborate scheme to pass the story of enslavement to freedom onto children.
How does it work? Early in the seder, the leader breaks the middle matzah on the table and leaves half of it as âdessertâ to be eaten after the meal. Then after everyone has eaten, the leader cannot close the seder until the dessert matzah is found and eaten. Families enact this in myriad ways, but here are two popular options:
Either way, the ritual empowers children. Itâs always fun to put one over on your parents. But the kids also learn that while they often feel less important than adults, at this moment they are powerful!
What about bringing these overlapping spring rituals together in an interfaith home? This is a matter for each family to decide. But some might find it comforting to know that egg painting in springtime is a tradition older than either Judaism or Christianity and it celebrates rebirth, hope, life and fertility. In fact, some Israelis even remember growing up decorating eggs for Passover, and might find it surprising that American Jews donât generally approve of it on the grounds that in the United States, it is associated with Christianity. There are important historical reasons why some customs have become considered off limits in order for Jews to retain their particular status as separate from the dominant culture around them. But if you end up with a colored egg on your seder plate, you are far from alone. It is common enough that a great guidebook for grandparents of interfaith grandchildren is called, Thereâs an Easter Egg on Your Seder Plate.
How will you celebrate this year? Do spring traditions overlap or collide in your home? When planning a seder or Easter rituals, think about what you want to convey through the games and symbols you share. Think back with your partner or other family members about the rituals you each grew up with around the spring holidays and share what was meaningfulâor confusingâabout them. Articulate what you need out of the experience to feel personally and spiritually fulfilled. Together, explore the messages you hope your kids will take away from this season.
Like all Jewish holidays in my family, Passover with my family is an entirely interfaith affair. There are Catholic adults and kids, Jewish adults and kids, Christian adults and kids and one 92-year-old Russian Orthodox (Christian) grandma.
But the emphasis is on the kids: Between my brothers and me, we have 10 children. My brothersâ are Catholic and Christian and mine are Jewish, and so, itâs important to me that the Passover seder is interesting and fun and meaningful for them.
For as long as I can remember, our family has used the Maxwell House Hagaddah. The old oneâŠfrom 1932âŠwhich I love and have fond memories of. But I wanted something different, something more accessible for the under-18 crowd and for a group that is mostly not Jewish.
I never thought about creating my own until my friend and colleague, IFF COO Heather Martin, told me about the one she created for her family, and shared it with me. I was hooked. I wanted our own personalized haggadah with silly Passover songs sung to the tune of âMy Favorite Thingsâ and âTake Me Out to the Ballgame!â You see, while this may not constitute a very traditional haggadah, whatâs important to me is creating a seder in which family members who are not Jewish feel comfortable and connected, and in which all of the kids participate and enjoy.
And so, using Haggadot.com and JewishBoston.com and some of Heatherâs haggadah as a jumping-off point, we made our own. We cut and pasted and pulled bits and pieces from different sites, including a quiz for the older kids at the end.
It was a big hitâthe seder was fun and silly (vital for the under 7 crowd) and accessible and interesting (important for everyone else). Most importantly, it was relevant to our familyâit made sense for the people sitting around the table, who mostly werenât Jewish but were there to celebrate Passover in a way that was meaningful. We left a lot out in order to create an abridged version that worked for my family, and I made sure to include the pieces that were most important for me to share the meaning of the holiday. Yours might look completely different, but youâre welcome to use this as a starting off point, or even to bring into your seder if you wish.
Here it isâtake a look. Like it? Hate it? Iâd love to hear what you think.
On February 17, after enjoying having my three kids off for four days for Presidentâs Weekend, I was ready for them to return to school, and for me to get a lot of work done. But by 5:45 am I learned that their schools were cancelled because of snow. By 11:30 am, as I was trying to respond to work emails, my daughter Tali was complaining that she was bored and wanted to me to play Rummikub with her. My two sons each had friends over, and all of the boys were playing on various electronic devices.
I wrote down what went through my head for the next ten minutes. Here it is:
Really?Â A snow day after theyâve been off school for the last four days. Why not just a two hour delay? The streets donât look so bad. How am I supposed to get my work done today? I have 22 emails to respond to already.Â How on earth could I play Rummikub with Tali now? I feel guilty that I donât have time to play with her (and it would be fun)âŠdid I really just tell her to go watch TV?
Ugh! Now the phoneâs ringing. Who is it? Oh, itâs my friend. Iâm not picking up. Should I text her that Iâll call her later? Now I just lost my train of thought. What was I thinking about?
SeriouslyâŠthere are four boys sitting in the family room all on different electronic devices. My oldest son Benji is watching a movie on his laptop while his friend is playing a game on his phone. My middle son Noah is texting his friends as part of a âgroup chatâ (boy do I hate the âpingâ sound that goes off every time he receives a textâŠdidnât I ask him to disable that sound a hundred times yesterday?) while his friend is texting from his phone. Why do they even bother to have friends over if theyâre not going to interact with each other? Should I make them go sledding outside?
No!Â Theyâre old enough to figure out what to do themselves. And I need to get back to work. Now I have 26 emails in my inbox. Sometimes I feel like my life is just one long to-do list. I feel like that woman in the commercial from when I was a kid who said: âCalgon, take me away!â She had lots of chaos at home, and she probably didnât even have a job. I want to relax in a quiet bath like she did in the commercialâŠor at least not have to answer 26 emailsâŠand not feel guilty that Iâm not interacting with my daughter and instead sent her to watch TV.
I wish I could just shut down my computer right nowâŠand my phoneâŠand turn off the TVâŠand go take the various devices out of all of the boysâ handsâŠ.and we could all just hang out and play Rummikub.
OK, I canât realistically do it right now. But I CAN unplugâand I can encourage my whole family to unplugâas part of the National Day of Unplugging on March 6-7. We already do things differently on Shabbat than we do the other days of the week. I love it that as a family we always say the blessings and have Shabbat dinner on Friday night (no phones at the tableâthatâs one thing I insist on every night!), even if I do have to rush off at 7 pm to get to services at my synagogue. And though itâs not always easy being a family in which both parents are rabbis, I do especially enjoy those Saturdays when my kids and I go to my husbandâs synagogue for services and weâre all together. Wouldnât it be great if I didnât use my phone or computer at all on those days? Could I really do that? Not check my email, voice messages or texts, before leaving for services on Saturday morning? And not check them when I get home?Â
I could just put my phone in a drawer Friday before sundown and not take it out until Saturday after sundown. I remember when I went away on a Jewish meditation retreat last year and I had to put my phone away from Friday afternoon until Sunday afternoon. It felt weirdâŠeven scary. And refreshing. And nice. It was humbling to realize that everyone I know (in that case even my husband and three kids, because they were home without me) would be just fine without me. And they were. And I had two days to just BEâŠto appreciate lifeâŠand creation. It was hardâŠreally hardâŠnot getting that dopamine rush I get when I get a text or email for two days straightâŠnot having anything to distract meâŠbut it was also wonderfulâŠreally wonderful.
I could recreate that wonderful feeling on the National Day of Unplugging.Â That feeling of being more fully present in the moment.Â Rather than emailing, calling or texting people and making plans for when Shabbat is over, I could be more truly in the moment of Shabbat.Â Rather than playing my favorite game on my phone as a way of relaxing after services, I could finally play that game of Rummikub with Tali.Â And the boys would probably play too.Â We always have a lot of fun when we all play games together.Â And we really donât do it enough.
But for now, back to workâŠ.there it goes again, the annoying âpingâ letting us all know that Noahâs getting a text. And now I have 35 emails in my inbox. How many more days until March 6th? I donât need Calgon. For me, it can be âNational Day of UnpluggingâŠShabbatâŠtake me away!â And by âtake me awayâ what I really mean is: âTake me away from technologyâŠand let me be present right where I am.â
Do you plan to unplug on March 6-7? What will you do with your tech-free time?