Full of helpful advice for families starting to think about their child's bat or bar mitzvah, Bar & Bat Mitzvah For The Interfaith Family will be a helpful primer to all families (not just interfaith!).
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!
Connecting Interfaith Families to Jewish Life in Greater Cleveland by providing programs and opportunities for interfaith families to experience Judaism in a variety of venues, meet other interfaith families, and to connect to other Jewish organizations that may serve their needs.
This is an interactive, fun, and low-key workshop for couples who are dating, engaged or recently married. The sessions will give you a chance to ask questions about faith, to think about where you are as an adult with your own spirituality and to talk through what's important to you and your partner.
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.
During a recent baby naming ceremony that Moser officiated, the uncle (left) and father (right) help wrap the mother in a tallis
Who should receive a Hebrew name? What requirements should be met? Should a Hebrew name only come with a stated commitment from the child’s parents to raise their child Jewishly? What if one of the parents is not Jewish? What if the child might not be raised as a Jew?
I spoke with rabbis, friends and family members, and heard a variety of passionate points of view. In the process, I became passionate about what the answers are for me. I’m curious to know what you think.
The spirit of the naming ceremony is to bring a child into the covenant of the Jewish people. It includes a commitment from parents to raise their child as a Jew. For most people, this is an unbendable requirement. I understand, and respect, that point of view, but I have come to disagree.
A baby-naming ceremony is an opportunity for a family to connect with Judaism during a powerful moment in that family’s life. It is a chance for us, as a Jewish community, to be an open, welcoming door. The family may only want to put their baby’s toe through the door for now, but that is enough to keep the door open. This is a defining moment, and it will set the tone for their interest in future engagement.
After the ceremony, the name will forever belong to the child. It may never be thought of again, or it might possess the power to open the door to Judaism further. It could be a catalyst for curiosity. The name may, one day, whisper in the child’s ear, “Go find out more about these people you are a part of.”
A significant upcoming convening may lay the groundwork for something missing from the liberal Jewish community for the past twenty-five years: concerted action by funders and community leaders to engage more interfaith families in Jewish life and community.
The goal of the Summit is to explore – with funders, federations, leaders of Jewish organizations and interfaith family engagement practitioners – the issues that need to be addressed to have more interfaith families engage in Jewish life and community, and begin to build consensus for increased efforts towards that end.
Jewish leaders have repeatedly expressed concern since high intermarriage rates were announced in the early 1990’s. In most fields – day schools, camps, teen engagement, Israel trips, social justice – funders and professionals have joined together to plan, support and execute major programmatic activities to strengthen organizations and expand recruitment.
The field of engaging interfaith families, however, is different, distinguished by the lack of concerted action by funders and professionals. Individual organizations – notably the Reform movement, Big Tent Judaism, and InterfaithFamily – have developed and offered successful programmatic efforts, and generous foundations, federations and individuals have made those efforts possible with financial support. But there has never been concerted action like that in other fields, apart from a proposal for joint action by several foundations in 2008-2009 that failed because of losses dues to Madoff and the economic downturn.
It is interesting to speculate on the reasons why arguably the single most important issue for the liberal Jewish community has not attracted concerted action. It may be that intermarriage is still viewed so negatively by so many that funders and professionals are discouraged from supporting any related efforts that are not designed to discourage or prevent it. Or, that there is simply too wide a chasm between those who wish to prevent or discourage intermarriage and those that seek to embrace and welcome interfaith couples and families – and therefore, no shared understanding of the way forward.
Recent signs, however, indicate a growing shift in attitudes that could support significant concerted action to engage interfaith families – most notably, the award of the Genesis Prize to Michael Douglas in order to highlight the importance of welcoming intermarried families, followed by the Jewish Funders Network/Genesis Prize matching grant initiative to attract increased financial support for those welcoming efforts. In addition, there has been increased attention from organizations like Hillel, and the Union for Reform Judaism’s “Audacious Hospitality” work.
The Interfaith Opportunity Summit will now bring together everyone interested or potentially interested in engaging interfaith families Jewishly – foundations, federations, Jewish organizations and interfaith family engagement practitioners. The initial response to the Summit is another sign of shifting attitudes; in addition to partnering with the JFN and the JFNA, participants in the Summit program include:
the URJ, Big Tent Judaism, Honeymoon Israel and InterfaithFamily;
the Schusterman, Crown, Jacobson, Lippman Kanfer, Miller, Joyce & Irving Goldman, and Genesis Prize foundations;
the Philadelphia, Boston, New York and LA federations;
national organizations including Hillel, the Foundation for Jewish Camp, PJ Library, the JCC Association, the Society for Classical Reform Judaism, the Reconstructionist movement, the Federation of Jewish Mens Clubs and International Institute for Secular Humanistic Judaism;
thought leaders including Yehuda Kurtzer, Alan Cooperman, Ted Sasson, Tobin Belzer, Fern Chertok, Wendy Rosov, Susan Katz Miller, Keren McGinity, Paul Golin and Marion Usher;
numerous innovative organizations including Romemu, Lab/Shul, jewbelong, Tribe 12, Sixth & I, CentralSynagogue, Rodeph Shalom, the JCC in Manhattan, Jewish Learning Ventures.
Because of the importance of understanding the lived experiences of interfaith families, Summit participants will also hear from millennial children of intermarriage, young interfaith couples, and interfaith families with young children. The grantees of the JFN/Genesis Prize matching grant initiative, and other interfaith family engagement programs, have all been invited to participate and discuss their programs with interested attendees at tables over an extended lunchtime.
The Summit will provide a rich discussion of the issues that need to be addressed to have more interfaith families engage in Jewish life and community. How can Jews and their partners from different faith traditions experience the value of Jewish wisdom, express their spirituality in Jewish settings, and feel included in “the Jewish people?” How can we effectively reach the spectrum of interfaith couples, from those who are seeking to those who are not, through messaging and marketing to interfaith families, and relationship building/community organizing approaches to them? What services and programs are effective entry points and ways to facilitate progress into more engagement, and what promising trends are emerging? How can we address difficult attitude and boundary issues surrounding intermarriage: privileging in-marriage, wedding officiation, ritual participation, and conversion? Can those who say they are “doing both” be included in Jewish life and communities?
The concluding plenary will tie together the preceding sessions and address what a local Jewish community needs to offer to engage interfaith families, and the appropriate roles of general programs aimed at and marketed for everyone, and programs targeted at people in interfaith relationships.
By bringing together funders and organization leaders – people in a position to make things happen – with practitioners in the field, we hope to build consensus on what increased efforts need to be taken to engage interfaith families and to facilitate the possibility of concerted large-scale action towards that goal. We hope that you’ll be there to join the conversation.
Two years ago, I was sitting at a table on a warm summer evening with five young couples. They were the newest cohort of InterfaithFamily/Philadelphia’s “Love and Religion” workshop for interfaith couples. None of the couples had ever met before, and everyone listened quietly as we went around the table and each couple introduced themselves, sharing how they’d met and what had originally attracted them to each other.
Then I asked each couple to share when the issue of religion first came up in their relationship. Sarah (all names have been changed) said: “It was the first December. We’d just moved in together. He really wanted to have a Christmas tree and I made it very clear that I would never have a Christmas tree in my home.”
“I’m with you!” said Joan, who was sitting across from Sarah. “I’d never allow that! It’s just wrong for a Jewish person to have a Christmas tree in their home!” And with that, Sarah and Joan high five’d across the table… newly bonded by their refusal to let their significant others have Christmas trees.
Meanwhile, I watched another couple, Amy and Dan, squirm uncomfortably in their seats. It was Amy and Dan’s turn to share next and I happened to know that after much discussion Dan had agreed to Amy’s request to have a Christmas tree in their home the prior December, even though it made Dan, who’s Jewish, uncomfortable. Realizing that I needed to jump in as facilitator, I reminded the couples of one of the “ground rules” of our group: That we weren’t discussing what was “right or wrong” or judging each other, but creating a safe space for discussion for all of the couples to communicate openly and figure out what was best for them. Fortunately, we were able to move on, and the five couples bonded over the following weeks, sharing openly about the challenges and blessings of their interfaith relationships.
I’ve been thinking back to that summer evening a lot in recent weeks—as the topic of Christmas trees has come up multiple times in my meetings with interfaith couples… even though it’s July!
What is it about Christmas trees? Why are they so often such a big source of conflict for interfaith couples? Here’s some of what I’ve learned from working with many Christian/Jewish couples.
For the Christian partners:
-Some of their best childhood memories are of Christmas. Christmas trees remind them of family togetherness and warmth. They often want to have a Christmas tree not just for their own sake, but so that their children can experience the magical feeling that they had when they woke up on Christmas morning and found lots of presents under their tree. So many families have special traditions and rituals for decorating their trees, opening presents, etc. Parents who have wonderful memories of Christmas as a child often want to be able to re-create their experiences for their own children, even if their children are being raised as Jews.
-Many (though certainly not all) parents who grew up celebrating Christmas say that they don’t think of a Christmas tree as “religious.” They can’t understand why their Jewish partner is uncomfortable having something in their home that to them is all about family togetherness and fond memories, and doesn’t have religious significance.
For the Jewish partners:
-They often see having a Christmas tree as “selling out” their Judaism; the final step to full assimilation into the majority Christian culture. No matter what Jewish practices they do or don’t follow, they view having a Christmas tree in their own home as a boundary that they’re not comfortable crossing.
-Many Jews are concerned about what other Jews (often their own parents) will think or how they’ll feel coming into their home if it has a Christmas tree.
Recently, Sue and Mark, an interfaith couple, shared with me the frustration they’re both feeling as they discuss whether or not to have a Christmas tree in their home this December. Sue lamented: “It’s July, and we find ourselves sitting on the beach arguing about Christmas.” She said that every time they start to discuss whether or not they’ll have a Christmas tree, they both start talking over each other and just shut each other out. Mark looked at me and wondered: “What should we do? What’s the right solution?”
Of course only Sue and Mark can determine what’s right for them as a couple, and what’s right for them this December may not be what’s right for them next December—and it certainly may not be what’s right for a different couple. But there’s one thing I could tell them is right for sure: to take the time to truly listen to each other and to each try to understand the emotions behind what their partner is saying.
Whether or not they’ll have a Christmas tree may be something that they finally resolve and come to agree on over time, or perhaps the issue will be a source of conflict for years. But if they can each respect where the other is coming from—and discuss the issue from a place of love and respect rather than anger and intolerance—then their relationship will be much healthier… in July—and in December.
If you are an interfaith couple where one partner is Jewish and one is Christian, do you plan to have a Christmas tree? Has having/not having a tree been a source of conflict in your relationship? Do you have other reasons than the ones I’ve mentioned above for having/not having a Christmas tree?
Over the years I’ve enjoyed—and benefited greatly from—the practice of mindfulness meditation. Studying and practicing mindfulness has helped me to be less judgmental (of myself and others), to be more present in the moments that make up my life and to better appreciate the simple beauty in the world around me.
Often, when thinking about a lesson I’ve learned in mindfulness I’ll say to myself, “Judaism teaches this!” I’m struck by how so many of Judaism’s rituals and teachings can help us to lead a more mindful life. Or, as I put it in another blog that I wrote, “my mindfulness practice is fully interwoven with my Jewish spirituality.”
What do I mean by this? Well, for example, when learning about “mindful eating,” I was taught the importance of not just devouring food, but of thinking about where the food comes from and how it got to me, as well as what it looks and smells like and how it tastes when really focusing on it. I remember thinking, Judaism teaches us not to just eat our food mindlessly. We have blessings to recite before and after eating that make us stop and pause, to remind us of the sacred nature of eating and of how lucky we are to have our food. This mindfulness lesson is inherent in Judaism.
As I practiced mindfulness over a long period of time, I became especially grateful for the way in which it affected my parenting, enabling me to become more fully engaged with my children and more aware of special moments spent with them. And the more I thought about it, the more I realized how much Judaism has to offer when it comes to tools for mindful parenting. Judaism gives us the Shema, a beautiful prayer to say with our children before putting them to sleep, helping to calm their minds and make them feel a sense of connectedness. Judaism gives us Shabbat, a special day to focus on family and rest and to take a break from the hustle and hassles of the rest of the week. And Judaism gives us HaMotzi, a special blessing to recite as we stop and pause before eating.
The wisdom of Judaism in regard to mindful parenting is just one of the reasons that I’m thrilled that InterfaithFamily/Philadelphia is offering a free email series called “Raising a Child with Judaism in Your Interfaith Family.” This popular email series is for parents who want to explore bringing Jewish traditions into their family life. Participants receive eight emails over four weeks (emails are sent on Mondays and Thursdays) about how to bring spirituality and traditions to their parenting in realistic and meaningful ways.
The emails share ideas, videos, question prompts to discuss with your partner, ideas for family projects, personal stories written by other interfaith families who have brought these same aspects of Judaism into their lives and book suggestions around sleeping, eating, playing, praying and more. Essentially, the emails offer lots of ways to bring mindfulness to your parenting, to their own lives and to the lives of their children—it’s mindful parenting through a Jewish lens.
The emails can be read on your own time, whenever works best for you. And there’s specific advice on how to address the topics covered in an interfaith family. There’s no pressure to do things a certain way –just basic information and an opportunity for parents who didn’t grown up Jewish (as well as those who did) to learn about Jewish traditions and practices.
While some parents just want to receive the emails and perhaps choose their own aspects of Judaism to bring into their family’s life, for those who want to take it a step further, there’s an opportunity for interaction. In each email there are suggested questions for discussion with your partner and the opportunity to respond to me with your answers, or with anything else you may be thinking about. I’m happy to engage in discussion about any of the topics covered (or anything else that comes up in your interfaith family) or to share your thoughts or questions with others who are receiving the email series.
Registration for the email series is always open… so if you click here and register now you’ll start getting the emails in your inbox as soon as the next series begins. And before you know it, you can be raising your child with more Judaism—and more mindfully—than perhaps you’d ever imagined.
Interested in this email series but don’t live in the Philly area? Let me know at email@example.com.
Here’s what my “To Do” List on a recent day looked like:
Fill out evaluation form for current grant
Write grant proposal for next year
Prepare to teach workshop tonight and copy handouts
Return library books
Schedule dentist appointments for kids
Prepare wedding ceremony for Sarah and John
Send emails about next week’s program
Prepare agenda for tomorrow’s meeting
Buy groceries and make dinner
And that was only about the first third of the list. I like having to “To Do” lists. They give order to my day, and ensure that I (usually) don’t forget to do what I need to get done on a given day. Plus, there’s that little rush I get when I cross something off the list. Even if it’s a simple task that I’ve completed, I have at least a momentary sense of accomplishment and the thrill of seeing the number of things that have to get done lessened … at least until a few minutes later when I think of something new to add to the list.
I always have lots to “do”—and I’m really good at getting things “done.” But often, at the end of the day, it’s not a sense of accomplishment that I feel, but a sense of exhaustion. I may have crossed many items off my “To Do” list that day, but I already have a whole new list for the next day. And then there are those things—really important things—that too often haven’t gotten the time and attention that they deserve; things like: hanging out with my kids (not in the car on the way to some activity or errand, but just on the couch); eating a relaxed meal; having an uninterrupted conversation with my husband; relaxing and reading a book; or meditating. These are things that aren’t about “doing” but simply about “being,” and on most days I don’t get to all, or sometimes any, of them.
And even worse, sometimes I’m so busy “doing” the things on my oh-so-important list—usually something like writing a text or email, or looking something up on my computer, something that involves being “connected”—that when one of my kids is talking to me, sensing that I’m not fully present for them, they’ll say: “Are you listening?”
I’ll respond half-heartedly: “Of course I am,” as I go about my typing.
And then, they’ll call me on it: “What did I say?”
“Um, I don’t know exactly,” comes my lame response, as my kid’s eyes drop and they walk away.
Sometimes I’m so busy doing … and so “connected” … that I become “disconnected” from the people that matter the most.
Fortunately in Judaism we have a built-in mechanism that encourages us to “disconnect” from our phones and other devices so that we can “connect” with the people that matter to us … and to our own selves. It’s Shabbat. Shabbat reminds us of what we truly are: not “human DOINGS” but “human BEINGS.” (For more on the idea that we are “human beings” and not “human doings,” you can read my blog on The Spirituality of Mindfulness Meditation.)
Observing Shabbat in a traditional manner involves lots of things that one can’t “do.” For example, if you’re Shomer Shabbat (i.e, if you “keep Shabbat” according to the rules of traditional Jewish law) you don’t drive on Shabbat, or use electricity or make phone calls. Often, I hear people who, like myself, aren’t Shomer Shabbat, say that observing Shabbat in a traditional sense sounds too difficult, perhaps even unpleasant. Most of all, they can’t imagine being “unplugged” for an entire day.
But honestly, I long for a day of being totally unplugged … totally “disconnected.” And that’s why I’m going to participate in the National Day of Unplugging on March 4-5, 2016.
Why am I so excited about unplugging from Friday at sundown until Saturday at sundown? Because if I can’t “do” things like check my email, texts and voice messages, it’ll force me to put a lot more focus on “being.” After returning home from Shabbat morning services and lunch at my synagogue on Saturday, I’ll be able to: spend time hanging out with my husband and kids; read a book; play with my dog; or maybe just take a well-needed nap, not worrying that the sound of my phone ringing will wake me up.
I know it won’t be easy to spend an entire day totally unplugged … I’ll miss that rush of dopamine that I get when I see a new text or email come in. But I also know of the benefits that can come if I resist the cravings to connect to technology for a whole day. And if I’m lucky, really lucky, I may just be able to sense what the rabbis meant when they spoke of Shabbat as “a taste of the World to Come.”
Following are brief descriptions of wedding ceremonies of interfaith couples I know (all names have been changed) who were married in recent months:
Matthew and Stacie were married by a rabbi* in a ceremony that was very similar to the ceremony the rabbi would have performed if both of them were Jewish. A few small liturgical changes were made due to the fact that Matthew is Christian.
Sam and Beth were married by a cantor* in a service involving Jewish wedding liturgy. Friends of the couple read from the Hebrew Bible/Old Testament and the New Testament. At Beth’s mother’s request, a Unity Candle was included in the ceremony, which was lit by Sam and Beth’s mothers.
Christopher and Ellie were married by a rabbi and near the end of the ceremony Christopher’s uncle, a Lutheran minister, offered a blessing.
Mark and Adrienne were married at a ceremony co-officiated by a rabbi and a Catholic priest.
All of these ceremonies were “interfaith weddings,” yet they were all very different. And each rabbi and cantor has different comfort levels and boundaries as to what they will do as part of an interfaith wedding.
One rabbi said to me recently: “I officiate at weddings where one partner isn’t Jewish, but they’re really ‘Jewish weddings.’ Essentially I do everything the same as I would do for two Jewish partners, with a few minor changes. I never let clergy or relatives from other faith traditions have any role in the ceremony, and I would never include a New Testament reading or any kind or any reference to or ritual from the other partner’s religious tradition.”
At the other end of the spectrum, another rabbi I was speaking with not long ago said: “I think it’s really important to honor the religious heritages of both partners. I always ask the partner who isn’t Jewish if they have a clergy person or other representative from their religion that they want to invite to take part in the ceremony. If not, I encourage them to think about including readings or rituals from their religious tradition that they find meaningful.”
Clearly, these two rabbis are on two ends of the spectrum as to how they understand their roles in officiating interfaith weddings—and most Jewish clergy fall somewhere in between. Neither of these rabbis is “right” or “wrong”—but it can be frustrating and uncomfortable for a couple to meet with a rabbi or cantor who falls toward one end of the spectrum when they’re really looking for someone who falls toward the other end. Needless to say, this can be uncomfortable for the clergy as well.
So what should a couple do when they’re searching to find a rabbi or cantor who is the right “fit” to officiate their wedding?
1. First of all, before even reaching out to clergy, the couple needs to have an honest conversation (or, likely, several conversations) about what’s important to them in their wedding ceremony. How does each partner feel about having Jewish clergy? Assuming that they want to have a Jewish officiant, they should decide: Do we want clergy of another faith to participate as well, and if so in what way? Are there rituals from the religious tradition of the partner who isn’t Jewish that they want to include? Are there elements of Judaism (e.g., use of Hebrew, mention of God) that they are not comfortable with? Do they want their ceremony to take place before sundown on a Saturday? (Rabbi Keara Stein’s blog How To Avoid This Wedding Nightmare offers couples good advice on how to have some important conversations.)
2.Once the couple has had these conversations, they should begin looking for clergy as soon as possible. If a couple doesn’t already have a relationship with a rabbi or cantor, they can go to interfaithfamily.com/findarabbi and fill out a brief form with some basic information, and we will email them a list of rabbis and cantors in their area who officiate at interfaith weddings. Among other questions, the online form asks if the couple plans to have clergy of another faith participate in the service—if they do, they will be sent a list including only those Jewish clergy who are comfortable co-officiating weddings.
3. Once they have a list of rabbis and cantors, it’s time for the couple to reach out and talk to them. The couple and the rabbi or cantor need to be very clear up front about what their expectations and comfort levels are when deciding if they are going to work together. As I often say when I met with couples (whether both partners are Jewish or they’re an interfaith couple): “This is going to be one of the holiest, most special moments of your life. We should ALL be comfortable with the ceremony. If I’m not OK with something that’s important to you, I want to help you find a rabbi or cantor that is totally comfortable with what you want. And if you don’t feel like I’m the right ‘fit’ for you, it doesn’t mean that I’m not a good rabbi or you should feel badly not working with me, but you should find someone who feels right for you.”
The couple should be very clear with the rabbi or cantor about what they’re expecting their wedding ceremony to look like. They should also feel free to ask any questions (after all, for most people this is their first time having a wedding, so they shouldn’t feel like they need to be an “expert”), and to be honest if there are some things they’re not yet sure about. Similarly, the rabbi or cantor should be clear about what they are and are not comfortable with.
Hopefully, when all is said and done, the couple will be very excited about the person they choose to officiate their wedding. Ideally, it will be just the beginning of a relationship that continues not only through the wedding, but for many years into the future.
In modern times, there have been some great Hanukkah songs, some for children (though still loved by adults), such as Debbie Friedman’s “The Latke Song” and others for a wider audience, like Matisyahu’s “Miracles.”
Hanukkah music rose to a whole new – and much funnier – level on December 3, 1994, when Adam Sandler performed “The Chanukah Song” on Saturday Night Live‘s Weekend Update. The original song was followed up by “Part II” (1999), “Part 3” (2002) and a new updated version this year. In all four songs, Sandler sings about celebrities who he claims (often, though not always correctly) are “Jewish,” “not Jewish,” or “half-Jewish.” To learn more about all four of Sandler’s songs check out the Wikipedia entry on “The Chanukah Song” which includes a listing of the celebrities mentioned in the songs, the truth about whether they are or aren’t Jewish and links to covers and spoofs. Here’s the latest version.
Starting around 2010, a new kind of Hanukkah song became popular: The Pop Song Haunkkah Parody. Even though it’s been a few years after the first really popular parodies started circulating around the internet, I still remember most of the words to each of the parody songs – though I couldn’t even remember who sang the song originally, let alone the words to the original song. So, in keeping with the number eight for the eight nights of Hanukkah, here are my eight favorite Hanukkah Pop Song Parodies (in chronological order):
1. The Fountainhead’s “I Gotta Feeling Hanukkah,” the 2010 parody of The Black Eyed Peas’ “I Gotta Feeling.” The Fountainheads are a group of young Israeli singers, dancers and musicians who are all graduates and students of the Ein Prat Academy for Leadership.
2. The one that really brought Hanukkah song parodies into the big leagues was “Candlelight,” a 2012 parody of Taio Cruz’s “Dynamite” by The Maccabeats, Yeshiva University’s all-male a capella group.
3.“Eight Nights – Hanukkah Mashup,” a 2012 Hanukkah parody/mashup of three songs: “Some Nights” by Fun, “Die Young” by Ke$ha and “Live While We’re Young” by One Direction. StandFour is another all-male a capella group, composed of four former members of The Maccabeats.
5. The Maccabeats again with “Burn” – their 2013 version of Ellie Goulding’s song. They didn’t change the words, but they made it into a Hanukkah video.
6.“Chanukah Lights,” The Jabberwocks of Brown University’s 2014 song, which is a play on Kanye West’s “All of the Lights.” The Jabberwocks are Brown’s oldest, all-male a capella group.
7. Six13’s 2014 “Chanukah (Shake It Off)” parodying Taylor Swift’s “Shake It Off.” Six13 is an all-male Jewish a capella group from New York.
8. And the Maccabeats yet again, with 2014’s “All About that Neis,” a parody of Meghan Trainor’s “All About the Bass.”
I can’t wait to hear and watch what these groups and others have in store for Hanukkah 2015. And I hope to see more women (of the six groups whose parodies I listed above only one, The Fountainheads, included women) and girls coming out with some awesome parodies.
What’s your favorite Hanukkah song or song parody? Please share a link so we can all enjoy.
By the IFF/Philadelphia Team: Robyn, Wendy and Robin
Rabbi Robyn Frisch helps the group follow the steps to getting a perfect challah
Challah is the yummy braided bread with which many Jews begin Shabbat dinner. For those who grew up Jewish, the smell and taste of challah often invokes fond memories of family meals. For those who didn’t grow up Jewish (along with those who did), including challah with your Friday night dinner can be a fun and easy way to bring Judaism into your home.
In the Greater Philadelphia area, there are many grocery stores and bakeries where you can buy a delicious challah. But the best challot (plural for challah) are those that you make yourself—the ones you can smell baking in the oven and taste while they’re still warm. They’re the ones that may not be braided perfectly, but are made with lots of love.
Our staff in the Philadelphia office of InterfaithFamily heard from a lot of people that they wanted to learn how to make challah. And when our people ask for something, we want to deliver (or should we say “rise” to the occasion)! First, we arranged for “Challah and Conversation” to meet at Robyn Frisch’s house on a Thursday evening (so that everyone could have their challah for dinner the following evening). Next, we needed to decide what challah recipe to use. So, one morning the three of us got together for a little bake-off. We tried out a few recipes, and ended up deciding on a recipe that was a combination of different ones we had used.
Then Wendy went shopping… and after buying 30 bowls, 30 measuring spoons, eight packages of bread flour, yeast, salt, sugar, eggs and vegetable oil to make the challot (along with wine, cheese and snacks for the “Conversation” part of the evening)… we were ready!
Everyone got their hands dirty
“Challah and Conversation” was a great success. Everyone learned how to proof their yeast, knead their dough and then punch it down before they braided it. In between the kneading and the punching—while the dough was having its “first rise”—we had time to learn about Friday night Shabbat rituals in general, and challah in particular. For example, have you ever wondered why challah is braided? Why it’s traditional to use two challot on Friday evening? Or why the challah is covered with a cloth? The “Challah and Conversation” attendees now know the answers to these questions and many more!
Many people have told us that they want to make their own challah but they’ve never baked bread before and they’re afraid they’ll mess up. They’re scared of words like “proofing,” “kneading” and “punching” when it comes to baking. We promise you that once you make challah with us, you won’t be scared. The result will be delicious, and your family and friends will be impressed! So keep an eye out for our upcoming “Challah and Conversation” programs and come join us for one of them.
And by the way, you don’t have to worry if you have challah left over after your Shabbat meal. It makes delicious French toast!
The “conversation” part of the event
Read on for Ruth Schapira, IFF/Philadelphia Advisory Council Member’s account of the evening, and then get our not-so-secret recipe!
Scoop, beat, pour, and mix—then knead, fold, knead, fold. It’s the methodical way that you’d make a dough for challah, and the process itself seems quite mechanical, if you were doing it alone in your own kitchen.
Ruth’s finished challah rolls
But making challah with 20 people in someone’s home is quite a different experience, and creating challah with people who are doing it for the first time is exhilarating. The program, sponsored by IFF/Philadelphia and held in the Director’s home, attracted a demographic that would be the envy of any Jewish outreach movement. Four young millennial-aged couples attended, with a smattering of some young singles, older folks and a mom with her two kids—their common interest was in “doing Jewish.” That was the foundation upon which connections were built among those who shared Shabbat stories along with flour and measuring cups that were set aside at stations, like in some amazing challah bake-off on a Jewish Food Network show.
The event was called “Challah and Conversation” and by the end of the night, there was plenty of both. The environment was open, accepting and casual which allowed participants to feel comfortable asking about the many beautiful and significant rituals surrounding Shabbat. There was curiosity about egg-checking (for kashrut), traditions for candle-lighting, the custom some choose to follow for “taking challah,” and questions like: Why do some people tear the challah and not slice it with a knife? Why is salt sprinkled on it? Why is the challah covered? What is the “Parent’s Prayer”?
The most outstanding experience from the evening was not the beautifully braided specimens in personal aluminum baking dishes, ready to be baked that everyone was taking home. Nor was it that everyone would get to savor the experience all over again when that unmistakable luscious challah smell filled their homes the next night before the Sabbath. What was undeniably special was that people came together in the true spirit of learning and community, and shared an experience that brought them that much closer to Judaism, and that much closer to one another.
Here is the challah recipe we ended up using: (Find more great recipes on our food blog!)
Check out our perfect challot!
3 to 3½ cups bread flour
1 package yeast
¾ cup lukewarm water
½ tsp. salt
4-6 Tbsp. sugar (depending on how sweet you want it)
3 eggs (2 for the dough and one for egg wash before baking)
6 Tbsp. vegetable oil
Optional: poppy seeds, sesame or cinnamon
1. Dissolve package of yeast in ½ cup lukewarm water and let sit for 5 minutes. (This is how you “proof” the dough.)
2. Measure the flour into the bowl. Make a well.
3. Pour the yeast mixture into the well and let stand 5 minutes.
4. Blend in the salt and sugar.
5. Combine two eggs, oil and remaining ¼ cup water and mix together.
6. Add the liquid mixture to the flour and stir until flour is moistened.
7. Turn out onto a well-floured board using flour to dust the board and your hands. Use up to another cup of flour to handle the dough. Knead by hand until smooth. Let rise on the board (you can cover with dish towel) about 1½ hours or until doubled in bulk.
8. Punch dough down and divide into three sections and braid.
9. Cover and let rise at least 30 minutes. Preheat the oven to 350 degrees while the dough is rising.
10. Brush with beaten egg mixed with a few drops of water and, if you want, sprinkle with poppy seeds, sesame seeds or cinnamon.
11. Bake on middle rack of oven at 350 degrees for 30-40 minutes (ovens heat differently—bake until light brown).
The late great comedian Joan Rivers had many famous lines, but she was probably better known for these three words than for any others. For many of us, we just have to hear this phrase and Joan comes to mind.
Yet perhaps ironically, when Joan Rivers uttered the phrase “Can we talk?” it wasn’t that she really wanted to engage with her audience in discussion. She didn’t want to talk WITH us. She wanted to talk TO us. What she wanted wasn’t for us to RESPOND, but for us to LISTEN. She had something to say…and she wanted our undivided attention.
Many of us like to talk. We have something to say – perhaps a point to make or a feeling or opinion to express. We think of talking as active…it involves doing something.
We tend to think of listening, in contrast, as passive…as if we don’t have to do anything to listen. But in fact, truly listening isn’t always easy and it’s certainly not passive. As any therapist, chaplain, social worker or member of the clergy will tell you, active listening is a crucial skill—every bit as important to a conversation as speaking, and often more so. It’s incredibly powerful for a person to know that they’re being listened to—that they’re being “heard” (and this often involves much more than just words)—by someone else who’s taking in what they say without any agenda other than to be present for them.
In Judaism, our central prayer is the Shema. And what does the Hebrew word Shema mean? It means “Hear.” Hearing/listening is at the very heart of Judaism.
When I was growing up, there was a wonderful poem in the Friday night prayer book my synagogue used—it was read before reciting the Shema. The prayer, written by Rabbis Jack Riemer and Harold Kushner, was called “Listen.” It began as follows:
Judaism begins with the commandment: Hear, O Israel!
But what does it really mean to hear?
The person who attends a concert with a mind on business,
Hears—but does not really hear.
The person who walks amid the songs of the birds
And thinks only of what will be served for dinner, hears—but does not really hear.
The one who listens to the words of a friend, or spouse, or child, and does not catch the note of urgency: “Notice me, help me, care about me,” hears—but does not really hear….
I loved this poem (and still do) because it emphasizes the importance of being truly present in the moment … of hearing/listening to what is happening around you, or what another person is saying to you.
I’m not a poet, but I often wish that I could add some verses to Rabbi Reimer and Rabbi Kushner’s poem “Listen” and share them with the people I work with (interfaith couples as well as Jewish professionals) in my role as Director of InterfaithFamily/Philadelphia. The verses I’d add would be:
The person in an interfaith relationship who talks with her partner about religion but cares only about her own religious heritage, and not her partner’s, hears—but does not really hear.
The parent of a child in an interfaith relationship who worries about what other people in his community will say about his child “intermarrying” as his daughter tells him how much she loves her fiancé, hears—but does not really hear.
The parent whose child tells her about his partner of another faith and she thinks only that she would prefer that the partner be of the same faith, hears—but does not really hear.
The rabbi who sits with a couple in an interfaith relationship and thinks about how it would be better if Jews only dated other Jews, hears—but does not really hear.
The rabbi who talks to a Christian parent of a bat mitzvah student and is convinced that all parents raising Jewish children should themselves convert to Judaism, hears—but does not really hear.
The synagogue staff person or lay leader who insists that their synagogue is “welcoming” of interfaith families but isn’t comfortable with those who aren’t Jewish participating in the life of the synagogue, hears—but does not really hear.
When it comes to interfaith relationships, many people—those in the relationship, their parents and other family members, clergy and others—may have concerns that are legitimate, and that should perhaps be expressed. But just as each person involved might feel like they need time to TALK, each person should also be sure to take time to LISTEN. Listening can be a tremendous gift to others and to yourself as well. If you are able to actively listen to and hear someone else, it just may make it easier for them to hear you.
There are usually two types of Jewish blogs written in connection with Mother’s Day:
1. Those that focus on the commandment to honor your parents and note that in Judaism EVERY day should be Mother’s Day. These blogs almost always make one of two arguments: either that Mother’s Day isn’t necessary since we should be honoring our mothers every day; or that Mother’s Day is valuable in that it’s 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 aren’t themselves Jewish, but are raising their children as Jews.
While I think both of these focuses are very important, as Mother’s Day approaches this year, I want to focus on other mothers—a group of mothers we don’t always talk about in the Jewish community: the grandmothers of other faiths … 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 grandchildren’s B’nai Mitzvah and feel uncomfortable and out of place at synagogue—all those grandmothers of other religions who don’t get to watch their grandchildren grow up in their own faith traditions and who may feel like “outsiders” at their own grandchildren’s 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 choice—they’re bound by their children’s decisions.
We in the Jewish community should acknowledge these grandmothers (and the grandfathers) who aren’t Jewish. Here are some ways we can do this:
By finding ways to help them become more knowledgeable about the lifecycle events of their grandchildren. There should be explanations as to the meaning of what’s happening and the appropriate etiquette for lifecycle ceremonies. For example, they can be given InterfaithFamily’s booklets that explain the significance of brit milah, baby namings and B’nai Mitzvah and what these ceremonies typically look like. These explanations should be easily accessible not just at the life cycle event itself, but in advance as well. Our informative booklets about lifecycle events (and other topics) are available at interfaithfamily.com/booklets. Before a grandchild’s Bar or Bat Mitzvah, grandparents who aren’t Jewish should be given one of these booklets or other explanatory materials so that they can have an idea of what to expect.
Of course, booklets shouldn’t be a substitute for conversation. Ideally, the booklet should be accompanied by an explanation by the grandparent’s 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.
Synagogues need to include grandparents who aren’t Jewish in lifecycle events (if the grandparents want to be part of them—some may not be comfortable participating and that should be respected). Different synagogues have different policies, and I’m not saying that there needs to be a “one size fits all.” InterfaithFamily has published several articles about various synagogues’ policies on a variety of issues, such as who can open the Ark. Synagogues and their ritual committees should be sure to review their policies in regard to extended family members who aren’t Jewish on a regular basis to make sure that they’re comfortable with them and discuss whether they should perhaps be revised.
Grandparents who aren’t Jewish should be invited to join their children’s families for Jewish holiday celebrations and to accompany the family to other Jewish events and activities—such as when a grandson is “Shabbat Star” in his preschool class or when a granddaughter is being installed as the synagogue youth group president. (As noted above, advance explanation of what to expect should be given.) However, the parents and children should be understanding if the grandparent chooses not to attend events of a Jewish nature, and make sure to provide other opportunities for the family to be together, outside of a Jewish setting.
Parents should make sure to spend holiday time with the grandparents who aren’t Jewish. If the parents are comfortable doing so, they can take the children to the grandparents’ for holiday celebrations, such as Easter and Christmas, of the grandparents’ religion. Either way, the parents should make an extra effort to spend non-religious holidays (like Thanksgiving—and of course Mother’s Day and Father’s Day) with grandparents who aren’t Jewish, since these are holidays that everyone can feel comfortable celebrating together.
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 aren’t Jewish, please share them below.