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.
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.
As I have admitted before, I see the whole world through an interfaith family lens (see my past blog post HERE). I am so uber-saturated in this work that I am always thinking about the experience of the partner who isn’t Jewish who is connected to someone Jewish and what it means to have interfaith families as full members of congregations. So, when I was on a four-hour flight to meet with the other seven rabbis who direct InterfaithFamily offices around the country, I saw an ad that stopped me in my tracks. It is the new Kraft Macaroni & Cheese ad (which might understandably be torture to watch mid-way through Passover!).
The tag line is, “It’s changed, but it hasn’t.”
What does mac & cheese have to do with supporting interfaith families exploring Jewish life, our tag line at IFF? When interfaith families are truly part of a community doing Jewish (notice I don’t say Jewish community—this will be the subject of my next blog post), will the community and the experience of Judaism change? Will there be anything recognizable about Judaism in the generations to come? Will the recipe have changed so much that it becomes a different thing altogether? To continue the food analogy, will interfaith families be a sweetener and add something healthier for the overall enterprise of Judaism?
I hope that when interfaith families are members and leaders of their communities, everything will change for the better. We will frame liturgy and worship in new ways, cognizant that we need to give meaning because many people there are still learning (yes—this should always be the approach, but interfaith families dictate this approach). We will continue to adapt and change liturgy as it feels outdated and offensive to our diverse communities.This has been the Reform tradition since the beginning. We say what we believe.
Much of prayer is poetry and isn’t literal but is evocative. Our language will change and it should feel palpable. Those who visit a congregation’s website should sense change and it should feel inspiring and positive. We can look to the experience and narratives of those who didn’t grow up with Judaism to enrich the context and lens by which Judaism is now taught and lived.
What do you think? When interfaith families are truly part and parcel of a community, do you sense that their inclusion changes the community over time? Can you point to the changes? Is it so normative at this point that we have a diverse community that we take this fact for granted and have moved past it in some way? As always, more questions than answers and lots of right answers.
We’re back from Passover and there was a flurry of commentary about intermarriage in the Jewish media. Last week Benjamin Maron blogged about Rabbinical Students and Intermarriage, picking up on Rebecca Goodman’s February post on Rabbis and Intermarriage. This is all started when Daniel Kirzane, a rabbinic student at the Reform movement’s Hebrew Union College and the child of intermarried parents, wrote in a debate in Reform Judaism magazine that that seminary should admit students with non-Jewish partners — which it currently does not allow. (This debate has been going on at least since I blogged about it in 2009.)
Benjamin pointed out that a Reform rabbi, Mark Miller, wrote a rather scathing article in the Times of Israel, lamenting Reform Judaism’s supposed “embrace of assimilation.” I want to bring to your attention Aliza Worthington’s very powerful response, also in the Times of Israel, Rigidity is the real threat to Jewish continuity. Worthington tells her personal story of Jewish engagement despite — or perhaps because of — her own intermarriage, the welcome she and her husband received, how she shares Judaism now with her children — and then describes Miller’s response to Kirzane as follows:
You are taking people who have chosen Judaism — chosen it! — and shoving them away. Here is someone [Kirzane] who was born of an intermarriage of faiths, and he not only chose Judaism to follow, to study, but to live and to teach! And you belittle his parents’ love because it somehow makes his Judaism less authentic to you? You deny him his learning and his future livelihood should he fall in love with someone who is not Jewish? You’re worried that a rabbi who marries a gentile is threatening and disgraceful to the Jewish faith? Even though he cherishes Judaism?
I respect your education and career. I admire your devotion to our shared faith. I worry, though, that you have grossly misidentified the real threats to Judaism: Sanctimony, Superiority, and Judgmentalism.
Sadly but not surprisingly, Worthington’s essay attracted vituperative comments which spurred Adin Feder, a high school student at Boston’s Gann Academy — a pluralistic Jewish day school — to write in The Threat of Warrantless Hatred:
…the problem is the absolutism and rigidity of those who write off and bash Jews who intermarry or subscribe to a different religious philosophy. Attacking and disowning a fellow Jew who decided to marry a Catholic isn’t just wrong. It’s also impractical.
In a recent survey I took of my grade at my pluralistic Jewish high school, I found that over half of the grade, 51%, is “open to marrying someone who is not Jewish”. A further 19% said that they “don’t know” if they would be open to it. Only 30% of the grade said that they are not “open to marrying someone who is not Jewish”. Keep in mind that these results are from students at a Jewish school!
Is the peanut gallery that claims to have been invested with the power to define “real Judaism” and therefore insult all other Jews who don’t fit that definition, prepared to repudiate a huge portion of the next generation of American Jews? Perhaps their energy would be better spent appealing to rather than insulting Jews, in order to ensure the continuity of the Jewish people.
Sadly, again, Feder’s article attracted more nasty comments — but Worthington had what I hope is the last word: “Thank God for kids like you who are thinking, educated, engaged, open-minded, compassionate, and articulate. You are the future of a strong, healthy Judaism. Thank you.”
The nasty comments are unfortunate but they aren’t really the point. There will always be people at the extreme who see their way as the only way and intermarriage as intolerable — just as there will always be people who are extremely passionate about the potential for positive Jewish engagement by interfaith families. But I wonder what this exchange of commentary demonstrates about the attitudes towards intermarriage of the “great middle.”
With the same-sex marriage cases recently before the Supreme Court, there has been much in the secular press, less about the extremely pro and extremely con voices in that debate, but much more about the revolution in attitudes of the “great middle” in favor of marriage equality. Is Feder’s survey — and remember, it’s from a Jewish high school — representative, indicative of a great shift in attitudes among younger Jews which will push negative views like those of Rabbi Miller to an ineffectual extreme? I wonder.
Two current students at HUC in New York, argued opposing sides in Reform Judaism Magazine. Rebecca summaried, “Daniel Kirzane, a current rabbinical student at HUC-JIR in New York, says yes. His classmate, Brandon Bernstein, says no.”
Fast forward, and the debate is still raging. Not surprising, Kirzane has faced some attacks from classmates and rabbis, both Reform and those from other denominations.
a Reform Jew could not legitimately believe in Jesus and a Reform Rabbi could not marry a non-Jewish spouse.
He continues, explaining that while Kirzane’s position is grounded in the Reform movement’s outreach and inclusion of interfaith couples and their families, Miller actually sees that as the demise of Reform Judaism.
This position is the logical and lamentable outcome of Reform Judaism’s embrace of assimilation, of wanting to be everything to everyone, and of exalting the individual at the expense of the community. There are simply no standards, imperatives, or obligations. The adoration of autonomy led first to compromise, then to appeasement, and now to anarchy. For Rabbis to say there is no difference between the marriage of two Jews and a marriage between a Jew and a non-Jew has led to the spectacle of Reform Rabbis officiating at intermarriages with non-Jewish clergy on Shabbat in churches. The response from Reform officialdom, if any, is tepid.
There is no greater threat to Jewish continuity than intermarriage. As Steven M. Cohen and Arnold Eisen conclude in The Jew Within, their study of American Jewry, “Group identity cannot but weaken when Jews increasingly find themselves on both sides of ethnic boundaries.” For all the anecdotal “success” stories, interreligious marriage is not Jewish. Period! As for the wedding, you can stand under a chuppah, wear a large tallis, recite ceremonial texts, drink l’chaims, invite the non-Jew to utter Hebrew words, and break a glass, but the ceremony will remain a charade. The officiating Rabbi can impose conditions, offer counseling, and modify the rituals, but one-hundred Rabbis will not make a non-Jewish union into a Jewish marriage.
Ah, yes, intermarriage as the great assault on Judaism. We’ve seen this argument many times before. I don’t think there’s anything I can say here that would dissuade Miller. But I do think it’s a shame that he believes that “intermarriage usually occurs between people whose faith is not central to their lives, but an afterthought.” For some couples, sure, but for all? Couldn’t it also be argued that when Jews marry other Jews oftentimes their faith is an afterthought? How else would we explain the many Jewish families not marking Shabbat or celebrating holidays, not giving their children any sort of Jewish education? I’d rather see faith as an afterthought than no thought at all. But I digress.
What do you think of Miller’s arguments against admitting to rabbinical school those students who have intermarried?
Edited to add: As so quickly pointed out on our Facebook wall about this blog post, “Why are these the only two lines? Can a Reform Jew legitimately commit murder?” Other lines are listed too. And the idea of officiating weddings on Shabbat is called in too. Respond with your thoughts on Facebook, or here!
I’ve been thinking about their respective points of view. If Reform Judaism truly represents progressive ideologies, then I agree with Daniel:
The Union for Reform Judaism’s Outreach brochure opens with, “Intermarried? Reform Judaism welcomes you” and explains: “The prophet Isaiah said: ‘My house shall be called a house of prayer for all peoples’ (Isaiah 56:7). We know from the Torah that from the very earliest days, there have been individuals who lived with the Jewish community but who were not themselves Jewish….You are welcome.”
As a congregational educator and communal professional, I can’t tell you how many times the “active parent” in bringing a child to religious school or Jewish functions was the parent who was not raised with Judaism. Often this parent has made a commitment to raising Jewish children but for a variety of reasons is not Jewish. This does necessarily undermine religious participation by the family.
Brandon notes that “we have a covenantal responsibility to God, Torah, and Israel that extends beyond the self.” Reform Judaism does not propose to follow traditional Jewish law (halakha). Therefore, Reform Judaism does not have a covenantal responsibility. Already the URJ has evaluated and adapted its understanding of halakha to embrace patrilineal descent, welcoming children born to a Jewish father into our community whether or not the mother is Jewish.
It seems to me that it is time to evaluate this “rule” and consider permitting our leadership to truly represent our membership. I have found that the best leaders experience the same life experiences as their constituencies. Well over 50% of Jews marry someone who was not raised Jewishly. Won’t those families feel the most welcome and comfortable if the leadership and clergy of our congregations and organizations are the same as them — also intermarried?
Brandon also states that “applicants to HUC-JIR (the Reform Movement’s seminary) are not held to any standards of theological belief, ritual observance, or life choices.” The one exception ? “[An] agreement not to be ‘engaged, married, or partnered/committed to a person not Jewish by birth or conversion.'”
I propose that we hold clergy and professionals to a higher standard. A standard of practice of modeling Jewish behavior, lifelong Jewish learning, active involvement in the Jewish community, and living a Jewish life. And that this standard must be upheld regardless of who they end up partnered with, Jewish or not.
I am deeply distressed by the publication in Reform Judaism magazine of an article that undermines the Reform movement’s historic approach to welcoming and engaging interfaith families Jewishly.
The current issue of Reform Judaism includes the article "The Disgrace of a Nice Jewish Girl."
The article, titled The Disgrace of a Nice Jewish Girl, tells an admittedly sad story of a Jewish woman who divorced her husband who was not Jewish after he had an affair when their first child was 16 months old. Unfortunately, the back story is all about how the woman’s father was opposed to her intermarriage as a “shanda” — something that would bring shame on him, his family, and the Jewish community. She hoped to prove him wrong, but after the divorce, her father still thinks intermarriage is a shanda.
The author says that she doesn’t think intermarriage is a shanda, that “we should welcome non-Jews into our communities,” that “plenty of Jews… cheat on their spouses,” and that “I want to believe that my divorce is not related in any way to the fact that my ex was not Jewish.”
But her conclusion is, “I can’t help but think sometimes, Maybe things would have turned out differently had my husband been Jewish.” And “these days I nonetheless find myself searching again for a ‘nice Jewish boy.'”
The Reform movement pioneered the modern Jewish effort to welcome and engage interfaith families. Under the leadership of Rabbi Alexander Schindler z”l, the movement created an Outreach Department and the movement’s rabbis decided that Jewish identity is based on how a child is raised not just the mother being Jewish. Some Reform synagogues today go out of their way to thank the partners who are not Jewish for their contribution to and participation in Jewish life. Many Reform rabbis officiate at weddings of interfaith couples hoping that doing so increases the chances for a Jewish future for that couple and their family.
This article, despite all of its caveats, sends a completely contrary message to those partners who aren’t Jewish. It suggests, as the author “can’t help thinking,” that intermarriage is the cause of marital unhappiness. Worse, it suggests that the author’s father was right in thinking that intermarriage will cause “the ultimate demise of the Jewish people through assimilation.” I can’t overstate how sad it is to read that message in the official publication of the Union for Reform Judaism.