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.
The following is a sermon I gave at Saint Elisabeth’s Church in Glencoe, Illinois, on February 22.
Rev. Daphne Cody, Rector of St. Elisabeth’s, left, with Rabbi Ari Moffic
Thank you for welcoming me so warmly into your community. What a blessing it has been to become involved with St. Elisabeth’s. I have spent my rabbinate these past eight years working with interfaith couples and families and those who grew up in interfaith homes. I spend time with grandparents who have grandchildren growing up in interfaith homes and with Jewish clergy and professionals who want to welcome those from interfaith homes to what we call “organized” Jewish life. What I mean by an interfaith family is a situation in which one parent grew up with Judaism and one didn’t. Sometimes these partners are raising Jewish children and have a Jewish home—don’t ask me what a Jewish home is—many Jews describe what having a Jewish home is differently. Sometimes these families have a parent who is Jew-ish…not a practicing anything else but hasn’t converted to Judaism. Sometimes these families have a parent who is a practicing and believing Christian or Hindu. In some of these families they want their children to be exposed to both faiths.
In the past 10 years, excluding Orthodox marriages, 72 percent of Jewish marriages have been interfaith. The majority of American Jews are partnered with someone not Jewish. There are more children growing up now with one Jewish parent than two. So, what does this all mean for the future of liberal Judaism? (Orthodox Judaism will remain, it seems—the question is non-Orthodox Judaism.) For the kind of Judaism I subscribe to?
A recent headline read “More Bad News, but a Glimmer of Hope: Last year’s survey of American Jews brought dire news—rising intermarriage, falling birthrates, dwindling congregations.”
Many in the Jewish world are scared. They are scared that young people won’t seek out congregations for their families. That they will privatize religion. That people don’t value Jewish community anymore. That adults who grew up with Judaism now affirm a universal ethics or morality and want their children to “be good people” and not specifically or distinguishably Jewish. Jews have been said to be the ever-dying people. Are we going to disappear into a generalized feel-good, do-good thing?
What about the mitzvot? The commandments? The specific way we live? Worship in Hebrew? Allegiance to Israel? A sense of Peoplehood? Of being part of the Tribe? Yiddish-isms? Judaism has been a religion of boundaries and distinctions and that has kept us a unique people, in some ways, for so many generations and generations. Now, in an open, global world, can Judaism be inclusive enough to allow participation by people who aren’t Jewish and still remain true to Jewish traditions?
I think that we need to promote both radical inclusion and diversity. Ironically, in order to perpetuate a culture that is unique, we need to remove almost all boundaries that define who is permitted to participate.
This is the tension of my work and of this sermon: perpetuating a unique culture that is still authentically Jewish and yet allowing for diversity and inclusion. And, this brings us to the biblical reading for today. Did God choose each people to fulfill their own unique destiny, their own unique way? Does each people have its own covenant with God?
What happens when we blur the lines that define religion and think about theology as metaphor and as nuance? When we compartmentalize different aspects of different faiths so that we can accommodate many traditions and ways in one intact psyche? Isn’t life more fluid nowadays with many things? Are we so separate and distinct? Each group with its own destiny?
When we see a rainbow in the sky is it a shared symbol of our partnership with God who promises never to destroy the world again? (God might not do it, but people seem to be doing a good job in this regard.)
We share these basic Noahide commandments of civil society. We share more than not. But, this holy time in both of our calendars, this time leading up to Passover and Easter sometimes highlights our theological differences.
In an article written on InterfaithFamily, writer Charlotte Honigman-Smith explains what Easter means to her:“Easter is the holiday that evokes in me the most ambivalence about my identity as a Jewish women with a Catholic father and extended family. Easter is harder (than Christmas) Edgier. More conflicted…I think that much of my reaction can be traced to the fact that Easter, for the Eastern European Jewish communities my mother’s grandparents came from, was a potentially deadly time…local violence broke out at Easter. Easter, for me, seems to represent the final break between Judaism and Christianity, the point at which the two belief systems parted ways forever. I find that I resent that a little. Perhaps, deep down, I think it would be easier if we all believed the same things.
But growing up in an interfaith family and a multicultural neighborhood taught me something about dealing with differences and cultural contradictions. It’s good to be able to share, and to find common ground; for me it has been a blessing to have two cultures to draw on. But I’ve learned to use this holiday as a reminder that we are not all alike, that some things have no common ground to be found, and that still, this does not mean that there can’t be love, respect, and mutual humanity. It’s important, though harder, to know that there are some differences, both in families and in the wider world, that have to be accepted and embraced without understanding…as matters of faith.”
We share the Noahide Covenant; we share the symbol of the rainbow. But there are other covenants made at other times that are meant for different peoples and different traditions. Later in the scroll, we read about the covenant given at Mt. Sinai. In his final appeal to the people of Israel, Moses reminds them that the covenant they are establishing with God will be valid for eternity. “I make this covenant with its sanctions, not with you alone, but both with those who are standing here with us this day before the Eternal our God and with those who are not with us here this day” (Deuteronomy 29:13-14).
There is a lot of commentary about who is not there that day. From an interfaith standpoint, I view this covenant as a covenant with anybody who would find themselves in a family with Jews. For any fellow-travelers. This can be an inclusive covenant because it included the then diverse people of Israel and it surely now encompasses a diverse group who (thank God) still think about it and struggle with it, and for whom these ancient laws and ways still have enduring truths so many thousands of years later.
The rabbis said that we should say 100 blessings a day and then spelled out specific blessings for various occasions that arose daily. When we see a rainbow, there is a special blessing that is said.
Holy One of blessing, Your presence fills creation,
You remember your covenant with all who You created.
May each of us rise to perpetuate the unique traditions and religiosity we have inherited or hold true today. As well, may we know that there are some differences, both in families and in the wider world, that have to be accepted and embraced, and that is good too.
The following is my sermon given on March 7, 2014 at Temple Beth El in Munster, IN.
The weekly Torah portions now move into the book of Leviticus. The Five Books of Moses are referred to by Hebrew names which are the first main word in that section of Torah. Leviticus is known as Vayikra which in Hebrew means God called out. God calls out many things to the people throughout the long narrative. Sometimes the people heed God’s call and sometimes they don’t. Sometimes it is Moses or another leader who hears God’s call and then instructs the people what to do or not to do.
Do we believe God is still calling out? What is God calling? How does the call sound? When and how can we hear it? Some say God calls out through nature saying to stop destroying the environment. Some would say God calls out through people doing social justice work and bringing to our attention the suffering and plight of the vulnerable in society who need more help. Some might say God calls out through our inner voice which helps us calibrate our moral compass. Some say God calls out over and over and in new ways through this sacred text—through this scroll—through this ever-new message and that is why we read it over and over and over, and read commentaries about it over and over and over and continue to think about our own responses to these words. Do we hear God in the shofar? In the upcoming graggers and laughter of our youth?
What would God call out if God could read this latest Pew study of American Jewry? Most American Jews are not members of a synagogue. Most American Jews marry someone not Jewish. Many liberal American Jews raise their children with another religious tradition in addition to some Judaism. Millennials by and large say they are Jewish of no religion? What is happening here? Where did everything go wrong? How do we get things back on track?
OK—as an aside—why must we personify God? It seems true, as Maimonides, the great Jewish, Spanish philosopher and writer in the 1100s thought, that we can only make negative statements about God—God is not human. The only positive statement we can make is that God is and even that limits God. So, I am of course speaking in metaphor.
But, there are those who would say that there is something fundamentally broken or off about American, liberal Judaism. Synagogues are outdated and cost too much money to maintain. Our liturgy does not resonate any more. We don’t know Hebrew and so prayer in Hebrew does not “work” as it once did. Since Judaism is a religion of boundaries and distinctions—the difference between the holy and profane, between day and night, between Shabbat and the rest of the week—we cannot have a truly inclusive Jewish community.
The nature of the Jewish religion is that it is insular and exclusivist to some extent. Jews can do and say certain things and those not Jewish cannot. Those younger than 13 cannot do certain things. On Passover, we cannot eat certain things. We are a religion of rules and boundaries and these rules have kept us a distinct people for millennia. As Rabbi Mark Washofsky,the Solomon B. Freehof Professor of Jewish Law and Practice at HUC-JIR/Cincinnati, our rabbinical school, just said to me, “There are many in the Jewish community now who straddle the fence and straddling a fence hurts.”
So, this is all bad news and negative. Goodbye American liberal Judaism as we know it. It’s been a nice run, but it’s over?
Things are better than ever. It is our diverse community that gives us new strength—new voices, new questions and new insights are good for Judaism. We are pushed to define ourselves, to understand who is a Jew and what makes something Jewish. We are forced to confront our own lack of literacy and to take ownership of our religion and our heritage. When we have a community made up of those who grew up with Judaism and those newer to it, we uncover what it really means to welcome the stranger and to believe in One God of all who is a God of peace and love. We are given the sacred opportunity to perform the mitzvah, the commandment, to love our neighbor as our self because we areour neighbor. We see the most often repeated commandment from the Torah come alive for us: Do not oppress the stranger because you were strangers in the land of Egypt.
Does this always make it easy? Should we have no ritual barriers to full participation in Jewish life? (I kind of think so, but not everyone agrees with this). Should all rabbis officiate at any wedding where a Jew requests Jewish clergy to be with them? Can we find room in our religious schools for children being raised to also learn about and appreciate Catholicism, for instance? There are no easy answers but lots of important questions.
What is God calling to us now? I believe one message that is blatantly obvious and which can bring us closer to one another and God is that we need to open up, not create more rules and tighten our limits. We are a tiny “in” group and we are, by the way, not a homogeneous group; we are not different from those not in these seats tonight. The majority of liberal Jews are somewhere else. It is not for us to call them in. It is for our Jewish expression, our synagogue structures, and our leaders to open up. We have to act with love, respect, with joy and optimism, humility and inspiration, to individualize, accommodate and include anyone who might come to see that living with Judaism is a rich, vibrant, accessible, authentic way to structure one’s days.
On Yom Kippur this year, I had the pleasure of listening to a personal, heartfelt and inspiring sermon by Rabbi Rachel Saphire of Temple Beth Elohim in Wellesley, MA. The sermon got my family thinking and talking and I thought you might enjoy it too. Rabbi Saphire has been kind enough to allow us to share this excerpt of her sermon, which is approximately the first half. Enjoy.
Whether you see it or not, you’ve made a choice to be here today. You may be thinking, “I don’t have a choice whether or not to observe Yom Kippur. It’s just what I do. It’s what I’ve always done.” You may observe in order to support your loved one or your family. Maybe you’re a teenager or child and your parents have simply told you, “You’re coming.” Either way: you’re here and that’s a big deal. And even if you may not realize you have, you’ve made that choice and THAT is a big deal, too.
Our Torah portion for Yom Kippur comes from Parashat Nitzavim from the Book of Deuteronomy. In just a few verses, God puts a big choice before us.
“You stand this day, all of you, before God —[leaders], elders, all the men, women and children of Israel, and even the non-Israelite living among you… to enter into the covenant of the Lord your God…
Surely, this Instruction that I command you this day is not too baffling for you, nor is it beyond reach. [This Instruction] is not … beyond the sea – that you should say, ‘Who among us can cross to the other side of the sea and get it for us and impart it to us, that we may observe it?’ No, the Intruction is very close to you, in your mouth and in your heart, to observe it.
See, I set before you this day life and prosperity, death and adversity… Choose life — that you and your offspring will live”
I find this text to be symbolic. It is not only about choosing life in the physical sense (preserving our health), but I actually think it’s about choosing TO LIVE JEWISHLY in a meaningful way. For, the commandment to choose life is given as an instruction to connect to that which is sacred. Perhaps what’s most important is the fact that this strong charge does not explicitly say HOW we should choose to live Jewishly in a meaningful way. The text only states that this choice is not far out of reach “it is very close to you – in your mouth and in your heart.” What I think this really means is that the choice is within each and every one of us. It is upon us to choose for ourselves, from within our own being, how it is that we want to express our Jewish identity or connect to the Jewish community. And if that is the case, the pathway to choosing Jewish life may be different for each one of us! The point is that we each actively have to make the choice. Making this choice is a big deal.
The Torah portion also mentions that all of us stand before God on this day – every single one of us, no matter who we are – men, women, and children. The text also mentions that even the ger, the one who is not from the Israelite community and is not Jewish stands among us.Today, a ger tzedek, also refers to one who makes the choice to convert or join the Jewish community. We affirmatively call him/her a “Jew by Choice.” I think the Torah is teaching us that WE SHOULD ALL BE JEWS BY CHOICE! What would it look like if each and every one of us consciously took hold of our choice to be Jewish?
I’ve thought about this question from a very young age. I grew up in an interfaith family. My mom is Jewish and my dad was raised as a Christian. My parents made the decision to raise my twin brother and me as Jews. My mother also wanted my father to feel comfortable observing his own customs. What did that mean? Culturally, we celebrated Christmas at home. I have fond memories of decorating the tree, hanging holiday lights, putting up a stocking, listening to and singing carols, laying out cookies for Santa Claus, sitting down for a Christmas Eve dinner, and waking up to open presents.
I also remember my mother sharing her strong Jewish identity with us and teaching us to take pride in being Jewish. We celebrated Passover and Chanukah at home with active rituals. A few times a year, we lit the Shabbat candles. In my hometown, being Jewish was also ‘something different.’ My brother and I were the only Jewish kids in our grade and my mom was our school’s “Jewish mom.” She would go from room to room to teach about Chanukah and sometimes she even invited the class to our house.
All of these practices brought me joy. I knew that I was Jewish, but I also knew my father and his family members were not. I also liked to fit in among my classmates. And so, I matter-of-factly and quite simply called myself and considered myself to be “half-Jewish.”
Then, something began to change my perspective midway through elementary school. A new kid came to town. He was in the same grade as me, his grandparents lived up the street, and HE was JEWISH! Besides my brother, I had made my first Jewish friend. I began to learn about his family and their deeply-rooted Jewish practices. With joy and excitement, their extended family gathered for holidays, including festivals I had never experienced. Their traditions and rituals spanned generations. They went to temple together. Being Jewish even informed the way they ate and the things they talked about. I was fascinated by this new-found meaning and beauty that I experienced by having a Jewish friend.
I began to explore my own identity.
“Who am I really and what is important to me?”
And then the deep Jewish questions came up, too.
“If my friend is Jewish and he goes to temple, then why don’t I?”
“Can I celebrate the ‘new’ Jewish holidays that his family celebrates?”
And then a bit later as I began to visit religious school and temple functions with my friend…
“Mom, can I attend religious school, too?”
“Can you help me learn Hebrew?”
“Can we go to services?”
“How about a field trip to the Jewish gift shop?”
And then things like…
“Mom, why do we have a Christmas tree if we’re Jewish?”
“Can we have a youth group just like the Christian kids do?”
“Can I skip my soccer game on Yom Kippur?”
“Can I become Bat Mitzvah even if I’m now 17?”
“Can I study with the rabbi more?”
And so I did – all of these things. My brother and I formed a youth group at our temple. And there we built our own sense of Jewish community. And I became Bat Mitzvah on my 17th birthday – With a new year of life came a new understanding of the depth and richness of Torah. And I decided that I would find my own sense of peace by attending Shabbat services every week if I could – that even meant skipping THE high school football game on Friday night.
These choices were my own, ones that I was proud to make and explore. Some choices were different than the ones my brother made and many were different than the ones my school friends made. But, they were mine -my own conscious and meaningful choices – ones that allowed me to explore my passions and the things that were important to ME. These choices brought me joy, connection, a sense of purpose and even the feeling of being known and loved. Even though I was born a Jew, it is for these reasons that I am a Jew by Choice. And it is because of my Jewish journey that I want each of you to have the same opportunity to make your own conscious Jewish choices today, every day, in the year ahead.
Instead of thinking of ourselves as the CHOSEN people (people for whom our destiny is chosen and dictated), we could become the CHOOSING people. We could choose to create a new Shabbat ritual for ourselves every week. We could choose to read more Jewish texts or books or explore the world of Jewish music. We could act in more concrete ways that heal our world. Or we could visit those who are lonely and in need. We could commit to teaching our children something of our own Jewish interest. We could share our own family’s history. We could question and explore our faith. If we could choose to do any of these types of things (the choices are endless)…Then, we would not be passive inheritors of our tradition, but rather active participants, consciously acting upon our choice to live Jewishly.