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!
Mishkan is a social and spiritual community in Chicago reclaiming Judaism's progressive edge and ecstatic spirit. We believe Judaism is a vehicle for bringing more goodness, more justice and more joy into the world. Mishkan is inspired, down-to-earth Judaism.
Do you have grandchildren who are raised in an interfaith household? This workshop will provide you with concrete ideas to help you navigate your role in sharing Judaism with your grandchildren. Join Rabbi Mychal Copeland, Director of Interfaith Family/Bay Area, in the Fireside Room for a facilitated discussion.The workshop is open to everyone; PTBE members and non-members are most welcome!Co-sponsored by Interfaith Family/Bay Area and the Peninsula Temple Beth El Caring Committee.
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.
My children are too at home at our synagogue. Their dad is the rabbi there and they feel that his office is their play place. They know every inch of the building, including where to find snacks that aren’t theirs to take. They know the staff. They feel comfortable expressing themselves during services. I have been thinking about how many other places we frequent and what this says about our lifestyle.
We know the supermarket well. Other parents think I’m crazy for schlepping (Yiddish for dragging) my 4- and 6-year-olds to go grocery shopping, but we basically enjoy the weekly trip. One or both of them ride in the cart and we eat as we shop. We follow the same path each week and we take the same items. Sometimes a new product appears and we examine it which can be fun and guess at whether we will like it (especially if it is in the gluten free section as our 6-year-old has celiac disease). We have our favorite check-out cashier and my kids love to say “hi” to Miss Sandra and pretend that they are shy.
The preschool and elementary school are also like extensions of our home. My kids are proud to show me around when I’m there. They point out artwork on the wall, we schmooze (Yiddish for small talk) with the school staff, and they reminisce about what happened in the gym that day or on the playground.
Food shopping is an activity
Then there are other people’s homes. We are lucky to have cousins who live nearby: Aunt Stacie and Uncle Bill’s house is a comforting, familiar place to visit. The kids know how it works there as well. They take off their shoes in the right spot, they know what they can and can’t touch, etc. They look forward to the different toys and activities that they encounter there. And of course, the people in the home seal the deal for loving this stop.
Two last places we frequent a lot (I’m embarrassed to admit on a weekly basis) are both Target and Party City. They know the aisles there perfectly. They know which stops they want to make first and they always have a treasure in mind that they have been dreaming about.
I wonder about how many “normal” (non Rabbi-Rabbi families) think of a synagogue as a home away from home? Do you walk in and know where to go? Do you know the staff and do they know you? Do you know where to hang your coat, where the bathrooms are and when the building is even open? Would you ever think of stopping in at a time other than for services or Sunday School or Hebrew School?
You could come to read a book in-between meetings or appointments. You could come sit on a couch and do homework in a quiet and cozy spot with a child between afterschool activities. Dare I say, you could stop in to say hi to the educator and clergy! You could check out the flyers you may have missed, see what upcoming events are happening and read the Jewish magazines that are typically on display.
Synagogues are usually open during regular business hours. Stop in! Stay awhile. Say “Shalom.” Bring your kids. Feeling comfortable and familiar in a spot breeds connectedness and warmth.
One of my favorite camp counselors from my youth, now a respected university instructor and demographer, Marc Dollinger, Ph.D. is the Richard and Rhoda Goldman Chair in Jewish Studies and Social Responsibility at San Francisco State University. He recently posted the following query on Facebook:
“…how many of the 613 mitzvot were classical Reform Jews obligated to perform? My undergrads at SF State want to know.”
I was intrigued, so I started reading the 45+ comments. Professor Dollinger offered additional insight about the class that he was teaching when the question was posed: “Today’s lecture on post-Enlightenment denominationalism, at 75 minutes, was supposed to cover classical and modern Reform, Conservative, and Orthodox (overviews on questions of God, Torah, authority, practice) but we didn’t get past classical Reform. Thrilled with the student interest and passion. More queries coming…”
Rabbi Evan Goodman, formerly from the Bay Area and now the UC Santa Barbara Hillel Executive Director responds: “…I know you stated you need a number, not a theory. However, I don’t believe this question can be answered that way and be authentic to Reform [Judaism]. As you know, Reform Judaism is non-Halachic. Its starting point is the premise that the mitzvot and other traditions are not legally binding on us. It was and is up to each one of us to learn and interpret these traditions in our own generation…”
As the class continued its conversation with Professor Dollinger, he “taught how the early Reform theologians employed rationalist thought to determine which mitzvot remained relevant in modernity and which were considered dated in light of the rapidly changing world. In this sense, wearing kipot and talit would lose value while commandments against murder and stealing would, logically, remain. Students had a deeper concern that once Judaism becomes ethics, what makes it Jewish anymore?”
Rabbi David Cohen, also formerly from the Bay Area and now at Congregation Sinai in Milwaukee, WI, chaperoned my teen trip to Israel (many years ago). He offered that “the classical reformers distinguished between rational, ethical mitzvot and non-rational ritual mitzvot. The rabbis of old would have called these mishpatim and khukim. Ethical mitzvot were obligatory; ritual mitzvot were optional. Each Jew was to make a personal, informed choice, choosing to perform a ritual mitzvah if s/he found it spiritually uplifting.”
He points out that a distinction is made between ritual (i.e. religious) and ethical commandments. Fast forward to today. My post read as follows, “I’m curious how your students would respond to the recent Pew Study finding that most of their contemporaries would describe themselves as non-religious Jews. Is this the same or different from classical Reform Judaism shifting away from halacha? It seems that among the non-Orthodox Millennials today, ethical/cultural Judaism is their focus of interest, over religious Judaism.” The distinction between religious and ethical continues.
So, what happens when Judaism becomes ethics? What do you think?
Many synagogues are holding their programs for Interfaith Family Shabbat this week and weekend. It is exciting to see the variety of programs that synagogues have created for this event. Some synagogues are having special movie screenings, others are hosting beginners’ services. One local synagogue, Main Line Reform Temple, was very creative and hosted a program entitled “Interfaith Family Shabbat Honoring our non-Jewish Spouses, Partners & Family Members: Everything You’ve Always Wanted to Know about Services (or anything Jewish) but Did Not Know Who or When to Ask.” This program invited all participants to email the Rabbi with any question prior to the service in which he would do his best to answer them. It was inspiring to see how many synagogues took advantage of the opportunity that Interfaith Family Shabbat provides to create a special program to re-energize their welcoming culture.
Conversely, a few synagogues said that Interfaith Family Shabbat doesn’t apply to their community because they are always welcoming. Without question, it is great to be committed to being welcoming throughout the year, but this is similar to celebrating Mother’s Day. We should always appreciate mothers but it is meaningful to moms everywhere to have one day when they are recognized. For an interfaith couple, a blessing or recognition of interfaith couples and their commitment to Judaism is inspiring to many who have chosen to support their spouse in Judaism.
In a society where we define ourselves with labels, welcoming of various groups will be critical. Some consider themselves “Jews” while others are “Protestant,” “Catholic,” “Hindu,” “Muslim,” etc. As long as we use labels, the need for constant and frequent welcoming will exist. After all, we are talking about walking into a synagogue, considered a haven for Jews—it makes sense that when a person walks into a house of worship that isn’t familiar, they will feel slightly uncomfortable. Even Jewish people may feel awkward in an unfamiliar synagogue and certainly in any other house of worship.
Hosts should let people know where to sit, what page the Rabbi is on, explain Hebrew references, etc. Guests may not know when it is ok to take a bathroom break or when to stand, so a helpful host could guide them in this. Hopefully, after multiple visits, a visitor will feel comfortable. But those first few visits are always slightly awkward. We hope that there will always be visitors, thus there will always be a need for welcoming!
I attended one of the Interfaith Family Shabbat events. One of the speakers said that he and his wife were greatly hurt when the Rabbi from his childhood Reform synagogue refused to marry them. He said that this interaction was so painful that he now refuses to go to that synagogue. Ten years later, he is still quite emotional about this rejection. I know that this synagogue considers itself welcoming but obviously, this person is scarred from the rejection.
After the service, many people remarked that “this community has always been a welcoming community.” Yet, there were many congregants who seemed to be enlightened when the Rabbi said “Just because someone marries someone of a different faith, they are not rejecting their parents. They are not rejecting their childhood. They simply fell in love.” There were congregants who really began to see the other side for the first time and understand interfaith marriage from a more loving perspective. It seemed that during this service, we learned that we should be more than understanding—we should welcome all people into the synagogue with open arms. Welcoming is a constant effort.
Did you attend a program for Interfaith Family Shabbat? Tell us about it in the comments section below!
Learn more about Interfaith Family Shabbat in Philadelphia here, and in other communities here.
The following post is by guest blogger Jodi Rosenfeld from the Philadelphia area.
I sometimes feel like I am one of many circus performers juggling a variety of hats while the audience watches to see if I drop one—but the circus is my synagogue and the audience is my fellow congregants. My goal is not to make anyone laugh or watch in awe but simply to maintain the peace while moving the show forward in preparation for the next act.
At my small, century-old, Conservative synagogue in the western suburbs of Philadelphia, I was the facilitator of the Interfaith Work Group, a group that met for many months for the purpose of clarifying and then codifying our synagogue’s policy on membership for interfaith couples and families. This means I had to wear and juggle my many hats at once. And for that, I had to learn about balance.
The Interfaith Work Group was born of a conflict. The conflict began when several interfaith families were preparing for their children’s B’nai Mitzvah and the parent who was not Jewish realized that, according to Conservative tradition, he or she was not welcome to stand on the bimah. Even the father who was not Jewish but who’d served on several committees, was an active part of the community and had studied Hebrew alongside his son, could not stand at the Torah with his wife when she said the blessings before and after the Torah reading.
Then there was an aufruf for a young woman and her fiancé who was not Jewish and, even though her family had been active members of the synagogue for 50 years, not only could they not be married by our rabbi, but they couldn’t come up on the bimah to receive a blessing. These interfaith families felt slighted at best, rejected and insulted at worst. So the Rabbi changed the rules; without crossing the lines of Halacha, she declared that the bimah was accessible to all—that the parent (who was not Jewish) of the Bar Mitzvah boy could stand at the Torah and that the young couple could receive the blessing on the bimah.
And then the backlash began. Some of the elders and more traditional long-time members of the congregation felt slighted at best, rejected and insulted at worst. For decades, they had poured themselves into “the way we’ve always done things.” They felt that these changes were a watering-down of Judaism. Some got angry. Some left.
The Interfaith Work Group was a small cross-section of all of the above constituents that came together to get the facts straight (from the Rabbi about issues of ritual inclusion and Halacha; and from the Board about issues of governance), and then to clearly articulate these policies through the synagogue’s website.
Was I the “right” person, with all those hats in the air, to lead this group? I am a psychologist, which means I am trained to observe everyone’s feelings, even those with whom I may disagree. I am a Reform Jew by upbringing, which means I am accustomed to inclusion. I am the granddaughter of an observant, Conservative Jewish man, whose tallis and tefillin I wear each week, which means he is with me, in my synagogue, even today. I am a Jew married to a Jew, which means I’m one of them. And I’m an activist who fights discrimination in all forms, which means I’m one of them. I am a proponent of change yet one who wants to preserve the past.
My learning about balance came from my utter failure at facilitating the Work Group. The facilitator needed to be impartial, to lead the group without taking sides. Despite my many hats, I wanted to forge ahead with change. I wanted both Jews and those who are not Jewish but who are part of Jewish families to feel fully included in all aspects of our community. I wanted all of the young, prospective interfaith families in Chester County to flock to us, to think, “Now this is the kind of Conservative synagogue I want to be a part of.” I wasn’t particularly balanced.
What I’ve learned is that if we want to evolve as a community, we all need to be empathic toward one another. Interfaith families want more inclusion of family members who are not Jewish not because they want to water down tradition, but because they want to be more fully a part of our rich Jewish heritage. Long-timers don’t resist these changes because they want interfaith families to leave, but because they have worked so hard to help the Jewish people thrive and they are afraid that change means loss. Change always means loss. But it also means gain.
Only by listening to one another and allowing ourselves to wear one another’s hats for a moment can we truly appreciate that this change is a process of growth for us all. The reality is that we all need to be jugglers—we need to understand one another’s many motivations, question the familiar and approach one another with kindness in order to truly facilitate the evolution of our Jewish population.
I recently attended a think tank talking about how to expand “our” reach to interfaith families, Jews of all hues and LGBTQ individuals, couples and families. This is the visual I made during the sessions.
Who is the “our?” Who do “we” want to reach and why? Do people want to be reached in this way and come in? In to what? In to whom?
Is the premise that the “in group” that wants these unaffiliated, differently engaged people to walk through “their” doors not the same as those outside? Thus, the in group has to learn about them and understand them so that they can welcome them better?
Relationships are based on learning about the other person, so in this way, asking questions and gaining insights into what some people in these categories consider offensive or inviting is helpful. Learning about situations that have caused pain and struggle can give sensitivity and background for when they will meet and speak.
Once people are invited in, is it to share the same experience as those already on the inside, or to help mold and shape a new experience based on the new voices and backgrounds present? Is there a core that has to stay consistent and unchanged no matter who comes in?
These were some of the questions we were grappling with. What do you think?
A few weeks ago, my son was reading Torah at a Saturday evening service. It is a very small service of 15-20 people and a nice opportunity for him to read without a large audience and to practice reading before his Bar Mitzvah next year. My in-laws who live a few towns over decided to attend. They were excited for him. The Rabbi saw them and asked if they wanted to have the aliyah for my son’s torah reading. They both said no.
At first I thought they were uncomfortable because they were taking an honor from someone else. So I looked at them and said, “There is no one here, go ahead.” They said no thanks again. I was perplexed. They are both Jewish and have participated in synagogue life elsewhere. They are completely comfortable in a synagogue and knew most of the people in the room.
An Aliyah is an honor within the Torah service. It allows the honoree(s) to stand beside the Torah reader (their grandson) and witness his reading. I also always think it is fascinating to be up close and personal with the Torah. (I always am amazed that this beautiful scroll is in every synagogue in the world and created by hand. When you factor in the longevity of the text…it is really cool.) I thought my in-laws would be thrilled to be up there with their oldest grandson and to watch him read from the Torah. Wouldn’t they want this honor?
The concept of a Jewish person not wanting to accept an honor in a synagogue struck a chord. I recently wrote a blog about the beauty of the blessings given by someone who is not Jewish during a Bar/Bat Mitzvah. In many congregations, someone who is not Jewish cannot say a blessing for their child. My feeling is that the person who is not Jewish and blesses their child and the child’s Jewish learning is making a wonderful statement of support to the community. So why wouldn’t my in-laws want to participate?
Then I remembered my days in high school choir when we were in churches singing our hearts out. Sometimes there would be communion after we sang. Being raised in a strict Jewish household, I would refuse to participate even though I was the only one from the choir that wouldn’t go up to the altar. I had a friend who was also Jewish but she did go up for communion. We spoke of it once and she said she didn’t feel comfortable sitting on the pew when everyone else was kneeling or taking communion. I always remember this conversation and that one person’s comfort is another person’s discomfort.
Now, as I often think about welcoming a person of a different faith inside a Jewish institution, I have to remember: Sometimes people want to participate, and sometimes they want to opt out. Either way, we should do all in our power to make them feel comfortable whatever their preference.
I have been thinking about my in-laws since…we only do what we are comfortable doing. We all have different experiences and influences. Certainly no one should be forced to do something when they are uncomfortable. Religion is obviously a very personal decision and experience. My in-laws were not mentally prepared for an aliyah and this isn’t a synagogue where they are members. I get it—it wasn’t right for them. Still, I know they were very proud of their grandson and his ability and intent to carry on the traditions.
While many synagogues are re-evaluating the role of the family members from various religions during various ceremonies, we must realize that not every person who isn’t Jewish will WANT to participate. Some people think that their synagogue doesn’t need to offer options because, “Why would a person who isn’t Jewish want to participate?” My response is: Let each individual decide what their comfort level is. We all have to remember that welcoming means offering options for inclusion. And, by simply offering the option for participation, the community sends the message of welcoming.
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.
I recently had the honor of working with an interfaith family as their son, Jonah, prepared for his Bar Mitzvah. Here are his powerful words which describe what the study, process and ceremony meant to him. His family is part of a Jewish community that gathers for the holidays, and Jonah is excited to be able to read Torah again.
The ceremony began with his grandfather putting a tallit (a prayer shawl) on Jonah’s shoulders. His grandfather explained to him that this tallit had been bought in Israel by his great grandfather. This tallit had been worn by Jonah’s grandfather and father. Now Jonah, as a Bar Mitzvah, wore the tallit with pride. His grandfather said that his hope is that Jonah would give the tallit to his son one day. Continuity.
Here is what Jonah had to say:
“Shabbat Shalom! Thank you for supporting me and being with me and my family as I take on the role of becoming a Bar Mitzvah. Bar Mitzvah means son of the commandments. A child becomes a Bar Mitzvah whenever he chooses as long as he is 13 or older. Part of this rite of passage means that I am honored with more responsibility within the Jewish religion and among the Jewish people. I can now wear a prayer shawl called a tallit. I can now say the blessings before and after the Torah. I can now be counted in a prayer group. I can now take on mitzvot. I should also be doing more ethical and moral deeds such as honoring my parents and the elderly, helping the weak and vulnerable, visiting the sick and doing acts to help the hungry and poor.
This is my Bar Mitzvah because it is the first time that I will have the opportunity to read aloud from the Torah. To do this, I had to learn to read Hebrew and even harder, learn to read without vowels and with the fancy Torah script. This took much time to study and practice. To me learning about my Jewish heritage is very important because it shows the other side of my religion that has not been so clear to me. Since I’m neither fully Jewish nor a full catholic, I declare myself a “cashew.” No, I’m not the nut cashew but the cashew that means I have grasped both of my religions and wish to continue both of them in the future. This is very important to me.
My Torah portion is from the book of Deuteronomy. It is part of the Torah that is also read on Yom Kippur, the holiest day in the calendar, because this narrative is so powerful. It is about God saying to the people to never give up. Even if it is so far out of your reach you must never give up because one day you will reach it. Also, I will be reading a part of the book of Jonah, not me, the prophet. It is traditional on Shabbat morning to read from the Torah and from the Prophets. I picked Jonah for obvious reasons. He has a cool name! What I learned from the story of Jonah is to trust God no matter what the circumstances. For example, Jonah was sent to Nineveh by God, but chose to go somewhere else because Nineveh is so outrageously uncivilized. Jonah was then swallowed by a whale and then spit out after three days of prayer and regretting his decision to disobey God. He was spat out onto the land of Nineveh where he brought forth God’s warning to change or bare the wrath of annihilation. Jonah waited patiently for the annihilation of the people but it never came. The moral is that you should never lose trust in God and that God has forgiveness and caring.”
There is a debate in the Jewish world about whether families who want both religions in their lives can find a place within the organized community for learning and fellowship. I hope that by sharing this experience of a family who has sought out Jewish learning and living in real and meaningful ways, can help us think about how we might be able to open our gates a little more.
I wish you all a happy and healthy new year. May this be a year of getting to know the individuals who call us for information, or stop in for programming. It is through hearing each other’s stories and intentions, struggles, questions and yearnings that assumptions can be dropped and judgment held so that sharing can ensue.
I recently had the honor of meeting five women who are due with their first babies in the fall (one brought her four week old). While none of them grew up Jewish, they are married to Jews and they want to create a home with Judaism (traditions, holidays, values) for their growing families. They all felt that their spouses did not have the literacy or resolve to accomplish this goal alone. They are seeking fellowship among other women in the same boat, and they are eager for their own Jewish learning and for ways into Jewish communal life.
Sitting with these women reminded me of a core truth of the work we do: Intermarriage is not the end of Judaism. Intermarriage does not mean the Jew is abandoning Judaism. Partners who aren’t Jewish are often open and ready to take on aspects of Jewish living, even though the learning curve is often so darn steep.
One of the moms-to-be said that they are ready to join a synagogue but that she “heard” the membership dues were $3,000. Someone else chimed in that there must be a lower rate for a new family or first time members. The first mom seemed hesitant to call the synagogue to find out.
On the High Holidays, synagogues will be filled with non-members. This is not a great term. InterfaithFamily suggests trying to avoid “non” in any kind of description about someone. We advocate saying “not Jewish” verses “non-Jew.” The people who are not dues paying members may be friends and family of members or they may have no connection to the congregation other than they bought a ticket. How can we tell all of these people that they already “belong?”
One idea is to have members say aloud the following words and to write them on literature that is handed out and on the homepage of every synagogue website: If you are interested in learning more about this open and warm community, please call (give the name and title of the membership person with his or her direct line and email). It is helpful to have a real person to call rather than have to search a website for membership information which is anonymous. We want our words to reflect a sentiment of welcome. If I were writing something, I would say:
If you are on this website looking for information about a place to come for Shabbat, to celebrate holidays, for classes and religious school, to meet friends or to do social justice work, join us. If you want to build a relationship with clergy who care about you, join us. Joining us isn’t about writing a check. It is about showing up when you want inspiration and fellowship, support and grounding. Whether you grew up with Judaism or not, whether you want introductory classes or higher level learning, whether you can read Hebrew or have never been to a synagogue, join us. We are a diverse group and this gives us strength and purpose. All are welcome. You can help support our congregational efforts at every level and means of giving.
I know there are lots of people studying new dues structures. This is not about a dues structure–fee for service, voluntary donations, etc. This is about the feeling of what it means to be a “member.”
Each of these five women and the new faces in synagogues over the next few weeks will make great synagogue members.
My last blog post was a plea to program providers to look at their enrollment forms with new lenses this summer. This blog post is for Jewish educators with the hope that they keep it real and honest with their curriculum.
Some synagogues have a ritual policy that women who are not Jewish cannot light Shabbat candles on Friday nights at the congregation. This blog post is not about the ramifications of this ritual boundary. Ritual committees, clergy and synagogue board of directors sometimes spend time studying the meaning of the ritual, the words to be said, the act itself. They look to denominational guidelines, see if their policies make sense given their population, and probe their hearts and souls about when to include those policies in ritual participation of the community of people who aren’t Jewish.
Often, if the synagogue finds that the ritual cannot be performed by someone not Jewish using the traditional Hebrew, for instance, another reading or another way of performing the ritual can be created. This can sometimes work very well. In addition, some can understand and appreciate that it would not make sense for them to say certain words if they haven’t officially joined the Jewish people, entered into the covenant and taken on the religion. Other times, those who are not Jewish feel totally comfortable saying Hebrew and performing rituals because the deeds are personally meaningful to that person and their family.
This is a conversation about making sure that there is not a disconnect between what children in the religious school learn and are expected to come home and do and what is done in communal worship at the synagogue.
If there are children in the synagogue who have moms who aren’t Jewish and the children learn about Shabbat with pictures in books and suggestions made that it is the mom who lights the candles, then the school should assume and expect that moms who aren’t Jewish would be the ones to fulfill this mitzvah, this important and beautiful aspect of bringing in Shabbat.
If the synagogue has a rule that only Jews can light Shabbat candles, then should the instructions to the children reflect that? Children can be taught that either parent, depending on who is Jewish, can light the candles. The synagogue could teach that men can light Shabbat candles by calling up Jewish dads to perform this act. Perhaps the whole family could come up and the father could light the candles but all of the faces of the family members would reflect the glow from the Sabbath light. Maybe families would be encouraged to share Shabbat together.
While it is challenging, I do believe that there are ways to explain ritual policies which show respect to a parent who isn’t Jewish who is raising Jewish children and doing Jewish in the home. There are ways to talk about all of the ways a parent who is not Jewish can participate in so many aspects of Judaism.
Children and families should be expected to practice what children learn in religious school in home and at shul. You could say some families don’t keep kosher at home but understand that their synagogue does have kosher standards. Synagogues keep a higher level of observance than people do in the home. However, it could be a negative experience for a child to learn that only women light the candles while their own mother is not allowed to light the candles in the synagogue.
What are your feelings about this?
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