New flicks with celebs in interfaith relationships and from interfaith backgrounds, plus their baby news!Go To Pop Culture
InterfaithFamily/Chicago helps facilitate a class for grandparents about passing on their values to their grandchildren. The conversation can be especially nuanced and sensitive for those grandparents who have grandchildren being raised in interfaith homes in which the parents struggle with â€śwhat to do about religion and traditions.â€ť
Grandparents often say that they want their grandchildren to be kind, happy, giving, empathetic people. We then discuss whether these traits are â€śJewish.â€ť Does Judaism have a monopoly on kindness? Certainly not. But, Judaism does have our own vocabulary, narratives and texts which teach us about this value. Does it â€śmatterâ€ť if our grandchildren or children know the word â€śchesedâ€ť (kindness) for instance, or the phrase â€śgimilut chasadimâ€ť (acts of loving kindness)? Does it make a difference if they learn about references in the Talmud to acts of kindness being even greater than giving tzedakah (money to make things â€śrightâ€ťâ€”literally righteousness) because one can perform kindness to the living or the dead (through the honor of burial) as well as other reasons? I actually do think it adds a layer of richness, connectedness, roots, identity and pride to connect universal values with our distinct and special cultural references to it.
So what is distinct about Judaism? Rabbis are often worried about sustaining the unique, set-aside, separate and â€śspecialâ€ť ways of Judaism. This is what leads to continuity. Is it through being insular, ethnic and concerned with ritual barriers and religious barriers that keeps the Jewish civilization alive and thriving? What would happen if someone not Jewish participated in rituals intended for Jews? Could we lose the idea that there is a distinctiveness of our people and tradition? It is one thing to have an open, loving, accepting community, but when it comes to ritual participation should there be boundaries (as in boundaries of who can take communion, for instance, in Catholicism)?
When it comes to non-Orthodox Judaismâ€”where we look to Jewish law and traditions as guidelinesâ€”to perhaps inspire or suggest a way of behavior, but where Jewish law can be molded, updated and changed, then our distinctiveness is not based on rituals and laws, but something else.
What makes progressive Judaism distinct is our approach to Judaism. We approach Judaism with a modern, feminist, historical, rational, spiritual and activist lens (among others). Â What makes this Jewish expression distinct is our ability to allow people who did not grow up with Judaism experience the culture fully (precisely because we are not wholly concerned with the letter of the law).
We are distinct from Christianity and other religions. We are distinct from other forms of Jewish expression. There are both religious and secular humanistic ways to live this form of Judaism. Is this just Judaism-light or watered down Judaism? Whatâ€™s authentic about this kind of Judaism? Different people will answer this question differently. Nobody should be made to defend his or her identity and religious or cultural ties. Does an open, non-legalistic Judaism perpetuate Judaism? If grandchildren donâ€™t know the phrase â€śgimilut chasadimâ€ť but only that being kind is of utter importance to the matriarchs and patriarchs of their family, will Judaism continue? I do not believe that the only way for Judaism to survive is if it is a Judaism concerned with legal boundaries.
Maybe when we stop stressing about what a parent who isnâ€™t Jewish can say during a childâ€™s bar or bat mitzvah or whether there is an alternative candle lighting blessing for someone not Jewish, we will see that in liberal Judaism our liturgy is metaphor and that the people in the pews may not be concerned only with Jewish law and that many ignore the law when it seems sexist, archaic, irrelevant or un-inspiring.
Sometimes a lack of literacy is to blame for not understanding a tradition and simply writing it off without ever studying it or trying it. However, maybe we can â€ślet it goâ€ť when it comes to ritual and legalistic distinctions and feel confident that it is not these boundaries that make progressive Judaism viable and special. It is our approach to Judaism which should be celebrated and highlighted.
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 Godâ€™s call and sometimes they donâ€™t. Sometimes it is Moses or another leader who hears Godâ€™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 textâ€”through this scrollâ€”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?
OKâ€”as an asideâ€”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 Godâ€”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 donâ€™t know Hebrew and so prayer in Hebrew does not â€śworkâ€ť as it once did. Since Judaism is a religion of boundaries and distinctionsâ€”the difference between the holy and profane, between day and night, between Shabbat and the rest of the weekâ€”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,Â the Solomon B. Freehof Professor of Jewish Law and Practice at HUC-JIR/Cincinnati, our rabbinical school, just said to me, â€śThere are many in the Jewish community now who straddle the fence and straddling a fence hurts.â€ť
So, this is all bad news and negative. Goodbye American liberal Judaism as we know it. Itâ€™s been a nice run, but itâ€™s over?
Things are better than ever. It is our diverse community that gives us new strengthâ€”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 weÂ areÂ our 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 â€śinâ€ť 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 oneâ€™s days.
Kayn Yihi Ratzon. May this be Godâ€™s will.
So many couples I marry have one partner who grew up at an area congregation but left after their bar or bat mitzvah. I have thought about creative ways to reunite this person and now this couple with their synagogue of origin, so to speak. There is probably still a picture of them from some class on the wall there! Then it occurred to me, why do synagogues let families just leave? If a family calls the executive director of a congregation to say that they are leaving, the conversation should end with them staying members unless theyâ€™re moving away or have a pressing need to leave the synagogue.
Why do people leave synagogues? Money. The synagogue can sympathize with the fact that the financial commitment is difficult to meet for many families. For some, they struggled to pay the dues in order to see their children through their bar or bat mitzvah and feel relieved to take these thousands of dollars of cost off their budget. Thus, the synagogue could say: You are not members because you pay dues. You are members because you have been part of this community. Anything you can contribute now that you are in a different stage of life will help our synagogue stay open and functioning. However, you are not off of our emails and off of our newsletter list and we do not bar you from holiday services because you need a break from the yearly dues after so many years of supporting the congregation in this way.
Whatever the synagogue then collects from this family will be more than if the family had left never to walk through its doors again. But now, wonâ€™t other people want to stop paying too? Each house of worship will have to figure out how this plan can work. Do they give post bar/bat mitzvah families a three year period of reduced dues and then hope that they have found value in the continued connection to the congregation and they can again make a bigger financial contribution? Money alone cannot make someone suddenly a â€śnon-member.â€ť
Another reason people may give for leaving a synagogue is that they donâ€™t â€śneed it anymore.â€ť Now that their children are through this major life cycle event, the parents in the family donâ€™t feel a need to attend the congregation. They are not Shabbat attendees, they donâ€™t come for adult education or Torah study. They would like to come for High Holidays, but they are not going to pay $3,000 a year for this when they can be someoneâ€™s guest or just buy tickets. The response the synagogue could have is, â€śyou are still members here.â€ť We will still be in touch and you can still attend any or all programs of the Temple.
Then a conversation could take place (preferably in person) about what they would enjoy coming to. Do you like cooking? We have cooking classes. Do you like knitting? We have knitting circles? Downtown lunch and learns? Meeting occasionally with the rabbi to talk about your aging parents, trouble with your teenager, a new health diagnosis you are facing? Your own marriage issues? We are here for you.Â It turns out you donâ€™t attend services because you canâ€™t read Hebrew? We can help with this. We need to be relevant for people beyond bar and bat mitzvot.
We obviously cannot make someone stay a member who does not want to receive information from the synagogue and who has had a negative experience there. Some say that so much of the correspondence with a synagogue involves asking for more money: money for a building campaign, money for memorial plaques, etc. I think that most people would be thrilled to hear that they are still members, even if they canâ€™t or wonâ€™t pay the same dues anymore.
Now, what about the people who do not call the office to say that they are stopping their membership. The synagogue knows who has just stopped paying. Those people probably receive a phone call and hopefully an in-person meeting to say, â€śWe miss youâ€¦whatâ€™s going on?â€ť When people have ties to a community, it is hard to leave. Letâ€™s make it hard for people to leave.
The following is a guest post by Gina Hagler, reprinted from her blog, Musings of Ruth
Iâ€™ve been part of the interfaith community for many years. Iâ€™ve felt comfortable, uncomfortable, welcome, tolerated, and most points between on the spectrum. I can tell you which things left me feeling more or less comfortable. I can even give you a definition-in-progress of what I would consider a welcoming congregation. What I hadnâ€™t thought of before last night, is how many aspects of welcome are universal.
Why are we making it so complicated when we sit together as Jews to assess how welcoming our congregations are? Why are we trying to look at ourselves through the eyes of others â€“ especially others who are coming to us from a world view we have not experienced firsthand? Why are we making this such a Herculean task?
Perhaps we should first think about what has made us feel welcome in new experiences. Weâ€™ve all been the fish out of water at one point or another. What made it less painful? What eased our introduction? What made us feel we could return? What made us want to return? Why isnâ€™t this our simple first step to understanding how to put â€śstrangersâ€ť at ease.
While I was still shaky in my Jewish identity, I took my kids up to New York several years in a row for winter break. I wanted to take them to services but I certainly didnâ€™t know any synagogues in NYC. I wasnâ€™t that confident that I would know exactly what to do once I got into the synagogue, but I wanted my kids to see that the services they participated in at our temple had elements in common with services at all synagogues. I did a search on synagogues in Manhattan and foundÂ Central Synagogue.
From the moment the site opened, I knew this was where we would go. The tone of the site, the readily available information, the pride the synagogue had in its history â€” all lent itself to the implicit expectation that of course we would want to visit and of course we were welcome. We went and sat in the way back â€“ clearly newcomers and clearly not your standard Jews since 2/3 of the kids were Asian. People turned around to smile at us. Someone approached us to ask if we needed a Siddur as he held one up for us to see. He told us we were welcome to join them downstairs after the service for an Oneg made up of simple food.
Within five minutes of entering the building, we had been informally welcomed, given what we needed to participate if we chose to in a way that did not assume we were familiar with the object, and invited to something we may not have known about in a way that explained all we needed to know to feel bold enough to check it out. My kids felt right at home. They were delighted to hear prayers they knew and to be able to join in. They were thrilled to hear tropes that were familiar. There was no way they were leaving without the Oneg. They met some other kids. Several adults made it clear I was welcome to join in their conversations. Ever since, we make it a point to attend services there whenever we are in New York.
This synagogue was not specifically trying to attract interfaith families, or even families from ambiguous or undecided Jewish backgrounds. They were trying to attract those interested in a Jewish life, without making a distinction between faith backgrounds. As strange as it may seem, I felt more immediately welcome at that temple than I have at any other temple Iâ€™ve visited. Iâ€™m convinced it is because they were genuinely proud of what they had to offer and genuinely happy to have us.
Maybe when weâ€™re trying to decide how to make someone comfortable at our temple, we should start by thinking about what makes us comfortable and ask ourselves if our congregation is welcoming anyone â€“ Jewish or not â€“ in such a way. Maybe the first step in making people feel welcome is to be welcoming.
Yesterday my husband asked for my advice about how to help a friend of his. His friend wanted to know how he could motivate his wife to attend services and other Jewish events at our synagogue. They are empty nesters and he wants to grow their Jewish practice. My husband turned to me because I am the family psychologist, a.k.a., the in-house armchair analyst. While I am sympathetic to our friendâ€™s situation, my answer may not have been the one he was looking for: â€śHe canâ€™t.â€ť
For most of my life, I engaged with Judaism to please my family, not because it was something that I wanted or because it was my idea. It was easier for me to participate than it would have been to explain why I did not â€śfeel it.â€ť I always experienced a strong attachment to the music, the food and to Israel but these are not religious motivations, they are cultural. Sometimes I wonder where the line is between culture and religion.
Spirituality is personal. I am not sure how the flame gets going. Some have it from birth, others find it as a result of a life changing experience, and for me it appeared during my first visit to the Western Wall in Jerusalem a few years ago. My internal flame was lit near midnight on a warm summer evening in Jerusalem.
When I returned home from Israel, I went looking for a Jewish community to join and I found one in San Francisco. From that first Shabbat morning, I always felt welcome and never self-conscious about showing up alone. There were always plenty of other people who came alone, just like me. Some were single, some with partners who chose not to go or who stayed home with their children or aging parents. We sat together at services and saved seats at the table for each other at events. Not once did I ever feel the awkward loneliness that can creep into oneâ€™s consciousness while going solo in a group setting. The positive experience I had the first time motivated me to try it a second, and then a third, and so on, until I joined the community as an official member.
Since then, I have married and my husband and I go to synagogue together. I no longer go alone but I know that I can, any time I want or need to. A while ago I heard a fellow congregant speak at a panel discussion about how, as a divorced parent, she has found her village in our community. She no longer feels awkward about attending as a single parent and comes to temple events a lot now. She even comes alone when her children are with their father. I have another friend who is always at Shabbat morning services and is rarely accompanied by his partner who works too hard and desperately needs the â€śDay of Restâ€ť for actual horizontal rest.
I suggested to my husband that his friend could try joining us once or twice without his wife to see how he feels about walking in alone. Once he is inside, he will be joined by friends, swept away by the gorgeous opening song, and carried through the morning by Rabbiâ€™s calm guidance of our prayers. Our friend may find out that his inner flame of spirituality can be nurtured through the warm and uplifting embrace of our community in San Francisco. He may also discover that the impression he walks away with is contagious.
To learn about what to expect at a synagogue, watch this video.
The last week of November was Celebration Central for my husband and me. We flew to Paris for a cousin’s 80th birthday, celebrated one day before a personal trio: Thanksgiving, the second night of Hanukkah and my husband’s birthday.
For Shabbat-Hanukkah (the Sabbath that occurs during Hanukkah), we made the 3/4 hour trek via Paris Metro to a suburban neighborhood to visit the cityâ€™s only liberal synagogue, Kehilat Gesher, the â€śAmerican synagogue of Paris.â€ť We found many jewels hidden away in this unmarked Jewish haven on Rue Leon Cogniet.
It can be uncomfortable to attend services in an unfamiliar house of worship, regardless of oneâ€™s religious upbringing, affiliation, or knowledge base. I am especially tentative in these situations, yet my desire to celebrate Shabbat Hanukkah in Paris and my curiosity moved me to make the effort to join the community for one evening.
The Kehilat Gesher congregation is a highly diverse group of regulars and visitors, all gathered together to experience liberal Judaism in Paris. Rabbi Tom Cohen conducts a trilingual Shabbat service that is inclusive, warm and rich with the joy of the occasion. His enthusiasm for welcoming Shabbat into our hearts was overflowing and we effortlessly settled in for the experience of a lifetime.
The Kehilat Gesher Siddur (prayer book) is quadrilingual. Each page has the prayers written in Hebrew, French, English, and the most fascinating transliteration using French accents! Rabbi Cohen has been leading services there since 1993 and is a master at making sure that the service is accessible to all. We took turns doing the readings in the language of our choice. We heard myriad accents in multiple languages: Hebrew with French, English with Russian, French with Hebrew, and some that I did not recognize.
After the service, we gathered for the blessings over the wine and bread and shared a special treat of traditional Hanukkah sufganiyot (fried foods) in the form of yummy jelly doughnuts. We had many warm and welcoming conversations with members and Rabbi Cohen made an extra effort to introduce himself and to genuinely engage with us about who we are and why we decided to attend services at Kehilat Gesher.
What made the experience so memorable was the recognition thatÂ even far away from home I can find a friendly connection at a liberal synagogue. As I sat in that small uncomfortable seat, listening to the opening song, a slightly non-traditional rendition of â€śShabbat Shalom,â€ť I truly understood that I was part of something unique and special. The amazing part was that nobody seemed to care if we were Jewish, or intermarried or, in our case, intra-faith (Reform and Orthodox).
At Kehilat Gesher Paris they say Shabbat Shalom with an international accent!
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 arenâ€™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 Iâ€™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 â€śhiâ€ť 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 Iâ€™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.
Then there are other peopleâ€™s homes. We are lucky to have cousins who live nearby: Aunt Stacie and Uncle Billâ€™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 canâ€™t touch, etc. They look forward to the different toys and activities that they encounter there.Â And of course, the people in the home seal the deal for loving this stop.
Two last places we frequent a lot (Iâ€™m embarrassed to admit on a weekly basis) are both Target and Party City.Â 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 â€śnormalâ€ť (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 â€śShalom.â€ť 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:
â€śâ€¦how many of the 613 mitzvot were classical Reform Jews obligated to perform? My undergrads at SF State want to know.â€ť
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: â€śToday’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…â€ť
Rabbi Evan Goodman, formerly from the Bay Area and now the UC Santa Barbara Hillel Executive Director responds: â€śâ€¦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 generationâ€¦â€ť
As the class continued its conversation with Professor Dollinger, he â€śtaught 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?â€ť
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 â€śthe 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.â€ť
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, â€śI’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.â€ť 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 beginnersâ€™ services. One local synagogue, Main Line Reform Temple, was very creative and hosted a program entitled â€śInterfaith 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.â€ť 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 doesnâ€™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 Motherâ€™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 â€śJewsâ€ť while others are â€śProtestant,â€ť â€śCatholic,â€ť â€śHindu,â€ť â€śMuslim,â€ť etc. Â 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 Jewsâ€”it makes sense that when a person walks into a house of worship that isnâ€™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 â€śthis community has always been a welcoming community.â€ť Yet, there were many congregants who seemed to be enlightened when the Rabbi said â€śJust 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.â€ť 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 understandingâ€”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!
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 oneâ€”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 synagogueâ€™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 childrenâ€™s Bâ€™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 whoâ€™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 fiancĂ© 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 couldnâ€™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 allâ€”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 â€śthe way weâ€™ve always done things.â€ť 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 synagogueâ€™s website.
Was I the â€śrightâ€ť person, with all those hats in the air, to lead this group? I am a psychologist, which means I am trained to observe everyoneâ€™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 Iâ€™m one of them. And Iâ€™m an activist who fights discrimination in all forms, which means Iâ€™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, â€śNow this is the kind of Conservative synagogue I want to be a part of.â€ť I wasnâ€™t particularly balanced.
What Iâ€™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 donâ€™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 anotherâ€™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 jugglersâ€”we need to understand one anotherâ€™s many motivations, question the familiar and approach one another with kindness in order to truly facilitate the evolution of our Jewish population.
The product of our labor can be found here.
Is your synagogue struggling with policy issues and halacha? Do you have a policy document? Share your policies and experiences with our community. We can all learn from each other.