Providing quality experiences to enrich the lives of the community at large with award-winning preschool programs, summer camps and a wide array of enriching activities. JCC Chicago provides the opportunities to bring Jewish values to the lives of everyone from infants to adults.
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 reprinted with permission from MyJewishLearning.org. We thank them for their words on this year’s Olympics which we know is weighing heavily on our readers’ minds.
By Rabbi Rachel Gurevitz
The more I read and learn about what has been happening in Russia, the more I am afraid for its citizens. The attention that the fairly recently implemented “anti-gay propaganda” law is getting is certainly high on the list of reasons to be concerned. What begins as fines quickly becomes imprisonment. There is already more than enough evidence that creating an environment of state-sponsored discrimination against a section of the population based on an essential part of their being leads to violence against those individuals. There are numerous accounts of LGBT Russians being attacked by vigilantes and thugs.
We should all be concerned by these stories. As a Jew, and as a lesbian, I cannot help but think about Germany in the 1930s. We teach that history precisely so that we might better recognize the early signs of state-sponsored prejudice that can quickly escalate into something more. I don’t think I’m being reactionary. I’m truly and deeply concerned.
What does this mean for the Sochi Olympics, and beyond the events of the Olympics themselves. I admit, I find myself at a gut level drawn to the idea of boycott – of simply not watching. But I’m not convinced that this is an effective or meaningful response at this stage. I would have supported the International Olympics Committee if they had made a decision to relocate or cancel the games at an earlier juncture, and I also recognize the logistical, legal, and political complexities of making such a decision.
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 city’s only liberal synagogue, Kehilat Gesher, the “American synagogue of Paris.” 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 one’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 that 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 “Shabbat Shalom,” 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!
It's in Hebrew, but the RA nicely included a translation. In short, Amar claims that these so-called rabbis who are not Orthodox are ruining Judaism ("trampling" the Torah! horrendously destroying Judaism!) all over the world and now, gasp!, they're starting to be officially recognized as rabbis in Israel and, obviously, this horribleness must be stopped!
The State held that the deal on Reform and Conservative rabbis will not be made via the religious council and will not be done via direct employment by the local authorities, rather via financial assistance. The Reform movement agreed to this. Financing will be the responsibility of the Culture and Sports Ministry and not the Religious Services Ministry.
The decision is currently limited to regional councils and farming communities, and does not extend to large cities. It was also written that those listed under the new title will not have any authority over religious and halakhic matters. So far, the State has committed to financially supporting 15 non-Orthodox rabbis. The Supreme Court is supposed to present a decision on the petition soon.
In a country that's supposed to be a home for all Jews, yet another example of one group's insistence that they're the only "right" way to do/be Jewish.
It’s been a while since I last blogged in hodgepodge style. With the fall holidays (Rosh Hashanah, Yom Kippur, sukkot/Sukkot_and_Simchat_Torah.shtml">Sukkot and SimchatTorah) behind us, a new year begun and so many interesting things happening the the Jewish community and wider communities around us, it seemed like a great time to share some interesting articles and blog posts that I’ve come across. Let me know what you think!
1. In the Creation story in Genesis (the first book of the Torah), we read that a snake tricked Eve into tasting a “forbidden fruit” (and she, in turn, gave it to Adam to eat). On DovBear, they wonder what the unnamed fruit might have been. With 125 comments so far, this is far from an easy question to answer. Apple? Maybe. Figs? Perhaps. What about a pomegranate?
4. Many organizations, including ours, examinestatistics, look to data to know if we’re having an impact. One such source was the last national Jewish population survey, done in 2000-2001. Over ten years later, another study hasn’t come along to update those numbers. Gary Rosenblatt, in The Jewish Week, asks, How Many U.S. Jews, And Who Cares?
5. You know who cares? Pat Buchanan. And he seems to have it all figured out. “In his new book, Suicide Of A Superpower, Pat Buchanan takes a look at the Jewish population of the United States and concludes that Americans Jews are disappearing because they decided, as a group, to have lots and lots of abortions.” Seriously. He blames the Jewish women who were among the leaders of the feminist movement and… oy, just read about it all here.
6. And in Israel a campaign has been launched, encouraging “parents of non-Jewish children to inform them of their [non-Jewish] status in childhood.” This stems from patrilineal descent, largely among Israel’s Russian population. And the implication, according to the campaign, is that patrilineal descent Jews are finding out that they’re “not Jewish” as adults, which means they need to convert to Judaism in order to get married. I wonder if this is a common issue or discovery in North America, where the Reform movement also holds by patrilineal descent?
There is a new novel out that strikes me as significant. It is A New Songby Sarah Isaias. It is about an interfaith relationship between a Jewish doctor and a Muslim poet and it is a relationship not only of warmth and respect between those two individuals but of their two families.
Growing up in a Jewish enclave in Detroit and spending my adult life fully involved in the Jewish world, I knew next to nothing about the Koran and very little about the practice of Islam before reading this fast paced novel.
Sarah Isaias has written a story that held me through 400 pages taking me to the libraries of Cambridge, to Jews in Spain before the expulsion, Egypt, Israel, Palestine and through the steps of the Haj. As the characters explore the origins of a legend in both their Abrahamic traditions that tells of a poem that could redeem the world, they share passages in the Koran and contrast them to passages in the Hebrew bible.
Their quest isn’t only academic. As they travel the world together there are shadowy conspirators and extremists who intend to stop them at any cost.
This story is such a wonderful model of an interfaith relationship between two religions and cultures that are most often portrayed in the media as enemies. In a delicately portrayed love story with authentic Jewish and Moslem characters we can see how their openness to each other and to each other’s cultures helps them discover a truth that is powerfully simple and never more urgent.
“Studies show that in some communities as many as 50 percent of Jewish families are interfaith,” she said. “In a community like Kansas City, I think we can do a better job of addressing some of the needs that interfaith families have, engaging the interfaith family in Jewish community activities and making them feel welcome.”
Miriam, if you need any help, we’re here for you and your community.
But here is the truth: A Jew by Choice is just as Jewish as any Jew by Birth. For over two millennia, this has been the normative position of the Jewish tradition toward those brave and blessed souls who have chosen to become part of the Jewish people.
It is a position that has its pedigree in Talmudic law (Babylonian Talmud, Yevamot 47), and, according to many scholars, likely predates the Mishna itself.
Although the sincerity of any potential convert must be ascertained prior to bringing them into the Jewish fold, once they emerge from the mikveh (the ritual bath), they are a Jew in every way.
When a convert becomes Jewish, it is irrevocable. The Talmud, Maimonides, Jacob ben Asher, and Joseph Caro (to name but a few) all agree that conversion means a complete shedding of non-Jew status; a Jew by Choice is as fully Jewish as any Jew by Birth.
Thanks for reiterating this, rabbi. Let’s hope that more people hear your message and treat all of us, by choice or by birth, equally.
I was surprised to stumble across an article about the “who’s a Jew” debate in the Wall Street Journal. The Jews of the Chinese town of Kaifeng followed patrilineal descent (“Kaifeng Jews trace their heritage through their father, as Chinese traditionally do”). But when they visit Israel, or get in touch with the Chabad House in Beijing, they’re told they’re not actually Jewish (“They may stem from Jewish ancestry, but they aren’t Jewish,” says Rabbi Shimon Freundlich, who runs the orthodox Chabad House in Beijing. “There hasn’t been a Jewish community in Kaifeng in 400 years.”).
Except there is one, though it’s divided and diminished. Somewhere between 500 and 1,000 people in the city say they are descendants of Kaifeng Jews and cling to at least some Jewish traditions. A canvas poster at No. 21 Teaching the Torah Lane announces the street as the site of a synagogue that was destroyed in an 1860 flood and never rebuilt. Inside a tiny courtyard house, “Esther” Guo Yan works as a tour guide and sells knick-knacks decorated with Jewish stars.
When tourists stop by, she quizzes them on Jewish ceremonies, like what prayers to say when lighting Sabbath candles. She says she hasn’t yet managed to fast a full day on Yom Kippur, though she is trying. As the granddaughter of a Kaifeng Jew, she says the orthodox standard on Judaism is unfair: “We read the Torah with Eastern thoughts; deal with it.”
The first Jewish merchants arrived when Kaifeng was in its heyday as the Song dynasty capital. They married the local women and rose to become mandarins and military officials. Over the centuries they blended in ethnically and were forgotten by the world until 1605, when a Jewish scholar from Kaifeng, Ai Tien, met Jesuit missionary Matteo Ricci in Beijing. The missionary then spread the news that Jews had been living in China for centuries.
The Kaifeng Jewish population is thought to have peaked at around 5,000, but by the early 1900s, none could read Hebrew and the community’s Torah scrolls were sold to collectors. Jews were called “the Muslims with the blue caps,” referring to the color of the yarmulkes some still wore.
“In our family, we didn’t eat pork, that’s for sure,” says Nina Wang, a 24-year-old Kaifeng native who now lives in Israel and underwent orthodox Jewish conversion. The family had menorahs and Sabbath cups, she said, “but we didn’t know what to do with those things.”
It’s a really interesting read about a community not known to many of us!
If, like me, you’ve been watching the news coming out of Japan, I’m sure your thoughts and prayers are with the Japanese people.
In looking for ways to help I did what many have done: I googled.
A JTA News Alert informed me that the Jewish community, largely based in Tokyo, was spared (due in large part to distance from the epicenter).
Israeli Prime Minister Benjamin Netanyahu said Israel would help in whatever way possible.
The Japanese consul in Israel, Mitoshiko Shinomya, told the Israeli news website Ynet that he was heartened by the Israeli government’s offer of assistance. “Israel officially offered its help an hour after the earthquake struck,” Shinomya said. “It is very heart-warming, but at this point we do not know exactly what the extent of the damage is, so it is difficult for us to say what can be done.”
The Jewish Federations of North America is setting up an emergency relief fund to help those in affected areas, a spokesman said, and the American Jewish Joint Distribution Committee, a federation partner, opened a mailbox Friday for donations to be used for Japan/Pacific disaster relief. Donations can be made at https://jdc.org/donation/donate.aspx.
JDC is now partnering with the Japanese Jewish community to provide funding to a local NGO for emergency needs including food, water, and shelter in the disaster region. JDC acquired substantial expertise in earthquake and tsunami-related response in Thailand, Sri Lanka, Indonesia, Maldives, and India following the Indian Ocean Tsunami of 2004.
The 8.9 earthquake, the most powerful to hit Japan in more than 100 years, has killed hundreds of people and caused untold damage through massive flooding. JDC worked in Japan before the American entrance into World War II, helping support Jewish refugees in Kobe, Japan who fled Hitler’s Europe. Today, several thousand Jews live and work in Japan.
Sadly, the number confirmed has now grown into the thousands, with the deaths estimated to be in the tens of thousands. There are hundreds of thousands of people who are now homeless, countless people are missing and entire towns washed away.
Please pitch in to the relief effort, as I have, if you’re able to.
Our friend, and terrific journalist, Sue Fishkoff had a JTA story about the annual convention of the World Union of Progressive Judaism that missed what I think was a more important part of the convention.
The World Union of Progressive Judaism (WUPJ) is the association of Reform movements from all over the world. (Outside of the US, Reform Judaism is often called Progressive Judaism, hence the name of the association.) The WUPJ rarely holds its annual meeting in the US, but it did last week in San Francisco.
Sue’s story focuses on how Progressive Jews outside of the US have not adopted the American Reform Jewish movement’s doctrine of patrilineal descent which considers as Jewish the child of a Jewish father and non-Jewish mother who is raised as a Jew. Sue attended a panel discussion on that subject, and reports that other than in the Liberal movement in England and in the former Soviet Union (and one congregation each in Ireland and Holland), no other Diaspora community recognizes patrilineal descent.
I wish Sue had been able to cover the panel discussion at which IFF’s Chief Education Officer, Karen Kushner, and our Advisory Board member, Rosanne Levitt, spoke about the importance of programming to welcome interfaith couples and families. And I wish she had been able to cover the evening session at which Rabbi Lawrence Kushner spoke, because what he had to say presents a compelling case in favor of patrilineal descent and other measures to welcome and include interfaith couples and families in Jewish communities – and not just in the US.
Yes, full disclosure, Rabbi Kushner is Karen Kushner’s husband – but according to the website of the Union for Reform Judaism itself, he is considered “one of the top leaders of American Reform Jewry” along with Rabbis Eric Yoffie (head of the US Reform movement), David Ellenson (head of Hebrew Union College, the Reform seminary), and David Saperstein (head of the URJ’s Religious Action Center).
It turns out that “assimilate” has two definitions. The more common, of course, means to dissolve into the local culture. It’s in that sense that our enemies accuse us of being assimilationist. But the reason we’re still here is because the word can also mean, not to disappear, but to deliberately take in something from the outside and make it one’s own. For example: The music business has assimilated hip-hop. And we Reform Jews have assimilated some very beautiful but non-Jewish liberal Western ideas: The equality of women; the normalization of gay people; social justice for everyone, not only Jews. But we didn’t swallow these ideas whole. We received them, we shaped them, we grounded them, we assimilated them. We made them Jewish, we made them mitzvot. That’s what we Reform Jews do; it’s who we are; it may even be why God wants us around.
We have been so terrified a Jew might fall in love with a non-Jew, we forgot that, every year, tens, hundreds of thousands of non-Jews also fall in love with, marry, and have children with Jews. They may not yet be willing or able to become Jews, but they have, with their very lives, thrown in their lot with us. Like it or not, they are members of our extended family. And they deserve an honored place at the table—and maybe even to be counted in the minyans Reform Jews claim they don’t count.
The presence at the table of these potentially new members of our family reminds us that we have something precious. They help us reexamine, deepen, and cherish our own piety. Jews who have chosen Judaism through conversion or, yes, through marrying a Jew and trying to make a Jewish home, free us from ethnocentrism and smugness. These people are not the enemy; they’re a gift.
[It is] the 21st Century and intermarriage is here to stay. The only question before us now is whether or not we will acknowledge social and religious reality and see what, yes, Heaven, wants of us now.
We at IFF are glad that the Kushners and Rosanne Levitt put a positive response to intermarriage on the WUPJ agenda, and we hope the delegates from around the world took in their message and will bring it back to their communities.
My “attitude antennae” were buzzing this week – because of several notable expressions of attitudes, both negative and positive, about intermarriage.
Neil Steinberg, a writer for the Chicago Sun-Times, took a cheap shot in a column about the Super Bowl TV ad for Groupon that has been widely criticized as insensitive to human rights violations in Tibet. What intermarriage has to do with that, I don’t know, but he does the usual equating intermarriage with assimilation: “Judaism is circling the drain, with Jews shrugging, intermarrying and forgetting to raise their children in the faith…”
That’s what we usually hear from Israel, and there was another example of that this week – a member of the Knesset sponsored “Jewish Identity Day” in which many of the Knesset committee meetings discussed issues relating to Jewish identity, assimilation, intermarriage, and Jewish education. As reported in Arutz Sheva/Israel National News, one Knesset member equates Jewish women marrying Arab men as assimilation and says it can be prevented by intense education.
But this week I also read the most positive comments about intermarriage that I’ve ever seen coming out of Israel. Rabbi Naamah Kelman, the dean of Hebrew Union College in Jerusalem, and her husband Dr. Elan Ezrachi, an educational consultant, wrote the following in Ha’aretz:
Over the past 30 years, several demographic studies of Jewry in the United States have been published. For many years the dominant line was that mixed marriages were a disaster that would lead to a decline in the number of Jews. There is, however, another view that sees connections between Jews and non-Jews as in fact a possibility for expanding the definitions of identity and enlarging the ranks.
Beyond the demographic hairsplitting, it appears there is a phenomenon of historic dimensions developing there: Instead of fleeing from Judaism, entering Judaism; instead of black and white definitions, “hybrid” definitions that enable surprising connections between Jews and non-Jews. These new definitions are expanding the boundaries of the tribe.
While Judaism in Israel is moving further to the margins and concentrating mainly on whom to push out of the fold – the convert, the foreigner, the half-Jew or the new immigrant serving in the Israel Defense Forces – in American Judaism a dynamic of acceptance, embrace and widening circles is developing. This is another measure of the growing gap between Israeli society and the largest Jewish community in the world.
Finally, Gary Rosenblatt in the New York Jewish Week feels positive about some gatherings of young Jews in Europe. Acknowledging that the typical view of Europe is “an ageing demographic threatened by intermarriage and assimilation,” he writes that many of the new Jewish start-ups in Europe “deal with intermarriage by, in a sense, ignoring it. Their programs tend to be open to everyone.”
Barbara Spectre, the American-born director of Paideia, refers to what is happening in Europe as “the dis-assimilation” of Jewish life, with even young people who are intermarried or not considered Jewish by halachic standards asserting their identity and exploring Jewish roots and culture. She calls for a change in “rhetoric and attitude” among Israeli and American Jewish leaders who refuse to “hear good news” about what she sees as “a great transformation taking place.”
There’s been a lot of talk, of late, about intermarriage, interfaith Jews and the eternal “who is a Jew” debate. Some of it was spurred by the attack on Rep. Giffords, and the Jewish community’s near unanimous response that, yes, she is Jewish. (See, for example, Julie Wiener’s recent column in The Jewish Week, Is Anyone Jewish Enough?)
But that wasn’t the only source of news this week. So cuddle up with a mug of hot cocoa, stay warm and watch the snowstorms move in while you read another hodge podge:
An article in the Jewish Exponent looked at bullying in the Jewish community, specifically in Jewish schools.
Even if violence is minimal, day school students said that doesn’t make the emotional or mental abuse any easier to bear.
“It’s worse for us because our cliques can’t be based on color or race, so instead, it goes a little bit deeper,” Becca Richman, 16, a junior at Barrack Hebrew Academy, said during a discussion on bullying at an Anti-Defamation League youth leadership conference in late November.
Since everyone shares the same ethnicity, students might discriminate over whether someone is overly observant, not observant enough, from an intermarried family, homosexual, wealthy and so forth, her classmates added.
Meanwhile, the religion blog in the National Post, a Canadian newspaper, linked to a story on Intermarriage, the law of return and the modern Israeli state. It might be interesting to you to read some of the proposals Israel has for dealing with intermarriage, people who are “Jewish enough” to move to Israel but not “Jewish enough” to be considered Jewish for marriage. (I will add the disclaimer that when I read the line, “One brave exception is Rabbi Haim Amsalem, a member of the Knesset from the Shas political party.” I had to fight the urge to stop reading…)
Now, I wouldn’t normally share an article (Matchmaker, Matchmaker, Make Me a Match) that boasts an OU (Orthodox Union) approved dating site, but I how else would I have learned about intermarriage statistics for the Jewish Deaf community?
In the past, the rate of intermarriage among the deaf was close to 60%.
Another article looking at the “who’s a Jew” question in Israel focuses instead on Y.B., a 23-year-old would-be convert to Judaism (he was raised Jewish, has a non-Jewish mother) who is gay.
The soldier’s experience highlights the plight that gay would-be converts to Judaism face in Israel: Because there is no separation of state and religion, and the state religion is regulated by the Orthodox-controlled Chief Rabbinate, it is practically impossible for an openly gay person to convert to Judaism. Under Orthodox Jewish law, a would-be convert who rejects a tenet of the Torah — in this case, the prohibition against homosexual intercourse — cannot join the faith.
An IDF spokesman denied that Y.B. was expelled from the course because he is gay.
“The IDF believes that a person’s origin, gender and sexual orientation cannot have an impact on his or her ability to appropriately complete the conversion process,” the spokesman said in response to a JTA query. “The soldier in question chose to leave the course of his own accord because, as he noted, ‘He did not feel ready to complete the conversion process.’ The soldier was clearly informed he could return to the course when he felt ready to do so.”
Y.B. says that during his meeting with conversion course officials, he signed a form saying he was not ready to complete the process only because he was told he could not continue to study if he indeed was gay. The stipulation given for his return would be based on his agreeing to pursue relationships with women, Y.B. says he was told.