Full of helpful advice for families starting to think about their child's bat or bar mitzvah, Bar & Bat Mitzvah For The Interfaith Family will be a helpful primer to all families (not just interfaith!).
This booklet explains the history of Hanukkah, the symbolism and significance of lighting candles for eight nights, the blessings that accompany the lighting of the candles, the holiday's foods, the game of dreidels, and more!
Connecting Interfaith Families to Jewish Life in Greater Cleveland by providing programs and opportunities for interfaith families to experience Judaism in a variety of venues, meet other interfaith families, and to connect to other Jewish organizations that may serve their needs.
This is an interactive, fun, and low-key workshop for couples who are dating, engaged or recently married. The sessions will give you a chance to ask questions about faith, to think about where you are as an adult with your own spirituality and to talk through what's important to you and your partner.
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.
“Hold on sweetheart, mama needs to send an email.”
“One minute baby, I really need to type something!”
Thankfully my boss understands when my emails have random letters and characters written in them since he also has a young child. Being a working mom is hard, but it’s also incredibly fulfilling. Being able to work from home is hard, but it’s also amazing. As I write this I hear my toddlers giggling with the nanny through the baby monitor. I know that I have an hour to work until the nanny leaves and hopefully they will be sleeping so I can squeeze some more work in today. Otherwise, I’ll send emails and schedule meetings after they go to sleep, over a glass of wine and perhaps while watching Project Runway.
Some days it feels like I’m never getting anything done and some days it feels like I’m always working. Some days I feel like I’m giving my kids everything and some days it feels like I am ignoring them. Some days it feels like I’m doing amazing things for the interfaith families and couples in LA. Some days it feels like the work I do will never be enough.
Some days my husband I are on the same page with our calendars, our child rearing techniques and our relationship. Some days we barely see each other and only have time to sing with the kids as we are putting them to bed right before we both fall asleep after an exhausting day of work. We treasure our Saturdays as the only day all four of us can do something as a family all day, but we also want to watch our Oregon Ducks play football.
During the fall months, we find ourselves asking: Do we go to kid’s services or the pumpkin patch with the one day my husband and I have off at the same time? Which is more important to imprinting my children’s identity? Tot Shabbat. They won’t remember either, but by taking them to synagogue and to celebrate Shabbat we’re teaching them the values that a pumpkin patch never could.
Having balance in the family doesn’t mean everything is equal all the time. It means that sometimes the balance shifts heavy toward work, and sometimes it shifts heavy toward kids and every now and then it falls somewhere in the middle. I have learned that the most important yet most difficult part of the work/family balance is accepting the fact that it will need to be flexible.
“Mama! Mama! Clap!”
“OK darling, let’s sing a song and clap together.”
Our sukkah this year. As you can see, despite the Oregon Ducks’ train wreck of a loss last week, we continue to welcome them symbolically into our sukkah.
This year our sukkah is unkosher. It has no walls.
According to traditional Jewish law, a sukkah is supposed to have walls – four of them, actually, though one of them can be the side of a house if it’s been built up against a house. The walls can be made out of any material, but they have to be strong enough to withstand some wind without falling down.
Our sukkah has no walls because, in the midst of many challenges, we didn’t get around to putting them up. But that’s not the only reason. I confess that my wife and I also kind of like the way the sukkah looks and feels inside this way. A sukkah without walls is an appropriate religious symbol for our family.
Our nuclear family consists of four people and two dogs. It’s me, a liberal rabbi; Melissa, my spouse, who was my intermarried partner for part of the time I was a rabbinical student, before she converted; and Clarice and Hunter, neither of whom was born Jewish, and both of whom were old enough at the time of the adoption to have the right to decide whether or not to become Jewish. So far, they haven’t, at least not formally. On a day to day basis they alternate between identifying Jewishly and not. So, while neither of our kids identify with another religion, because, at least halakhically (according to Jewish law), they’re not Jewish, we are what gets referred to as an interfaith family.
For me, our sukkah without walls symbolizes Melissa’s and my core value of openness to welcoming the stranger deeply into our home and life. There’s a framework, a structure to our sukkah, as well as a roof made of foliage, and a lulav and an etrogtoo. Anyone who knows what a sukkah is who saw ours would know that it is a sukkah, or someone’s good try at erecting a proper sukkah. But our sukkah, perhaps inspired by Abraham and Sarah’s tent, is literally open on all sides. Like a sukkah with the traditionally prescribed walls that won’t fall down in a gust of wind, our “open architecture” sukkah also can withstand a gust of wind, but it accomplishes that feat not by resisting the movement of the air with sturdy barriers; rather, the changing winds blow right on through. (Metaphor now fully expressed, and possibly even overdone…)
Our sukkah without walls also speaks to me because our extended families consist of a really wide assortment of grandparents, aunts, uncles, and cousins living on different continents, practicing different religions, and speaking different languages.Our open sukkah reminds me of the huppahat our wedding, where Melissa’s down home conservative evangelical country relatives mixed with my loud and effusive Moroccan-Israeli clan. Everyone was welcome. Jewish traditions, practiced with some creative deviation from traditional Jewish law (Melissa wasn’t Jewish at the time, after all), defined the space, but with very open access to people of many faiths and identities.
Our sukkah also represents, for me, what I call our local family of choice. Our dear friend, Ariel,* was the single mother of four kids when we first met her and began helping each other parent our collective half dozen children with different challenges. Because of what our kids went through to end up in the foster care system, we needed the strength and support of others to parent them without falling apart. And because Ariel, who was accepted to law school and is the hardest working person we know, grew up in foster care herself, she’s a great model of resilience to our kids, and she really gets them in ways that we don’t. We’ve been able to help each other out in countless ways, and our daughter practically thinks of Ariel as another parent.
Ariel, by the way, is Baha’i. A little over a year ago I officiated at her wedding to Nathan,* who is Christian, and he and his son from a previous marriage are now part of this growing hybridized nuclear fusion Brady Bunch. (Full disclosure: One of our two dogs is actually their dog, staying with us for the time being.)
The boundaries between our two families are kind of like, well, our sukkah without walls. There are structures there between our families that are real and that operate every day. And yet, there’s also a very easy flow between our families and our homes, even our vehicles. (You can tell this because the empty cups and food wrappers on the floors of our cars are a mixed multitude of representatives of our various bad food choice preferences.)
I’m not seeking pity with what I’m about to say, but one of the painful things in my life, as a rabbi and even just as a Jew, is that I’m all too aware that for a part of the Jewish community, it’s not just my sukkah that’s unkosher, but our family is kind of unkosher too. A previously intermarried rabbinical student? That’s not kosher! A spouse of a rabbi who converted but not in an Orthodox way? For some, that means I’m still an intermarried rabbi. Totally unkosher (well, maybe not anymore). A rabbi’s family and their kids aren’t Jewish?! It’s like it’s raining pork and shellfish. On Shabbos.
There are some Jewish thought leaders who argue that it’s families like ours that are putting the future of the Jewish people at risk. There are too many different identities in the household, they say, and the boundaries aren’t strong enough to promote Jewish children, and aren’t rabbis supposed to be exemplars of Jewish lives that are more emphatically and unambiguously Jewish? Well, I suppose I can’t prove that these critics are wrong, though the truth is that they don’t know for a certainty what will or won’t make for a vibrant and meaningful Jewish future. I think their claims tell us more about their values and preferences than about how the future is or isn’t going to unfold.
The same can be said about my values and preferences, I admit. My values and preferences favor a Judaism of open and welcoming structures, of joyful and sincere practices shared with people of any background freely, and of flexibility and trusting the unknown. Perhaps my marriage will not produce any children who become Jewish adults raising Jewish children, and perhaps, therefore, we’ll be judged by some as a failed Jewish family, a Jewish continuity dead end.
But here’s the thing. Because of our life choices, it’s not just our two kids who know what a sukkah is and have helped build and decorate a sukkah and have heard Melissa and me talk about the themes of trust and welcoming guests and vulnerability. It’s not just our kids who have, again, broken the pitom (the stem) off ouretrog halfway through the holiday, thus rendering the etrog unkosher like our sukkah, and who have had to hear me discover this and yell, “Dammit! Who the hell broke off the pitom!? That’s the first thing you learn you’re not supposed to do! And it cost, like, forty dollars!” It’s also Ariel’s kids, who’ve had great fun in our sukkah over the years, as have Nathan, and his son, and some of our neighbors. And because the rabbinical seminary I attended didn’t turn me away, despite my way of doing Jewish, and neither did the synagogue I served for 8 years, I’ve taught and worked with well over a hundred kids in helping them to develop a Jewish identity of warmth, pride, and ethics. And sorry to be all bragging on myself, but I’ve also had two Jewish non-fiction books published, both of which strive to open access to Judaism to people of all faiths.
So maybe our unkosher family and our unkosher sukkah is a symbol of the demise of liberal Judaism. Could be. Or maybe it’s something else, maybe even something wonderful.
Kurt Vonnegut wrote in God Bless You, Mr. Rosewater: “Hello babies. Welcome to Earth. It’s hot in the summer and cold in the winter. It’s round and wet and crowded. At the outside, babies, you’ve got about a hundred years here. There’s only one rule that I know of, babies—’God damn it, you’ve got to be kind.'”
Up here at Camp Tawonga in Northern California, the Jewish theme of the summer is “being a mensch.” One of those Yiddish words that has found its way into the English lexicon, a mensch is a good person. It could be argued that Judaism, as well as every religion, is built around making us good people. A related Jewish term is “derech eretz,” or, how we are in the world as human beings.
I often talk to my kids about this idea. There are many things I hope for my children: happiness, success… But if they aren’t kind, if they aren’t at a basic level good people, none of the rest matters.
A great tool for figuring out how to be a good person (and raise a good person) is the Making Mensches Periodic Table. It lists 43 of the attributes Jewish Mussar (ethics movement of the 19th century) named as mensch-like qualities, for example: compassion, love, joy, modesty, justice and integrity. This chart can be particularly helpful to interfaith couples. When partners come from different backgrounds, it can be difficult to figure out which tradition to emphasize or how two religious traditions can be expressed side by side.
Try this exercise that I ask of every couple I marry: Figure out what values you share. Some couples value education more than saving money, others value a shared sense of human responsibility toward the natural world. For others, a peaceful home is more important than hospitality. These values are, most likely, part of what attracted you to one another, how you saw yourself intertwined with that person, or maybe even what one of you lacked growing up that you value in the other. Think about these values that underpin your relationship.
If you need ideas, scan the Table. Which five values or qualities are most important to you? Which are lower on your list? Have your partner do the same. Talk about why certain values rose to the top for each of you and why. What do you share? Where do you differ? Do you express your commitment to those values in unique ways based on where you first learned about them? Who passed them on to you? Don’t worry if they aren’t completely aligned. Talk about what you want this shared life to look like so you can start to intentionally live according to those values and make them come alive in your home and your relationships.
Many of us were raised with some iteration of the Golden Rule. In the Torah, Leviticus 19:18 teaches us to “love your neighbor as yourself.” Whatever you name it, wherever you learned it, “God damn it, you’ve got to be kind.”
When it comes to religion, many parents don’t want to choose for their kids. Their hesitation isn’t just about choosing a single religion over another—they are hesitant to make any choices about religious education for their children at all. What I most often hear is that people want to allow their kids to choose for themselves.
In an age when we value our kids for being independent thinkers and want to allow them to develop freely, I completely understand this sentiment. Many adults don’t look favorably on the religious education they received when they were children. They don’t want to force their own kids to believe anything in particular. And if they are part of an interfaith couple, they often don’t want one religion to take precedence. The result is that they often do…nothing. Or very little.
Even though I can see where this well-intentioned reasoning is coming from, I’d like to play the devil’s advocate. Here’s why:
1) Every adult has the option to make choices around religion. In fact, adult children will make decisions about religion no matter what we have given them. So I would like to eliminate this as a concern for parents raising young children. No matter what you do, they will choose what works for them.
2) Parents are scared of indoctrinating their kids. I know that the word sounds terrible, authoritarian. And of course I’m using it in a tongue-in-cheek manner to make a point. All I’m saying is that parents try and pass on what we hope our kids will learn according to values we think are worth living by. Call it “parenting” or “teaching.” We teach our kids about our values in many arenas: political and social values, the importance of education, open mindedness, how to treat others. We “indoctrinate” from the moment they get up in the morning to the moment they lay their heads down through the stories we tell, the schools we choose, the way we talk about daily events. We teach them the value of music as we schlep them, often against their will, to piano lessons. It’s not a bad thing.
We are teaching them the values we hold dear because we believe that our values lead to treating others well, and a life well lived. So why do we feel terrified to teach our kids about religion? If you develop a clear idea of what values, traditions, holidays and ritual are important to you and your family, there is nothing wrong with teaching them what it looks like to live within that framework. If they don’t like it, they will reject it, or pieces of it. But they will never be able to say that they didn’t know what was important to you.
3) Give them some knowledge! If they know more about the traditions represented in their home, they will be better able to make those decisions as adults we all want to see them make. If you give them nothing or very little, from my experience, they will grow up having many questions, little foundation, and perhaps feel frustrated that they were cheated out of not one, but TWO great legacies. Give them the knowledge and experience so that they can be better educated choosers. If you don’t, they will likely grow up feeling like they don’t know enough to even walk into a religious institution. (I have to thank my father for this one. He enrolled me, reluctantly, in Hebrew school as a kid. He argued that I would clearly rebel against it as he had, but wanted to ensure that I knew what I was rebelling against. He ended up with a kid who is a rabbi. See how you just can’t control them no matter what you do?)
4) That leads me to my last point. One thing is for sure: You can’t win! I know plenty of adults who felt they received far too much religious instruction, and plenty who complain that they were given very little. As with everything in parenting, follow your instincts and know that your kids will, indeed, be independent thinkers and not necessarily follow your path…no matter what you do.
I am fully aware that I inculcate my values at home. I send my kids to a dual-immersion Spanish program because I want them to value other cultures and be able to see from the inside what another person’s experience of the world might be like. I tell them who I’m voting for, and why. And I teach them Jewish values. I tell them as we are stopping by the road to give a homeless person some food that the Jewish value, tzedakah, means that humans are responsible for bringing justice to the world.
At Passover time, I press the idea that no one should ever be enslaved and we need to lift up those who cannot lift themselves up. Every time we say “motsi,” the Jewish prayer before eating bread, I am teaching them through a Jewish lens that we must pause in gratitude before delving in.
I am inculcating values they will live by and someday grapple with as they are deciding who they want to be. Sure, I’d love for them to always value the same things I do, but at some point they will grow to be independent beings who may reject any or all of what we’ve given them. Which is what we all want in the first place.