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This post originally appeared onÂ www.edumundcase.comÂ and is reprinted with permission.
Alongside theÂ negative comment about officiation in the Conservative world, there has been some positive commentary and news about officiation and interfaith marriage.
Naomi Schaefer Riley has anÂ interesting take on the Conservative debate, focusing on the Bânai Jeshurun decision to officiate if the couples promise to raise their children Jewish. Echoing Keara Stein, she says
If thereâs one thing that drives intermarried couples around the bend, itâs the fact that the same rabbis who refuse to marry them because one spouse isnât Jewish will turn around a few years later and push them to send their children to the synagogue preschool. In my interviews [for her book on interfaith couples], this practice is commonly labeled âhypocriticalâ by those affected by it.
Riley makes the interesting observation that the Catholic church used to require the non-Catholic spouse to promise to raise children Catholic, but decided it couldnât in good conscience make that request, and changed its policy. She says that Jewish leaders âhave no standing to demand that a non-Jewish spouse do anything at all.â Despite that, Riley does think the Bânai Jeshurun policy will lead interfaith couples to have an important discussion before they marry about how they will raise future children.
In my view, one of the most important things Jewish communities can do to engage interfaith couples â after ensuring that they can have a positive experience finding a rabbi to officiate at their wedding â is to foster just those kinds of discussions in groups or meet-ups for interfaith couples. So I was pleased to see, in the midst of all the debate about officiation, anÂ excellent article in theÂ Boston GlobeÂ about Honeymoon Israel, an excellent program that fosters those kinds of discussions within the context of a heavily-subsidized trip to Israel. The article quotes Avi Rubel, co-founder, as viewing interfaith marriages not as a loss â âItâs not a minus one, itâs a plus one.â
Rubel says Honeymoon Israelâs goal is not to convert couples or convince them to raise Jewish children, but âto empower the couples who go on the trip to question those things.â Sixty percent of the couples who take the trip are interfaith, including the author of the article, who writes that a few months after the trip, her group âhad settled into a pattern of Friday evening Shabbat dinners with our new friends.â This is very important. It shows whatâs possible when interfaith couples are welcomed with positivity and trusted to work out their prospective Jewish engagement with other interfaith couples.
After officiation and discussion groups often come interfaith families with young children â and thereâsÂ positive news from PJ Library, one of the most important Jewish engagement programs ever. PJ commissioned an evaluation of its impact on families based on 25,270 responses to a survey, and 45 interviews. They highlight that 28Â percent of the families receiving PJ books and materials are interfaith familiesÂ and that interfaith families report even more favorable influence than families that are solely Jewish â for example, 89 percent of interfaithÂ families say PJ has influenced their decision to learn more about Judaism, compared to 67Â percent of families that are solely Jewish. The evaluation includes selected quotes from respondents; several highlight interfaithÂ families, including one that explains how the books help the parent from a different faith tradition learn about Judaism. It is refreshing to read an evaluation report that says it is âexcitingâ to see interfaith families reporting enjoyment and use of the books equally or more than the aggregate.
One of the reportâs conclusions is that âthere is room to grow the program among âŚ intermarried familiesâ and that PJ needs to expand efforts to reach more of the less-connected, less-affiliated families. I very much hope that PJ does that. Itâs interesting that PJâs influence is greater within the home; other studies have found that interfaith families are more comfortable engaging in Jewish life at home with their family than in more public, organized settings. The report notes that PJ traditionally has reached families through organized institutions such as synagogues, Federations, or JCCâs; thatâs not where interfaith families tend to be. The report notes that interfaith families tend to have a lower level of Jewish engagement than families that are solely Jewish; their scale of Jewish engagement awards points for having children in several Jewish education sessions, belonging to or participating in a synagogue, donating to a Jewish charity, having mostly Jewish friends, and feeling it very important to be part of a Jewish community; again, these are factors favoring Jewish engagement in public settings.
The report also contains a seed of explanation as to why interfaith families are less engaged. While some families want to see more diversity in the types of families represented in the books â with one quote from a respondent explicitly saying âmore cultural booksâŚ more related towards interfaith-style families would be amazingâ â other families do not want this type of diversity, with one quote saying âWe value traditional values and have had to screen some of the books out as not appropriate for our children.â Itâs very clear to me that the continuing negative attitudes many Jews express about interfaith marriages are related to interfaith familiesâ lesser Jewish engagement, in both public settings and at home. But I applaud PJ Libraryâs efforts which over time can lead to a change in that dynamic.
After young interfaith families often come bânai mitvah, and the Arizona Jewish Post hasÂ a very sweet storyÂ about two familiesâ wonderful experiences at Temple Emanu-El in Tucson. One family had a father and son bar mitzvah â the fatherâs mother was not Jewish, he was raised Jewish but didnât have a bar mitzvah, he and his son converted before the bar mitzvahs âto confirm their identity.â The fatherâs wife/boyâs mother is not Jewish but experienced Judaism to be welcoming; the father says without her support, he wouldnât have been able to do it. The other family included a Jewish mother from the FSU, married to a man named Bernstein who had a Jewish father but was raised Catholic; the father says, âIâm still Catholic, but I love being a member of Temple Emanu-El. Iâm Jewish culturally and by identity. That works.â The son says, âThe tradition was in my family, but it got lost. There was this connection with Judaism that was renewed when I had my bar mitzvah.â One more proof of whatâs possible and positive when interfaith families are embraced.
That interfaith marriage is an inexorable worldwide phenomenon is again confirmed inÂ a fascinating episode on interfaith marriageÂ on the BBC radio show “All Things Considered.” The four panelists include Rabbi Jonathan Romain, who has been one of the most progressive rabbis on interfaith family issues in the U.K., a Christian woman married to a Jew who started an interfaith family network, an imam and a minister. Among other things, Rabbi Romain said that 50 percent of U.K. Jews are now in interfaith marriages, and that more U.K. Reform and Liberal rabbis are starting to officiate at weddings for interfaith couples â as recently as two years ago, as far as I know only two Reform rabbis were willing to do so. The minister made a great point about people from other than Christian traditions celebrating Christmas â for them it can celebrate peace and good will to all, not Jesusâ divinity.
Finally, theÂ new rabbi at Montrealâs Dorshei Emet, reportedly one of the few if not the only Reconstructionist congregations where interfaith weddings are not done, comes with experience officiating for interfaith couples and âmakes the case that such marriages can be beneficial to the Jewish community, even when no commitment to later conversion is made by the non-Jewish partner.â And Keren McGinity persuasively presentsÂ the need for Jewish professionals to study interfaith marriage.
This post originally appeared onÂ www.edumundcase.comÂ and is reprinted with permission.
Thereâs been an explosion of news and comment about intermarriage in the past 10 days. On June 11 I blogged about Rabbi Amichai Lau-Lavieâs big reveal that he would officiate for interfaith couples who were the modern-day equivalents of the ger toshav, the âresident alienâ who in the past was not Jewish but lived among and interacted with Jews and had some status under Jewish law. Lau-Lavieâs proposal got more coverage, from Gary Rosenblatt in the New York Jewish Week, as well as a statement from the head of the Conservative rabbisâ association that reiterated their opposition to Conservative rabbis officiating at weddings of interfaith couples.
The Forward publicized Lau-Lavieâs proposal and invited comment to a new âconversationâ about intermarriage I thought the most trenchant comment came from Rabbi Seymour Rosenbloom, a senior Conservative rabbi who had announced that he would officiate for interfaith couples, and was expelled from the Conservative rabbisâ association. Rabbi Rosenbloom writes that Lau-Lavieâs idea, while creative and imaginative, is fatally flawed, âtoo little, too late.â
âThe person who is not Jewish is not looking to study for six months, make various commitments for future involvement in the Jewish community, and be known (I must say, derogatorily) as a âresident alienââŚ. Mostly, this proposal is about making a rabbi feel comfortable doing something he or she wants to do but is not permitted to do.â Rabbi Rosenbloom says that what couples want from officiants is affirmation:
We should embrace them with love and affirmation, not make demands upon them that they cannot possibly commit to, and act as if we are grudgingly doing them a favor.Â What we need most is faith in the future. We need to believe in Judaism. We need to believe that the wisdom of Jewish teaching, the ethical values that are at the heart of that teaching, and lure of being part of an ancient people that is continually reinventing itself to be relevant and responsive to the changing religious, spiritual, and moral demands of every epoch, are compelling enough that many of these couples will choose to live as part of the Jewish community. We need to put fewer obstacles in their path. We need to welcome them for what they may add to our people as well as what we might add to their lives.
Susan Katz Miller also offered What Do Interfaith Couples Want From Rabbis: she says they want co-officiants, not to be forced to make promises about how they will raise children, and Jewish institutions to educate their children even if they are raising them with both religions in the home.
In the meantime, on June 16 the Forward, the New York Jewish Week and JTA reported that the rabbis at âmegaâ âflagshipâ synagogue Bânai Jeshurun in New York had announced that they too would officiate for interfaith couples who commit to creating Jewish homes and raising Jewish children. Interfaith couples will sign a ritual document but not a ketubah. The rabbis will still hold to the matrilineal definition of Jewishness. As JTA reports, BJ is âlarge and trendsetting, and âhas roots in the Conservative movement, [but] is unaffiliated with any denomination.â
And also in the meantime a brave Orthodox Rabbi, Avram Mlotek, wrote “Time to Rethink Our Resistance to Intermarriage.“ He actually says, âA posture of radical hospitality and love will be the only way to ensure Jews remain Jewish and Jewish remains worthwhile.â And âIn order for the Jewish people to be a light unto the nations, itâs time we revisit our tribalistic approach toward intermarriage and our highly divisive conversion practices. Instead, welcome âthe otherâ into the Jewish family. The rest is commentary.â The liberal Modern Orthodox seminary where Rabbi Mlotek was ordained, Yeshivat Chovevei Torah, was quick to reiterate its opposition to intermarriage.
There are two important commentaries on all of the news. Shmuel Rosner, in “The rabbisâ intermarriage debate: How to decide who is right and who is wrong,” says the issue is complicated when demography and continuity and the perspective of Jewish policy are taken into account. Pragmatically, he writes, âthe Jews should know by now that âstoppingâ intermarriage is a hollow quest. It is not going to happenâŚâ but intermarriage is a challenge that may be manageable, and may even be an opportunity, but may reduce the number of Jews and the intensity of Jewishness. Rosner concludes that the only way forward is to âlet this trial and error run its course.â
If studies cannot give a definitive answer regarding what we ought to do, and if the Jews themselves are not willing to agree on what we ought to do, then life will be our field of experimentation. Some Jews will marry non-Jews, and some will not. Some rabbis will officiate in interfaith ceremonies, and others will not. Some scholars will argue that intermarriage is about to weaken us â and some will argue that intermarriage can strengthen us. Give it two or three or four generations, and this debate will be decided by reality.
The problem with this incredibly non-activist approach is that arguing that intermarriage weakens us is self-fulfilling. Intermarriage wonât be an opportunity to grow in numbers and vitality if the messages the Jewish community sends â like by rabbis not officiating â disapprove of interfaith couples relationships.
Andrew Silow-Carroll has a very interesting take on the latest research showing lesser engagement by interfaith families. He says that critics of the researchers say that they âdonât see the people behind the numbers.â
These critics say the major studies and their authors treat the intermarried as a statistical burden rather than living and breathing individuals making sometimes hard, sometimes welcome choices. ThatÂ interfaith couples feel judged by the âtribalisticâ mainstream,Â and that Jewish institutions should accept people as they are, not as they wish them to be. Besides, critics say, the statisticians are working against forces they canât resist and longing for a past that cannot be recaptured.
In response to the Forward invitation to join the new âconversationâ about intermarriage, I adapted the piece I wrote for eJewishPhilanthropy, “How Audacious Will Our Hospitality to Â Interfaith Families Be?” and the Forward published “We Must Embrace Interfaith Families â with No Strings Attached.” I said that all of the commentary and discussion about Conservative rabbis officiating skirted the difficult issues that have to be addressed if interfaith families are going to engage Jewishly â the need for radically inclusive attitudes and practices, the need to stop privileging in-marriage, the need to welcome people from different faith traditions without limitations.
Silow-Carroll says the intermarriage debate has âescalatedâ and judging by all of the commentary it surely has. Stay tuned to see how it develops next.
Postscript June 21
That was fast! Today the Forward has prominent Conservative rabbi Rabbi Daniel Gordis saying “The Conservative Movement Will Inevitably Cave on Intermarriage.” Rabbi Gordis seems to lament a series of Conservative halachic decisions that in his view gave in to social pressure â allowing people to drive to synagogue on Saturdays, to eat fish in non-kosher restaurants, to sanctioning same-sex marriage (he says he isnât taking a stand on the last issue in this essay). The interesting point he makes, that I hadnât thought of: If Conservative rabbis officiate at weddings for interfaith couples, it would be an untenable position for them to later say âyes, one of our rabbis married you, but no, we donât consider your children Jewish.â In other words, they will have to recognize patrilineal descent; Rabbi Gordis laments, âNot that far off is the day when people whom Conservative Judaism calls Jews will not be able to marry Orthodox Jews or many Israelis.â
This post originally appeared onÂ www.edumundcase.comÂ and is reprinted with permission
Thereâs been a steady stream of intermarriage news related to the Conservative movement. In April Rabbi Seymour Rosenbloom, an emeritus rabbi who weâve applauded before, who was expelled from the Rabbinical Assembly because he officiated for interfaith couples, was published in theÂ Washington Post:Â I performed an intermarriage. Then I got expelled.
Then in May a much younger Conservative rabbi, Steven Abraham, a 2011 JTS graduate, offeredÂ Itâs Time to Say âYes.âÂ Our friend Rabbi Brian Field (a Reconstructionist himself) responded that Rabbi Abraham is not alone, and gave a wonderful explanation howÂ The Torah of Inclusion Offers Us a âYesâ to Interfaith Couples.Â But another young Conservative rabbi wrote aboutÂ five steps to âsave Conservative JudaismâÂ â with no mention of interfaith families.
In June an article in theÂ ForwardÂ about rabbis trying toÂ make the Conservative movement more gay-friendlyÂ mentions Rabbis Adina Lewittes and Amichai Lau-Lavie as leading advocates within the movement for intermarried spouses; âLau-Lavie will not perform any weddings until the movement revisits its blanket prohibition on rabbis officiating marriages for them; Lewittes resigned from the R.A. in order to lead interfaith ceremonies.â
Lau-Lavieâs Lab/Shul hadÂ announced an annual celebrationÂ on June 13 featuring âthe revelation of our groundbreaking response to intermarriage and the evolving identities of Jewish Americansâ â but the news is out in an piece by theÂ ForwardâsÂ Jane Eisner,Â Why This Renegade Rabbi Says He Can Marry Jews â And The Jew-ish.Â As Eisner describes it, Lau-Lavie plans to use theÂ ger toshav, resident alien, concept âwithin a halachic framework to justify intermarriage under certain conditions.â He will ask prospective couples to devote six months to learn about core Jewish values and to demonstrate a genuine commitment to community (he wonât co-officiate). He will engage academics to âstudy whether this explicit welcome-with-conditions will result in a strengthened Jewish commitment.â He will most likely have to resign from the Rabbinical Assembly.
Eisner, who is hostile to intermarriage, says she is âfascinatedâ by the experiment, but skeptical. She apparently lined up Steven M. Cohen, also hostile to intermarriage, toÂ simultaneously commentÂ that while we âneedâ Lau-Lavieâs approach, it wonât succeed unless Jews âunderstand that Judaism believes that Jews should marry Jews.â
I have enormous respect for Amichai Lau-Lavie. I look forward to his own explanation of his approach, and I hope that it helps the Conservative movement address intermarriage. Rabbi Steven Wernick, head of the United Synagogue of Conservative Judaism, hasÂ expressed open-nessÂ to the experiment â but cautions that itâs the Rabbinical Assembly that makes halachic rulings. But creating a status that confers certain benefits, which necessarily means that another status does not have those benefits, is not the inclusivity that liberal Judaism needs to thrive in the future.
In the newÂ ForwardÂ piece Cohen says that about 8% of the grandchildren of intermarried couples are being raised as Jews-by-religion, but last fall he gave me data that showed a total of 38% were being raised as Jews-by-religion, partly Jews-by-religion, and Jewish but not by religion. He of course will say that if children arenât raised Jews-by-religion, itâs not really good enough. Cohen and Sylvia Barack Fishman, also hostile to intermarriage, have aÂ new paperÂ released by the Jewish People Policy Planning Institute with their tired analysis that intermarried Jews donât measure up on their traditional scale of how Jews ideally would behave, and offering policy suggestions to get Jews to marry Jews.
That train has left the station and trashing intermarriage just pushes those who intermarry away. Â Eisner says she wants to âsustain and enrich modern Jewish life;â Cohen says âBeing Jewish gives us meaning because it makes demands upon us â to treat others kindly; to help improve the world; to engage in Jewish learning; to imbibe in Jewish culture; to mark the Jewish holidays and live the Jewish calendar; to be involved in the affairs of the Jewish people, State, community and, yes, family.â We will experience more people gaining that meaning and doing their best to follow those demands â and thereby sustaining modern Jewish life â with a radically and totally inclusive, truly audacious welcoming, of interfaith couples.
In an otherwise really nice article,Â How My Daughterâs Bat Mitzvah Almost Didnât Happen, Peter Szabo, who is intermarried, marvels that somehow, the Judaism within his family âsurvived assimilation in Hungary, Holocaust machinery, suburban assimilation in America.â Â Szabo can be excused for incorrectly citing the Pew Report as saying that 80% of the children of intermarriages are not raised Jewish, but theÂ ForwardÂ editors surely know that the correct figure is 37%.
In an otherwise fine article titledÂ College doesnât turn Jews away from Judaism, Laurence Kotler-Berkowitz, senior director of research and analysis at the Jewish Federations of North America, says that Jews with and without college degrees are just as likely to have a Jewish spouse, then says âcollege education and assimilation do not go hand in hand.â In other words, he equates not having a Jewish spouse â being intermarried â with assimilation. He should know better.
Reza Aslan and Jessica JackleyâsÂ TEDx talkÂ about how they are raising their children withÂ Christianity and Islam has interesting parallels to Jewish-Christain couples doing both.
Iâll be writing more about new editions of two books that are great resources for interfaith couples. The second edition of Jim KeenâsÂ Inside IntermarriageÂ â I was honored to write the Foreword â will be available on August 1 but can beÂ pre-orderedÂ now. The third edition of our friend Anita DiamantâsÂ The New Jewish WeddingÂ â now titledÂ The Jewish Wedding NowÂ â came out this past week.
This post originally appeared onÂ www.edumundcase.comÂ and is reprinted with permission
Rabbi Elliot Cosgrove, a leading Conservative rabbi whose essay in March explained why he thought Conservative rabbis should continue to not officiate at weddings of interfaith couples, has a new essay arguing that âthe Conservative movement should be the movement of conversion.â He wants to âmeet people where they are,â and as I understand it make the conversion process easier, in particular not requiring converts to be âfully observant.â
I have always felt that conversion is a wonderful personal choice and I donât have any issues with making the process easier including for some couples who are getting married. But the idea that making conversion more inviting and âdoableâ will enable Conservative rabbis to meet young couples who are getting married âwhere they areâ is sorely misguided. Because neither partner is thinking that the partner who is not Jewish needs to make a fundamental change in who he or she is in order to be marriageable.
As David Wilensky and Gabriel Erbs have just written in A Taxonomy of Stupid Shit the Jewish Establishment Says to Millennials:
We really donât understand how any thinking person believes an intra-communal breeding program will be a convincing appeal to young people. Jewish millennials chafe against this pearl-clutching because we embrace, overwhelmingly, progressive values about gender, sexuality, and marriage. To us, baby-boomer chatter on intermarriage sounds alarmingly like what a lot of âpolite societyâ said at the advent of racial intermarriageâŚ.
If Jewish boomers are really anxious about generational continuity (a phrase that verges on eugenics in its subtext), they should stop their hardline rhetoric, which simply pushes millennials out of the communal fold. For interfaith Jewish families who wish to build their family life within the Jewish communal context, this kind of talk constantly reminds them of their second-class status â so they leave.
Shaul Magid writing in The Forward also disagreed with Rabbi Cosgrove, though for different reasons:
I do not think it is fair, or spiritually refined, to ask the non-Jew to become a Jew in order to solve a Jewish problem [intermarriage]. Or to allow us, as rabbis, to sleep at night. To do so is to make conversion into an instrument and the convert into a tool to benefit us.
Rabbi Cosgrove advances other interesting ideas. Since Conservative rabbis do not recognize patrilineal descent, he recommends that all marrying couples go to the mikveh before their weddings, which would âlevel the playing field of Jewish identityâ â and, as I understand it, enable Conservative rabbis to officiate at those weddings. He also recommends that all bânai mitzvah children go to the mikveh, which would confirm the Jewish identity of patrilineal children.
But these are band-aids that donât address a much bigger issue. Rabbi Cosgrove has said we must be âpassionate in creating a culture of warm embrace for Jew and non-Jew alike.â Not recognizing patrilineal descent, not allowing partners from different faith traditions to participate in Jewish ritual, and not officiating at weddings of interfaith couples â all of these undermine any possible warm embrace.
There are many reasons I enjoy co-officiating weddings. Here are some of the important ones.
1. Â Partnership: Working with clergy of other faiths is extremely rewarding.Â Through planning the wedding, I have the opportunity to build a relationship with a clergy person of another faith and this enables me to teach about Judaism and to learn the tenets and practices of Catholicism and Hinduism, for example, from a true teacher. I also have the privilege of growing a community of liberal, progressive, open-minded clergy who support each other.Â I have enjoyed talking with them about families who want both faiths in their lives, how they deal with membership, and other spiritual and community building ideas that we share. The last Jewish-Hindu wedding I lead, the pundit asked me about the length of a Jewish wedding. I said, âOh, about 12 minutesâ with a chuckle. He looked at me with a smile and said, âHindu weddings are 6 days long.â
2. Â Teaching: I’m able to think about Jewish rituals, symbolism and meaning in different ways when I’m required to explain it to half or more of the wedding attendees who are of a different faith. I think about how I can fit, as a rabbi, within a multi-cultural celebration. Through conveying warmth and joy and through sharing timeless blessings with universal themes, I am able to show that Judaism can be appreciated and experienced by a diverse community. I am able to share the ever-new Jewish messages of continual creation, partnership, commitment, appreciation and thanksgiving and so many other themes which are relevant and inspiring.
3. Â Respect: I am able to work with couples who care deeply about their religious upbringing, current beliefs and connections to their family. Neither one of them can give up their religious and cultural identities and want them present at this most sacred moment in their lives. These are couples who are eager to talk about process, meaning and symbolism. They have a depth of respect for each other and a sense of compromise that is inspiring.
4. Â Pastoral Care: I am able to help parentsâthe future grandparents (because, letâs face it, itâs the future babies on parentsâ minds at the time of the wedding). I am able to engage in meaningful pastoral care with parents of the couple to sort out what it means that their child is marrying someone who is an active participant in a different religion. This is a time parents think about the role they will play with grandchildren one day in terms of passing on Judaism and Jewish values.
5. Â Inclusivity: I am able to be a representative of liberal Judaism at an interfaith wedding where hundreds of people may be in attendance. I can show that the people Israel is a diverse people and this gives us strength and adds beauty to our expression. I can show that the Jewish community is made up of people who have grown up with Judaism, people who have come to Judaism as adults and those who are not Jewish but who love, partner and support members of their family who are Jewish. I can show that Judaism can be experienced and practiced by those who are not Jewish. This is seen when a bride or groom who isnât Jewish signs a ketubah, breaks the glass or shares in Kiddush (the blessing over wine) for example. It is with pride, love and respect that the two partners share in each otherâs traditions.
6. Â Continuity: I make sure that in my pre-wedding meetings with a couple who will have a co-officiated wedding, that we talk through what their religious and spiritual lives look like as a couple. We talk about continued learning opportunities. We talk about where they struggle with their own faith traditions. We talk through questions they have about Judaism. We also talk about how they will pass on religious literacy and experiences to their children. Itâs such a privilege to talk to a couple just getting married about how to enhance their own religious lives now, what practices they may want to take on and to be a positive, supportive presence as they tell me about how they want to pass on cultural and religious aspects of Judaism and possibly other religions to the next generation.Â This is a truly fascinating and profound conversation to have with a couple who is serious about observance, about how this will look and feel.
7. Â Focus on Whatâs Shared: When I started officiating with Catholic priests I would write out the English to the Priestly Benediction for them so that I could say it in Hebrew at the end of a wedding and the Priest could translate it into English. Finally one priest told me that they say it at weddings too and know it! I have studied the Lordâs Prayer more and more and see its Jewish roots so clearly now. I find the number seven, our number of completion and perfectionâwhich is alluded to in the seven circles as well as in the seven blessingsâto also be woven throughout Hindu wedding ceremonies.
Co-officiating weddings has been a highlight of my rabbinate. I am honored each wedding to be able to support the Jewish family who is proud and fulfilled to have a rabbi with them on this sacred occasion. We form a bond that is solidified under the chuppah and continues in the years ahead when I am often invited to help bless their babies or to help them affix a mezuzah at their new home. Together, we continue to learn, brainstorm and mark time with meaning.