This beautiful booklet tells the historical roots of Tu Bishvat and Judaism's long-standing sacred connection to trees. You will also find suggestions for activities for young children and ideas for hosting a Tu Bishvat seder.
InterfaithFamily and the Workmen's Circle are celebrating Tu B'Shevat, the Jewish New Year for the trees, and you're invited!
Join us for a FREE afternoon filled with food, music, art projects and social justice.
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.
[table][tr][td][/td][td] Developed by a psychologist who specializes in marriage counseling, Love and Religion is offered throughout the country, usually housed in Jewish community centers. If you are not in Chicago and you or someone you know would like to take part in a Love and Religion workshop, it is highly possible a JCC near you is or could offer it. Just [firstname.lastname@example.org]email Dr. Marion Usher[/email], the creator of the program, [/td][/tr][/table]to ask her where and when it is being offered. In Chicago we have already offered the workshop twice and we have two more sessions coming up in August and October.
This program is only four sessions long. It is meant for interfaith couples (where one partner is Jewish and the other partner is not (whether or not they practice another religion) or is new to Judaism) who are engaged or were married within the last couple of years. The first night we meet, we treat all of the couples to dinner in the city so that we can get to know each other. The next 3 sessions take place from the comfort of your own home: couples use WebEx’s video conferencing on their computers or smart phones. So, for four Thursdays you devote an hour to thinking about your relationship, about religion and spirituality, and about which traditions you find important and want to establish in your home.
The couples participating in the past two sessions have felt that their understanding of their partner (and other couples) increased through this sharing process. They nodded their heads as each one told of the feelings they had for their partner when they met; they shared so much camaraderie around coming from two different religions. For many couples, the fact that they are two different religions is not a big deal; neither family expressed concerned about this. In lots of cases, either or both partners grew up with family members of different religions and celebrated all of the holidays with joy and cheer. The specifics of theological or cultural differences seem minimal in comparison to the sense that they have found their soul mate. This workshop does not create issues where there are none. It does help couples come to articulate aspects of what’s important to them religiously that maybe they hadn’t yet thought about. And, of course, couples makes decisions about a whole host of major life issues over time and with change. This workshop helps set a foundation for making those decisions together as they arise.
The hardest part about offering this workshop is finding interfaith couples who are engaged or recently married. The workshop is normally just $36 per couple, but mention this blog post and it’s free! Please share this blog post with anybody you know who lives in Chicagoland if you think they would get something out of having an experience like this. Whether a couple is getting married by a rabbi, a rabbi and clergy from another religion, only clergy from another religion, a Judge or by a friend; whether the couple is getting married for the first time or whether one or both has been previously married; whether the couple is LGBTQ or straight; everybody should know that this is open to them. At InterfaithFamily/Chicago our goal is to reach interfaith couples with programs in which they can strengthen relationships, find ways to connect with Judaism and with the Jewish community, and to understand more about the role Judaism can play in an interfaith relationship, in ways that will feel natural, comfortable, accessible and meaningful to both partners.
While I was away from the office earlier last week, the UJA-Federation of New York released a big, giant, whopping study of Downstate NY's community. (Downstate being, of course, the opposite of Upstate NY. That is, the Bronx, Brooklyn, Manhattan, Queens, Staten Island, Nassau County, Suffolk County and Westchester County.) More than 250 pages long, there's a lot to think about – and I'm still thinking. But there are some highlights that readers of InterfaithFamily.com might especially want to know about. I'm going to do a brieffisking, for ease of navigation.
From 1991 to 2002, the number of Jews in the eight-county New York area held steady, while from 2002 to 2011 it grew dramatically. The contrasting changes in the number of non-Jews in Jewish households — consisting mostly of spouses and children in intermarried homes — are even more striking. In the earlier period (1991–2002), the number of non-Jewish people in Jewish households almost doubled; since 2002, though, it has declined slightly, falling to 231,000. With respect to the slightly declining numbers of non-Jews in Jewish households, the Jewish population in the New York area sharply contrasts with most Jewish communities in the United States and, indeed, the entire Jewish world outside of Israel. In every other large Jewish diaspora community, rising intermarriage has brought increasing numbers of non-Jews — spouses, partners, and children — into Jewish households.
Are outreach initiatives working in NY while falling short in other communities? Are Jewish communal organizations, such as synagogues and JCCs, more welcoming and inclusive of partners and other family members who aren't Jewish in NY than elsewhere? Or is this solely a statistical game, with the number of non-Jews in Jewish households smaller in NY than elsewhere due to the large number of Orthodox (who have lower rates of including non-Jews in their Jewish households)? Indeed, the study attributes it in part to the high birthrate of Orthodox families, but also to the "dramatic increase in the number of people who consider themselves 'partially Jewish,' many the children of intermarriage."
Unlike major religious groups in the United States, major segments of Jews do not necessarily identify being Jewish with Judaism as a religion. Significant numbers of Jews claim their religion as “none.” This configuration is particularly common among the intermarried, children of the intermarried, and less engaged Jews, as well as Russian-speaking Jews. However, Jewish identity without religion is by no means isolated to these Jews; it is also expressed by those influenced by certain Zionist and Yiddishist movements in the United States and Europe. Still others lay claim to Jewish identity even though they maintain religious identities tied to something other than Judaism.
After reading the first two sentences here, I started to wonder about those Jews who have identified as cultural Jews for generations, but was reassured that intermarriage wasn't being (solely) blamed as I continued reading the last two sentences.
Growing up in Canada, our Jewish population studies are slightly different. According to the Canadian census, one is considered Jewish if one identifies as Jewish by ethnicity, by religion, or both. Additionally, one is counted as Jewish if identifying as Jewish by ethnicity and with a religion that does not require conversion (such as Buddhism, but not, say, Catholicism). Using definitions such as these, perhaps there wouldn't be a negative connotation to being Jewish but listing religion as "none."
Several factors account for the rise of the nondenominational segment of the population. One factor noted earlier is a decreasing attachment to denominational (and other social) identities, including political parties, consumer brands, nations, and communities. Another is the increased number of adult children of intermarriage — among the adult children of the intermarried, 65% identify with no denomination or a minor denomination, in contrast with just 32% of the adult children of two Jewish parents. A third is the increasingly porous boundaries that allow the entry of people born non-Jewish but who become identified as Jews despite never having gone through conversion.
This one surprised me. I'm familiar with the growing trend to move away from denominations. (Heck, I'm as engaged with Judaism as it gets, but pray at transdenominational or post-denominational minyans instead of synagogues of any denomination and regularly score low on Steven M. Cohen's scales. (One such example, where I score a zero.)) But I hadn't expected the statistic to be so much greater among adult children of intermarriage. I'd love to know more: Were these adults raised with strong ties to the Jewish community? Were they raised in denominations that recognized their parents' marriages? Recognized them as Jews? And when it comes to "minor denomination," why are Renewal, Sephardic, secular humanist, havurahs and minyans, and others considered lesser?
Further, how do these statistics take into account the likelihood of an intermarried individual who was raised Orthodox or Conservative shifting to Reform, Reconstructionist or "other" (or no) denominations after facing barriers in the denomination in which they were raised? If raised Orthodox but now participating in a Reform synagogue, because that's the only place they could find clergy to officiate their wedding, because that's where their patrilineal children are acknowledged as Jewish, they're now counted as Reform (though they might not identify as "Reform" nor "Orthodox" now). And with statistics skewed in this way, it perpetuates the idea that intermarriage isn't an issue for the Orthodox community (or Conservative, to a lesser extent), making it difficult to make inroads there.
as intermarriage rates persist or rise, and as Jewish group boundaries remain porous, we can expect further increases in the nondenominational, along with Jews who score low on indices of Jewish engagement.
Intermarriage is to blame? Shouldn't this read, "unless the Jewish denominational organizations make changes, start welcoming and including intermarried partners and families, we can expect further increases in the nondenominational…"?
3 in 5 Jews are congregationally affiliated, only 1 in 6 non-Jews living in Jewish homes is congregationally affiliated. The vast majority of people in congregationally affiliated households are Jewish (Orthodox, 99%; Conservative, 97%; Reform, 95%). Non-Jews in Jewish households disproportionately live in homes that are nondenominational and that do not belong to congregations.
How does this compare to Boston, where the federation (CJP) focuses some spending on interfaith families? Is there still such an extreme divide between Jewish households that are congregationally affiliated and households with non-Jewish members? In the footnote for the chart that fleshes out the above statistic, there's a footnote explaining that those non-Jewish (presumably intermarried) who said they identified as Reform were moved to the "other" category. That seems off to me, given the definition of conversion (below) that included self-identifying as Jewish with or without formal conversion.
By way of definition, we classify married couples into three categories. [list]
• In-Married Jewish Couples or Households — both spouses are Jewish.
• Conversionary In-Married Jewish Couples or Households — in-marriages where at least one spouse is Jewish without having a Jewish parent. Not all such Jews converted formally; Jews by personal choice, in our terminology, acquired a Jewish identity by way of living in a Jewish family. To be clear, all “conversionary” marriages are in-marriages.
• Intermarried Jewish Couples or Households — one Jewish spouse is married to one non-Jewish spouse.
It's nice, though not without controversy, to see their self-identification definition of conversion, instead of sticking to those who have taken a formal conversion route.
This definition would also lower the number of intermarried couples, as those who have not formally converted, even if living Jewishly, are usually counted amongst the non-Jewish, thus forming an intermarriage.
The “couple rate” is always higher than the “individual rate.” A simple example will clarify the point: in a population with just two couples — one in-married and the other intermarried — the intermarried couple rate is 50%, as half of the two couples are intermarried; however, of the three Jews in the population, just one is intermarried. Thus, for the same imaginary population, a third of the Jewish individuals are intermarried, while half of the couples are intermarried.
Always good to remember this distinction.
In 2011, 72% of all Jewish married couples in the eight county area were in-married, another 6% were conversionary in-married, and 22% were intermarried. This distribution is nearly identical to that found in 2002, when 22% of couples were intermarried and 7% were conversionary in-married. In 1991, 20% were intermarried. Over a 20-year period, then, intermarriage edged upward by a relatively small amount, but only in the first part of the period. In effect, the overall rate of intermarriage has stabilized in the eight-county New York area.
22% of NY's couples are intermarried? That's much lower than the national average of 48%. I wonder how much their inclusive definition of "conversionary" lowers this stat.
Intermarriage rates really jump among people who do not belong to a congregation.
Let's look at this one differently. It isn't cause and effect (intermarriage leads to lack of affiliation). Rather, too often congregations and denominational bodies haven't kept up with the needs of their potential members. (Want to attract more intermarried couples to your congregation? Our Resource Center for Program Providers and Resource Center for Jewish Clergy both have great suggestions.)
For the most recently conducted marriages, those who wed between 2006 and 2011, as many as 50% of non-Orthodox couples intermarried. This rate represents the first time that the intermarriage couple rate reached the halfway point, attaining a level almost three times that found in the 1970s.
For the same period, 2006 to 2011, the individual rate of intermarriage of current Jews stands at 33%. That is, of all non-Orthodox Jews who married in the last five years or so, a third married non-Jews.
This reminds me of how women are seen as a minority group, despite being a majority of the population. Can we start seeing intermarried couples and their families as a main Jewish population? Stop seeing them as the minority? Can we shift federation and other communal funding and programming accordingly?
On nearly all measures of Jewish engagement, the intermarried trail the in-married.
I don't think we can measure them on the "groom or bloom" scale. And, again, I think there's a sizeable population of intermarried who aren't engaged because they do not feel welcomed with their partner and/or families at Jewish events, organizations, etc. It is the responsibility of the greater Jewish community to change this, not just the individual's.
Among the intermarried, we find changes ranging from an increase of 5 percentage points (giving to a Jewish cause other than UJA-Federation) to a decline of 16 percentage points (importance of being Jewish). Double-digit declines also characterize Chanukah candlelighting (-13%) and participating in a Passoverseder (-12%).
In short, from 2002 to 2011, the intermarried became more distant from Jewish life, especially when compared with the in-married.
As a community, what can we do to change that? How can we meet the needs of intermarried couples and their families, make sure they feel explicitly welcomed in our Jewish communities and organizations?
The vast majority of intermarried Jews are relatively unengaged in Jewish life: 70% score low or very low on the Index of Jewish Engagement (see Exhibit 4-22) as compared with just 22% of the non-Orthodox in-married.
Again, I'm not sure we can accept these statistics as they stand. By an earlier study of Cohen's, I scored a 0 for "Jewish Educational Background," despite my heavy involvement in Jewish life, both at home and communally, for most of my life. They just didn't fit into Cohen's ascribed Jewish experiences. Is it possible for people to be engaged without paying for a synagogue membership, without feeling "very attached" to Israel, without "always" or "usually" lighting Shabbat candles? Yes.
The Intermarried Are Far Less Engaged — But Not Because of Lack of Comfort The data from this survey demonstrates that the vast majority of intermarried respondents say that they do not feel uncomfortable attending most Jewish events and activities. In fact, their responses differ just slightly from the other two groups examined here. The intermarried only slightly outscored the in-married (14% versus 10%), and their discomfort level equaled that of the non-married (14%). Thus, expressed discomfort with Jewish events and activities is not very widespread, nor do the intermarried express more discomfort than others.
I saw this section heading and was surprised. When I then saw the statistics of discomfort compared to non-married individuals, it all came together for me. Like many groups within the Jewish community, those who are not married (by choice or because they are still looking) often report feeling excluded from community organizations and events. This goes doubly for those without kids (by choice or otherwise), who frequently feelshidduch-crisis">excluded fortheir decisions. And this is another example of the Jewish community needing to shift, not just the individual. Too often, the entry point for a Jewish adult into the community is their wedding or having a child whom they want to educate Jewishly. Not married, no kids? Those entry points don't exist for you.
That the percentage of discomfort is so low (10-14%) remains surprising, given all the anecdotal evidence I've heard over the years, both personally and as a Jewish professional. Do people feel they cannot report feeling discomfort with the Jewish community on a Jewish community study?
Over the years, opposition in the Jewish population to intermarriage and one’s children intermarrying has steadily declined.
To learn how attitudes to this issue are distributed in the population, we asked Jewish respondents the following question:
“Say a child of yours married a non-Jew who did not convert to Judaism. Would you be upset with that, or would that not upset you? [WAIT FOR ANSWER. IF UPSET, ASK:] Would you be very upset, or somewhat upset?”
Really? The two options for answers were "upset" and "not upset"? That's hardly nuanced! As Julie Wiener said, more response options were needed. Including, "something like 'somewhat disappointed' or 'depends on other factors, like whether or not they plan to be involved in Jewish life and what decisions they've made about how they will raise future children.'"
the demonstration of the close ties between Jewish social networks and Jewish engagement helps partly explain why the intermarried as a group score lower on Jewish engagement than the in-married as a group, and yields implications for policies designed to elevate their engagement and that of others. It is of some consequence that the intermarried maintain very few Jewish social connections. Among the intermarried ages 30 to 39, fully 77% live fairly isolated from other Jews — no one else is Jewish in their homes and only 4% have mostly Jewish friends. In contrast, their in-married age peers not only have Jewish spouses and most have Jewish children at home — the vast majority (74%) also has mostly Jewish friends.
The study's authors offer InterfaithFamily.com's model of connection (to other intermarried couples) and advocacy/education (helping intermarried couples and their families access and be included in the Jewish community, raise children with Judaism, and help the Jewish community become welcoming and open for these couples and families) as the solution to this low engagement.
Much of the content that looks at intermarriage and its impact on Jewish engagement I've already countered, above. (See "groom or bloom" and read the full blog post that's linked there.)
the philanthropic behavior of intermarried households is distinguished in three ways: [list]
• Many more contribute only to non-Jewish causes — 51% for the intermarried compared with 15% for the in-married.
• Far fewer contribute to Jewish causes (UJA-Federation giving and giving to other Jewish organizations combined) — 34% compared with 72%.
Could this be another statistic demonstrating the need of the community to change, not just the individual? If intermarried couples/families feel underserved by Jewish organizations, there's not much incentive to give to them. (If I'm allergic most pets, I'm not likely to donate to an animal shelter.) If the Jewish communal organizations of these eight counties of NY did a giant push to attract, welcome, engage, include intermarried couples/families, I'd like to think they'd see long-term growth in donations from this demographic.
As compared with other Jewish households, in-marriage rates (87%) are far higher and intermarriage rates (13%) are far lower among Russian-speaking households, roughly half the rate for non-RSJ households.
The explanation given has to do with their relative recent immigration, as I would suspect, which lends to tight-knit, ethnic identity-based community standards. A generation or two later, their American-born (grand)children are more likely to have similar intermarriage rates.
ISRAELIS, SYRIAN COMMUNITY, LGBT, AND BIRACIAL AND NONWHITE HOUSEHOLDS
Perhaps my favorite chapter heading, if only for its "we don't know what to do with these other groups"-ness.
of those married, many more LGBT people are intermarried (44% versus 22%), and fewer belong to congregations (33% versus 45%). As compared with others, LGBT respondents (precisely, respondents from households with one or more LGBT individuals) score lower on all measures of Jewish belonging.
This is disappointing, but not surprising. It's hard to find a partner, harder still if there are limitations (religion, gender, LGBT, etc.). If groups feel excluded from the general Jewish community, they're less likely to join congregations or other communal organizations, and score lower levels of "engagement" to formal Judaism.
She wrote that the great thing about having the material online is that she could come to it in five minutes here or there and get a nugget of content to ponder. Even though this class has ended, the material can still be accessed online. If any Chicagoland interfaith families with young children would like to learn more about this class, just email me: email@example.com.
Chai also wrote about whether it is possible to get to know the other families in a primarily online class, which was one of our goals. I think families learned from each other's posts, but building friendships can only happen if they see each other for shared experiences. To that end, I will continue to share opportunities for our community to meet in person, like the JCC’s Got Shabbat or PJ Library programs.
The last point she made was particularly interesting: What does the term "interfaith" imply? I'm not sure how many kids use this term to describe their own family. Interfaith families run the gamut from families who want to incorporate both religions and traditions, to those in which one partner converts and they still feel that they are "interfaith" because they have extended family that isn't Jewish, to those in which one partner does not feel they have (or were raised in) any faith. When both partners are on the same page religiously they may feel that they are "just Jewish" or whatever other labels they give themselves. When families in similar religious situations can participate together in a program, it often leads to meaningful conversations about ideas that came up, what other people do, etc., and families often feel that having these affinity-type groups is meaningful. Congregations and communal organizations do wonder, though, what the best term is to use when wanting to reach all families across the interfaith spectrum. One congregation, temple-har-zion">West Suburban Har Zion, uses the term “multi-culti.” Whatever the term, I look forward to hearing from Chicagoland families who have a partner who is Jewish and one who didn't grow up Jewish or isn't Jewish: let us know what you are interested in, what challenges, if any, you have, and how we can better connect with you.
Chai mentioned wanting to find a welcoming congregation. Check out the amazing congregations from an independent minyan like Mishkan to all of the Humanist, Reform, Reconstruction, Conservative and other congregations in your area on our Chicagoland community page.
Lastly, as for requesting gluten-free challah as a pre-requisite for a congregational fit, this blogger is in complete agreement! Maybe fellow gluten-free families should have a challah-making group every Thursday afternoon. Or better yet, let's just meet at Rose's in Evanston!
All interfaith families with young children in Chicago, who want meaningful Judaism and spirituality in your lives, there are so many options and resources for you. Help us get to know you so we can point you in the right direction.
As our friend Jason Miller reported earlier today, Facebook founder Mark Zuckerberg and longtime girlfriend Priscilla Chan were married yesterday.
A year and a half ago I expressed concern that the Jewish world was about to “blow it” again with a celebrity interfaith couple. At the time, a columnist had speculated that Zuckerberg was in love with Chan because she was not Jewish. I said that was ridiculous and offensive, and worried that we were going to see the same kinds of negative reactions to Zuckerberg’s relationship with Chan as we saw from Jewish leaders about the wedding of Chelsea Clinton and Marc Mezvinsky.
Sure enough, Dr. Aliza Lavie, from Bar Ilan University in Israel, reportedly spoke out against Zuckerberg’s marriage and pronounced that “The children of another successful Jewish man will not be counted as Jews.”
Dr. Lavie, we beg to differ. There are thousands and thousands of children of Jewish men who count themselves and Jews, and who are counted in significant parts of the Jewish community as Jews. It is tiresome but necessary to keep on repeating this to Israelis – and to many American Jews too who haven’t yet got the message.
We send a hearty mazel tov to Mark and Priscilla and we hope they will find welcome and support and encouragement whenever and however they may choose to engage in Jewish life and community.
We just finished an online class called Raising a Child with Judaism in Your Interfaith Family. Participants came to their computers on their own time and read essays, watched videos, read narratives written by other interfaith families and discussed with each other the content and meaning of the eight sessions. The sessions were about major aspects of parenting, from bedtime to meals to raising ethical children, and the wisdom Judaism can provide about these areas.
An interesting discussion arose about Shabbat family worship. Parents said that Friday evening services were too late for young children. Tot Shabbat was fun for the children but didn’t fill the adults with spirituality or insight. Parents who were raised Christian said that they had warm memories of attending Church as a family on Sunday mornings: adults were able to participate in communal worship and children could join in or attend the nursery program. The whole family had an enriching experience that grounded their week and brought them together.
Why did this not exist within liberal Judaism, they wondered? It seemed as if Reform temples had essentially private bar or bat mitzvahs on Shabbat mornings, with no childcare for young children. Some Conservative synagogues had more options on Shabbat morning for the whole family, but parents who aren’t Jewish worried that they wouldn’t know enough Hebrew and would feel out of place somehow. I encouraged all of the participants to try both Reform and Conservative worship to see how they felt in reality, as assumptions and apprehensions may or may not come true. But the frustration was clear. Parents spoke about how their Jewish neighbors were taking the kids to soccer and swim lessons and anything other than Shabbat family worship.
I can relate to this frustration. I have worked at different Reform congregations around the country, and at least once a year it seems the senior staff would get together to talk about what to do with Shabbat! Were there ways to meet for earlier Friday evening family programs with dinner? If it was too early, parents who worked outside the home couldn’t attend. Every idea for Shabbat morning family worship would be put forth: musical services, services with crafts and projects at the end for the children, services ending with lunch, and other ideas to make the service more “attractive” or “appealing.” However, time and time again no matter how Shabbat morning got programmed, few families would attend. Even when rabbis preached about the need for this gift called Shabbat, the gift of time, of joy, of changing pace if only for an hour or two, of re-connecting… nobody seemed to bite.
Some rabbis explain this by saying that Judaism is a religion of the home, and it is not cultural to feel a pull to attend congregational worship. Families often do the Shabbat blessings over their own special dinner and have friends over. The kitchen table is referred to as the mikdash m’at (a miniature temple) in rabbinic writings because what goes on around the Shabbat table is worship. But that still does not answer our questions.
Perhaps this challenge can help bring positive changes to our Jewish communities. Maybe interfaith families will take the lead in bringing Shabbat family worship to liberal Jewish families who may not even realize what spending an hour or two on a Saturday morning together in song and peace would do for their family. Imagine if it became the cultural norm for families to come to synagogue from 9:30-11:00 on Saturday mornings in order to ground their week in hope, love and community. It will be exciting to see what ideas congregations can come up with for participatory, inclusive and engaging family worship with nursery options and learner’s services so that the whole family can come together in making meaningful memories.
InterfaithFamily/Chicago is currently offering an online/in-person hybrid class called How to Raise a Child with Judaism in Your Interfaith Family. We have 21 families – raising young children – from all over Chicagoland participating.
The participants come to their computers in spare minutes to access the content of each week’s session. They can read essays and watch slide shows about the theme of the session, gain ideas for family projects, respond to discussion questions, write in their journals, watch videos, learn blessings, read narratives written by other interfaith families, and more.
The families in this class are diverse. Some have one partner who is Jewish and another who either was born into and practices another religion or was born into another religion but does not practice that religion now. For some families, both partners are questioning elements of the religion of their upbringing and thinking about what feels comfortable in terms of the religious observance of their new family.
Parents talk about understanding elements in Judaism and coming to feel at ease reciting prayers in Hebrew. Discussions have involved how young children perceive different prayers and how they process who they are religiously. We have discussed, online and in-person, which traditions have enduring meanings and which rituals are realistic to bring into the rhythm of the family’s life. For example, during the first session we grappled with the Shema prayer. We spoke online about wanting a peaceful and spiritual bedtime routine with our children and wondered if prayer is part of that experience. If it is, is the Shema that prayer or would it be something else? Do both parents say it, or just the Jewish partner?
This past Friday evening, we also met up in-person to connect comments written on a screen to actual faces. At the Board of Jewish Education in Northbrook, IL , we ushered in Shabbat together as a new community.
We were meeting for the first time, and some young children who had been in the car for an hour were understandably antsy, energetic, and curious, while others were apprehensive.
We started with three Shabbat blessings. We spoke about light in the face of the dreary evening weather and the light in our children’s eyes. We sipped wine and thought about which sweet moments we were looking forward to this Shabbat. We ate challah and thought about the goodness of being together.
In order for these parents to get to Northbrook, some of them left work early, ran to get children from daycares and nannies, faced traffic and stress. Yet they showed up. The message that we all felt is that Shabbat means honoring traditions, being with friends and loved ones, focusing on singing and playing, and stepping out of the norms of the week for a chance to experience time in a different way. This gift that is Shabbat is one we open in our own ways and with our own spirits.
The families also made placemats that said either Sabbath Peace or Shabbat Shalom. The children pasted on pictures of their homes and images of peace. They wrote the names of those they love all over their mats. They decorated their mats with their handprints and stamps. When they use their laminated mats at meals or on Shabbat, maybe they will look at the images and think about their role in bringing peace to their home, peace to their playdates, and peace to the playground… This eternal message of Shabbat will be realized in new ways by the children of this new generation.
Who are the “half Jewish?” Or is “half Jewish” like “half pregnant” – either you are, or you are not? For more than two decades, half of marriages involving Jews have been intermarriages. Today on college campuses, there are likely more students with one Jewish parent than with two. Hillels, Judaic Studies programs, and Holocaust memorial observances could be full to overflowing if the Jewish community could learn who these “heirs of intermarriage” really are and how to encourage them to explore the Jewish side of their family heritage.
The problem is that the organized Jewish community has been too slow to face this reality. This goes deeper than a welcoming approach to intermarriage ceremonies, which could start off these intercultural families on a note of welcoming rather than a feeling of rejection. Telling young adults, “I wouldn’t have married your parents” implies there is something wrong about what made them who they are. Too many still see the question of “who is Jewish” as either/or: either your mother is Jewish and thus you are, or you are not (without conversion). What if you want to be, what if you feel, what if you simply are “Jewish and…”?
We all live in many identities. I am Jewish, and a Humanistic Jew, and a rabbi, but I am also male, and a parent, and I grew up in Michigan, and I now live in the Chicago area. All of these identities exist in me simultaneously, and I cannot choose whether I am male or Jewish or Midwestern. An individual with a Jewish parent and an Irish/Italian/Latino/African American/etc. parent is unlikely to choose one or the other identity if it means they must deny, reject, or forget the other “half” of their family. These questions are not simply issues of individual identity; there are real live (and deceased) parents and grandparents and family traditions and heirlooms and memories at stake. There are almost as many varieties of “half Jewish” experiences as there are individuals. Some embrace the term while others reject it, but we all know what it means, even without Adam Sandler’s Hanukkah song.
This April 20-22, 2012, the International Institute for Secular Humanistic Judaism will be exploring this crucial issue at its Colloquium 2012: “Half Jewish?” The Heirs of Intermarriage. Held on the Northwestern University campus in partnership with Fiedler Hillel of Northwestern University and Newberger Hillel of the University of Chicago, speakers and panelists will explore the “half Jewish” experience through qualitative and quantitative research, personal stories, and passionate debate. Voices from academia, Jewish outreach (including Rabbi Ari Moffic of InterfaithFamily/Chicago), the arts, Hillel, Birthright Next, and Israel will discover who this population is, in all of its diversity, and how we can speak to them as they are rather than as we imagine or wish them to be.
The truth is that the question of “half Jewish” is really a question of “what does it mean to be Jewish?” I vividly remember a conversation with a Reform rabbi friend who was strongly opposed to the concept of “half Jewish.” He asked, “How can you be two religions at once that believe different things?” I responded, “Can you be half Jewish and half Korean?” And that changed the discussion. While there are some who are raising children as “both religions” (and that experience will be part of the Colloquium discussion), for many heirs of intermarriage, their connection to both sides of their family, Jewish and other, is as culture and heritage more than religious belief and practice.
In this, they are not very different from most other Jews, who do not believe everything they are supposed to believe, do not avoid the foods they are supposed to shun, or do not perform the rituals tradition commands. Large numbers of American Jews connect to Jewish culture, history, and ethnic identity more strongly than to traditional Jewish religion and religious law; they may go to synagogue twice a year, but they feel Jewish all year round because it is who they are. Why should the heirs of intermarriage be any different?
Our hope is that Colloquium 2012 – “Half Jewish?” The Heirs of Intermarriage is the beginning of a wider conversation that will help determine the future of the Jewish community. Will we have the courage to be open and welcoming, the courage to change our expectations for the chance of success, or will we continue the self-inflicted losses of recent Jewish demographics? Will the heirs of intermarriage find Jewish homes, and create Jewish homes with their own families, even if their homes are “Jewish and…”? The choice will be theirs, and ours.
More information on the Colloquium, including registration forms, can be found on the IISHJ website.
What is Judaism? At first glance, this question seems simplistic. Judaism is, of course, a religion. Yet, what religion has its own language (Hebrew)? What religion has generated hundreds of cookbooks? Well, we might say, Judaism is a culture. Culture, however, is an inherently vague word, and how does one create schools and synagogues around a culture? The truth is that Judaism does not fit into traditional sociological categories. It is a religion, a culture, a philosophy, and much more. Its many dimensions have made Judaism a subject of serious exploration in a variety of scholarly fields, including those centered on identity formation. Scholars and rabbis have sought to address the issue of what establishes and creates Jewish identity. What does it mean to be Jewish?
A recent volume brings together a variety of voices on this question. Edited by three eminent sociologists, and including essays from a variety of disciplines, Dynamic Belonging: Contemporary Jewish Collective Identities offers few answers. It does, however, offer some new insights into the contemporary Jewish community. For those of us who work with and in the field of interfaith families, we can take comfort in knowing that scholars better understand that Jewish identity does not fit in fixed categories. Marrying someone who is not Jewish, for example, does not mean a personno longer has a place in the Jewish community. Judaism, rather, has a deeply subjective aspect to it. It is not something externally imposed by a traditional authority. It is a faith, a people, an approach to life that we embrace, and through which we can find both personal meaning and vibrant community.
This view is not without opposition. Those who study the divide between Orthodox and non-Orthodox Jewish communities, as well as differences between Jewish life in America and in Israel, have identified the issue of authority as a core tension. Many in the Orthodox community and in Israel identified Judaism as defined within a larger communal framework of authority. For Orthodoxy, that framework is Jewish life. For those in Israel, it is the Jewish national culture.
Those in America, and in non-Orthodox communities around the world, tend to see Judaism as an autonomously chosen way of life. It is something more fluid than fixed. It changes and evolves over time, and we look at differently depending on where we are in the journey of our lives. WE are our own primary authorities.
Both approaches have their dangers. For those in the camp of communal authority, Judaism can easily become frozen. It can appeal to a smaller and smaller subculture of the Jewish world. For those in the individualist camp, Judaism can become so subjective that we lose any sense of boundaries or communal cohesion.
These are questions we address every day. This book helps us understand and appreciate our own story.
We just finished our first Love and Religion Workshop in Chicago, a four-session workshop developed by Dr. Marion Usher in D.C. and offered at JCCs across the country. The workshop, for interfaith couples who are seriously dating, engaged or newly married, seeks to engender discussion about the role of religion in their lives. Couples can begin to openly discuss issues they face as partners from two different backgrounds. Hearing other couples’ stories and understanding that they are not alone also helps in the search for answers to challenges they face. In a safe environment, couples work on creating their religious lives, learning how they can make Jewish choices while still respecting their partner’s religion.
Four interfaith, Chicagoland couples, all of whom are getting married this summer, participated in our workshop. They logged into their computers with multiple video conferencing on Wednesday evenings so that we could see and hear each other from the comfort of our own homes. For the last session, we met in person at a Jewish deli on the North Shore.
Having tried to get a glimpse into these couples’ lives over the past month, here are my thoughts:
1. These couples (and many of the couples I marry) have not had backlash, ill-feelings or negativity from their parents and extended family at the thought of marrying someone from a different religion. There are, of course, exceptions. Some parents do find it hard to speak to their children about their disappointments and concerns. Not surprisingly, these issues often get exacerbated when grandchildren come into the picture. However, couples often share that their parents are happy for them: happy they found a partner who brings them joy and support.
2. Couples are interested and eager to plan their interfaith wedding ceremony and to unpack the meaning of the traditions. For couples who want to bring aspects of both religions into the ceremony and their lives as a married couple, they may feel that they are dancing on eggshells to make sure that both sides are represented in the ceremony. They want their ceremony to feel Jewish and yet honor the other partner’s religion as well in real ways. Couples are concerned that their family members who are not Jewish will feel part of the ceremony. Partners who are Jewish worry about the mention of Jesus as possibly alienating Jewish family members. Many of the couples printed out our wedding guide for help deciding on readings; gaining understanding about the meaning behind traditions; and to begin envisioning what their ceremony would look, feel and sound like. An interfaith ceremony has to present both religions’ traditions in ways that affirm the other. The wedding shouldn’t feel like two totally different ceremonies have been placed into one whole, going back and forth and back and forth with no connections being made and with ideas that conflict. As with many other aspects in Judaism, interfaith relationships are compelling us to look at liturgy and traditions with a new lens, with a new openness and with creativity to understanding the spirit behind the words and rites.
3. It is not a far leap from talking about a wedding ceremony to talking about how couples will raise their future children. Before we could talk about what role religion would play, we tried to articulate what each partner believes about major aspects of their own religion. This is where I got a lot of blank stares. For some people who grew up Jewish, they never heard a rabbi or teacher ever talk about theology. For many, what Jews do or don’t believe about God, about life and after death, about sin and other major life questions are mysteries. A lack of our own Jewish knowledge and literacy makes it more difficult to figure out, in thoughtful and purposeful ways, what we want to pass on to our children. Some say they just want to celebrate holidays in secular ways. However, if there is interest in infusing deeper meaning, both cultural and religious, couples may need guidance. How does one begin to fill in some of these holes in their own religious education? I highly recommend participating, as a couple in, an introduction to Judaism class. They are held regularly, throughout the year, in various congregations around Chicagoland.
Talking regularly with our partners about different aspects of religion helps both people sort out what is important to them, what questions they still have, areas they want to explore more and where similarities and difference lie. The way couples experience religion will no doubt look different from what either partner grew up with. That can be liberating and exciting or challenging, frustrating and even sad. Yet being willing to actively grapple with these issues can lead interfaith couples to find a new religious vibrancy and identity.
One piece that I have been giving a lot of thought to is what I would write in my religious school handbook concerning interfaith families if I were still the Director of Education at an area congregation. Religious school handbooks typically have information about snacks served (for families concerned about allergies), information about carpool and pick up lines, the school attendance policy, dress code, how to make up work if classes are missed, whether students are required to attend religious services, and expectations about behavior. None of the schools in the area seem to have a policy for working with interfaith families. Some schools felt that there does not need to be a separate policy because it isolates interfaith families as having special needs and makes them feel different than, and not part of, the community.
I think interfaith families often do have special needs and the more we are sensitive to them, and explicit about meeting their needs, the better we do at bringing all of our families into the deeper layers of what it means to really be part of the community.
Here are my thoughts about what this part of my handbook would say:
A Pledge for All of Our Families:
We know that we have families where one parent is not Jewish and yet is living a Jewish life, creating a Jewish home and raising Jewish children. We know that we have families in which one parent is not Jewish and still practices a different religion and yet is supportive of the children being raised with Judaism in the home and in their lives. We know that we have families in which one parent has chosen Judaism for himself or herself as an adult and, while not having childhood memories of Judaism, finds Judaism to be the language by which he or she understands and engages with the world personally. We know that we have families in which one or both parents grew up in interfaith homes themselves and have varying degrees of Jewish education and memories of experiencing Judaism. We have families in which both parents were born into homes of two Jewish parents and are in need of and desire a deeper Jewish education as adults. And we have families that are some combination of these descriptions and have even different layers to their religious stories. This pledge is for all of our families:
We pledge to make Judaism accessible. This means that we will translate every Hebrew or Yiddish word into English. This means that we will offer adult Hebrew classes so that you can learn to read Hebrew and gain a sense of the beauty and richness of this ancient language yourself. We will offer adult education classes from the introductory level to the intermediate levels and beyond. We will offer Learner’s Services so that anybody can learn the choreography of the Friday night and Saturday morning worship services and understand the order of the liturgy, the history of the prayers, and be able to contemplate modern meanings for us today. We will offer family education so that you can learn with your children and have Jewish experiences with your children that will touch your senses and stay with you for years to come. We will offer ways to participate in mitzvot (commandments, ethical and religious living) from rituals to our ethical mandates of social justice. We will offer ways for individuals, couples and families to fully participate with this synagogue community in all aspects of Judaism because we affirm that Jewish living adds meaning, purpose, joy and order to our lives and a sense of rootedness and connectedness that we are all seeking.
We pledge to interact with the children in our religious school and Hebrew school with respect, understanding and empathy, and with an openness to hearing what their experience in our program is. When children speak about celebrating non-Jewish holidays with family members, attending church or other houses of worship with family members, talk about feeling “half and half” in terms of their religious identity, wondering aloud about Jesus or other aspects of another religion in their lives, their comments will be met with respect. Comments will not be swept under the rug, but will be addressed aloud for the class because there are others in the room wondering the same things. Discussions can be had at times that will benefit all in the room about the diversity of the Jewish community, the common threads in the families, what it means to have Judaism as part of your identity and more.
We want to know our families. Please help us get to know you by sharing your own religious stories. Let us know what you “do” in your home for religion, questions you have, challenges you have, and how we can better understand where you are coming from, what’s important to you for your children to absorb in this Jewish setting, and whether we can help bring families together for deeper communal experiences.
If you are reading this and send your children to religious school, what would you think of having such a statement in your school’s handbook? If you are reading this and are in Jewish education, could you imagine using pieces of this?