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!
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Join in the fun at this PJ on the Town event to celebrate the New Year for Trees at the DuPage Children's Museum. Featuring a concert by Miss Aimee Leigh, environmentally friendly activities, and private use of the museum. Presented in partnership with Congregation Beth Shalom of Naperville and Congregation Etz Chaim of DuPage County.
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Basically, the Israeli government wants to convince its citizens to remain in, or return to, Israel. That’s not so bad – most countries likely share that desire. So the government has launched a campaign, targeting Israelis living in the US. Jeffrey makes some suggestions for great campaign slogans:
How about, “Hey, come back to Israel, because our unemployment rate is half that of the U.S.’s”? Or, “It’s always sunny in Israel”? Or, “Hey, Shmulik, your mother misses you”?
Unfortunately, this isn’t the route taken by Israel’s Ministry of Immigrant Absorption. Instead, they’re running ads that claim Israelis will lose their Jewish identities if they stay in the US too long. Worse,
The Ministry is also featuring on its website a series of short videos that, in an almost comically heavy-handed way, caution Israelis against raising their children in America — one scare-ad shows a pair of Israeli grandparents seated before a menorah and Skypeing with their granddaughter, who lives in America. When they ask the child to name the holiday they’re celebrating, she says “Christmas.” In another ad, an actor playing a slightly-adenoidal, goateed young man (who, to my expert Semitic eye, is meant to represent a typical young American Jew) is shown to be oblivious to the fact that his Israeli girlfriend is in mourning on Yom HaZikaron, Israel’s memorial day.
So here are the videos. The translation of the Hebrew text at the end is mine.
They always remain Israeli.
Their children do not.
Help them return to Israel.
They always remain Israeli.
Their spouses do not always understand what that means.
Help them return to Israel.
I watched the videos, read the article, and was amazed and disgusted. Forget intermarriage, these ads seem to be saying that Israeli Jews shouldn’t marry American Jews!
I wasn’t sure what else to say about it. Thankfully, Jeffrey came to the rescue there too:
The idea, communicated in these ads, that America is no place for a proper Jew, and that a Jew who is concerned about the Jewish future should live in Israel, is archaic, and also chutzpadik (if you don’t mind me resorting to the vernacular). The message is: Dear American Jews, thank you for lobbying for American defense aid (and what a great show you put on at the AIPAC convention every year!) but, please, stay away from our sons and daughters.
As members of the Jewish community settled into their seats recently at Yom Kippur services, everyone had a pretty good idea of what to expect. It’s the annual spiritual cleansing, dedicated to recognizing a long list of human failings — from jealousy to gluttony to gossip.
But in many Reform synagogues across Chicago and the nation, the faithful heard something that had nothing to do with atonement and everything to do with celebration: a blessing for non-Jewish spouses.
“We want to tell you how much you matter to our congregation and how very grateful we are for what you have done.”
With that one line, sleepers suddenly snapped to attention.
At synagogues large and small, the myriad paths traveled were recognized. “Some of you are living a Jewish life in virtually all respects,” the blessing continued. “Some are devoutly committed to another faith. Some of you do not define yourself as religious at all.”
But by agreeing to raise Jewish offspring — “giving up the joy of passing your own religious traditions down to your kids” — the non-Jewish parent ensured a future for a very small tribe, the tribute said.
The blessing also cited other contributions: Driving Hebrew school carpool, nagging kids to get up on Sunday mornings, learning to make kugel (a noodle pudding) and latkes (potato pancakes), and even trying to like gefilte fish (an acquired taste, exempt from any marriage vows).
“With all our hearts, we want to thank you for your generosity and strength of spirit in making the ultimate gift to the Jewish people.”
It’s wonderful to hear such a public thank you as blessing!
“You should have told me that I was going to need Kleenex,” Lauren Kern told Rabbi Ellen Dreyfus, after services at B’nai Yehuda Beth Shalom in Homewood. Back in 1985, when she married her lapsed Christian husband, John, neither could have envisioned such inclusiveness.
Tears were also on hand at Oak Park Temple, where Rabbi Max Weiss led the congregation in paying tribute to some 75 to 100 spouses. The morning after, Weiss received a flurry of email. “I doubt that spouses make this commitment with the expectation or even the need of thanks,” wrote one woman. “And that’s what makes it even more important.”
Has your congregation thanked non-Jewish spouses in a similar way? Does your community have other ways of showing thanks and inclusion? Let us know!
It’s been a while since I last blogged in hodgepodge style. With the fall holidays (Rosh Hashanah, Yom Kippur, sukkot/Sukkot_and_Simchat_Torah.shtml">Sukkot and SimchatTorah) behind us, a new year begun and so many interesting things happening the the Jewish community and wider communities around us, it seemed like a great time to share some interesting articles and blog posts that I’ve come across. Let me know what you think!
1. In the Creation story in Genesis (the first book of the Torah), we read that a snake tricked Eve into tasting a “forbidden fruit” (and she, in turn, gave it to Adam to eat). On DovBear, they wonder what the unnamed fruit might have been. With 125 comments so far, this is far from an easy question to answer. Apple? Maybe. Figs? Perhaps. What about a pomegranate?
4. Many organizations, including ours, examinestatistics, look to data to know if we’re having an impact. One such source was the last national Jewish population survey, done in 2000-2001. Over ten years later, another study hasn’t come along to update those numbers. Gary Rosenblatt, in The Jewish Week, asks, How Many U.S. Jews, And Who Cares?
5. You know who cares? Pat Buchanan. And he seems to have it all figured out. “In his new book, Suicide Of A Superpower, Pat Buchanan takes a look at the Jewish population of the United States and concludes that Americans Jews are disappearing because they decided, as a group, to have lots and lots of abortions.” Seriously. He blames the Jewish women who were among the leaders of the feminist movement and… oy, just read about it all here.
6. And in Israel a campaign has been launched, encouraging “parents of non-Jewish children to inform them of their [non-Jewish] status in childhood.” This stems from patrilineal descent, largely among Israel’s Russian population. And the implication, according to the campaign, is that patrilineal descent Jews are finding out that they’re “not Jewish” as adults, which means they need to convert to Judaism in order to get married. I wonder if this is a common issue or discovery in North America, where the Reform movement also holds by patrilineal descent?
Attention all Beatles fans! That favorite of all tween and teen girls of the 60′s (confession: that would be me!) has chosen to be a Jew.
PAUL MCCARTNEY, baptized Roman Catholic but admittedly never very devout, quietly told pals after his marriage to socialite NANCY SHEVELL – who’s Jewish and takes her religion seriously – that he’s studying Judaism and promised his new bride he’ll convert, reports a friend of the star. The former Beatle’s first wife, LINDA EASTMAN, came from a prominent Jewish family and McCartney had talked about converting after they married, but just never got around to it. Paul told pals he’ll complete his conversion studies next year.
Dare we hope that he starts to write songs with Jewish themes?? I don’t usually care about what stars of stage, screen and music are doing, but this is different. (And we can trust the National Enquirer with this story, right?)
We’ve seen these articles before, or heard the rumblings from co-workers or friends. “Did you hear that [famous person] is Jewish?” In our own celebrity column, the famous are “outed” as having Jewish ancestors on a fairly regular basis.
Every time another celebrity is surprised with the news that they’re Jewish — Madeleine Albright, Senator George Allen, playwright Tom Stoppard, John Kerry (on his father’s side) — the same series of perplexed shrugs ripple through the media. Did they really never know? What made the Jewish parent turn away? Anyway, what’s the difference? Are you Jewish if you never practiced Judaism? And why is this even in the newspaper?
Ralph Branca, 85, the onetime Brooklyn Dodgers pitcher best known for throwing the most notorious homerun ball in baseball history, the “Shot Heard ’Round the World,” which lost his team the 1951 National League pennant to the New York Giants. A lifelong Catholic, he learned of his mother’s Jewish origins earlier this summer from a journalist who then turned it into a 1,900-word front-page story in the August 15 New York Times. The usual reactions followed: What is he now, a Jewish athlete? Why does anyone care? And why 1,900 words of this trivia in the world’s leading newspaper?
Why are there so many such cases? If there are this many among the famous (and this list is very partial), how many more are there who aren’t famous? How many never find out because they’re not famous enough for journalists to poke through their family secrets? Are there any discernable [sic] patterns? Is anyone’s life changed afterward? Can we — should we — learn anything about Jewish life from these dramas?
There are some answers in the article, if you want to click on over.
But I think the other unasked question, of relevance to readers of InterfaithFamily.com, is: if celebrities or other famous people are so readily declared Jews, after their parents turned away from Judaism, or after a couple generations have not practiced Judaism or even known they were Jewish, why aren’t the same standards applied to the rest of us, the non-famous? If Celebrity X can be proclaimed Jewish in the media, a couple generations after their last relative practiced Judaism or identified as a Jew, why can’t Regular Citizen Y get the same treatment? Why are so many descendants of interfaith families struggling to have their Jewish identities acknowledged by the community, when the press seems so willing to hand it over to athletes, politicians and actors?
What does all this mean? Heaven only knows. And precisely because Heaven only knows, we shouldn’t expect to find all the answers. The best we can do is to keep our minds and hearts open and leave the welcome mat out for wandering kinfolk who find their way home.
I would suggest instead, “The best we can do is to keep our minds and hearts open and leave the welcome mat out for those already in our midst and for wandering kinfolk who find their way home.”
We spend a lot of time talking, writing, thinking about the whole “who is a Jew” debate around here.
It’s important, in the context of an organization that welcomes and advocates for interfaith families in the Jewish community, to encourage inclusivity in the definition.
Because when a Jewish person chooses to marry someone who is not Jewish, it does not mean they are less of a Jew. Let me repeat that: who we marry does not add or detract from our Jewishness. Converting to Catholicism detracts from one’s Jewishness. Marrying a Catholic does not.
So when I read in publications that I like (did you see The Unlikely Emissary or The Other Rosenbergs? They were really good!), a comment that is hateful, exclusionary and promulgating of the view that doing something can make one less of (or not at all) a Jew, it annoys me.
In the most recent issue of Moment Magazine, they published a comment about a previous article. The article, “The Best Jewish TV Shows of All Time,” January/February 2011, included The Daily Show with Jon Stewart.
Should The Daily Show with Jon Stewart have made the list? He is married to a non-Jew, doesn’t belong to a synagogue and doesn’t affiliate with the Jewish community or any Jewish organization. And, as I’m given to understand, his children are not being raised as Jews.
Last time I checked, belonging to a synagogue wasn’t criteria for being a Jew. (If it were, we’d hardly have any Jews in our midst under the age of 40.) And how does the writer know with whom Stewart affiliates?
Allow me to fully own my bias: I’ve been a regular viewer since the early double naughts; there are few episodes I’ve missed. And one of the things I enjoy are Stewart’s Yiddishisms, Jewish jokes and occasional confessions that he doesn’t know much about his religion. (Though his writers clearly do.) His made up Hebrew is fantastic and uber-gutteral. Regardless of the choices he and his wife have made, he is still as much a Jew as any other Jew. And his show certainly deserves to be on a list of great Jewish shows.
But that’s not really the point (or, at least, the main point). My main point is this: The Jewish community owes it to all of us to be welcoming and inclusive, not to belittle or shame another for how they’ve chosen to practice their religion, and certainly not to claim that folks lose their Jew card if they’re “bad.”
I’d like to see the community working together to squash these views, educating one another on just “who is a Jew,” rather than publishing them.
It behooves everyone in the Jewish community, Orthodox included, to regard Gabrielle Giffords as a Jew for all purposes except where halachic status matters. Many would say that the entire community benefits from having a staunch supporter of Israel in the US Congress, for example. When halachic status is important, it can be dealt with. A Jew to whom halachic status is important in a marriage partner, for example, can choose not to marry someone who does not measure up to his or her halachic standards, or the non-halachic Jew can convert according to those same standards. It would be a major advance if the idea took hold that the Jewish community consists of Jews who are halachic and who are not halachic and that issues of halachic status could be dealt with when they arise.
The Forward issue dated today has two related articles of interest. My former colleague Rabbi Sue Fendrick, in Beyond ‘Yes or No’ Jewishness,
seems to agree with me. She makes the interesting point that the State of Israel recognizes the advantages of distinguishing “Jewish for what purpose?” – the state’s eligibility rules for immigration and for ritual status are different. I loved her statement,
… we gain nothing by ignoring or failing to name the ways that an individual’s Jewishness “counts” – whether they live a Jewish life and identify as a Jew, come from a Jewish family or are “half-Jewish,” or are simply identified by other Jews as being “one of us.” … Simple yes/no definitions of Jewishness are inadequate to the task of naming reality. We need to make room for descriptions that tell us about Jewishness as it is, not obscure its realities and complexities.
Rabbi Andy Bachman, in Patrilineal Promise and Pitfalls, suggests that children raised as Jews who are not considered Jews outside of the Reform movement because their mothers are not Jewish should be taken to the mikveh for conversion by Reform rabbis by the age of Bar of Bat Mitzvah. The problem with that approach is that the Jews who don’t consider those children Jewish, wouldn’t recognize such a conversion if it were under Reform auspices. If Reform conversions were so recognized, I would be in favor of this kind of process, or even of incorporating conversion into a bris or baby naming ceremony. Sadly this is not in the cards.
Have you seen this new anthology, What We Brought Back? Edited by Wayne Hoffman, it’s a collection of essays by folks who have gone on Taglit-Birthright Israel trips. And it’s not just a look at what happened during their 10-day trip. Rather, it looks at what was happening in their lives that made them think that a 10-day trip would be a good idea and what’s been happening since they returned.
In other words, we’re looking at the impact:
Where the trip came in their Jewish journeys. Was it a turning point, was it a confirmation, was it a change, was it an about face on their Jewish journeys as young people?
Unsurprisingly, as Birthright accepts all young Jews with at least one Jewish parent, some of the contributors to the book are from interfaith families. They, along with all of the contributors, wrote personal essay and poems and shared photographs.
One story is of love, conversion and wondering how a Jew by choice feels about claiming a “birthright.” Another reflects on how laughter is a common thread between the Jewish and Catholic sides of a family. A third sets the tone by sharing, with amusement, the difficulty Midwesterners have when they see the author’s name in writing.
An author (performer) familiar to us at InterfaithFamily.com is also included, Ruby Marez. She reflects on her interfaith and interracial background, and what it means in terms of Jewish identity.
Anyway, it’s worth a read. Pick it up.
And if I haven’t convinced you, check out the book reading at Strand Bookstore on Youtube:
Our friend, and terrific journalist, Sue Fishkoff had a JTA story about the annual convention of the World Union of Progressive Judaism that missed what I think was a more important part of the convention.
The World Union of Progressive Judaism (WUPJ) is the association of Reform movements from all over the world. (Outside of the US, Reform Judaism is often called Progressive Judaism, hence the name of the association.) The WUPJ rarely holds its annual meeting in the US, but it did last week in San Francisco.
Sue’s story focuses on how Progressive Jews outside of the US have not adopted the American Reform Jewish movement’s doctrine of patrilineal descent which considers as Jewish the child of a Jewish father and non-Jewish mother who is raised as a Jew. Sue attended a panel discussion on that subject, and reports that other than in the Liberal movement in England and in the former Soviet Union (and one congregation each in Ireland and Holland), no other Diaspora community recognizes patrilineal descent.
I wish Sue had been able to cover the panel discussion at which IFF’s Chief Education Officer, Karen Kushner, and our Advisory Board member, Rosanne Levitt, spoke about the importance of programming to welcome interfaith couples and families. And I wish she had been able to cover the evening session at which Rabbi Lawrence Kushner spoke, because what he had to say presents a compelling case in favor of patrilineal descent and other measures to welcome and include interfaith couples and families in Jewish communities – and not just in the US.
Yes, full disclosure, Rabbi Kushner is Karen Kushner’s husband – but according to the website of the Union for Reform Judaism itself, he is considered “one of the top leaders of American Reform Jewry” along with Rabbis Eric Yoffie (head of the US Reform movement), David Ellenson (head of Hebrew Union College, the Reform seminary), and David Saperstein (head of the URJ’s Religious Action Center).
It turns out that “assimilate” has two definitions. The more common, of course, means to dissolve into the local culture. It’s in that sense that our enemies accuse us of being assimilationist. But the reason we’re still here is because the word can also mean, not to disappear, but to deliberately take in something from the outside and make it one’s own. For example: The music business has assimilated hip-hop. And we Reform Jews have assimilated some very beautiful but non-Jewish liberal Western ideas: The equality of women; the normalization of gay people; social justice for everyone, not only Jews. But we didn’t swallow these ideas whole. We received them, we shaped them, we grounded them, we assimilated them. We made them Jewish, we made them mitzvot. That’s what we Reform Jews do; it’s who we are; it may even be why God wants us around.
We have been so terrified a Jew might fall in love with a non-Jew, we forgot that, every year, tens, hundreds of thousands of non-Jews also fall in love with, marry, and have children with Jews. They may not yet be willing or able to become Jews, but they have, with their very lives, thrown in their lot with us. Like it or not, they are members of our extended family. And they deserve an honored place at the table—and maybe even to be counted in the minyans Reform Jews claim they don’t count.
The presence at the table of these potentially new members of our family reminds us that we have something precious. They help us reexamine, deepen, and cherish our own piety. Jews who have chosen Judaism through conversion or, yes, through marrying a Jew and trying to make a Jewish home, free us from ethnocentrism and smugness. These people are not the enemy; they’re a gift.
[It is] the 21st Century and intermarriage is here to stay. The only question before us now is whether or not we will acknowledge social and religious reality and see what, yes, Heaven, wants of us now.
We at IFF are glad that the Kushners and Rosanne Levitt put a positive response to intermarriage on the WUPJ agenda, and we hope the delegates from around the world took in their message and will bring it back to their communities.
In the aftermath of the terrible attack on Congresswoman Gabrielle Giffords, there has been a lot of discussion in the Jewish press about the “who is a Jew” issue. Two and a half weeks ago I blogged that it was a shame that it took a tragedy to get leading Jewish commentators like the editors of the Jerusalem Post to write that a non-halachic but self-identifying Jew like Giffords should not be excluded and that “many ‘non-Jews’ are much more Jewish than their ‘Jewish’ fellows.”
Now the editors of the Forward have offered Who Isn’t a Jew? but they don’t give a satisfactory answer. They write that there is a disconnect between religious standards and the people’s behavior: Giffords, who has a Jewish father and a non-Jewish mother, is no more Jewish according to traditional Jewish law than Chelsea Clinton, but is being widely treated as a Jew across the country. The editors say this is cause for cheer, because tolerance and inclusion are good, but also cause for dismay — and that’s where they go wrong. They lament that intermarriage leads to fewer Jewish families, when the Boston 2005 demographic study concluded that at least in that community, intermarriage was leading to more Jewish families, not less. And they lament the divide on this issue between the Orthodox and everyone else.
There is a solution to the halachic divide. It behooves everyone in the Jewish community, Orthodox included, to regard Gabrielle Giffords as a Jew for all purposes except where halachic status matters. Many would say that the entire community benefits from having a staunch supporter of Israel in the US Congress, for example. When halachic status is important, it can be dealt with. A Jew to whom halachic status is important in a marriage partner, for example, can choose not to marry someone who does not measure up to his or her halachic standards, or the non-halachic Jew can convert according to those same standards. It would be a major advance if the idea took hold that the Jewish community consists of Jews who are halachic and who are not halachic and that issues of halachic status could be dealt with when they arise.
Unfortunately, I’m not optimistic. I thought, after last year’s GA, that attitudes were perhaps turning more positive towards intermarriage, but the Forward editorial is a setback. Lamenting that intermarriage leads to fewer Jewish families and that inclusion may cause the communal tent to collapse is self-fulfilling: young interfaith couples are not going to want to associate with a community that regards them as undermining and destructive. And it certainly won’t encourage those on the traditional end of the spectrum to be more tolerant and inclusive of non-halachic Jews.
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