Connecting Interfaith Families to Jewish Life in Greater Cleveland by providing programs and opportunities for interfaith families to experience Judaism in a variety of venues, meet other interfaith families, and to connect to other Jewish organizations that may serve their needs.
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.
InterfaithFamily/Chicago co-lead the Community Foundation for Jewish Education (CFJE) Principal’s Kallah on Sunday and Monday, January 29 and 30. About 20 Chicagoland Jewish educators (including directors of lifelong learning, religious school principals and early childhood directors) from the Reform, Reconstructionist and Conservative denominations gathered at the Schaumburg Hyatt Place on Sunday evening. Anita Diamant was the key-note speaker; she spoke about the American Jewish family in the 21st century. She taught us about the growth in number of conversions to Judaism. Did you know that the rate of conversions to Judaism has not been this high since 500 C.E.? She talked about how the rabbinic codes and laws concerning conversion were written at that time to be open and welcoming.
Today, American Jews are so successful and assimilated into every aspect of American culture (including the outspoken and proud Jon Stewart), that marrying someone Jewish seems like a realistic and wonderful choice for someone who grew up a different religion and is not practicing, or even for someone who still practices another religion. American Judaism is open, flexible, adaptable, and so young couples think intermarriage “works.”
She said that it is now statistically normative to be intermarried, which is a powerful statement with many ramifications. She spoke about how labels can impact our sense of identity. She said at the end that she is optimistic about the future of American Judaism and wouldn’t want to live at any other time than now.
On Monday, Karen Kushner (who lives and works in San Francisco) and I ran three workshops for the Kallah participants.
The first workshop involved getting to know each other and starting to think about the most welcoming language for synagogue membership forms. Filling in a form should leave one with the feeling that this synagogue is inclusive and respectful of all backgrounds. All of the educators at our conference said that they work with interfaith families. Many said that they were sure they had students in their classes who felt that they were “half and half” or confused about their religious identity. Many affirmed that they have children from interfaith homes who feel proud to be Jewish, love their family and feel whole and secure. So, we spoke about how interfaith families come through our doors with different needs, issues, desires, backgrounds, questions and more.
It was so interesting for the educators to take a good look at their own congregation’s website and their school forms. Many confessed that they hadn’t read through the language in quite some time and were either pleasantly surprised by how inclusive their language was or turned off by the lack of specific mention that interfaith families are welcome in their community. We had the educators circle or highlight every Hebrew or Yiddish word on their forms, all “insider” language terms and references to synagogue lingo that some parents may not “get.” We debated if one should actually translate the words, “Shabbat,” “matzah” and “Torah” for example as “everyone knows what these words mean…” Interestingly, many may not know the origins of even these Hebrew words. For instance, Shabbat comes from the Hebrew word for rest; Torah has the same etymological root as horim and morim (parents and teachers) and means learning.
We ended Monday with a session on how children form a sense of self and gain a Jewish identity. We spoke about the challenges to having a “full” Jewish identity when a parent is bringing Christianity or another religion into the home.
We talked about how these issues aren’t black and white, but full of grays. For some, a Christmas tree or Easter egg hunt are purely secular, so adding these elements into a Jewish home doesn’t feel like they create theological problems. I see this, for example, when I meet with couples who are preparing for their weddings. I usually start by saying, “Tell me your life in a nutshell…” I sometimes ask myself what children growing up in interfaith homes will they tell their rabbi before they get married. Will s/he say that their Jewish story is that they grew up going to a temple, attended religious school, celebrated Jewish holidays in the home and that mom or dad also celebrated another religion’s holidays, and they occasionally went to church with family members but that they want a rabbi at their wedding because they feel a core inside connection to Judaism…? It will differ for each child.
We do know, however, how important a connection to a synagogue is. We do know how important it is to have positive, joy filled, meaningful Jewish experiences that touch the senses. These experiences stay with us, and we want our children to experience them too. This is how we pass on our values, our memories, and live with and through our children fully.
There was definitely a lot of discussion. Many people asked questions. Many answers, suggestions and opinions were shared. The most important thing is that 20 Chicagoland educators devoted two days from their hectic schedules – juggling childcare, work obligations and more – to think about the precious subject of the American Jewish family today and how we can best bring interfaith families into the tent of Jewish living. It was an honor to be part of such a workshop.
A video has been making the rounds that explores what Jewish identity can mean – maybe you’ve seen it on Facebook already. It took me a while to get past the opening montage; I’m not a fan of “Jewish” being tied to Holocaust imagery, and the song from Schindler’s List is a little heavy-handed. But I stuck with it and found it interesting.
Watch it through, and let me know: Were you to create a video, poem or rant about how you relate to Judaism as an individual, what would you say? How would it differ from Andrew Lustig’s (that’s him in the video)? Would you mention your interfaith family, extended family, being a Jew by choice?
This is a guest post by Dr. Steve Moffic (my father-in-law, a Milwaukee psychiatrist). It was originally posted on his blog which deals with ethics.
How did a Jewish psychiatrist end up playing Santa Claus for his daughter 35 years ago? Is it possible that this could connect in any way to this same daughter now being a Sunday school teacher? And, even more of a possible stretch, even connect to her younger brother becoming a Rabbi and who also married a Rabbi? A blog just written by this psychiatrist begins to consider how Christmas, self-disclosure, and cross-cultural respect all come into play in trying to answer these questions. God, indeed, may work in mysterious ways.
The idea to play Santa for our young daughter was not mine. I was early in my career as a psychiatrist. Being a psychiatrist at that time would have led me in the other direction. At that time, the view of Freud, who of course came from a Jewish background, was that religion was like an opiate for people at best, a neurotic belief at worse. He could have been called an ethnic Jew, though we don’t for sure know if he turned more to religious beliefs as he was dying of cancer.
However, my wife wanted to do this and I wanted to please her. Moreover, it seemed like fun and I was just getting interested in masks, so I put on the mask and clothes of Santa. It worked, at least in its deception and enjoyment of our daughter. We later did this with our son, who was 8 years younger, though by then our daughter knew of the deception, so this time it wasn’t the same.
My wife recollected wanting to do this because it was a family tradition on her side. She felt it fulfilled a desire of her family to adapt to American values and traditions, while at the same time remaining strongly Jewish. She and her sisters all ended up marrying Jewish men and having long marriages. All of their children have married other Jews to date.
As I learned more about being a psychiatrist and how to help patients, I found out that self-disclosure on my part was filled with complexity and, despite any temptation, had to be done with utmost care and concern for how this would benefit my patients, not me.
In the field of psychiatry, the analysis of religion seemed to mature beyond Freud over the years. Religion could later be seen as a sound and normal social and cultural activity. At its best, at least in my opinion, it could not only complement the mental understandings of psychiatry, but take up where psychiatry left off and probe into the deeper questions of spiritual sustenance and the meaning of life. Psychiatry also didn’t have thousands of years of helping people cope with the challenges of life; we could certainly learn from religion.
I tried to apply this knowledge as best I could with being a parent as these same years went on. So that when my wife began to have thoughts and desires that our son should become a Rabbi, I didn’t tell her (or him) that she was “crazy”. Now that it happened, I think this, as well as our daughter teaching in a Jewish Sunday school, is one of the most wonderful legacies imaginable of being a parent.
Much later, after our son became firmly dedicated to becoming a Rabbi, I became more interested in Jewish religion and history. I finally succumbed to my wife’s request for us to attend weekly Torah study at our Reform synagogue. And, lo and behold, what did I find is that the Torah depicted human nature in all its successes and failures, that it could be analyzed in a depth even greater than Freudian interpretations, and that it left questions for us to ponder for the rest of our lives.
Self-disclosure in Torah was a prominent theme. Just consider God. God only reveals the qualities of God slowly and depending on circumstances. We are never allowed to see the “face” of God directly. God has an eternal mask of sorts, at least for us.
Jacob, with the direction of his mother, deceives his father by trying to disguise himself as his brother Esau. Was that really necessary to obtain the birthright? Did it lead to problems with Esau’s progeny over history all the way up to today? Interestingly, Jacob later is very open with his own children, conveying obvious favoritism to Joseph and somewhat berating all his children on his deathbed. Not what I would recommend as a psychiatrist. You may naturally have favorites as a parent, but that is best kept to yourself and try to treat all the children as having equivalent value in the image of God. And, before dying, it is psychologically best to resolve old animosities, if time and illness allows, rather than to disclose without time for discussion and better resolution.
Of course, Jacob’s father Isaac had already been subject to – a psychiatrist might say traumatized by – his father Abraham’s getting all set to sacrifice him. Was that what God really wanted, for Abraham to keep this from his son? Why not let Isaac argue with him, just like Abraham did with God once upon a time? Psychological trauma tends to repeat over family generations unless processed, reframed, and mistakes admitted and forgiven.
Then there is Moses. What is self-disclosed to him about his origins by his sister and other family? Perhaps all that can be concluded is that he likely learned of his background at the right age, at the right time, and with the right explanation for being “given up” for his own benefit.
As I specialized in treating patients from many different cultures, I learned that several things were essential for success. I had to respect other cultural values, even if I didn’t believe in them and even if I thought they were harmful. There were there for a historical reason. I had to not only empathize with the values of other cultures, but sometimes experience them directly, whether that be visiting those from other cultures or attending many of their cultural events. And, I had to be careful as to when I revealed my own cultural background and values. Timing was – and is – essential, for psychiatrists and parents. It needed to be when, as best as I could ascertain, and sometimes with the consultation of colleagues, that it should benefit the patient. Fantasy, imagination, and transference (what we call the projection of feelings to parents onto the psychiatrist) are all important – and inevitable – for a patient to experience in their relationship to a psychiatrist. Treatment, of course, had to be consistent with what their cultural identities valued. Over time, I developed multi-cultural holiday events for patients and staff at this time of year. I brought the Menorah and information about Hanukah.
An essential part of the development of any child is for them to know that they are a separate person from their parents, and that they have control over how much they may reveal of their own thoughts. Too much or too little can prove costly.
So, clearly, playing Santa Claus many years ago did not harm my Jewish identity. Nor did it not harm that of my children. And, who knows, could it have paradoxically helped? Surely, it is impossible to tease out the influence of this one activity over 35 years. But, now, as I write this, our adult children are most capable of considering the reasons I did this, the complexity and even anguish of our parental decisions over time, and how they can do better. Someday, when our four grandchildren seem ready, we will tell them this family Santa story.
SMITH Magazine and our friends at Reboot have teamed up and need your help: They’re seeking “six-word memoirs on the Jewish life.” The best ones will be included in a new book, Oy! Only Six? Why Not More — Six Words on the Jewish Life, out in early 2012.
Need some inspiration? Check out the “memoirs” submitted by others here or watch the video:
If you watch the video trailer for the book, you’ll notice that there are a whole bunch of succinct memoirs touching on interfaith families, which is great! But let’s help them collect memoirs from the full diversity of our community.
I recently spent an hour with religious school teachers in a Reform synagogue, talking about the children from interfaith homes in their classrooms. It amazed me just how emotional and personal even talking about interfaith families was for them. Everyone had a story to share about someone in his or her own family who intermarried or a story about what a child said in the classroom.
It was clear that at this time of year especially, children in Reform religious schools are talking about Hanukkah and Christmas. They are talking about the Christmas trees in their own homes; they are talking about going to their grandparents’ for Christmas; they are discussing how many presents they are going to get; they are trying to work out who they are, what they are experiencing and what it all means.
We grappled with what the “best” response should be when children share parts of their lives that involve family members who aren’t Jewish or experiences such as going to church. Should the teacher just say, “Thank you for sharing that but now we are focusing on learning about Judaism…” and just move on in the lesson? Should the teacher say, “Wow…our Jewish families are each different. Some of you have a parent who isn’t Jewish or wasn’t born Jewish, some of you have cousins and grandparents who aren’t Jewish… but there are lots of things that tie each of you together. Each of you is here because your parents hope you find meaning in Judaism.” Should the teacher stop the lesson and explain that each of us is made up of many traits, attributes, relationships and talents? Some of us are sisters or brothers. We are a daughter or son. We are neighbors and friends. Some of us are known by the sports we play, the art we create, our abilities in math. Some of us are known by our humor or our generosity. We are many things, but in amongst our traits is our Judaism and that is why we are here… to learn about that part of us.
The religious school teachers and I debated how to best approach a lesson with language that would be the most sensitive and inclusive to a child who has a parent who isn’t Jewish. Is it okay to make blanket statements such as, “Jewish homes have mezuzot,” when in fact some of the children (whether both parents are Jewish or not) have a Jewish home without a mezuzah? Or is it better to talk about some Jewish homes having this or that and explain the meaning behind the ritual or tradition followed by sending materials home so that parents can learn about the ideas as well and have a chance to discuss with their children whether that tradition feels right for their family?
Is it possible to be sensitive to every unique kind of family so that no child in the room could possibly feel alienated or marginalized? Some teachers wondered if they could say anything at all that wouldn’t rub one child or another the wrong way. I think that when a teacher speaks from his or her heart and soul about his or her own love of Jewish living, and when a teacher imagines that each child in his or her class is the current link in our chain of tradition that goes back thousands of years, and when a teacher gets to know the parents of the children in his or her class so that the teacher can be as understanding as possible of where that child is coming from so that the teacher can make the bridge from the class to the car ride home to the dinner table to the tuck-in time at night… that teacher has done everything he or she can do to fulfill the mandate to teach our children from the V’ahavta (the full version of the Shema which instructs us to, among other things, “teach our children diligently.”)
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.”