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.
My family is one of the many families who benefits from the amazing PJ Library, an extraordinary program that mails free Jewish books and music to 125,000 homes throughout the country. Ruthie enjoyed the program for three years, and last year Chaya got her very own subscription. It is a real gift to have colorful, modern media to use to talk to the girls about different aspects of Jewish life. This week I’d like to talk about Chaya’s current favorite, Tikkun Olam Ted, and how reading it has reminded me how to boil big ideas down into bite size pieces for my young kids.
The book, by Vivian Newman, is about a little boy named Ted, who “is small. But spends his days doing very big things.” Ted got his nickname because of his interest in helping to “fix the world and make it a kinder, better place.” For each day of the week, Ted takes on a different task. What is brilliant about the book, aside from the adorable, colorful illustrations by Steve Mack, is how Ted’s big things are completely age-appropriate for a preschooler. Ted does not heal the world by going to a soup kitchen, running a blood drive, or spending a day with Habitat for Humanity. He does things that any kid could easily do in the course of their daily life – he recycles, he does yard work, he feeds the birds and he remembers to turn off the lights.
Reading this book, I am reminded of my own eagerness as a parent to teach my girls big lessons, and to endow them with a sophisticated toolkit of ideas and approaches to having a full and successful life. I dream of raising them to know how to make good choices, to be resilient, to pursue their passions, and to try to fix the world because doing so is meaningful for them. Before I had kids, and throughout my first pregnancy, I often schemed about how I would engender these traits in them, but I spent more time thinking about a Bat Mitzvah-age service project, or the feminist literature I might sprinkle into a 16-year-old’s Hanukkah gifts, than what the building blocks might be for a two-year old.
But it is a long time before those Bat Mitzvahs, and that toolkit will be even stronger if I can start now. Reading Tikkun Olam Ted aloud to my girls reminds me of the significance of the things that they can do independently now, and that those are probably as important as that adolescent reading list. Sure, I’ll keep bringing them to political events with me, and telling them of the bigger things Eric and I do to fix the world in our adult way. But I will also remind them how turning off the faucet really matters, or how re-using yesterday’s sandwich bag actually has a ripple effect on the health of our planet. Judging by how frequently Chaya hands Newman’s book to me, I think she’s already starting to grasp the connections.
Yesterday, as we were putting the final touches on our seder menu, a violent and horrible tragedy occurred at not one but two centers of the Jewish community in Kansas City. Today is a mournful day for those lost, and not necessarily a day of answers or political rhetoric. But it is the day of our first Seder, and it is impossible not to think about how this impacts our celebration of freedom. So here is my humble attempt to acknowledge the weight of this crime on this most important of days.
The most important thing to say is that I mourn for the three innocent victims of this senseless shooting. My heart goes out to their loved ones as they try to face this new and bitter day. I grieve for all of the people in Kansas City who witnessed this evil; especially the parents whose children have now witnessed the worst of human behavior firsthand, and who I imagine have been forever changed. I quiver a little bit more knowing that the place where these events took place is very similar to the place where I work, as the randomness and horror feel that much closer to me. I am deeply saddened, saddened as I am by every senseless act of violence, and saddened as a Jew, an American, and a human being.
It is premature to try to make meaning out of something so unthinkable, but I also feel like yesterday’s events cannot go unrecognized at my Seder table. They bring a wave of solemnity, as I will be thinking about the people in Kansas City and elsewhere who have family members missing from their own tables because of violent and unexplainable crimes. They also demand a recognition of of good fortune, that we have one more day to celebrate life with those we love the most. While we may be thinking of those we have lost, we must celebrate the joy of the present moment. They remind us of the need to constantly strive for a better world, that the work is not over, and it will never be completed by a single generation. On Passover, I am reminded that we are all members of the community of the human race, and that the price of our freedom is the responsibility of looking out for one another. For today, that means sending a little bit of extra love to Kansas City, and a challenge to think even harder about what we might do tomorrow to repair the world.
The five children: one wise, one wicked, one simple, one silent and one with interfaith parents.
The other day, I received an email from an organization that supports unaffiliated and intermarried Jews encouraging me to recognize the “fifth child” at my seder. Curious about who the “fifth child” was I opened the note.
The message highlighted how Passover has long been a holiday that pushes Jews to acknowledge critical Jewish and non-Jewish issues of the day. Using the haggadah story about the four children – the wise, wicked, simple, and silent, as a foundation, the email suggested that seder facilitators explore the questions and challenges faced by a fifth child – a child of intermarriage.
A discussion guide was included, but before I opened it, I felt myself grimace – something about the child from an interfaith home being labeled the “fifth child” made me uncomfortable, but I wasn’t sure what it was. I knew that the material was developed with the intention of making Judaism more welcoming and I assumed that the language was scrutinized to ensure that it wasn’t offensive or exclusionary. So, why was I bothered by it? What rubbed me the wrong way?
As I considered the language of the email, I realized that a part of my discomfort stemmed from the use of the term “fifth child.” It called to mind, the negative connotations sometimes associated with “step-child.” It felt that children like my son, who come from interfaith homes, were being labeled as “other,” outsiders, not part of the larger Jewish family.
But, I didn’t want to dismiss the material based on my initial reaction, so I put aside my feelings and continued reading. After an overview of the number of Jewish children being raised in interfaith homes, the guide suggested that leaders ask seder participants, “What does the child of intermarriage ask?” The child of intermarriage asks, “What is my place in all this?”
I thought, Sammy and the other children of intermarriage in my circle would never ask this question.
I knew that they wouldn’t ask it because they already believed that the Passover story was their story. They didn’t question their place among the Jewish people. They were all raised, from birth, in single-faith Jewish homes, in a supportive temple community. They all attended Jewish preschool, and now participate in religious education and youth activities. They were sure of their Jewish identity in part because of the commitment to creating a Jewish family made by their not Jewish mom or dad.
Suggesting to these children, who come from Jewishly engaged interfaith families, that they might not have been a part of one of the defining moments in Jewish history, would be inappropriate and confusing. It would cause them to question what they see as their place among the Jewish people.
As I read further, I saw that one of the goals of the piece was to reassure children of intermarriage who were uncertain of or insecure about their Jewishness, that they, like all Jews regardless of age, background, upbringing, or parentage, had a place in the Exodus. When I realized this, I understood that this discussion was not intended for children like my son, who feel wholly Jewish and have strong Jewish identities.
Still, what I didn’t like about the content was that it reminded me that many Jews still considered a child like mine to be outside of the Jewish community. The supplement touched a sore spot that I assumed, because of our high level of Jewish engagement, no longer hurt. I thought that after a dozen years of living an interfaith and Jewish life, that I had developed a callus. Apparently, my religious skin is not as thick as I thought.
But, after considering the information some more, I found the supplement’s value. I saw how it could encourage thoughtful and constructive dialogue about interfaith relationships, and how it could start a conversation about the Jewish community’s response to intermarriage in communal forums such as committee meetings and outreach workshops, and at holiday tables with participants from diverse Jewish backgrounds, affiliations, and observance levels. I saw how, if used in the right setting, it could produce robust discourse.
One of the things that helped to change my feelings was an article I found on Chabad.org explaining the four children. Included in the essay, was the concept of a fifth child. It quoted the denomination’s former leader, Rabbi Menachem Mendel Schneerson, who said 37 years ago, that there was “another kind of a Jewish child,” one who was absent from the seder, not interested or not aware of the Exodus or Torah. Schneerson went on to state that this child presented the biggest challenge to the Jewish community but that regardless of how difficult it was, every effort should be made to bring the absentee child to the seder table because “no Jewish child should be forgotten” or “given up” on.
The Rebbe, as he was known to his followers, makes a valid point, one that may be even more valid today given the number of unaffiliated, “Just Jewish,” or non-traditional – interfaith, LGBTQ, multicultural – Jews. Yet, sadly, there are some who want to forget or give-up on Jewishly different children, especially those from interfaith homes.
What the fifth child is really about is welcoming the stranger (see Jessie Boatright’s recent blog), and making a place for part-Jewish, sort-of-Jewish, or Jewishly unengaged interfaith children at seder tables in order to encourage them and their families to explore Judaism or live a more Jewish life. That is a message I can embrace. The haggadah supplement isn’t the right fit for my Passover guests, but I’m no longer bothered by it.
The third book in The Lord of the Rings trilogy triggered a discussion about Pharaoh and Passover.
My son Sammy and I have a tradition – we read a novel together on the weeknights during dinner. Usually, the book has themes or ideas that are targeted to a child several years older than Sammy, making it helpful to have an adult with whom to discuss the book. Over the years, we have read the Harry Potter series, The Chronicles of Narnia, and The Hobbit to name a few.
The other night, we were nearing the end of The Return of the King, the last book in The Lord of the Rings trilogy. We had reached the part when the primary protagonist, the hobbit Frodo Baggins, returns to his homeland, the Shire, after succeeding in his quest to destroy the One Ring of power. He finds that the area has been taken over by the evil wizard Saruman who was defeated during the War of the Ring by Frodo’s companions.
In an act of revenge, Saruman enslaves and oppresses the hobbits and moves to destroy the natural beauty of the countryside. When Frodo discovers what he has done, he confronts him and orders him to leave the shire forever. But the other hobbits want Saruman to be killed for the murderous and villainous acts he has committed. Frodo will not allow it, saying, “I will not have him slain. It is useless to meet revenge with revenge: it will heal nothing. Go, Saruman, by the speediest way.”
As Saruman leaves, he passes Frodo and stabs him with a knife. Frodo is wearing an armored coat, so the knife breaks. Even though Frodo is unharmed, a group of hobbits lurches forward trying to kill Saruman, but Frodo stops them. “Do not kill him even now. For he has not hurt me. And in any case I do not wish him to be slain in this evil mood. He was great once, of a noble kind that we should not dare to raise our hands against. He is fallen, and his cure is beyond us; but I would still spare him, in the hope that he may find it.”
As I read this section, Sammy interrupted. “I can’t believe he didn’t kill Saruman!”
“Do you think he should have killed him?” I asked.
“Well,” he said, and paused to think about his answer.
“Consider the situation in the context of Passover, which we’re about to celebrate,” I said. “Do you think drowning the Egyptians in the Red Sea changed Pharaoh’s evil ways?”
“Probably not,” Sammy said. “Killing all of the firstborns didn’t either and it also punished innocent Egyptians.”
“You’re right. As we think about the plagues and fate of the Egyptians at the sea, we have to ask, does one crime justify another? Frodo doesn’t think so, he says it’s useless and doesn’t heal anything. His language suggests that he believes it just perpetuates anger and hate.”
“I think Frodo was right to show mercy to Saruman because I think if the hobbits killed him, then Saruman would have been allowed to escape from his crimes,” Sammy said. “By letting him go he has to live without the power he once had and with the knowledge of what he has done. This is, in a way, a punishment too.”
“I agree, and I think Frodo and Saruman recognize this also.”
“How so?” Sammy asked.
In answer to his question, I read the next section.
Saruman rose to his feet, and stared at Frodo. There was a strange look in his eyes of mingled wonder and respect and hatred. ‘You have grown, Halfling,’ he said. ‘Yes, you have grown very much. You are wise, and cruel. You have robbed my revenge of sweetness, and now I must go hence in bitterness, in debt to your mercy. I hate it and you!’
“Saruman is like Pharaoh in that his heart is so hardened that he has lost all ability to change, and, therefore, any chance at ever really being free. Sometimes making someone carry the burden of their wrongful actions is the harshest punishment,” I said.
After dinner, I could tell that Sammy was still considering our discussion, and I suspect that he will continue to think about it over the next few weeks as we celebrate the holiday. The convergence of epic high fantasy and Torah has made the issues and questions raised in the Passover story more relevant to his 9-year-old world. That is a good thing. Because the more he sees how his everyday secular life intersects with his Jewish life, the more salient Judaism and his connection to it will be.
I did not plan to link the fictional narrative created by Tolkien to Passover or Judaism. It just happened. The key to making these kinds of Jewish connections is in recognizing and being open to these opportunities, and then seizing them when they present themselves.
As the calendar begins to hint at the end of a very long winter, a lot of people are thinking about having more time in the sun and packing their winter coats into storage. I’m excited about those things, too, but I also have a little case of Passover fever. I love Passover for many more reasons than I’ll write about today. Today I want to talk about the guest list. As I plan my big April dinner party, I am not only thinking about the menu and the order of the seder. I am also thinking about the strangers, the people who come not knowing what the seder means to me, and the opportunity Passover grants to share that meaning.
Passover is my favorite holiday. My birthday falls right around the beginning of Passover, and as much as I complained as a kid about putting candles into Passover brownies instead of “real” cake, I’ve always loved that there is a big gathering of people I love right around my birthday. In cold years like this one, especially, I appreciate that we have a day on the calendar where, rain or shine, we can announce our readiness for spring and rebirth.
As an adult and often the seder planner and leader, I have also come to appreciate Passover for the way that it lends itself to sharing my own Jewish beliefs with friends and family, Jewish and not Jewish. On Passover, rather than inviting someone to a synagogue or a text study to learn what Judaism means to us, we invite them into our homes, to a great meal with plentiful wine and lots of good conversation.
During the seder we are commanded to invite the stranger into our home. We could debate the meaning of this phrase for days, but to me the first step of observing that is to think about who might be alone that night, and give them a call. My next step is often to consider who is a stranger to Judaism who might want to know a little bit more about both the religion and what it means to our family.
The seder encapsulates so much of what is most important to me about my Jewish practice. It demands thoughtful engagement, asks us to wrestle with difficult ideas, and spurs countless conversations. With storytelling as the primary tool, the seder reminds us to look to our past to inform our present and instruct us about the future. It includes a call to action and tikkun olam, to continue to work to make the world a better place. The seder also provides space to celebrate what we have, to sing and laugh and play games together. And, of course, there’s all of that food and the wine I talked about before.
Some people who are not Jewish probably identify some of those elements as the good parts of their own culture or faith as well. On top of that, the seder is chock full of universal themes. The story of enslavement and redemption is one common across many groups. The reliance on faith for hope and wisdom about how to be better people is something that draws countless parallels. A structure for welcoming and celebrating spring is something in which we all can participate. As parents, the seder reminds us of our dual responsibility to be both models and teachers, a practice that extends into the entirety of the job of raising children.
For me, the seder is one of the best parties I’ll have all year. The kitchen is a mess, the table overflowing with food, and the china makes its annual appearance. What better time to open up my home to our interfaith circle of family and friends, and to invite those who are strangers to Judaism to pull up a chair and join in the party.
The tarnished mezuzah on our front door has been on our doorposts in four states.
We have a mezuzah on the front door to our house. It is a lovely silver object that my mother gave to me and Cameron when we lived in New York. It has journeyed with us from the Big Apple to the doorposts of our homes in Connecticut, Ohio, and Texas. After more than a dozen years, it has accumulated the worn and tarnished look of a family heirloom.
I don’t think about or notice the mezuzah that much because we live in a house with an attached garage. We park our cars inside and enter our home through a door that connects the garage to our laundry room and kitchen. We mostly use the front door to let in visitors. Because of this, the mezuzah is more a sign to others that we are Jewish, than a reminder to us of our connection to Judaism or our responsibility to follow God’s commandments.
In preschool, Sammy even asked why we didn’t have a mezuzah. I said, “We have one,” and I took him to the front of the house, opened the door and pointed to the mezuzah.
“I didn’t know we had one,” he said, “because we never use the front door to come into the house! I think we should get a second one to put on the door near the garage because that is the way we come in. Then we can touch it. You know that you are suppose to touch it when you pass it, right?”
“Yes, I know that.”
Touching a mezuzah upon entering or leaving a room is a Jewish custom rather than a commandment. Many people place a hand on it when passing; others kiss the hand after touching it because they believe the holiness of the mezuzah transfers to the hand.
The tradition first appears in the Talmud in a story about a Roman convert to Judaism, who tells Roman soldiers that God protects the departure and arrival of his servants. The custom is also a reminder of love for God, the sanctity of the home, and God’s mitzvot.
I was glad Sammy was learning about Jewish traditions. I was also happy to add a mezuzah to the door from the garage into the house. I took Sammy to our synagogue’s gift shop and let him select one. He chose a wood mezuzah painted in vibrant colors.
The mezuzah Sammy selected for the entryway from our garage.
I asked a rabbi friend to help us hang it. He came over with his family and together we held a Chanukat HaBayit, the ceremony for hanging a mezuzah. We affixed it to the entry from the laundry room to our kitchen at a level that Sammy, then four-years-old, could reach. (The ceremony name sounds like Hanukkah and comes from the same root. Both mean dedication. Chanukat HaBayit is Dedication of the Home.)
Once the mezuzah was up, Sammy touched it when he passed. But after awhile, I stopped noticing if he continued to do so. I paid as much attention to this mezuzah as I did to the one on the front door. Usually, I was busy thinking about other things as I entered the house.
But then, a few weeks ago, a spring on our electric garage door broke. Cameron could not get the part to fix it, so we needed to park on the street in front of our house until the door was repaired. As soon as we began using the front door, I saw that when Sammy entered the house he tapped the mezuzah as he passed through the entryway. I didn’t say anything; I just assumed it was something that he did at his day school and that sometimes he remembered to do it at home.
But then I noticed that he touched it every time he entered the house. The consistency of his mezuzah “high-five” made me conscious of touching it myself.
One afternoon after school, Sammy asked if I knew why he was touching the mezuzah when he entered the house. “Because it’s Jewish tradition?” I asked.
“Well, yes, but that’s not why I’m doing it,” he said.
I expected a typical Sammy response, one that would offer some profound nine-year-old insight into this old Jewish custom. I was wrong.
“I’m doing it because we’re having a ‘who can touch every mezuzah that they pass contest’ at school.”
“Oh,” I said, a little disappointed in the mundaneness of his explanation. I guess these are the games kids at day school play. I asked, “Do you think anyone will know if you touch the mezuzah at home?”
“No, but I don’t want to stop because then I might forget when I’m at school and lose the game.”
The more I thought about Sammy’s rationale for touching the mezuzah, the more I realized that he was forming a habit. A habit can be defined as an acquired behavior that becomes nearly, or completely involuntary. While we often take habitual actions for granted, they are the things that provide comfort to us in the midst of the uncertainties of life.
The Jewish habit that Sammy was forming through the game might not be deeply meaningful or important now, but one day, it might take on a more significant meaning. During high and low points in his life, touching the mezuzah might remind him that he’s not alone, that he’s part of the larger Jewish community; or that his home is sacred, a refuge, a sanctuary; or that something bigger than us exists in the universe.
Observing the consistency of Sammy’s mezuzah tapping made me consider in a conscious way my own Jewish behaviors; how they sustain me and provide a measure of predictability in the craziness of daily life. Watching Sammy caused me to be more mindful of my habits. I guess that was the hidden blessing of the broken garage door.
Three weeks ago, I read Jodi S. Rosenfeld’s post about peeking through her fingers at her kids during candle lighting instead of focusing on her own prayerful moment with a twinge of envy. Rosenfeld’s urge to peek is certainly one I’ve had, too. And recently, it’s the kind of challenge I’ve longed for in contrast to what’s been going on at our Shabbat table. For weeks, Ruthie refused to participate in our blessings, sometimes trying to sing (or yell) over our prayers. The only way to welcome Shabbat to our table without protest was to allow her to retreat to her room during prayer time, which broke my heart a little bit. Getting her back to the table required that I stop trying to model the rituals exactly how Eric and I defined them, but instead adapt them so that she felt like a full participant.
Shabbat has always been a special time for our family. It adds a transition into our lives from week to weekend, it reminds us of how nice a family dinner can be, and it creates “an event” even when the agenda is staying in for the night. Ruthie has always enjoyed the singing and the candles and the food, and her little sister Chaya lights up when I strike the match to begin our celebration.
But in spite of all of the loveliness of Shabbat, Friday nights are hard, and they have become harder since Ruthie started a (wonderful) all-day elementary school program. She is exhausted from a full week of school. Her sister is starving (Chaya is usually ravenous, but it always feels a little worse on Fridays). Often we are running around because Eric or I stayed a little too late at work, trying to wrap things up for the weekend. Our house is usually at its most tired, too, so we are sometimes washing dishes to set the table or moving piles of papers around to clear off our dining space.
In this environment of exhaustion, a couple of months ago Ruthie decided she didn’t want to do Shabbat. When I asked her why, I didn’t get very far at first. “Because it’s stupid.” “Because I don’t like the prayers.” “Because I am hungry.”
And then, finally, an answer I could work with:
“I don’t want to be Jewish, Mommy.”
Ouch. That hurt. But I didn’t want to let on just yet.
“Because I don’t understand the prayers. We don’t say them in English, and I don’t know what we’re saying.”
“Could we try doing Shabbat again if we said the prayers in English?”
“Sure,” she agreed.
I remembered that last Passover InterfaithFamily had turned me onto Gateways, a fantastic organization that provides resources for children with special educational needs to engage in Jewish Learning. Turns out, their resources are great for people of all abilities and ages. Their blessing sheets, complete with visual supports, are exactly what we needed to meet Ruthie’s request.
Two weeks ago, I printed out copies of the Gateways blessings for us to use during prayers. With these, we started a new ritual, where Ruthie reads the blessings in English before we chant the prayers in Hebrew. Her enthusiasm has grown, as she leads the blessings with great pride. For now, the protests are over, and I can focus on trying not to peek again.
Queen Esther, the brave, beautiful and intermarried heroine of Purim.
Over the past month, the intermarriage debate has once again flared. On one side are the longtime advocates of in-marriage who convened a group of Jewish leaders to discuss the future of American Jewry and sound the alarm about the impact of assimilation and intermarriage on the community. On the other side are the proponents of outreach who have called for “audacious hospitality” towards intermarrieds and other groups on the fringes of Judaism in order to grow our ranks.
As I have read the back-and-forth between the pro-endogamy and pro-outreach camps, I have found myself wondering, what would Esther think?
Who is Esther and why should we care what she thinks? I am referring to Queen Esther, the brave, beautiful, and intermarried heroine of Purim who rescues the Jews from genocide and ensures the survival of the Jewish faith (at least until the next lunatic tries to destroy us).
The story of her daring actions is told in the Book of Esther, the only book in the Bible in which God is never mentioned. It is an ancient tale that addresses contemporary issues such as bullying, bystander intervention, and anti-Semitism. It speaks to us about courage, standing up for justice and personal responsibility, and because God is absent, it reminds us that heroes can come from anywhere – even interfaith homes.
Esther’s Jewishness and marriage tend to be glossed over in the Purim speils that retell her story, but she was like 44% of Jews today – assimilated and intermarried. She might have even defined herself as a Jew of no religion. She was a classic Jew of the Diaspora, exiled from Israel, cosmopolitan, a Jew of the city. (Note: Interpretation of the Book of Esther varies from one Jewish tradition to another). Her husband, King Ahasuerus, had no idea that she was Jewish, and she was content to keep it that way.
But then her uncle Mordecai, who was one of the king’s ministers, refused to bow to Haman, another of the king’s advisors with whom he had a workplace dispute. Because of the refusal, Haman convinces the king to kill all the Jews of Persia. Now, the saliency of Esther’s Jewish identity was to be tested.
When she learns of the decree, Esther is faced with a choice: remain silent and maintain her highly acculturated lifestyle or reveal her faith and risk losing everything, even her life. She makes the courageous choice and tells her husband that she is a Jew. Her action saves the Jewish people.
Like many Jews in interfaith relationships, Esther becomes more conscious of her Jewishness only after she intermarries and her Jewish identity is challenged. In the end, she embraces her Jewish-self, but she also stays married to her not Jewish husband.
Esther is hailed as a Jewish hero, regardless of what kind of Jew she is (you can bet she didn’t keep kosher). She is called brave and beautiful, not intermarried. We do not judge her choices; we do not say she did the right thing but. We remember her for her righteous action, not her interfaith relationship. We find in Esther’s story something good even though we do not define her marriage or choices as ideal.
Esther reminds us of the on-going struggle to balance worldliness and righteousness, and that there are ways for Judaism and intermarriage to co-exist. I think that, if she were alive today, she would write an op-ed piece in the Jewish press making the case for the inclusion and engagement of intermarrieds in Jewish life.
She would ask us to consider the consequences of her marriage being prevented because of a religious norm. She would point out that her story teaches that everyone has the potential to be a hero including interfaith couples.
She might even suggest that intermarrieds who create a Jewish home are modern day Esthers. After all, they are investing in a Jewish future by raising Jewish children. This may not be as spectacular an action as saving an entire people from extinction, but it is no less heroic. When it comes to preserving Jewish continuity, interfaith families can be Jewish heroes too.
What do these two things have in common? Both are reminders that soon, my little boy will not be so little anymore.
The other day I felt good about how I handled Sammy’s challenging political questions about the Sochi games. We discussed Jonathan Pollard when Edward Snowden came up again in conversation. We talked about the parallels between Russia’s anti-gay policies and Hitler’s ideas of racial supremacy during a discussion about the price paid at an auction last year for Jesse Owen’s gold medal. In fact, I was feeling so good about having managed the Winter Games’ teachable moments that I began to think that it was time for some parental high-fives.
Then three tanned and topless females wearing only thong bikini bottoms and big smiles appeared in my mailbox. The Sports Illustrated Swimsuit Issue had arrived. I knew that many men anticipated the arrival of this once-a-year celebration of women frolicking in the sand and surf, but as the mother of a 9-and-a-half-year-old boy, I was neither filled with anticipation for what was inside this magazine nor was I celebrating it.
But the arrival of these women on my doorstep was my fault. I was the one who during Sammy’s school magazine fundraiser said it was okay for him to get the “regular” edition of Sports Illustrated (S.I.), in addition to S.I. for Kids. I thought reading about sports would be better than surfing the Internet for sports news. I forgot that the swimsuit issue was part of the subscription package.
I cancelled my subscription to S.I. 26 years ago, before heading to college. See, I too was a sports-crazy kid. I would read my weekly sports bible lying on my bedroom floor. I studied the swimsuit issue with a mix of amazement (women really looked like that!) and curiosity (was it possible to visit the exotic locations in the pictures?). I had a good idea what was inside the 50th anniversary edition.
But on this day, I did not look at the magazine with amazement or curiosity. I looked at it with a mother’s eye, a Jewish mother’s eye, and thought, there’s no way my kid is looking at this. I try not to be a helicopter parent, and I work to embrace the blessing of the skinned knee, but I’m still a mom that wants to shelter her son from some things for as long as possible – like barely clothed women with long legs and big breasts.
At the risk of sounding like my parents, kids grow-up so fast. I want to preserve Sammy’s innocence for as long as possible. I’m glad he still thinks kissing in movies is gross – he covers his eyes when Aragorn smooches Arwen in The Lord of the Rings, and like that he has “girls who are friends” instead of girlfriends.
With this in mind and because Sammy was at school and had not yet seen that S.I. arrived, I hid the magazine in my office under legal pads and file folders and anything else I could find. I’m not proud that I took his mail or that I wasn’t truthful when Sammy said, “I wonder why I didn’t get Sports Illustrated this week.” As a Jewish parent, I know I should be working a little harder than I am to model walking in God’s ways.
But, come on, I think a little wiggle room should be granted on the eighth and ninth commandments for moms and dads who need to bend the rules in the name of responsible parenting. I mean sometimes a mom has to do what a mom has to do.
I fudged the commandments to protect my child, and to prevent him from breaking the tenth commandment – thou shall not covet. I knew the photos in the magazine might lead to lots of coveting of swimsuit beauties, including Israeli model Bar Refaeli who was featured in the former cover girl section. As I looked at the picture of her, I imagined Sammy using the line, “But she’s Jewish,” to convince me to let him hang her poster in his room. As if somehow being Jewish would negate the fact that she wasn’t wearing much clothing.
The arrival of this magazine really sent me into a tizzy in a way that questions about Putin, terrorism and gay rights in Russia did not. Why? I’m not naïve. I know that some day soon Sammy will be thinking and looking at girls as more than just friends. I know that, in a few years, he will be a teenager with raging hormones.
I was reminded of all these things that as a parent, I wished to put off, when the Bar and Bat Mitzvah Date Assignment Request Form arrived in the mail. Realizing that the teen years and all the developmental changes that they bring were not as far off as I liked to think triggered my mama bear response to the magazine. Taken together, the two items made me realize that, in three, years, my little boy would not be so little anymore.
At the same time that Sammy is called to the Torah to accept his obligation to fulfill Jewish laws and be counted in a minyan (prayer quorum), he will be becoming more interested in bodies and sexuality – things that I find more difficult to discuss than politics. But I can’t stop the turning towards adulthood. It is coming, in many ways and sooner than I want.
I know this, but I still want to prolong Sammy’s innocence as long as I can. Which is why, I deposited the magazine in the recycling bin. I’m not yet ready to address the challenging topics raised by the Sports Illustrated Swimsuit Issue. But I know I need to do it. I just need some additional time to think about what to say.
You know, in the Ve’ahavta part, where it says: These words which I command you this day shall be upon your heart. And you shall teach them diligently to your children, and you shall speak of them when you’re sitting in your house, when you’re walking by the way, and when you’re lying down, and when you’re rising up. On and on it goes. These are the Torah’s most basic directions for how to be a Jew.
But that line about teaching God’s commandments diligently to our children? That’s a specific directive to us parents. Whether we are raising kids in an interfaith home or in one with two Jewish adults, the expectation is clear–teach the kids about Judaism and teach them with diligence! This makes me anxious.
Think about the endless list of lessons “good parents” are supposed to be sure to impart to their children: good manners, respect for others, healthy eating habits, general knowledge of the world. I remember, when my now-10-year-old was in about his sixth month, people started asking me if I was teaching him baby sign language. My heart would pound. I would think, in list fashion: I’ve started solid foods; I’ve transitioned him from the black and white books to colorful, stimulating toys; I read “Goodnight Moon” every night because routine is important; I take him to sing-a-long class to enhance his appreciation for music…must I teach him sign language too? It seemed like one more task in an overwhelming, unending series of parental responsibilities.
As I thought about how I wanted to teach my children about being Jewish, I decided to start with Shabbat. We began lighting candles every Friday night in the manner our Rabbi had taught us–all of us “gathering the light” by sweeping our hands above the flames three times and then covering our eyes while we said the blessing. As my children became old enough to join us in these rituals, I found that my personal behaviors had changed. I would gather the light, then, rather than cover my eyes, I would peek. Just as a toddler playing hide-and-seek might open her fingers to peer out between them while counting, I was peeking at my kids! Rather than enjoying the serenity of that darkened moment of prayer, I was staring at them–were they covering their eyes? Were they saying the blessing? (I know they know this blessing!) It had become my weekly parenting test: Were my kids doing Judaism right? Had I diligently taught them how to observe Shabbat?
This was not working for me. I had come to dread that sundown moment of disappointment if say, they were poking one another instead of focusing on the holiness of the moment. I started to call them out on it. “You were not covering your eyes!” to which they would reply, “Mom, how could you know we weren’t covering our eyes if you were covering yours?”
Touché. Smart kids.
And so this is what my kids taught me about their Jewishness: they would learn by watching me. If Shabbat blessings were important to me, eventually they would see that they were important. If I became engaged in the community of our synagogue, they would find value in that community. If I continued to peek, the jig would be up.
Now, this is how I do Judaism with due diligence–at home, I focus on what is meaningful to me: lighting candles, eating Challah on Friday nights, hosting family meals for the holidays. My kids watch. And participate. And learn.