This colorful booklet lists all the ritual items needed for the Passover table. The history and significance of each item on the seder plate is explained, as are the customs that have been handed down through the generations.
JScreen provides convenient, at-home, saliva-based genetic carrier screening with the goal of preventing Jewish genetic diseases such as Tay-Sachs disease and Canavan disease. JScreen is a national program and is headquartered at Emory University in Atlanta.
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.
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 â€śfifth childâ€ť at my seder. Curious about who the â€śfifth childâ€ť 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 â€“ 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 â€“ a child of intermarriage.
A discussion guide was included, but before I opened it, I felt myself grimace â€“ something about the child from an interfaith home being labeled the â€śfifth childâ€ť made me uncomfortable, but I wasnâ€™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.â€ť It called to mind, the negative connotations sometimes associated with â€śstep-child.â€ť It felt that children like my son, who come from interfaith homes, were being labeled as â€śother,â€ť outsiders, not part of the larger Jewish family.
But, I didnâ€™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, â€śWhat does the child of intermarriage ask?â€ť The child of intermarriage asks, â€śWhat is my place in all this?â€ť
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 didnâ€™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 didnâ€™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 supplementâ€™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 communityâ€™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 denominationâ€™s former leader, Rabbi Menachem Mendel Schneerson, who said 37 years ago, that there was â€śanother kind of a Jewish child,â€ť 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 â€śno Jewish child should be forgottenâ€ť or â€śgiven upâ€ť 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, â€śJust Jewish,â€ť or non-traditional â€“ interfaith, LGBTQ, multicultural â€“ 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 Boatrightâ€™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.
My grandfather and me in 1975 at my Jewish family's Christmas celebration wearing our matching gifts.
Christmas is a week away and many interfaith families are busy with preparations for their family celebrations â€“ buying gifts, packing for travel to relatives, baking, decorating, and shipping presents. This makes many in the Jewish community nervous.
They worry that engagement in this Christian holiday will confuse children who are otherwise being raised Jewish or diminish their Jewish identity. They believe that participation in Christmas is religious syncretism and will make it less likely that Judaism will be passed on to future generations. They say that to be Jewish; a home must not include any other religious observances because they create ambiguity.
Many interfaith families like mine agree with the point that a home should have one religious identity, and that is why we have chosen a singularly Jewish path. But identifying as Jews does not mean that we ban Christmas from our homes or decline to participate in the holiday activities of our extended families.
What many within the Jewish community fail to understand is that, for a large number of interfaith families, including mine, Christmas is not religious. Yes, Christmas is technically a religious holiday, although it is not considered to be the most important by the Church. It is simply the most popular culturally and socially, and that is how many Jewish interfaith families honor it.
According to InterfaithFamilyâ€™s 2013 December Holiday Survey, 88% of us celebrate a secular Christmas that lacks religious content. We give gifts; we enjoy a holiday meal and festive foods, and spend time with relatives. Most of us celebrate Christmas in the same way as I did as a Jewish kid growing-up in a Jewish family.
My childhood Christmas included a tree in my home, dinner and gifts on Christmas Eve with my fatherâ€™s Jewish family, and a similar celebration on Christmas Day with my motherâ€™s Jewish family. It was a period when everything slowed down, and was a convenient time for my family to reconnect with out-of-town relatives we did not see on a regular basis.
I thought that my familyâ€™s celebration was entirely secular because we were Jewish, and it was not â€śourâ€ť holiday. So, I assumed, when I met Cameron that I would experience a more religious observance. After all, my in-lawsâ€™ faith is very important to them.
My father-in-law is a graduate of theology school and a layman in the Episcopal Church, and my mother-in-law sits on the vestry. They attend services most Sundays. But not on Christmas or Christmas Eve (too many â€śC&Esâ€ť â€“ people who only attend church on Christmas and Easter).
What I have learned since joining the Larkins, is that just because a family is Christian does not mean that their observance of a Christian holiday is religious. The Larkin family Christmas has no religious component; no church services or prayers, no reading of scripture or discussion of the nativity story. It is with the exception of stockings and more decorations, the same as my childhood Christmas.
Christmas Eve is a buffet dinner and a grab bag with my father-in-lawâ€™s extended family, and Christmas is a lazy, relaxing day filled with food and gift giving. Like my Jewish familyâ€™s Christmas, the Larkinâ€™s Christian Christmas is about enjoying time with family.
So the concern in the Jewish world about interfaith familiesâ€™ religious observance of Christmas made me cull through my memories for my most religious Christmas moment. What I realized is that the most religious thing that my family has ever done on Christmas is light Hanukkah candles.
When Hanukkah falls on Christmas, we observe, the holiday, religiously after our secular Christmas. If we are in Dallas, Cameron, Sammy, and I light the candles at sundown in front of our tree often with Jewish friends. If we are in Vermont, we kindle the menorah with my in-laws, sister-in-law, and nephew. Sammy, Cameron, and I say the prayers in Hebrew and our not Jewish extended family read the blessings in English. In these moments, there is more religion, spirituality and talk of God than there is in any other part of our family Christmas celebration.
I wish more Jewish academics; leaders, professionals, and laypeople took the time to understand the significance or lack thereof that Christmas has in the lives of many interfaith families choosing Judaism. Instead, they assume, like I did, that because Christmas is a religious holiday any observance of it must be religious too.
They also assume that all intermarrieds are the same; we all raise our children in two faiths or none at all, and allow our children to choose their religion when they are older. Therefore, celebrating holidays from different faiths must be syncretic and confusing. But just as there are different kinds of in-married families â€“ secular, cultural, ritually observant, and somewhere in between â€“ there are different kinds of intermarrieds including ones who have a solely Jewish identity.
For interfaith families like us who have chosen Judaism, and nurture their Jewish identity year-round through Shabbat and holiday observance, Jewish education and community engagement; what happens on one day in December has little, if any, impact on our embrace of and commitment to Jewish life. Just as the lighting of a menorah with Jewish relatives by an interfaith family that has chosen Christianity does not call into question the familyâ€™s Christian identity.
For dual-faith or no-faith families observing Christmas may well create ambiguity and confusion. I do not know; I am not one of them. All I can say is that our Christmas celebration has no power to shape the identity of my Jewish (interfaith) household, just as it had no power to influence my childhood connection to Judaism. So excuse me for rolling my eyes at the prognosticators who predict that Jewish continuity is in jeopardy because people like me are celebrating Christmas.
The most religious thing our family has ever done on Christmas is light Hanukkah candles.
Thanksgivukkah has come and gone, and we have racked up stories of latke-stuffed turkeys and donuts on the dessert table, and, most importantly, of the beautiful lights of the menorah on the Thanksgiving table. But before it becomes history for another 150 or 77,000 years, depending on how you count, I want to take a moment to appreciate what makes this year different for the Interfaith (Jewish/Christian) family. This year, Thanksgivukkah gave way to an easier holiday season, where we can focus more on celebration than challenges.
As it has for the last few years, the first week in December my inbox has filled up with announcements for events about the â€śDecember Dilemma.â€ť The emails describe great-sounding panels with clergy from all walks of Judaism and Christianity offering to help me determine how to best parent through the month where our multi-faith background takes the starring role in our lives. But I have to say, its star is shining a little less brightly this year, because there is a little less dilemma before me.
As an interfaith couple, at its most challenging moments December forces us to articulate our faith choices in a way no other month does. How do we explain to our kids that they are a part of two families, even though those familiesâ€™ traditions seem so divergent in this month? In putting out a menorah instead of a Christmas tree, are we trying to tell them that one thing is better than another? (We arenâ€™t, by the way.) These questions are symbolic of the complexities of the choices we make for the four walls that define our home, questions that we navigate and re-navigate as individuals, parents and families all the time, the countless questions that probably led you to this website today.
And on top of the biggies that are highlighted this time of year, two slighlty smaller questions, the detail ones, always loom large for me in December. First, how do I make Hanukkah meaningful, when Christmas is just so gosh darn distractingly fun and wonderful? And second, how do I coordinate celebrating both with both sides of the family, and still minimize any â€ślost timeâ€ť with either?
This year, Hanukkah started the night before Thanksgiving, so we squeezed in our candle lighting between packing and cooking the stuffing we needed to drive to New York for Thanksgiving dinner. As I mentioned last month, we spend Thanksgiving with my Jewish family, so the gang was mostly there for the second night. Â And then we had three whole nights on a holiday weekend, a rare occurrence for Hanukkah. With Christmas so far in the future that gift lists havenâ€™t even been written yet, we could fully concentrate on Hanukkah – no Christmas party invites to juggle between candle-lighting, and barely an ornament display between me and the Hanukkah decorations at Target. It has been a lovely, small holiday, with plenty of nights to share with Grampy, a few with cousins, and two with friends. And now it is over.
Hanukkah is over, and I have three weeks to shop for stocking stuffers for my husbandâ€™s family, three weeks to scheme about which holiday events weâ€™ll attend together when we visit them. It is almost like Christmas is in a different season. In our home, we talk about the importance of helping our Christian family celebrate Christmas, because it is an important and joyful holiday for them. This year, weâ€™re done with our holiday, so we can fully focus on the help. Rather than choosing between one holiday or another, we did ours, and now we can move on to other things. Â My two detail questions are answered pretty neatly (although I will miss you on Christmas day, Dad!).
So it feels like I got an extra gift this December. And perhaps it is a reminder that even though we talk about a â€śdilemma,â€ť in the end what most of us are trying to accomplish two things. First, to define our own nuclear familyâ€™s take on observance, and teach it to our kids with clarity and love. And second, between the long checkout lines and travel hassles and decisions about whether to light candles or strings of lights in our own homes, December is about balancing a whole lot of celebration and joy. If we focus more on the celebration and joy, maybe we can push the dilemma part of the equation off of center stage and into more of a supporting role.
Sammy and I with my 96-year-old grandfather in October. We had a special visit.
About a month ago, I visited my 96-year-old grandfather at his skilled nursing facility in New Jersey while in the area for a family event. It was Shabbat morning, my favorite time to go see him.
My grandfather and I have always been very close. As the oldest grandchild and the only girl, we share a special bond that is different from the one he has with my brother and male cousins. I make it a point to spend time with him whenever I go east to see my family, and I always bring Sammy.
It is important to me to visit with him, even though I am not certain that he knows me or that Sammy is his great-grandson. My grandfather has dementia. On some visits, he does not seem to connect our smiling faces to any name or person that he can recall, but is just happy to have some visitors. On others, I can see that he recognizes me when I walk over.
But even with the uncertainty of his response, I still go and I still bring Sammy. I do not do this out of obligation, or because Jews are commanded to visit the sick. The mitzvah Bikur Cholim, a concept I learned from my grandfather when I was a young child, and he took me to visit his infirmed and elderly parents, tells us to be with someone who is ill because the presence of a loving and kind person is a gift that can lighten the burden of illness.
No, I do not perform this mitzvah because I am told to. I go to visit him because I love him, and I have a deep desire for him to know Sammy as best he can and for Sammy to know him, even though the man he will know is not the vibrant grandparent I remember. But I want Sammy to have some connection to the person he hears about in stories and sees in pictures.
I also go with Sammy because I want my grandfather to hear about my sonâ€™s life and our home, our Jewish home. See, I made a promise to my grandfather 12 years ago when Cameron and I became engaged that my children would be raised as Jews, even though Cameron was not one. I remember the conversation.
â€śJaney, will your children be raised Jewish?â€ť my grandfather asked.
â€śYes,â€ť I said. â€śCameron and I have agreed to have a Jewish home and raise our children as Jews.â€ť
â€śOh, okay. Is he going to convert?â€ť
â€śNo, I didnâ€™t ask him to.â€ť
â€śOkay. Well maybe one day heâ€™ll decide to,â€ť my grandfather said.
I understood my grandfatherâ€™s questions and his hopes. He was the oldest son of observant Jewish immigrants from Hungary. His father was a chazzan, a cantor, who grew-up at the Great Synagogue, also known as the Dohany Street Synagogue, in Budapest on the Pest side of the Danube. Judaism was a central part of his upbringing and identity, and Jewish continuity was important to him, especially given that intermarriage was widespread in my family.
He watched his son, my uncle; marry a woman who was not Jewish; as well as several of his brothersâ€™ children. With my engagement, another generation was continuing the pattern. While some of my intermarried relatives raised children within Judaism, others had no connection to Jewish practice or community, or any other religion either.
As someone who was a young adult during World War II and the Holocaust, my grandfather understood that every Jewish child was precious to the community, and he did not want our familyâ€™s connection to the faith to disappear. He wanted some assurance that someone would pass on our tradition.
I know that he was glad to hear that Cameron and I would have a Jewish home, but I think that while he hoped for the best, he believed, like others in my family that our promise was empty and that little action would be taken to fulfill our commitment. Unfortunately, shortly after Cameron and I were married, my grandfatherâ€™s mental health began to decline. By the time Sammy was born, he had been moved from assisted living to the nursing facilityâ€™s memory unit.
He has never been able to experience or appreciate the central role Judaism has in our home. Yet, regardless of my grandfatherâ€™s mental state, I still want him to know that Cameron and I have kept our promise.
When we visit with him, I talk about the many things he and I have done together, and about my synagogue involvement and holiday rituals. I share with him Cameronâ€™s commitment to and engagement in our Jewish home.
Sammy sings him Jewish holiday songs in Hebrew and tells him about his Jewish day school. He talks to him about his Jewish summer camp and his kippah collection that his not Jewish grandmother has crocheted for him. And because Sammy loves sports as much as my grandfather once did, especially tennis, he talks sports too.
I do not know if any of this means anything to my grandfather, but it is important to me that I demonstrate that I have honored the commitment I made to him, and show him, in whatever way possible, that his hope for a Jewish future is being realized through Sammy. So we will keep visiting, I will keep talking, and Sammy will keep singing Jewish songs.
The other day, as the Halloween candy was being eaten and costumes were being put away, I saw a house decorated in Christmas cheer. It had a large wreath with balls covering one side of the home, and the frame was lined with bright red and white lights. I sighed and thought, â€śIs it really that time again?â€ť
It seems that each year the holiday season starts earlier. What used to happen after Thanksgiving â€“ holiday decorations in neighborhoods and stores, and merchandise on retailersâ€™ shelves â€“ now appears before Halloween, drawing out the seasonal cheer in a way that leaves many of us feeling exhausted before the holidays even arrive.
For Jewish families, the elongated season and ever increasing intensity with which Christmas is celebrated in the public sphere can leave us feeling more than a little Grinch-like. What to people who are not Jewish are non-religious symbols and accessories (trees, garland, lights, dancing Santas), are reminders to Jews that we are different. For interfaith families raising Jewish children, the commercialization of the winter holidays can make them feel particularly stressful and drag us into a competition between traditions that we all want to avoid.
In my house, we try to take the holidays in stride and treat them like any other celebration. We work to make our observance about family and tradition. But it is hard not to be lured in by the razzle-dazzle of Christmas, and every now and then, I find myself longing for a credible Jewish alternative to elves, and reindeer, and snowmen and Santa in order to add a little more sparkle to the Festival of Lights.
My friend Abra can relate. Abra, describes herself as a nice Jewish girl who, as a child, loved latkes, delighted in dreidel and coveted Christmas bling. At age 6, she started secretly decorating her closet with homemade boughs of holly and began purchasing Christmas ornaments. She says it was never about not wanting to be Jewish, it was just that she wished that Hanukkah came with more tinsel.
Now, as an intermarried adult raising two Jewish children she wanted to make being Jewish fun and the Jewish holidays enticing, while instilling in her kids a deep love of Judaism. Not an easy task at a time of year when the merry and cheer of Christmas abounds.
So, Abra created The Maccabee on the Mantel so that her children, and all Jewish children, could have something to call their own during this season of Frosty, Rudolph, and Old St. Nick. The Maccabee on the Mantel is a childrenâ€™s book and snuggly toy solider doll that connects kids to the rich history and traditions of Judaism.
Mac, as we like to call him in our house, is not a Jewish Elf of the Shelf. He is historical rather than mythological. He does not possess magical powers. He does not report to a large man in a red suit. And he is not related to Hanukkah Harry.
Our dog Brady loves spending time with Mac too.
Mac is a reminder that Judaism is full of human heroes who have achieved great things through courage, bravery, and sacrifice. He encourages us to retell our stories, and explore who we are and where we come from.
Mac does not twinkle and he does not make our mantels shine. But he does provide a more lasting radiance by reminding us to believe in miracles. To me, that is real sparkle and that is the kind of holiday tinsel I want my son to embrace.
A warning to you, kind reader: You have read this story before. Itâ€™s about unplugging from technology and reconnecting with your family. Itâ€™s not a new idea, in fact I know Iâ€™m late to jump on the train. But itâ€™s also about resolutions, and Shabbat, so hopefully I can bring in a little something new to the conversation. And if not, please indulge my unplugging declaration, and a Sweet and Happy New Year to you.
So hereâ€™s my story:
I am not a big believer in New Yearâ€™s Resolutions. Itâ€™s not that I doubt peopleâ€™s ability to change â€“ quite the opposite, as my resume reflects a career in pursuit of change. Â Itâ€™s just that when it comes to resolutions, I think people have a tendency to set their sights too high, to pick a goal for a 12-month period that is rarely sustainable for more than a few weeks. Â Change is an iterative process, and if weâ€™ve never done something very well before, it is rare that we can go from not doing something to doing it well every day. By setting ourselves up like that, by saying â€śI am never going to lose my temper with my kids,â€ť instead of saying â€śIâ€™m going to remember to breath more deeply when little Frankie gets me frustrated,â€ť we fail to set up enough small victories to keep fuel in our tanks. In measured steps, I think anything is possible, but in huge bounds, as least for me, the hit rate is not always as good.
This year, thereâ€™s a change I really want to make. Technology, especially in the form of Ericâ€™s and my pretty little iPhones, is getting in the way. It all started out rather innocently â€“ when Ruthie was a baby, I started taking my phone out more and more to snap pictures of her â€“ she was so phenomenally, well, phenomenal, and I loved being able to take a snapshot and immediately send it off to her grandparents or her dad. When Chaya was born, it seemed harmless to hand the iPhone over to Ruthie to play a shape-sorting game so I could buy five minutes and finish nursing in peace. And when we try to track down two or three friends at the hectic gate at the zoo, its great to have the tool of texting to save five minutes of searching with two hot kids hanging around my neck.
But despite its innocent beginnings, it is still getting in the way. Too often I catch myself taking the phone out to snap a photo of the girls and accidentally being caught up in an email that really could wait until nap time for a response. Or I complain about not having time to talk with Eric, and then get distracted by a news alert on the phone during our ten minutes of quiet together before bedtime. So how can I blame Ruthie for asking for a video more than I think she should, or begrudge Chayaâ€™s fascination with the lit-up screen of the phone when the alarm sounds in the morning?
It’s not that the touchscreen has no place in my girlsâ€™ development – I believe that their comfort with technology will play a role in their future academic and professional success. And in my own childhood memories, anything that parents forbid became an obsession, so I think parenting around technology should be about limit setting rather than prohibitions. Truthfully, though, after reading lots of blogs and articles about unplugging (see introductory note), I donâ€™t know what those limits should be.
So hereâ€™s our resolution, or perhaps experiment: This year, we are unplugging on Shabbat. Eric and I started talking a couple of months ago about the technology issue, but unplugging every day sounds like a bound to me, something so grand that weâ€™d quickly fall short and taste progress-deterring failure. I started to ponder a middle ground – a set of small steps – and as the High Holidays approached, I realized that that small step is handed to me by Jewish tradition. Shabbat is not just a day of rest – it is a chance to practice a different way of living, and a different way of being as a family. So committing to do something differently 1/7 of our year is a natural thing to do as a Jew, and a great way to try on this no-technology thing.
I am not a dummy, and I know that tons of Jews have been doing this forever – that many believe we are not fulfilling the commandment by using electricity at all on Shabbat. But we are not becoming Shomer Shabbos â€“ thatâ€™s not where we are as family, or as Jews. So rather than saying to my kids â€śCell phones and computers off because we donâ€™t use any electricity on Shabbat,â€ť I am going to try this on: â€śCell phones and computers off because we are going to be together as a family on Shabbat,â€ť to sing our own songs, tell each other our own stories, play games that require sharing a game board or using our bodies.
I see this experiment as twofold. First, I hope it lets us see how we like life without technology, and to inform what the best limits are for our family. As I said before, I donâ€™t anticipate our final rule will forbid technology, but I hope that living without it for a controlled period every week will help us figure out how much weâ€™d like to live without it over the course of a whole week. And second, I hope it will teach us some new things about how we want to be on Shabbat. Maybe weâ€™ll hate it and decide we want to be on our phones all of Shabbat…or maybe weâ€™ll love it and next year will decide to turn something else off for 24 hours.
The initial rules are no cell phones, no Internet, no TV â€“ landline is OK. Â Weâ€™ll see how it goes, and hopefully Iâ€™ll let you know on this blog.
What do you think? Have you tried this, or do you have a different resolution? How do you make Shabbat a different day than the other six?
My name is Jessie and I am very excited to have my very own blog on InterfaithFamily. My bio will tell you some of the following: I live in Boston with my charming husband and my two (fascinating, and almost always charming) daughters. I was raised in a Reform Jewish home, and my husband was raised Protestant. We are raising our children Jewish.
I look forward to sharing some thoughts about our life as a family for two reasons. One is because we are always retooling, reassessing and renewing our path, and I hope to explore that with others who might be doing the same. Second, I think that the fact that we were raised in two faiths has strengthened our relationship and spirituality, and is generally a plus â€“ an often-unsung bonus of being â€śinterfaithâ€ť (more on that in future posts, which I hope will be helpful to you).
Today, though, I wanted to start out by reflecting on this concept of being an interfaith family, something that I have been pondering for a few years now. Because of the two reasons I just described, I love the idea of blogging here. But I almost didnâ€™t answer IFFâ€™s call for bloggers, because after 8 years of marriage, interfaith doesnâ€™t fit right for me.
In common definition, I guess â€śinterfaithâ€ť is a category we inhabit, but it doesnâ€™t feel like it tells our story. Eric and I agreed early on that as parents that it was our responsibility to choose one religion, and to partner in weaving that tradition into our family life (something I also hope to talk about with you). So we are Jewish, but of course nothing is straightforward.
I think the best explanation of my family is that we are a Jewish home in a loving multi-faith family. I am lucky that my husband and I have come from two great families with strong values and dedication to being families, and maintaining those connections has always been at the forefront of our decision-making. Our extended family includes a multitude of spiritual practices, both within Judaism (Reform, Conservative, Orthodox), and Christianity (Episcopal, Presbyterian, Catholic, Methodist, Lutheran, Christian). We have family members who donâ€™t practice any religion. And we have some family members who practice more than one faith in their home. So the bottom line is that we deal with lots of questionsÂ that are often categorized as “interfaith,” but I don’t use that term for my nuclear family.
Because our story is multi-layered (whose isnâ€™t?), so is my goal for my children. I hope that they will grow up as Jews with a deep respect and curiosity about the faiths of our family members, an ability to help grandparents and cousins and friends celebrate religious holidays with joy, and an understanding that all people of faith are struggling with the same questions â€“ what it means to be a good person, how to find purpose in life, and how to connect with others.Â Iâ€™m looking forward to reflecting on that with you.
My maternal great-grandparents standing outside of their Conservative synagogue with my grandmother and great-uncle.
My name is Jane Larkin and Iâ€™m excited to be one of the new writers for InterfaithFamilyâ€™s parenting blog. Iâ€™m the Jewish half of an interfaith couple creating a Jewish home. I live in Dallas, TX with my husband Cameron and eight-year-old son Sammy. Cameron lives Jewishly and is actively involved in raising Sammy within Judaism. But this isnâ€™t my whole story.
As a Jewish young adult, I always assumed I would marry a Jew and I did. But after two years the marriage ended in divorce. The relationship failed because I married for religion, not love. I wanted to prove to my family that I could in-marry, which is not the best criteria for choosing a mate.
The fact that in-marriage was important to my family was ironic since I came from a family in which intermarriage and Jewish continuity had co-existed for generations. My subsequent intermarriage was just following in my familyâ€™s footsteps.
My maternal great-grandmother was not Jewish when she married my great-grandfather in the 1920s. She never converted, but lived her life as a Jew within Conservative Judaism and raised Jewish children â€“ one being my maternal grandmother.
My grandmother was married to the son of an Orthodox cantor by a prominent Conservative rabbi in the 1940s when no denomination recognized patrilineal descent. My grandmotherâ€™s religious lineage was kept secret since it was known that neither she nor her future children would be accepted as Jews. Still, my grandfatherâ€™s Orthodox parents accepted the match recognizing that inclusiveness was a good investment in a Jewish future.
My father also came from an interfaith home. His mother was not Jewish, but she too created a Jewish home and supported Jewish family life. My dad became a bar mitzvah in the 1950s at a Conservative synagogue that his father helped to build.
What all of this interfaith family history means is that technically, my family is not Jewish even though we have practiced and identified as Jews for generations. I often wonder how many other Jews have interfaith DNA in their genealogical closet. I suspect that there are others that choose to keep their religious lineage a secret even though families like mine are now recognized as Jewish by the Reform and Reconstructionist movements.
So this is my family’s interfaith and Jewish story. I hope that by sharing it that you will be encouraged to share yours too.
A family member of my husbandâ€™s, whom Iâ€™ll call Devorah, recently told me that although I may have converted,Â ”you will never think like a Jew.” At the time I didnâ€™t say anything. This woman is an elder and I respect her opinion. But later I kept running that sentence through my head, and I realized it struck a nerve. Is she right? As an adult convert, will I never â€śthinkâ€ť like a Jew? And by extension, will my children never think like Jews, either?
After ruminating for days, I decided to ask my husband about Devorah’s comment.Â He explained that Devorah believed that I converted out of a sense of duty to him, rather than on my own terms. I thought back to my conversion process and it struck me: I had kept the process intensely private, and I sat before the beit din (rabbinic court) and had my mikveh (ritual bath) only one week before my son was born. In Devorahâ€™s mind, I was Jewish for the sake of my children.
Rather than being upset with an elderly relative with whom I had never explained my conversion process, I realized that I needed to work on becoming comfortable discussing my beliefs and my very real reasons for converting. And I needed to be discussing it with both my non-Jewish relatives and my husbandâ€™s Jewish ones. This will be difficult for me. I came from a family where we didnâ€™t discuss faith or religion, and we certainly didnâ€™t discuss individual belief in the context of religious doctrine. My discomfort with discussing faith is rooted in not having any prior experience talking about it, and I have to explore how to do that. Additionally, I need to learn to share my beliefs with my children and teach them to verbalize what they believe. Not because I want them to fit into any particular doctrine, but because I never want a comment like â€śyou donâ€™t think like a Jewâ€ť to silence them.
I get weekly emails from my synagogue, and, a few weeks ago, I noticed that there was a little paragraph tucked in between notices from the Sisterhood and requests for coat donations.Â A bar/bat mitzvah meeting for parents of kids fourth thru sixth grade. It took me a minute, but I realized quickly that it meant me. Â My daughter is in fourth grade. Â It’s that time already? Â Really? Â Wasn’t it a week ago that I was pregnant with her and couldn’t fathom how she’d be able to have any kind of clear religious identity with a Jewish father and me? Â Â Wasn’t it just the other day that I realized that while she was self identifying as Jewish the way she considered herself Irish but because I hadn’t converted, according to our synagogue, technically, she wasn’t Jewish? I didn’t think she’d really remember the mikveh, she was only five or six, but I remember it so vividly. Â And suddenly – we’re there already. Â A bat mitzvah.
And the more I thought about it, the more emotional I got. Â Which isn’t surprising, I cry at pretty much every milestone. Â Dance recitals, preschool graduations, her first real report card. Â But a bat mitzvah seems like it’s so important. Â Not only because she’s the first in my husband’s family, of her generation, to read from the Torah. Â Not only because my family will come, of course they’ll come, but won’t have the foggiest idea what we’ll be doing. Â But also because the bat mitzvah has so much meaning attached to it. Â It’s coming right when I’m starting to realize that this baby girl, this tiny little baby of mine isn’t always going to be mine. Â She’s her own person – and that’s terrifying and wonderful and, yeah, I’m welling up with tears as I’m writing. Â I’m going to be in so much trouble with this…
That’s what the bat mitzvah is – it’s a public acknowledgement that we’re Jewish, and that Jessica is Jewish. Â That she’s responsible for herself now, that she’s going to take ownership of her own religious identity in a way that I’ve been worrying about since before she was born. Â What will her religious identity be? Â She’s Jewish, yes, but not only Jewish. Â She’s inherited a rich family tradition dating back thousands of years. Â She’s also the product of my side of the family, a family filled with people who have no strong tie to any organized religion but a very strong and heartfelt connection to God.
She’s all intellectual questioning rules and ritual on the one hand, and on the other, she’s got a sincere and absolute relationship with God that, as far as I can see, she’s never doubted. Â She blends both of us, the Jewish side from her father, and the spiritual intensity from me. Â She’s got an extra dash of drama and wonder and intensity that’s all her own. Â And it makes me cry. Â I’m not sure if I’m crying because I’m grieving the loss of the little girl who’s growing up so fast, or if I’m crying because I’m so incredibly proud of the woman she’ll be.
When she was born, my husband picked out her Hebrew name. Â It means “beautiful celebration.” Â That’s what she’s always been for us, a celebration of love and life and so much joy. Â And on her bat mitzvah, she’ll stand in front of our friends and family, and she’ll read from the Torah. Â She’ll be exactly who she is. Â And that’s amazing to me.
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