Natalie Portman's Directorial Debut & Paper Towns' Nat WolffBy Gerri Miller
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Last year, in the “Community Voices” section of my local paper there was a column written by a woman about the proliferation of yard signs in her neighborhood proclaiming “God lives here!” She said that often the behavior of her neighbors displaying these signs was far from divine.
Recently, I recalled this column as I noticed the “He is Risen!” crosses beginning to appear in my neighbors’ yards. I knew many of these people held close their belief in Jesus and acted as he did–they reached out to families new to the area, they befriended the friendless and cared for the weak. But others, behaved in ways that weren’t really in line with Jesus’s actions.
They argued with each other about the cutting down of dead bushes between properties, escalating the fight to the point where lawsuits were threatened. They disregarded neighborhood speed limits and drove at dangerously high speeds when children were leaving for school in the morning. They failed to clean up after their pets but got angry when others left their dog’s waste in the park. They fought about who should and should not have access to neighborhood common areas and green spaces.
But residents with crosses on their lawns weren’t the only ones acting in ways that were inconsistent with their religion’s values. A number of people with mezuzahs on their doors behaved similarly. Neither Jesus nor Moses would have been particularly proud.
While I was bemoaning the unneighborly behavior, I remembered other actions by neighbors that were the embodiment of shared religious values. There was the family that invited a neighbor for dinner when her husband was out of town. A man who found at the gym a water bottle that belonged to a woman from down the street and returned it to her. A young woman who moved in with an older, single woman to care for her. A mom who found a neighbor’s dog that had gotten out and ensured that the pup got home safely. A teen who retrieved my son’s basketball from the pond in our park.
Tattooed and ghoulish looking, and dressed in dark clothes, the teenager appeared to be an unlikely savior. Yet, he turned out to be the personification of loving-kindness.
As my son and I struggled to find a way to get his ball that was moving further towards the middle of the lake, the teen approached with a friend. Our dog went up to them hoping to get a pat. We said hello and returned to trying to get the ball. Suddenly, the male teen walked into the cold, murky pond toward the ball. It was then that we noticed his shoes on the bank and his rolled-up pants. He grabbed the basketball and returned it to my son.
For a moment, we were speechless. My son and I thanked him over and over, and asked if there was something we could do to show our appreciation. The only thing the teen wanted in return was to pet our dog for a minute. Then he and his friend walked away. I was certain we had just encountered Elijah.
According to Jewish legend, the prophet Elijah, who is destined to wander the earth as a heavenly messenger, appears to individuals in many guises. He arrives to guard the sick and newborn and to help the hopeless dressed as a beggar, scoundrel, peasant and now, possibly, a goth teenager. He reminds us not to judge someone’s godliness by his or her appearance or a symbol on a lawn or door. Rather, he shows us that a person’s goodness and adherence to the principles of their faith is revealed through deeds.
After lamenting the ungodly behavior of her neighbors, the writer of the “Community Voices” essay, said that God did live in her neighborhood through the right actions performed by some of the area’s residents. She said, “Deeds outrank yard signs.” The encounter with the would-be Elijah provided a similar reminder for my son and me–actions trump dress.
This Passover, when you open your door for Elijah, think about how you and your family can walk in the prophet’s ways. Then do it, because actions speak louder than words.
I have a talkative family. Mostly, our everyday conversations are about routine topics such as schedules, work, food, sports, and updates on family and friends, but there are moments when we have rich conversations about meatier subjects such as ethics, history, faith and fate.
These thoughtful discussions are never planned, they happen organically. But while the timing of them is unpredictable, I have noticed that they tend to take place in three locations: in the car, around the Shabbat table, and in nature.
Maybe these conversations happen in these spots because we are relaxed, our minds are cleared of to-do lists, and our hands and eyes are freed from electronics. Or maybe the settings put us in a contemplative mood. Whatever the cause, I cherish these opportunities to connect with my family, and especially my son Sammy who is about to enter his preteen years officially.
In these magical moments, my husband and I get to hear our son’s thoughts about life, values, God, and spirituality, and our son hears the same from us. Depending on the themes we’re discussing, we weave in details about history, Judaism, books, science and other relevant topics. Because our son is present and engaged in these conversations, he absorbs and is more receptive to the information being presented.
On a walk in the Vermont woods during our recent summer vacation, the subjects of life and death came-up. I pointed out a nurse log on the side of the path. A nurse log is a decomposing tree trunk that provides the moisture and nutrients necessary for the growth of new plants. We learned about them last summer during a hike in Alaska.
As we looked at the log, Sammy said that all living things, including people, are like nurse logs. He explained his theory of what happens when people die and are buried. He said that as the bodies decay, nutrients are added to the soil, the enriched soil nourishes the growth of new life in the form of plants.
I thought his idea was quite logical, in line with Sammy’s often scientifically oriented thinking. Then he said, “But the question is, do people live on in some way. What happens to a person’s soul?”
I explained that many Jews believe we live on through the legacy that we leave behind – our family, reputation, work and good deeds. Sammy acknowledged that this was one way–a tangible way–to think about living on, but that wasn’t what he was talking about. His thoughts were metaphysical in nature.
He said he believed that when the body decays part of its soul moves into the plant that grows from the soil that has been nourished during decomposition. When an animal eats the plant, it absorbs the soul. In this way, the soul moves up the food chain eventually reaching another person.
My husband and I listened intently while Sammy shared his ideas. We were fascinated by how he easily his mind moved between rational and mystical thinking, and how he interwove concrete and abstract concepts.
I shared with him that the idea that the soul moves through different realms after death is present in Judaism. “Really?” He said.
“Really. Some Jews believe that when they recite the Kaddish for a loved one who has died, it lifts the soul of the deceased from one spiritual world to another moving it ever higher each year that the Mourner’s Prayer is said.”
“Wow. That’s pretty cool,” Sammy replied. He then added, “Don’t you love when we have these kinds of conversations? I mean we were talking about a nurse log and now we’re talking about the soul.”
My husband and I do love these conversations as much as Sammy. They are unlike our everyday parent-child interactions. There is no nagging, admonishing, reminding or repeating. We appreciate these small opportunities to build connection and family intimacy because, in our hyperscheduled, too-busy-for-downtime lives these moments aren’t always easy to find.
In 2003 (five years before I had kids), I read about a project that drew me in for the ways it combined my love of storytelling, my nostalgia for the toys of my youth, and my general admiration for out-of-the-box creativity. A guy named Brendan Powell Smith had started a website, and then a series of books, called The Brick Testament, where he re-created biblical stories from with Legos. Eric and I were excited to find a big stack of Brick Testament books two years later at the MIT Press Booksale, and we gathered them up, a set for ourselves and a bunch more to give as gifts.
The project is impressive – Smith has amassed tons of Lego sets and re-assembled them into unique collections for each tale. As you read it you can see the pieces of a farm set climbing into Noah’s ark, or perhaps the body of Obie-Wan with a new head to look like a biblical farmer, walking across Lego tableaus of the Garden of Eden or the Pharoah’s palace. Smith does not use an official translation to tell his stories – he’s made his own based on a compilation of sources – but the stories are very recognizable to those that I have learned over time.
About a year ago, Ruthie discovered these books on one of my bookcases. She saw the Legos – toys – and claimed the books for her own. I figured there couldn’t be much harm in reading them to her – we frequently talk about the stories behind the holidays, what it means to be Jewish, and conversations about G-d are not foreign to our repertoire. But as I leaf through them with her, I am both verbally and graphically reminded that The Bible isn’t all sunshine and roses. There are some pretty tough parts – violent parts, sad parts – that I don’t feel completely ready to delve into explaining to a five-year old.
Some kids love the scary, but Ruthie doesn’t, largely because, I am sure, her apple fell pretty close to her horror-movie-hating mom’s tree. And the challenges of getting the scary out did not start with the nights we read The Brick Testament. Even though the Disney stories all end in a happily-ever-after, they also almost all contain a terrifying witch, an evil sorcerer, or my least favorite villain, a stepmother out to destroy her husband’s children. And there’s bad stuff in these stories because there’s bad stuff in real life, stuff that Ruthie is getting closer understanding with each passing year.
Intellectually, one of my primary goals as a parent is to make my kids resilient people. I know that no matter how hard I try, I cannot prevent them from everything that is scary, I can’t keep them from knowing hardship firsthand. But if I can give them tools to know that scary things don’t need to make all of life scary, and that the bad things that happen do not need to define them, I will feel like I have done a good job. When push comes to shove, however, and the picture on the page is of biblical bloodshed, my maternal instinct tells me to skip that page – to gather the girls up in my arms and protect them from even knowing that people kill other people. If resiliency is the goal, it means that someday, and I am sure a day sooner than I am ready for it, we’ll need to not only read about Cain killing Abel in full, but we’ll also need to talk about it for a while. And in the end, The Bible, which is reinforced with thousands of years of commentary about why things happened the way they did, is one of my best tools to open the discussion about why evil happens and how to understand it.
In a great article on this website about introducing Torah to your kids, Kathy Bloomfield notes that “There are times when the Torah portion is just not something you want to discuss with the children. Explaining animal sacrifices, what “begat” means or why there seems to be so much bloodshed can get very tiresome.” There is also a great animated video series on this site presented by Torahlog, which presents the year’s worth of Torah portions with commentary.
Ideally, I want my girls to start out understanding the richness and the wonder of the stories upon which our faith is built, and gain a comfort level that will make them open to the more complex parts as they are developmentally more ready. But for now, I am going to purchase a few of the books Bloomfield suggests, along with Brendan Powell Smith’s newer bible stories for kids, and start preparing for the days when all four of us are ready for that complexity.
According to the new Pew Center survey of Jewish Americans, 45 percent of intermarrieds are raising their children Jewish or partially Jewish by religion. That is great news since the 2000-2001 National Jewish Population Survey found that only one-third of intermarrieds choose Judaism in some way.
But simply knowing that that the number of us living Jewishly has increased is not enough for me. I want to know why. Is it because of outreach efforts, changes in policies that have made some organizations more accepting of interfaith couples or a larger number of clergy who will officiate at interfaith weddings? Is it that more mixed faith couples are finding relevance in the history, culture, values, beliefs and observances of Judaism? Maybe the driver is something else.
Whatever it is, inquiring minds in the Jewish community should want to know. Why? Because if we want to build meaningful relationships with interfaith families or develop initiatives that entice families to explore Jewish life than we must understand what excites families like mine about Judaism and what attributes make religious connection important to us.
So in the interest of creating a better understanding of what drives intermarrieds to engage Jewishly, I want to share why Cameron and I have chosen a Jewish identity for our family. I recognize that our home is a sample size of one. But I hope that by sharing the drivers of our engagement that it will encourage other interfaith families to join the conversation and make their voice heard.
So here are the reasons we chose to be Jewish:
1. Community: A large part of why we decided that we would have a Jewish identity is because of community. When Cameron and I were dating we would often discuss how we should approach faith in the context of intermarriage. I wanted a Jewish home; Cameron wanted to celebrate both traditions. I needed to make a case for Judaism. While I could not provide a spiritual reason for having a Jewish family except that I did not believe in the divinity of Jesus, I did feel strongly about Jewish peoplehood.
I explained that there is a bond that unites every individual Jew with the larger Jewish community. This connection is expressed in the Hebrew phrase, Kol Yisrael arevim zeh bazeh. All Jews are responsible for one another. I wanted my children to feel a part of this bigger group.
Cameron accepted the idea that there is more to being Jewish than faith and on the night he agreed to raise our children as Jews he said, “In our society you don’t need to do anything to feel Christian. We could do nothing in our home and our children would think they were Christian. There is more to being Jewish than just religion. For our children to be Jewish they need to be taught what it means to be Jewish.”
2. Deed vs. Creed: Modern Judaism’s emphasis on action rather than belief is another reason we chose a Jewish identity for our family. While I believe that there is something larger at work in the universe, Cameron is less certain that a divine presence exists. Since Judaism teaches that doing good deeds is more important than believing in a certain idea about God, there is no pressure to conform to or accept a specific religious belief.
Cameron was raised in a home that took its responsibility for serving the larger community seriously, so the concept of tikkun olam, repairing the world, was attractive to him. Regardless of what we each believed about God, we shared a view that our purpose is to make the world a better place. Judaism provided us a framework to teach this idea to our children.
3. One Family, One Identity: Before Cameron and I got engaged we struggled to resolve our faith in the home dilemma. We read books that presented various interfaith arrangements from pursuing one to conversion to raising children in two religions to joining the Unitarian church. But it was a class on interfaith relationships at the Center for Religious Inquiry in New York City that helped us to find a solution. A rabbi and a rector taught the course, and one evening they impressed upon us the importance of choosing one religion.
“Your child is asked to make a winter holiday art project. She can make only one,” said the rector. “She must choose red and green paper to create a Christmas theme or blue and white for Chanukah. It appears that this is a simple choice, but for a child being raised in a home with two religions, with no clear religious identity, this is not a choice between colored papers, it is a choice between mommy and daddy. And that’s a decision no child wants to make.”
The story shocked us into thinking about our situation from a very different point of view. Rather than focusing on the compromises and feelings of adults, it made us see a child’s perspective and asked us to consider how our decision would impact our future children. Neither one of us could think about putting our child in the position described. After the discussion Cameron told me that he was comfortable with raising our children as Jews because being Jewish was about more than faith.
I would love to know why other 45-percenters chose a Jewish identity for their family. I would also like to know why 55 percent of intermarrieds made a different choice. I believe that we need to go beyond the numbers to learn what is driving behavior so that we can more effectively engage interfaith families. Because let’s face it, with almost 60 percent of recently married Jews choosing a partner from outside the faith the future of Judaism depends on bringing more families like mine into the tent.
My family is looking forward to Sukkot after the serious work of the Days of Awe. As I wrote about in my essay Beyond the Lulav and the Etrog, it is an easy holiday for my interfaith family to embrace. It emphasizes the concept of gratitude, a universal sentiment that is prized by many faiths and people, including those who subscribe to no religious tradition, and it directly connects to my family’s daily life.
We are avid vegetable gardeners and Sukkot is the perfect opportunity for us to express appreciation for each other’s work maintaining our garden space – Cameron turns the compost and prepares the beds, and I plant and weed with Sammy’s assistance. During the holiday we give thanks for the produce we produce and the elements of nature that enabled us to grow such a delicious bounty.
This year we are especially thankful because Texas is in the third year of drought with most of the state experiencing severe to extreme conditions. We see the effects of the water shortage in the cracked soil surrounding our tomatoes and okra, and in our dry rain gauge. We also notice the impact of the weather on our neighborhood pond, which has large areas where most of the water has evaporated.
Recently, while walking our dog near the pond Sammy gasped when he noticed the water level. “Mommy, look at the pond!” he exclaimed. “There is almost no water in some areas. What’s going to happen to the ducks, geese and herons if the water gets lower? Someone needs to do something!”
“I heard someone the other day ask if water can be pumped in, but that isn’t feasible because of the city water restrictions and the energy it will require. We really need rain,” I said.
Sammy was quiet the rest of the walk and I could tell he was thinking. When we got home he said, “I’m really worried about the water. We need to do something. What can we do to make rain?”
“Short of cloud seeding which is a method used to increase precipitation, not much. We could pray for rain…actually, that would be an appropriate thing to do during Sukkot. Have you learned about the Water Drawing Ceremony?” I asked.
“According to the Talmud, Sukkot is the time of year when God judges the world for rainfall. The Water Drawing Ceremony, conducted in ancient Israel each morning during the holiday, asked for God’s blessing for an abundant rainy season,” I explained.
“What was the ceremony like?”
“It was very joyous. Water was brought from an area near Jerusalem in a golden flask to the Temple’s Water Gate. The shofar was sounded and the water was poured over the altar.”
“Well, I learned to make rain at camp,” he said demonstrating the hand and foot sounds designed to mimic a rainstorm. “But that’s not a ceremony and let’s face it, it won’t fill the pond with water.” He thought for a moment and then said, “I know, the next time it is supposed to rain we can put buckets outside in different areas of the yard and collect rain. Then we can bring the buckets over to the pond and pour the water into it helping to fill it up again. It can be our own Water Drawing Ceremony!”
“I like that idea,” I said.
“Me too,” Sammy replied. “I feel better knowing that we’re going to help.”
This year as you celebrate in the sukkah and give thanks for the abundance that fills your plate remember the precious natural resources that helped to make your meal possible. Show some appreciation for them too and please, don’t forget to pray for rain.
I had no intention of writing two posts on the High Holidays, but something happened the other day while playing tennis with Sammy that was in sync with the spirit of the season.
Sammy has been playing tennis since the age of four. He has progressed from group lessons to private lessons twice a week. He truly loves the sport and started to play competitively last year. His game has improved exponentially and there is no longer a need for Cameron and me to take a little off our strokes when we hit with him.
But while Sammy has become hard to beat, we are still bigger, stronger and more experienced. No matter how close the games are, more often than not, one of us is on the winning side. This is hard for Sammy. We don’t care if we win, but Sammy has an intense desire to beat us.
When I was a kid I too wanted to beat my parents. Winning against them symbolized a kind of independence. It said I wasn’t a baby; I was strong enough to beat an adult. So I understand Sammy’s pursuit of victory. I just don’t like it when the intensity with which he pursues his goal leads him down the path of unsportsmanlike behavior. This is what happened the other day.
Sammy had won the first set 6-2. I was up 2-0, 40-30 in the middle of the third game of the second set. I could see Sammy’s frustration building at having easily given-up the first two games. Now I had the chance to take a 3-0 lead if I won the next point.
I served, he returned the ball and after a short rally he hit it out. Sammy didn’t like the call but instead of asking if I was sure that the ball was out, he exploded, “That ball was in!”
“It looked clearly out to me,” I said. “It landed in the green space behind the baseline.”
“No it didn’t! It was in,” he yelled. “You’re a cheater! You just called it out so you could win!”
“Sammy, I’m your mom. I love you. Why would I cheat?”
“You do cheat!” he shouted before he started to serve the next game.
As I waited for his serve, I hoped that hitting the ball might help him work out his anger and frustration.
“Zero serving three,” he said. “But it should be deuce!”
“Out,” I called when his serve landed wide.
“I don’t even know why I play with you. You make me so frustrated. I hate you!” Sammy screamed. This insult was followed by a cry of “Uggh,” as he fired his next serve.
The serve was a bullet and the force of the shot made me think that he was channeling his emotions into better play. But I was wrong. I soon saw that rather than raising his game he was spiraling into a complete meltdown. After I won the set, I suggested that we go home and continue the match the next day.
Sammy protested and I agreed to play more, but after the first game of the third set I decided I had enough of Sammy’s unsportsmanlike behavior. The tantrum wasn’t working itself out. It was time to set some boundaries.
“I’m done,” I said.
“I’m tired of listening to you use hurtful language. I’m tired of you throwing your racquet and whacking the fence. I’m going home,” I said in a calm, but stern voice as I picked up balls.
Sammy walked over, sat at the net, put his head in his hands and cried. I went over and sat too. “Can I give you a hug?” I asked.
“No! I don’t deserve one,” he mumbled.
“Sometimes when we’re angry and frustrated a hug is exactly what we deserve,” I replied. “I may want to believe this because I’m your mother, but I don’t think that you really meant what you said today. Your words and actions were your anger and frustration speaking.”
“I’m sorry,” he sobbed.
“I know you are. Listen, I’m your mom. I love you. I will never cheat you. I’m also human and humans are flawed. Sometimes I’ll get the calls right and sometimes I’ll make mistakes – just like you. But I’ll always try my best to make an honest call.”
Sammy inched closer. We hugged. “I’m really, really sorry,” he said.
“I know. Sometimes we say things that we know are wrong or that we don’t mean, but because we are so emotional we can’t seem to stop the words from coming out. I know you didn’t mean what you said. I forgive you.” I gave Sammy a kiss and then said, “I love you – always.”
I didn’t intend to make our tennis game a High Holiday teachable moment. It just happened to be a reminder that as we seek to return to wholeness we not only want God’s forgiveness, but also each other’s.
As the High Holidays approach, I’ve thought a lot about the past year – my successes; my failures; the moments when I’ve been my best self and those when I haven’t lived-up to who I want to be as a colleague, daughter, friend, mother, sister, spouse and Jew. As I’ve gone through this psychological housecleaning I’ve made note of the things big and small that I might want to repent for this year.
I’ve asked myself which transgressions will I seek forgiveness for and which ones are well…minor infractions and not important. Does not observing Jewish dietary laws make the cut? What about walking past litter in a parking lot? Does God really care about what I eat or is the divine more interested in seeing me do a better job of caring for the earth?
As I contemplated these questions I was reminded of a conversation I had with Sammy during Passover. The holiday fell during his spring break. We were on vacation and were not being mindful of the holiday’s food restrictions. Sammy said, “We’ve been really bad at keeping Passover this year.”
“You’re right,” I said. “Some years I’m good at making sure we keep it, and others years I’m not. It’s always easier when we’re home. Since we’re away I’ve let it go. I think God will forgive us.”
“I don’t think God cares,” replied Sammy. “I don’t think God cares about what we eat. I mean, God wants us to eat healthy food but I don’t think God cares if we keep kosher or keep Passover. God cares about important things like not hurting people, not making fun of people and treating people fairly.”
At the time of the conversation and again as I replayed it in my mind I thought Sammy has a point – eating matzah instead of bread on Passover won’t repair the world, but showing compassion and gratitude, and honoring others can go a long way to making our society better.
Then I found an article, “A Universal Explanation for Religious Atheists,” that I had torn out of the paper back in July. Written by Leonard Pitts Jr. of the Miami Herald, it is a conversation between the author and God about atheists and the concept of a godless “universal spirit.” Pitts asks God if the idea of a universal spirit bothers him to which God replies no. God then says, “I’ve been called worse. Besides have you seen the things some religious people do, supposedly in my name? They blow things up in the name of God. They stone women in the name of God. They fight in the name of God. They hate in the name of God… I wish, more often they would hug in the name of God. Serve in the name of God. Heal in the name of God. Make peace in the name of God.”
After re-reading Pitts’ column I felt that he was making a similar point to Sammy – care about the things that are truly important, the things that have the ability to make the world a better place. Don’t sweat the small stuff. Because while the small stuff can help us feel closer to God; more connected to our faith, traditions and history; and provide a way for remembering to hug, heal and serve, it can also if we’re not careful, become more important than loving thy neighbor, honoring our elders and caring for the earth.
So as I finalize the list of things I will seek forgiveness for this year I’ve decided that my food transgressions will not be on it. I don’t think God cares that I ate pizza on Passover or indulged in lobster rolls over summer vacation. But I do think God would like to see me acknowledge that I can do a better job honoring my mother and father, listening to my colleagues, showing patience with Sammy, controlling my temper in disagreements with Cameron and taking care of the environment.
I’d like to say that my family and I find our deepest spiritual connections in our synagogue’s pews, but we don’t. That’s not to say we don’t find any meaning and connection during traditional temple services, we do, it’s just not necessarily divine.
My husband Cameron will tell you that for him this has nothing to do with the services being Jewish. He was never moved in a spiritual way during services at the Episcopal church of his childhood or during the ones he occasionally attended as a young adult living in the Czech Republic. But ask him how he feels about spending time on a lake or in the woods, and he will tell you how that is a different and special experience.
I feel much the same. Communal holiday and Shabbat services fill me with a sense of Jewish peoplehood and community, but not with the same awe, wonder and sense of a larger presence that I experience when spending time in nature.
For us, the outdoors is where we find God. We connect spiritually while sitting in a canoe on a crystal clear lake watching a bald eagle soar overhead, or gazing at the Milky Way and counting shooting stars during our summers in Maine, or on solitary kayaks, or from the summit of a mountain we’ve climbed or watching the glow of a campfire.
Sammy seems to have inherited this spiritual connection to the outdoors from Cameron and me, and I suspect that being in nature and experiencing Shabbat outside at summer camp is part of what makes that experience so sacred.
Nature is our pathway to connect with the divine, but it’s not for others. In my extended family the “right” way to find spirituality is inside the walls of a traditional religious institution. It’s OK to refer to a beautiful place as “God’s country,” but for them God does not reside there. He, She, or It is found in a temple.
This difference makes for some very interesting conversations around our Shabbat table when my family comes to visit. Our different experiences and perspectives often lead to healthy debates about God and spirituality, which are, of course, part of finding God too. (See Genesis chapter 32 when Jacob wrestles with God.)
But while these are lively conversations, Cameron and I emphasize to Sammy that there is not one way to find spiritual connection. We want him to understand that whatever way he finds God – be it on a mountaintop or in a building or while building Legos– it’s the right way for him.
There’s something about that age, for my kids, anyway. Three is where they start to get a concept of God – and I find it absolutely magical.
When Jessica Mary was three, she was so fascinated by the concept of God that I started looking much more seriously at Judaism, because I wanted a strong religious foundation for her. There was no Church of Melissa that I could send her to for formal instruction, and when I looked at raising her in my spiritual tradition or Marc’s – Marc’s was the clear winner. On the theological bones of it, Judaism was such an easy fit for my beliefs – and Judaism had the added bonus of already having a huge community waiting to welcome her. She loved the rituals, lighting the candles and making the blessings, and explaining that something was a mitzvah was the quickest way to ensure her cooperation. As a three year old, her spirituality was already so defined.
When Samuel Earl was three years old, he was the same way. He wanted to have a birthday party, just him and God for his fourth birthday. Part of that was that he didn’t like people all that much and at least God wouldn’t be looking at him and making him talk – but part of it was also that he had a profound connection to nature and trees and being outside. I called him my little Druid – he was intensely connected to nature. I remember him sobbing after a really bad storm came through and so many trees were lost. It was painful for him on a level that was hard to watch. For Sam, his belief in God has always been intense and natural and easy. God is his friend, God made the trees and when there is damage done to nature, Sam is devastated, not just for him, but also for God.
And my Julianna Ruth, who turned three in April… Last night, I started reading her a book that I had picked up for Sam for summer reading. First Book of Jewish Bible Stories – and I just read the beginning of it, where God first created the world. She was fascinated. It was a story she’s heard before, because she goes to preschool services at the synagogue, and she knew the song about the days of the week, ending in Shabbat. She was so excited about it, reading about her friend God. She announced that he was her new best friend, and how he must have created people so that they could be his friends – and I thought about what a fascinating way children have of boiling down theology to their level. And how safe and reassured she was – God was out there, and God loved her and she loved God, and it was so exactly what I wanted her to take away from the story.
I struggle sometimes with Judaism. I don’t feel at home with the culture all of the time. I don’t like gefilte fish, and don’t understand Hebrew. But what I love about it is that the Jewish God is my God. He (or She) is the one that I’ve been connected to for as long as I remember, and I have always felt as though we have a very personal, individual relationship. And when I’ve struggled the most is when I’ve felt cut-off from that relationship. But in the end, I believe what my kids believe. I think three year olds know it all already, and we spend the rest of our lives trying to understand it: That God loves us, and gave us tools to make it easier to connect with each other and with God, that the natural world is intimately a part of God and that in the end, the world is a better and brighter place because of our relationship with God.