Full of helpful advice for families starting to think about their child's bat or bar mitzvah, Bar & Bat Mitzvah For The Interfaith Family will be a helpful primer to all families (not just interfaith!).
This colorful booklet will give all the basics about this holiday which combines elements of Halloween, Mardi Gras and the secular new year. It is a holiday not only for children who know immediately that anything with a costume will be fun, but for adults too.
Connecting Interfaith Families to Jewish Life in Greater Cleveland by providing programs and opportunities for interfaith families to experience Judaism in a variety of venues, meet other interfaith families, and to connect to other Jewish organizations that may serve their needs.
This is an interactive, fun, and low-key workshop for couples who are dating, engaged or recently married. The sessions will give you a chance to ask questions about faith, to think about where you are as an adult with your own spirituality and to talk through what's important to you and your partner.
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.
In my previous blog post, I wrote about why choosing love did not mean choosing conversion for me; but for us, choosing love also meant choosing to raise our children Jewish. We didn’t know, initially, what that would look like, especially since we knew (well, I knew) that I wanted to keep celebrating Christmas. (According to my spouse, this makes my children interfaith by default, even if we tell them that they are Jewish.)
Right around the time when bomb threats to JCCs started becoming more frequent, we enrolled our 3-year-old and 7-year-old in Jewish religious school. We chose a wonderful synagogue whose children’s programs we already enjoy, and whose building doubles as my youngest’s non-religious preschool during the week. The thought that she could be evacuated for a bomb or some other emergency is on my mind every time I read of yet another wave of threats.
Our timing for enrolling them has everything to do with identity and with the current political climate of communities under threat. In order to know where you’re going—what choices you’ll make, what values will ground your actions, the ways you will choose to fight for those values in the world we live in—you need to know who you are. This is true for both adults and children, albeit in different ways. For myself, my desire to stand against religious bigotry means emphasizing the voices of light and love closer to the tradition which raised me. For my children, and for my husband and I on their behalf, that means finally making good on the promises my spouse and I made to each other: to raise them Jewish.
We’ve dabbled in and out of what that means, but with the kids asking to come to church with me, Jewish cemeteries being desecrated and JCCs receiving repeated bomb threats, I finally told my husband that the time had come to stop beating around the bush and enroll them in Jewish religious education. (He might remember the exact order of events differently, and that’s OK.)
We had resisted putting our kids into Jewish religious education. It costs money, which is admittedly no small stumbling block. It’s tough to add one more commitment to a weekend already studded with lessons, activities and play dates.
Our daughters have been attending for about a month, and so far, they love it. It’s amazing what starts to happen when you combine eager, interested children with access to friendly, open education that touches their minds and their spirits.
The school meets on Sunday mornings for two hours and what my kids learn there pepper their play and their song outside of the synagogue. My eldest, 7, has the tune of “Ma Tovu” down pat, but chooses to sing it in the child-friendly rhyme the cantor created for the children’s service during the morning. The mnemonic seems to work, if one doesn’t mind one’s child singing (to the tune of “Rose, Rose, Will I ever see thee wed?”), “My toe’s blue / Dropped a hammer on my shoe” as a way of working toward “Ma Tovu.”
Every week approximately 50 children, ranging from preschoolers to teenagers, gather to sing, pray and learn. The morning begins with a service in the main sanctuary with kids sprawled throughout. Some parents drop their kids off and go run errands; a few sit with their children for the Sunday morning havdalah service that closes Shabbat (a few hours late, but no one is counting).
A young girl, maybe a young teenager, passes out spice jars full of sweet-smelling cinnamon sticks. A dad, whom my husband tells me is converting to Judaism and learning along with his children, carries the havdalah candle around the synagogue. His face is alight and alive with joy. I think back to my recent blog post and feel a pang of some complicated emotion I can’t quite name.
As the dad walks around the sanctuary, all the children stretch their fingers out to the candle as the light reflects off their fingernails. It’s clear that many of them have seen plenty of movies where powerful superheroes or evil emperors wiggle their fingers and power shoots out of their hands. Here it’s the opposite. We wiggle our fingers and bring the empowered peace of Shabbat back into ourselves to carry into the coming week.
After their morning lessons, the kids return to the sanctuary for abbreviated, child-friendly morning prayers. My husband and I peek in the doors. Our daughters are sharing a chair up front. The cantor asks the kids what they are thankful for. “Sisters!” calls out my older daughter; “Owls,” her sister says. No mater the complexities, I’m glad to be there, with my kids and my spouse, singing hymns and choosing love.
My daughter Sophie will be 3 this November. My husband Philippe and I have decided to let her start half-day preschool (she’s begged). Still, we’re late starting to look at options. I can’t settle on anything, and as a doctoral student in education, I fear my knowledge of the research—my vise-grip on “how things should be”— has gotten in the way.
Ironically, in the world of parenting and education, it seems as though you can really know too much, or at least can be too critical. Then, I see an ad for a Jewish preschool not far from our home.
My own religious past is complicated. I was raised Protestant because of my father, but my mother’s entire family was Jewish. My maternal grandfather and his brother were the only ones who survived the Holocaust, traveling from Hungary to Ellis Island in the hold of a ship. As both my grandparents died when I was a child, I was never able to ask any more. If I had a story to tell about my past, it would be one of absence and loss, of lacking knowledge—hardly the only story I want to pass down.
“Let’s check it out,” I tell my Catholic-raised husband, who was actually taught by nuns in his early years. We’d decided not to push Sophie towards any faith, but the school looks like a good option, emphasizing respectful interactions, strong routines and a balance of strictness and care. At least that’s what the website says.
In my work, I know the importance of high-quality early education. As decades-long studies have shown, such as the Perry Preschool Study, children who were placed in a “high-quality” program were found to commit less crime, have higher educational attainment and income and need less welfare assistance than a control group.
And yet, I know that a child’s experiences include far more than a single classroom. Developmental psychologist Uri Bronfenbrenner, in his “ecological systems theory” developed in 1979, describes how everything in a child’s environment affects her development, ranging from the microsystem, or her immediate surroundings, through the macrosystem, or remote issues such as the national economy, which affect a child’s experiences in surprising ways. Choosing a preschool means choosing a microsystem, where Sophie will have thousands of interactions with teachers and peers over the course of the day.
No pressure, I tell myself.
When I visit the school, I stand in the temple while the children sit in a semicircle singing Shabbat songs. Their voices mix together, high and low, and bring me to tears. The narrative I had about myself, about my past as a source of loss, didn’t have to be the one I passed down. My past—and the culture surrounding it—could be a source of joy, of learning and of life.
Even more, seeing the school in action helps me change my narrative about what Sophie needs, and what I need as well. It’s not about what should work for a child, I concede, but what actually does work, for the child as well as the family. It’s about the values we want to move toward, the history we want to honor and the past we want to bring to light. What resonates for one family might mean nothing to another. In the ecological model, context is everything.
We decide to send Sophie to that school in the fall. My own life comes full circle, in a twist that I couldn’t have predicted. In attending a Jewish preschool, Sophie—blonde and blue-eyed like her father—will have a chance to touch her past through her present, to eat apples and honey for Rosh Hashanah, smell sweet spices for Havdalah and play in a sukkah for Sukkot. I never went to temple until college. In helping Sophie know her past, I’m returning to a system of traditions that I, in my own life, have ignored.
The Jewish part of my history has been buried until now, and with it, my story about myself. Without searching for a preschool—and without finding this one—we probably never would have made this decision at all. Not only that: as we light candles for Shabbat, and as we tear into a loaf of challah bread, I’m helping change my story of the past into something sweeter. History can be a chance for celebration, not simply mourning. Those traditions are coming alive for us once again.
The Center for Jewish Peoplehood Education (CJPE) is a resource and catalyst for developing education about collective Jewish belonging, often focused on the areas of Jewish peoplehood and Israel. Through its blog and Peoplehood Papers series, the organization generates dialog about the meaning and importance of Jewish peoplehood and how to nurture it.
Recently, I wrote an essay for the CJPE blog about the significant influence peoplehood had on the decision to have a Jewish home by inmarrying and intermarrying couples in a pre-marriage class that I taught at my synagogue. I discussed how we created a curriculum that showed how Jewish engagement could deepen connection to the Jewish people regardless of whether or not both partners were Jewish.
While the following piece addresses engaged couples, it applies to any family interested in building a Jewish home, regardless of life stage. The questions my co-teacher and I ask students–why is being Jewish significant to you, what does it mean to have a Jewish home, how will you go about creating one–are relevant to us all. They are questions we should continually ask ourselves because as we journey through religion, spirituality and life, the answers may change.
I hope you’ll share in the comment section below why you chose to be Jewish, what having a Jewish home meant when you got married, why being Jewish is important to you today and how your idea of a Jewish home has evolved.
This essay is reprinted with permission.
Six months ago, I began teaching a premarital class to intrafaith and interfaith couples being married by clergy at my synagogue. The impetus for the class was the increasing disaffiliation and disconnection of Jewish young adults from Jewish life.
Regardless of whether couples were endogamous or interfaith, we believed that marriage presented an opportunity to influence their religious engagement. We felt that this relationship stage provided us with the chance to effect faith related choices, something especially important as we sought to encourage more interfaith couples to participate in Judaism.
We recognized during premarital counseling that we asked inmarrying and intermarrying couples to make a Jewish home, but that many of these couples didn’t know how to go about creating one. Most of the Jewish partners were raised in progressive Jewish households, either wholly Jewish or interfaith, and grew up practicing Judaism episodically. Their upbringing focused on the High Holidays, Passover, and Hanukkah and few participated in Jewish education post-b’nai mitzvah or remembered anything from religious school.
We wanted to push these often Jewishly illiterate and religiously disconnected couples to think about why being Jewish was significant to them and help them understand how to honor their commitment to have a Jewish home. So, we created a two- to four-week learning experience for engaged partners.
At the start of each session, we asked the couples how they decided to have a Jewish home and why having one was important to them. Interestingly, regardless of whether the Jewish partner or partners grew up secularly Jewish, episodically Jewish, modestly observant or very observant, the reason having a Jewish home was important was the same. All had a strong sense of belonging to the Jewish people.
We used our curriculum, which focused on Shabbat and community building, to show the couples how ritual and communal involvement, could deepen their feeling of Jewish peoplehood. We discussed how rituals, whether viewed as divine commandments or social customs, were a means to transmit Jewish heritage, beliefs, and values. We explained the importance of Shabbat and ways to embrace it. We talked about using the holiday to bring sacredness into the couple’s relationship and home.
These classroom discussions provided a foundation for what was in my opinion the most significant component of the class–experiential learning. Over a Shabbat meal at a congregant’s home, the students experienced the power of Shabbat in a communal setting. Since many of the couples didn’t grow up with a Shabbat home ritual because their families weren’t observant or they weren’t Jewish, we wanted to demonstrate and demystify the holiday. The more relaxed social setting of a home also provided couples the opportunity to deepen the connections they were forming in the classroom demonstrating how Shabbat could be used to build community.
Forging relationships between students was high on our priority list because community was a significant predictor of Jewish engagement. Since we knew that adults with more densely Jewish social networks were more likely to engage in Judaism and raise Jewish children we added a second non-classroom learning experience. At the end of the program, we brought the couples together for Havdalah in a member’s home. This endpoint allowed us to expose participants to another ritual and gave students an opportunity to deepen their connection to each other.
When endogamous and interfaith couples make the decision to be married by a rabbi, it opens the door to a Jewish conversation. It gives us the chance to encourage Jewish choices. Using classroom and experiential learning plus premarital counseling, we can help Jewish and not Jewish partners see how Judaism can help them feel part of something bigger and connect them to Jewish life.