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When I set out to write my book From Generation to Generation: A Story of Intermarriage and Jewish Continuity, I wanted to demonstrate through the telling of my familyâ€™s story that intermarriage has not been as bad for the Jews as many in the Jewish community would have us believe. I wanted to show that the reality of the religious lives of mixed faith families is more nuanced and richly Jewish, than is often portrayed through surveys, statistics, and snapshot anecdotes.
For years, the Jewish communityâ€™s belief that intermarriage is a significant factor in the decline of the Jewish population has been reinforced by how it collects its data. Jewish demographic surveys mostly look at rates of intermarriage and Jewish childrearing by intermarrieds. There have been few studies that Iâ€™ve come across that dig deeper into this issue through qualitative and quantitative research; few researchers, academics, or community leaders interested in understanding the hows and the whys of Jews who are intermarried.
This focus on calculating the percentage of Jews that intermarry and raise singularly Jewish children has failed to move the debate about how to best address intermarriage and its effect on Jewish continuity forward in a meaningful way. Instead, it continuously creates communal hysteria and vitriol with the release of each new study.
One of the problems with the data on intermarriage is that it captures the religious choices of families at a single point in time. This method assumes that interfaith family life is static. However, an intermarried family’s relationship to faith can be as dynamic as an inmarried family’s.
For example, some not Jewish partners choose to convert after many years of living a Jewish life. Previously uncommitted couples decide to engage Jewishly when a child is born or starts preschool. Interfaith families who identify as Jews of no religion become more involved after a significant life event. Families who start out as dual-faith later make the decision to have singularly Jewish homes. Children of intermarriage choose to identify as Jews in some way when they reach adulthood.
Until recently, most demographic studies have failed to measure the Jewish identification, engagement, and experience of interfaith families in a way that captures scenarios such as the ones highlighted above. However, after the publication of the Pew report, Theodore Sasson, a senior research scientist at the Cohen Center for Modern Jewish Studies asked the Pew research team to look at the rate at which young adult children of intermarriage identified as Jews.
He found that over the years, â€śthe proportion of adult children of intermarriage identifying as Jewish has steadily increased, reaching 59%â€ť for children born after 1980. The result was almost evenly split between those identifying as Jews by religion and those identifying as Jews of no religion.
In discussing his findings, Sasson states in the Spring 2014 issue of Contact, â€śthe higher-than-expected rate of Jewish identification among the adult children of intermarriage isâ€¦a significant milestone. The rate at which young adult children of intermarriage identify as Jewish exceeds the rate at which their parents claimed to be raising them as Jewish in the NJPS 2000-01 survey.â€ť
Sasson’s data captures people like my cousin, the child of a Jewish father and not Jewish mother raised in a home with no religion. During his first year of college, he met other kids like him. Some of his friends had heard of Birthright and suggested that they all look into it.
The idea of exploring his Jewish heritage interested my cousin enough that he announced at his family’s secular Christmas dinner that he was planning to apply to go on the Israel trip with his friends. My Jew of no religion uncle, who had been turned-off by the faith after his
By collecting data on intermarriage and the child-rearing choices of intermarried Jews in the way that we do, we do not allow for the possibility that being Jewish or engaging in Judaism can become important or of interest to interfaith families and children of intermarriage over time. Dr. Sasson’s findings will hopefully get the Jewish research community to consider additional ways to study intermarriage’s effect on Jewish identity.
I hope to see more qualitative research being done too in order to better understand why intermarrieds are or are not choosing Judaism, and how they are engaging in Judaism if they are associating themselves with the Jewish people in some way. But, until communal leaders start asking these questions, it is up to intermarrieds who are actively choosing Judaism to make our voices heard.
By sharing my family’s interfaith and Jewish journey in From Generation to Generation, I hope others will be encouraged to share their story. Our narratives can help answer questions such as why, how, and when are intermarrieds making Jewish choices.
The Jewish community needs to learn from and leverage the experiences of interfaith families living Jewishly in order to draw more intermarrieds into American Jewish life. If it does not, the predictions of the communal pessimists will eventually become reality.
Sasson suggests that the Jewish community support efforts to maximize the percentage of intermarrieds raising Jewish children and welcome young adults not raised as Jews to explore their Jewish heritage. He seems to recognize what many Jewishly engaged intermarrieds already know; Jewish spouses will not sustain us, but Jewish engagement will.
From Generation to Generation: A Story of Intermarriage and Jewish Continuity is available at Amazon.com and other retail outlets.
Theodore Sasson, â€śInvesting in the Children of Intermarriage,â€ť Contact: The Journal of the Steinhardt Foundation for Jewish Life, Spring 2014, Volume 16, no. 1, 8-9. http://www.steinhardtfoundation.org/wp-install/wp-content/uploads/2014/03/spring_2014.pdf
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 â€śaudacious hospitalityâ€ť 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 â€“ even interfaith homes.
Estherâ€™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 â€“ 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 kingâ€™s ministers, refused to bow to Haman, another of the kingâ€™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 Estherâ€™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 didnâ€™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 Estherâ€™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.
As the year begins, many of us find ourselves feeling as if we need to detox after the holidays. I am not talking about cleansing ourselves of the festive food and drinks in which we indulged (or maybe over-indulged). I am referring to the process of removing the toxins that have accumulated in our hearts and minds from extended time spent with family, and especially in-laws.
In a pre-holiday article, in The Boston Globe, Leon Neyfakh writes about the familiar image of â€śthe monster-in-lawâ€ť and reminds us that nothing seems to bring out our angst about our parents-in-laws like the holidays. For interfaith families, the season can feel especially toxic. Mix the navigation of different faiths and religious customs with regular seasonal stress, sprinkle a little Hanukkah-Christmas competition on top and what you get is a recipe for â€śholidays from hell.â€ť
But it does not have to be this way. We just returned from Christmas in Vermont with my in-laws and the worst thing I can say about the trip is that my legs are a little sore from skiing.
I feel lucky. Neyfakh reports that more than 60 percent of married women experience sustained stress because of their parents-in-laws. But I love mine. What is wrong with me?
I would like to think that nothing is wrong with me; that my in-laws and I just happen to have found the ingredients for a successful relationship. That all these relationships need, is love.
The first time I met my in-laws, my mother-in-law wrapped me in an embrace as I entered her kitchen. The greeting was not over-the-top or staged. It radiated genuine warmth.
I was moved because I knew I was not the poster child for a future daughter-in-law. I was Jewish, not Christian; and my divorce from my first husband was still not finalized. Yet, my future in-laws greeted me with an air of acceptance.
My divorce would be official eventually; alleviating any concerns that my in-laws might have about my relationship status. But I was still Jewish. Yet, any worries that I had about the acceptance of my Jewishness were dispelled when I arrived for my first Christmas with the Larkins.
Hanging from the mantel with the family stockings was one in white wool with blue Stars of David. It was for me, and I appreciated that my mother-in-law found a way to include me in their holiday tradition while recognizing and respecting my faith.
The hug and the stocking laid the foundation for our relationship, and helped us to focus on our shared values, rather than on our theological differences. For example, we found that we both take our responsibility to help make the world a better place seriously.
Over the years, my in-laws have worked to care for elderly friends, feed the hungry (my father-in-law coordinates a summer lunch program for children and families in need), and help settle Sudanese refugees in the Burlington area (my mother-in-law has volunteered with the Vermont Refugee Resettlement Program). Their efforts embody Christian values, and from my Jewish perspective, are the very definitions of mitzvot and tikkun olam.
We also realized that we share similar religious experiences and points-of-view. We trade stories about our involvement as lay leaders in our respective houses of worship and find similarities in our liturgies.
My mother-in-law has mentioned that the Reform prayer book Mishkan Tâ€™filah reminds her of the one her church uses. And my father-in-law, a student of theology, has been a great resource for answering questions related to the Bible.
While we have found common ground and created inclusive celebrations, I know that my in-laws had hoped that their grandchildren would be baptized in the same church as Cameron and his sister. I know that they were disappointed when we announced that our children would be raised Jewish and realized that a baptism would not happen.
But I also know that they felt that giving a child a spiritual foundation, regardless of religious denomination, was more important than upholding a custom. Knowing that our children would be raised in a home with religion diminished any disappointment that they felt.
I know that my relationship with my in-laws, and their support and participation in our Jewish home have been made easier by the fact that we both affiliate with the theologically liberal brands of our faiths. I also know that focusing on each other’s good qualities, rather than each other’s imperfections has helped too.
This has been our recipe for success. Maybe it is unique. But I do not think so.
It may not be easy to get past criticism, prejudice, exclusion, and parental meddling in order to build good in-law relations; and fundamentalism and the perceived threat of new or different religious beliefs and traditions can add another layer of difficulty. But I do think that many other families can make it work.
I know more of us could â€śheartâ€ť our in-laws if we put the stereotypical behavioral scripts that popular culture holds up as the norm aside. By focusing on what unites us rather than what divides us more families might be able to enjoy emotionally intoxicating holidays in the years to come.
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.
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.
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, â€śIn our society you donâ€™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.â€ť
2. Deed vs. Creed: Modern Judaismâ€™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.
â€śYour child is asked to make a winter holiday art project. She can make only one,â€ť said the rector. â€śShe 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 thatâ€™s a decision no child wants to make.â€ť
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 childâ€™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 letâ€™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 familyâ€™s daily life.
We are avid vegetable gardeners and Sukkot is the perfect opportunity for us to express appreciation for each otherâ€™s work maintaining our garden space â€“ Cameron turns the compost and prepares the beds, and I plant and weed with Sammyâ€™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. â€śMommy, look at the pond!â€ť he exclaimed. â€śThere is almost no water in some areas. Whatâ€™s going to happen to the ducks, geese and herons if the water gets lower? Someone needs to do something!â€ť
â€śI heard someone the other day ask if water can be pumped in, but that isnâ€™t feasible because of the city water restrictions and the energy it will require. We really need rain,â€ť I said.
Sammy was quiet the rest of the walk and I could tell he was thinking. When we got home he said, â€śIâ€™m really worried about the water. We need to do something. What can we do to make rain?â€ť
â€śShort of cloud seeding which is a method used to increase precipitation, not much. We could pray for rainâ€¦actually, that would be an appropriate thing to do during Sukkot. Have you learned about the Water Drawing Ceremony?â€ť I asked.
â€śAccording 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 Godâ€™s blessing for an abundant rainy season,â€ť I explained.
â€śWhat was the ceremony like?â€ť
â€śIt was very joyous. Water was brought from an area near Jerusalem in a golden flask to the Templeâ€™s Water Gate. The shofar was sounded and the water was poured over the altar.â€ť
â€śWell, I learned to make rain at camp,â€ť he said demonstrating the hand and foot sounds designed to mimic a rainstorm. â€śBut thatâ€™s not a ceremony and letâ€™s face it, it wonâ€™t fill the pond with water.â€ť He thought for a moment and then said, â€śI 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!â€ť
â€śI like that idea,â€ť I said.
â€śMe too,â€ť Sammy replied. â€śI feel better knowing that weâ€™re going to help.â€ť
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, donâ€™t forget to pray for rain.
This year, we won the lottery. The school lottery. Â We were among the lucky few to win a coveted public pre-kindergarten slot for Ruthie, at one of our first choice schools, no less. This means that last week we celebrated Ruthieâ€™s last day of preschool, and with excitement and a twinge of nostalgia we will become an elementary school family in less than a week.
When I went to line up our fall calendars, I was faced with my first big school decision. Hopefully you have already realized that Rosh Hashanah comes very early this year. On Ruthieâ€™s second day at her new school. Transitions are not easy at four years old, and after months of preparing for school, of trying to get her excited about her new classroom, her school uniform and making new friends, it feels like an unfair jolt to her system to go through the routine for her first day only to break it up by pulling her out on her second. And I have thought a great deal about the possibility of dropping her off at school on the way to synagogue that day â€“ of not mentioning the holiday in the spirit of structure during a transitional time. After all, sheâ€™s nowhere near
As torn as I feel about breaking up her routine, however, she will miss that second day of school. Rosh Hashanah is important, as both a holiday and a time for our family to be together. Ultimately the observance and chance for reflection is more important than the bedtime difficulty the disruption will likely inspire. And in full disclosure, the thing that pushed me over the edge on this decision is the experience of navigating the holiday with my husband, and our annual holiday frustration.
Eric is very committed to raising the girls Jewishly, and began experimenting with observing the high holidays long before we were officially making a home together (like the year he secretly tried out fasting and didnâ€™t tell me until the grumpy 3-oâ€™clock hour rolled around). But for years we have hit a snafu in September. In the weeks before the holidays, we talk about our plans for them. Eric looks forward to services and family meals and the like. When the actual day of the holiday approaches, however, he realizes he has key a deadline the day after Rosh Hashanah, or an essential meeting the day of Yom Kippur, and he forgot about the conflicting dates. He scrambles last minute for what to do, sometimes giving his boss poor warning of his need to miss work and other times missing synagogue.
I inevitably get irked, disappointed, and say something unfair.
I used to blame his forgetting the date on his not caring about the holiday, or just not getting how important it was. Over time, though, Iâ€™ve come to understand that thatâ€™s not the story. It is a classic situation where the big things â€“ whether or not we want to celebrate a holiday together â€“ arenâ€™t whatâ€™s tripping us up â€“ itâ€™s the little things. The little thing here is that for over 30 years Eric didnâ€™t have to stay on top of an ever-changing lunar calendar to figure out when his holidays were. He didnâ€™t need to step out of â€śregularâ€ť life every fall for the holidays. His forgetting was never that he didnâ€™t want to, it was just that he never cultivated the habit. If we were going to be Jewish together, I needed to help him â€“ to let him know as soon as I saw the dates, and to remind him once or twice (or thrice).
As an American Jew, the high holidays have always felt a little more sacred to me because even though â€śregularâ€ť life is going on all around us, we are required to stop and do something different. It is a profound time to sit in the quiet space of silent prayer in the synagogue, or by the water outside, and think about being Jewish, about how to be better people, and about the miracle of God. I was never going to win a perfect attendance award at school, but I was going to get a few extra days with family, and a few extra shots at reflecting on how to be a better me. So I donâ€™t want Ruthie to have a year without that, even if sheâ€™s not old enough to truly get teshuvah (repentance). And I look forward to hanging that paper shofar up on refrigerator next to her first school art project.
Shalom, yâ€™all! Iâ€™m Warren, and Iâ€™m going to be contributing to the Parenting blog here at InterfaithFamily. Iâ€™m the Jewish partner in my marriage â€” my wife was raised in a church-every-Sunday Episcopalian home â€” but Iâ€™m also the product of an interfaith marriage: my mother was raised as a Conservative Jew, and my father as a Baptist.
My wife, Moira, and I are expecting our first child in February (yay!). Added to this fun and exciting mix is the fact that Iâ€™m also a Reform Jewish camping professional. Jewish camp was a huge part of my life growing up, and continues to be, both personally and professionally. Iâ€™ve always intended for my children to be Jewish, but because of my family background, my spouseâ€™s religion was never a huge concern.
Iâ€™ve been fortunate enough to marry a wonderful woman whoâ€™s agreed to join me in raising Jewish children, even though thatâ€™s not her faith. We were a long time in coming to these decisions, obviously, just like Iâ€™m sure most of you were. So, thatâ€™s a little about me & mine â€” looking forward to the conversation!
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The â€śDecember Dilemmaâ€ť has never been a dilemma for me (though I learned a few years ago that it was an issue for my Jewish mother at first). My parents were always very clear that we were a Jewish household and we celebrated Christmas for my father. Moira and I anticipate doing much the same with our child(ren) in the future. I know weâ€™ll create our own ChristmaHannumas traditions just as my parents did. Their compromise is delicious: latkes & fried chicken.
No, this year my December dilemma is my in-lawsâ€™ Christmas traditions in my house. Due to Moiraâ€™s pregnancy, for the first time in our relationship (10+ years), we wonâ€™t be traveling to either her parentâ€™s home or mine for Christmas. Instead, weâ€™re hosting her parents and siblings for Christmas in our otherwise Jewish home.
One of the things I think Moira & I have done well over the years is to identify parts of Jewish traditions that we really enjoy and embrace. So while Shabbat in our home looks a lot like Shabbat at my parentsâ€™ home, itâ€™s also importantly different and â€śours.â€ť Similarly with Pesach (Passover) & the Days of Awe (Rosh Hashanah and Yom Kippur), Chanukah, etc.
However, because weâ€™ve always traveled for Christmas, weâ€™ve never developed a set of Christmas traditions. And while I like my in-laws a lot, their Christmas traditions are very different from the ones I grew up with, since theirs is a Christian home and mine was a Jewish one. And, as I mentioned before, trying to meet their expectations of what Christmas â€śshould beâ€ť in our home makes me nervous.
Whatâ€™s Christmas like for you all with your non-Jewish family?
I have a confession. I love the events posted on InterfaithFamily.com’s Network.
I am jealous. I wish we had similar events here. So I went on a mission. I wanted to find some kind of local support group for interfaith families with one Jewish parent.
I didn’t have any success finding anything established locally. The programs I found were beginner level designed to teach basic concepts of Jewish spirituality and culture, which wasn’t what I was looking for.
Naaleh offers a series of lectures on making Jewish holidays and life events meaningful to children. I have listened to a couple and Rebbetzin Tzipporah Heller does present some great ideas for making Jewish spirituality come alive to children of all ages. I am looking for the ideas but put into the context of an interfaith family — when one parent isn’t Jewish.
Thankfully, Benjamin from right here on IFF helped me get some things rolling. He met up with some of the local Jewish Federation people at TribeFest. He pitched my idea and they loved it. He got me in touch with the right person and we’re trying to set up an introductory event, mostly to get people in the room and figure out where to go with this idea.
Benjamin suggested I work on articulating the goal of this support group: The goal is to help parents of interfaith families with parenting skills and decisions within a partial or fully Jewish household. For example, there are the winter holidays — do you celebrate one or both and how would you explain it to the kids?
Here are some of the questions that have crossed my mind:
– How do we keep the non-Jewish parent involved and not let them feel like the odd wheel?
I am trying to find practical answers to these questions. How do you answer the questions without sounding like you have joined some kind of cult? (“Yeah and then on Yom Kippur we swing a chicken around our heads…”)
I know there is no right answer, and in fact it’s the mixture of answers I would love to hear.
They say that it takes a village to raise a child, and I am trying to find a village! I keep hearing about the 50% interfaith marriage rate and assume some of these people have children — where is everybody?
Do you have any experience with a similar kind of support network? Do you just rely on your local shul for support or do you have a parent group you meet with regularly? What do you talk about?
I would really appreciate if you would share your experiences or even what you would look for in a support group.