This colorful booklet lists all the ritual items needed for the Passover table. The history and significance of each item on the seder plate is explained, as are the customs that have been handed down through the generations.
JScreen provides convenient, at-home, saliva-based genetic carrier screening with the goal of preventing Jewish genetic diseases such as Tay-Sachs disease and Canavan disease. JScreen is a national program and is headquartered at Emory University in Atlanta.
A great way for Jewish professionals and volunteers who work with and provide programming for people in interfaith relationships to locate resources and trainings to build more welcome into their Jewish communities; connect with and learn from each other; and publicize and enhance their programs and services.
The third book in The Lord of the Rings trilogy triggered a discussion about Pharaoh and Passover.
My son Sammy and I have a tradition â we read a novel together on the weeknights during dinner. Usually, the book has themes or ideas that are targeted to a child several years older than Sammy, making it helpful to have an adult with whom to discuss the book. Over the years, we have read the Harry Potter series, The Chronicles of Narnia, and The Hobbit to name a few.
The other night, we were nearing the end of The Return of the King, the last book in The Lord of the Rings trilogy. We had reached the part when the primary protagonist, the hobbit Frodo Baggins, returns to his homeland, the Shire, after succeeding in his quest to destroy the One Ring of power. He finds that the area has been taken over by the evil wizard Saruman who was defeated during the War of the Ring by Frodoâs companions.
In an act of revenge, Saruman enslaves and oppresses the hobbits and moves to destroy the natural beauty of the countryside. When Frodo discovers what he has done, he confronts him and orders him to leave the shire forever. But the other hobbits want Saruman to be killed for the murderous and villainous acts he has committed. Frodo will not allow it, saying, âI will not have him slain. It is useless to meet revenge with revenge: it will heal nothing. Go, Saruman, by the speediest way.â
As Saruman leaves, he passes Frodo and stabs him with a knife. Frodo is wearing an armored coat, so the knife breaks. Even though Frodo is unharmed, a group of hobbits lurches forward trying to kill Saruman, but Frodo stops them. âDo not kill him even now. For he has not hurt me. And in any case I do not wish him to be slain in this evil mood. He was great once, of a noble kind that we should not dare to raise our hands against. He is fallen, and his cure is beyond us; but I would still spare him, in the hope that he may find it.â
As I read this section, Sammy interrupted. “I can’t believe he didnât kill Saruman!â
âDo you think he should have killed him?â I asked.
âWell,â he said, and paused to think about his answer.
âConsider the situation in the context of Passover, which weâre about to celebrate,â I said. âDo you think drowning the Egyptians in the Red Sea changed Pharaohâs evil ways?â
âProbably not,â Sammy said. âKilling all of the firstborns didnât either and it also punished innocent Egyptians.â
âYouâre right. As we think about the plagues and fate of the Egyptians at the sea, we have to ask, does one crime justify another? Frodo doesnât think so, he says itâs useless and doesnât heal anything. His language suggests that he believes it just perpetuates anger and hate.â
âI think Frodo was right to show mercy to Saruman because I think if the hobbits killed him, then Saruman would have been allowed to escape from his crimes,” Sammy said. “By letting him go he has to live without the power he once had and with the knowledge of what he has done. This is, in a way, a punishment too.â
âI agree, and I think Frodo and Saruman recognize this also.â
âHow so?â Sammy asked.
In answer to his question, I read the next section.
Saruman rose to his feet, and stared at Frodo. There was a strange look in his eyes of mingled wonder and respect and hatred. âYou have grown, Halfling,â he said. âYes, you have grown very much. You are wise, and cruel. You have robbed my revenge of sweetness, and now I must go hence in bitterness, in debt to your mercy. I hate it and you!â
“Saruman is like Pharaoh in that his heart is so hardened that he has lost all ability to change, and, therefore, any chance at ever really being free. Sometimes making someone carry the burden of their wrongful actions is the harshest punishment,â I said.
After dinner, I could tell that Sammy was still considering our discussion, and I suspect that he will continue to think about it over the next few weeks as we celebrate the holiday. The convergence of epic high fantasy and Torah has made the issues and questions raised in the Passover story more relevant to his 9-year-old world. That is a good thing. Because the more he sees how his everyday secular life intersects with his Jewish life, the more salient Judaism and his connection to it will be.
I did not plan to link the fictional narrative created by Tolkien to Passover or Judaism. It just happened. The key to making these kinds of Jewish connections is in recognizing and being open to these opportunities, and then seizing them when they present themselves.
A Jewish National Fund Blue Box similar to the one my grandfather kept on his desk.
This week, the Jewish world, will celebrate Tu Bishvat, the New Year of trees. Often referred to as Judaismâs Earth Day, it is a time when Jews renew their commitment to care for the earth, celebrate nature and anticipate the renewal of the natural world.
The other day, as I thought about the coming holiday, I reflected on my own environmentalist roots. I remember the famous 1970s âCrying Indianâ public service campaign by the group Keep America Beautiful that said, âPeople start pollution; People can stop it.â
As a child, I took the campaignâs message seriously and would pick up garbage on the beach when my family went to the Jersey Shore. Years later as a counselor on a teen tour, I made my campers pick up trash at the national parks we visited two and three times before leaving.
Another thing that shaped my desire to care for the environment was The Lorax by Dr. Seuss. Published when I was one-year-old, the book tells the story of the Once-ler and the fuzzy little man who implores him to stop destroying the earth by shouting, âI am the Lorax. I speak for the trees!â
But while the message of the ’70s environmental movement resonated with me as a young girl, two other things influenced my commitment to ecological causes – a tin can, and a paper certificate. These items were not found during one of my garbage pick-ups, but rather in my grandparentâs home and at my synagogue.
When I was a child, I often would go to my grandparentâs house. During these visits, I would go upstairs and play dress-up with the clothes and jewelry in my grandmotherâs bedroom closet. When I was finished, I would go across the hall to my grandfatherâs office and sit at his desk. I would open his drawers and examine the various trinkets on his desktop â a University of North Carolina paper weight, a beer stein with the university logo used as a pencil holder, and newspaper clippings and photos my poppy had tucked into the side of his desk blotter.
But the item that most intrigued me was a blue tin box with a slot on top and a map of Israel, a Jewish star, Hebrew letters, and the words Jewish National Fund on the sides. I would toy with the box, turning it over-and-over and wonder what was this mysterious piggy bank. What did my grandfather do with the money he saved in it? What kind of magic was there in the country pictured on the box?
I learned over the years that my grandfather sent the money he collected to the Jewish National Fund (JNF), an organization dedicated to developing and cultivating the land of Israel. The group was, and is an environmental leader and focused resources on afforestation and water among other things. I understood that if my poppy were collecting money for trees in Israel, then trees must be important.
The other object that taught me to revere nature was the tree certificate I received in religious school after planting a tree in Israel. I recalled my Sunday school teacher telling my class that trees were to be respected and how we could help the earth by planting one in the Jewish state. I remember she said that if we did, we could even visit our tree when we were older.
The idea of having my very own tree in a foreign country that I could go see one day sounded awesome. I had to have one! I already knew from my grandfatherâs Blue Box that our planet needed trees because they had both community and social value. I imagined that the tree I planted would bear a sign with my name and stand in a forest in Israel doing very important things like providing oxygen and preserving soil.
You can understand the disappointment I felt when I discovered, as a 16-year-old that none of the many trees planted by Diaspora Jews in Israel had my name on it. But while I realized that the sapling I planted as a young child was simply one among millions, I still believed it made a difference. It still was part of a larger ecosystem that supported wildlife and improved air quality.
The JNF Blue Box and tree certificates issued when you purchased a tree in Israel were an integral part of my childhood memories and helped me to understand my obligation for caring for the earth. Now, as a parent, it is my responsibility to ensure that my child understands that he too is a Shomrei Adamah or guardian of the earth, and like the Lorax, he also speaks for the trees.
Luckily, Cameron shares my interest in ecological issues, so Sammy learns about the importance of caring for nature from both of us. To reinforce the message of environmental stewardship that we deliver through our everyday actions, such as picking up garbage on walks with our dog, recycling, organic gardening and supporting sustainable agriculture, we also put tzedakah into a Blue Box and plant trees in Israel.
We do this because, in todayâs fast-paced, disposable world, someone needs to heed the Lorax’s call to care âa whole awful lot.â This Tu Bishvat consider planting a tree, and please, remember to treat it with care, give it clean water and feed it fresh air.
Our Blue Box with certificates for trees we have planted in Israel in Sammy's honor.
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 zehbazeh. 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, âIn our society you donât 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
2. Deed vs. Creed: Modern Judaismâs 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.
âYour child is asked to make a winter holiday art project. She can make only one,â said the rector. âShe 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 thatâs a decision no child wants to make.â
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 childâs 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 letâs 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.
I’m working on a book (actually, I’m more working on the book proposal and gathering data for the book). Essentially, the book is about my own conversion story, but also about my own struggle to raise a Jewish family that also embraces and celebrates a non-Jewish heritage. I’ve got a questionnaire so I can get others’ stories to interweave with my own. Â Here’s a brief overview of the topic, and I’ve attached a copy of the questionnaire.
It’s estimated that nearly half of all Jewish marriages are ones in which one member of the couple is not Jewish.Â While this raises all sorts of questions about the future survival of the Jewish people, what interested me most are the questions that were more personal in nature.Â What does a marriage between people of different backgrounds look like? If the decision is made to raise your children in one faith, or one tradition, who compromises what?Â Converting to JewishÂ explores those questions and offers some much needed guidance on what happens after the conversion, and what raising a family with someone of a dramatically different culture and tradition is really like.
This book will serve as a inspirational guide to anyone in a relationship that deals with interfaith or intercultural differences.Â For those of us who convert because our spouse is Jewish, and we don’t want our family to be something we aren’t. This is the book I wish I had had when I started, an honest look at what it takes to be in an interfaith or intercultural relationship, how to navigate the trickiest aspects, and how to respect, celebrate and embrace the differences, even as you focus on what brings you together as a family.
If you’d like to fill out the questionnaire (a Word document), I’d love it. Ideally, what I’d like is to be able to weave in others’ stories along with my own. All responses will be anonymous. Please let me know if you have any questions or thoughts; my email is firstname.lastname@example.org and my website is melissaannecohen.com.
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