New flicks with celebs in interfaith relationships and from interfaith backgrounds, plus their baby news!Go To Pop Culture
I donâ€™t know how to celebrate the holidays this year, with an election outcome thatâ€™s rocked the nation and the world (regardless of political leanings), and that has left much of the transition process in a state of satire, confusion or despair. Itâ€™s been almost a month since the big date in November, and Iâ€™m still in a post-election funk. Singing out my usual enjoyment of the holidays, which for me as an interfaith parent are both a time of doubled joy and doubled stress, seems irresponsible at worst, and flighty at best. Iâ€™m just not good at flighty.
Iâ€™ve struggled, too, with whether to mention the election on this blog, knowing full well that not all readers share the same reactions to the election itself, and the politics that have unfolded in the aftermath. But whatâ€™s common to all of us is the deep divide in our nationâ€™s population that this election has shed light on. My elder daughter, age 7, looked forward to the idea of a woman president with a sparkle in her eye. When she found out that Hillary Clinton had lost, she remarked, in a reiteration of a phrase she must have heard time and time again (particularly when my husbandâ€™s beloved Green Bay Packers lose a game), â€śItâ€™s all right, maybe weâ€™ll have better luck next time.â€ť
Beyond politics, as an interfaith parent, I have a responsibility to raise my daughters to be the good, moral people I want them to be in the world. Being an interfaith family means that respect for diversity and the value of multiple lives and ways of being is inherent in the way we raise our daughters. The ketubah that my husband and I signed at our interfaith wedding ceremony noted that, â€śshould we be blessed with children, we intend to raise them to honor justice, respect diversity, love the holy, and make whole the world.â€ť Holiday season or no, president-elect I trust or not, thatâ€™s a promise my husband and I are doing our best to keep. The holidays give us yet another opportunity to put this intention into action.
I haveÂ written here beforeÂ about the extent to which my December is guided by an understanding of both Hanukkah and Christmas as being, fundamentally, about small tiny lights emerging in the darkness, and I think thatâ€™s even more true this year. At the end of Jewish wedding ceremonies, the newly married couple breaks a glass together; tradition differs as to the reason for this ritual. The reason that resonates most deeply for me is that, even in a time of joy, sorrow remains, and the world is still in need of mending.
Iâ€™d argue that the reverse is true, too: Even in a time of sorrow, confusion or darkness, thereâ€™s a placeâ€”a very important placeâ€”for joy and light shining through.
Tikkun olam, the Jewish idea of making whole the world, speaks directly to the sorrows in the world, as well as to the need of light to shine through the darkness and confusion, particularly of this holiday season. I have to believe that every little effort to create a more holy and more just world adds light back to the darkness. I have to believe that sometimes, just sometimes, the symbols of the baby in the manger and the menorah in the Temple mean more than they can say in plain or simple words.
This year of all years, I need the light and joy all the more strongly because of the darknessâ€”so long as I donâ€™t forget the light is there to pierce through the darkness and guide the way forward. Iâ€™ll get out the decorations for both holidays a few days early, put the songs of Hanukkah and Christmas on just a little louder than usual, bake plenty of cookies and celebrate light in a time of darkness.
Recently I attended a long-time friendâ€™s Conservative Jewish wedding, and the event found me reflecting on my own interfaith wedding, now ten years in the past. The Â wedding took place in the Conservative synagogue sheâ€™d attended since her bat mitzvah, a large, well-appointed synagogue outside a major East-Coast city.
The ceremony started in the traditional Jewish way, with the ketubah signing and bedecken, where the groom places a veil over the bride’s head and face, in a reference to Jacob’s being tricked into marrying Leah instead of her sister Rachel. As two rabbis watched, friends and relatives signed the ketubah, and I felt tears spring to my eyes as I remembered my own friends bending over our ketubah to pen their names in Hebrew characters. Today’s bride was oneÂ of those friends. My maid of honor was also present at this friend’s wedding. She is not Jewish, and had carefully transcribed her name in Hebrew onto myÂ ketubah before also signing in English.Â Sitting next to me at our mutual friend’s wedding, she turned to me and smiled.
Other moments, though, emphasized the difference between this wedding and my own. We chose not to do a bedecken, for example, and our rabbi was all right with this. At my own wedding, my spouse and I each circled the other seven times, and then we circled each other simultaneously once. Yes, I felt dizzy in the ninety-degree heat! At my friendâ€™s ceremony, she circled her groom seven times, as is traditional, but he did not circle her. Despite these differences, tears again sprang to my eyes as I saw the bride and groom make faces alternately amused and loving at each other. I remembered my gathered friends and family laughing at the funnier facial exchanges during our own circling.
These small differences, though, hardly bothered me, and in fact, served as pleasant reminders of my ceremony. I find that I cry more at weddings with Jewish elements now than I do at Christian or non-religious ceremonies: the distinctive elements of a Jewish ceremony have such a strong association in my mind.
During that day’sÂ wedding ceremony itself, however, my mood shifted as one of the rabbis addressed the couple under the chuppah. First he made the guests laugh: â€śIt is easy to marry the person you love, but much more difficult to love the person you married.â€ť A chuckle rose up through the audience, emerging from my own mouth as well.
The rabbi moved on, though, to a comment that gave more pain than amusement. â€śWe have here what could be called a best-case scenario.â€ť I expected another amusing quip, but instead, I ended up feeling awkward, and then even angry. â€śBoth the bride and groom come from Jewish families; both of their parents are still married, and both of them also attend the same synagogue,â€ť he explained. I felt a sudden stab of anger and even rejection.
By implication, my own marriage was not a best-case scenario, on two counts, no matter how I might feel about it! Not only has my husband married someone who is not Jewish, but he married someone whose parents are no longer themselves together! DidÂ missing two out of three constitute a worst-case scenario, or something in-between?
When I got over my initial shock, I wondered who else in the wood-paneled sanctuary might have felt a sudden jolt of pain at the rabbiâ€™s words. Who else there was divorced? Married to the son or daughter of divorced parents? Or (possibly worse!), dating or married to someone of a different faith? It seemed a reasonable guess that these descriptions applied to more than a few people in the room. Was it fair of the clergy to imply that we were all in something less than a best-case scenario?
I could give the rabbiâ€™s words a more charitable spin: As the rabbi knew, my friendâ€™s mother converted to Judaism prior to marrying her father, making her own inclusion in the â€śbest-case scenarioâ€ť in some ways a near miss. Perhaps the rabbiâ€™s words were meant to sooth any fears the new in-lawsâ€™ may have had about the Jewishness of their new daughter-in-law? Perhaps he meant only to reinforce her status as a “member of the tribe”?
Whatever the rabbiâ€™s reasoning, the fact remains that this was one of the first times when I, even if indirectly or without intention, felt the sting of wider Judaismâ€™s fear of intermarriage. Despite that sting, I chose to take the moment as a reminder that we have the responsibility to our partners, of whatever gender orÂ marital status, to create our own best-case scenarios. Those of us who have joined ourselves together with a ketubah have a valid and binding covenant that enjoins us to create our own best-case scenarios, whether those involve intermarriage, divorce in a part of the family or other elements of awkwardness.
As my friendâ€™s new husband stomped on the glass (I remembered hoping my new husband would not step on my foot as we crushed the glass together), I resolved, again, to work to create my own best-case scenario for myself, for my husband, for our daughters and for our loved ones.