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Recently, my older daughter Laurel was pretending that her father and I were guests at her house, and we were helping to take care of her while her parents were out at a meeting. She showed me the kitchen, and suggested I might want to make mac nâ cheese for her and her baby sister. Over dinner, she decided to talk about her family.
âI am Jewish, and my daddy is Jewish, so we just celebrated Passover,â she said.
âOh, that must have been fun,â I replied.
âYeah, it was tons of fun!â
âWhat other holidays do you celebrate?â I asked, curious to hear how she might answer.
âWe also celebrate Hanukkah, of course,â she continued, âbut we have Christmas too,â she said, âbecause my mommy is Christian.â
âOh, really?â I replied. âThatâs interesting. I think your mommy told me once that she actually is more of a Unitarian Universalist,â I clarified, thinking fast. Well, UUs historically were Christian, but today, many UUs wouldnât call themselves Christian, for a variety of reasons, not least because they can’t quite accept some of the central tenets of Christianity. Oh, ack,Â what do I say! Iâm much more of a cultural Christian, I suppose, since I was raised in the Episcopalian church, but, but, butâŠ how do I explain this in one sentence, to a 5-year-old!Â
I continued to play along with theÂ conversation. âI suppose your mommy is sort of Christian. Sheâs a very, very liberal Christian,â I added. âAnd she celebrates Christmas, yes.â Perhaps it would be best to save explanations of nineteenth-century doctrinal changes for a few years, I thought.
When my husband Ben and I first started dating, one of our first outings as a couple was to hear Harvey Cox speak on his book about raising a Jewish child, Common Prayers: Faith, Family, and a Christianâs Journey Through the Jewish Year. Weâd only been dating for a fewÂ weeks, so attending this event seemed kind of significant, and definitely nerve-wracking. What I learned, though, was that Cox and his wife, who is Jewish, decided to raise their son Jewish because of matrilineal descent. When it came to Christmas and other Christian holidays, they would simply tell him that those were his fatherâs holidays.
This sounded like simple enough advice, and something to think more about.
I now know that this suggestion is hardly quite so simple, and that questions of identity will look different for different children as they age.
When Ben and I started to discuss marriage, it also seemed simple to decide that our children, if we were blessed with any, would be Jewish. Or at least thatâs how I remember the conversation going. Weâd just gotten engaged a couple of days earlier, and were sitting on the old green futon that functioned as our first couch back in the grad-school days. I told Ben, âIâve been thinking about this, and since Judaism has an ethnic component to it, as well as a religious one, I think our kids should be raised Jewish.â
I remember the surprise, and the happiness, that I saw in his eyes. âReally? Youâd do that? Because Reform Judaism accepts patrilineal descent,â he told me, âmeaning that Judaism can pass through the father as well as the mother. Iâm so glad youâre open to this!â
Our ketubah, which we wrote ourselves almost a year after getting engaged, seems to imply a different intention. Iâve just looked at it hanging there in our living room now, and it clearly expresses our desire to create a home that honors our Jewish and Unitarian Universalist heritages, one that, should we be blessed with children, would âhonor justice, respect diversity, love the holy, and make whole the world.â This phrase rather nicely sums up what Ben and I hold most dear, theologically speaking, but nowhere does it say weâre going to raise our children as solely Jewish!
Thatâs funny, I find myself thinking. I thought weâd agreed to raise our kids Jewish? Didnât I tell Ben that I agreed that we should raise Jewish children?
Or did I mean that I wanted to be sure they had a Jewish identity, even if that identity is only one of the labels a child might choose? After all, we have two Christmas-celebrating Jewish children, childrenÂ who receive Easter cards each spring from still-confused relatives, childrenÂ who this year participated gleefully in their first Easter-egg hunt.
At least, it sounds confusing to me. Iâm not sure itâs confusing to our older daughter. Itâs simply who she is. Just a couple of weeks ago, she was proud to share a box of matzah with her class at school, and on the way home that day, she told me, âIâm the only Jewish kid in my school.â Iâm not sure thatâs quite numerically true of the school, even if it is of her classroom. However, what rings more true than a statistic is the extent to which, at this point, Laurel clearly considers herself to be Jewishâand whether sheâd say it this way or not, she knows, too, that itâs not quite that simple.
This year, Iâll be celebrating my 13th Passover with my husband. As a way of introducing myself as a new InterfaithFamily parenting blogger, I want to reflect back on whatâs become many years of shared Passover meals. I was happy to share some reflections on the December holidays in a post late last year, and I’m very glad to be starting a regular blog here with InterfaithFamily.
When I mentioned it to my husband, Ben, he was surprised to hear that we have shared 13 Passovers together. We met in graduate school for religious studies in 2001, and were married in an interfaith ceremony in 2005. I was raised Episcopalian, but have been involved with Unitarian Universalism for about 15 years; Ben grew up in Reform Judaism. We had our first daughter in the fall of 2009; at 5 1/2 she is a delight, and full of questions. Our younger daughter is just shy of 2 years old, and looks justÂ like her older sister.
For my first Passover with my then-boyfriend, we traveled from our graduate school program to North Carolina, where Benâs brother lived at the time. I would be meeting his family for the first time, and I worried endlessly about what to wear, what to say, what to do, and how to help. The mood at that first Passover was at times both joyousâas when my boyfriendâs family got out of their chairs and started to twirl each other in circles during âDayenuââand nerve-wracking, when the conversation turned to the current state of the Israeli-Palestinian conflict. I remember sitting through that conversation, terrified to say anything, lest whatever I said be the wrong thing to say. We used a homemade haggadah that my boyfriendâs father had created and recreated over the years, photocopying, cutting and pasting together his favorite versions of songs, poems, stories, and images. The obvious love that went into preparing the text for the meal impressed me, and gave me an early window into why Passover had always been my then-boyfriendâs favorite holiday.
For several years, I enjoyed learning about the Passover tradition Ben had enjoyed with his friends from college. Every year, a large group of twenty-somethings descended on someoneâs vastly rearranged living room for a raucous seder involving jello Manischevitz shots, âdeath-by-matzahâ (matzah covered in butter, brown sugar, and melted chocolate), plenty of good food and excellent camaraderie.
The year after we married, Ben and I hosted a large Passover seder at our new home in New Jersey. My motherâs siblings and some of their children lived in the area, creating a 13-person seder at which the only Jewish attendees were my new spouse and his parents. Thankfully, I am blessed with in-laws whose company I enjoy greatly, and the two mothers also like each other, which went a long way to create a joyous, rather than stressful, occasion. Ben adapted his family haggadah to be intelligible and approachable for the sederâs many gentileÂ participants.
Two years later, Ben and I found ourselves living in rural North Carolina, in a town where the tiny Jewish population consisted almost entirely of retirees. We started hosting annual seders with some of our friends, all of whom were not Jewish and unfamiliar with the Passover seder. Ben had fully embraced the idea of the seder as a time when all people should experience the feeling of freedom that the ancient Israelites experienced in the Exodus, and I entered into that spirit gladly. Some friends came back year after year, looking for another taste of Benâs family recipe of Sephardic charoset, or amusing renditions of songs like âClementineâ translated into verses about Passover. Perhaps, like me, they waited for the hilarity of these songs to die down, so that the peace offered by singing âOseh Shalomâ at the end of the seder could rise to the surface, and giving the evening with a sense of tranquil wonder. If peace is a type of freedom, that moment of peace always set my heart free to celebrate as a fellow traveler with the Jewish people.
When I was pregnant with our first daughter, I announced my pregnancy to our friends by drinking non-alcoholic wine at the seder, preferring that to the overly sweet taste of grape juice. Once Laurel was born, she added an increasing level of chaos to a meal that seemed, to her, to drag on for too long before real food appeared. Suddenly, matzah crumbs were everywhere, and one year, a haphazardly-thrown plush pull-toy plague ended up in someoneâs water glass. We moved our seder from the dining table to the couches, allowing our increasingly mobile child, and our friendsâ children, to enjoy themselves as we attempted to stay on track with the haggadah. Each year, Ben streamlined the haggadah more and more to make up for her small attention span and growling stomach.
When Laurel was three, we moved from North Carolina to the suburbs of Chicago, and our seders changed yet again. Some of Benâs extended family live nearby, and and the past two seders became family affairs, painted with memories of too much pepper in the gefilte fish, or the year the power went out and the seder became a candle-lit night to remember.
Now, after over a decade of attending and hosting seders, I pitch right in. I know the recipes, and I know the main prayers. Last year we attended a seder at the home of some of Benâs extended family, and I found that I know the traditions well enough to feel comfortable at someone elseâs seder. It reminds me that even within families who celebrate the same holidays, traditions vary and the emotional tenor of an event can change with the hosts.
This yearâs seder will present perhaps the biggest challenge yet. Weâre hosting, and we expect to have 19 guests. Between my 22-month-old baby and my husbandâs great aunt, who is in her 80s, our seder runs the gamut of ages and experiences. I am not quite sure if all of the guests will have chairs to go with the pillows on which they will recline, but I do know that I am excited to once again be a beloved stranger within the gates for a night that truly is like no other.
This post originally appeared on Jane’s Interfaith and Jewish blog.
If you or your Jewish partner is like me, you remember your childhood Passover seders as long and boring affairs. There was no child-friendly Haggadah, toy plagues, or jumping around as everyone sang âFrogs here! Frogs there! Frogs were jumping everywhere.â Maybe there was a kidsâ table, which was acknowledged only when the youngest was asked to recite the Four Questions.
As an adult, whether you are Jewish or from another background, you may have wondered, why canât Passover be fun? The answer is, it can be. The holiday can retain its serious and important message and be enjoyable. It just takes a little creativity.
When my son was a toddler, I thought a lot, about how I wanted him to view Judaism. As an intermarried Jew raising a Jewish child, I wanted him to associate observance with fun and enjoyment, rather than obligation. I didnât wanted his childhood memories of faith to be the same as my husbandâs or mineâmore serious than fun.
Because of our early experiences, my husband and I shared the feeling that it was important to make the holidays and Judaism enjoyable in order for our son to develop a strong connection to the Jewish faith. I only needed to look at my own extended family to see what a lack of positive religious experiences did to a personâs desire to continue to be observant when they reached adulthood. A Jewish relative, who inmarried, observed the holidays out of obligation and not because he derived any fulfillment from the experience.
My husband and I believed that by increasing the fun quotient of holidays when our son was young we could make the celebrations more memorable, without diminishing their significance. We felt this was especially important for an interfaith family because by creating positive Jewish experiences year-round, we avoided the need to pack a full yearâs worth of Jewish identity building into December.
So, we spiced up our Passover observance. When our son was a toddler, we read Passover childrenâs books and sang the holiday songs learned in preschool. We told the story of the Exodus using a Shalom Sesame coloring book. I photocopied the pages and let the kids at our seder color them while the adults read the story. We read Sammy Spiderâs First Passover and Dinosaur on Passover instead of reading a traditional Haggadah. We used a child-friendly seder printed from the Internet. As our son got older, we watched the many Passover parodies on YouTube.
We didnât worry that how we told the Passover story was unconventional. After all, we were simply commanded to tell the story. Contrary to what Jewish parents of a certain generation thought, there was no rule to how it was told. A Haggadah wasnât required nor did a seder need to be the same as our mothersâ or mother-in-lawsâ. We were free to do what we wanted.
As you get ready for Passover, think about how you can create happy memories by celebrating the holiday in a slightly different way. Work to nurture your childâs connection to Judaism so that it will be the foundation for observance later in life. Use a less traditional approach to connect members of your family from different backgrounds to the holiday. Remember the words of Rabbi Yehuda Hanasi, the editor of the Mishna (Jewish Oral Law codified about 200 CE.), âFor only the lesson enjoyed is the lesson learned.â
Below are a few suggestions for injecting some creativity into your Passover celebration. Use them or come up with your own.
Before I had daughters, I had a pretty clear idea of how I wanted to raise them. Â I had been raised with what I considered exceptional feminist ideals, and I planned to do a knock-out job of solidifying my future daughtersâ self-image as strong, powerful human beings who could do anything they wanted, for whom gender would be an afterthought.
Of course, as many women more prolific and eloquent than I have written, this is unfortunately still very difficult work and, as I have now found, a lot easier in premeditation than in implementation with actual living daughters. Still, I am trying my very best to both be a model for my girls and to intercept the stimuli coming at them to help them interpret it toward positive self-image development.
I share this as a context for my thinking about this yearâs spring holidays. Our family had a very fun Purim. It can be a wonderful holiday, full of jubilant storytelling, costuming and fun. After all, it is a holiday in which we are instructed to party. It celebrates a great triumph – the salvation of our people – with a strong female hero.
But the Purim story is also complicated, and this year I felt these complications as I dwelled on how my girls will learn the story as they grow. Â There is so much for them to learn from Esther about her great courage, her strategic thinking and her triumph. Simultaneously, there are some real doozies in the story. Esther wins her place by the kingâs side not through a respectful, loving courtship, but through a beauty contest. To varying degrees, King Ahasuerus, Haman and Vashti are all sizably complex and challenging for children and adults alike.
I couldnât take it all on this year, but I tried to start with Vashti. When I was growing up, Vashti was portrayed as a villain, but her primary villainous act was refusing to entertain her husbandâs guests on demand. Regardless of what more dynamic layers were beneath the surface in their relationship, on its face this is a pretty bad precedent for my girlsâ future empowerment. So how was Ruthie learning about Vashti, and how could I help her reinterpret the traditional storyline?
Ruthieâs class spent three weeks studying Purim. I asked her what she thought about Vashti. She said she thought she was OK. She just didnât want to dance for the king, which wasnât a big deal to Ruthie. She told me that King Ahasuerus and Vashti didnât agree, so they decided to live in different places. Thatâs pretty good for a start. Later in life, we can talk about how if Ruthie and a future partner have a disagreement, they should try to talk about it and work it out together. But as a baseline, we got a chance to explore together that a woman never needs to do something just because her partner tells her she has to, and that it is OK to leave if you donât feel safe.
Purim is not unique in its depth of complexities. The ability to interpret, reinterpret and struggle with these stories is part of what makes Judaism so rich. This yearâs processing of the Purim story has emboldened me as I approach Passover, the ultimate story-telling holiday. The Passover story orbits around Moses and Aaron, but there are some very dynamic and important women in the story. I am looking forward to sharing Miriamâs story with Ruthie, for having Chaya be the one to put the orange on our seder plate, and for trying to get to know Pharoahâs daughter a little better this year.
I plan to have a lot of years to explore these stories with my daughters, both for the parts which we will carry with us and which we will leave in the Biblical past. Iâm looking forward to our next stop, sitting around the seder table together.
Last year, in the âCommunity Voicesâ section of my local paper there was a column written by a woman about the proliferation of yard signs in her neighborhood proclaiming âGod lives here!â 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 âHe is Risen!â crosses beginning to appear in my neighborsâ yards. I knew many of these people held close their belief in Jesus and acted as he didâthey reached out to families new to the area, they befriended the friendless and cared for the weak. But others, behaved in ways that werenât really in line with Jesusâs 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 werenât the only ones acting in ways that were inconsistent with their religionâs 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 someoneâs godliness by his or her appearance or a symbol on a lawn or door. Rather, he shows us that a personâs 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 âCommunity Voicesâ essay, said that God did live in her neighborhood through the right actions performed by some of the areaâs residents. She said, âDeeds outrank yard signs.â The encounter with the would-be Elijah provided a similar reminder for my son and meâactions 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.
An email from the family in charge of leading the discussion for the next fourth-grade book club landed in my inbox. It said the selection for this monthâs meeting was Number the Stars by Lois Lowry. An appropriate choice since we were about to mark the 70th anniversary of the liberation of Auschwitz.
Some parents were hesitant to let their kids read about the Holocaust. I was not. My son Sammy already knew about the horrors of World War II. He had been introduced to this part of Jewish history when he was in Kindergarten at a Jewish Day School. At the time, I thought six was too young for the lesson, but it was taught whether parents approved or not. Even though Sammy knew about the Holocaust, I was glad the book was about heroes and survival, rather than labor camps and gas chambers.
Number the Stars tells the story of the evacuation of the Jews from Nazi-held Denmark during World War II. On September 29, 1943, word spread throughout the country that Jews were to be detained and then relocated to extermination camps. Within hours, the Danes including average citizens, resistance fighters, and police arranged boats to take 7,000 Jews to Sweden. Lowry fictionalizes this true-story and brings it to life through 10-year-old Annemarie Johansen, whose family harbors her best friend, Ellen Rosen, on the eve of the round-up and smuggles Ellen’s family out of the country.
My son loved the story, as did the other kids. As the children eagerly talked about the book, the adult discussion leader asked them if they thought it was possible for a holocaust to happen again.
All the kids agreed that it was possible for a holocaust-like tragedy to happen if a âmad manâ came to power, but all felt it was not probable. They said that the United States would never allow it. They believed that the President would protect Jews in the US from such evil and would ensure that our country came to the aid of others if it happened elsewhere in the world.
As the children spoke, the parents sitting on the outer edge of the circle exchanged glances and began to whisper. Should we tell them that the US didnât help the Jews during the war? Should we make them aware of recent genocides and how little America did to stop them? We decided we should.
We told the kids that mass killings didnât end with the Holocaust, they were still happening today. We told them that the response of America and her allies to these atrocities in countries such as the former Yugoslavia, Rwanda, Darfur, Syria, Myanmar and the Central African Republic was anemic. We said that rescuing the Jews targeted by Nazi Germany was not a priority for the US during World War II. We explained that the US government greatly restricted the number of Jews it allowed to immigrate here during the war and sent those fleeing the Nazis by ship back to Europe.
We didnât want to scare the kids. But we also didnât want them looking at the world through rose-colored glasses. We wanted them to understand that the actions of the Danish were truly heroic and that they exemplified the ideal of human decency. Under the leadership of King Christian X, they acted with courage and integrity to save almost the entire Jewish population of Denmark. Their heroism was mesmerizing.
After book club, I asked Sammy if the discussion changed how he felt about the US. He said no, it just highlighted the mistakes our government made and showed that it didnât always act with a conscience. Then I asked him if it changed how he felt about being Jewish. He paused. After a moment, he said it did, but in a good way.
âIt made me realize that as a Jew, I have a responsibility to act with decency, treat others kindly and with dignity, and not discriminate. As a Jew, I have a responsibility to be courageous.â
Over the next few weeks, we will be reminded of these responsibilities when we celebrate Purim and Passover. Hopefully, we will take the lessons to heart and when faced with a crisis act like Esther and Moses, Christian X and the Danes, the Johansens and Rosens. Hopefully, we will be courageous.
The other day, I received an email from an organization that supports unaffiliated and intermarried Jews encouraging me to recognize the âfifth childâ at my seder. Curious about who the âfifth childâ was I opened the note.
The message highlighted how Passover has long been a holiday that pushes Jews to acknowledge critical Jewish and non-Jewish issues of the day. Using the haggadah story about the four children â the wise, wicked, simple, and silent, as a foundation, the email suggested that seder facilitators explore the questions and challenges faced by a fifth child â a child of intermarriage.
A discussion guide was included, but before I opened it, I felt myself grimace â something about the child from an interfaith home being labeled the âfifth childâ made me uncomfortable, but I wasnât sure what it was. I knew that the material was developed with the intention of making Judaism more welcoming and I assumed that the language was scrutinized to ensure that it wasn’t offensive or exclusionary. So, why was I bothered by it? What rubbed me the wrong way?
As I considered the language of the email, I realized that a part of my discomfort stemmed from the use of the term “fifth child.â It called to mind, the negative connotations sometimes associated with âstep-child.â It felt that children like my son, who come from interfaith homes, were being labeled as âother,â outsiders, not part of the larger Jewish family.
But, I didnât want to dismiss the material based on my initial reaction, so I put aside my feelings and continued reading. After an overview of the number of Jewish children being raised in interfaith homes, the guide suggested that leaders ask seder participants, âWhat does the child of intermarriage ask?â The child of intermarriage asks, âWhat is my place in all this?â
I thought, Sammy and the other children of intermarriage in my circle would never ask this question.
I knew that they wouldn’t ask it because they already believed that the Passover story was their story. They didnât question their place among the Jewish people. They were all raised, from birth, in single-faith Jewish homes, in a supportive temple community. They all attended Jewish preschool, and now participate in religious education and youth activities. They were sure of their Jewish identity in part because of the commitment to creating a Jewish family made by their not Jewish mom or dad.
Suggesting to these children, who come from Jewishly engaged interfaith families, that they might not have been a part of one of the defining moments in Jewish history, would be inappropriate and confusing. It would cause them to question what they see as their place among the Jewish people.
As I read further, I saw that one of the goals of the piece was to reassure children of intermarriage who were uncertain of or insecure about their Jewishness, that they, like all Jews regardless of age, background, upbringing, or parentage, had a place in the Exodus. When I realized this, I understood that this discussion was not intended for children like my son, who feel wholly Jewish and have strong Jewish identities.
Still, what I didnât like about the content was that it reminded me that many Jews still considered a child like mine to be outside of the Jewish community. The supplement touched a sore spot that I assumed, because of our high level of Jewish engagement, no longer hurt. I thought that after a dozen years of living an interfaith and Jewish life, that I had developed a callus. Apparently, my religious skin is not as thick as I thought.
But, after considering the information some more, I found the supplementâs value. I saw how it could encourage thoughtful and constructive dialogue about interfaith relationships, and how it could start a conversation about the Jewish communityâs response to intermarriage in communal forums such as committee meetings and outreach workshops, and at holiday tables with participants from diverse Jewish backgrounds, affiliations, and observance levels. I saw how, if used in the right setting, it could produce robust discourse.
One of the things that helped to change my feelings was an article I found on Chabad.org explaining the four children. Included in the essay, was the concept of a fifth child. It quoted the denominationâs former leader, Rabbi Menachem Mendel Schneerson, who said 37 years ago, that there was âanother kind of a Jewish child,â one who was absent from the seder, not interested or not aware of the Exodus or Torah. Schneerson went on to state that this child presented the biggest challenge to the Jewish community but that regardless of how difficult it was, every effort should be made to bring the absentee child to the seder table because âno Jewish child should be forgottenâ or âgiven upâ on.
The Rebbe, as he was known to his followers, makes a valid point, one that may be even more valid today given the number of unaffiliated, âJust Jewish,â or non-traditional â interfaith, LGBTQ, multicultural â Jews. Yet, sadly, there are some who want to forget or give-up on Jewishly different children, especially those from interfaith homes.
What the fifth child is really about is welcoming the stranger (see Jessie Boatrightâs recent blog), and making a place for part-Jewish, sort-of-Jewish, or Jewishly unengaged interfaith children at seder tables in order to encourage them and their families to explore Judaism or live a more Jewish life. That is a message I can embrace. The haggadah supplement isn’t the right fit for my Passover guests, but I’m no longer bothered by it.
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.
As the calendar begins to hint at the end of a very long winter, a lot of people are thinking about having more time in the sun and packing their winter coats into storage.Â Iâm excited about those things, too, but I also have a little case of Passover fever. I love Passover for many more reasons than Iâll write about today. Today I want to talk about the guest list. As I plan my big April dinner party, I am not only thinking about the menu and the order of the seder. I am also thinking about the strangers, the people who come not knowing what the seder means to me, and the opportunity Passover grants to share that meaning.
Passover is my favorite holiday. My birthday falls right around the beginning of Passover, and as much as I complained as a kid about putting candles into Passover brownies instead of ârealâ cake, Iâve always loved that there is a big gathering of people I love right around my birthday. Â In cold years like this one, especially, I appreciate that we have a day on the calendar where, rain or shine, we can announce our readiness for spring and rebirth.
As an adult and often the seder planner and leader, I have also come to appreciate Passover for the way that it lends itself to sharing my own Jewish beliefs with friends and family, Jewish and not Jewish. On Passover, rather than inviting someone to a synagogue or a text study to learn what Judaism means to us, we invite them into our homes, to a great meal with plentiful wine and lots of good conversation.
During the seder we are commanded to invite the stranger into our home. We could debate the meaning of this phrase for days, but to me the first step of observing that is to think about who might be alone that night, and give them a call. My next step is often to consider who is a stranger to Judaism who might want to know a little bit more about both the religion and what it means to our family.
The seder encapsulates so much of what is most important to me about my Jewish practice. It demands thoughtful engagement, asks us to wrestle with difficult ideas, and spurs countless conversations. With storytelling as the primary tool, the seder reminds us to look to our past to inform our present and instruct us about the future. It includes a call to action and tikkun olam, to continue to work to make the world a better place. The seder also provides space to celebrate what we have, to sing and laugh and play games together. And, of course, thereâs all of that food and the wine I talked about before.
Some people who are not Jewish probably identify some of those elements as the good parts of their own culture or faith as well. On top of that, the seder is chock full of universal themes. The story of enslavement and redemption is one common across many groups. The reliance on faith for hope and wisdom about how to be better people is something that draws countless parallels. A structure for welcoming and celebrating spring is something in which we all can participate. As parents, the seder reminds us of our dual responsibility to be both models and teachers, a practice that extends into the entirety of the job of raising children.
For me, the seder is one of the best parties Iâll have all year. The kitchen is a mess, the table overflowing with food, and the china makes its annual appearance. What better time to open up my home to our interfaith circle of family and friends, and to invite those who are strangers to Judaism to pull up a chair and join in the party.
As the High Holidays approach, Iâve thought a lot about the past year – my successes; my failures; the moments when Iâve been my best self and those when I havenât lived-up to who I want to be as a colleague, daughter, friend, mother, sister, spouse and Jew. As Iâve gone through this psychological housecleaning Iâve made note of the things big and small that I might want to repent for this year.
Iâve asked myself which transgressions will I seek forgiveness for and which ones are wellâŠminor 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 holidayâs food restrictions. Sammy said, âWeâve been really bad at keeping Passover this year.â
âYouâre right,â I said. âSome years Iâm good at making sure we keep it, and others years Iâm not. Itâs always easier when weâre home. Since weâre away Iâve let it go. I think God will forgive us.â
âI donât think God cares,â replied Sammy. âI donât think God cares about what we eat. I mean, God wants us to eat healthy food but I donât 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.â
At the time of the conversation and again as I replayed it in my mind I thought Sammy has a point â eating matzah instead of bread on Passover wonât 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, âA Universal Explanation for Religious Atheists,â 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 âuniversal spirit.â Pitts asks God if the idea of a universal spirit bothers him to which God replies no. God then says, âIâve 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 GodâŠ 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.â
After re-reading Pittsâ column I felt that he was making a similar point to Sammy â care about the things that are truly important, the things that have the ability to make the world a better place. Donât 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 weâre 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 Iâve decided that my food transgressions will not be on it. I donât 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.