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This year, I’ll 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 what’s 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 just like her older sister.
For my first Passover with my then-boyfriend, we traveled from our graduate school program to North Carolina, where Ben’s 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 joyous—as when my boyfriend’s family got out of their chairs and started to twirl each other in circles during “Dayenu”—and 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 boyfriend’s 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-boyfriend’s 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 someone’s vastly rearranged living room for a raucous seder involving jello Manischevitz shots, “death-by-matzah” (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 mother’s 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 seder’s many gentile 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 Ben’s family recipe of Sephardic charoset, or amusing renditions of songs like “Clementine” 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 “Oseh Shalom” 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 someone’s water glass. We moved our seder from the dining table to the couches, allowing our increasingly mobile child, and our friends’ 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 Ben’s 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 Ben’s extended family, and I found that I know the traditions well enough to feel comfortable at someone else’s 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 year’s seder will present perhaps the biggest challenge yet. We’re hosting, and we expect to have 19 guests. Between my 22-month-old baby and my husband’s 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 “Frogs here! Frogs there! Frogs were jumping everywhere.” Maybe there was a kids’ 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 can’t 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 didn’t wanted his childhood memories of faith to be the same as my husband’s or mine–more 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 person’s 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 year’s worth of Jewish identity building into December.
So, we spiced up our Passover observance. When our son was a toddler, we read Passover children’s 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 Spider’s 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 didn’t 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 wasn’t required nor did a seder need to be the same as our mothers’ or mother-in-laws’. 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 child’s 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.), “For only the lesson enjoyed is the lesson learned.”
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. I had been raised with what I considered exceptional feminist ideals, and I planned to do a knock-out job of solidifying my future daughters’ 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 year’s 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. 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 king’s 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 couldn’t 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 husband’s 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 girls’ future empowerment. So how was Ruthie learning about Vashti, and how could I help her reinterpret the traditional storyline?
Ruthie’s class spent three weeks studying Purim. I asked her what she thought about Vashti. She said she thought she was OK. She just didn’t want to dance for the king, which wasn’t a big deal to Ruthie. She told me that King Ahasuerus and Vashti didn’t agree, so they decided to live in different places. That’s 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 don’t 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 year’s 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 Miriam’s story with Ruthie, for having Chaya be the one to put the orange on our seder plate, and for trying to get to know Pharoah’s 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. I’m looking forward to our next stop, sitting around the seder table together.
The other day, I received an email from an organization that supports unaffiliated and intermarried Jews encouraging me to recognize the “fifth child” at my seder. Curious about who the “fifth child” 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 – 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 – a child of intermarriage.
A discussion guide was included, but before I opened it, I felt myself grimace – something about the child from an interfaith home being labeled the “fifth child” made me uncomfortable, but I wasn’t 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.” It called to mind, the negative connotations sometimes associated with “step-child.” It felt that children like my son, who come from interfaith homes, were being labeled as “other,” outsiders, not part of the larger Jewish family.
But, I didn’t 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, “What does the child of intermarriage ask?” The child of intermarriage asks, “What is my place in all this?”
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 didn’t 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 didn’t 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 supplement’s value. I saw how it could encourage thoughtful and constructive dialogue about interfaith relationships, and how it could start a conversation about the Jewish community’s 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 denomination’s former leader, Rabbi Menachem Mendel Schneerson, who said 37 years ago, that there was “another kind of a Jewish child,” 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 “no Jewish child should be forgotten” or “given up” 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, “Just Jewish,” or non-traditional – interfaith, LGBTQ, multicultural – 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 Boatright’s 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 grandmother, Bless her Soul, made the most amazing dishes. Sadly, all the recipes disappeared when she passed away because she would never reveal any of her secrets. She was born and raised in Egypt and emigrated with the Exodus of the 1950’s.
One dish I remember LOVING as a child was her charoset, a staple of the Passover Seder. I used to steal the walnuts with some of the sweet dip during the Seder.
My grandmother lived (with my father’s family) in Italy for a while and from my research, I think her charoset recipe is a blend of a traditional Egyptian charoset and a traditional Italian charoset.
It seems fitting since my husband’s parents were both born in Italy.
I don’t have amounts, so these are approximate and then you can adjust based on taste.
Put the raisins and the dates into a saucepan with some of the wine (or grape juice) and some water and simmer gently until everything is softened and the liquid is gone. Add all the ingredients together and blend. Enjoy!
What charoset recipe do you use? Was it a traditional recipe in your family (or country)?