Don’t Call Me Bubbe–I’m Grandma.

  

By Sherrie Bergus

On the eve of my first birthday as a grandmother, which happened to be the day of the eclipse, I wrote this manifesto down. It took courage, this but here I am. Like Thoreau before me, I headed out to reflect upon the waters of a beloved lake and declared this:

I am a grandma, not a Bubbe.

It didn’t really take the momentous act of the world going dark for not quite three minutes, or this Jewish woman celebrating her birthday, to realize that my existence is light years away from that of my own Bubbe Ida’s.

Besides our DNA, so little of our experience is the same.

I was born into an Orthodox Jewish family. My husband grew up in a “modern” Conservative household. Both of my children were bar/bat mitzvah and continued their religious studies beyond. Their education and travel landed them in different locales, both with non-Jewish partners and their own way of living Jewishly.

Of course, traditions, love, and blood still bind us all.

So I could theoretically assert that I am a Bubbe in the Land of Nanas and Omas, I could redefine the label of Bubbe and modernize it, in keeping with our family, a patchwork of cultures and traditions.

But I am sorry, Bubbe. I just cannot.

At my daughter’s engagement party—she was marrying a man from Montreal—my aunt who is called Bubbe by her grandkids pressed me: “I can’t wait to hear your grandchildren call you Bubbe with a French accent.” In response I whisper seethed, “I will not be called Bubbe.”

It just didn’t feel right: My son-in-law is an atheist. My daughter, wishing to embrace her religion in her new Canadian residence has become part of the fabric of a vibrant, Reform-Jewish community. She has taught her life partner that to her, God is “your invisible best friend.” He attends services with her and lovingly wears her hand-crocheted kippah (head covering). As an avid foodie/chef he enjoys cooking brisket for Rosh Hashanah, latkes at Hanukkah and celebrating the holidays through food.

They’re making it work.

And when it comes to the other side of my family, my daughter-in-law is a practicing Catholic. A Reform Rabbi and an Episcopal Priest intricately wove together their wedding ceremony. Less than six months later, my mother passed away.

On the way to the funeral we were discussing our dinner plans for later that evening. I remembered that it was Lent. I asked her if there was anything we should avoid to make things easier for her. Quickly, she told me not to worry about her at all.

I feel awed by the way my family is marching into modernity, with such thoughtfulness. So do you see my confusion when it comes to what I’ll be called—new traditions, new family permutations, new ways—old names?

I mean, it is 2017 and I didn’t just step out of the shtetl. I would love to add a unique cultural spin on my new name. If I really go back to my Belorussian roots, my little grandbabies would call me “Babka.” Nope. I can’t do it. I have thought about it, but I am not a cushiony soft savta, nor any type of baked goods.

So I have devised the perfect solution. For now, Grandma it is. Ultimately, of course, the baby will decide.

This article was reprinted with permission from Kveller.com, a fast-growing, award-winning website for parents raising Jewish and interfaith kids. Follow Kveller on Facebook and sign up for their newsletters here.

Advice for Assimilated Family Reunions

  

By Dr. Ruth Nemzoff

Family Reunion

Q: I am having a family reunion. Half of the youngest generation has married people of other backgrounds. How can I use this opportunity to educate the Jewish members of my family about their heritage? And also to help those who do not currently identify as Jewish to understand how important Judaism has been in contributing to their lives?

A: I can only share my own experience in response to this question. A confluence of events—a bar mitzvah, a graduation, a wedding, a trip to Maine—brought four of the seven lines of children, grandchildren and great grandchildren of my grandparents, Zelda and Shmuel, to Boston. Thus, a long talked-about family reunion was planned and executed. It involved 54 cousins of four generations from ages 2 to 88 with two in utero. I was the host for the meal.Dr. Ruth Nemzoff gives advice about family reunions

 

Like so many assimilated families, progeny of a once very close extended family had scattered across the States. Though many of us had never met each other, family behavior immediately kicked in. Everyone volunteered to either bring food or to pay the expenses. Many of us, including myself, found old insecurities coming to the fore. Though my self concept is not “hostess with the mostest,” I worried whether or not my family would approve of my choice of paper plates. After all, a gracious table could mean china and silver for some in the family and for others, matching paper plates. Of course, no one cared.

We used the opportunity to tell our family history, which few of the third or fourth generation knew. My family owes its existence to the courage of two people who separated themselves from their families and all that was familiar to chance life in a strange new land. My family is also a product of world events beyond their control.

My grandfather left Russia because he heard at the market that the Russo-Japanese War had broken out. He sent a note to his pregnant wife and three children under six that he would send for them. He had already served four years in the Czar’s army and was not interested in fighting in a war which meant nothing to him. Over fifty future lives were changed by that decision, changed by a war that many of us had never heard, or knew only as a footnote in a history book. Our family’s history is also the story of their progeny, growing up with one foot in the Old World culture of their parents and one in the new.

I used the food, too, to educate about our grandparents’ customs. It did not seem fitting to mix milk and meat at the event, since my grandparents kept a Kosher home. Their lives revolved around Shabbat and the holidays. I knew a meat deli platter would horrify the younger generation, some of whom are vegetarian, which is, after all, the new Kosher. Like Kashrut, vegetarianism adds meaning to the daily task of eating. It makes us think about what we do and how we live in the world. I pointed this out to the attendees.

Kugels, garden salad and mandel bread were the solution, a way to bring back the smells and tastes of weekly gatherings for all the aunts and uncles and their families: the grandparents and great-grandparents of many of those in the room. Planning this menu proved to be a wonderful way to manage conflict. We were able to compromise and accommodate the needs of everyone, despite their gastronomical preferences.

Food gives sustenance to families both literally and figuratively. It allows us to pass our customs on generation to generation. Food is both a way to control children and  to educate them. We used the food to teach the younger generation about kashrut: how it helped Jews to maintain their community, and how the lack of it—more recently—is one way of demonstrating their assimilation.

There was, for the older generation, emotional memory in the food. It connected us with the past and honored our grandparents. Food was a way of including our progenitors and bringing religion and culture, into a family in which only some of them considered themselves Jewish. The food was also a way of reinforcing identity. It was a reminder of family life. But, also, of a more gendered time: a time when women were in the kitchen and men sat in the living room. In the English aristocracy, a family meal meant work for the servants. For Jewish peasants, a family meal meant the women gossiping, preparing and cleaning, creating both memories and nourishment.

We spent the day connecting and fantasizing about a simpler time, much as our grandparents would have done as they told stories of the old country. In both cases, the nostalgia glossed over the difficulties. In der haim (in the old country), my grandmother would nostalgically recall the family Shabbat, despite the fact that their life involved hunger and dirt floors. We explored the losses and gains of assimilation.

The food provided a way to manage conflict and a way to reconnect. As we collectively produced the food and cleaned up, it gave us a shared task and a way for us to act like family.

Whether family members considered themselves Jewish or “of Jewish heritage,” the serendipity of our births rested on the more than the accidental coming together or a particular sperm and a particular egg. It was a result of the kindness of Christians who protected our grandmother in the shtetl as the Cossacks came through on a killing spree. She had stayed long enough to experience the rampage resulting from the Czar’s blame of the Jews for the losing the  war.

The existence of each one of us was owed to the kindness of the Jewish community as Hebrew Immigrant Aid Society (HIAS) supported my grandmother when she was waylaid in Germany while my six-year-old Aunt Alice was cured of trachoma. My grandfather Shmuel had finally saved enough money working as a Kosher butcher to send passage for her and the kids. No one could deny that being Jewish was an integral part of their story, nor that each of us owes a debt to the organized Jewish community.

Zelda and Shmuel had seven children in total. The two boys won scholarships to college. The five girls settled for post-high school training. Who knows how far and how fast those five remarkable sisters might have gone had women had equal opportunity. We are indeed products of the opportunities our times give us.

What was evident as we sat and chatted, was that this family was built on Jewish values. Unlike most peasants, both my grandmother and grandfather could read. This gave them, and subsequently each of us, a leg up here in America. These values focused on family and education and involvement in their community.

My generation spanned thirty years. Our varied stories were a lesson in historiography. What is truth, what is memory, and why do they differ? Our various interpretations of our past was also a chance to reinforce a collective identity, and remind the youngest generation of their debt to Jewish values and to the Jewish community. We talked of how the lessons passed on to us influenced our life choices, why so many of us volunteered our time and so many of went into helping professions. We knew our lives depended on others.

I cannot reverse the tide of history, nor the results of assimilation. But, I think our reunion was powerful tool for educating even those family members who do not identify as Jewish that they owe a huge debt to Judaism and the Jewish community for their very existence and for some of their opportunities. My hope is that each person who attended was inspired to tell this story to their children.

You can use your family reunion to demonstrate that as marvelous, brilliant and creative as we may think we are, we are also products of our current time and place, as well as cultural-historical past.

This post originally appeared on The American Israelite and is reprinted with permission.

Why We Say Yes to the Easter Invite

  

Family having Easter dinner

The phone rang and I heard my dad’s apprehensive voice. “Hi Sarah. I have a bit of a strange question for you. We are thinking ahead about Easter and we would like to have everyone over for brunch and an Easter egg hunt. We would of course love to have you there, but we know you’re raising Shira Jewish and we don’t want to offend you by extending the invitation.

I cut him off before he could even muster up the right words for the question that would follow. I was ready for this moment and said, “We will be there. I’m glad you brought this up, since we haven’t had a conversation about it yet. Yes, we are raising her Jewish, but we want her to understand that her grandparents, aunts, uncles and cousins celebrate other holidays. We won’t observe them in any religious capacity, but whenever invited, we want her to participate in those holidays to appreciate what her loved ones celebrate.”

He and I both seemed relieved that the conversation, albeit brief, finally took place. My daughter is 2 years old and we’re now on our third round of celebrating Easter. We just got through her third Christmas as well. I found the timing of the conversation to be funny because we made it this far without having a need for it.

Then I remembered that earlier in the day, my dad had been over at our house and Shira was sharing leftover challah with him. I told him that making and eating the challah is her favorite part of our weekly Shabbat routine. He could see the challah cover, kiddush cup and Shabbat candlesticks proudly standing on our kitchen table. I understand now that up until that moment, he didn’t realize that we practiced Jewish traditions together as a family on such a regular basis. He knew we had done the Simchat Bat ceremony and we observe Passover and Hanukkah, but other than the celebrations and holidays we’ve included him in, our Jewishness is mostly kept rather quiet and simple within our own home.

It must have struck him that we were indeed raising her Jewish in the everyday, not just on the seemingly big holidays. He may have been surprised to come to that realization because it was in stark contrast to how I was raised.

Like my daughter, I was born into an interfaith family. My mother, now deceased, was Jewish, and my father is Protestant. Growing up, we celebrated Hanukkah and Christmas, Passover and Easter, but that was the extent of the religiously affiliated holidays we celebrated as a family. None of our holiday observances felt religious in nature. Our celebrations were much more about culture and family traditions. As a young child, I didn’t feel any strong religious identity.

After my mom passed, my dad remarried someone who was Catholic. With this change in our household religious dynamic, any element of Judaism that I once had some connection to had to continue on my own will. My dad and stepmom were both supportive of me lighting the Hanukkah menorah, going to Friday night Shabbat services with friends and joining a local Jewish youth group to explore my roots. They always joined in and happily participated whenever my mom’s family invited us to a Passover seder.

At the same time, I joined them in their celebrations of Christmas and Easter. I had celebrated them when my mom was around, so it felt normal to continue celebrating those occasions with my family. For this reason, I couldn’t see raising my own family without Christmas and Easter. These holidays have always been a part of my upbringing. While my husband and I are raising our family Jewishly, in a more religious and observant way than how I was raised, we both grew up celebrating these Christian holidays and we want our daughter as well as any future children to understand that these holidays are an important piece of our family fabric.

We hadn’t been intentionally avoiding the subject with our families, but we knew that with Shira being so young, her understanding of differing religions, rituals and celebrations is still very limited. My husband and I knew we would need to address it with her, and our respective families, once she reached an age of more awareness. We were preparing for the topic to come up eventually, and this challah-snacking Shabbat day just happened to present the perfect opportunity.

The Conversations We Should be Having

  

…with Grandparents with Grandchildren of Interfaith Marriages

 

By Rabbi Richard Address, D. Min. 

Portait of a big family with grandparents having a picnic at a vineyard

In my travels to congregations and Jewish organizations for Jewish Sacred Aging, many issues seem to emerge organically in discussions of family dynamics. More often than not, concerns about caregiving and end-of-life issues are quickly raised. Not unusually, as situations get unpacked, another issue emerges: that of how to grandparent our grandchildren who are products of interfaith marriages.

This issue is no longer representative of a small cohort of families. Indeed, as baby boomers age and become grandparents, we are beginning to see the impact of the gradual rise in interfaith marriages among our own children. How many of our friends have confronted their children when it comes to the question of “How will you be raising your children?” Those children—those names of those children—are part of our claim on immortality. Is it our name, our legacy that is at stake? Or is it something else – a sense of time passing, a loss of control and a sadness that the world we expected will not be ours?

Every clergy person who does weddings has walked this walk with families. Indeed, some of those very same clergy have dealt with this in their own families. The time has come for our community to begin a serious dialogue on this issue. Opportunities for discussions and support for grandparents who are dealing with this issue need to take place and include those grandparents who already are having the conversation and adults whose children are engaged and about to be married.

There are an increasing number of clergy who are now performing interfaith ceremonies. Often during premarital counseling, the issue of how one will raise children comes up. Rarely, in my experience, however, are there opportunities for a conversation with the potential grandparents on their feelings and concerns. We all wish our children to be “happy.” We take pride in the fact that we have raised independent adults, responsible for their own choices. We also are observing that our adult children are more and more choosing marital partners from diverse cultural backgrounds.

How is this growing cultural and religious pluralism given voice within the framework of the larger family system? Could greater opportunities for dialogue and honest sharing of emotions lead to greater harmony and understanding? Hiding those feelings surely can and does create barriers and in the end, don’t we all wish to nurture and savor these very primal family relationships? Aren’t these relationships ever more meaningful as we age?

I recently sat down with a grandparents whose children married partners who are not Jewish. Not atypical, this couple was in a second marriage and so we add the issues of “blended” relationships and the boundaries that come with this reality. We discussed some of the issues that these grandparents, both active and involved within their Jewish community, faced when dealing with their married children and their grandchildren. I asked them if they could suggest a brief checklist of issues that would be good to keep in mind. Some of the issues they raised were:

  • What does the role of “family” play in your religious tradition? What does the role of religion play within your family’s tradition?
  • How much discussion was there between your adult children and you, the parent, regarding their decision on how to raise children?
  • Looking back, what were the issues that influenced how you responded to this issue? How did friends, family, community, religious identification and philosophy influence you?
  • Was this the first interfaith marriage within your family or extended family? If not, how was it handled before? What lessons were learned?
  • Are the feelings you have for your grandchildren who are being raised in another tradition different from your feelings for grandchildren who are being raised in your own tradition? Do you feel less connected? Is your love of a “different” nature?
  • How do you handle speaking to your grandchildren about your tradition? Do you seek permission from the children’s parents to discuss holidays, books, etc.?
  • Have the two sets of grandparents ever discussed this issue?
  • If your adult child converted to their spouse’s religion, what were your emotions? Likewise, if your grandchild was baptized, how did you react?

These questions and concerns are being discussed and considered by an increasing number of grandparents now. It’s time for our community to create meaningful and non-judgmental opportunities for these issues to be raised. Our most important social connection remains family. How can we have an open conversation and honest dialogue? To repress emotions leads only to anger and discomfort and in an age which is so fraught with uncertainty, let’s open these doors to a pathway to “shalom bayit.”

Passover in Morocco, Iceland and Beyond

  

AirplaneGrowing up with a dad who was a Navy pilot, my family celebrated Jewish holidays in some pretty far-flung places around the world. We gathered with other Jewish military families or new Jewish friends in whatever country we happened to be living in. Seders were lovely, multi-cultural and welcoming.

My dad, Paul,  when we lived in Morocco

My dad, Paul, when we lived in Morocco

In Morocco, we sang Passover songs with Sephardic melodies. In Iceland, my parents welcomed the only other Jewish family they could find for a small, intimate seder. Stationed in Virginia Beach, we heard the hagaddah read with a southern accent.

Each year we’d celebrate with new friends in a new location somewhere in the world. Far from our extended family in Boston, seders became a way for us to feel close to something from home—Judaism.

I asked my mom Mary, who was raised Irish Catholic and converted when she married my dad, what those seders were like for her. She said, “I remember thinking, ‘So this is what it’s like to be Jewish. You’re linked to all these people around the world; Jews who come together to celebrate their ethnicity and their community.’” She had never experienced anything like it.

Then, when I was 10, my dad retired after 20 years in the Navy and my parents moved back to Boston to be closer to their families. That’s when we started going to seders at my Jewish grandparents’ home. Tovah and Jacob attended an Orthodox synagogue and kept kosher. Their seders were more serious affairs. They were completely in Hebrew and lasted for hours.

My parents, brother and I didn’t understand much Hebrew and Passover suddenly became a stressful holiday. I felt lost at the seder, often on the wrong page of the hagaddah and afraid to make a misstep. I didn’t want to read the Four Questions, terrified that I might mispronounce the transliterated Hebrew. While I respected (and still do) my grandparents’ approach to Passover, it just didn’t feel accessible to me.

Seders lost their joy for me, and so I opted to avoid them. It wasn’t until recently, with my own children, that I have started to rediscover and re-imagine the tradition, especially as an opportunity to pause and be thankful for our freedom and remember those who still are not free.

This Passover, we'll be celebrating with our whole family

This Passover, we’ll be celebrating with our whole family

This year, my husband and I are inviting our families to a personalized, less structured seder. In addition to telling the Passover story, we’ll spend time talking about refugees in the world today, fleeing war in search of a safe place to raise their children.

We’ll explain everything to our kids as we go along and answer all their questions, so no one feels left behind. In addition to the traditional items, our seder plate will feature an orange, a symbol of people around the world who are marginalized or excluded.

Our little girl, Molly, 8, will read the Four Questions and we’ll sing songs and share stories. We’ll try to recapture the charm and magic of my family’s seders in Reykjavik, Casablanca and beyond… in hopes that our children grow up looking forward to Passover as a meaningful and inclusive holiday.