Full of helpful advice for families starting to think about their child's bat or bar mitzvah, Bar & Bat Mitzvah For The Interfaith Family will be a helpful primer to all families (not just interfaith!).
This colorful booklet will give all the basics about this holiday which combines elements of Halloween, Mardi Gras and the secular new year. It is a holiday not only for children who know immediately that anything with a costume will be fun, but for adults too.
Connecting Interfaith Families to Jewish Life in Greater Cleveland by providing programs and opportunities for interfaith families to experience Judaism in a variety of venues, meet other interfaith families, and to connect to other Jewish organizations that may serve their needs.
This is an interactive, fun, and low-key workshop for couples who are dating, engaged or recently married. The sessions will give you a chance to ask questions about faith, to think about where you are as an adult with your own spirituality and to talk through what's important to you and your partner.
A great way for Jewish professionals and volunteers who work with and provide programming for people in interfaith relationships to locate resources and trainings to build more welcome into their Jewish communities; connect with and learn from each other; and publicize and enhance their programs and services.
…with Grandparents with Grandchildren of Interfaith Marriages
By Rabbi Richard Address, D. Min.
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.”
My husband jokes that I only married him so I could finally celebrate Christmas. And I admit that I do love Christmas. I love the anticipation and excitement, the coziness of the season, the decorations. I also love Hanukkah, but I think it’s more difficult to create that same sense of excitement, though for the sake of our 8-year-old daughter, we do try.
It’s taken all 11 years of marriage to figure out how to celebrate both Christmas and Hanukkah, and we still don’t have it all figured out. This year will be even more difficult because Hanukkah starts on Christmas Eve. I like to make a big deal out of the first and last nights of Hanukkah, but this year I don’t see that happening.
I vividly remember the first year I decorated our house for Christmas. I enjoyed creating a snow scene using white and blue ornaments in a crystal bowl, plus a beautiful white garland. It didn’t feel religious, just festive, but was definitely meant for Christmas.
My husband walked in and said, “Oh, look, you decorated for Hanukkah!” Well, no, actually. I decorated for your Christmas holiday, dude!
In fact, decorating for Hanukkah was not something I thought Jewish people even did, and it’s only been bit by bit over the years that I’ve started adding Hanukkah items to our holiday decorations.
Fast forward to today and we have a house loaded with Christmas decorations, plus menorahs and dreidels, and I’ve made peace with it all. But we still don’t have all the answers.
We do have annual traditions.
We have a big Hanukkah celebration with my family that is fun and festive and raucous. We host a latkes and hot dogs party for the neighborhood kids (most are not Jewish), and every year I go into my daughter’s class and teach the students about Hanukkah and how to play dreidel. I love these things.
Every year we also drive around looking at decorations on Christmas Eve, watch National Lampoon’s Christmas Vacation, read ‘Twas the Night Before Christmas and enjoy a big Christmas celebration with my husband’s family. I love these things, too.
Yes, our holidays are filled and busy—but fun! And so by now we should have it all figured out, right? Well, no.
Every year we discuss (debate?) if we’re going to church for Christmas Eve with my mother-in-law. My husband is actually the one who doesn’t want to go. Ironic, right? Some years we go, and some we don’t.
Christmas Eve, a night I really love, is often rushed and stressed trying to cram everything in (see above). Hanukkah still sometimes feels anti-climactic, and we’ve been known to forget to light candles a night or two. Hanukkah presents are also often less exciting. Let’s face it—one present just doesn’t compare to a pile. In fact, our daughter tells us that she asks Santa for the big, expensive presents because she figures he’ll bring them to her, and for Hanukkah she’s open to whatever we want to give her. Little does she know.
So, like most things in life, in marriage—and especially an interfaith marriage—we’ll keep trying and tweaking until we get it right. And by that time our daughter may be married with kids of her own!
I am 8 years old. My siblings and I are huddled in my parents’ bedroom, awaiting the precious sound of the Hanukkah bell. We have just come from an evening of lighting the menorah, dancing and singing in a circle and haplessly spinning a dreidel. Now here we are, eyes closed and ears open for the sound of that beautiful bell. My dad looks at us and slowly raises his hand, cupping the bell gently. He shakes the bell three times and the magic settles upon us. We giggle nervously as my mother slips out of the room to see if the Hanukkah Fairy has visited our house.
We wait for what seems like an hour, but is more likely about 10 minutes. Each minute crawls by as we stare intently at my father’s face, trying desperately to see if he is giving us a clue about where we should look, about what to expect. Finally, the long-awaited knock comes and my mother is at the door, beckoning us out into the hallway to search for the presents that the Hanukkah Fairy has left for us. We tear through the house, searching every nook and cranny to find the impeccably wrapped gifts, signed with a sweet note from the Hanukkah Fairy herself.
As each of us find our present, we sit in a circle on the green rug in the living room, running the fringe through our fingertips, waiting. When everyone has found their gift, we sit together in a circle and open our presents all at once. Together we exclaim, “Thank you, Hanukkah Fairy!” And “Happy Hanukkah!” The angelic-looking doll, who we understand as a stand-in for the real Hanukkah Fairy, rests on a table nearby. With her tightly curled blonde hair and blue eyes, she watches us as we thank her for bringing us such sweet gifts.
Fast forward to 16 years old. The Hanukkah traditions of my earlier childhood have worn away slowly, and at this point have dwindled to lighting the candles for one or two nights, perhaps with some singing that reminds us all of our younger days. The magic of lighting the candles remains, though. No matter how few or how many nights bring us together for the lighting of the menorah, I am always left with a sense of wonder that I cannot explain. I am awestruck by the beauty of the blessing, the solemnity of it, the gathering of voices and the soft glow of the menorah lighting up the dark night.
I was at least 18 years old when I learned that, in fact, the Hanukkah Fairy is not a staple of Jewish practice, but rather a very creative concept devised by my intermarried parents. You can imagine my shock and laughter when I found out from more observant Jewish friends that they had never heard of the Hanukkah Fairy, and that in fact she sounded like a blend of the Easter Bunny, Tooth Fairy, Hanukkah and Christmas. I remember that moment of learning; I remember feeling an immediate surge of pride for my parents’ ingenuity. They created a ritual that became meaningful for our family that in many ways merged their two traditions.
My father was raised Catholic, but no longer identifies with any religion. My mother is Jewish and identifies as such, but more in an ancestral sense than in a practicing sense. As such, my childhood was typical in many ways of interfaith families: We celebrated Christmas, Easter, Hanukkah and sometimes Passover, and for many years we attended a local Unitarian Universalist church. We were raised to have a deep respect for all religious traditions yet without a true grounding in any particular one. The open approach to religiosity in my childhood, far from being a limitation or barrier, has in fact been transformative for me as an adult.
For the past several years, I have slowly begun to delve deeper into spiritual practice, first through an exploration of Goddess traditions, and then through a connection with earth-based Jewish practice, primarily in Renewal Jewish communities. I love every moment of this choice. Had I been raised with a more dogmatic approach to one or both traditions, I feel that my relationship to God and Jewish practice would be different; more difficult, perhaps, to return to. Now when I light Shabbat candles, or sing the Shema or make Havdalah, I feel intimately connected to the tradition because I enter it from a place of consent, agency and pure joy. Every time I engage in Jewish practice, I feel that I am returning to myself, to God and to my ancestors.
As someone who is now engaged in rich and informed Jewish practice, I look back at the Hanukkah Fairy fondly. I feel proud of my family’s invented tradition with such a lovely blend of Jewish and Christian practice. I feel so much gratitude that my parents decided to invent this blended ritual for my siblings and me, and that they chose throughout my upbringing to give us the agency to make our own decisions about whether and how we wanted to participate in spirituality. That precious, sweet sound of the Hanukkah Fairy’s bell rings for me now and always as a reminder of that profound familial tradition and the blessing of coming from an interfaith family committed to action, choice and knowledge.
Kelly recently earned her BA from Carleton College in Religion and Women’s Studies. She currently works as a resident organizer at Moishe Kavod House and as an intern at Mayyim Hayyim. She also teaches Hebrew school and yoga at local synagogues. Kelly has also worked as an advocate for survivors of sexual violence and as a doula. She loves movement, running in the woods, poetry and the moon.
As a young Jew raised in a secular home, I never imagined that being in a committed relationship with someone who was of a different faith tradition (or none at all) would feel especially impactful to me. In fact, labeling my relationship “interfaith” has been a fairly new paradigm in my life. However, in the past few years I have increasingly identified with my Jewish identity and have spent time living and working in various Jewish intentional communities.
I am in a committed relationship with a man who identifies with his Presbyterian roots, just as I identify with my Jewish ancestry. As we grow closer as a couple, we also spend more time navigating our diversity in religious beliefs and practices. These conversations and experiences have been and continue to be a blessing. The depth of our spiritual and intellectual engagement with one another and with our respective traditions serves as a profound model for the two of us in how to approach differences with love, respect and connection.
A few weeks ago, I was in deep need of a ritual space. I was yearning for a way to mark a rite of passage, a moment in time, with my partner, and yet finding something that would be meaningful for the both of us was feeling increasingly difficult. I felt drawn toward marking the day with Jewish ritual, which I knew might be a challenge as an interfaith couple. I can’t quite name what the calling to Jewish ritual is, but it feels visceral, ancestral—written into my body.
Kelly and her partner CJ
When I asked my partner if he would be willing to mark this moment by visiting Mayyim Hayyim (a Jewish spirituality center in the Boston area) together, he was receptive but also distanced from it. He said that he would definitely go with me, but that it would be for me, and not for him. Since he is Christian, and the mikva’ot (ritual baths) at Mayyim Hayyim are for Jews and those converting to Judaism, immersing in the baths is neither an option for him nor a strong point of identification. A mikveh is designed for enacting a Jewish ritual that includes dunking under water (and involves much more that goes along with that act), typically to honor a lifecycle event, rite of passage or other life event. My partner is wonderful and knows how important the mikveh is to me, so he went along with me.
I had spoken to the staff at Mayyim Hayyim in advance of my visit to think through how to best make my partner feel welcomed and involved, despite his not being able to immerse. We talked through several options, including a hand-washing ritual and his being present in the space to witness my immersion. I was inspired by their attention to ensuring that Mayyim Hayyim was welcoming for an other-than-Jewish person who was understandably apprehensive about visiting a mikveh.
When my partner and I stepped across Mayyim Hayyim’s threshold, we felt a subtle shift. The warmth and kindness of our mikveh guide made us both feel at ease and since she had been informed of our interfaith status, she focused her tour on providing information so that my partner would feel comfortable, able to ask questions and connected to the place and to the ritual itself. Prior to arriving, he and I had decided that he would witness my immersion. Yet there was a feeling that came over us as we were exploring the space with our guide, a sort of holiness that neither of us could quite pinpoint. As I began preparing, I felt my nerves begin to spark. Was it strange to have my partner witness me? Was it too non-traditional for the both of us? Would the immersion hold meaning for me if he was there, and vice versa?
I stepped into the mikveh room wrapped in my sheet, and there he was, waiting for me. As the mikveh guide had taught him, he held up the sheet to obscure his view and I walked the seven steps into the sacred water. As I immersed, he lowered the sheet just beneath his eyes to witness my transformation. I prayed, sang and felt held by the water-womb and by his modest, unassuming gaze. I not only felt the renewal that I had been seeking, but an increased connection to my own self and to my partner. In that moment, I felt the sacredness not only of the water and of the space, but of my body and of our love for one another. I climbed the seven steps out of the water and he wrapped me back in the sheet. I had never felt such warmth.
As we thanked our guide and stepped out into the brisk air, I felt a newness on my skin, the blooming of new beginnings and the bittersweet sting of endings. We held hands and I asked him what he thought. He breathed deeply and paused. “It’s a holy place.”
His words underscored what many of us who immerse here regularly know, but it was a feeling I never thought would be accessible to us as a couple. We walked on, hand in hand, the air chilly against our faces, still basking in the afterglow of Mayyim Hayyim’s quiet holiness.
A version of this piece was originally published by Mayyim Hayyim
Kelly Banker works as a Jewish educator and as an intern at Mayyim Hayyim. She is also a resident organizer at Moishe Kavod House. Kelly recently earned her BA from Carleton College in Religion and Women’s Studies and has worked as an advocate for survivors of sexual violence. Kelly is a doula, a farmer and a certified yoga teacher. She loves feminist theory, ritual, movement, exploring the woods, poetry and the moon.
Anybody who has had even the most menial part in celebrating Christmas can probably acknowledge the beauty in it. Whether Jewish-Jewish or interfaith, families sometimes run in to the question of what they are “going to do about Christmas.” Part of the reason for this question is that people assume that celebrating Christmas may dilute their Judaism or go against their practices. Participating in Christmas may be seen as one step deeper into assimilation. Christmas may feel like what Jews “don’t do” and so there are taboos and judgement around a Jew being part of Christmas from a tree in the house to allowing children to receive Christmas presents.
I propose a different view on what it would mean for a Jew or someone in an interfaith family to celebrate Christmas. I propose that celebrating Christmas not only will be an amazing time for you and your family, but can also bridge the gap between those who celebrate Christmas and those who don’t in the celebration of a worthy figure. I propose that it’s good for Jewish children and those in interfaith homes to be able to talk about Jesus and to learn the lessons Jesus is known for. This will help make children literate, world citizens but will also give the holiday season more context and enrich their own Jewish faith. Being able to learn about Jesus as a historic figure and to learn the parables that maybe one parent or cousins have grown up with will not steer them away from Judaism but will bridge some gaps, create more understanding and allow love to connect the family rather than fear of the other or fear of becoming something else.
Any excuse to gather around with friends and family and eat good food should be taken. For me this is not an opinion, this is fact. Maybe you won’t be diving into the Christmas ham, but the feeling of community is wonderful nonetheless. I take every opportunity to gather with my extended family. However, the question undoubtedly will remain, especially for the parent or grandparents who are Jewish, about what role a Jewish child can comfortably have during Christmas.
Some Jews feel awkward talking about Jesus. Jesus was a historical figure, and whether or not you feel he was the messiah, a prophet or anything more than a good person, is up to you. There has been so much bitter history of those accusing Jews of killing Jesus, blood-shed and anti-Semitism. I understand why some Jews may feel unsure about participating in Christmas. Some Jewish leaders suggest that if Jewish children mark Christmas with family who aren’t Jewish in purely cultural ways then it is “fine.” The idea is that this kind of hallmark marking of the holiday won’t confuse children and they will understand it’s about family, memories, giving, beauty and lights. But, how much richer and deeper for a Jewish child to actually learn about what Jews believe about Jesus and not be afraid to ask questions. Religions preach acceptance, and what better way to show your own family members of a different religion that Judaism promotes this tenant then to just be present in the celebration?
Acceptance, love, building bridges, sharing and learning will enrich children this holiday season. So, instead of being leery of Jewish children participating in Christmas because it will take away from their own identity, encourage an understanding of what the holiday symbols mean and explain the biblical narrative. Those who participate in this way will find shared messages and come away with a sense of family unity and peace.
I’m Emily, the summer intern at InterfaithFamily/Boston! I thought I would kick off my internship by sharing a story about my family.
I grew up in a Conservative synagogue. Every Saturday morning, my mom, sister and I would attend Shabbat services. I learned the prayers and the meanings behind them at the youth services led by a beloved Hebrew school teacher. Twice a week I attended Hebrew after-school where we learned about the Jewish holidays, learned basic Hebrew and studied the Torah stories in creative ways. After I became a bat mitzvah, I chose to continue my Jewish learning at an after-school Hebrew high school program. I continued studying there until graduation my junior year, and became a teacher’s aid my senior year of high school. I have always felt a strong connection to my Jewish heritage and Judaism continues to be an important part of my daily life.
Throughout my Jewish education, I have been told that if nothing else sticks from my education, the one thing I must do, as a Jew, is marry a Jew.
It’s been like a broken record throughout all of my youth: “Marry a Jew! Marry a Jew!”
To be honest, I never thought much of it. I’m sure when I was told this countless times as a third-grader in Hebrew school, it was in some round-about way. Or maybe the love that I have always felt for Judaism shielded me from realizing that this message was not a benign suggestion, but was being pushed down my throat. It was something I listened to, almost without thinking—never truly questioning what I was being told.
I remember just four years ago, on one of the last days of Hebrew high school the director came and spoke to my class. All seniors, all about to graduate high school and leave the comfortable, sheltered bubble of our Jewish community. The one thing I remember the director telling us that day was that we had to promise her that we would marry Jews. She did not specify that just raising our children Jewish passed the test, she specifically told us that we had to marry Jews and expressed concern about interfaith relationships. We all nodded and listened to her explain the reasons for marrying a Jew.
It did not dawn on me until later that if my parents had followed this same message, I wouldn’t be here today.
I am part of an interfaith family. My dad grew up in a Reform household in a Midwestern suburb where there were not a lot of Jews at the time. My mom grew up with a Jewish father and a Unitarian mother and was raised in a Unitarian church in New England. My mom converted to Judaism in her adult life and committed to teaching my sister and me about Judaism. I have always known that no matter what, I am Jewish. For my whole life we have shared Christmas dinner with my cousins, Rosh Hashanah at my synagogue and large Passover seders made up of people from a variety of religious backgrounds.
Being a part of an interfaith family has taught me that there are many different ways to celebrate Jewish holidays, as well as secular holidays. I have been taught to invite people of all faiths to our home for holiday meals, treat people with respect and learn from one another. My family has taught me to open my heart and my door to those in need, which come from our Jewish values and being a kind person in general.
It is my hope that in Hebrew schools in the future, even at a young age, students are taught the same things I was taught about Jewish holidays, traditions and the Hebrew language. But there must be a way for us as Jews to impart our values and traditions on to the next generation while accepting and embracing those in our community who are in interfaith relationships. Interfaith relationships and families are a very important part of the Jewish community and create more opportunities for learning about and exploring the Jewish faith.
I am first-hand proof of how interfaith families are positive assets to the Jewish community. That is what the new message should be.