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 booklet explains the history of Hanukkah, the symbolism and significance of lighting candles for eight nights, the blessings that accompany the lighting of the candles, the holiday's foods, the game of dreidels, and more!
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.
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.
Jared and his (now) wife Laurie being married by Rabbi Lev Baesh on Laurie’s parents’ farm in Pennsylvania
Why am I an unaffiliated Jew? In many ways, I should want to join a congregation. I’m in my early 30s. I’ve had a bar mitzvah. I’ve traveled to Israel. I enjoy celebrating Jewish holidays, including Shabbat. Passover is my favorite time of the year, and my wife and I love hosting our annual interfaith-humanist-vegan seder with friends of many faiths. The central question of why I am not a member of a synagogue, and why I have no desire to join one, spawns more questions:
Many of us have read articles about shifting demographics, aging congregations, low service attendance and the increasing number of unaffiliated Jews. Many of these articles pit affiliation and unaffiliation against one another as competitors, with blame often irrationally ascribed to young Jews, especially those who fall in love with someone of another faith. These articles resemble conversations I’ve had over the years with older affiliated Jews, in which being young, Jewish and unaffiliated was treated as a temporary illness that would cure itself once the patient got married (to another Jew) or had children. What is often missing from these discussions is the spiritual value of being unaffiliated, and how creating Jewish moments outside of a synagogue can be meaningful and fulfilling.
My childhood experiences in a Reform synagogue convinced me that religion was something you learned and performed, whereas spirituality was something you felt and experienced in the secular world. The first crack in this logic occurred in college when I read the “Song of Songs.” Then I attended a few events sponsored by the campus Hillel group, enrolled in a Hebrew language course and delved into Kafka’s works. I began to associate Judaism not just with coldness and formality, but with intellectual curiosity and growth.
Years later I participated in a Birthright trip to Israel where music, nature, spontaneity, adventure, politics and Judaism intertwined. Judaism became bigger, complicated and more interesting. I was living at the time with my girlfriend (now my wife) who was raised Christian but has an aversion to all organized religion and rituals that tend to suppress individuality. So when I got home from Israel and was suddenly very excited about Judaism it freaked her out a little bit. But she could see that I was inspired, and so we began celebrating Shabbat together on Friday nights. We’d put out the challah, grape juice and candles, and I’d recite the prayers in Hebrew and English. But it all felt just as cold and empty as the rituals from my childhood; none of the vibrancy that I felt in Israel was there.
I began to wonder whether the missing ingredient was community. I drew up a list of about 15 Reform and Renewal congregations in the Boston area and visited one every Friday night. I mumbled along with the prayers and songs, but it wasn’t inspiring. The predictability of the services, together with the congregation’s passive reliance on their rabbis felt all too familiar. Although this familiarity provided sentimental comfort and a sense of belonging for me, since my girlfriend was not raised Jewish, nothing was familiar to her, and she didn’t share the sense of comfort that I felt for the objects, rituals and language. Going to these various congregations with an interfaith partner was immensely valuable for me, because it caused me to ask myself these questions:
What am I learning in these services? What am I feeling?
What do I want my wife to experience? What do I want to experience?
What do I gain from the rituals and prayers in the synagogue?
What values are expressed in the services by the rabbi?
What values are expressed in the services by the congregants?
After attending dozens of synagogues both familiar and alternative, I was frustrated with myself for not feeling satisfied. I asked a rabbi whom I had been meeting with if I should just pick a synagogue, stay for a while and hope that it eventually felt right. His memorable response: “Keep looking. When it comes to religion you should never settle; you should be inspired.”
My girlfriend encouraged me to try one more place, and to our surprise it seemed perfect for us. The community lived within its means, renting rather than owning a space, which lessened the financial burden on the congregants. There was spontaneous conversation and dancing during services. The rabbi was explicitly welcoming of every type of person, a strong supporter of lay participation and able to connect Jewish teachings and rituals to the reality we live in. We became members and joined the shul band, and a year later I was asked to join the board.
Although the congregation’s practices were very alternative and free-spirited, it turned out that the key decision-makers in the community were just as obsessed with preserving their own way of doing things as I had found at the more formal synagogues. Deviations from their norm were considered inappropriate and without value. It pained me to hear board members refer to non-members (and even new members) as “outsiders.” During one meeting, several board members decided that the purpose of services should always be to satisfy the congregants who have been there the longest, rather than engaging with younger generations. I soon felt like a distant member of a community built for others’ needs. I resigned from the board several months later and the following year we did not renew our membership.
Finding a Meaningful Practice
Being unaffiliated does not prevent someone from being Jewish. It took me a while, however, to understand that being unaffiliated also does not prevent someone from having meaningful Jewish experiences. My wife and I are finding inspiration by celebrating Jewish holidays in our own way, tweaking traditions and developing new ones that have emotional and intellectual meaning for us. Some work, some don’t. In addition to our annual seder we’ve started a Yom Kippur tradition with a fellow interfaith couple: a day of fasting, focused conversation, meditation and a nature walk. I’ve also officiated my maternal grandparents’ funerals. These experiences require self-reliance and effort, and that’s in large part what makes them so special.
As much as we enjoy our Jewish life outside synagogue walls, there are many things that congregations provide that a couple like us simply cannot: a place for communal prayer, access to rabbis steeped in knowledge and a support network. There is a beautiful timelessness in large groups of people gathering together in a single space.
While I’m not planning to join a congregation—my needs have changed—many Jews and interfaith families desire to find a community that fits their needs. For congregations looking to grow, rather than speak only to those already in the building (those who already understand the coded behavior and language, those who share the same expectations of a service experience), rabbis and their congregants could look around and notice who is not in the seats. Cultivating a community of explicit (rather than implicit) inclusiveness requires open, honest conversations among rabbis and congregants about their community’s core mission, the unintended consequences of existing cultural norms and the potential for change. Here are some questions that I think about, and that I hope unaffiliated and affiliated readers can ponder and help me better understand:
What values underlie traditional Jewish congregational behavior?
What values do we see in secular organizations?
How do Jewish and secular experiences intersect in our lives?
Before we seek to inspire others, are we keeping ourselves inspired?
A good story is supposed to have a beginning, middle and end, right? Well, this story about being Jewish only has a beginning. Yep, I’m Jewish. Exactly 50% Ashkenazi according to my genome. And Jewish law says I’m 100 percent because my mother is Jewish—which also makes my kids Jewish.
I spent the first half of my life knowing this about myself, but that was literally all I knew about being Jewish. I never went to synagogue, didn’t become a bat mitzvah, we didn’t light candles or celebrate Jewish holidays or eat Jewish food. Since I don’t “look” Jewish, the only Jewish things about me are that I lived in New York and have a passion for lox and bagels.
I grew up in a secular home with lots of influences—Buddhist, Christian, Jewish, atheist, New Age. My dad is a fourth generation Chinese-American, born in Hawaii. If you ever see a balding, long-haired Chinese guy in Berkeley wearing two different color crocs, that’s my dad! My “Jewish” mom wasn’t raised Jewish. My grandfather was atheist and my Austrian grandmother converted to Christianity. I can only imagine this was her best way to cope during the war. In the background, my Jewish auntie and uncle would assure me that I am Jewish, even though I didn’t know what that meant. Then there’s my god-mom, a Southern black woman who meditated every morning and only ate macrobiotic, unless she was cooking her famous mac-n-cheese.
It was a smorgasbord that was totally liberating and utterly confusing! As a kid I felt trapped in between—I was everything and nothing; not Chinese, not white, not black, not Jewish or Buddhist or atheist, but I also felt I had a claim to all these things. Have you ever had to answer the question, “What are you?” Growing up, this was always the first question that people asked me. Innocent curiosity about my ethnicity was exhausting. There were times when I envied people who could check one box and who knew what they were and where they belonged.
But that wasn’t being handed to me, so everything about my identity has been claimed and self-determined. I moved to China, learned to speak Mandarin, studied up on Asian-American history and married a Chinese guy. We’re raising our kids bilingual; my 4-year-old daughter can sing more songs in Chinese than I can and our 7-year-old does Kung Fu.
I was feeling pretty smug about raising my kids to be so culturally fluent, until one day at the JCC. When I took the kids swimming, I had gotten in the habit of pointing out the Hebrew on the pillars and telling them it’s the Jewish language (not that I could read it). I checked a mental box every time I reminded them, “You’re Jewish too.” That day, my son Simon stopped me and asked, “How do I know that I’m Jewish?” And I said, “You’re Jewish because I’m Jewish.”
“How do you know you’re Jewish?”
“Well, because my mom’s Jewish.”
“No mom. How did the first person know they were Jewish?”
I was stumped. “That’s a good question.” That moment I realized that we don’t practice or express our identification as Jews in any outward way—it’s just been a statement of fact. Clearly this falls short, especially compared to the experiences, language and cultural ties that we’ve cultivated on the Chinese side. Simon in his 7-year-old wisdom knew: You have to do something to be part of it and for it to belong to you. Somehow he lasered in on this missing piece of our identity and it sent me spinning.
So I threw myself into reading Jewish books and met with three different rabbis to start my Jewish education. I even went to my first Passover seder with the kids. It turns out there’s lots of ways to be Jewish and my version is part of the Jewish experience. I’m 38 years old and this is just the beginning of my story about being Jewish… whatever that means.
Amourence Lee lives in a fixer-upper in San Mateo, CA, with her husband, two kids, two chickens and two cats.
Growing 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
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 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.