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.
I, like many people, was deeply shaken after the results of the presidential election. After feeling so hopeful and then having that hope shattered, I really struggled internally. I feared the recent divisive and hateful rhetoric might take our nation and our communities back to a less accepting, less safe time. When I saw the first evidence of this — the news that someone had spray-painted hateful messages and swastikas in my own neighborhood — I was horrified.
A swastika is just a symbol. It’s a small visible representation of something much larger: pure hate. Hate to the point of mass murder. Mass murder of my people. The symbol itself should not be able to hurt me, but it does. Each time I see a swastika, it elicits a strong, visceral reaction from deep inside me. I was inconsolable at the thought that this kind of hate still exists, and so close to my own home.
I’m grateful to have a loving, supportive and thoughtful partner, John. Though he is not Jewish, John saw and understood the pain that the swastikas had caused me. We had recently moved into the neighborhood together, our first home. When I called him, distraught, his reaction, unprompted and immediate, was, “We’re going to hang up our mezuzah tonight.”
A mezuzah is just a symbol. Yes, it holds a blessing for a home and to hang one is a mitzvah, but it’s also a symbol that, by its very presence, says, “A Jewish person lives here.” It is a mark of solidarity among the Jewish community, and it does not hide in the face of hate. We, John and I, would not hide in the face of hate. In this seemingly small gesture, John reassured me of my safety and his solidarity. It was both an outward-facing sign to our community, and a personal act of support for me. It meant more to me than he ever could have known.
We hung our mezuzah that evening, he with the hammer while I said the blessing. For me, it is now also a symbol of his love, and I can find comfort and hope knowing that love always wins.
Rosh Hashanah—also known as the “birthday of the world”—is fast approaching. Soon we’ll celebrate the world’s big day with a round birthday cake of challah and apples, with honey on the side.
Common birthday gifts include standard prayers sung to melodies old and new, and foods that are as old as our great-grandparents with tweaks as young as the babies celebrating this holiday for the first time.
As we approach Rosh Hashanah, we have a chance to step back and look more closely at the path before us.
When I was growing up, I’d sit down to a holiday dinner, which included brisket and tsimmes, with my parents and two brothers. Now a cantorial soloist with little time to spare on the evening Rosh Hashanah begins, I’m grateful for the Wendy’s burgers my husband buys so we can sit down together, albeit briefly, and remind ourselves that the holiday isn’t just about getting to services with a few minutes to spare. Instead, he reminds us both that family time is integral to the High Holidays. I’m fortunate that my husband, who isn’t Jewish, almost always attends the services I lead, during which he pores over the English translations of the Torah and Haftarah portions and reads aloud with the congregation when they pray in English. These may seem like small actions within the larger context of a service or Judaism itself, but he helps fit the vital pieces of family, community and prayer into a much larger Jewish puzzle.
My parents set the precedent early on in my childhood that the secular New Year would always begin with a family dinner before any other non-family plans came into play. After dinner all bets were off, as the focus tended to be on where you were, and with whom, when the clock struck 12.
For the Jewish New Year, however, the holiday is always more of a kaleidoscope as you twist the end and see diamonds filled with families praying and singing together in communal services.
Rosh Hashanah and Yom Kippur are arguably the two most important yearly holidays on the Jewish calendar. While the name of the first holiday translates to “head (rosh) of the year (hashanah),” the Day of Atonement is also about the “rosh.” It calls for paying attention to it in a different way, as we eat only in a spiritual sense, fasting for what amounts to about 25 hours.
One of the goals of the long fast is to attain spiritual clarity as a group by taking a break from the material world. Another is to build a sense of community as each of us pulls away from the rest of the world and toward Jewish worship simultaneously, for a common cause.
Judaism tells us to fast on Yom Kippur, unless you’re very young, pregnant, elderly or have a medical condition. Indeed, we refrain from eating as a community. In certain prayers, like “Sh’ma Koleinu,” the plural ending of “nu” is used to show how Jews take responsibility for one another and how important community is. The Jewish people have been persecuted and driven out from the lands they have inhabited on many occasions, including the Spanish Inquisition and the Holocaust. So it’s no wonder we’ve got a bit of a community mentality, despite the pretty accurate idea that if there are two Jews in a room, they generally have three opinions.
The number “three” is a lamppost lighting the way forward during the High Holy Days: To be inscribed in the Book of Life, we need to repent, pray and perform good deeds, as the prayer “U’t’shuvah” states.
The good thing about the High Holidays is there are plenty of opportunities to do all three. Congregations often have food drives, where bringing nonperishable items to services as donations is commonplace. Doing tefillah (prayer) is the modern substitute for sacrifices and is integral to High Holy Day services. And performing t’shuvah (repentance) is a huge reason we go to synagogue in the first place.
Recently, I started the practice of writing gratitude emails, thanking the people in my life for their good deeds. Each message evokes a positive sense of the relationship, bringing it back to ground zero if something has gone awry in the past or if we simply need a fresh start with the new year coming. During this time of year, I suggest combining the idea of gratitude emails with one of sending messages asking for forgiveness. It has the potential to reorganize your life and your relationships so you have a better sense of how to move forward as we start the year 5777.
If nothing else, it’s a great time to reach out to those you care about and reconnect during this potentially sweet, nostalgic time of year. It might be time for a reboot, or simply a chance to celebrate the beautiful world we live in.
ByMelissa K. Rosen, Director of National Outreach for Sharsheret
I went to Shabbat services this morning for the first time in months. My long absence wasn’t an intentional decision. In fact, I only became aware of the “decision” recently.
A cancer diagnosis affects so much more than you think it will. Of course I expected the physical challenges. And it came as no surprise when I found myself emotionally drained. What I didn’t recognize for either of my two diagnoses was the impact cancer had on my spiritual life.
Living Jewishly has been important to me since childhood. Through the years it has meant very different things, yet has always been an integral part of who I am. I grew up in a Reform temple. My husband, now a committed Jew, grew up in a Christian home. We have spent time in both Conservative and Orthodox communities. Those varied experiences have made us sensitive to both the ways we practice and our relationships with God and community.
During my first diagnosis, I instinctively turned to faith and spirituality. I went to synagogue, spoke with God, wore an amulet with Jewish text and even received a healing bracha, or blessing, from a rabbi. My community and my faith were a large part of my recovery. I drew strength from what had always been important to me.
Seventeen years later, at the time of my second diagnosis, without even realizing it, I shut down spiritually. In retrospect, it was as if a switch was flipped. I withdrew from my community. I stopped attending Shabbat services and drew little joy from holidays and Shabbat.
Navigating cancer places unique pressures not just on the patient, but on the family as well. A medical crisis can bring family together—and it can also highlight differences. In my family, with our joyful and carefully constructed religious life, changes of any type were a challenge that needed to be addressed. Were the changes I made permanent? How would they impact my family? Were they actually helping me deal with my diagnosis?
I realize now, both from the benefit of time and from the conversations I have had with other cancer survivors, that diagnosis can make a person spiritually fragile. When you are diagnosed you may look to find meaning in the experience. That may mean drawing closer to faith, changing the way your faith is expressed or turning away completely. It may be an intentional decision, or something you realize in retrospect. Maybe I was mad. Maybe I needed every ounce of strength I had to deal with my treatment. What I know now, healthy and long past treatment, is that my life is missing something.
Jewish observance and commitment has always been an active conversation in my home, so I’m not sure why it took me months to realize the changes that occurred at my second diagnosis. Now that I’m aware of what I have lost, I have made myself a promise to fight my way back to something that has always brought me joy and comfort. I’m not sure where I will find myself in the end, but I know one thing for sure: I’ll be in synagogue next Shabbat!
Sharsheret, Hebrew for “chain,” is a national not-for-profit organization that supports young women and families, of all Jewish backgrounds, facing breast cancer at every stage—before, during and after diagnosis.
Whenever I meet someone new, there’s always an instant connection the moment I find out they’re Jewish. It’s almost like an immediate form of familiarity, even though we just met. However, when I meet someone from a different faith, I am just as interested to learn more about their culture as I am when someone is a different denomination of Judaism.
Growing up in a Reform Jewish household, I was often told by my parents, “You can marry anyone you want, but we prefer a nice Jewish boy.” A big emphasis was on the “prefer.” But I’ve dated many people and the religious aspect hasn’t weighed heavily. The one serious relationship I had was with someone who was not Jewish—he was Lutheran. But besides the occasional questions here and there about our faiths, we rarely talked about it. It just became one of the details I knew about him. We were both pretty non-observant religiously; less organizational and more family-centered and holiday-based. All the other positive aspects about him were more important to me than the fact that he came from a different faith and belief system, which ensured a successful relationship.
Interfaith dating forces some—not all—people to make the difficult decision of whether they should or should not pursue a potential relationship with someone of a different faith. My opinion as a millennial in this day and age is that beliefs are not a key factor in determining the outcome of a relationship; values are. Date whomever you want based on personality, sense of humor, how that person shows their love for you, etc. Truly good people are those who find ways to apply their beliefs to their lives and aspire to live a life by the right values.
Though all the different kinds of faiths across the globe may vary from one to the next, many of their values are universal. As long as both people share similar values and are able to maintain mutual respect for each other’s beliefs, there shouldn’t be anything holding them back from being together. Both parties can carry on the religious traditions important to them, share in each other’s practices and celebrate the unity of their values. There will be different approaches to how to be a good person, and that can potentially be enriching to learn about and process.
As a famous Beatle once said, “All you need is love.” Now, John, what do you mean by that? Specific love from specific people? Love as long as it’s with someone from your religion? No. I think he means that any love is worth your time and affection, regardless of religious differences. By limiting yourself to one cluster of people, you might be denying who can truly make you happy. Some couples might disagree, but in my opinion finding someone who will love you the way you truly are is the truest kind of love.
Judaism has a sense of peoplehood and a shared text, language and connection to a land. However, when you find a mate with real love and connection that isn’t Jewish, it doesn’t mean they can’t still be a great addition to the community. I won’t lose my Jewish connections and Jewish allegiances, identity and pride when I #ChooseLove. I’m not choosing love over sharing the same religion. If I can have both, awesome! I’m hoping for love with someone who will support me for me and let my beliefs inform them as well.
I am Jewish. I identify as being Jewish. Well, actually, I identify as being Jew-ish. I was born Jewish, but was raised in a non-observant home. No synagogue, no bat mitzvah and no serious Jewish boyfriend (yet?) to help me learn about Judaism and Jewish culture. We did have the occasional tradition (that’s an oxymoron, right?) of watching The Ten Commandments and Eight Crazy Nights on Passover and Hanukkah, put on by my father, who converted to Judaism before my parents got married. I still light the candles on Hanukkah with my parents and many of my best friends are Jewish. I was very happy growing up Jew-ish, but it has led to my fair share of awkward questions.
“OMG, your dad converted? So you’re technically half Catholic!?” Nope! Some Jewish denominations might disagree, but I am actually 100 percent Jewish.
“I’m confused, you’re Jewish but don’t Mexicans celebrate Christmas?” My Dad converted but we still join his family on Christmas as guests, not to celebrate.
“You’re Mexican, can you help me with my Spanish homework?” I doubt I know more Spanish than you do.
“What synagogue do you belong to?” My family and I don’t belong to one.
“You don’t look Jewish.” Um OK? What does a Jewish person look like?
I recently read an article about people who say “You don’t look Jewish,” as if it’s a compliment.
There is no such thing as a “Jewish” look. You wouldn’t tell someone on the street that they don’t look American. Children are taught to value diversity and respect those of other ethnic backgrounds because America is a land of many cultures. The same goes for anyone who is Jewish.
In addition to being Jew-ish, I try to maintain a deep connection with my Mexican heritage. Although I am not fluent, I try to speak Spanish as much as I can with my Mexican half of the family. However, I do not celebrate The Day of the Dead nor does my family play Selena music throughout the house or watch George Lopez 24/7. Stereotypes, man.
I have been dogged by many stereotypes and presumptions for as long as I can remember. I’m not your average Jew or average Mexican—but honestly, today’s world is becoming less and less stereotypical. For example, more interfaith families are becoming part of American Judaism.
By interning at InterfaithFamily this summer as part of the Chicago JUF Lewis Intern Program, I am able to connect with other young adults like me. I see a whole network of people out there trying to find meaning and make our way in our Jewish world. Sometimes this world feels welcoming and embracing and sometimes I feel out of place and awkward. Meet me, an eager newbie with lots to learn, a deep sense of pride of who I am, with new Jewish memories and an open heart and soul ready to forge our future.
I had been living at Moishe Kavod House (a home-based Jewish community for young adults) for about a month when my boyfriend, Courtney, and I decided it would be exciting for him to accompany me to Shabbat services. The gatherings are always well-attended by lots of friendly folks, so I figured it would be a perfect way to introduce him to the beauty of Shabbat. I brought Courtney up the stairs to the services and we took a seat together on the floor. The services began, and although I had prepared him for the Hebrew prayers and songs, I had forgotten just how challenging it can be to follow along in a Jewish service if one is unfamiliar with its choreography and language. Each time we would rise, or bow, or face toward the door, I would hastily try to signal to him what was happening, but it was always a moment too late. Our visibility as an interfaith couple was clear, but it was made even more clear by the fact that Courtney was one of the only people of color in the room.
Once services ended, we connected briefly before heading downstairs. I asked him how he was feeling, and he explained to me that despite the warmth and kindness of all the people he had met, it was hard to shake the feeling of being an outsider. We spent the rest of the evening meeting community members, eating delicious food and discussing the powerful d’var that a local social justice leader had given. But he and I were left with a lingering feeling of otherness. We were full of questions as to how we might be able to attend such an event with both of our full identities intact.
A few months after that Shabbat dinner, we flew to Atlanta to spend Thanksgiving with Courtney’s family. At that point, I had never met anyone from Courtney’s family, so spending the week with his immediate and extended family felt daunting, but exciting. I was prepared to feel a stronger sense of difference than usual, given that I would be the only white person there. Before the Thanksgiving meal, we stood in the guest room as Courtney assuaged my anxiety about meeting his extended family. Confident that the most important point of difference would be drawn across racial lines, I geared myself up for an evening of relative discomfort.
However, when I stepped out of that guest room, Courtney at my side, I found that I was completely wrong. His family welcomed me with open arms. To my surprise, there were only two moments that felt heavy and slightly uncomfortable. The first of these moments came when the family sat down with overflowing plates to say grace before eating, offering praise to the Lord, the Son and the Holy Ghost with a painting of the Last Supper in the background. Needless to say, at that moment, I was hyper-aware of being the only Jewish person in the space. The second moment came when Courtney casually mentioned to one of his young nieces that I work as a Jewish educator in Boston. She turned to me with wide eyes and said, “Are you a Jew?” In response, I laughed and said yes, and proceeded to answer her questions. I was taken aback by her shock until I realized that she has probably never encountered a Jewish person before, whereas of course my whiteness was unremarkable to her. When we flew home later that week, I was pleasantly surprised by how comfortable I felt with Courtney’s family, and interested that the primary point of difference had seemed to be religious.
I believe that these two experiences—attending a Moishe Kavod Shabbat with Courtney and spending Thanksgiving with his family—highlight critical, surprising truths about being in a relationship that is both interfaith and interracial. Our most important difference as a couple is neither racial, nor gendered, nor religious, nor socioeconomic, rather it is a fluid meeting and shifting of those identities and experiences. There is no hierarchy or primacy of identities. Instead, there are only shifts in context and experience that dictate which of us may or may not feel comfortable in a given situation.
I have given much thought to a feeling of otherness as Courtney and I navigate a relationship that many perceive to be built on difference. We attract quite a few stares and whispers when we are out in public and even though by now we are accustomed to sometimes rude responses, we refuse to adopt such a simplistic view of our differences.
Courtney and I met nearly six years ago when we were both undergraduates at Carleton College and throughout our time in school we became deeply, powerfully connected to one another. We see ourselves as interconnected, intertwined; in short, we do not perceive our relationship to be one focused primarily on navigating difference. The intersectionalities of race, gender, class and religion absolutely play a prominent role in our relationship and our related experiences—but even so, that feeling of otherness still feels like an imposition from the outside world.
Each and every day, I feel proud to be grappling with these complex questions about belonging, identity and community. I am excited that we draw from two rich, beautiful religious traditions as we shape our life together. We are blessed to be doing this work in a world that seeks to delineate inflexible categories based on race, gender, class, religion and so many other visible and invisible identities. Honoring our connections while maintaining and celebrating our differences is challenging, humbling, heart-opening, holy work. How blessed we are to be struggling and striving to be better for ourselves and for the world.
It took me 20 years to find the love of my life. If you told me 10 years ago, or even 15 years ago that I’d end up with a man raised Presbyterian, on a farm, who is also a war veteran, I would have laughed at you. But if you asked me a full 20 years ago, it would have made perfect sense.
Growing up in an interfaith family with a Jewish mother and a Catholic father, I was drawn to my Judaism the way some kids are drawn to forbidden things. I was intrigued by it, wanted more of it and didn’t really know how to access it but for tiny, little tastes on holidays or special occasions. I knew that when I grew up, I was going to practice Judaism, have a Jewish home, Jewish friends—a Jewish life. But I didn’t quite know what that meant. It was more of an idea than a path at that point. A mission without a strategic plan.
Growing up in a town with very few Jews contributed to the fact that my own limited practice of Judaism was essentially expository. Everything I did, I also explained to those around me. This was a habit that naturally fed into my work as a Jewish educator in the first several years of my career, and not coincidentally, my interfaith relationships.
At age 14, almost exactly 20 years before I would meet my future husband, I went on my first date, with the son of a Methodist minister. That relationship lasted nine days. Then there was the Irish Catholic boy for a whole six months. Then the Presbyterian boy I worked with on the student newspaper for an entire season. And the final high school relationship, the one that stretched into college, with the Methodist basketball star. It never occurred to me then that I might date a Jewish boy in order to lead a Jewish life, but this was primarily because there were only a couple in my class and as a Jewish child of an interfaith marriage it didn’t yet occur to me that this made a difference.
As I’ve reflected on this as an adult, it has become clear to me that these formative years had an impact on who I would ultimately seek out, find attractive and most important, love deeply. College was the first time I actively pursued Jewish dating, despite the fact that I attended the Jesuit Catholic Boston College. While only around one percent of the student population at BC is Jewish, the Jewish student population in Boston is plentiful and I was a strong networker. Still lacking a strategic plan, I was ever mission-oriented and dated several “nice Jewish boys” during my college years. Still, the most formative relationship I had in college was with my Episcopalian on-again-off-again boyfriend.
The post-college years were my most strategic ones. I started working at Hillel, I signed up for JDate. I insisted on dating only Jews. In those 10 years or so, I met one man I felt a strong connection with. It turned out he felt a strong connection with someone else. It was frustrating, challenging, it made me feel sad and sometimes hopeless. I decided to stop trying so hard. I opened my heart, still with some hesitations, still believing I was meant to be with a Jewish man, but trying to simply let the universe do its work.
While still looking for a Jewish man, I dated men who weren’t Jewish casually: I fell head-over-heels for a man who turned out to be a liar and a cheater, I fell for a man who could never love me the way I deserved to be loved… and then I met my future husband. I didn’t know it at the time. I was trying to get over the last guy and just needed a distraction. “He’s not Jewish,” whispered my subconscious. We met at my cousin’s wedding in the fall. We went on our first date a month later. It was long distance, but he cleverly came up with reasons to pass through town every month. Then we started planning visits. After six months I realized I was an idiot if I let him get away.
Brianne and her fiance Jayson
I’m marrying a man who is kind, smart, generous, loving, more obsessed with Democratic politics and values than I am and also happens to have been raised Presbyterian. Last night I was relaying to him a metaphor I had used at my government job involving the Book of Esther. “Wait,” he said, as I finished the story, “but who would be Haman in this scenario?” It actually took me some time to come up with an answer to that question, as I realized I had been outwitted in my latest Jewish educational moment by my partner who isn’t Jewish.
We’ve already had the big conversations: We’ll raise our kids Jewish, we’ll keep a kosher home, we’ll participate in Jewish community. We’ll also honor the traditions we had growing up, when we visit our parents’ homes. And we’ll go out into this world with the hope that our communities embrace our choices.
I know it won’t be easy. I can already tell in my own Jewish community that some are uncomfortable with the way that love found me. My closest friends are thrilled and they see what a good partner he is to me. But I cannot even count how many times I have been asked by Jewish friends if he is also Jewish, and when I say no, they quickly express support anyway, pretending it doesn’t matter to them. It hurts my heart when this happens. These are habits, not intentional barbs, but they affect how interfaith couples feel in community. And as the child of an interfaith family, I know this well. What’s even worse, there was a time when I acted this way toward other interfaith couples. Please consider this my apology.
As an adult from an interfaith family my Jewish identity is regularly called into question. Some people can’t quite believe I could have been raised in Grosse Pointe, MI. “But there are no Jews in Grosse Pointe!” they say. But here I am, standing before you as a Jew. “You don’t have a Jewish name,” some say. But here I am, standing before you as a Jew. “Who is Jewish, your mother or your father?” they ask. It’s my mother, so I pass the test. These are hurtful questions, although not intended as such. My children will likely experience the same.
I am lucky, because 20 years after I first started looking, the love of my life found me. If I hadn’t been willing to open my heart to what my Judaism could look like with a loving, supportive partner who isn’t Jewish, I might have missed out on it all.
I made a decision early in my life to pursue Judaism and despite the fact that biology, geography and many other factors were pulling me in different directions, I am still pursuing it. One of my favorite sayings about compassion is, “Be kind, for everyone you meet is fighting a battle you know nothing about.” It’s something I am hoping our Jewish community will come to embrace as we learn to do a better job of welcoming our interfaith families. You may be born a Jew, but to be Jewish is not a passive thing. Pursuing Judaism is a choice you make every day of your life, a choice that is harder for some than for others, and as a community and as individuals we should all be supportive of this.
Throughout my life, I was a person in search of a religion to call my own. Born in the United Kingdom to a non-practicing Hindu father and a non-practicing Church of England mother, I never received any kind of religious upbringing beyond weddings and the hymns I was forced to sing in grammar school—words that were as meaningless to me as the tunes were depressing.
From an early age, I began to discover my identity. I was a teenager in 1980s England. The word ‘transgender’ was never used. All I knew was that the horrific bullying and abuse I suffered growing up had to be because God didn’t care for me very much.
When I was 18, I fled England for the United States. Without the internet or any U.S. history taught beyond “Oh and, by the way, in 1776 we lost the colonies,” my education about the United States revolved entirely around Dallas, Dynasty, Starsky & Hutch and Quincy, M.E.
However, my history professor did at least provide some education about the Holocaust and the founding of Israel. While naturally horrified, I was drawn immediately to the nobility of the Jewish people. I also obsessively watched and re-watched the miniseries Masada with Peter O’Toole and Peter Strauss. (It told the story of the historic Roman attack on a Jewish citadel and its leader Eleazar, and the Jews’ mass suicide as the Romans advanced.)
I believed America was where anything could happen and anyone was free to be whomever they wished to be. I was in for a bit of a rude awakening when the foreign exchange company placed me in New Albany, Indiana, with a Mormon family. They tried to convert me but I couldn’t make sense of any of it.
My identity started to take over with full force and I suffered the consequences of America’s Judeo-Christian rejection of what some people considered a “perverse cross dresser.” I was in the middle of the Bible Belt and a doomed marriage to an evangelical Christian led to moments, in church, where I questioned my own validity as a human being.
In 2001, I attempted suicide. Most transgender people can tell you a similar story. I wasn’t trying to follow Eleazar’s defiant end. I just wanted the pain to stop. I did not credit God with my change of heart, but instead set the blame at God’s feet for my failure to remain an active part of the world
In fact, I flirted with atheism, believing that there could not be a God given the inner conflict I was suffering and the endless torment of knowing that I could not live as myself in a society which just would not accept me. Yet I could never reject God completely. I just had no hope that God would not reject me.
Fifteen years after the day I stood on the sidewalk of Indianapolis’s busiest street and was one step away from death, I met with Rabbi Ari Moffic, Director of InterfaithFamily/Chicago, in a suburban Chicago coffee shop. From there I joined Rabbi Cindy Enger’s classroom at Temple Beth Emet in Evanston.
By this point, my physical transition from Jonathon to Gretchen was over and I was beginning my journey toward finding God in Reform Judaism. There was just one missing piece.
I found it last year when, for one week I joined my LGBTQ brothers, sisters and gender nonconformists in their day-to-day struggle for equal rights in Israel. I was a secular transgender journalist invited to join a writers and bloggers tour of Israel during the 2015 Pride Celebrations. I wanted to know what life was like for the average Israeli lesbian, gay, bisexual, transgender and queer individual.
Tel Aviv Pride Parade 2015. Photo by Gretchen Rachel Hammond
After eight days in Israel, I realized that the lives of LGBTQ people there are not so dissimilar from our lives in America and I knew I wanted to be a part of the passion, solidarity and fight of the Israeli LGBTQ community. I knew it the moment I was invited to take hold of a corner of the immense transgender flag on its journey through Tel Aviv’s streets.
There was no question about whether I was an outsider or what my religious affiliation might be. As far as the transgender marchers were concerned, I might as well have been living and fighting along with them for years.
The lesbian, gay and bisexual communities may be celebrating more social acceptance in Israel but they are still fighting against religious intolerance and for pro-LGBTQ legislation that has stalled or even moved backwards. This has left them even further behind, say, a LGBTQ person in Mississippi.
In the end, I discovered the Israeli LGBTQ community is involved in a fight that is just as brutal and essential for their rights to exist as those in the trenches of any other country, or state, where such a right is being denied.
I had hoped to go to the summit of Masada and breath in the place Eleazar had made his last stand, but alas, the schedule didn’t allow for it. Instead, I found the people of Israel and especially their LGBTQ community to be as beautiful and flawed as those in the rest of the world. There is a passion to get a lot of things changed for the better and I believe they will.
I will be honest. Recent events in North Carolina, Mississippi and Orlando, Florida, have not only tied me further in solidarity to my LGBT community but also with the community in Israel. That is why I want to join them. Oppression must and can be fought no matter where it rears its head. The story of Masada taught me that.
I have found the God I have searched for all my life in Reform Judaism. It is a place I am accepted, where I can question God but love at the same time. I have been a part of many religions whether through circumstance or family, but this is home.
My life as a secular British transplant in the United States amounted to a 25-year discovery of my authentic self. Now that I have discovered where I belong—as a proud Jewish transgender individual in Israel—I expect the road to get there to be as challenging as it is long.
But it is a journey I can hardly wait to begin. Next year, in Tel Aviv.
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Gretchen Rachel Hammond was born in Manchester, England. She came to America at the age of 18 as part of a foreign exchange and was placed with a family in New Albany, Indiana. In the course of her career, Gretchen has worked as an actor, screenwriter, film critic for FOX 59 and WXNT radios in Indianapolis, a fundraiser for theaters and educational organizations and is currently a senior staff writer for the Windy City Times in Chicago with a focus upon investigative pieces and features. A transgender woman, Gretchen was inducted in to the Trans 100 in 2015 and has lectured on transgender issues for the Adler School of Professional Psychology and Roosevelt University in Chicago. Gretchen sits on the Board of the Trans Life Center at the Chicago House. Her book The Last Circle was published in 2013.
Like his other mother, my 4-month old son Sam is Jewish. I am not. I was born and raised Catholic. My mother and her sister converted to Catholicism while attending the Catholic schools that offered a better education to black families than the separate but equal public schools in the segregated South. My mother went to mass every day and, after she died, the congregation at her local church planted a tree in her honor outside the front door. My aunt (her sister) regularly serves communion at Sunday mass. My father’s family has been Catholic for generations—his cousin was Mother Superior of a convent of black nuns in New Orleans. My Catholic background was such a point of pride for me that, even after agreeing that our son would be Jewish, I still wanted to name him Ignatius Xavier in honor of the founders of the Jesuits.
With this history, I wasn’t sure what to expect when I told my family that Sam was going to be Jewish. I was especially concerned about my father. Dad’s family is Louisiana Creole. For him, being Catholic is not just about religion. It’s a core part of his identity, as integral to his sense of self as being black and from Texas. Sam was already biracial and a native Californian. I was afraid that when Dad learned that Sam was going to be Jewish, he might decide Sam was too different to be his grandson.
To my surprise, my father was not only accepting, he was also enthusiastic. And full of questions. Why was Sam going to be Jewish? How could my baby be Jewish if I’m not? Was he going to be baptized Jewish? What were the Jewish holidays? It was a bit overwhelming. Figuring that it would be better to let him find his own answers, I asked IFF/LA’s Rabbi Keara Stein for book recommendations.
Dad came to visit Sam for the first time a week ago. When he called before the visit, he mentioned that he had read the books. Judaism had made a strong impression on him and he was “excited” that it was going to be a part of Sam’s life. He liked the Jewish sense of community and the rituals, but most of all he liked how, as he described it, Judaism emphasized study over knowledge. “I feel like that really resonates with me,” he said.
I suggested that he join us for Shabbat dinner while he was in town. (His text message response was “I’m down w/‘Shabbat’ after I look up what it is.”) We also invited my cousin, who just moved to LA, and my mother’s brother, who happened to be in town. So my father experienced his first Shabbat with his grandson, surrounded by family. It was the first time he had ever shared a family meal at my house. It was also the first time he ate challah, which he thoroughly enjoyed.
At his suggestion, he and I took Sam to services on Saturday morning, where, after seeing me navigate the prayer book, he asked if I knew Hebrew. (“Not really,” I answered. “But it’s OK to just la la la if you don’t know the words.” He laughed.) Driving home, we talked about what to expect at Sam’s bar mitzvah. And he finally asked an easy question. Dad wanted to know why Sam didn’t have my last name. “Easy,” I said. “Our name is Bacon. That’s just not very Jewish.”
Before he left, my father told me how much he enjoyed his trip, even the two hours we spent at services. Looking back, it might have been the best visit we’ve had as adults. Talking about Judaism made for some of the longest and most personal conversations we’ve ever had. And his curiosity gave me a chance to think more deeply about what it means to raise our son in our Jewish community. Dad’s parting words were a request that I let him know when holidays were coming so he could be prepared. Perhaps I’ll give him a call for Shavuot.
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.