New flicks with celebs in interfaith relationships and from interfaith backgrounds, plus their baby news!Go To Pop Culture
ByÂ Melissa K. Rosen,Â Director of National Outreach for Sharsheret
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 didnât 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 togetherâand 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 Iâm not sure why it took me months to realize the changes that occurred at my second diagnosis. Now that Iâm 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. Iâm not sure where I will find myself in the end, but I know one thing for sure: Iâll be in synagogue next Shabbat!
Sharsheret, Hebrew for âchain,â is a national not-for-profit organization that supports young women and families, of all Jewish backgrounds, facing breast cancer at every stageâbefore, during and after diagnosis.
By Nicole Rodriguez
Whenever I meet someone new, thereâs always an instant connection the moment I find out theyâre Jewish. Itâs 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, âYou can marry anyone you want, but we prefer a nice Jewish boy.â A big emphasis was on the âprefer.â But Iâve dated many people and the religious aspect hasnât weighed heavily. The one serious relationship I had was with someone who was not Jewishâhe 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.Â 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 someânot allâpeople 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 otherâs beliefs, there shouldnât be anything holding them back from being together. Both parties can carry on the religious traditions important to them, share in each otherâs 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, âAll you need is love.â Now, John, what do you mean by that? Specific love from specific people? Love as long as itâs 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 isnât Jewish, it doesnât mean they canât still be a great addition to the community. I wonât lose my Jewish connections and Jewish allegiances, identity and pride when I #ChooseLove. Iâm not choosing love over sharing the same religion. If I can have both, awesome! Iâm hoping for love with someone who will support me for me and let my beliefs inform them as well.
ByÂ Jared David Berezin
Why am I an unaffiliated Jew? In many ways, I should want to join a congregation. Iâm in my early 30s. Iâve had a bar mitzvah. Iâve 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 Iâve 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 âSong of Songs.â Then I attended a few events sponsored by the campus Hillel group, enrolled in a Hebrew language course and delved into Kafkaâs 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. Weâd put out the challah, grape juice and candles, and Iâd 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 wasnât inspiring. The predictability of the services, together with the congregationâs 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 didnât 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 theseÂ questions:
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: âKeep looking. When it comes to religion you should never settle; you should be inspired.â
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 congregationâs 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 âoutsiders.â 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 othersâ 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 donât. In addition to our annual seder weâve started a Yom Kippur tradition with a fellow interfaith couple: a day of fasting, focused conversation, meditation and a nature walk. Iâve also officiated my maternal grandparentsâ funerals.Â These experiences require self-reliance and effort, and thatâs 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 congregationâmy needs have changedâmany 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 communityâs 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:
ByÂ Gretchen Rachel Hammond
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 schoolâwords 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 âtransgenderâ was never used. All I knew was that the horrific bullying and abuse I suffered growing up had to be because God didnât 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 âOh and, by the way, in 1776 we lost the colonies,â 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 OâToole and Peter Strauss. (It told the story of the historic Roman attack on a Jewish citadel and its leader Eleazar, and the Jewsâ 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 couldnât make sense of any of it.
My identity started to take over with full force and I suffered the consequences of Americaâs Judeo-Christian rejection of what some people considered a âperverse cross dresser.â 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 wasnât trying to follow Eleazarâs 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 Godâs 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 Indianapolisâs busiest street and was one step away from death, I met with Rabbi Ari Moffic, Director of InterfaithFamily/Chicago, in aÂ suburban Chicago coffee shop. From there I joined Rabbi Cindy Engerâs 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.Â 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.
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 Avivâs 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 didnât 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 belongâas a proud Jewish transgender individual in IsraelâI 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.
InterfaithFamily is proud to offer many LGBTQ resources and connections. For more info, click HERE.
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.Â 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.Â AÂ transgenderÂ woman, Gretchen was inducted in to the Trans 100 in 2015 and has lectured on transgender issues for the Adler School of Professional Psychology andÂ 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.Â