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.
Many years ago I was in a book club and read a collection of essays called Righteous Indignation: A Jewish Call For Justice. The book explored how Jewish thought intersects with issues of social justice, and each chapter focused on a different subject: poverty, the environment, health care, human rights, reproductive rights and Israel.
In one chapter, an environmental activist described her time canvassing in a small town in Texas, and how difficult it was to garner local support for her team’s initiative. One Friday evening as her despondent team gathered around a table for dinner, she had an idea. She asked everyone to pass a cup around the table, and as each person poured a little wine into the cup, they would say one victory they had in the past week, no matter how small. Even having a nice conversation with someone outside the grocery store counted as a victory during those tough times. As the cup went around and filled up with everyone’s victories, the activist realized to her surprise that they were, in essence, celebrating Shabbat.
Despite the absence of candles, challah or Hebrew prayers, these activists were recognizing the light, sweetness and sustenance in their lives. They were marking the end of a difficult week by taking a moment for reflection.
Inspired by this book, my wife and I—who are interfaith and unaffiliated—hosted a participatory Shabbat with some friends a while back. One guest came with her teenage son and daughter, who at the time were not enjoying each other’s company (to put it lightly!). Tweaking the ritual from Righteous Indignation, as the challah was passed around we asked people to share a moment from the past week that provided sustenance in their lives. When the challah reached the woman’s teenage son, he looked down at the bread and thought about it for a moment. He then told us that what had sustained him over the past week was being able to spend so much time with his sister. We were all taken aback. His mother’s eyes went wide, and his sister turned to him and asked in amazement, “Really?!”
It was such a real and honest moment and, I believe, a very sacred one for that family and all of us there. Who wouldn’t want to live in a world where a brother can tell his sister how he truly feels without reservation?
The possibility of these moments is why I keep coming back to Shabbat, even after weeks and sometimes months of letting Friday nights sail by without any acknowledgment. For me and my wife, who was not raised Jewish, Shabbat can be an inclusive way to mark the end of a busy week. It can be an opportunity to create an accessible space for honesty and shared reflection with good people.
But what about when we’re not home on Friday night? Oftentimes my wife and I find ourselves at a concert, a friend’s house or in the car heading off to a weekend adventure. Can a special space be created in these situations? Does every Shabbat need to look, sound and feel the same?
Years back I met with a rabbi and asked him how my wife and I could celebrate Shabbat in a meaningful way outside of the home. He looked me in the eyes and said: “Find some light, find some bread and find some sweetness. Then tell each other that you love each other.”
Those beautiful words—so simple, so honest, so free of biblical or quorum rules—provide us with basic ingredients for our Shabbat experiments. Amidst the variable settings and circumstances of any given Friday evening, creating space for love, honesty and unguarded reflection among friends and family can get the weekend going in a positive direction. Whether it’s reading a poem together, reflecting on a victory or struggle from the past week, whether we’re at home or on the road, whether we have the traditional Shabbat accoutrements or not, we can take a moment to find light, sustenance and sweetness around us and within each other.
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.
My husband, Erik, and I recently attended “Love and Religion,” a workshop for interfaith couples who are exploring their spirituality and how their religion, spirituality and traditional practices will play into their future lives. I myself am not Jewish—Erik is—and I was raised, as we collectively decided to put it in class, with “Christian undertones.”
Erik and I have known each other since our undergraduate years at Drew University. We have been engaged for almost three years and will be getting married later this summer. Erik recently moved to Washington, D.C., to join me there. Since we have been living together we have decided to spend this time, and the early years of our marriage, experimenting with traditions and deciding what we want to nurture in our household from both of our upbringings. This is what led us to “Love and Religion” and eventually to this blog post!
I could gush forever about this program, as I’m a self-proclaimed vegan foodie. Cooking and baking are a huge passion of mine, and I love the opportunity to cook for people I care about. When we found out there was a program that would not only help fund a dinner for our friends but would allow me to explore new recipes and that directly related to our new relationship mission of exploring each other’s cultural traditions, we didn’t have to think twice. Of course we were going to host an interfaith veggie Shabbat—my very first.
We applied for the grant and the rest was delicious.
Friends of all backgrounds joined us for Shabbat, including both of the couples with whom we attended “Love and Religion.” We started the night with homemade hummus with veggies and flatbread, vegan cashew cheese with crackers, and dates and olives to snack on. Many people drank wine, which I have learned is standard for Shabbat, and a tradition the group wholeheartedly embraced.
Erik led us through the Shabbat rituals and got everyone involved. We lit candles and broke the vegan challah. We washed our hands and drank the wine. I wish I had gotten more pictures, but we implemented a strict no-phones-at-the-table rule. Then we sat down for strawberry, walnut and spinach salad and challah.
Making challah was an interesting challenge, especially since I had never tasted it myself. However, from my understanding, it’s a heavily egg-based bread. Luckily, I found a nice and easy recipe from the cookbook “Betty Goes Vegan” and started the dough for two loaves. One was a classic challah, and the other I quickly decided should be a cheesy, garlic bread challah of my own devising. Apparently I didn’t do too badly (or my friends are just too nice). Everyone loved the challah, and one person even commented that they would buy the cheesy garlic one at the store if they could!
For the main course we had summer squash lasagna roll-ups with a walnut and sundried-tomato pesto, roasted lemon asparagus and roasted purple potatoes with rosemary. I had hoped to make a few more veggies but ran out of time (and it’s a good thing too, since there was plenty left over!).
On to the most important course: dessert. One of our fabulous guests brought a delightful peach crisp and coconut-based vanilla ice cream. I paired this with a vegan blueberry cheesecake with a graham-cracker crust from the cookbook “Vegan Pie in the Sky.”
The night was a huge success, filled with many insightful questions about Shabbat, Judaism and veganism. We are looking forward to our next chance to host a big dinner, and are so incredibly grateful to Sarah for connecting us with this opportunity. Shabbat shalom!
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.
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?
When my family moved to Pittsburgh, my son was 10 weeks old and my husband was entering into a grueling six-year medical residency. Though we’re not Orthodox, he found us an apartment smack dab in the middle of the eruv—a ritual enclosure some Jewish communities use to allow residents to carry certain objects on Shabbat and holidays, which would otherwise be forbidden. He was hoping that by surrounding ourselves with Jews, I would feel supported in living a Jewish life.
Judaism is my chosen faith. While the conversion process was long and intimidating, it is not nearly as intimidating as raising Jewish children in a Jewish home. My husband grew up a secular Jew and his mother has since passed, so there has never been anyone to show me the ways of brisket braising and Hebrew prayers. And while I studied prayer books and cookbooks, blogs, and literature about how to build a Jewish home, I prayed every night that someone would take my hand and show me the way.
Our first week here we attended a family Shabbat service. I sat in the lobby hushing my fussy newborn and I noticed another woman chasing her 18-month-old daughter through the coat racks. She smiled at me and asked if we were new to the area. Turns out her husband was also in medicine and they were Pittsburgh “transplants” as many call it: people who come here for a job—usually away from family and friends—and end up staying because they love the city.
We developed a friendship and her family invited us to Shabbat dinners, Passover seders and birthday parties. Five weeks after our first meeting, she babysat my not-bottle-taking newborn so that I could have a minor surgical procedure. Two years later, she rushed over to my house when I was in labor with our second son, scooped up my toddler, and grabbed a laundry basket like it was her own home, allowing me to focus on getting to the hospital.
My friend was also a convert and I looked up to her greatly. I admired the Jewish art on her walls and her collection of menorahs. I watched her cook, pray, and mother her Jewish children. I was inspired and hopeful that I could execute Judaism just as effortlessly one day.
Mothering unites us as Jewish women.
As a child, I sang almost before I could speak. I truly believe that it was a gift God bestowed upon me to share with the world. As an adult, I remember walking into my first Shabbat service and hearing the music. So beautiful and so… foreign to me. I wanted nothing more than to find familiarity in that sound. The sound of Jewish music.
After living in Pittsburgh for about two years, I met a woman at the park one day. Our children were very close in age and she and I were equally nine months pregnant. We got to talking about life, about ourselves. We were both Jewish and both in a local MOMs club chapter but had never met. She told me in passing that she and her sister sang in an a capella group and I should come sing for them sometime.
I did and was welcomed into this group, Kol Shira, to sing Jewish music alongside nine other Jewish women, each of us differing in our level of observance but all equally Jewish in the eyes of one another. Through a chance meeting at the park, Jewish song became part of my everyday life—learning it, hearing it, and singing for my children.
Song unites us as Jewish women.
When we welcomed my daughter into the Jewish community, Kol Shira filled the chapel with beautiful music in her honor. And when I gave birth to my fourth child two months ago, these same women hosted the most thoughtful brit milah(ritual circumcision). They walked into my living room that morning and let me cry on their shoulder; they hugged my children; they held my baby; and they brought beautiful food and décor, set it up, served it, and cleaned up every last bit, leaving leftovers in the fridge for my family. These Jewish mothers held my hand because they remembered being the one shaking and sobbing on their son’s eighth day of life.
That morning when we welcomed my beautiful boy into the Jewish community, my home was filled with people—only one of them was related to us by blood. My friends, this community of women, took the all too familiar weight of that day off of my shoulders and spread it around each other and I am forever grateful.
Tradition unites us as Jewish women.
A few years ago, we sang at the Chabad Women’s Convention that was held in Pittsburgh. The message of the conference was “sharing your light” by encouraging other women in their own Judaism. When I think of all of the women who have shared their light with me these past six years in Pittsburgh, I am overcome with emotion. Each one gave me little drops of Judaism, and from those drops my cup runs deep. Just by surrounding myself with women who embrace each other and their faith so effortlessly, I’ve become more modest, more generous, more accepting, and more capable. They have inspired me not only to be a better Jewish mother, wife, and teacher, but showed me how I can share my light.
Tamara Reese, MPH, CHES is a stay-at-home Mama and consultant in the field of Maternal and Child Health. She is a contributing editor to Kveller and her work has been published in academic journals, La Leche League USA, Brain, Child Magazine and the Pittsburgh Post-Gazette. Tamara lives in Pittsburgh with her husband, two boys and ginger-baby daughter. Her passions include child injury prevention, gentle parenting, and breastfeeding advocacy. #YouAreAGoodMama
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.
This blog post originally appeared at Rituallwell.org in honor of Interfaith Family Month
I have never suggested to my Catholic-born husband that he convert. As a child of intermarriage myself, whose parents always maintained their own distinct religions (but raised me Jewish), conversion wasn’t part of my heritage.
It was enough, I thought, that my husband supported me in raising Jewish kids. It was enough that he came to shul now and then. It was enough that he raced home from work in time for me to light the candles on Friday night, so that we could all be together for Shabbat. To be honest, I have inmarried friends whose partners are less supportive in this way. I felt lucky.
Then, last year, something happened I’d never expected. I was out of town, for work. I don’t remember where, but I know that I was busy on Friday night, and didn’t call home until Saturday afternoon, when my son picked up.
“Sorry, Mom,” he said right away. “But we couldn’t remember all the words last night.”
“What words?” I asked, confused.
“The words to the prayers,” he explained. “We tried. We did our best! We got most of them right.”
It took me a minute to realize was he was saying. There was a long pause before I asked. “Oh… did you guys light the candles… for Shabbat?”
“Yeah,” he said. “Dad did.”
“Huh, cool,” I said. I pretended like it was no big deal. We talked about other things, and after a minute we hung up.
But then I sat there, in my silent hotel room, and I felt my eyes fill with tears. Because while I’ve never asked my husband to convert, or even really thought about that possibility, I have wondered what would happen if I were hit by an eighteen wheeler. I’ve wondered whether Judaism is just the mom-show in our house. I’ve wondered whether it would continue in my absence. Whether anyone besides me wanted it enough to make it happen.
This proof that they did want it stunned me.
Here’s the thing—I didn’t grow up lighting candles each week. That wasn’t my heritage any more than conversion was. Shabbat candles were something I decided to do as an adult, as a mother. They were something I added into my life by choice. They weren’t automatic.
One could blame that fact on my parents’ intermarriage, but one would be wrong in doing so, because in fact my very inmarried grandparents didn’t light Shabbat candles either. So for me, an intermarried child of intermarriage, to light candles each week had to be a choice.
Of course there is value in tradition, in heritage, in routine. There is value in doing something because we have been imprinted, conditioned to do the thing. But there is also value in making a choice, in consciously deciding.
After my parents divorced, my father became more observant than he’d ever been before. As an adult, I watched him change. He began to cover his head. He began to keep kosher. He chose to do so, and if I have a Jewish heritage, I think that’s what it is. Choice. Mindful observance. Constant reevaluation. My parents married without a religious blueprint, and so they had to puzzle out a household. They had to make decisions. Periodically, they had to revise those decisions. That process continues to this day. In their homes, and now in mine.
People often assume that as Jews continue to intermarry, observance will decline. But that’s an incredibly pessimistic view. That doesn’t take into account the joy of discovery, or the pure pleasure of Jewish practice. The human inclination to do better next time. Such pessimism assumes that observance must be linked to tradition and routine.
It doesn’t make room for families like mine, for my Catholic-born husband and my second-generation-intermarried kids, lighting the candles, saying the prayers, all on their own, for the very first time. And getting most of the words right, anyway.
Well I’ve gone and done it. I didn’t mean to make you mad, but I can tell that I did.
There I was, a Jewish girl from New York, living my life, building a career, being a young adult in a big city, when out of nowhere — BAM — I fell in love with a kind mid-western man.
He was smart and loving and well, raised in a different faith — but frankly, the fact that we were in love trumped anything else.
But I didn’t expect you to be so disappointed in me.
You see, this man asked me to marry him, and there we were, planning our wedding — a Jewish wedding — because that is what we agreed it would be, because it was meaningful to me and I knew, and he agreed, we would keep Judaism in our lives. So I naturally asked a rabbi to be with us on our big day. he said no, he would not, under these circumstances, bless our union. I asked another and another and yet another and the prospect of having our Jewish wedding dwindled. But I struggled through and found a way to have the ceremony we wanted with a cantoral student who helped us create our beautiful Jewish wedding.
And then I got pregnant. A BOY, what a joy to behold! A blessing in our lives! But my husband had questions that I could not answer about mohels and ritual and foreskin and we sought the counsel of a rabbi to help. We called on your synagogues to find some answers. And we kept calling and calling and messages were left from the kind man who married the Jewish girl again and again, but again we were denied access to you. Once again we stood up for our family and the traditions we wanted to uphold and found a mohel that came to our home and we had a lovely bris for our beautiful boy. One fitting for bringing a Jewish boy into the world.
A third time I sought you out… to care for this child and teach him. But as you glared at my tattooed body and asked about my husband’s background, I was told that your community’s children’s programs were reserved for those who were members and perhaps I should look elsewhere.
And somewhere that day, I lost the fight. I gave up on you right then and there, Judaism. You clearly didn’t want me. There are only so many times you can be turned away before you wonder why you are trying in the first place. You did not want my family, Judaism… so I gave up trying.
But I was heartbroken.
I know you’re trying to find a way to welcome us, but you’re not there yet. When we encounter your barriers and your walls we struggle to get through them. And eventually we give up, because it is hard and we don’t want our children to hear your clucking or your message that they are not good enough for you.
Yet, your articles and comments and letters to the editor tell us it is we who are ruining Judaism. It stings to hear that we, the intermarried are destroying Jewish continuity.
But I am stubborn, and there’s something about you Judaism, that’s too important to let go. So after I gave up on you, a friend and fellow Jewish professional told me that my experience was not the Judaism she knew and loved and encouraged me to try again. I found my own way to keep the faith in you. I created a Jewish home and holidays and traditions in my own Jewish way. And eventually, I found a community that embraced me and supported my family for who we are — and doesn’t punish us for what we’re not. There are so many of us out here making our own way… but also so many who gave up, never to return.
You see, when you denounce intermarried rabbis and talk about the declining vitality of Judaism, we, the families are listening to you talk about how these rabbis — whose families closely resemble our own — don’t count for you. We hear you tell us, yet again, that we are not good enough but that you are welcoming in the same breath.
So while some of your newspapers and your blogs and your institutions (and your commenters, oh gosh, your commenters) whisper too loudly behind my back and wonder what to do with a “problem” like my family, my boys will bound through the door this Friday, giddy from the waning of the week and ask “MOM? What time is Shabbat?