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I am a lot of things in this diverse world. I am a female, a daughter, granddaughter, sister, fiancĂ©, niece, friend, Catholic, dietitian, animal lover, coffee and chocolate enthusiastâŠ in no particular order. While I identify as many different things, there are many things I am not and wonât try to be. As I continue to grow and navigate through life, I am finding that the way I define and present myself to the world is more important than the way someone else defines me. However, when someone tries to define or label me differently than how I see myself, it can be hurtful.
I have had so many positive experiences over the last several years as one half of an interfaith couple. I have had the opportunity to learn so much about the Jewish faith. I have embraced Jewish traditions and culture and continue to learn ways to incorporate these new traditions into my life. I have been welcomed with open arms into a Jewish family that I will officially be able to call my own family when I say âI doâ in an interfaith wedding ceremony six months from now.
Unfortunately, when small, negative experiences occur, they can put a damper on even the most joyful occasions, just like a rain cloud can ruin a beautiful sunny day. These negative moments can linger causing sadness and frustration. I have encountered very few negative opinions in response to my interfaith relationship but that doesnât mean it hurts less when these situations do arise. My hope is that individuals today can continue to become more open-minded and non-judgmental. As the Catholic half of a Catholic/Jewish interfaith couple, below are some experiences Iâd like to avoid repeating in the future.
For starters, please do not call me a âshiksaâ if you would like to maintain a friendship with me. Calling me this term will not make me laugh and I will not think itâs funny. The word âshiksaâ means ânon-Jewish female,â however, other translations for the word include âimpureâ and âabomination.â This word is not a term of endearment and every definition I have ever read for this word describes it as derogatory. Most definitions even directly indicate that this word should not be used as a label or reference for someone. It is 2016, I am a Catholic woman who fell in love with a Jewish man and there is nothing forbidden about our love. If you are a person who identifies as Jewish who is not aware of the correct definition for the word âshiksa,â please take the time to research the word and then ask yourself if the person youâre referring to would be offended by this.
I am Catholic. I am âof a different faith backgroundâ but would prefer not to be called a ânon-Jew.â I have read articles about the controversy of the term ânon-Jew.â It made me stop and think about my feelings toward this term. I get it. Iâm not Jewish and Iâm not trying to be. I am marrying someone who identifies as Jewish while I identify as Catholic. To me, this is very concrete. The problem arises when someone else starts identifying me by what I am not rather than what I am. When someone calls me a ânon-Jewâ it makes me feel like Iâm on the outside looking in or excluded from a group. The term ânon-Jewâ also makes me feel as though the person referring to me as a ânon-Jewâ feels superior because they are Jewish and I am not. Individuals should be identified as what they are rather than what they are not to avoid hurt feelings or discomfort.
Finally, I have been asked on a number of occasions since my engagement if I plan to convert to Judaism. While I respect the question and a personâs interest in our different faith backgrounds, I donât feel as though I need to convert to my partnerâs religion in order for it to be acceptable to get married. Donât get me wrong, I love that conversion is an option and that in the future, if I feel conversion is right for me, I can make that decision. On the other hand, I love that intermarriage is accepted by many today and that I can continue to practice my personal religious beliefs while building new traditions with my partner who has personal religious beliefs that are different from my own.
I donât know what the future holds for my partner and me as we move closer to our wedding day but my hope is for continued acceptance and respect for individuals of different faiths and interfaith couples. We will continue to surround ourselves with friends and family who accept and embrace our different faiths and support us as we build this new life together!
I went to Congregation Rodeph Shalomâs Purim celebration this year. (Or last year, by the Hebrew calendar.)
The shul went all out. The theme was âA Night in Persia,â and congregants came dressed in robes, bedecked themselves in scarves and beads, and happily buzzed around the room. Our cantor and one of our rabbis, both female, dressed as Women of the Wall; the other rabbis, both male, wore police costumes, looking like the Village Peopleâs second string. And of course there was drinking. Lots of drinking.
I didn’t dress up. I didn’t schmooze. And I didn’t drink.
When I told a friend about it the next day, she laughed. âIâd expect nothing less of a Reform Jew,â she said, âto know the âright wayâ to do something and then do the opposite,â playing on the Reform movementâs ideal of informed practice, by which individual congregants educate themselves regarding traditions and then deciding which to follow and to what degree. I laughed, too. In my experience, there are few things Jews enjoy more than knowing what they should do, even when theyâre doing the opposite.
For instance, I donât keep kosher. Now, I am not sitting here with a wad of bacon in my mouth, drooling grease onto the keyboard. I donât even particularly like pork. But I still havenât been able to bring myself to quit it altogether. It isn’t that I havenât thought about it; I have. I didn’t grow up kosher, though, and, more importantly, while I respect halakhah, I have little patience for the way it can devolve into tedium. Consider this recipe for pretzel challah, shared by The Shiksa in the Kitchen. Great recipe. But the real treat is in the comments: If you scroll down, youâll find two halakhically-minded women arguing over whether or not one can say motzi over pretzel challah for Shabbat, since the bread is boiled rather than baked. It reminds me of the joke about the Jew on the desert island who built two synagogues. Why two? âNu, one I pray in, the other I wonât set foot in.â
I recently stopped eating pork, though, quietly, assuming it would slip past Shannonâs radar. Of course it didn’t. âYou stopped eating pork?â she asked me at a fair we attended a few weeks ago. She just knew. âDoes that mean I canât make it anymore?â I hesitated. âIâll eat it if you cook it,â I said, âbut otherwise, no.â I paused, waiting for an argument to start. Food and foodways are such personal things; they evoke strong responses. âI donât think I could give up pork,â Shannon said. âPork and sauerkraut on New Yearsâ, mmm!â (A Pennsylvania Dutch tradition.) And that was it. Shannon accepted the new paradigm.
I think Shannon is so accepting of such sudden changes on my part because she knows how important Judaism is to me, and because of how we’ve learned to accommodate one another. Several years ago I read Barbara Kingsolverâs book Animal, Vegetable, Miracle, in which she recounts her familyâs sustainable lifestyle. Kingsolverâs clan attempted to reduce their carbon footprint by eating locally, permitting themselves only one âluxuryâ item, such as coffee or tea. When a family friend visits and asks for bananas, the Kingsolvers explain their philosophy to her. The scene stuck with me for years, and it wasn’t until I converted to Judaism that I realized why: Kingsolver and her family lived their lives as if they mattered, as if individual choices have meaning and consequence. Thatâs what Judaism has done for me. I think Shannon knows that.
In last weekâs parsha, Lekh Lâkha, God tells Abraham (then Abram) to decamp for Canaan. âLekh lâkhaâ is usually translated as âGo forth,â but it literally means âGo to (or for) you.â Thus âGo forth from your native land might be read as, âGo, for you, from your native land.â âGo,â God tells Abraham, âand I will make of you a great nation, / And I will bless you; / I will make your name great, / And you shall be a blessing.â (Breishit / Genesis 12:1-3.)
Shannon and I, like Sarah and Abraham, are journeying, heading from the safety of the ânative landsâ of singlehood to the unknown territories of marriage. We find security in our knowledge of one another, even in Shannonâs ability to intuit on my part a change in my attitude towards kashrut. We head forth together, as individuals, but also âfor us,â as a couple. And that shall be a blessing.
I confess that I was disappointed by the mikveh.
I did not expect to emerge from the waters with fully grown peyot and spouting Yiddish. Nor was I unhappy with the aura of the mikveh, quiet and peaceful, reminiscent of the womb of which it is symbolic. Rather, I was unprepared for the mundanity of the instance of conversion, a once-in-a-lifetime moment for which I had not prepared myself. Introspective but self-absorbed and weaned on television dramas and Hollywood blockbusters, I expected the significance of the moment to present itself to me. Having spent over a year studying to become a Jew, it didn’t even occur to me that I should prepare myself for the moment of conversion. I can now say that, in that moment, I lacked sufficient kavannah, which may be translated as “intentionality” or even “mindfulness.”
Contrast my experience at the mikveh with Elijahâs encounter with God. Elijah stood atop the mountain as “the Eternal passed by. There was a great and mighty wind, splitting mountains and shattering rocks by the power of the Eternal, but the Eternal was not in the wind. After the wind, an earthquake, but the Eternal was not in the earthquake. After the earthquake, fire, but the Eternal was not in the fire.” And what then? “A soft murmuring sound,” sometimes translated as “a still, small voice.” (1 Kings 19:11-12.) God was not in the fire, but in a whisper, and in order to hear a whisper, one must listen.
There is no magic in our rituals. Reciting the motzi over a loaf of challah does not make that bread more sacred than any other. But saying a blessing over food we are about to eat does change our relationship with it. The profundity of a ritual, then, is to be found not in the change it makes in the world, but in ourselves. We cannot, like God, call down wind and fire but, through ritual, through saying a blessing or lighting the candles, we can create the space necessary to listen to that still, small voice and, having heard it, can ourselves go forth to effect change in the world.
Just as I did not prepare myself for the mikveh, I did not consider the implications of converting to Judaism before I married Shannon. It didn’t occur to me that our different âstatusesâ might be an issue, or that some people might deny altogether the legitimacy of our (Jewish) union. Indeed, it was only earlier this year, after I had begun to “settle into” my Jewish identity, that I discovered how hotly contested intermarriage is. A conversation begun in Reform Judaism Magazine over whether or not rabbinical students at HUC-JIR should be admitted if they are married to non-Jews continues to provoke responses on both sides of the debate. (IFF founder Ed Case relates some responses here.) I read the editorials that were published, and I read the comments on the editorials, and I began to worry. Was I doing something wrong by planning a Jewish wedding when my partner isn’t Jewish?
A friend told me that no matter how “humane” or “compassionate” the arguments one makes, a wedding ceremony between a Jew and a non-Jew simply cannot be Jewish. And I confess to writing an e-mail to a Reform rabbi who published an editorial condemning intermarriage. I explained to him my relationship with Shannon, much in the way I described it in my first post here. And he responded that, while I am “on the playing field,” Shannon will find herself “increasingly on the sidelines.” I donât view performing mitzvot as a sport, and Iâm not trying to achieve a high score. Nor is Shannon a benchwarmer.
Over the weeks, the editorials and comments about intermarriage continued to pile up. Friends told me not to read them, but I couldn’t help myself. It was like being buffeted by a mighty wind, shaken by an earthquake, or burned with fire.
I had read about the issue. I had talked about it with friends. I had thought about it. And so I did what any good liberal Jew would do: I made up my mind that I would do what I think is right, and to hell with what everyone else thought. As a rabbi and friend of mine has put it, “Haters gonna hate.” I canât control what some members of our community think.
I intend to approach our wedding with greater kavannah than I did my visit to the mikveh. The debate about intermarriage rages on, but Iâve stopped paying attention to it: God is not in the fire. Now Iâm free to listen to the still, small voice.