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[Guest post by Sam Goodman]
I have fond memories of going to services as a youngster and looking forward to the weeks in which I could pelt young adults, the clergy, and innocent bystanders with tiny packages of hard candy. Not wanting to miss being on the receiving end of such a deluge, a few months back I mentioned to the Cantor at my synagogue, Monmouth Reform Temple (MRT), that Anne and I would like to have an aufruf.Ā This is a custom during which the bride and groom ā or, in more traditional synagogues, just the groom ā are called up for an Aliyah, and the Torah is read in their honor.
Scheduling our aufruf posed a bit of a challenge.Ā Traditionally, the aufruf takes place during Shabbat services prior to the wedding.Ā However, our rehearsal dinner takes place on that Friday, outside of Philadelphia.Ā The Shabbat prior to that coincides with Yom Kippur, and celebrating with candy is not the best way to observe a solemn fast.
We also wanted to make sure our aufruf date aligned with an appropriate Torah portion. Our wedding occurs the week prior to
However, we hadnāt cleared all hurdles yet.Ā A significant proportion of the families at MRT are interfaith, and over the past year, the Rituals & Practices Committee has discussed what activities on the bimah are permitted to the members of the congregation who are not Jewish. Also, they are charged with awarding honors for aliyot, lighting candles, and Kiddush on Friday nights. I happen to sit on this committee. A few weeks ago, the person responsible for managing these honors for the month of September asked if anyone would be interested. I asked if my parents could do the candle and Kiddush blessings for the night of our aufruf. My mother is a practicing Christian, and some congregations do not permit those who are not Jewish to say the blessings over the candles. Also, neither of my parents are members of MRT, though they do belong to a Reform synagogue in the Philadelphia area.Ā Finally, Anne is not Jewish, and the committee had discussed in the past whether it was permissible for members of the congregation who are not Jewish to be called to Torah for an aliyah. After raising these concerns, I opened the topic for discussion to the members of the Rituals & Practices Committee.
This kicked off a lively discussion.Ā Our Cantor sent around a link to the recent article on Interfaith Family about how different synagogues approach candle lighting by with interfaith families. Ultimately, the committee agreed that my parents could light the candles and recite Kiddush, and that as long as I was with her and saying the Torah blessings, Anne could join me for the aliyah.
With this final hurdle cleared, it looks like September 12th will be a very Keefe/Goodman Shabbat at Monmouth Reform Temple!Ā In case you have an itching to bean some soon-to-be newlyweds with candy, services start at 7PM.
These last few months have been busy with dress fittings, selecting the menu, arranging the seating chart, creating the invitations, ordering the suits, and other wedding plans. Sam and I continually remind ourselves that the wedding is only one day and we should focus on preparing for a marriage.Ā This lifelong commitment to each other begins at the wedding ceremony. With that in mind, we are trying to combine the rituals and symbols of both Judaism and Catholicism in our ceremony.
We specifically chose our priest and rabbi to not only co-officiate the ceremony, but also to guide us along this spiritual journey. The rabbi is someone very dear to Sam and the priest is the presider of my familyās parish. These two special people have been a part of various life cycle events in Samās and my life. They know us and our families very well, and we are honored that they will be officiating our marriage ceremony. The rabbi and priest continue to help us in the marriage preparations by proofing our ketubah language, assisting with Diocesan paperwork, and helping us with the order and symbols of the ceremony. In our first meeting with the priest, he gave us words of wisdom to keep in mind, throughout this entire process (and our lives): āKeep your own faith at heart, but do not minimize or trivialize the faith of the other.ā
If I were converting to Judaism, or Sam to Catholicism, we would have chosen a specific house of worship for our ceremony, such as a synagogue or church. Because we are not, we decided to have our ceremony in a country club, a āneutralā location. This way, both faiths are equally visible and our guests wonāt be uncomfortable in attending a wedding in another house of worship. By having our wedding on a Sunday afternoon, Sam and his family can still go to Shabbat services, and my family can go to early Sunday morning Mass.
Throughout the ceremony, we want to honor each otherās faiths, focusing on the similarities, rather than the differences. We have asked my brother, Chris, and Samās sister, Stacey, to help us explain the wedding rituals and symbols in each of our faiths at the start of the ceremony.
There are a few symbols that are used in both religions, such as bread, wine, rings, and most importantly, the vows. Sam and I will say the blessings over the bread and wine in our own respective religions.Ā The priest and rabbi will guide us in exchanging our vows and rings.
We have adapted some rituals and symbols to be more conducive to an interfaith wedding.Ā The chuppah is a symbol unfamiliar to my Catholic family, whereas the unity candle is a symbol unfamiliar to Samās Jewish family. We will sign our ketubah during the ceremony rather than before it, honoring the Catholic tradition of the bride and groom not seeing each other beforehand. The traditional Jewish Seven Blessings will be said, with both fathers participating.Ā At the end of the ceremony, we will break the glass. This has many meanings in the Jewish faith, but for the two of us, it will also symbolize the breaking down of barriers between people of different cultures and faiths as our families are now joined together.
By incorporating some Jewish and Catholic wedding rituals in our ceremony, we will signal to our friends and family our intent to continue practicing our religions.Ā We hope that this public declaration of faith will communicate our plans to remain strong in faith while supporting our partnerās religious practice.
By Sam Goodman
Wonāt you help to sing /Ā These songs of freedom?
Weāre currently in the middle of one of the most widely-observed Jewish holidays, Passover.Ā One of the Shalosh Regalim, or three pilgrimage festivals (literally āthree legsā), in ancient times Jews throughout the land of Israel would gather and make sacrifices at the Temple in Jerusalem. Passover celebrates the Exodus from Egypt, and is one of the few holidays mentioned in the Torah.Ā In modern times, it is observed by abstaining from the consumption of items with leavening (e.g. bread, cake, beer), and with a festive meal on the first two evenings, which is called a seder.
When I was growing up, we would have the first night seder with extended family.Ā Between grandparents, aunts, uncles, cousins, and my nuclear family, there would be about fifteen of us crowded around the table, hearing Poppop recite the story of the Hebrewsā exodus from Egypt.Ā It was always fun running around with the cousins, searching for the afikomen, and staying up way past our normal bedtimes.Ā We still meet at my uncleās place every year on the first night, and although lately weāve had a couple faces missing from the table due to cousins living abroad, or away at college, usually at some point we would Skype them in.Ā Also, as some of the older cousins have become involved in serious relationships, there have been new guests at the table ā including, for the past three years, Anne.
The second night seder had a very different tone than the first night while I was growing up. My two sisters and I would each get to invite one friend, and beyond these three friends, it would just be our nuclear family at the table.Ā We lived in an area that had very few Jews, so most of our school friends had never been to a seder before.Ā At the beginning of this seder, we would start by explaining the symbols on the table ā the matzah, different items on the seder plate, Elijahās cup, etc.Ā Diana, my youngest sister, would start the explanation; Stacey, the middle child, would add things that Diana had forgotten, and provide additional layers of meaning behind the symbols; and I would continue with the things both sisters had left out.
This year, we invited Anneās parents and siblings to our second-night seder.Ā As an added twist, my Dad had asked me a few weeks ago if I could lead our seder.Ā My father, an accountant, was a *bit* exhausted by the night of the second seder, which fell this year on April 15th.Ā After a few weeks of reviewing the haggadah and the Passover story, I had committed as much as I could to memory, and felt prepared for what was to come.
Anne and I arrived at my parentsā house around 5:30, about half an hour before the seder was to begin.Ā I wanted some time to settle in, and do some last-minute reviewing of my notes and the biblical Exodus story.Ā Thanks to some heavy traffic on the Schuylkill Expressway, I ended up having quite a bit of extra time ā Anneās brother Chris showed up around 6:15, and her parents and two youngest siblings didnāt arrive until nearly 7PM.Ā After some brief greetings, we sat down at the table, and the sederĀ began.
We began with my retelling the story of the Exodus, beginning with Josephās trials and tribulations, culminating in the arrival of the Hebrews in the Promised Land, and hitting all the major high points along the way.Ā Unfortunately, due to my nerves, I ended up hitting many of the minor points as well, resulting in a retelling that felt as long as Cecil B DeMilleās epic film.Ā In reality it was probably only 15 minutes, but it felt much longer. At least nobody could say I missed anything important!
After my retelling was complete, we began reading from the haggadah.Ā After the first cup of wine, my nerves (finally!) began to ease up.Ā We went popcorn-style around the table, each person reading a paragraph.Ā As we reached the Four Questions, we broke our order and had Theresa, Anneās youngest sibling, read them.Ā We continued along, with Anneās parents and siblings asking questions as we went. What foods do we ādipā, as mentioned in the Four Questions?Ā Whatās the egg for? Why is the shank bone, rather than another part of the lamb, used to symbolize Passover offering? Is that really a lambās shank bone, or just a chicken bone? When do we drink more wine?Ā In some cases, the answers were literally on the next page of the haggadah, but I was able to field most other questions without significantly affecting the flow of the service.
Finally, it was time to eat the main meal.Ā Anne had prepared eggplant dip, chopped liver, and potatoes, and my mom cooked up some beef brisket, chicken, and fruit kugel.Ā Everything tasted delicious, though it certainly helped that we were having a very late dinner.Ā Unfortunately, we werenāt able to go through the post-meal portion of the seder due to a confluence of the delayed start time and Anneās youngest siblingsā bedtimes (the following day was a school day, after all).
Iām certainly in no rush to lead my next seder, a responsibility I hope continues to be held by my healthy father and grandfather for many years.Ā However, it was a lot of fun studying the details of the seder and the Passover holiday while preparing to lead it.Ā Also, Iām extremely grateful that Anneās family is open to learning about the customs and holidays of my faith.Ā While we certainly differ on quite a few theological matters, I appreciate that Anneās parents are willing to join my family for holiday celebrations.Ā It displays both a confidence in their beliefs and an acceptance of my ability to practice my faith.
On a completely unrelated note, I listened to this song on repeat while writing this blog.
Since Chris and I have been planning our wedding for so long, it’s strange to think that it will actually happen–and soon! This weekend really put it into perspective how close it is as my bridal shower was this past Sunday. It was held in my hometown, at the home of a very good family friend. Four of my mom’s friends hosted the shower and it was amazing. They truly thought of every detail and made sure the women from both sides of our families felt included.As we’ve mentioned many times before, both of our families are large. So, as one may imagine, the shower was quite crowded with about 50 in all of family and friends–most of whom were meeting for the first time. The event began with lunch and schmoozing. After we ate everyone gathered in the living room to embarrass me (in the most loving way possible) with a quiz about Chris.
Then, some members from both families stood up and spoke. This part was so touching. My aunt Liz spoke about my grandmother, who passed 5 years ago, and how much she would have loved Chris. A few of Chris’ aunts read poems or blessings. My sister, who lives in Israel, sent something for my mom to read for her, and Chris’ sister, who lives in England, sent something for Chris’ mom, Judi, to read. Then, for the big finale, both my mom and Judi said a few words, both of which brought me to tears. Chris’ mom read the following poem:
A Mother’s Prayer
I prayed for you
There was something about you
You were the answer to the prayer
I prayed for your health
And now I know just who you are
I have put together this little poem
Now…if that doesn’t bring you to tears, I don’t know what will! My mom also brought the place to tears, but mostly through laughter. She teased about how the key to a successful marriage is BreatheRight Strips and how it’s best to bake goodies when your children aren’t home so you can lick the batter, ha! Now I know why there was always banana bread and brownies around when I got home from school!
I truly felt like the luckiest person in the world, not only for the amazing gifts we got (!!!) but also for the immense amount of love that surrounded Chris and I. We are truly blessed.
110 days to the wedding!
Before meeting Samās extended family, I had met his parents very briefly for a slice of mid-afternoon pie.Ā I was very nervous about meeting his parentsāI think it took me over an hour that day to figure out what to wear!Ā This meeting was so brief, that we didnāt get a chance to talk about much, therefore the topic of faith didnāt come up. I was (and still am) very amazed at how sweet and genuinely nice his parents are! I donāt remember when the topic of faith first came up around his parents, but they knew that I wasnāt Jewish when I attended the Passover Seder.
Sam first invited me to join his family Seder a few months after we started dating.Ā I had only been to one other Seder before, five years prior. The meal was slightly awkward and uncomfortable.Ā I didnāt understand what was being said, nor did I understand the traditions around what was being done. Also, because I was the youngest person there, I had to say some of the prayers, find the Afikomen and open the door for Elijah. Ā I was nervous that the Seder with Samās family would be equally awkward and uncomfortable. Sam reassured me that most of his familyās Seder would be in English and that I wouldnāt be the youngest person there.
In the weeks leading up to the Seder, Sam re-emphasized that the youngest people there would be his cousins, who were growing up in interfaith households.Ā Both of his dadās siblings were in interfaith marriages and their children (Samās cousins) celebrate both sets of holidays. This calmed my fears a little, but I still thought it would be awkward and uncomfortable.
The awkwardness started when I arrived empty handed because I was told not to bring anything. Whenever I go to a fancy dinner party, I try to always bring a dish or something. I asked Sam what I should bring. His answer was, āNothing. There are very specific foods and everyone has a specific dish that they always bring.ā This didnāt satisfy me, so I asked Sam repeatedly only to receive the same answer over and over.
On the day of the Seder, I put on my fancy clothes, my best behavior and attended the Seder empty-handed.Ā There were 13 people there (a normal crowd for me), and the topic of my faith wasnāt brought up.Ā We talked a lot about my family and what dish I could eventually bring to future family dinner parties. There was no awkwardness nor discomfort, only really nice people with a lot of funny stories to tell.
We began the prayers and rituals surrounding the meal. After getting used to the way the Haggadah was read (from right to left), I sat back and listened to his Poppop tell the story of the Exodus from Egypt. During his story, his little cousin, Jason, started singing and the escape to freedom became a musical!Ā We even Skyped Samās sister Diana, living in Israel at the time, so she could chant the Four Questions. After the prayers were said, it was time for the holiday meal.
This particular Seder fell on Good Friday. It is a Catholic ritual to fast and not eat meat on Good Friday. Catholic fasting means eating only one full meal during the course of a day. I had refrained from eating all day, which would allow me to eat the Seder meal.Ā While I was helping to serve the Matzah ball soup, with Samās aunts and female cousins, Sam made up a plate of food for me. When I got back to my seat, he had served me a little bit of everything- including the beef brisket.Ā This was the biggest internal conflict of the night: do I eat the meat because itās on my plate, or should I put it back, risk being rude and interrupting the flow of the meal? I saved the beef brisket for the last thing to eat to prolong my decision-making. I ended up eating the meat, justifying to myself that this was the right thing to do in this particular case.
This Seder meal was not like the one that I had experienced five years prior. It was neither awkward nor uncomfortable. Everything seemed natural and everything somehow magically āfitā.Ā Although this was the first time that I had met his extended family, I remember his Mommom telling me that I fit very well into their family. I think that my response was telling her that my cheeks hurt from laughing & smiling too much!
I still donāt fully understand the symbols and rituals behind the Seder meal, but I have the rest of my life to learn about all of the Jewish customs.
By Sam Goodman
Typically, when I tell friends, coworkers, and acquaintances how many siblings Anne has, responses range from āWow,ā to āGod bless her mother,ā to āIs her family Catholic?ā
Luckily for me, I wasnāt introduced to all three brothers and six sisters at once, which would have been overwhelming. I first started meeting her siblings just a few weeks after we started dating. One of Anneās friends was playing in a jazz band at a bar in Asbury Park, and Chris (second-oldest) and Stephanie (sixth-oldest) were in town. The subject of religion came up fairly quickly, as Chris was a former seminarian, having left high school to pursue a path towards priesthood. Although he has since left the seminary, Chris has a deep faith informed by his theological studies.
Every few weeks Iād meet more of Anneās siblings. Theresa (the youngest, now 13) came up to see a show at the theater where Anne worked. Dave (the oldest, now 32) stopped by Anneās apartment for dinner one night. I was on speakerphone when Nicole (eighth-oldest) called Anne to say sheād decided to attend Anneās alma mater, studying in the same theater program as Anne had.
However, it was Anneās parents who I was most concerned about meeting. We set up plans to gather at Yards Brewery for a tour and a pint with Chris, Michelle (fifth-oldest), and Anneās mom and dad. In preparation, I looked up her fatherās CV (heās a professor of Mechanical Engineering at the University of Delaware), read through some of his recent research papers, and in general just tried to gather as much information as possible to feed potential discussions and avoid awkward silences. The outing went well ā I bonded with everyone over music, and had plenty to talk about based on the venue and my hobby as a homebrewer.
The topic of my religion didnāt come up with Anneās parents until a few months later, when I was invited to celebrate Easter with Anneās family. As it fell during Passover, and I try to keep Kosher (-style) for Passover, Anne worked with her mom to develop a meal that IĀ would be able to eat. While they did have a ham, rolls, and beer, there was also chicken, matzah, vegetables, and corn syrup-free juice. The additional foods ā and my declining to drink beer, my normal beverage of choice – spurred quite a few conversations about Jewish dietary restrictions, both during Passover and at other times throughout the year.
Those discussions with Anneās parents and siblings throughout Easter were all very respectful. Iād been concerned heading into that particular holidayĀ that some of Anneās family might try to attack my beliefs, and it was a huge relief when their questions were more directed towards gaining insight into the differences between our belief systems. This tolerance of and respect for my rituals and practices has continued as Iāve become closer with Anneās family. This past Easter, Anneās father asked me to say the motzi after he led the family in the Catholic grace before the meal.
Iāve enjoyed the process of meeting and getting to know Anneās family. It took over a year for me to meet the last of her siblings ā Laura (the fourth-oldest) currently lives in the Virgin IslandsĀ ā and I met her over Christmas last year.Ā Spreading out these introductions worked very well, limiting the number of new faces and names I had to remember at each meeting, and giving me the chance to have deeper conversations with her family members.
Last week, we took a road trip to Minnesota to meet some of Anneās extended family. During this trip, I was able to meet her grandmother, 11 aunts and uncles, and 20 of her first cousins. Unlike the spread-out process of meeting Anneās siblings, there were a few times during the trip when a few dozen relatives were hanging out at her one of her unclesā houses. While some faith conversations did come up they all seemed to know that I was Jewish. Even when the topic came up, it was always a curiosity question, never making me uncomfortable. Her family, extended and immediate, is just interested in learning about my beliefs, traditions and lifestyle.
Itās been fun getting to know and share my faith with Anneās family, and I look forward to continuing the process as I meet more of her relatives.
In the end, the wedding went the way it was supposed to. That’s not to say that we didn’t hit a few snags along the way, most of them caused by me. I may have left our room at the hotel a mess prior to Shannon’s arrival. “Do you want the photographer to get pictures of your socks and underwear?” Shannon asked me. I may have forgotten to take the cake to the restaurant at which we had dinner afterwards, but one of Shannon’s brothers was able to get it there. And my best man might have stared in horror as I prepared to iron my tallit by first touching the iron to see how hot it was. In my defense, I had other things on my mind, and Mike’s much better at ironing than I am, anyway.
Our common phrase “mazel tov” is used to mean “congratulations,” but its origin is really astrological, meaning something like, “it was in the stars.” That’s what our wedding day was like; the stars were aligned for us. The weather was beautiful. Family members were all on their best behavior. I managed to keep my awkwardness to a minimum.
Shannon and I wanted our ceremony not only to join us in marriage, but also to educate our families regarding the faith that informs our life together. To that end, we began with havdallah (the ceremonial end of Shabbat), and Rabbi Freedman narrated the ceremony throughout, explaining why we circled one another, why I broke the glass, and so on. Our approach seems to have worked; Shannon’s grandmother enjoyed the ceremony so much that she said she needed to find a Jewish man to marry!
Readers of this blog know that the decision to hold a Jewish wedding ceremony was not an easy one for me, but I couldn’t imagine having done it any other way. The picture above, in which Shannon is placing my prayer shawl on me, is symbolic of our relationship and the role Judaism plays in our lives. Although she is not Jewish, it is Shannon who cooks Rosh HaShanah dinner, Shannon who encourages me to become more involved in shul, and Shannon who has chosen to adapt to my lifestyle.
I wrote this blog in part to share the experiences of one interfaith couple, and I hope it has been interesting and informative for readers. But my motives weren’t completely selfless; it was therapy, too. I learned about life and myself as Shannon and I navigated the wedding planning process and as I narrated our story here. (These are the lessons I learned, and aren’t meant to be instructions for anyone else!):
Community is an important Jewish value. Shannon and I couldn’t have planned our wedding alone. We’d like to extend our sincere thanks to:
Shannon and I are looking forward to reading the next couple’s story. Until then…
(Photographs by Kirk Hoffman Photography.)
This morning I put a cross into a drawer. It was a cradle cross that Leacock Presbyterian Church gave my parents when I was born. My mother returned it to me on the day of Shannonās bridal shower. āI wasn’t sure if youād want it or not,ā she said. I wasnāt sure either. Itās the symbol of a tradition I left behind. If it ever hung over my crib, which was its intent, I donāt remember it. My earliest memory is of being held by my mother and draping a handkerchief over head like it was a tablecloth. Thereās a picture of that moment: I was proud of myself, smiling ear-to-ear. That I remember the moment at all might be a result of its having been caught on film. Memory is like that: fluid, permeable, changing over time. Our memories shift to better inform our narratives of who we are and who we want to be.
The foundation of Jewish peoplehood is our historical memory. From the hasidim who believe literally in the revelation at Sinai, to secular Yiddishists who recall the travails of Ashkenaz, or, like most Jews, somewhere in between, we are united by our shared memories. The Hebrew calendar is structured around our stories: we are liberated during Passover, wander the wilderness during Sukkot and receive Torah on Shavuot. The irony of Jewish time is that, although we were among the first peoples to insist upon a linear, rather than a cyclical, view of history, we relive the same events from year to year. Perhaps thatās why, despite our disagreements, we persevere, why we remain one people. It reminds me of Romi Somekās āA Poem of Blissā: āWe are placed upon a wedding cake/like two dolls, bride and groom./When the knife strikes,/Weāll try to stay on the same piece.ā
The sense of foreboding evident in the last lines of Somekās poem looms large in Jewish memory. The Shoah casts a long shadow over us all, as it rightly should. So too do other tragedies, from the expulsion of our people from Spain in 1492, to the Munich Olympics, to the countless injustices done to men and women long gone to dust. The price of Never Forgetting is Eternal Vigilance, necessary but wearying to the psyche. Watchfulness has engendered in some quarters of the Jewish community a sense of permanent crisis, that the āknifeā of Somekās poem is always poised to strike. We see bogeymen at every turn: the presidentās policy towards Israel, Muslim immigration to the West, Iran, assimilation, intermarriage. For some Jews, intermarriage is the most insidious crisis of all, āperpetratedā by its own āvictims.ā
That attitude toward intermarriage is further exacerbated by nostalgia. Some Jews shield themselves against the anxieties of the present by retreating into sentimentality. Informed by wisps of history, family memory, and pop culture (think Fiddler on the Roof), we have constructed a dreamworld alternative to the present, an eternal shtetl cast always in the golden sunlight of American afternoons. We smile at the women baking challah. We nod at the old men praying in shul. Weāre comforted by the singsong strains of Yiddish bubbling forth from homes. But to remember it thus is to do our ancestors a disservice. The shtetlach were nothing like our dreamworld; rather, they were characterized by poverty, wretchedness, superstition and filth. Walk the cramped and muddy streets. Here women served men, for they had no choice. Here bellies growled for want of food. Here the rebbes studied while their people suffered. If you ever hear anyone hearken back to how it was in the Old Country, ask them if theyād really like to visit. They may: There are haredi communities here and in Israel in which one may readily access āthe world we have lost.ā
American Jews have no need to retreat into fear or sentimentality. Weāre thriving. Weāre more accepted than we have ever been, anywhere, at any other time in history. That you can no longer identify a Jew by peyot, by curly hair, or by surname, is not a cause for alarm, but for excitement. Weāre not disappearing; weāre diversifying. Our contributions to American society speak to our success. We were at the forefront of white support for the Civil Rights movement in the 1960s, when Abraham Joshua Heschel marched with Martin Luther King, Jr. Now weāre leading the charge into ethical and sustainable foodways through organizations such as Hazon and, in Philadelphia, Cafe Olam.
Iāve written this blog to demonstrate one thing: that we who intermarry are in no way enemies of Judaism or the Jewish people. We are individuals who have fallen in love with other individuals who are not themselves Jewish. Our partners love us, in part, because weāre Jewish; after all, itās part of who we are. Writing in The Forward, Yoel Finkelman notes that the argument against intermarriage is a difficult one ābecause itās hard to muster much moral indignation against a loving, caring couple whose differing religious convictions are an accident of birth.ā Finkelman goes on to advocate synagoguesā acceptance of homosexual Jewish couples as an antidote to intermarriage, but his argument is weakened by his previous statement. Finkelman, and all those who rant against intermarriage, should come to a hard stop: it is not ancestry or religion (or sexuality) that matters in a relationship, but love. Embrace loving couples and they will respond.
A Jewish friend of Shannon and I volunteered to teach our families the hora at our wedding party. Consider the image of dozens of non-Jews celebrating by learning a Jewish dance. Our union is but a tiny thread in the grand tapestry of our peopleās history. How lovely, and how appropriate, that it is a wedding that will bring Jews and non-Jews together, if only for a moment. We’ll be wed the evening of Saturday, October 26. You’re welcome to dance with us.
Shannon practiced saying āShanah tovahā during the week leading up to Rosh Hashanah.
āHow do you say that thing?ā she said.
āWhat thing?ā I replied, all innocence.
āYou know, that thing you say that means āhappy new year.āā
āOh, that thing.ā I told Shannon how to say it and listened as she repeated it. That she wanted know the right thing to say, and how to say it, made me smile.
Communication featured prominently in last weekās
The tower of Babel is, on its surface, a straightforward explanation as to why people speak many languages rather than one. Having seen humankindās hubris, God literally descends from the heavens to which the people were building and puts a stop to it. Some of my fellow congregants at Rodeph Shalom were troubled by what they perceived as Godās capriciousness. āWhy,ā they asked, āwould God give us the potential to do something, and then, when we do it, punish us for it? Why would God make it harder for us to understand one another, which leads to endless strife?ā
There are deeper theological currents in such questions than Iām qualified to parse, but I donāt think that by āconfoundingā our speech God was simply āpunishingā us. Indeed, absent from the story is any sense of severe judgment, and God is forgiving considering we were building a stairway to his house. āNothing that they may propose to do will be out of their reach,ā God says. Should we have reached our zenith at the very beginnings of history? If it is true in Judaism that we are Godās partners in the act of creation, and that we use the tools we have to work toward a more perfect world, then I prefer to think of the worldās many languages not as barriers to understanding, but as a nudge to better comprehend oneās fellows, as reason to reach out not with a closed fist, but with an open hand.
As our wedding approaches, Shannon and I are becoming more aware of the ways in which the ceremony will be an act of translation, of one culture speaking to another. The irony of our wedding night is that, of the dozen or so people present, only two will be Jewish: myself and the rabbi. My family members have rarely encountered Jewish people, and the only Jewish event they ever attended was my conversion. Thus Shannon and I, and our friend and officiant, Rabbi Eli Freedman, have determined that our wedding will be not only a ritual we perform for ourselves, but also an opportunity to educate our families about the faithway that informs our lives.
Rabbi Freedman will not only lead the ceremony, but heāll also narrate it for the benefit of our families. Heāll explain to our mothers and siblings what weāre doing and why. We want our families to understand the symbolism of the event, to know why weāll circle one another and why Iāll break the glass.
What better way to ātranslateā Judaism for others than by to invite them to participate? Family is one of the foremost Jewish values, and, to that end, our families have roles to fulfill during the ceremony. My sister and Shannonās brothers and sister-in-law will hold the poles of the chuppah. Shannonās mother will read the Irish wedding blessing (which is cultural, not religious). And weāll remember my father, without naming him, when my mother reads Koholet (Ecclesiastes) 3:1-8, which was read at his funeral service. Weāll emphasize the positive half of each of those verses, āa time to build…a time to laugh…a time to dance,ā and not only honor my father, but also invest them with a happier significance.
There are elements in the contemporary Jewish community that see only a tide of darkness, āa time to weep, a time to mourn,ā especially in regards to interfaith marriages. To approach it thus is to say, as my fellow congregants did, āWhy did God do this to us?ā Shannon and I choose to celebrate our marriage as an opportunity for greater understanding. We were given different ways of speech, Jewish and not, but that doesnāt mean we canāt communicate. āCome, let us build a city.ā
When Shannon and I fight, I assume the worst. Weāre going to break up. Weāll never speak again. Weāll be torn apart by wild dogs. āI just want us to be happy,ā Iāll say. āWe canāt always be happy,ā Shannon responds, ever sensible, ever right. āSometimes weāre going to fight.ā
No love story is entirely happy. Sometimes there are fights. But what are the fights of an interfaith couple in the midst of wedding planning like? They might start with one partner exclaiming, āBut Iām not Jewish!ā As if that fact were not obvious to the other (possibly male, Jewish and occasionally dense) partner. āIām not Jewish!ā Shannon would shout. āOkay!ā I replied, angry and baffled.
Shannonās exclamations were in response to expectations I put upon her. As I mentioned in my first post here, Iām a recent convert to Judaism. And, like many converts, I feel a particular zeal. Combined with my typically male expectation that Shannon would take the lead in the home, that zeal resulted in certain expectations I forced upon Shannon. I thought, for instance, that Shannon would light the Shabbat candles. Weeks passed; no candles. When I finally mentioned it, Shannon replied, rightly, thatās sheās not Jewish. I am, and I should take the lead in Jewish activities. Shannon was right. (This is not to say that Shannon is any less involved in making a Jewish home. Rather, she supports those events I arrange and excuses herself from those she perceives as onerous, such as Yom Kippur.)
For a long time, when Shannon said, āBut Iām not Jewish!ā what I heard was āYouāre not Jewish,ā the personal baggage I carry knowing that traditional Jews will not recognize me as a member of Israel. Shannon doesnāt think that, of course; I was projecting my fears onto her. It took me a long time to realize that and now, I hope, I no longer do it.
How to make sense of such fights, though? With the zeal of a convert, I suggest this interpretation.
A few weeks ago we observed Tisha BāAv, the day commemorating the losses of the First and Second Temples. The āThree Weeks,ā a mourning period, immediately precede Tisha BāAv. The Three Weeks are known in Hebrew as bein ha-Metzarim, literally ābetween the narrow straits.ā Readers familiar with Torah will recognize in āMetzarimā echoes of Mitzrayim, the biblical name for Egypt. Tisha BāAv and Mitzrayim are symbols of emotional and spiritual constriction. Just as our ancestors experienced the disorientation of slavery and conquest, we, too, have known isolation from one another, from God, and from ourselves.
Jewish weddings traditionally end with the breaking of a glass. The most popular interpretation of this custom is that, even during our happiest moments, we remember the destruction of the Temple. Shannon and I are uncomfortable with expressing such a negative thought during our wedding. Rather, we will recall with the breaking of the glass not only our hope for the (metaphorical) rebuilding of the Temple, but also āthe spheres of lightā the mystics say shattered when God created the world. Just as performing the mitzvot is supposed to allow God to reenter the world, ārebuildingā the Temple would restore Godās dwelling place on earth. When we break the glass, then, Shannon and I will consecrate our marriage toward the living of righteous lives, with the intention of contributing to the increase of justice in the world. Of course, this being a Jewish marriage, we will begin this āmissionā in the home.
Shannon and I are alienated from one another when we argue. We become lost in the ānarrow placesā of our relationship. Our vision becomes restricted, singular. But we remember the wholeness we search for, and we always make it through, each time a little stronger than before.
A fitting thought to leave you with for the beginning of Elul and the season of repentance.