San Francisco Bay Area

Welcome to InterfaithFamily/Bay Area's web-based home.
We are part of an initiative to bring personal, local resources and services to you — SF Bay Area interfaith couples and families exploring Jewish life — and to the Jewish professionals and organizations who welcome you. Are you looking for ways to incorporate local Jewish activities, practice and meaning into your family life?

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What's New

Jewish Spiritual Parenting in Your Interfaith Family - New program begins December 15!

InterfaithFamily Shabbat 2014 is a tremendous opportunity for your synagogue or organization to join with other welcoming communities in a bold statement that we will continue to build an inclusive Jewish community in the San Francisco Bay Area and across the country. The event will take place throughout the month of November. Learn more and sign up today!

InterfaithFamily Shabbat 2014 SF Bay Area Participating Synagogues

Each year, InterfaithFamily organizes IFFShabbata national program to recognize interfaith families who are supporting Jewish causes and perpetuating Judaism in America. Since November is the American season of thanks, we offer our InterfaithFamily Shabbat program throughout the entire month of November. The organizations below are all planning events throughout the month and will be glad to welcome you to their events for Interfaith Family Shabbat or at any of their other wonderful offerings. If you would like help in finding a synagogue, please call InterfaithFamily/Bay Area at 415-878-1998 and we will be glad to chat with you.

North Bay
Community School for Jewish Learning (J School), Petaluma
Congregation Beth Ami, Santa Rosa
Congregation Kol Shofar
, Tiburon
Congregation Rodef Sholom, San Rafael
Congregation Shir Shalom
, Sonoma
Congregation Shomrei Torah
, Santa Rosa
Gan HaLev, San Geronimo, CA
Osher Marin Jewish Community Center, San Rafael

San Francisco
Congregation Beth Israel Judea, San Francisco
Congregation B'nai Emunah, San Francisco
Congregation Emanu-El, San Francisco
Congregation Sha'ar Zahav, San Francisco
Congregation Sherith Israel, San Francisco
JCCSF, San Francisco
Or Shalom Jewish Community
, San Francisco
San Francisco Hillel, San Francisco

Peninsula
Coastside Jewish Community, El Granada
Congregation Etz Chayim, Palo Alto
Hillel at Stanford, Stanford
Moishe House, Palo Alto
Palo Alto School for Jewish Education, Palo Alto
Peninsula Jewish Community Center, Foster City
Peninsula Sinai Congregation, Foster City
Peninsula Temple Beth El, San Mateo
Peninsula Temple Sholom, Burlingame

South Bay
Congregation Beth Am, Los Altos Hills
Congregation Beth David, Saratoga
Congregation Emeth, Morgan Hill
Congregation Kol Emeth, Palo Alto
Congregation Shir Hadash, Los Gatos
Temple Emanu-El, San Jose

East Bay
Building Jewish Bridges, Berkeley
Congregation B'nai Shalom, Walnut Creek
Kehilla Community Synagogue, Piedmont
Temple Israel of Alameda, Alameda
Tri-Valley Cultural Jews, Pleasanton

Read the latest IFF/Bay Area eNewsletter and see what's going on and what our IFF bloggers are thinking about. And sign up to get your own bi-weekly copy. Registration will open soon for our classes for interfaith families. For more information, visit our classes page or contact marilynw@interfaithfamily.com.

IFF/Bay Area will be at these great local events:

  • Getting Ready for Hanukah party at Congregation Kol Emeth in Palo Alto on December 14.

IFF/Bay Area receives generous funding and support from the Jewish Community Federation of San Francisco, the Peninsula, Marin and Sonoma Counties. We work in partnership with the OMJCC, JCCSF, PJCC, and many congregations and organizations throughout the Bay Area.

SF Bay Area Workshops and Classes

Coming Soon

 

 

 

Introduction to Judaism
Essence & Essentials: Judaism Through the Eyes of Rabbi Angel Whether you are beginning your Jewish journey and needing the basics, or a seasoned, learned Jewish scholar wanting a new twist on an old....
September 11 2014 - December 11 2014
7:00 PM - 9:00 PM
290 Dolores Street
San Francisco, CA 94103

Modern Hebrew Levels I-V
With Niri Zach ....
September 16 2014 - December 11 2014
10:15 AM - 9:30 PM
3200 California Street
San Francisco, CA 94118

Bay Area Community Talmud Circle
With Rabbi Peretz Wolf-Prusan ....
October 12 2014 - May 31 2015
9:00 am - 12:30 PM
3200 California Street
San Francisco, CA 94118

Wide-Angle Judaism: Perspectives on People, Places and Practices
With Rabbi Batshir Torchio ....
October 22 2014 - December 17 2014
6:30 PM - 8:30 PM
3200 California Street
San Francisco, CA 94118

Arnold Newman: Masterclass
Arnold Newman: Masterclass celebrates the singular vision of one of the most influential portrait photographers of the twentieth century. Over the course of nearly seven decades, Arnold Newman....
October 23 2014 - February 01 2015
11:00 AM - 5:00 PM
736 Mission Street
San Francisco, CA 94103

J. Otto Seibold and Mr. Lunch
This holiday season, The Contemporary Jewish Museum continues its tradition of presenting family-friendly exhibitions that explore the work of beloved children’s book illustrators with J. Otto....
November 20 2014 - March 08 2015
11:00 AM - 5:00 PM
736 Mission Street
San Francisco, CA 94103

Interfaith Shabbat Sermon at Kol Emeth
During Shabbat services, Rabbi David Booth will speak on the topic of welcoming and the importance of acting with chesed (loving kindness).
November 29 2014
9:15 AM - 12:30 PM
4175 Manuela 768 Paul Ave
Palo Alto, CA 94306

Aleph Bet School
School/Education
San Francisco, CA
94116 United States
1 Member
San Francisco Bay Area

Public
This is an Organization

Another Traveling Jewish Theater
Arts & Culture -
San Francisco, CA
94110 United States
2 Members
San Francisco Bay Area

Public
This is an Organization

Aquarian Minyan
Outreach
Berkeley, CA
94708 United States
2 Members
San Francisco Bay Area

Public
This is an Organization

B'nai Israel Jewish Center
Synagogue
Petaluma, CA
94952 United States
2 Members
San Francisco Bay Area

Public
This is an Organization

Be'chol Lashon - We Are a Global Jewish People
Outreach
San Francisco, CA
94159 United States
5 Members
San Francisco Bay Area

Public
This is an Organization

Bend the Arc
Advocacy
San Francisco, CA
94111 United States
1 Member
San Francisco Bay Area

Public
This is an Organization

Berkeley Richmond JCC
JCC
Berkeley, CA
94709 United States
2 Members
San Francisco Bay Area

Public
This is an Organization

Blogs

San Francisco Bay Area
Subject
Author Date
 
Rabbi Mychal Copeland 10-15-14

When it comes to religion, many parents don’t want to choose for their kids. Their hesitation isn’t just about choosing a single religion over another—they are hesitant to make any choices about religious education for their children at all. What I most often hear is that people want to allow their kids to choose for themselves.

In an age when we value our kids for being independent thinkers and want to allow them to develop freely, I completely understand this sentiment. Many adults don’t look favorably on the religious education they received when they were children. They don’t want to force their own kids to believe anything in particular. And if they are part of an interfaith couple, they often don’t want one religion to take precedence. The result is that they often do…nothing. Or very little.

Even though I can see where this well-intentioned reasoning is coming from, I’d like to play the devil’s advocate. Here’s why:

1)      Every adult has the option to make choices around religion. In fact, adult children will make decisions about religion no matter what we have given them. So I would like to eliminate this as a concern for parents raising young children. No matter what you do, they will choose what works for them.

Books2)      Parents are scared of indoctrinating their kids. I know that the word sounds terrible, authoritarian. And of course I’m using it in a tongue-in-cheek manner to make a point. All I’m saying is that parents try and pass on what we hope our kids will learn according to values we think are worth living by. Call it “parenting” or “teaching.” We teach our kids about our values in many arenas: political and social values, the importance of education, open mindedness, how to treat others. We “indoctrinate” from the moment they get up in the morning to the moment they lay their heads down through the stories we tell, the schools we choose, the way we talk about daily events. We teach them the value of music as we schlep them, often against their will, to piano lessons. It’s not a bad thing.

We are teaching them the values we hold dear because we believe that our values lead to treating others well, and a life well lived.  So why do we feel terrified to teach our kids about religion? If you develop a clear idea of what values, traditions, holidays and ritual are important to you and your family, there is nothing wrong with teaching them what it looks like to live within that framework. If they don’t like it, they will reject it, or pieces of it. But they will never be able to say that they didn’t know what was important to you.

3)      Give them some knowledge! If they know more about the traditions represented in their home, they will be better able to make those decisions as adults we all want to see them make. If you give them nothing or very little, from my experience, they will grow up having many questions, little foundation, and perhaps feel frustrated that they were cheated out of not one, but TWO great legacies. Give them the knowledge and experience so that they can be better educated choosers. If you don’t, they will likely grow up feeling like they don’t know enough to even walk into a religious institution. (I have to thank my father for this one. He enrolled me, reluctantly, in Hebrew school as a kid. He argued that I would clearly rebel against it as he had, but wanted to ensure that I knew what I was rebelling against. He ended up with a kid who is a rabbi. See how you just can’t control them no matter what you do?)

4)      That leads me to my last point.  One thing is for sure: You can’t win! I know plenty of adults who felt they received far too much religious instruction, and plenty who complain that they were given very little.  As with everything in parenting, follow your instincts and know that your kids will, indeed, be independent thinkers and not necessarily follow your path…no matter what you do.

I am fully aware that I inculcate my values at home. I send my kids to a dual-immersion Spanish program because I want them to value other cultures and be able to see from the inside what another person’s experience of the world might be like. I tell them who I’m voting for, and why. And I teach them Jewish values. I tell them as we are stopping by the road to give a homeless person some food that the Jewish value, tzedakah, means that humans are responsible for bringing justice to the world.

At Passover time, I press the idea that no one should ever be enslaved and we need to lift up those who cannot lift themselves up. Every time we say “motsi,” the Jewish prayer before eating bread, I am teaching them through a Jewish lens that we must pause in gratitude before delving in.

I am inculcating values they will live by and someday grapple with as they are deciding who they want to be. Sure, I’d love for them to always value the same things I do, but at some point they will grow to be independent beings who may reject any or all of what we’ve given them. Which is what we all want in the first place.


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Rabbi Mychal Copeland 10-02-14

This blog post was reprinted with permission from j., the Jewish news weekly of Northern California

Welcome at the doorI recently visited a San Francisco synagogue for the first time. I rang the bell and a teenage girl came to let me in.  She wasn’t working there; she was just doing her homework. She welcomed me with a warm smile and asked if she could help me. We chatted about her schoolwork and life at the synagogue, and then the rabbi came running out to meet me. He was in the middle of Bar Mitzvah lessons and apologized for his delay in welcoming me. He didn’t know I was a rabbi or what I was doing there; it appeared that this is how he welcomed anyone walking in the door. I explained that I was fine—just a bit early for a meeting. The night went on in this fashion. I have to admit that I was a bit flabbergasted. I had to wonder, why shouldn’t every encounter be this way?

What came to my mind that night is that this synagogue clearly practices and teaches what some have recently been calling audacious or radical hospitality. They went out of their way to make sure I was treated like an honored guest. This spirit of embrace is ingrained in their culture to the extent that even a teenager is among the initiated! We all know people who seem to go far above and beyond what might be considered polite or inclusive. And we know how encountering such an individual has the power to change our outlook. Those of us who work for Jewish organizations struggle to figure out how our institutions can reflect this value. We may have the best programs, the most beautiful services, the best school. But at the end of the day, what supersedes everything else is whether or not people feel in each and every personal encounter that they matter.

Sukkot is the Jewish season for nurturing this quality of openness in ourselves and our institutions. We move out of our homes into huts, and we invite people to join us in these temporary, yet holy spaces. The holiday goes by many names: the Feast of Booths, the Festival of Ingathering, and He-Chag (the holiday). But if we stress the injunction to welcome those in need into our sukkahs, we could also name it the Festival of Hospitality.

In a few weeks, we will read in the Torah about Abraham and Sarah in another kind of shelter, their tent in Mamre [Gen.18]. Three strangers passed through, and amidst a culture in which a stranger could be a major threat, they invited them in. They rushed to greet them, washed their feet, and fed them. The strangers turned out to be angels telling Sarah of her pregnancy. But the beauty of the story is that Sarah and Abraham had no idea that their visitors were divine guests. This is how they treated everyone they met. A midrash on the apocryphal book of Jubilees makes this connection between the holiday of Sukkot and Abraham and Sarah’s hospitality clear. It tells us that part of their preparations for their holy guests was, in fact, building the first sukkah to shelter them.

What would the world look like if we treated everyone we encountered as worthy of our attention? What would our Jewish communities look like if every person who walked through a door were greeted like Abraham and Sarah’s guests? What would the world look like if we treated even people we don’t know across the globe with that degree of humanity?

Sukkot is the holiday of the open tent. It seems it should be the most accessible holiday, but unfortunately it is also one of the harder holidays to celebrate. Not everyone has the space or strength to build a sukkah. If you are fortunate enough to have one, imitate Abraham and Sarah during the remaining days of the holiday and welcome someone who has never been to a sukkah or doesn’t think he knows enough about Judaism to partake. There is a kabbalistic custom to invite ushpizin, ancestral, transcendent guests, into the sukkah.  But even more important is filling your sukkah with real, flesh-and-blood visitors. This Sukkot, may we go above and beyond to make people feel like the divine guests that they are—when they enter our institutions, our work, our homes and our tents.


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Rabbi Mychal Copeland 08-29-14

The most chilling song I have ever heard is Leonard Cohen’s “Who by Fire.” His deep, haunting voice is perfect for the lyrics, which acknowledge that none of us knows how our lives will come to an end. In case we are morbidly curious, the song lists some possibilities: “Who by fire, who by water, who for his greed, who for his hunger.” And it gets darker: “Who in her lonely slip, who by barbiturate…Who by his lady’s command, who by his own hand.” For those familiar with the legendary Canadian singer/songwriter, it’s not the only time he takes us to that place we have been trying to avoid.

But this idea wasn’t actually his. Cohen, well versed in Jewish practice and liturgy, based these lyrics on a dramatic piece of the High Holy Day liturgy called the “Unetanetokef.” The prayer is named for its powerful, opening words, “Now, we declare the sacred power of this day.” The Unetanetokef brutally reminds us of how fragile we are by asking who, in the year to come, will live on and who shall die. Who will die by the sword, and who by the beast. It sounds like a dirge, adding to the drama of the prayer. The perfect melding of these two artful pieces, the prayer and the song, is when some synagogues sing the Unetanetokef to Cohen’s melody.

The tough part of this piece of liturgy, theologically speaking, is that it sounds like all of this is preordained: On Yom Kippur, the course of every life is sealed! I think the prayer is saying something else. In a world in which we think we are totally in control, we have to be reminded from time to time that we aren’t. The High Holy Days bring our mortality front and center.

From the Yom Kippur fast that makes us feel like we are barely alive to the custom of wearing white or even a kittel, a burial garment, we are asked at this time of year to face our mortality and fragility head on. Hopefully, that confrontation affects how we will enter the New Year and how we will live our lives. Both the prayer and Leonard Cohen’s version are a calling to keep it all in perspective and thank our lucky stars that we are alive another day.

P.S. If you haven’t heard the song, check out a great rendition from YouTube before the holidays:


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Rabbi Mychal Copeland 08-18-14

Mychal with map

Where are you from? It seems an innocent enough question. But as our families become more and more diverse, the answer can get wonderfully complicated. Recently at a “Saturdays Unplugged” event at the Jewish Community Center in San Francisco, I asked attendees about their ancestry and invited them to place pins in a world map marking their families’ journeys.

The map shows that a sampling of Jewish San Francisco families come from Argentina, Cyprus, Lithuania and China to name a few countries of origin. As kids turned to their parents and grandparents asking, “Where am I from?” I started to think about how complicated this question is.

So I asked one of my own kids: “Do you know where you’re from?” He started breaking it down into “sides” immediately. “Mama, your side is from Poland and Russia, right? Mommy’s side is from Germany, Scotland, Finland…” I was glad he added her ancestry without hesitation even though I gave birth to him and he isn’t biologically related to her. Clearly, where someone is from is not as easy as a DNA test. As he continued rattling off the countries where he felt he had a connection, I realized that I also hoped he would list his sperm donor’s ancestry. After all, he wouldn’t be here without him. So we added those to the mix. This child who was birthed by me, an American Jew with only Eastern European ancestry, can now identify himself with a good portion of Europe.

What about my other child? He was birthed by my partner, a mix of Northern European ancestry who converted to Judaism long before his birth. Along with those regions of the world, does this little boy also claim an Ashkenazi heritage? He certainly claims a Jewish one and our Jewish practice is largely Ashkenazi…but is he “from” Eastern Europe as my ancestors were?

Jews have long disagreed about what exactly Judaism is: a matter of biology, peoplehood, civilization, religion or ethnicity. Even early on in Jewish history, there were at least two strands of thought: Being Jewish was in some instances about claiming a certain lineage, and at other times about observance of a spiritual tradition. The first line of reasoning made it very difficult to join, for example, while the latter made it much easier to choose to identify as a Jew even if one wasn’t born one.

One scholar notes that tension ensued due to these “two distinct definitional standards…the religious and the ethnic.” [Porton, Gary. The Stranger Within Your Gates] We still struggle with those definitions, but today, with more and more conversion, intermarriage, adoption, donor insemination and surrogacy, we are moving away from a genetic definition (in my eyes a welcome shift) to a Judaism defined more as an affinity with a unique worldview. A lineup of kids at a typical Bay Area synagogue classroom is quite different than it would have looked 40 years ago when I was a kid.

A few years back, I worked with college students to create a photo exhibit of their peers who claim multiple ancestries. It was called, “Jews Untitled” and they challenged visitors to the exhibit to rethink the way they defined “Jewish” and allowed Jews to create their own self definitions. With the diversification of Jewish families, we asked one another how we can best teach children about their mix of rich backgrounds. How can we help Jews claim and take pride in their multitude of heritages? And how can we make sure that the entire Jewish community is engaging in this conversation as well?

I imagine us having an infinite capacity to claim a variety of stories as our own. I was recently at an author event for the book Just Parenting about creative family making. One participant with an adopted child told the group that she tossed out a baby book she had been given because on the first page there was a picture of a family tree to fill in. She was so overwhelmed by the challenge of fitting her child’s family story into a neatly defined map with two “sides” that she decided it needed to go.

For many of us, two “sides” doesn’t tell the full story of our origins and our affiliations. An Ashkenazi Jewish friend of mine adopted a child from China with her Filipino husband. The child says of herself at age 7, “I’m half Chinese, half Filipino, half American, and half Jewish.”  She has four sides! But, really, who doesn’t? We all have more complicated stories than “two sides” allows. She’s a model of how we can comfortably hold many identities within us.


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Rabbi Mychal Copeland 08-07-14

Do you need a little lift amidst the conflict in the Middle East? A growing movement of Tweeters are telling the world that “JewsandArabsRefuseToBeEnemies.” Documented in the article, “Under Muslim-Jewish Hashtag, Sharing a Message of People Over Politics” by Maayan Jaffe, the campaign was started by two college students from Hunter College in New York.

Hashtag Jews and Arabs Refuse to be Enemies

Syrian Dania Darwish and Israeli Abraham Gutman began a trend when they posted photos of themselves with the hashtag written in Hebrew and Arabic. The campaign is bringing out scores of people who are friends, romantic partners or spouses across these two religious lines. Assumed to be the mix of traditions that cannot possibly be joined, many of these pairs are the children of intermarried Muslims and Jews or intermarried themselves.

The stories they are collecting challenge the notion that interdating and intermarriage threaten those established traditions. One Jewish partner in a Jewish-Muslim relationship, Matt Martin, commented that, “A product of the media mainly, it seems you always have to marginalize people, paint someone as the bad buy or good guy. But there are two sides and people from different backgrounds can get along, work together, be as successful and happy as other friends or couples that are from the same background.”

This theme was reiterated by many contributors, viewing intermarriage as a way couples can grow by relating to someone with a different background. In the words of Dr. Sahar Eftekhar, an Iranian Muslim dating a Jewish American, “Sometimes it is hard for others to put themselves in someone else’s shoes or to see the world through someone else’s eyes. I think this is a very dangerous thing. Underneath those stereotypes, which we have placed on each other, we are the same. We are all human…I hope our generation will be more open-minded and spread this message.”

Another post by Martha Patricia reads, “My mother is Jewish. My father is Palestinian. I am their face.”

Check out the tweets and enjoy the love, from pictures of people kissing to kids from different backgrounds hugging or sporting an Israeli flag on one cheek and a Palestinian flag on the other.  My favorite of the day is from Gutman himself: Hate is a waste of time.

 


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Rabbi Mychal Copeland 07-10-14
Campers at Tawonga

Photo courtesy of Camp Tawonga

I spent last week at California’s Camp Tawonga as the rabbi on staff for their “Taste of Camp” (a six-day introduction to the camp experience for kids who aren’t ready for a longer session yet). I overheard two 8- or 9-year-olds getting to know each other’s backgrounds on the way back to the cabin.

Excitedly, one girl told the other, “My Mom is Jewish and my Dad is Christian. But we are mostly Jewish.”

The other smiled and piped in, “In our house, we are also mixed! We eat some Hebrew food, and some Mexican food.”

This comment cracked me up and reminded me of being a little kid and having other kids ask me, “Are you Hanukkah or Christmas?” The conversation went on, comparing which holidays they each celebrate that are “Hebrew” and delighting in finding much commonality between their families.

What impressed me most about the conversation was their comfort and ease with the subject. Tawonga is a camp unaffiliated with any particular Jewish denomination, and many kids come from interfaith households. It seemed the perfect place for two kids to explore how they view their backgrounds and make sense of who they are becoming.

I don’t know the full picture of these kids’ family lives, but I would venture to say that they have been given a great gift: clarity. There is much worry that children with parents from different backgrounds will be confused, especially if the parent who is not Jewish continues to be connected to her or his religious heritage. From my experience working with interfaith families, some children are confused, and others—not in the least bit. And a lot of that is dependent on how intentional, clear and forthcoming parents are about what their “religious plan” is for the family. When they know how they are planning on affiliating with religions, communicate that effectively to their children and follow through on it, the kids are more likely to feel secure in who they are religiously as well—regardless of what the plan actually is.

What is the “religious plan” for the little girl who says she is “mostly Jewish”? I don’t know. But I imagine that she is comfortable saying her family is “mostly Jewish” and talking freely about it because they have an idea of how they are living spiritually and have communicated that to her. Perhaps she is being raised Jewishly and being sent to a Jewish camp. But she is also keenly aware that there is more to the story and honors her parent who is not Jewish as a contributor to her emerging identity.

We’ve all heard about “half Jews.” And people who say they are “part Jewish,” or “a quarter Jewish.” I think these kids just came up with a new category. Mostly Jewish. And proud of it.


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Marilyn Wacks 06-23-14

Marilyn's menorahThe summer months are usually filled with life cycle events and celebrations, especially weddings and Bar/Bat Mitzvahs. It can be a challenge to find the perfect gift for the couple or young person, especially if you want to give something Jewish and are not sure what might be appropriate or where to find a particularly meaningful gift.

For weddings, a couple will register for toasters, dishes and small appliances but they may not think to list typical Jewish ritual items (Judaica) in their registry. The basic items that most Jewish couples might want to include in their Judaica collection are Shabbat candlesticks, a challah plate or board, a challah cover, Kiddush cup, a mezuzah—one or one for each doorway (except the powder room), a Hanukkah menorah, a dreidel and a small collection of Jewish books, such as a Siddur (prayer book), Tanach (Hebrew bible), Haggadot for Passover and a general book about Jewish rituals. You can also consider a seder plate for Passover, noise makers for Purim, apple and honey dishes for Rosh Hashanah or a cheesecake plate for Shavuot.

There are lots of places to shop for Judaica, online and in your community. You can Google “Judaica” or check out Fair Trade Judaica for wonderful handmade items that are crafted with no child labor, fair pay, and safe work conditions. You can also visit a local synagogue or Jewish Community Center and purchase something from their gift shop. A portion of your purchase will help support them and there will always be a very helpful salesperson who can help you to choose something special.

Books can be found at the Jewish Publication Society or at most online retailers. IFF/Bay Area created an extensive reading list relating to marriage that I urge you to make use of.  My Jewish Learning has an extensive list of recommended books. One of my favorites is Living a Jewish Life: Jewish Traditions, Customs and Values for Today’s Families by Anita Diamant & Howard Cooper. You can also choose something from InterfaithFamily’s list of interfaith-related titles.

Another option is to choose a family heirloom from your Judaica collection. I was given an old brass menorah by my stepmother before she passed away a few years ago and it remains a cherished memory of her faith, our roots in the old country and reminds me of the strong presence she had in my life.

When my husband and I got married a year ago, we decided that we preferred not to receive gifts, and instead, we chose four charities and asked our guests to send a donation in our honor. You can find a great source of charitable ideas on the Charity Navigator website, including ratings and top ten lists to browse through. You can also think about what issues are important to the recipient and donate to a nonprofit that supports that issue.

No matter what you choose, you can be certain that a gift of Judaica or help for a non-profit will be appreciated and remembered fondly for many years.


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Rabbi Mychal Copeland 06-12-14

Book coverIf you haven’t read Anita Diamant’s bestselling novel, The Red Tent, here is some extra incentive. Lifetime is launching what they call an “epic movie event” this fall starring Rebecca Ferguson, Minnie Driver, Morena Baccarin and Debra Winger based on the book. Even if it doesn’t go on your summer reading list, here are five fun facts that will make watching it even more fun. Did you know that:

1)  The book was a sleeper until Diamant got the idea to send doomed-to-be-shredded copies of the novel to rabbis who then used it in their teachings and made it a worldwide phenomenon?

2)  Diamant used the first chapters of the book of Genesis as a launching pad for her creativity, based in the silence of the character of Dina who is said to have been raped in Genesis, Ch. 34?

3)  Goddess worship in the novel is based in scholarship of the biblical period? In fact, even the Torah itself tells us of the matriarch, Rachel, taking off with the household idols.

4)  The Red Tent purposely gets the birth order of the tribes wrong? The author plays throughout the novel with the ideas of storytelling and authorship, maintaining that women were absent from the construction of the Torah and, therefore, left out of the telling of our history.

5)  Countless midwifery communities have named themselves, The Red Tent, after the novel?

And now a bit of explanation.

The Rent Tent was published in 1997 with limited success, and within a few years went from being unheard of to a bestseller. What turned it into a book group phenomenon? Anita Diamant was well-known long before the novel for those of us who help people create Jewish life-cycle rituals. She wrote several how-to Jewish books that are the first ones I recommend when someone is planning a Jewish wedding, baby naming or thinking about conversion (The New Jewish Wedding Book, The New Jewish Baby Book). But then Diamant wrote her first novel, The Red Tent, an imaginative telling of the life of the matriarchs in the book of Genesis. When the book wasn’t finding great success, the author got an idea. She sent copies of the book to Reform and Reconstructionist rabbis, many of whom knew her earlier work well, and later to women ministers and independent booksellers. Leaders found that the book opened up a much needed conversation about women in our texts and historical silence. Before long, no book group was without its Red Tent month. It became a bestseller.

You don’t have to know the story of Genesis to appreciate the book. But many readers have found that they want to crack open a Torah for the first time in eons to distinguish what is actually written in the Torah about the matriarchs of Genesis and what is Diamant’s creative retelling. She jumps off from the Genesis stories, only using them as a frame. But even the pieces she fabricated are largely based in research. Not only did she include details that come from traditional Jewish sources like the Midrash (see below), she based much of her story in research about the lives of women in the biblical period. She studied daily life in the region at that time, including ancient goddess worship, birthing rituals and midwifery, medicine and funeral practices.

The worship of gods and goddesses, for example, is rampant in her story which reflects what scholars know about near Eastern practice and is hinted at in the book of Genesis and the prophetic writings of the Torah. The matriarch, Sarah, is referred to as a priestess in The Red Tent, another gleaning from early feminist biblical scholarship. She gives names to women who are left unnamed in the Torah. She imagines that Dinah was following a tradition of being a midwife when the events of Genesis 34 unfold.

She once said of her novel, “Dinah is one of the silent women of the Bible. Her silence intrigued me…gave me a window. Where there was silence, I created three-hundred pages.” [Cynthia Dettelbach, “Entering The Red Tent With Anita Diamant.” The Cleveland Jewish News 74, no. 2(1999): 4] In her version, women tell their own stories and, at times, are frustrated at hearing them mis-told by the men in the family. She goes as far as to insinuate that the “writers” of the biblical tales made mistakes because women’s voices were not involved in the construction or transmission of the Torah.

Within Jewish circles, there has been some controversy stirred by the novel about who is “allowed” to interpret and reinterpret Jewish texts. Diamant says she wrote a work of historical fiction, not midrash (a creative elaboration of the Torah, filling in the gaps in the Torah narratives), but still some argued that her work pretends to fit into that textual tradition dating back to the Rabbis of the 2nd-6th centuries BCE. Her response to one such opponent was that, “It is my birthright. My audacity is the Jewish approach to Scripture…Every word of Torah has seven hundred faces of God and six hundred meanings. There is no one correct interpretation of Scripture as Jews have made up stories…for centuries”. [Joan Gross, “Jacob’s Daughter Hits the Bigtime in 2001.” The Jewish News Weekly of Northern California 105, no. 13 (2001): 40.]


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