Let’s Talk About Ahavat Ger, Relating to the Other

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Reprinted with permission from eJewishPhilanthropy

Over the past two years, I have increasingly felt that the Jewish community, in addition of course to addressing pressing external issues, needs to also focus inwardly on engaging more interfaith families, something that is essential if liberal Judaism is to thrive in the future. Engaging interfaith families should be seen as an expression of the cardinal Jewish sensibility of ahavat ger, usually interpreted as “welcoming the stranger.”

Welcoming the stranger doesn’t mean eliminating distinctive identities, an issue of concern to many Jews. Recently, Daniel Drezner wrote in the Washington Post that not all “forms of identity are defined in the exclusion of the other”; the root of community can come “not from exclusion but from a shared sense of meaning.” “American,” for example, is an identity based on a sense of meaning shared by Jews and people of all religions, of all races, with different sexual preferences and abilities – and not in conflict with those identities.

The concept of defining community not by exclusion of the other but by shared meaning is a helpful framework for understanding the obstacles as well as the opportunities for engaging interfaith families.

Much of the Jewish response to intermarriage has been not to welcome the stranger, but to exclude as “other” partners from different faith traditions, and the children of interfaith couples. I think of obstacles to engagement such as the ongoing controversy in the Conservative movement over officiation for interfaith couples; statements from Israel describing intermarriage as a “plague”; a recent renewed suggestion that interfaith families celebrating Hanukkah and Christmas amounts to religious syncretism; and another recent renewed suggestion that it’s possible to encourage endogamy without alienating people who are intermarrying.

But like “American,” we could define “member of the Jewish community” as including both people who identify as Jews, as well as their partners from different faith traditions who engage in Jewish life with them, thereby demonstrating a shared sense of meaning, without identifying as Jews themselves. Failing to do so is a recipe for loss and diminishment.

Consider the potential for growth and enrichment expressed in these two stories of partners from different faith traditions in response to the Pittsburgh tragedy:

  • Robyn Martin, an African-American Catholic woman, who with her Jewish wife is keeping a Jewish home and raising a Jewish son, felt fiercely protective “of my Jewish family and of my entire Jewish community.”
  • Cindy Skrzycki, the Catholic wife of David Shribman, the executive editor of the Pittsburgh Post Gazette, when asked her reaction as a Catholic, said “I don’t think I viewed this as a Catholic. I have been deeply marinated in Judaism… I love both traditions. … Judaism has been a central theme in our family.”

Here are two partners from different faith traditions who have been embraced by Jewish communities and feel a shared sense of meaning with members of those communities – “marinated in Judaism” without identifying as Jewish themselves – and who are raising or raised Jewish children (one of Skrzycki’s daughters is in rabbinical school).

What does it mean to include the other in a community based on a shared sense of meaning? It means more than welcoming the stranger, politely inviting observation and limited participation in the community’s activities. I believe that effectively engaging interfaith families requires extending the concept of ahavat ger to a position of radical inclusion of the other.

Radical inclusion means thinking of and treating interfaith couples as fully equal to inmarried couples, and partners from different faith backgrounds and the children of interfaith couples as fully equal to Jews. That is “radical” because it stands on their head traditional tribal and insular Jewish attitudes that privilege Jews and inmarriage and regard partners from different faith traditions and intermarriage as other and sub-optimal.

Radical inclusion means adopting policies flowing from inclusive attitudes, in areas including wedding officiation, recognition of patrilineal Jews, ritual participation and the like, that allow the full participation of interfaith families in Jewish life and community, in contrast to traditional policies that restrict full participation to Jews only.

Rabbi Noa Kushner recently referred to “the Jews and those of us who do Jewish with us.” Mark Sokoll, executive director of the JCC in Boston, recently said “The idea of community in Jewish tradition is defined by expansive inclusivity, embracing every voice in the chorus for the music to truly rise all the way to the Divine.” (emphasis in original) We need to see many more of these kinds of explicit statements that reflect radically inclusive attitudes.

Jewish leaders are not explicitly addressing the need to engage interfaith families, or how to do so, nearly enough. But we need to talk about it. That is the motivation for the launch of the new Center for Radically Inclusive Judaism, which will engage in advocacy writing and speaking in favor of radically inclusive attitudes and policies, as well as programmatic efforts designed to engage interfaith families. The Center will partner with other organizations, initially with InterfaithFamily, and build a broad-based alliance of progressive Jewish leaders to join in designing and implementing the advocacy efforts and promoting radical inclusion. To explore participating in these efforts, please Connect with the Center.

More Negative, More Positive

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Before getting to the recent news: I’ll be speaking at the Shames JCC on the Hudson in Tarrytown, NY on Sunday, November 4 at 9:30. The Rivertowns Jewish Consortium is sponsoring this community conversation; if you are in the area, I hope you’ll participate in the discussion of these questions: Why do some interfaith families engage with the Jewish community more than others? Are there identifiable barriers that need to be eliminated to encourage engagement and to enrich communal life for all? RSVP to RJC@shamesjcc.org.

Israel

Over the years I’ve regularly described how negative pretty much every comment coming out of Israel is about intermarriage. It’s happened again, with news of the wedding of Israeli Jewish actor and Fauda star Tsahi Halevi to Israeli Arab news anchor Lucy Aharish. Interior Minister Aryeh Deri said it was “not the right thing to do” and that “assimilation is consuming the Jewish people.”

Likud MK Oren Hazan suggested Aharish had “seduced a Jewish soul in order to hurt our nation and prevent more Jewish offspring,” and Jewish Home MK Bezalel Smotrich said that Halevi would become “one of the lost Jews who had given in to assimilation.”

Even more temperate politicians who criticized these responses said they opposed interfaith marriage, including Yesh Atid chairman Yair Lapid and Culture Minister Miri Regev. Most Israeli politicians either don’t get the message, or don’t care, that their nasty comments about intermarriage are off-putting to the increasingly intermarried American Jewish community.

In a very positive sign, however, Ha’aretz columnist Gideon Levy wrote that the narrative that interfaith marriages are an existential threat, that assimilation means destruction, is “deeply rooted,” “racist,” and “nationalistic.”

Is the struggle against assimilation a struggle to preserve Jewish values as they’ve been realized in Israel? If so, then it would be best to abandon that battle. The gefilte fish and hreime (spicy sauce), the bible, religion and heritage, can be preserved in mixed marriages as well.

The Jewish state has already crystallized an identity, which can only be enriched by assimilation, which is a normal, healthy process. Lucy Aharish and Tzachi Halevy may actually spawn a much more moral and civilized race than the one that has arisen here so far.

New Book

Jack Wertheimer, one of the most prominent critics of intermarriage, has written a new book, The New American Judaism: How Jews Practice Their Religion Today. I haven’t finished reading it, but Wertheimer’s continuing distaste for intermarriage is evident. When he talks about “evidence of considerable weakness and vulnerability in Jewish religious life,” the first thing he mentions is “rates of intermarriage have spiraled up.” (at 3)

Wertheimer  quotes a rabbi who “in a moment of cynicism” defined the bar/bat mitzvah as “the wedding parents are able to control as a Jewish occasion,” lamenting that “most non-Orthodox parent have no assurance their child will… wed a Jewish person.” (at 47-48) He reiterates the old chestnut of ambiguous religious identity “discernible in the blurring or religious practices, if not outright syncretism, such as the celebration of both Hanukkah and Christmas, or Passover and Easter in [intermarried] households.” (at 60)

While begrudgingly complimenting the Reform movement for having “cornered the market of intermarried families seeking synagogue membership,” Wertheimer describes that outreach as “fraught with complications” and asks “are we to believe that their religious practices are unaffected?” (at 113, 117). He criticizes that “Non-Jewish parents who devotedly bring their children to services and classes are now publicly honored as ‘heroes’.” (at 118) And he expresses concern about Conservative synagogues “moving toward what they see as greater hospitality” to interfaith couples. (at 140)

I’ll have more to say about the book at another time.

Conservative Movement

While Jack Wertheimer expresses concern about Conservative synagogues “moving toward what they see as greater hospitality” to interfaith couples (at 140), there is a really excellent article by Ilana Marcus on Tablet, “Members Only,” about Conservative synagogues moving to include partners from different faith traditions as full members of the congregation.  Bravo to Laura Brooks, one such partner, who spoke at a congregational meeting about membership after reading in her synagogue newsletter that one reason to send children to Jewish camp was to make it more likely that they would marry a Jew:

She considered what that might mean, she told the group. She wondered if people in the community didn’t approve of her mixed-faith marriage. She worried about the message her sons were getting about their family after all she had done to nourish their Jewish identities and create a Jewish home. And she worried her kids might question their status as Jews, even though they had been through conversion as infants and even though she took them to and from Hebrew school every single week, just like all the other parents.

As Brookes spoke, she heard gasps. Afterward, members of the community came up to express their dismay. No one had imagined what it might be like for a non-Jewish mom raising Jewish kids to read a blurb about that particular feature of Jewish summer camp.

Bravo also to Rabbi Joshua Rabin, director of innovation at the United Synagogue, who is helping congregations reflect on the best ways to serve interfaith families.

Remembering Rachel Cowan

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The Jewish world lost an extraordinary leader at the end of August when Rabbi Rachel Cowan died. Most of the much-deserved tributes have focused on her contributions in the areas of social justice, Jewish healing, and Jewish spirituality and mindfulness. I would like to highlight something that has received less attention: Rachel Cowan’s leadership in efforts to engage interfaith families Jewishly.

As Sandee Brawarsky wrote in the Jewish Week,

Rabbi Cowan successfully channeled her own life challenges and experiences into innovations in Jewish life for others — always a few steps ahead: A Jew by choice, she did outreach and teaching to those considering intermarriage and conversion, and wrote a book with Paul, Mixed Blessings: Overcoming the Stumbling Blocks in an Interfaith Marriage.

She was indeed a few steps ahead. Mixed Blessings appeared in 1988, not long after Egon Mayer’s Marriage Between Christians and Jews and the Reform movement built up its outreach efforts. Reading Mixed Blessings had a big impact on me. Rachel understood that interfaith couples wanted to understand and learn from the experiences of other couples like them. She understood that telling their stories, as she did in the book, and putting them together with other couples in structured discussion groups, as she did in her outreach work, would satisfy that need – and lead to more interfaith families being more Jewishly engaged.

I was honored and privileged to know Rachel. My first job in the Jewish world was at Jewish Family & Life! starting in 1999 as publisher of its InterfaithFamily.com web magazine. I got to know Rachel as a funder of JFL at the Nathan Cummings Foundation, and she was always personally supportive from that point forward (the photo accompanying this post was taken at the 2007 Slingshot conference).

In November 2002 I wrote an essay for the Forward about how the Jewish world should respond to the 2000-01 National Jewish Population Survey’s findings of continued high intermarriage. I referred to Rachel having said that “people can tell when their welcome in genuine.” All of these years later, after much back and forth about how to respond to intermarriage, I can see now that Rachel had zeroed in on the most important thing that is needed to engage interfaith families: attitudes and policies that are radically inclusive of them.

I will always treasure an email exchange I had with Rachel in December 2016. In response to a message about my transitioning from InterfaithFamily’s leadership, Rachel wrote “kol hakavod to you Ed.  You had a dream, and you built it, and it is profoundly influencing contemporary American Jewish life!” I responded with “Thanks, that means a lot, coming from you. I am trying to write a book – when the time comes, I hope you’ll consider writing something for the cover.” Rachel responded with “no doubt I will.” Sadly, my forthcoming book was not far enough along to send to Rachel for comment before her terrible illness progressed too far.

I feel profound loss yet am inspired by how exceptional Rachel was in her many areas of interest and in the great impact she had on so many people both personally and more broadly. She belongs in a rarified league, along with Rabbi Alexander Schindler and Egon Mayer, as a pioneer in efforts to engage interfaith families in Jewish life and community. May her memory always be for a blessing.

Progress on Officiation

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InterfaithFamily has released a report on its survey of rabbis’ practices around officiation and co-officiation at weddings of interfaith couples. The highlights of the report have been covered by JTA and the Forward and follow a recent Forward story on Rabbi Joe Black changing his position on officiation after thirty years as a rabbi. The survey results show that a lot of progress has been made towards helping interfaith couples have a positive experience when they seek to have a rabbi present at their weddings – and that there are frontier issues that continue to challenge how rabbis perform their roles.

For as long as I can remember, the accepted wisdom has been that “about half” of Reform and Reconstructionist rabbis would officiate for interfaith couples. The last reported survey, in 1995, said it was 47%; the new survey says it is 85%. (Forty-four percent of the members of the Reconstructionist Rabbinical Association responded to the survey; 23% of the members of the Central Conference of American Rabbis.)

And for as long as I can remember, the perception has been that very few or relatively few rabbis would co-officiate at weddings with clergy from other faiths; the last reported survey said it was 13%. There is a lot of ambiguity in what “co-officiation” means; it could mean sharing a service with other clergy, or it could mean being the sole officiant but allowing other clergy to participate; and the big variable seems to be whether the other clergy can make theological references to other religions – which usually means, mention Jesus. In the new survey, 25% said they would co-officiate, and another 20% who said they did not co-officiate said they would permit other clergy to offer a prayer or reading without any theological reference to another religion. In addition, 47% said they would offer a prayer, reading or blessing at a service performed by clergy from another faith.

These figures clearly indicate an opening among rabbis to officiating for interfaith couples. Frontier issues remain that challenge rabbis and may cause discomfort among couples. First, of the rabbis who do officiate, 59% require as a condition of doing so that the couple commit to establish a Jewish home/raise children as Jews. Couples who aren’t “there yet,” who aren’t willing to make that commitment, are likely to have a harder time finding a rabbi to officiate, based on the numbers who are willing to when that is the case. Couples seeking co-officiation, and particular forms of co-officiation, are likely to have a harder time, for the same reason. And couples planning weddings before sundown on Saturday are likely to have a harder time because only 59% will officiate then.

The comments rabbis offered in response to open-ended survey questions were fascinating. Few of the rabbis mentioned Jewish law as a large factor in their decision to officiate or not to officiate. Most of the rabbis mentioned viewing their role as being to facilitate creation of Jewish homes, families and children. One rabbi explained her change of position by saying she realized that her job as a rabbi was “not to make Jewish marriages but to facilitate the creation of Jewish families.”  That is an important distinction that shifts the focus away from halachic requirements for Jewish wedding ceremonies and towards the impact of officiation.

Years ago I visited a Reform rabbi on the North Shore of Chicago who told me that she did not officiate for interfaith couples because of Steven M. Cohen’s research showing that interfaith families were not Jewishly engaged (she has since changed her position). Based on the comments in the new survey, it seems clear to me that rabbis by and large no longer accept that point of view; a number made comments that suggest a serious shift in attitudes about intermarriage.

Thus, many rabbis explained their decision to officiate by referring to their experience with numerous interfaith couples who were creating Jewish homes and raising Jewish children. One said, “I believe that interfaith families are a strength in our Jewish community. Many non-Jewish spouses are very committed to raising Jewish children. This has been my own life experience and what I see in my community presently. Interfaith couples are not a threat to Judaism.” I thought this comment was particularly powerful:

My reason NOT to officiate had always been, “It is my job description to create and sanctify new Jewish households.” And I believed that only two Jews could produce such a thing. However, real-life showed me something different and, after nearly ten years of turning down interfaith weddings, I announced my change in policy and began officiating under certain circumstances. I delivered a major sermon on the High Holy Days about my change in practice, and it was the first time that I actually received a standing ovation!

The opposition to co-officiation seems to be based primarily on an assumption rabbis make about what the fact that the couple wants co-offication means. One said, “[I]f there is clergy from other faiths co-officiating, my interpretation is that this couple has decided to create a family and build their home (as the chuppah represents) as one that is not a family that is committed to Judaism.” Another said,

I don’t wish to support a view that Judaism is an “option” in the couple’s life among other “co-existing” or “competing” cultural expressions or life paths. While this approach might be the reality for a given couple, affirming that reality doesn’t align with my sense of rabbinic purpose.

Of course it is also entirely possible that couples may want co-officiation because they want to honor the traditions of both of their families and have not decided what they will ultimately do in terms of their home or family or children being Jewish. It seems clear to me that the main reason for the shift towards being more open to officiation is that rabbis have come to believe that rejection pushes interfaith couples away while officiation leads many to create Jewish homes, families and children. But that logic would equally apply to couples seeking co-officiation, who will be pushed away by rejection and drawn in by the rabbi’s participation.

As the survey report says, officiation and co-officiation issues continue to be important to rabbis – 34% said they would be interested in participating in clergy-only conversations led by InterfaithFamily to discuss those topics.

Language Shapes Reality

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My friend Rabbi Robyn Frisch, director of InterfaithFamily / Philadelphia, wrote a wonderful Torah portion column titled “Language Helps to Shape Reality.” She notes that Jews too often use language that is insensitive to people in interfaith relationships, describing intermarriage as a problem, or suggesting people don’t “look Jewish,” or qualifying how they describe their child’s partner (“but they aren’t Jewish”).

Even though the person using the language may not intend for it to be hurtful, the impact is still the same. It’s hurtful to the person about whom it’s spoken, and it’s hurtful to the reality that we continue to shape.

Robyn prays that “may we, God’s partner’s in creation, use our words to shape a reality that is welcoming and inclusive to all those who choose to align themselves with the Jewish community.” I say a hearty “Amen” to that. But since the dust-up about Michael Chabon last month, on the score of shaping an inclusive reality with words, there have been some steps forward, some staying in place, and some steps backward.

In the steps forward column, in “Is non-Jew an insult?” JTA editor Andy Silow-Carrol relates how he scoffed at first when a friend suggested he stop using the terms “non-Jew” and “gentile.” Then he appeared on a panel with Lindsey Silken, InterfaithFamily’s editorial director, who explained that leading with the negative can make the people it is referring to feel excluded and on the outside of the Jewish community. Now Andy is “not scoffing anymore… [I]f it avoids insulting someone, why not refer to individuals as the ‘partner from another faith’ or a ‘person from a different background’?”

In the staying in place column – by which I mean the absence of explicit language about interfaith families – Rabbi Rick Jacobs wrote an interesting opinion piece about the Reform movement’s efforts to create a network of Reform congregations that power millennial communities. He writes that “many previously unconnected young people” are looking for these communities “because they seek a sense of purpose to anchor their lives” in our very uncertain times. He notes that this is a  “deeply questioning generation, one that doesn’t easily join synagogues or institutions in general, … fluid in their identities.” “Traditional forms of institutions don’t necessarily work for them. We need to help them find the place and the freedom to shape their own Judaism.”

This is a very positive development and I hope it grows. I couldn’t help but note that the first millennial whose personal story is described was raised by a Catholic father and a Jewish mother. But it struck me that there was no other explicit reference to any particular effort to attract or provide community for  millennials who are either the children of intermarried parents, or millennials who are in interfaith relationships. I think that was a lost opportunity.

In an interesting juxtaposition, there was also an article about a trend in emerging spiritual communities, who were previously differentiated from synagogues because they didn’t have buildings, to starting to build buildings. Again, I couldn’t help but note that one of the four community founders quoted in the article did mention interfaith couples – she said that there wasn’t a space where Conservative Jews, “Jews by choice, Reform Jews, interfaith couples, where people could come in and be able to really witness and feel a Judaism that was closer to something that they would practice.” But again, there wasn’t a mention in the article of any particular effort or focus on engaging interfaith families in emerging spiritual communities. I think that was a lost opportunity.

In the steps backward column is a statement by Issac Herzog, the new head of the Jewish Agency for Israel, who reportedly said about a trip to the US: “I encountered something that I called an actual plague [magefa]. I saw my friends’ children married or coupled with non-Jewish partners … And we are talking about millions. And then I said there must be a campaign, a solution.”

Referring to intermarriage as a “plague” is about as diametrically opposed to using welcoming and inclusive language as one could get. In an interview with Forward editor-in-chief Jane Eisner, Herzog said reactions to his statement “‘distorted the meaning and intention of what I said’… The discourse on interfaith relations is different in Israel, he said. He was using magefa as a slang word: ‘I didn’t mean it in any negative terms.’”

After noting that Herzog was educated in the US, Eisner says she is “willing to give him the benefit of the doubt here — as long as takes this early stumble as a warning sign that many American Jews are becoming increasingly unwilling to let anyone, from Israel or their own communal organizations, tell them what to think and how to behave and who to love.” In contrast, Israeli blogger and writer Jonathan Ofir, writing on Mondoweiss, says:

Ladies and gentlemen, let me tell you, I know the inside and outside of the Hebrew language and its colloquial usage. You understood it fully in English. It means exactly what you think it means. It is of purely negative connotation. For Herzog to suggest that he “didn’t mean it in any negative terms” is just an insult to the intelligence.

In “Letter to an Israeli-Jewish Friend,” Eisner also wrote a letter to an Israeli friend in which she appears to equate intermarriage and assimilation:

Americans, for the most part, love us. They love us so much that it’s perfectly okay to marry us — which accounts for growing rates of intermarriage and assimilation, and therefore a very mixed blessing.

Overall, I have to say that I think the steps backward and the staying in place outweigh the steps forward on inclusivity – wouldn’t you agree? In the end, the language people use when they talk about intermarriage reflects their underlying attitudes about the issue. Andy Silow-Carroll’s piece starts out by saying that the term “non-Jew” is useful “[u]nless you want to pretend there are no distinctions between people who identify as Jews and people who identify as something else — and making such distinctions strikes me as about 85 percent of the entire Jewish enterprise, starting at Sinai.” The main point of my forthcoming book is that in order to engage interfaith families, we need to treat partners from different faith backgrounds as equal to Jews. If we really adopted that radically inclusive attitudes, language choices would be very clear. But we have a long way to go to get to that point.

Finally, my friend Rabbi Brian Field, in his take on the Chabon debate, suggests that a good place to start in determining those attitudes is the Torah:

How one reads Torah will determine how one approaches any question about Judaism, including intermarriage. If one reads Torah with an emphasis on the parts that promote exclusion of people of different backgrounds, one can see intermarriage as an affront to Torah.  But if one reads Torah with an emphasis on the voices that promote inclusion of people of different backgrounds, one can see intermarriage as an authentic and necessary part of the mitzvah of Jewish marriage.

Responding to the Fishman / Cohen / Wertheimer Challenge

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Last Friday Sylvia Barack Fishman, Steven M. Cohen and Jack Wertheimer described Michael Chabon’s views on intermarriage as “morally abhorrent.” The JTA published my reply on Monday, ‘Radical inclusion’ of interfaith families is the best response to Michael Chabon.

In their essay, Fishman and her co-authors address several questions to proponents of welcoming and inclusion (I’ve added numbers):

  1. Where would you draw boundaries?
  2. Where do you stand on maintaining some distinctions between Jews and others?
  3. Is Jewish group survival a force for good or for ill, not only for individual Jews but for humanity?
  4. Should we teach the next generation that all Jews —both those born Jewish and converts — are in a kinship relationship with one another as heirs of a unique, rich and valuable cultural heritage?

They end by asking “Which side are you on?” A rabbi I spoke with described that as a challenge to which I offer this explicit response:

  1. We should draw boundaries around the content of Jewish traditions – the cultural richness, intellectual wealth, moral wisdom, warmth of community life, social justice and engagement with Israel that they refer to – but not around who gets to participate in those traditions.
  2. In order to maximize the Jewish engagement of interfaith couples and families, we should not maintain distinctions between intermarried Jews and their partners from different faith backgrounds.
  3. Of course Jewish group survival is a force for good, not only for Jews, but also for their partners from different faith traditions who should be included in the Jewish group, as well as for humanity.
  4. We need to broaden our thinking beyond only born Jews and converts being in kinship relationships and heirs to Jewish tradition. We need to adapt our concept of Jewish “people” to a broader Jewish “community” that includes everyone who is Jewishly engaged – Jews, their partners from different faith backgrounds, and their children – to welcome and include all of those people as heirs to our valuable heritage.

The challenge I would pose is whether Jewish leaders truly want to maximize the Jewish engagement of interfaith families – the Jewish partner, the partner from a different faith background, and most importantly their children – and what steps they are willing to take towards that end.

Intermarriage in the Bible and Rabbinic Tradition

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In April and May 2018, Rabbi Ethan Tucker, President and Rosh Yeshiva at Hadar, delivered an important series of three lectures on Intermarriage: Choices and Consequences. (Hadar is “a leader in the field of Jewish education and community building, engaging diverse populations in serious Jewish learning with curiosity, creativity and conviction.”)

If you are seriously interested in learning how intermarriage is discussed in the Bible and in halacha, or Jewish law, I strongly recommend that you take the time to listen to the lectures and review the source sheets that accompany them. If your time is limited, and/or you are most interested in the current practical consequences of the analysis, I recommend that you listen to the lectures in reverse order, starting with the third.

Rabbi Tucker explores what the Torah and halacha, Jewish law, say about intermarriage. Deuteronomy 7:1-4, which some cite as a blanket prohibition, actually forbids intermarriage with seven named tribes in the land of Canaan that the Israelites were about to enter, and further says that those who intermarry will become idolaters, worshipping other Gods. The text raises the question whether the reason for the prohibition is to maintain the Jewishly distinctive ethnic group in the local area, or to prevent idolatry – a question discussed extensively in in the Talmud and medieval commentaries.

Rabbi Tucker articulates the possibility that intermarriage with someone who is not from the named tribes and who is not an idolater might be permissible. The prohibition would be historically contextualized to another time and place. If contemporary Gentiles (the term he uses) are not idolaters, nor agents likely to lead Jews astray, but rather potential powerful allies of Judaism as a system of living who can protect the historically fragile Jewish people and even spread Torah more widely in the world – then potentially intermarriage would not be inconsistent with the halachic tradition.

Rabbi Tucker is quick to add that while this argument can be made, it is tenuous. He says the important question is not whether halacha can embrace something, but why it should or shouldn’t. He considers several models under which intermarriage might be embraced, ultimately concluding, as I understand it, that it should not be.

First, Rabbi Tucker says that tradition insists on predictable and sustainable rules of descent, which he says were patrilineal in the Biblical period and matrilineal in the rabbinic period. I understand him to be saying that if the Jewishness of the children of intermarriage followed the matrilineal rule, then it might be embraced. But he says he never met an advocate of embracing intermarriage who did not also advocate for “ambilineality,” which he says is a standard for Jewishness that is not meaningful and cannot be squared with Biblical or rabbinic thinking about descent.

I hadn’t heard the term “ambilineal” before; I understand it to describe the Reform and Reconstructionist approach that children who are raised as Jews are Jewish whether their mother or father (or both, for that matter) are Jewish. I don’t understand why an ambilineal approach is not meaningful, especially where descent has been patrilineal at times and matrilineal at times.

Rabbi Tucker says a second way to embrace intermarriage is to see it as serving a mission to spread the Torah to the entire world. Rabbi Tucker seems to equate spreading the Torah in this regard as making the mitzvot obligatory on more people – he says the mitzvot could be “a life manual for everyone.” Since in the traditional view, mitzvot are obligatory only on Jews, spreading mitzvot would mean converting Gentiles; and that, Rabbi Tucker says, is inconsistent with tradition, which holds that righteous Gentiles share in the world to come without embracing Judaism, meaning that there is no impetus to convert people to Judaism.

Rabbi Tucker says a third way to embrace intermarriage would be to define Jewishness by religious practice, not ethnic/familial background. In support of this view, Rabbi Tucker cites pieces of rabbinic tradition that suggest that one who does not observe Shabbat is not a Jew. But he rejects this argument because there is no stomach for policing communal boundaries around religious practice.

In a liberal Jewish view, however, spreading the Torah to the world would not mean making the mitzvot obligatory through conversion, and defining Jewishness by religious practice would not involve policing compliance. What if intermarriage leads more unconverted people from different faith backgrounds to live more Jewishly – regarding mitzvot as aspirational, making informed choices about which to consider obligatory on themselves, and engaging in more Jewish rituals and practices – would that be sufficient for the tradition to embrace intermarriage?

In an aside, Rabbi Tucker includes a startling text: I Corinthians 7, in which Paul says that believers married to unbelievers should not divorce them, because the unbeliever partners are sanctified through the believer partners, and their children are holy. Rabbi Tucker explains that Paul was concerned with building a church, not maintaining an ethnic group, and his universal and missionizing approach influenced his view of intermarriage. To him, the believing partner would carry the day and influence the unbeliever towards belief.

Rabbi Tucker says that the discussion about intermarriage is a proxy for a discussion about what Judaism is and ought to be. In the book I am writing and expect to have published in the spring of 2019, I emphasize a distinction between being Jewish and doing Jewish that is critically important in engaging interfaith families Jewishly. I argue that it is more important for a partner from a different faith tradition to do Jewish than to be Jewish, and that that focus will lead to more interfaith families engaging Jewishly, and more people identifying more Jewishly – halachically or otherwise.

Rabbi Tucker draws the same distinction, more elegantly. He says the debate is whether Judaism is a covenant that flows through the blood and genes of the Jewish people that calls and contains us, or a deep reservoir of practices we can call on for meaning. He distinguishes between covenantalists – to whom Judaism is what you inescapably are, and civilizationalists, to whom Judaism is an incredible resource, to be shared as generously and with as few boundaries as possible. He says covenantalists can’t embrace intermarriage, while civilizationalists would be insane or bigoted not to.

Rabbi Tucker acknowledges that most American Jews favor a voluntaristic Judaism, open to all, not claiming superiority to other traditions. They think that building up more Judaism and inviting people to be part of it will do better than maintaining boundaries and keeping definitions clear. They eschew objective essence as a category for defining a Jew, and resist standards on lineage, belief and practice. Rabbi Tucker says this view is viable and might perpetuate Judaism’s texts and values, but is a radical departure with rabbinic understanding of a covenant between God and an eternal, separate, distinctive Jewish people.

But in reviewing relevant sources, Rabbi Tucker includes Talmud Bavli Avodah Zarah 36a: “You do not decree a decree on the community unless most of the community can uphold it.” He refers to this as “the nuclear option” about any rabbinic decree – a ruling that cannot command adherence ought no longer be enforced. The prohibition against intermarriage at this point is not being upheld by most of the community.

Rabbi Tucker is not optimistic that the traditional covenantalists and the liberal civilizationalists will be able to work together. I think that the liberal community already respects the traditional community, so whether the two can work together depends on whether the traditional community will accept and respect the liberal approach, or reject and disdain it. Where halachic status matters – for example, if a traditional Jew wants to marry a patrilineal Jew – that concern can be addressed through conversion.

Rabbi Tucker’s closing goal as I understand it is to hold to the Torah vision of building models of community that will make the promise that we will be an eternal people a reality. As a civilizationalist who respects the covenantalist position, I would amend that goal by referring to the promise that we will be an eternal people and Judaism an eternal resource. Liberal Judaism’s adoption of a radically inclusive approach, and traditional Judaism’s respect for that approach, is key to building the model of community that will realize that goal. I greatly appreciate that Rabbi Tucker addresses intermarriage with a realistic and respectful tone.

Michael Chabon Didn’t Go Too Far

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Noted author Michael Chabon spoke at the graduation of the Hebrew Union College Los Angeles campus on May 14. The JTA story is titled “Michael Chabon attacks Jewish inmarriage and Israel’s occupation in speech to new rabbis.” Ben Sales writes that Chabon “delivered a diatribe against Jewish inmarriage” and says he “once wanted his children to marry Jews, but now opposes the idea of Jewish endogamy.” He quotes Chabon as saying that “Endogamous marriage is a ghetto of two” and that intermarriage is “the source of all human greatness.” (Chabon actually said that “miscegenation” – the mixing of racial groups – is the source of all human greatness.)

I am probably as liberal as they come about Jews and intermarriage, but I’ve never said that inmarriage is a bad thing. If that is what Chabon said, I think he’s wrong. But I don’t think that’s what he said.

Sales quotes Chabon as saying “Any religion that relies on compulsory endogamy to survive has, in my view, ceased to make the case for its continued validity in the everyday lives of human beings.” I think it’s clear that what Chabon rejects is compulsion as to marriage partners. He doesn’t tell Jews they shouldn’t marry Jews. That would be just as compulsory, and just as misguided, as telling Jews they shouldn’t intermarry.

Chabon did say that he abhors homogeneity, insularity, and exclusion, and favors hybrids, complexity and diversity. But he explains the reason for his preferences is that division and boundaries ultimately can lead to the feeling that “we are not those people over there.” His real issue is that religious traditions have justified or prettified the dirty work of denying humans their humanity.

What he actually says about his hopes for his children are that they marry into the tribe that prizes skepticism, learning, inquiry and openness to new ideas, and enshrines equality before the law and human rights – and he says a fair number of the members of that tribe are likely to be Jews. He says that Judaism has reinvented itself over history by being mutable and flexible, and that could and must happen again.

The key adaptation, Chabon says, is to move outward, opening hearts and minds to those on the other side. In his charge to the HUC graduates, he urges them to knock down walls, find room in the Jewish community for all who want to share in our traditions, expand the protective circle of Jewish teachings around the “other,” and, yes, seize the opportunity to enrich the Jewish cultural genome by the changes that result from increased diversity – i.e., interfaith marriage.

I’d like to think that Michael Chabon is an advocate of the radical inclusion that is the subject of the book I am writing and expect to have published in the spring of 2019. My central thesis is that Jews and Jewish leaders and organizations need to adopt radically inclusive attitudes – treating interfaith couples as equal to Jewish-Jewish couples, and partners from different faith traditions as equal to Jews – and the radically inclusive policies that follow from those attitudes, supporting full and equal participation in Jewish life and community. Radical inclusion is the opposite of the compulsory endogamy Chabon rejects, and opens up to the “other” Jewish practices that offer ongoing validity for their lives.

A video of the speech is available in the JTA story. I encourage you to listen for yourself.

A Letter to the Leaders of Honeymoon Israel

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Dear Avi and Mike,

Congratulations on the great success of Honeymoon Israel described in your recent eJewishPhilanthropy article.  It is exciting to hear that 1,200 couples have gone on trips to Israel, that 700 more are scheduled to go this year, and that

Honeymoon Israel helps couples begin conversations between partners regarding how they will approach starting a Jewish family and to meet other, similar couples from the same city who are engaged in similar journeys and struggles.

[A]fter the trip… [c]ouples are building micro-communities with their Honeymoon Israel cohorts and are involved in book clubs, Hebrew classes, Jewish learning, social groups and more new Mom’s and Dad’s groups that we can count…. [O]ur goal is to co-construct an ecosystem for young Jewish families that is as vibrant as it is diverse.

Honeymoon Israel (HMI) is an outstanding program – may it continue to flourish. I’m concerned, though, that you feel the need to protest that HMI is not an “interfaith couples program” – the title of your article. After all, 70% of your participants are interfaith couples! It’s fantastic that HMI is attracting interfaith couples in proportion to their presence in the community – with the remaining 30% being inmarried couples, and 72% of non-Orthodox Jews intermarrying according to the Pew Report.  Many other Jewish programs, including Birthright Israel, realize that interfaith couples are their growth market and would love to have similar results.

But why do you say that you are not especially focused on interfaith couples? Why not affirmatively and even proudly say that Honeymoon Israel is an inclusive Jewish program that attracts predominantly interfaith couples? Why not say, “yes, Honeymoon Israel is an interfaith couples trip to Israel – and an inmarried couples trip to Israel, too?”

There are three premises in your article that deserve further discussion: that interfaith couples don’t consider themselves “interfaith,” that the partners aren’t really very different from each other, and that programs for interfaith couples “ghettoize” them.

You say that “most” of your couples do not refer to themselves as “interfaith” which is a “meaningless” term “to most of them.” If that is accurate, it is a huge change from the recent past. Others have said, as you do, that we need a better term than “interfaith” to describe these couples; I’ve often said that there isn’t a better term, and that most couples understand that it simply means partners coming from two different faith backgrounds.

You say that the couples simply “married another American with a somewhat different background.” That seriously minimizes the issues that different faith backgrounds can generate in the context of the couples’ prospective Jewish engagement.  After all, you acknowledge that Jewish organizations send messages “that belonging requires looking or behaving a certain way.” When HMI welcomes couples “as they are, with no expectation that a part of their lives might have to change or that other people in their lives need to be excluded,” for most couples that is “a new feeling.”

Another article in eJP the same day as yours, about an inclusive day school, makes the same point, when it highlights two interfaith couples who “acknowledged trepidation in their decision-making [about enrolling their children] – Would it be too Jewish? Would the fact that they are interfaith make them uncomfortable? Would they feel as though they belonged?”

And what about recent prominent use of the term “shiksa” – a term that we desperately need to get rid of? In an opinion column for the New York Times, no less, on a “tug of war over American values” between Jared Kusher and Ivanka Trump, on the one hand, and Joshua Kushner and Karlie Kloss, on the other, Maureen Dowd quotes a 2015 piece in the Forward by Margaret Abrams that refers to Kushner’s parents complaining about the  “WASP-worthy girls” and “shiksas” and pressuring them to convert.

You can’t have it both ways – you can’t say interfaith couples have understandably felt excluded by negative messages and at the same time say that interfaith couples don’t have differences and issues because they are interfaith that need to be addressed. So why do you feel the need to say that programs for interfaith couples “ghettoize” them and suggest they are not part of one community? The aim of those programs is in fact to integrate interfaith couples into Jewish life and Jewish communities. It’s great that HMI can be representative, not solely “for” interfaith couples, and still attract so many of them; that doesn’t mean that programs “for” interfaith couples aren’t also badly needed.

The most important news is that the obstacles to interfaith couples’ prospective Jewish engagement can be overcome by truly inclusive programs like Honeymoon Israel. But interfaith couples are going to continue to get exclusionary messages unless Jews and Jewish leaders and organizations are loudly and proudly inclusive of interfaith families.

Your article starts with a funder who told you that they weren’t in the “interfaith space,” and it ends with a reference to “more conservative elements” of the Jewish community being “nervous” about the Jewish community that Honeymoon Israel couples will build. There is a residual distaste for intermarriage that is still present among Jews and Jewish leaders, which continues to be a source of exclusionary messages. And there is a deafening silence among many others who don’t want to talk about or affirmatively intermarriage.

I would encourage you to say that Honeymoon Israel is a program for interfaith couples – as well as for all couples, and that interfaith couples have issues because of their different faith backgrounds that need to and can be addressed by a range of inclusive programmatic efforts to facilitate their engagement.

You are running a great program and I hope it continues to grow,

Ed

Intermarriage Round-up

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My Google alerts for “interfaith” and “intermarriage” picked up eight interesting items in the last month.

Rabbi Kerry Olitzky has written what sounds like a great new Haggadah That’s Full of Welcome. Published by Behrman House just in time for Passover, the haggadah is for families “who want to be as welcoming as they can be,” especially “for those on the periphery, for those who have been historically disenfranchised, for those who have been excluded” from the Jewish experience.” Customs from other traditions are mentioned because “people sitting around the table may have experiences within their own traditions with water” and “It’s a way to bring them closer to the Jewish experience.”

Rabbi Jillian Cameron, director of InterfaithFamily/Boston, wrote a great piece, “It’s Not My Face That Makes Me Jewish:”

Over the years I have at times marveled at the fact that I stayed connected to Judaism, after years of being told I wasn’t Jewish, because I have a mother who isn’t or from being questioned based on my appearance. Perhaps it was my stubbornness, my teachers and friends who helped boost my Jewish confidence or simply the fact that I wasn’t about to let these comments diminish my passion for Judaism or derail my dream of being a rabbi. But I know many who have faced these same questions and comments who are now wholly disconnected from Judaism, plagued with feelings of rejection or frustration. Those who weren’t as lucky as I have been. We are the poorer for this loss.

[I]t’s really time to open our minds to what the Jewish community actually looks like right now, in all its glorious diversity—and celebrate the infinite faces of Judaism.

Ryan Lavarnaway, a Major League Baseball player who played for Team Israel in the 2017 World Baseball Classic, has intermarried parents (his mother is Jewish, his father Catholic) and didn’t have a bar mitzvah or attend synagogue as a child, but had a Jewish wedding with a Jewish woman and joined a synagogue, and feels more connected to his Jewish identity and the Jewish community after traveling in Israel with Team Israel.

Christine Wolkin, a Honeymoon Israel trip participant, says HMI’s goal is “to make non-traditional Jewish families feel welcome in the Jewish community and to inspire them to incorporate Jewish values into their lives.” She says “My husband and I still have many questions about how we are going to raise our family, but after this experience we feel strongly that no matter what our decision, we are now a part of a supportive community that shares the same concerns.”

Curious about the Catholic view of intermarriage? An article in a Catholic publication defines a “mixed” marriage is between a Catholic and a non-Catholic Christian, while an “interfaith” marriage is between a Catholic and a “non-Christian.” The Catholic party wishing to enter into either has to obtain special permission from his or her bishop, which is “usually granted on the condition that the Catholic party will not be pressured into abandoning the Catholic faith, and that he or she will remain free to fulfill the duties of a Catholic parent, which includes raising the children in the faith. For the Catholic party to receive this permission, the non-Catholic party must agree to these terms.”

The Indian-American and Jewish-American experiences with intermarriage appear to be similar. According to an article in India New England News, twenty years ago, only 15% of Indian-American marriages were interracial or interfaith; ten years ago, it was 40%; today, it is almost 80%. A party planner attributes this to most Indian-Americans of wedding age growing up in the US and meeting people in high school or college; she refers to “the death of arranged marriages.” She also says the success rate of interracial marriages is very high.

I’m a big fan of the Forward and its editor-in-chief, Jane Eisner, except for her disapproving views on intermarriage, with which I’ve found myself always disagreeing. But in her March 12, 2018 Jane Looking Forward column, in revealing that she has a rare genetic bleeding disorder that is more common in Ashkenazi Jews than other populations, Eisner wonders whether the passing down of genetic diseases will change “with the high rates of intermarriage among the non-Orthodox?” and then seems to identify a positive consequence: “Shouldn’t we move beyond tribalism to embrace a more varied concept of the Jewish people, to include those of different races and ethnic origins?”

In Brazil, a Jewish woman married a woman from a different faith tradition; they were married under a chuppah, circled each other, and broke glasses. A cantor who is not employed by a synagogue officiated; he said,

It was not a Jewish marriage because one of the brides is not Jewish, it was a spiritual marriage with a Jewish symbology…. It is very important to welcome the union of two people who love each other, regardless of faith, gender or anything else. I feel very happy and honored to be able to bless a union where love, which should have no boundaries or limits, is sovereign…. I follow my perception of what I consider to be the needs of Judaism these days…. The Jewish bride is very tied to the traditions and asked me to reproduce the symbolism of a Jewish marriage because of the importance it had for her.

Finally, an interesting article in eJewishPhilanthropy about the Jewish Millennial Engagement Project in Washington DC run by a group of Conservative rabbis in partnership with Conservative organizations and the DC Federation explains disruptive innovation practices. I’d be interested to know how the project works with interfaith couples, who aren’t mentioned in the article.