Last week I was following the dialogue and reflections of two of my Rabbis Without Borders colleagues on the topic of the ‘Christian bar mitzvah’. Jason Miller first shared the story of the episode of ‘The Sisterhood’, a reality show on TLC, that featured the decision of two Christian pastors to give their son a Christian bar mitzvah. The father was born Jewish, but converted to Christianity prior to his marriage. Rebecca Einstein Schorr subsequently wrote about her reactions to the segment and had the opportunity to discuss the issue with the couple on Huff Post Live.
Last night, I had the opportunity to share part of the Huff Post Live interview with my 10th grade students in Chai School. As students, aged 15-16, who had their own bar or bat mitzvah just two years ago, I was interested to hear their take on the debate. They were not at all receptive to the idea of a Christian bar mitzvah. They raised many of the same issues that my colleague, Rebecca, had raised during her interview. In particular, they completely understood and supported the idea of creating a coming-of-age ceremony within the context of another religious tradition, and the thought that this might be inspired by Jewish practice. But using the term, ‘bar mitzvah’ indicated to society a specific Jewish ceremony in a Jewish context, so they did not approve of using the same label.
My students were also comfortable with the idea that a father who was Jewish might wish to share his heritage with his son by educating and exposing him to that Jewish heritage and educating him in order to have a Jewish bar mitzvah. They were less concerned and interested in some of the ‘who is a Jew’ debates that Jewish organizations and leaders sometimes engage in. If someone wanted to claim their Jewish heritage, they were cool with that. What they were not cool with was the co-opting of that heritage and blending it with a different religious belief system, namely Christianity. They listened to the pastor’s explanation of how they understood Jewish heritage to be an integral part of their Christian identity and practice, but they did not agree with it.
My class included students who had one non-Jewish parent. But when I investigated further, these students were happy to have participated in the family celebrations of that parent when Christian holidays came around, but they were very clear about their own religious identity and they appreciated that their parents had maintained a clarity and distinctiveness around their respective religious traditions – it seems that they appreciated the individual who followed the path of one faith tradition – they saw an integrity in that decision.
I found myself playing devil’s advocate to better understand to what extent we were coming from a place of gut reaction or whether there was a consistent logic being applied to my students’ thinking. This class will end the year with Confirmation. I asked them if they knew the history of the Confirmation ceremony. They understood that the Reform movement had borrowed the term from Christian communities. The difference, they felt, was that the content of our ceremony was 100% Jewish – we had not borrowed the rituals or forms of the Christian ceremony. And the word ‘Confirmation’ they recognized as an English term that is commonly used and was an appropriate term to describe the confirmation of one’s religious identity and practice.
So then I tried them on weddings. What about weddings where one person is Jewish and one person is Christian and they want to blend rituals and practices from both traditions in their ceremony? Isn’t the potential end-point of that a Christian bar mitzvah for their son down the line? ’No’, my students told me. If two people who identify with different religious systems want to get married, it is appropriate that they draw on the practices of their religion when they create their wedding ceremony. Each of them is being authentically connected to their own heritage. For my students, that was different to imposing a mix of two religious systems – systems that they did not see as being integrally compatible with each other – on a third individual - a child.
Now, I have read plenty from people who consciously identify as ‘both’, or have decided to raise their children with two faith heritages. I have heard them explain those choices in ways that have their own integrity to them. So I am not seeking to dismiss that choice. There is also plenty of commentary out there on the increasing number of people in American society who reject any specific religious label, but who are mixing and blending from many places to construct their own, personal spirituality. We see the beginnings of new seminaries and new communal gathering places that celebrate the ‘interfaith’ and the ability to draw from multiple traditions in the search for spiritual wisdom and practice. So I recognize that there are many alternative ways that individuals are choosing to navigate the path that my students described, even while my own practice and understanding is most similar to my students.
I’m not surprised that some of these more contemporary trends were not voiced by my students. The fact that they are in our Chai School program and preparing for Confirmation makes them more likely to strongly identify with the wisdom heritage that we have shared with them all of these years. But the deeper insight that I gained from listening to them articulate their arguments was the value that they saw in traveling one’s spiritual path using just one vehicle for the journey. While most progressive faith traditions do not make ‘truth’ claims that elevate them above other faith traditions, there is something to be gained from choosing just one path and diving deeply into its wisdom teachings and practices as one develops a personal faith and spirituality. This was the approach that my students chose. I think they are ready for their Confirmation.
In the past couple of weeks I’ve had some very interesting enquiries from couples seeking to be married by a rabbi. A couple of them are especially interesting because they have two things in common – they found me through a website resource that specializes in reaching out to interfaith couples and families… and in both cases both parties to the marriage were Jewish. I think its worth sharing and reflecting on these interactions, because they have something to teach us about the changing face of religious engagement, and the landscape that some of us are working in today.
I recently moved to a new congregation in central Massachusetts – Congregation B’nai Shalom – and when I made the move, one of the places where I updated my information was Interfaithfamily.com. This wonderful site is a depository for hundreds of articles; some written by clergy or for clergy, but the vast majority written by and for people in interfaith families. They provide introductions to the holidays and Jewish ritual for a non-Jewish family member wanting to understand more. They provide thought-pieces on the choices people make around raising their children. They provide a resource for Jewish grandparents figuring out their role in their children’s interfaith family. And much, much more. One of the things they also do is provide a referral service to help couples find a rabbi who will say ‘yes’ to the question of officiating at their marriage. This referral service was designed to bypass the historical experience of many Jews marrying non-Jews who, in the past, would often have to hear many ‘no’ answers before they found a ‘yes’… if they persevered that long.
Now, I know that rabbis officiating at interfaith marriages is a tough topic for many of my colleagues. And I do respect the path each takes in determining what role they feel they can have, if any. But today I’m not writing about that choice. I am a rabbi who says ‘yes’ most of the time.
But I am fascinated by my recent experiences. One might expect that most of the people who think to use the referral service are Jews marrying a non-Jew. One probably would less expect to find enquiries coming from two Jews.
In one of my recent exchanges, the bride-to-be was quite clear about how she had taken this route. She is the child of an interfaith couple. She was raised Jewish and is fully Jewish according to Jewish law. But she wanted to find a rabbi to marry her who would have said ‘yes’ to her parents.
In a second instance, an older couple getting married, one for the second time, sought out the website referral service because of a more complex concern involving the first marriage only having been dissolved with a civil divorce and not a ‘get’ – a Jewish divorce. The details are not important here (although I will say that this was not a case where there was any possibility of children being an issue). What is interesting is that there was a desire to consecrate a marriage in a traditional, Jewish manner, and a website initially conceived of to primarily serve interfaith families is being seen as a resource for a much wider range of individuals whose particular paths don’t entirely conform with some of the strictures found in some areas of organized Jewish life. This couple came to interfaithfamily.com because they perceived it to be a place where one could more easily find Rabbis who do Jewish things beyond some of the traditional borders of Jewish life.
In the first instance, we see a case where a young woman practices and identifies with her Jewish heritage. She chooses to do so, and actively embraces and desires the Jewish religious sanctification of her marriage, even while knowing that there are parts of the Jewish community that would not have warmly welcomed her parents. The search for a Rabbi who would not only say ‘yes’ to her, but would have said ‘yes’ to her parents is a search for a personal Judaism that offers up the rich wisdom tradition that is ours, with all its beauty, yet also demands a contemporary and inclusive response to the plurality of Jewish identity that exists in America today.
As a rabbi, I’m quite adept at the ‘on on the one hand’ and ‘on the other hand’ argument. There is no question that one could put forth an argument regarding the rabbi’s role in preserving traditional communal boundaries and practices. There are many rabbis who do so passionately. I certainly do not seek to judge that path. At the same time, as I observe the pathways that many Jews, like the ones above, are navigating to maintain their ties to our faith and traditions, yet on different terms, I believe that it is important for some of us to be there to meet them when they come knocking. And I believe, based on what we observe as the changing face of the religious and spiritual landscape in America, that these pathways are likely to become more diverse and multi-faceted with time.
In the meantime, to the couples above, and others, I start by saying ‘Mazel tov!’
I prepared the bimah with two kiddush cups, a bottle of kosher wine and a glass wrapped in a white linen napkin. With the chuppah above me, I waited for the processional music to begin. The bridesmaids and the groomsmen walked down respectfully. The Chatan savored his steady pace as his parents walked by his side.
As the music changed its melody, the drama inside the sanctuary began. The congregation turned their heads towards the action behind them. They stood and gazed at the beautiful Kallah as if she was the Shechinah herself entering into this holy palace. When the Chatan took the hand of his beloved and guided her up the steps to the chuppah, a rush of spiritual seduction filled the cavernous space at the Sixth & I Historic Synagogue in the District of Columbia.
The music stopped. An expectant stillness descended while the couple circled each other before settling inside the sanctified chuppah for the single purpose: to wed each other.
At that moment in time and space, we become the witnesses to their private love story and we are inoculated with a joy drip.
After the exchange of rings and their vows, the ketubah was read.
One of the joys of being a rabbi is witnessing the making of a marriage. The journey towards the chuppah may be a few months or a few years or sometimes a few decades. When the invitations arrive by email or by snail mail, many of us sigh knowing that we have the possibility of being moved, inspired and transformed, if only momentarily.
Last week, I brought two families together under the chuppah with an energy I didn’t think I had. I imagined that we were in the Garden of Eden and that all our desires were taken care of and all the craziness of life had somehow disappeared. Time and space evolved to make this love story come alive.
The connection between bride, groom and rabbi doesn’t just happen. For me there is no pro forma wedding ceremony. I meet with all my couples for a minimum of three sessions and a maximum of five sessions. Through face to face meetings, skype and phone calls and emails, I contract with them for a period of time from their engagement to the chuppah.
My relationship with them and the relationship to each other creates a vibration field of energy that promotes a spiritual outcome. Why would any couple want less from their officiant? But are they willing to spend the time and the money to enhance not just the ceremony but the marriage itself?
As a rabbi, I know that when a couple decides to marry, they want someone who understands their joy and their pain, their deepest dreams and their darkest fears. They want someone who is interested in their spiritual interiority and can listen without judgment or critique. Who else will have these conversations if not their spiritual leader and confidante? These transitional times in our lives call for reflection, mindfulness and soul expansion.
The Baal Shem Tov expressed it best.
From every human being there rises a light that reaches straight to heaven. And when two souls that are destined to be together find each other, their streams of light flow together, and a single brighter light goes forth from their united being.
As a rabbi, I am called to bring these lights together and to add my light and the light of the Holy One into the love story called Kiddushin. You may now break the glass! Mazal Tov!