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Kol Halev’s interfaith outreach is most welcoming
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BY ALAN SMASON
Since its founding here in 1992, Kol Halev, Cleveland’s Reconstructionist community, has made interfaith outreach a cornerstone of its approach in welcoming new couples and making established members feel more comfortable.
Of the approximate 120 member households of Kol Halev, about 15% are comprised of one Jewish and one non-Jewish partner.
“Congregants know that I’m available to help them learn more about certain Jewish practices so they can appreciate their level of comfort,” says Rabbi Steven Segar, spiritual leader of the community for the past six years.
Segar’s approach has been cited by several interfaith couples, both with and without children, as a primary reason for their becoming members of Kol Halev.
“I met with Rabbi Segar and we went to services a couple of times before we joined,” says Kevin Rahilly, an independent software developer. “I think there was a comfort level between myself (a non-Jew) and members of the congregation that I had not found in other congregations.”
Rahilly’s wife, Margaret Cohen, a financial consultant and a former member of a Conservative congregation says, “The majority of services (at Kol Halev) are congregation-led, and there’s a lot of ownership of the programs and services. I think there’s an open, more accepting philosophy in the congregation.”
Four years ago Rabbi Segar performed the marriage of David and Erica Steinweg, an interfaith couple, who are now members of the congregation. “Part of what made Kol Halev comfortable for us was our connection to (Rabbi) Steve,” concurs David Steinweg, a child psychologist and consultant at several schools including The Agnon School. “Kol Halev is a very, very welcoming place.”
Reconstructionist Judaism combines many of the elements of liberal Judaism found in the Reform community and also incorporates traditional values found in the Conservative and Orthodox communities. “We tend to work both ends of the spectrum,” admits Segar.
Interfaith outreach, however, can present challenges. For example, the official stance of the Reconstructionist Rabbinal Association (RRA), the governing body of Reconstructionist rabbis, is that rabbis should not officiate at mixed marriages, but can offer welcoming words at civil (marriage) cermonies.
“If we feel personally compelled by religious consderations to officiate at a marriage ceremony between a Jewish and a non-Jewish person, the conscience clause in the (RRA)guidelines allows for that,” Segar explains.
Three criteria help Segar to determine whether he will officiate at a mixed marriage: Couples should express a clear commitment to making a Jewish home, promise to raise any progeny as Jewish, and be prepared to take part in Jewish education.
Segar meets with many interfaith couples for seven or eight times in advance of the ceremony to cover many of these criteria.
Guidelines on the role of non-Jewish members and guests are spelled out on Kol Halev’s web site, http://www.kolhalev.net. An article entitled “Kol Halev and the role of the non-Jew” explains that despite this openness toward diversity, “we are a Jewish community.”
Non-Jewish members may serve on the board of trustees. However, as official representatives of Kol Halev both inside and outside the Jewish community, the president, vice-presidents, secretary, and treasurer are required to be Jewish.
In addition, several worship roles are reserved exclusively for Jewish members. These include the ability to be counted as part of a minyan, be a service leader, lead certain blessings, carry, lift or wrap the Torah scrolls, and have an individual aliyah (call to the Torah).
Non-Jewish members are allowed to participate in the practice of group aliyot. “The function of aliyot is diferent in our community,” explains Segar. “Group aliyot builds community by sharing things that are significant in their (congregants’) lives.”
As a dance and yoga instructor, Erica Steinweg has been asked to contribute her skills to heighten the congregation’s spirituality. “Even though I’m not Jewish, my perspective is still valued to the point of them asking me to lead a little dance or a mediatative experience that links into the service,” she says.
“The biggest thing that we have to offer,” concludes Segar, “is that non-Jewish people are considered members of our community.”
Of the approximate 120 member households of Kol Halev, about 15% are comprised of one Jewish and one non-Jewish partner.
“Congregants know that I’m available to help them learn more about certain Jewish practices so they can appreciate their level of comfort,” says Rabbi Steven Segar, spiritual leader of the community for the past six years.
Segar’s approach has been cited by several interfaith couples, both with and without children, as a primary reason for their becoming members of Kol Halev.
“I met with Rabbi Segar and we went to services a couple of times before we joined,” says Kevin Rahilly, an independent software developer. “I think there was a comfort level between myself (a non-Jew) and members of the congregation that I had not found in other congregations.”
Rahilly’s wife, Margaret Cohen, a financial consultant and a former member of a Conservative congregation says, “The majority of services (at Kol Halev) are congregation-led, and there’s a lot of ownership of the programs and services. I think there’s an open, more accepting philosophy in the congregation.”
Four years ago Rabbi Segar performed the marriage of David and Erica Steinweg, an interfaith couple, who are now members of the congregation. “Part of what made Kol Halev comfortable for us was our connection to (Rabbi) Steve,” concurs David Steinweg, a child psychologist and consultant at several schools including The Agnon School. “Kol Halev is a very, very welcoming place.”
Reconstructionist Judaism combines many of the elements of liberal Judaism found in the Reform community and also incorporates traditional values found in the Conservative and Orthodox communities. “We tend to work both ends of the spectrum,” admits Segar.
Interfaith outreach, however, can present challenges. For example, the official stance of the Reconstructionist Rabbinal Association (RRA), the governing body of Reconstructionist rabbis, is that rabbis should not officiate at mixed marriages, but can offer welcoming words at civil (marriage) cermonies.
“If we feel personally compelled by religious consderations to officiate at a marriage ceremony between a Jewish and a non-Jewish person, the conscience clause in the (RRA)guidelines allows for that,” Segar explains.
Three criteria help Segar to determine whether he will officiate at a mixed marriage: Couples should express a clear commitment to making a Jewish home, promise to raise any progeny as Jewish, and be prepared to take part in Jewish education.
Segar meets with many interfaith couples for seven or eight times in advance of the ceremony to cover many of these criteria.
Guidelines on the role of non-Jewish members and guests are spelled out on Kol Halev’s web site, http://www.kolhalev.net. An article entitled “Kol Halev and the role of the non-Jew” explains that despite this openness toward diversity, “we are a Jewish community.”
Non-Jewish members may serve on the board of trustees. However, as official representatives of Kol Halev both inside and outside the Jewish community, the president, vice-presidents, secretary, and treasurer are required to be Jewish.
In addition, several worship roles are reserved exclusively for Jewish members. These include the ability to be counted as part of a minyan, be a service leader, lead certain blessings, carry, lift or wrap the Torah scrolls, and have an individual aliyah (call to the Torah).
Non-Jewish members are allowed to participate in the practice of group aliyot. “The function of aliyot is diferent in our community,” explains Segar. “Group aliyot builds community by sharing things that are significant in their (congregants’) lives.”
As a dance and yoga instructor, Erica Steinweg has been asked to contribute her skills to heighten the congregation’s spirituality. “Even though I’m not Jewish, my perspective is still valued to the point of them asking me to lead a little dance or a mediatative experience that links into the service,” she says.
“The biggest thing that we have to offer,” concludes Segar, “is that non-Jewish people are considered members of our community.”
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