By Kate Haas
When a grown woman and her seventy-something mother engage in yearly debates about the existence of Santa, I think we can agree: there’s a problem. Of course, my mother believes the problem is mine, while I tag her as the source of the annual angst. But who’s telling this story?
My mother, a bookish only child, grew up yearning for a house full of kids and a big, old-fashioned Christmas, like the ones Louisa May Alcott wrote about. My father, who had ditched his nominal Judaism by the time he married my mom, was willing to comply with her yuletide agenda.
And so began my mother’s strictly secular, Euro-inspired holiday extravaganza. It started early in December each year, with the cookie baking. Buttery Swedish stars; Viennese crescents, rolled warm in vanilla-scented powdered sugar; gingerbread men; Swiss chocolate crisps; linzer cookies, each with its shiny pocket of raspberry jam. Over a three-week period, with her three children as floury assistants, my mother rolled out as many as fifteen different varieties at our Formica kitchen table, carefully packing the finished batches between layers of waxed paper in tins to be stowed in the basement freezer. By my mother’s decree, the cookies would emerge for the first time on Christmas Eve; sampling them before that date was verboten.
Later in the month, we adorned the house with simple pine cone decorations (no tacky plastic Santas in my mother’s home), and we kids fashioned homemade gifts to stash in secret hiding places. The holiday rituals continued with the tree selection (December 20, not a day earlier) and, on the evening of the 23rd, the decoration: while classical music played softly on WQXR, we took out the ornaments while my mother related the story behind every wooden Waldorf gnome, vintage glass ball, or lumpy, pre-school-made button string. The next night, we ate fondue in front of the fireplace, dunking warm pieces of baguette into the melted Gruyere, before hanging our stockings. Finally, there was the ceremonial, dramatic reading of A Visit From St. Nicholas (that’s The Night Before Christmas for you non-literary sticklers).
Permeating the entirety of the festive season was my mother’s Santa Doctrine, enforced with the rigidity of a decree from the Vatican:
1. Santa Claus exists.
2. Doubters: button those lips. If you can’t believe, pretend.
3. Santa alone fills the stockings.
4. Never thank someone in the room for a stocking present. It came from Santa!
5. Befuddled by an item in your stocking? (A not uncommon occurrence in our house.) Mom will interpret. (“I’m pretty sure Santa would say that’s a do-hicky to put your tea bag on.”)
6. Questioning the existence of Santa is tantamount to Killing the Magic.
I don’t know when, exactly, my mother formulated her Santa Doctrine, but my siblings and I absorbed it early, along with the rest of the holiday rituals, each yearly repetition enshrining our customs deeper into the family bedrock. And it worked. Just as my mom had planned, Christmas was indeed a time of festivity and magic for us kids (who, thanks to my mother, believed in Santa longer than was really quite seemly).
But marriages crumble, and children turn into sullen, cynical teenagers, no longer wonderstruck at the sight of the Christmas tree, glowing in the pre-dawn darkness. My mother figured that our holiday traditions were one element of family life that she could keep the same for us. But everything else had changed, and Santa couldn’t make up for that, not really.
Mom remarried eventually, to a tolerant man who knows better than to suggest alien rituals of his own at Christmastime. We kids got on with our lives. But no matter how much we’ve changed over the years, it’s made clear to us each December that, if we come home, there will be no deviation from the holiday of our childhoods, not now, not ever. When it comes to Christmas, my mother adheres to Tradition! with the fervor of Tevye the Milkman.
Which is ironic, considering that these days, when December comes around, I’m on Tevye’s side of the fence.
Like my mother, I was a solitary, bookish child. Like her, I loved books set in “the olden days.” But while Mom was eager to shed the Episcopalian shackles of her stuffy WASP upbringing, I had a secret hankering for religion, a topic so resolutely avoided in our home that I felt a subversive thrill whenever I encountered it in my reading.
I trace the birth of my Jewish identity directly to fourth grade and the copy of Sydney Taylor’s All-of-a-Kind Family that I found on the school library shelf. Here were my two fascinations, the olden days and religious ritual, united in the delectable story of five turn-of-the-century sisters growing up on New York’s Lower East Side. Enfolded in that middle-grade novel was a year’s worth of vibrant Jewish life: Mama, praying over the Sabbath candles in their gleaming brass candlesticks, Papa blessing his daughters; congregants chanting Torah at the synagogue; the Passover Seder (unusually somber when scarlet fever strikes the family); and Purim, with its costumed revelry.
Why, I wondered, was this entrancing world closed to me? My father was Jewish, after all. Why didn’t he do anything about it? His silence made the idea of Judaism all the more tantalizing. My friends all belonged to one faith or another. “What are you?” they used to ask. “Catholic, Jewish, Presbyterian?” I could only answer: “Nothing.”
My own kids, I vowed, would be something.
By the time those theoretical kids arrived, I had been a member of the Society of Friends for years. I loved the deep, living silence of Quaker Meeting, the concern for peace and justice, the gentle fun we poked at our rivals, the Unitarians. And I still felt Jewish enough to appreciate that the “inner light” of Quakerism doesn’t mean the light of Jesus, if you don’t want it to.
“So we’ll raise the kids Quaker, right?” I said to my husband.
“Sure, sure,” he replied absently, distracted by graduate school and the fog of sleep deprivation that had descended with the birth of our first child. My husband had grown up in a Conservative, kosher home. He no longer practiced, but he had a strong cultural affiliation with Judaism, the kind acquired automatically when your entire extended family hails from Brooklyn. Still, the Quakers were okay by him.
The Quakers were okay by him right up until our first child was four and I was set to enroll him in First Day School, where every Sunday he would learn about George Fox walking in the glory of the inner light.
“The Quakers are great, with the anti-war and the social justice and all,” my husband told me then. “But they don’t have—well, enough tradition.”
The product of Quaker summer camps, Quaker high school, and Quaker college, I knew that the Society of Friends has plenty of traditions. Much like Quakers themselves, these traditions are plain, not easy to spot. But I wasn’t about to argue the point.
“You want tradition?” I said. “Dude, you come from five thousand years of tradition.” (I married a surfer, a move that results in sentences like this.)
My husband gave me a look. “You’re saying you want to raise them Jewish now?”
“I’m saying I want to raise them something. Jewish works for me.”
“You do realize that we would have to join a synagogue. And actually go. And celebrate Shabbat and all the rest of it.”
We visited the progressive, Reconstructionist shul, where the rabbi assured my husband, who balked at the concept of a deity, that he himself thought of God as the cosmic force of the universe, rather than, you know, God. That my own Judaism came from my father, not my mother, troubled the rabbi not a bit. Did I consider myself Jewish? Did I plan to raise my kids that way? Fine.
And just like that, we were all Jews.
Except for yearly visits at the High Holidays, my husband hadn’t spent much time in a synagogue since leaving home. But when we started attending services, I watched it all come back to him. He knew the melodies, the prayers, and, impressively, he could read Hebrew, a skill I knew he possessed but had never seen in action.
Yet despite my own lifelong pull toward the faith of my forbears—well, half of them—I couldn’t help an initial sense of detachment. I rose with the congregation when the rabbi took the Torah out of the ark, but inside my head a tiny anthropologist was busily taking notes. Observe the tribe ceremonially processing with its totemic object! The language was unfamiliar, the alphabet was different, and while the customs here were intriguing, they felt decidedly foreign.
In other words, I soon realized, it was a situation made for a former Peace Corps volunteer.
With the zest I’d once brought in Morocco to learning Arabic and the proper way to prepare couscous with pumpkin, I now dedicated myself to learning the ways of my people. I signed up for a class in beginning Hebrew (for the record, much easier than Arabic). My toddler in a backpack, I experimented with challah recipes, ultimately achieving a golden, braided loaf that is reliably more photogenic than I am. Self-consciously at first, I lit the Shabbat candles on Friday nights before dinner, experiencing a quiet satisfaction that for my young children, listening to me sing the blessing was simply routine.
I was surprised at first, and a little chagrined, by how easily I’d abandoned the Friends and taken up with the Jews. Just how committed a Quaker had I really been all those years? On the other hand—and I elected to view it this way—my speedy switcheroo was certainly a testimony to the “many candles, one light” theory of religion.
That was over ten years ago. The tiny anthropologist tossed out her notebook long ago and moved in with the tribe, embracing its rituals and community, its scholarly dedication to seeking contemporary meaning in ancient texts and traditions. The holidays that entranced me in All-of-a-Kind Family back in fourth grade have become my family’s, the rhythms of the Jewish calendar, my own: Rosh Hashanah with its apples and honey; the solemn introspection of Yom Kippur; Passover’s festive seder, when we welcome the stranger among us. And in December, the arrival of Hanukkah, with its latkes and candles to warm the winter nights.
Of course, we all know who else arrives in December.
When my boys were little, I gave them the lowdown on Santa, that jolly imaginary fellow, who even grown-ups like to pretend about. Never tell another kid that Santa doesn’t exist, I instructed. Believing in Santa is very important in lots of families, and it’s not your place to say otherwise. This, I thought, was the respectful approach. Unfortunately, I neglected to include my mother in the category of people whose belief in St. Nick must be preserved. And when one of the boys innocently mentioned the words “Santa” and “pretend” in the presence of Grandma—well, the reindeer poop hit the fan.
It was useless to protest that my little band of Jews shows up at her house every December 25th. To remind her that my husband orders the Christmas morning breakfast croissants from her favorite bakery, that I make my share of the cookies, help decorate the tree, stuff stockings. My mother is painfully aware that, really, I’d rather avoid the entire holiday, and my siblings aren’t crazy about it, either. She knows that my family participates only because we love her and she lives seven blocks away. (What are we going to do, stage a boycott?) Nothing could have illustrated this more sharply than my flagrant violation of the Santa Doctrine.
“You actually told them there’s no Santa Claus?” my mother said, her voice rising in disbelief.
“Mom, the kids love celebrating Christmas at your house,” I said. “The presents, the stockings, all that. But I’m not going to tell them Santa is real, or pretend to believe in him myself, anymore. I’m just not.”
“What’s wrong with letting them use their imaginations?” she demanded, adding darkly, “I suppose you tell them there’s no Tooth Fairy, either?”
“Mom, the Tooth Fairy is not associated with the birth of Jesus.”
“Neither is Santa Claus!”
I gave her a pointed look.
“Well, not in our family, as you know perfectly well.”
“Yes, but that’s beside the point,” I said. “Jewish kids don’t believe in Santa. It kind of goes with the territory, don’t you think?”
My mother fixed me with a bitter eye. “You’re just hellbent on killing the magic for those boys, aren’t you,” she said.
A framed passage from Khalil Gibran hung on the wall in my mother’s house when I was growing up. “Your children are not your children,” it read in elegant calligraphy. “You may strive to be like them, but seek not to make them like you.” I doubt my mother was pondering this sentiment as she orchestrated her Christmases back then; as she carefully cut out those cookies, grated cheese for fondue, told the stories behind the ornaments. She was establishing a beloved tradition for us. That her children would grow up to reject it must have been far from her mind.
Last year I watched my oldest son stand on the bima at his bar mitzvah. In confident Hebrew, he led the morning service, singing the psalms of praise and blessing. Then he chanted from the Torah, his voice rising and falling in the ancient rhythms. Watching him ritually take his place in the community, I knew that I had given my children what I always wanted for them, even before I knew their names. Not faith, which isn’t the point in Judaism—a good thing, for my little atheists—but identity. Whether they practice its traditions or not, they’ll always have a place, a people, a sense of belonging.
That’s what the Santa Doctrine signifies to my mother, I know. Her Christmas rituals are bound up in family and belonging, too. Now that I’ve strayed from the script, she can’t help realizing that it’s all going to end. Years from now, when she’s gone, there won’t be Christmas Eve fondue, or stockings, or a tree, not in my family. I’ll always make the Viennese crescents in December, but we’ll go out for Chinese and a movie, like the rest of our tribe. I wish that my mother could accept that, instead of fighting it every year, using Santa as a proxy for what really saddens her. I wish she could recognize that she’s given me things I consider far more valuable than Christmas: a love of books and literature, the shrewdness to hunt for a bargain, her piecrust recipe. And if, one day, my kids convert to Catholicism, or the Church of the Flying Spaghetti Monster, and I’m able to greet the news with equanimity—well, in a roundabout way, I’ll have my mother to thank for that, too.
KATE HAAS is an editor at Literary Mama. Her writing has appeared in the New York Times, the Boston Globe Magazine, Salon, Brain, Child, and other publications. She’s a regular contributor to Full Grown People and lives in Portland, Oregon, with her family. Read more of her writing at www.katehaas.com.