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In college, I was a Jewish representative on the student Multi-Faith Council. I have always been fascinated by other religious traditions, cultures and belief systems, while feeling strongly rooted and passionate about my own.
Like many in the more liberal branches of religion, I do not believe that Judaism is the one right religion, but rather, that there are multiple ways of living righteously and of reaching God or a higher power.
I picture a large mountain, with many paths up to the summit. Some paths meander by mountain lakes. Others offer wonderful vistas of the valley below. They all have rougher and smoother patches, and some are steeper than others. They all offer opportunities to challenge ourselves and rejoice in the beauty of the world around us. So why pick just one?
For me, I choose the path of Judaism for many reasons.Â It is the path that my parents and some (not all) of my grandparents walked before me. I have felt a sense of kinship and connection with other Jews who come from all over the world. I love the songs that echo through the hills and the teachings on signposts along the way. And I have found comfort and meaning on this trail at those key moments in my lifeâ€”after my father died, on my wedding day and in sharing Jewish holidays with my son.
Being in an interfaith marriage adds another layer to this metaphor. I see paths that intersect my own, perhaps merging for a while to diverge and wander off again; maybe looping back on each other at different times. My husband walks his own path, although he does not adhere to another particular religion at this point in his life. (He was raised Protestant and drifted away.) And our paths definitely join together for certain stretches, particularly around holidays that we share as a family, and the core values we want to pass on to our son who we are raising Jewish. But I am walking on a deeply grooved part of the trail, while in this vision he is sometimes on the grassy edge.
Then I think about families who want to incorporate both religions into their homes and family life. Can one path be wide enough to actually overlap with other paths? What do you gain in experience and what might you lose in that image?
I also think about the fellow travelers I have invited to walk with me, my mother-in-law in particular. Even when we are walking together, I expect that her perspective on the view is a little different than mine. Her history is different, and maybe I havenâ€™t done as good a job as I could explaining the different rituals and holidays that weâ€™ll encounter on the way up.
I always love to hear stories from hikers on other trails, and maybe Iâ€™ll join them on their path for a while to take in a special sight or moment, but I keep coming back to Judaism. My path is right for me, and I hope my son will find meaning in it, too.
But I like to think about intersecting trails. Interfaith families help form a bridge between paths.Â We donâ€™t have to shout across the chasms at each other, but can walk together for all or part of the way. This mountain has many sides, and all invite us to look with wonder, appreciation and amazement at the world around us and at the people who share in this journey.
What does your path look like?
The first week of September I was privileged to introduce a discussion at Brandeis University between Anita Hill and Letty Cottin Pogrebin about faith, feminism and race. The discussion was framed by Pogrebinâ€™s new book, Single Jewish Male Seeking Soul Mate.
Without ruining the book for those who havenâ€™t picked it up yet, the main character, Zach, early on in the book promises his mother, a Holocaust survivor that he would marry a Jew and raise Jewish children (you can read more about it here). This promise is made at a young age, before the randomness and magnitude of life has the chance to impact Zach, and he tries to make his choices based on this promise. As you might imagine, it proves difficult and has a long lasting impact on his integrity and morality as the book continues. While the book is heavy with interfaith decision-making, interracial and intercultural issues and a variety of incarnations of feminism, the conversation between these two prolific authors was one devoted largely to generational division.
The question arose, â€śWhat do we really owe our parents?â€ť
Pogrebin and Hill spoke not of interfaith or racial concerns when thinking through this question but rather of feminism. Do the women coming of age today understand what and who came before them that enables them to make the choices they make today? What sort of reverence or respect do second wave feminists deserve even if third or even fourth wave feminists make differentâ€”or Â even oppositeâ€”decisions about their lives, their bodies or their politics. The questions are easier to ask than answer. While I am no feminist scholar I understand the motivation behind these questions and the concerns, especially in the context of the complex and diverse interfaith population.
We do owe our parents and those who came before us respect, not merely for existing, and perhaps in having a hand in our existence, but also because they want to make the world better for us. We benefit from their hand in the evolution of the world. We benefit from what was bestowed upon us: the values, the cultural and/or religious ideology taught, the opportunities provided whether big or small, the love given.
Now I am not too cockeyed optimistic to understand that far too many people donâ€™t have good parents and the evolution of our world has had long reaching negative consequences. But I am not willing to give up and I donâ€™t think you are either. So we can respect and revere those on whose shoulders we stand and take up our own mantle of evolution, perhaps righting some wrongs not yet accomplished. For an inspiring look at this topic, see Dr. Ruth Nemzoffâ€™s recent piece in the Huffington Post advising the next generation about how to promote feminism.
Zachâ€™s life was ruled by what he felt he owed his mother and each of us live with expectations from those who raised us, deserved or not, realistic or not, achieved or not. I spend a fair amount of time counseling parents/grandparents/family members about the expectations they have carried with them for their children, whether it is something they could never accomplish themselves, or a life a bit better than theirs, a higher paying job, security, loving and marrying someone of the same faith background, raising children of that faith, etc. Sometimes children grow up aware of these hopes and dreams, sometimes they arenâ€™t verbalized, but all parents have expectations for their children. Itâ€™s natural, itâ€™s expected, and itâ€™s what should happen. Inevitably though, each person turns out to want, care about, excel at or love different things. The trick is: How do we mourn the loss of our expectations without asking our children to bear the weight of that loss?
For some it comes easier than others; some expectations are easier to let to go; while others linger like heartbreak. Maybe the question becomes: What do we owe our children?
The world is not perfect and neither are we, but I think we owe our children a chance. A chance to make their own decisions, to trust in their capabilities and the opportunities we providedâ€”the values and heritage we taught. We owe our children the love they need from us, to right past wrongs, to continue that evolution, to find fulfillment in ways we never could have imagined, let alone expected.
And together, we owe ourselves a little bit of hope and faith. Hope that each generation can and will achieve more and faith that this achievement reflects the best of humanity. Hope that each of our rich histories and sense of heritage and culture will endure and faith that we will continue to seek and create relevance in them. Hope that we get what we want and faith that we get what we need.
Please join in this conversation with me, there is so much we learn from one another.
My 7-year-old lost another tooth last night. Since we have been through many of these over the last couple of years, the two of us agreed to put aside any pretention that it would end up under his pillow. He is a non-believer and finds the story of the tooth fairy to be the most ridiculous of all of the farces adults tell children. From an early age, he dismissed anything beyond his definition of â€śrealâ€ť as utterly ridiculous. Since my partner and I have agreed to tell our kids the truth when they ask directly for it (lest they grow up not trusting us), we let him know from early on that his suspicions were correct about the incredulity of these tales. The one rule is that he isnâ€™t allowed to go to school and burst someone elseâ€™s bubble.
My 9-year-old, on the other hand, has a more complicated relationship with reality. For years, he has regaled us with stories rivaled only by Dr. Seussâ€™ I Saw it on Mulberry Street. Tales would begin in our sphere of reality but end in a fantastical world. We were never quite sure if he knew where the line was between fiction and non-fiction, and only now that he is older does he sometimes fess up to knowing the difference.
Our elder child recently came up with a way to distinguish his penchant for fantasy from his brotherâ€™s realism. Some people, he explains, are â€śmyth blindâ€ť and some are not. Some are able to see past everyday reality while others just canâ€™tâ€”it is part of their nature. Both kids seem satisfied with the terminology, and quite out of character, they donâ€™t seem to preference one above the other.
This conversation in our home is juicy enough that the kids reintroduce it periodically, adding on layers and meanings. Recently, this category was stretched to include oneâ€™s proclivity to believing in God. The â€śmyth blindâ€ť child sees himself as an atheist, and easily links not believing in the tooth fairy, Easter bunny, or Santa with not believing there is such a thing as God. The one who is not â€śmyth blindâ€ť remains intrigued by theology and asks lots of questions about God. They have also surmised that one of their parents seems to be myth blind while the other is not. This observation is astute, and we donâ€™t mind being included in this categorization.
As the â€śnot myth-blindâ€ť parent, I have to confess that I like the sound of this category. It goes beyond the usual definition of a believer being one who is somehow able to suspend reality, as if the rational mind is just waiting to pounce, bringing us back to our senses. One who is not myth blind sees another layer of reality and is not terrified by it. To be not â€śmyth blindâ€ť does not necessarily mean you believe, he explains. It simply implies that you are open to the idea. Furthermore, his use of the word â€śmythâ€ť acknowledges that whether or not the story is â€śTrueâ€ť is inconsequential. It is, in fact, more important than â€śTrueâ€ť: it is real, it is powerful.
There is a Jewish mystical concept that while we are living in the â€śrealâ€ť world every day, there is another layer of reality beneath it or beyond it. Sometimes we get a peek, usually just a fleeting moment, when we see that there is something more real beyond the particulars of our daily lives. Our material world is dressed in the colors, human structures,and natural world we see around us. But there are moments in our lives when a veil of sorts is lifted and we see that there is something else, something deeper. This can happen during meditation when everything â€śrealâ€ť can seem to disappear for a moment, or when the body is being supported by a yoga mat at the end of a practice and feels like it is suspended and weightless. Or when youâ€™re watching your kids grow and it seems like no time has passed, and simultaneously that eons have elapsed, crunching and expanding time in ways our minds canâ€™t understand. It can happen when we gaze at the stars and feel the concept of space and time changing as we try to picture what â€śeverythingâ€ť really entails. I think that not being myth blind is about being able to lift the veil for a moment, experiencing another way of seeing the universe.
I donâ€™t need my kids to believe in the tooth fairy. I donâ€™t think I did, even as I carefully placed my teeth in a special white tooth-sized pillow someone gave me. I commend my 7-year-old for being confident and bold enough to come to his own conclusions and challenge what he hears around him. But someday both kids will learn that most of us would place ourselves somewhere between these poles rather than identifying wholly with one category or the other, seeing the nuance and challenge of complex philosophical ideas. For now, itâ€™s an interesting way to start to make sense of their stories in relation to who they are becoming. I do hope that as they grow up they will be critical, but also that they might feel comfortable stretching their minds and being open to mystery.