When the United States undergoes another presidential transition amid deep political, economic and social polarization, we find that it reflects the words of Rabbi Jochanan, the Talmudian sage, who said, “Where we find God’s humility, wherever we find God’s power” (Megira 31a). I am drawn to the notion that true greatness is seen in humility.
This Jewish teaching is in harmony with Jesus’ message in the Gospel of Matthew 23:12. Beyond faith traditions, humility emerges as the cornerstone of true strength. This is a lesson that deeply shaped my life as an orthodox rabbis, raised by a respectful evangelical Christian mother.
My family situation may seem something from fiction, perhaps even a bold comedy. But for us, it was a serious experience that affected who we were. Our families can model a guide for our deeply divided society that longs for more than just tolerance. At this moment, our society demands a positive embrace of religious diversity.
The famous Jewish teaching asks, “Who is wise? A man who learns from all” (Pilcay Abbott 4:1). Similarly, Christian theologian Saint Augustine writes, “On both sides, let’s put aside all the rogal arrogance and together seek the truth.” These insights, although thousands of years old, retain new relevance in an era characterized by ideological divisions. They urge us to seek shared wisdom rather than settling in conflicting worldviews.
As someone who bridges two faith traditions, I often encountered skepticism when talking about the need for closer inter-fiction dialogue, especially within the Orthodox Jewish community. Critics point to the interfaith marriage rate of 72% among non-Orthodox Jews, reported by Pew as a sign of a cultural crisis. But my personal experience offers another story, one of the spiritual enrichment of double heritage. Growing up with a Christian mother in adulthood while embracing Jewish orthodoxy has proven that religious beliefs and pluralistic involvement are not mutually exclusive.
Some of my most precious memories with my mother, who passed away in 2023, are studying poetry sal together. Our different religious perspectives did not divide us. Instead, they deepened and enriched our shared journey through sacred texts. King David’s poetic words became bridges and revealed how our faith united us rather than separate us.
Written in the aftermath of the Holocaust, Rabbi Joseph Solovichk urged attention to the theological dialogue between Judaism and Christianity. His perspective reflects the historical context of trauma, but our contemporary challenges call for an expanded and nuanced approach. The Jewish text unravels the idea that “a crown of a good name will replace all other crowns” (Pirkei Avot 4:17). In today’s context, its good name may be obtained by introducing the inter-fictional involvement that respects and preserves the integrity of each tradition, while acknowledging differences and building new paths.
For my Christian friend: Your deep connection with Jesus is admirable. But true pluralism depends on the ability to understand each other. For Jews, Jesus has a historic place, but he does not occupy a central role in our theological beliefs. Meaningful interfaith conversations need to be addressed carefully with this important difference, using language and expectations that promote relevant discourse rather than creating unintended obstacles.
For my Jewish community: We must remain vigilant about remembering painful chapters of history, but we should celebrate the righteous Gentiles who have demonstrated exceptional moral courage. The Vatican II declaration in 1965 Nostra aetate represents a groundbreaking progress in Catholic and Jewish relationships, and it is our responsibility to build this progress by promoting a relationship that balances historical awareness and future hope.
Imagine the grassroots movements of Jews and Christians studying the Torah together, bringing a genuine perspective while celebrating boundaries. Inter-fiction families, whose traditions are often intertwined, can discover the consequent way to celebrate both heritage without erasing their own identity.
Two prophetic voices of our shared history, Rabbi Abraham Joshua Heschel and pastor Martin Luther King Jr., demonstrate the transformative power of interfaith collaboration. What we need now is a new leader with even more daring ideas to guide us through uncertain tomorrow and an increasing number of delusions.
The mystical Jewish text beautifully describes sacred light, each refracting as something emanating from the same source, each one emanates as unique yet emanating. Similarly, our tradition of faith offers a diverse pathway to repairing our world. In an age of consumerism and political tribalism, we need what some of us call “third spaces.” It is an area where faith, art and culture thrive independently of partisan divisions. As CS Lewis observed, “Friendship is like philosophy, like art, like the universe itself (God didn’t have to create). It is not worth living. Rather, it is one of the things that give survival value.”
Rabbi Abraham Isaac Kook emphasized that the righteous man does not remain in despair, but rather ignites the light. This deep insight encourages us to build a brighter future through humility, empathy and cooperation.
Engaging in two faith traditions has proven rich and demanding. My experience made it clear that true pluralism depends on deep respect for our differences, recognizing our common nature of God. In an age characterized by important social disparities, this approach of humility and respect is not merely admirable. That’s very important.
