Posts Tagged ‘Goody’

Jewish Jokes Redux

Monday, October 14th, 2019

Goody, Red, and William

my grandmother Goody at a Hollywood party with Red Skelton and William Bendix

Author’s Note: Here we are nearing the end of 2019 and a few days away from my 70th birthday, and I’m happy to report that my last blog entry Telling Jokes brought several positive emails from readers. Inspired by this deluge (more than two and less than eight) of good reviews and requests for more jokes, I’ve decided to resurrect for your reading pleasure an article I posted on my blog in 2008 that was subsequently published in the Anderson Valley Advertiser and the Sacramento News & Review. I wrote Jewish Jokes while in the throes of self-publishing my collection of contemporary dharma tales Buddha In A Teacup, which has subsequently been published in paperback by Soft Skull Press (2016) and is currently available from bookstores and online as an actual book, an e-book, and an audio book.

“The truth is not ashamed of appearing contrived.” Isaac Bashevis Singer

I recently self-published a new book, and with its publication a press release was loosed upon the nation. There were several responses, one from a Jewish publication in Detroit. “Is the author Jewish? If so, we would like a review copy.”

“Funny you should mention it,” is the punch line to a well-known Jewish joke, and that’s what popped into my head when I considered this question about my racial background. Clearly, the inquiry was about ethnicity, not religion.

Jewish jokes are always funnier when told rather than written because how the joke is told is paramount. I should also note that if one is not Jewish, Jewish jokes (as opposed to anti-Jewish jokes) often make little sense and are not particularly funny. This is because Jewish jokes refer to things that non-Jews rarely know anything about.

For instance: On the first day of school, a teacher asks her Second Graders to tell about what they did over the summer. A boy stands up and says, “My name is Mike Jones. My dad and I went snorkeling and I found a really cool bird’s nest.” He sits down and a girl stands up and says, “My name is Fiona Parker. We went to Yosemite and I saw a bear, and my mom taught me how to bake cookies.” She sits down and a boy stands up and says, “My name is Jaime Goldberg and I pledge ten dollars.”

That’s the joke. It refers to the phenomenon of Jewish gatherings frequently turning into fundraisers. When my mother’s mother told me this joke, and whenever she told jokes, she began to laugh midway through the telling but without disrupting the flow of the narrative. No easy feat.

So… two Jewish guys, old friends, meet up after some years apart and reveal that they gave their respective sons the same college graduation present—a trip to Israel to get in touch with their Jewish roots. And lo and behold, while traveling in Israel, both sons became Christians. Perplexed by this double outrage, the two Jewish guys rush to the synagogue and demand an explanation from God. Thunder rumbles and God’s voice intones, “Funny you should mention it.”

That’s the joke. I will risk insulting your intelligence by explaining that God’s response implies that his Jewish son, Jesus, also became a Christian while traveling in Israel.

My grandmother Goody was born in the Detroit ghetto, the Jewish one, in 1900. Her father, an orthodox Jew, was from Poland. A cantor with a golden voice, he earned a pittance from singing in the synagogue and preparing boys for bar mitzvah, while Goody’s mother, also an orthodox Jew from Poland, kept a grocery store and was the family’s breadwinner. Goody was more formally known as Gertrude, which was an anglicized version of Golda.

Most people knew my Jewish grandfather by his nickname Casey, and more formally as Myron. Whenever I pressed him to tell me his “real” name, he would rattle off a burst of Yiddish that never failed to send Goody into gales of laughter.

I did not know of Goody and Casey’s Jewishness—or my own—until I was twelve years old. My mother, born Avis Gloria Weinstein, was, as far as my siblings and I knew, a Winton who married a Walton. I would find out much later in life that her parents changed their name from Weinstein to Winton during the depths of the Great Depression so, as Casey put it, “I could get a job and we could get a place to live.”

Twice in her childhood—in Los Angeles, no less—my mother was stoned by gangs of children when they discovered she was Jewish. Following Goody’s advice, my mother tried to hide all traces of her Jewishness and married my father, a non-Jew, who was then disowned by his parents for marrying a Jew. Oy vey.

So there I was, twelve years old, at a party at Goody and Casey’s house in Los Angeles. Goody deposited me in front of a quartet of Jewish matrons and said, “Girls, I’d like you to meet my grandson Todd,” and then she hurried away.

One of the matrons pinched my cheek and said, “What a good looking Jewish boy you are.”

Another of the matrons nodded in agreement, said something in Yiddish, and seeing my bewilderment translated, “You’ll break a thousand hearts.”

“But I’m not Jewish,” I replied. “I’m a Unitarian.”

Two of the matrons frowned, two laughed.

“You’re Avis’s boy,” said the eldest. “You’re Jewish, sweetie pie. Through and through.”

“No,” I said, emphatically. “I’m not Jewish.”

To which she replied, “They would have burned you.”

I did not get an explanation of this frightening remark from my mother, but from my father. He explained to me that in Hitler’s Germany, in accordance with Jewish matrilineal law, anyone born to a Jewish mother was considered Jewish, and thus I would have been considered a Jew and sent to a concentration camp where I would have died.

“Mom is Jewish?” I asked, stunned by the news.

“No,” said my father. “She is of Jewish origin. There’s a difference.”

For the next twenty-eight years, when asked if I was Jewish (and for some reason I was often asked) I would reply, “I am of Jewish origin on my mother’s side.”

So there’s this Catholic priest sitting in the booth, a slow day in the confession business, when in comes an old guy who puts his face up to the little window and says, “Bless me father for I have sinned. I’m eighty-years-old. I’ve been married for sixty years and never once cheated on my wife. Yesterday I met a gorgeous young woman. We went to her apartment and had fantastic sex.”

The priest considers the gravity of this sin and asks, “How long has it been since your last confession?”

The old guy says, “Oh, I’ve never confessed.”

“You’re a Catholic and you’ve never confessed?”

“I’m not Catholic. I’m Jewish.”

“You’re Jewish? So why are you telling me?”

“Telling you?” says the old guy. “I’m telling everybody.”

But seriously, folks, when I was forty, my life in shambles, I began therapy with a woman who literally saved my life. One day, a few months into the therapeutic process, I found myself face down on the floor of the consulting room, my body shaking uncontrollably. I had no conscious understanding of why I was so terrified, but I was absolutely scared to death. My therapist deftly touched the center of my back and said, “Right there. What’s that?”

I shouted, “I’m Jewish!”

And I knew with every fiber of my being that storm troopers were going to kick the door down and drag me away to be killed. I didn’t imagine this might happen. I didn’t think it. I knew they were coming to kill me because I had violated the great taboo and revealed I was Jewish. This taboo was implanted in me in my mother’s womb and amplified day and night through my entire childhood, though it was never spoken aloud and never known to my conscious mind.

To insure that I would never reveal this awful truth, I was also commanded from day one (through emotional osmosis) to never stand out, never succeed in a big way, and never become well-known, else questions would be asked, inquiries made, and misery and death would inevitably follow. This was how my innocent psyche was programmed.

“Is the author Jewish. If so, we would like a review copy.”

And now for a few mohel jokes.

Pronounced moil, a mohel is a person (traditionally a man) trained and anointed to perform the physical and religious procedures of circumcision that Jewish boys undergo eight days after they are born. Now please imagine a tiny woman with a sparkle in her eye, laughing until she cries, telling the following jokes.

Mohel Joke #1: So there’s this mohel with a shop in the village. In the front window he’s got a big grandfather clock. Along comes a man from out of town. He’s been wanting to get his watch fixed, and seeing the big clock in the window he enters the shop and says to the mohel, “I vant you should fix my vatch.”

“I don’t fix vatches,” says the mohel. “I’m a mohel.”

“You’re a mohel?” says the man. “So vuts vid the clock in the front vindow?”

“If you vas a mohel, vut would you have in the front vindow?”

Mohel Joke #2: So the mohel dies and leaves his widow a big box of all the foreskins he ever snipped. His bereaved wife goes to a leather shop and says to the leather smith, “I vant you should make for me a keepsake of my late husband, the mohel. I don’t care what you make, only that you should use all the skins. Understand? All of them.”

“Soitanly,” says the leather smith. “My condolences. Come beck in a veek.”

So she comes back a week later and the leather smith presents her with an elegantly crafted change purse.

“This is very nice,” she says, frowning at the little thing, “but I specifically said you should use all the skins.”

“I did,” says the leather smith. “Rub that thing a few times and it toins into a steamer trunk.”

Mohel Joke #3: Thirteen baby boys are born in the village on the same day, and eight days later, the mohel—with his operating room on the second floor of an old building—is working fast, tossing the foreskins into a box by the window. In his haste, he tosses one of the little skin rings too hard and it flies out the window and flutters down into a passing convertible, right onto the lap of a young Jewish gal on a date with her boyfriend. She picks up the foreskin and says to her suitor, “Vut is dis?”

“Try it,” he says, winking at her. “If you like it, I’ll give you a whole one.”

fin

 

Being Jewish

Monday, November 20th, 2017

Goody jpeg

Goody photo by Todd

“The writer of any work, and particularly a nonfiction work, must decide two crucial points: what to put in and what to leave out.” Annie Dillard

My therapist asked me if I would be willing to let go of the concept of good and bad. I suppose good and bad might be two concepts, but since we can’t have one without the other, I’ll go with good and bad being a duality. I told my therapist I was certainly willing to try to let go of the concept of good and bad, and for the last week I have been hyper-conscious of my use of those two words, as well as my virtually reflexive good/bad judgments about events and things and people, including little old me.

As an editor of my own work and the works of others, and as one who has endeavored to help many people with their writing, I would say the one word that writers use most profusely and to the detriment of their writing is it. Indeed, if you want to improve your writing in almost no time, take a recent page of something you’ve written and circle all the its and replace them with words the its are standing in for. I think you will be pleased by how much more interesting and informative your prose becomes.

I bring up it because, though I’ve long known and suggested to other writers that using words such as bad and good in our writing is almost always less effective than using more incisively descriptive words, I now realize that in my thinking and feeling and talking, I constantly use bad and good instead of saying and feeling and thinking what I more deeply feel and think.

So ever since my therapist asked me if I was willing to let go of the concept of good and bad, whenever the words bad and good come up in my speech and thoughts, I replace them with words that come closer to expressing the feelings I was trying to express with those more general words.

For instance, this morning I had an email from someone in Los Angeles who was curious to know why my book Buddha In A Teacup is not readily available in libraries in Los Angeles. I did some checking and found my correspondent was correct: Buddha In A Teacup is a non-presence in most Los Angeles libraries. I did some further checking and found that Buddha In A Teacup is only available in a few libraries scattered across America.

My initial reaction to this information was This is bad. But because I am retraining my brain/mind/spirit to replace bad with more incisively descriptive terms, I came up with, “The absence of Buddha In A Teacup in thousands of libraries across America made me sad for a moment, but the absence of the book in libraries isn’t bad or good. The absence of my book in libraries is in the nature of things at this moment in time.”

“There are two kinds of comedy. One involves putting people down, having fun at their expense. The other recognizes that each of our lives is equally absurd.” Donald Montwill

For reasons I can’t readily explain, letting go of the concept of good and bad seems to be making me more comfortable with being Jewish. As I explained in my last two articles, my recent return to therapy after a thirty-year hiatus has prompted me to delve into and accept that I am Jewish despite not knowing my mother and her ancestors were Jewish until I was twelve, and despite not knowing until I was forty that my mother’s lifelong pretense of not being Jewish profoundly shaped my self-identity.

This delving into being Jewish has prompted me to write articles about my discoveries and share those articles with you. Writing and posting these articles has been exciting and scary and funny and fascinating. I’ve had several responses from other people who did not learn they were Jewish until they were adults, and I’ve had responses from people who have always known they were Jewish who told me, in so many words, “So what else is new?”

And now that I am retraining my brain to replace good and bad with more specific descriptors, I have, on several occasions, found myself being Jewish, which is unlike any feeling I’ve ever had before. Being Jewish, in the way I’m being Jewish, is so deeply satisfying I’m tempted to say the experience is reminiscent of satisfying sex, but that would be misleading so I will resist the temptation.

What do I mean by finding myself being Jewish? Here’s a for instance. (By the way, the preceding sentence fragment feels ultra-Jewish to me, at least the way I hear myself saying Here’s a for instance.) I’m having a conversation with Marcia about the menu for our upcoming vegetarian Thanksgiving supper with Bill and Sally and Sal. As Marcia and I converse, I’m aware of a subtle shift in my accent and the enhanced ease with which words are coming out of my mouth. This shift is so subtle, I don’t think Marcia realizes, as I am realizing, that I am being Jewish. What’s more, I can feel that as I am being Jewish, I am wonderfully relaxed and, dare I say, more sure of myself. Yes, I dare say I hear a confidence, an ease of expression, and a different grammar defining my speech—a Jewish grammar accompanied by a slight Jewish accent and a full-body enjoyment of being Jewish.

What is Jewish grammar? You’re asking me?

Dan Siegel, a psychiatrist who is a pioneer in the field of neurobiology, frequently talks and writes about how the words we repeatedly use/think to describe ourselves to ourselves and to other people, create templates in our brains that dictate many of our subsequent thoughts and feelings and beliefs. In other words, if I tell myself “I’m a terrible singer” a hundred times a day for ten years, I will probably not pursue a singing career. Oh I might pursue such a career, but chances are better I will become an electrician or the owner of a hat shop.

Who knew that letting go of the concept of good and bad would result in my having several enjoyable experiences of being Jewish? Maybe my therapist knew.

Until now, I haven’t told anyone about these “Jewish moments” because part of the fun is feeling Jewish without making a big deal out of being who I am. Which reminds me of something numerous Buddhist teachers have said about meditation, and I will paraphrase what they said using what might be called Jewish paragraph construction, if there can possibly be such a thing.

So you meditate for twenty minutes every day for several years and you sometimes wonder, “Is this daily meditating doing me any good? Might my time be better spent reading cookbooks or vacuuming?” And then one day you’re at the grocery store and some schmuck shoulders you out of the way and snatches the magnificent zucchini you were just about to get, but instead of saying or thinking, “What a schmuck!” you are hardly bothered at all and you send loving thoughts to the schmuck as he hurries away with the zucchini you wanted, and then you return your focus to the remaining zucchinis, and there, partially obscured by a somewhat battered zucchini, you find a zucchini every bit as firm and beautifully shaped as the zucchini the schmuck stole from you. And you are struck by the realization that meditating every day has helped you become more accepting and tolerant and unattached to outcome, and the schmuck ceases to be a schmuck and becomes a human being with a character disorder.

Whether meditation is doing you any good is another question entirely because the concept of good is a tricky one, just as the concept of being Jewish is a tricky one. What’s so wrong with things being a little tricky? Isn’t life, after all, a little tricky? And isn’t Jewish paragraph construction, if there is such a thing, characterized by questions that are in themselves also answers?

Goody’s Song

Wednesday, March 18th, 2015

Goody jpeg

Goody photo by Todd

(This article appeared in the Anderson Valley Advertiser March 2015)

The truth is not ashamed of appearing contrived.” Isaac Bashevis Singer

As recently reported, Marcia and I are getting more airplay for our music on KVRF, a radio station in Palmer Alaska, than we’ve had anywhere else in these United States, and our song getting the most play recently is “Goody’s Song” with lyrics based on a poem by my grandmother.

In 1979 I turned thirty, moved to Sacramento, bought a fixer upper, my novel Inside Moves was being made into a motion picture, and my second novel Forgotten Impulses was about to be published. In the midst of this hoopla, my grandmother Gertrude, known to friends and family as Goody, sent me a poem she hoped I would turn into a song. I loved Goody, and she had just lost her husband, my grandfather Casey, so I said Yes.

Her verses rhymed, sort of, but were syllabically inconsistent from one line to the next, and she used several gigantic words that simply would not sing. Nevertheless, I made a few feeble attempts to set her poem to piano music, and then gave up.

“I’d rather regret the things I’ve done than regret the things I haven’t done.” Lucille Ball

Two months later, I got a call from my brother Steve who lived near Goody in Menlo Park. “So,” he began in his no-nonsense way, “how’s Goody’s song coming?”

“Er, uh, oh, yeah. Goody’s song. I’ve been so busy that…”

“She doesn’t have long to live,” said Steve, not buying my excuses. “It’s all she talks about. Write something. Soon.”

So I dug up Goody’s poem and spent an hour at the piano searching for chords and a melody to carry her heartfelt lines, gave up again, went for a walk, and had a revelation. The song was not a piano song, but a guitar song, a lament worthy of Tammy Wynette. The words would need to be simplified and the rhythm of the lines made consistent, but the gist of the poem would remain.

I returned home, got out my guitar, and taking liberties with the original poem came up with:

I made a terrible mistake when I left you.

But what can I do about it today?

Ran at the first sign of trouble,

Now you’re telling me to stay far away.

I was so lucky when I met you,

Now I just can’t seem to forget you.

Please take me back, help me find that loving track.

What was I thinking of

When I made so little of such a great love?

I was a terrible fool to have left you.

What can I do about it today?

I ran at the first sign of trouble,

Now you’re telling me to stay far away.

But I’ve learned my lessons,

Won’t you help me out of this mess I’m in?

Please take me back, help me find that loving track.

What was I thinking of

When I made so little of such a great love?

I ran and ran and ran and ran,

Now I want to run back to you.

A month later, after five takes in a recording studio with a drummer, guitarist and bass player, Steve and I went to Goody’s apartment to play her the song. But before we rolled the tape, Goody made a speech. Picture a diminutive eighty-year-old woman, four-foot-ten in high heels, with curly silver hair and a twinkle in her eyes. Born to orthodox Jews in Detroit in 1900, her father a cantor, her mother the breadwinner selling groceries from a little shop, Goody had always wanted a career in show business and never stopped believing that one day, somehow, she would be discovered and become a star.

“I have a premonition about this song,” she said solemnly. “Even before I hear it, I know it will be great.”

Because Goody was a fantastic joke teller, my brother and I thought she might be setting us up for a punch line, but not this time.

“This song is the fulfillment of my dream. The spirit of my father lives in this song. It will be a beacon of hope for generations to come.”

We played the recording and Goody wept as she listened, and we hoped she was crying because she liked it.

When the song ended, Goody proclaimed, “Now if we can just get this to Johnny Mathis, all our troubles will be over.”

“You know, Goody,” I said, glancing at my brother, “this is not really the kind of song Johnny Mathis tends to record.”

And without missing a beat, Goody said, “Well, then that other guy who’s always on Merv Griffin. Mac somebody.”

“Mac Davis?” prompted my brother.

“Yes,” said Goody. “Get it to him and all our troubles will be over.”

“My one regret in life is that I am not someone else.” Woody Allen

Goody died six months later, having outlived Casey by a year. We tried and failed to get the song to Mac Davis and Bonnie Raitt and several other famous recording artists, but “Goody’s Song” became a staple in my repertoire and an audience favorite. And every time I sang the song and told the story of how it came to be written, someone would ask if I knew who it was Goody wanted to run back to, since she wrote the poem when she was in her late seventies.

I didn’t know the answer until thirty years later when Marcia and I recorded “Goody’s Song” for our album So Not Jazz, the version currently getting airplay in Palmer Alaska—Todd playing guitar and singing, Marcia enriching the song with her fabulous cello playing.

Goody wanted to run back to Goody—the Goody she was before she surrendered to the cultural imperatives of her generation, married, had kids, and suppressed her desire to be an actor and a singer.

“Goody’s Song” is downloadable from iTunes and Amazon and CD Baby. You can purchase So Not Jazz from Todd’s web site UnderTheTableBooks.com or from Marcia’s web site NavarroRiverMusic.com

Curse Lifted

Wednesday, April 16th, 2014

eggs & roots

Eggs In Hands photo by Marcia Sloane

(This article appeared in the Anderson Valley Advertiser April 2014)

“You didn’t have a choice about the parents you inherited, but you do have a choice about the kind of parent you will be.” Marian Wright Edelman

The curse that shaped the life of my grandmother, the lives of my mother and her brother, the life of my brother, and my own life, has finally been lifted. My brother and his wife lifted the curse, and their daughter Olivia, my charming niece, is the prime beneficiary of their heroic reversal of our family pattern, though I feel gifted by that reversal, too.

With the blessings and support of her parents, Olivia is now living in Los Angeles and embarking on a career as an actor. Whether she succeeds in her chosen profession remains to be seen, but the active support of her parents is the force that dispelled the multi-generational curse. Let me explain.

My mother’s mother Goody was born Gertrude Borenstein in the Jewish ghetto of Detroit in 1899. Her father’s last name was actually Baruchstein, but was changed to Borenstein by hasty immigration officials at Ellis Island. Goody’s parents were orthodox Yiddish-speaking Jews fearful of the machinations of the secular world of America. Goody’s father was a cantor reputed to have a voice so beautiful that whenever he sang even the cynics wept tears of joy. Goody not only inherited a beautiful voice from her father, she was such a talented and beguiling little actress and dancer, that when she was seven-years-old her schoolteacher invited a wealthy Jewish matron to come watch Goody sing and dance and act in the school variety show.

The wealthy matron was so taken with Goody’s talent and charm that she went to visit Goody’s penniless parents and told them she wanted to pay for Goody to study with the best music and dance and drama teachers in Detroit until Goody was old enough to go abroad to continue her studies with European masters of those arts, all to be paid for by this generous matron.

Alas, Goody’s parents thought the wealthy matron was an emissary of the devil, for they believed all actors and dancers and practitioners of non-religious music were vile sinners. So they sent the wealthy woman away and forbade Goody to even dabble in music and drama and dance or any combination thereof.

Fast-forward fifteen years to Los Angeles where Goody gave birth to my mother Avis in 1922 and my uncle Howard in 1926. Avis, as her mother before her, was a fine singer, dancer and actress, and my uncle Howard was a marvelous actor and singer and comedian. Both of them starred in plays at Beverly Hills High, both were Drama majors at UCLA, and both intended to pursue careers as actors despite their parents repeatedly warning them that show biz was a terribly iffy business, the life of an actor no picnic, and it would be a much wiser course for my mother to marry a doctor and for Howard to become a lawyer.

When World War II intervened, Howard joined the Army and served in the Pacific and in the occupation of Japan, while my mother abandoned Drama school the day after Japan bombed Pearl Harbor, went to law school, married my father (a non-Jewish doctor), graduated from law school and started having babies. When Howard returned from Japan, he entered law school and eventually became a big shot entertainment lawyer.

Family legend has it that my brother and I both started singing and dancing and telling jokes a few minutes after we learned to walk, and in actual fact, both of us were high school thespians and singers, and both of us aspired to be actors despite the fierce objections and interventions of our parents. My brother persevered as an actor in college and beyond, but eventually gave up the stage to become an Internet Technology wizard while I abandoned the footlights fantastic a few years after high school and became a writer and musician and pruner of fruit trees.

At last we come to Olivia, the fourth generation of talented performers in our line yearning to become actors, and for the first time in over a hundred years there are no parental objections or obstructions to one of us at least trying to make a go of acting, with Olivia’s parents actually helping her make that go. Hallelujah.

“I have also seen children successfully surmounting the effects of an evil inheritance. That is due to purity being an inherent attribute of the soul.” Mahatma Gandhi

Can you imagine being the parent of a gifted artist or musician or actor or singer and doing everything in your power to stop your child from using her gifts? Seems diabolical, doesn’t it? Yet if you believed that art and music and theatre were evil, truly evil, how could you not try to save your child from such evil? If you believed that artists and musicians and actors were sexual predators who used their arts to seduce and molest innocent young people, how could you not try to keep your child away from such monsters?

“We are all gifted. That is our inheritance.” Ethel Waters

In 1980 I was given a big chunk of cash (big by my standards) for the movie rights to my first novel Inside Moves and I used a chunk of that chunk to make a short movie Bums At A Grave, which I wrote and directed and acted in with my brother (you can watch Bums gratis on my web site.) At the world premiere of the movie—a party at my house in Sacramento—the guests were asked to come as their favorite movie stars. To my chagrin, my parents made the long trip to attend the party, and to my surprise and delight my mother came as Gloria Swanson.

Gloria Swanson was born in Chicago in 1899, the same year my grandmother Goody was born in Detroit. Gloria Swanson’s mother was Jewish and married a Lutheran. Gloria was married six times and had several high-profile affairs with powerful men. She was a fiercely independent person best known as an actress, but was also a groundbreaking movie producer, writer, artist, and social activist, as well as a staunch Republican.

My mother’s choice to impersonate Gloria Swanson at the premiere of her sons’ movie puzzled me for many years, and by the time I got around to asking her why she came as Gloria Swanson, my mother was in the early stages of Alzheimer’s and did not remember Bums At A Grave or the party, let alone that she came as Gloria Swanson.

But now I think I know why she chose to impersonate Gloria Swanson. For one thing, my mother’s middle name was Gloria, and for all I know Goody gave her that name in honor of Gloria Swanson. But beyond the name, Gloria Swanson was the kind of woman my mother might have been if not for the family curse. Gloria Swanson’s family helped and encouraged her to get into show biz, and once she was in the biz she succeeded despite a thousand obstacles.

“The structure of a play is always the story of how the birds came home to roost.” Arthur Miller

I will never forget the night my mother came backstage after our high school production of The Diary of Anne Frank, speaking of Jews in hiding, in which I played Mr. van Daan, the character most disapproving of the high-spirited Anne Frank. My parents had come to the play the previous night and damned the performance with their faint and phony praise, but the night of which I speak my mother came alone to see the play.

My mother was always much more present and grounded and warm and relaxed and happy in the absence of my father—so much more honest and forthcoming.

Taking my hands in hers, she looked into my eyes and said, “You were great, Todd. Amazing. I don’t know where you learned all those subtle things you do, but…you’re a great actor.” Then she looked around the stage and out at the hundreds of now empty seats and added, “But you do know, don’t you, that all the other boys are homosexuals and all the girls are whores.”

“Mom,” I said, squeezing her hands, “that’s not true. Some of the boys are homosexuals and some of the girls like sex, but I’m not a homosexual and I’m not a whore.”

“You’re a child,” she said, sadly. “And school is not the real world. The real world is those Nazis coming at the end of the play and killing all the good people.”