Yesterday we introduced you to the great new series on transgender Jewish identity published by the Forward. It’s the first comprehensive exploration of this topic we’ve seen by a mainstream paper in the Jewish community.
I spoke with Naomi Zeveloff, editor of the series, while it was in its early stage of conception. I caught up with her again, curious to learn more about the impetus for this groundbreaking series and what she learned while working on it.
What inspired you to put together this series on transgender Jewish identity?
At the Forward and elsewhere, I have done a lot of reporting on sexuality, gender identity and religion. A few Jewish LGBT advocates told me that transgender issues are the “new frontier” for the Jewish community. I was also seeing a lot of stories about transgender people and issues in the secular press at the time. This got me thinking about the experience of transgender Jews — did they feel welcome in liberal Jewish settings and elsewhere? Were they creating community of their own? Did Jewish practice facilitate gender transition? These were massive questions to start out with. Luckily, I had an assistant to help me: Michael Berson, the 16-year-old son of a Forward board member, did extensive research on the topic for me. From there, I developed the ideas that became the five stories that we ran in our Transgender and Jewish series.
Did anything surprise you in your work on this? What stories most impacted you?
I was surprised by how forthcoming my sources were. I expected to have a very difficult time with access, given the sensitivity of the issue, but I found that most of the trans Jews I interviewed were willing and even eager to speak with me. It’s a very small, connected community, and, I think, once one person felt comfortable speaking with me then other people opened up as well.
Learning more about gender transition was a moving experience. It’s a very serious undertaking, and demands deep introspection. I have tremendous respect for people who transition genders, who take it upon themselves to know and understand themselves at such a profound level.
Some of my favorite stories came from Rabbi Elliot Kukla, the first out transgender rabbi, who told me about doing pastoral work with elderly cisgender and transgender Jews. He told me, “I say as a joke that to a lot of elders I am not more surprising than an iPhone. It’s like, this is what a phone looks like now, and I guess this is what a rabbi looks like now.” Kukla said that people underestimate the capacity for empathy in others. But he shows up with empathy and expects and is very often given empathy in return. I found that attitude very impacting, and very hopeful.
What has the response been to the series?
Our series got some national attention, from GLAAD and from the folks at Sirius XM, where I was a guest on the Mike Signorile show about LGBT issues. I haven’t heard much from transgender readers of the Forward. I’m very curious to know what they liked and didn’t like about the series, and what they feel we could have done differently or do in addition. I see this series as a jumping off point for the Forward to report more comprehensively on gender and sexuality.
Want to see more reporting on transgender Jewish identity at the Forward?
Have a comment/compliment/complaint about any of the articles? Leave a note in the comments or shoot Naomi an email.
Last week, Chelsea Manning, formerly known as Private first class Bradley Manning, made headlines. Her announcement that she would be living as a woman eclipsed the news of the previous day–her 35 year prison sentence for leaking classified government documents.
So while the mainstream media was tripping over itself, The Forward was wrapping up a terrific series exploring transgender and Jewish identity in all of its wondrous complexity. The series looked at how Jewish summer camps welcome gender-nonconforming campers, the link between gender transition and conversion for trans Jews by choice, mikveh rituals for transitioning, transgender rabbis who paved the way as well as rabbis still in rabbinical school.
Tomorrow, we talk with editor Naomi Zeveloff about what inspired her to produce this series and what she learned while working on it.
For Transgender Converts, Changing Gender and Finding Faith Come Together
For some transgender converts, turning to Judaism is intrinsically linked to gender transition. The process of soul-searching unearths one truth, then another.
Marking Gender Transition in the Mikveh
When Max Strassfeld helped write a ritual for a friend’s transition, he mapped contemporary ideas about gender onto a very traditional Jewish space — the mikveh.
When Jewish Transgender Teens Come Out of Closet, Many Leave Camp Behind
Summer camp has not always been a welcoming place for transgender Jewish youth. That’s changing as new camps spring up — and existing ones try to be more inclusive.
First Generation of Transgender Rabbis Claims Place at Bimah
When it comes to transgender Jews, the community is in a moment of transition.
New Generation of Transgender Rabbis Ties Jewish Practice and Gender Change
The number of transgender rabbis in America will soon double — from three to six. The next generation is blazing a trail with a unique approach to gender identity and Jewish spirituality.
Emily Aviva: Creating a Jewish Community for Trans Women
(For readers of this blog, you probably recognize Emily her from her deeply personal and thoughtful blog posts like Wrapping Myself in the Fringes and Learning to Return to Myself.)
This summer, Habonim Dror Camp Na’aleh did something unprecedented at Jewish camp – we had a transgender bunk counselor. At Camp Na’aleh we live according to the values of Habonim Dror and the kibbutz movement. Campers and staff at Na’aleh integrate the values of cooperation, equality and activism into their everyday experience at camp. So when I was approached during the past year by Amit Schwalb, a transgender staff member, about shifting his role from garden specialist to bunk counselor, my first instinct was not to ask, “Are we ready to have a transgender staff member living with kids.” It was to ask, “How can we make this happen?”
Jews read sections of the Torah each week, and these sections, known as parshiyot, inspire endless examination year after year. Each week we will bring you regular essays examining these portions from a queer perspective, drawn from the Torah Queeries online collection, which was inspired by the book Torah Queeries: Weekly Commentaries on the Hebrew Bible. This week, Noach Dzmura examines a line promising inclusion for “queer doorways” that might open the verse, and its promises, up even wider.
A GenderQueer Doorway
In Parashat Nitzavim, Moses relates the covenant between God and the Hebrews, explaining the curses that will befall them if they do not follow God’s commandments, and the blessings they will experience if they return to the way of God.
Moses tells the Hebrews the covenant is even for “woodchoppers and water drawers,” (Deuteronomy 29:10) which is usually understood to mean “everyone” — but I’m not satisfied that in traditional interpretations “everyone” also includes queers. Continue reading
Jews read sections of the Torah each week, and these sections, known as parshiyot, inspire endless examination year after year. Each week we will bring you regular essays examining these portions from a queer perspective, drawn from the Torah Queeries online collection, which was inspired by the book Torah Queeries: Weekly Commentaries on the Hebrew Bible. This week, Marisa James discusses how the Biblical injunction to care for the vulnerable applies to today’s LGBT Jews. This week’s Torah Queeries essay was written in 2007.
As we read Parashat Ki Tavo, we’re also in the midst of the Haftorot of Consolation, which we read every week from Tisha B’Av until the beginning of Rosh Hashanah. We’re also about half-way through the month of Elul, which precedes the beginning of our new year. We are threatened with punishment; we are consoled; we are expected to recite every day of this month our wish to dwell peacefully in the house of God. There’s a lot on our plates, and I know I find it difficult to stay focused on the Parashah or my preparations for the High Holidays when there are such fierce and competing emotions battering me from all sides. Continue reading
Jews read sections of the Torah each week, and these sections, known as parshiyot, inspire endless examination year after year. Each week we will bring you regular essays examining these portions from a queer perspective, drawn from the Torah Queeries online collection, which was inspired by the book Torah Queeries: Weekly Commentaries on the Hebrew Bible. This week, Noach Dzmura charges us not to forget the Torah’s “good soldier.”
This Torah portion encompasses almost four chapters and is the source of more than 70 of the 613 mitzvoth. Because the parasha seems at first glance to be disjointed and chaotic, I spent time studying its literary themes and narrative structure. There appears to be an overarching meta-narrative to the parasha which suggests that the ethical behavior of soldiers, both at home and in the military encampment, will lead to the ultimate victory of Israel and the acquisition of the land that is God’s promise. The “meta-narrative” is difficult to identify, appearing via a number of successive but marginally related instances of case law. Like a tapestry, we can ultimately make sense of a welter of instances by stepping back and looking at the pattern from a distance. Oftentimes this kind of analysis is a way to grasp a “macro-vision” of Queer Wisdom (in this instance I mean “queer” in the sense of “secret” “hidden” or “mysterious”) from a text that is explicitly anti-Queer when viewed up close. The meta-narrative appears explicitly in the beginning, the middle, and at the end. Continue reading
Jews read sections of the Torah each week, and these sections, known as parshiyot, inspire endless examination year after year. Each week we will bring you regular essays examining these portions from a queer perspective, drawn from the Torah Queeries online collection, which was inspired by the book Torah Queeries: Weekly Commentaries on the Hebrew Bible. This week, Cantor David Reinwald investigates how the repetition of key words can inspire a continual struggle for justice.
The only way I can describe how one approaches Parashat Shoftim is with honor, as this portion surrounds itself in such ideals. I find that while there is so much to grapple with in this portion, it was that one famous quote that was drawing me nearer and nearer as I leafed through the text, but turned back to every time. Tzedek tzedek tirdof, (Deuteronomy 16:20) a quote which I have seen so many times written on posters for rallies of protest for social justice and which is commonly translated as “Justice, justice shall you pursue.” Continue reading
Welcome to our fifth installment of “Queer Clergy in Action,” spotlighting lesbian, gay, bisexual, and transgender rabbis and cantors. This behind-the-scenes look at queer clergy covers both those who have paved the way and up-and-coming trailblazers. Here, we interview Rabbi Sue Levi Elwell.
Coming out can be really difficult and it can be especially risky for those who are, or aspire to be, clergy. Nonetheless, this vanguard has helped open up the Jewish world, and we’re very proud to shine an extra light on their work, their ideas, and their stories. You can also read the first four posts in this series, about Rabbi Steve Greenberg, Rabbi Reuben Zellman, Rabbi Sharon Kleinbaum, Rabbi Denise Eger, and Rabbi Elliot Kukla.
Rabbi Sue Levi Elwell has worked as a rabbi for over three decades, serving congregations in California, New Jersey, and Virginia, and taught at a number of universities across the country. She was on the editorial board for The Torah: A Women’s Commentary, and was one of the editors of Lesbian Rabbis: The First Generation. She was the Director of the Los Angeles Jewish Feminist Center and has worked for the Union of Reform Judaism since 1996.
How has being LGBTQ informed your work as a rabbi?
I see my queer identity as a mirror and a reflection of my identity as an engaged, committed Jew and as a rabbi. For both LGBT folks and Jews are other, subversive, challenging, counter-cultural. This is a source of great strength and creativity. I hope that my work as a rabbi is a reflection of my continuing growth and learning to be present, compassionate and deliberate as I work for greater justice in each of the communities each of us inhabits. Continue reading