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, Gregg Drinkwater, former Colorado Regional Director of Keshet, considers the “prophesy” of LGBT Jews, and how it can powerfully change Judaism.
In the opening lines of Parashat Re’eh, Moses shares both a blessing and a curse with the Israelites. “The blessing: if you obey the commandments of the Lord, your God, which I command you today. And the curse: if you do not obey the commandments of the Lord, your God, and you stray from the path that I command you today.” (Deuteronomy 11:26-28) Fair enough. Moses seems to be offering a perfectly reasonable and clear proposition — one with which most Jews can feel comfortable, whatever variety of Judaism they follow. Continue reading
In honor of Father’s/Fathers’ Day, we bring you Gregg Drinkwater’s essay on being a gay dad. You can read other posts in our series on and by parents: by a mother of a queer daughter in Colorado, here; by an Orthodox parent from Baltimore, MD, here; by the mother of a gay son in the Philadelphia suburbs, here; by the mother of gay twins and wife of a rabbi, here; and a video celebration of Mother’s Day/Mothers’ Day here. This essay, originally published in May 2006, is drawn from the Torah Queeries online collection, based on the book Torah Queeries: Weekly Commentaries on the Hebrew Bible.
The Book of Numbers opens with the voice of God, commanding Moses to conduct a census of the Israelites “according to their families, according to their fathers’ household.” (Numbers 1:2) Thirteen months have passed since the Exodus from Egypt and the “children of Israel” are still wandering in the wilderness of Sinai. The census is to be organized “according to their families,” which is to say, by tribe. Only men over the age of 20 are counted since the census is undertaken, in part, to prepare for war before attempting to enter the land of Israel. The count of each of the 12 tribes is then enumerated, one by one, until Moses and Aaron reach a final tally of 603,550, with another 22,000 Levites counted separately and marked off as a distinct group. Continue reading
After nearly ten years of doing LGBT inclusion work in the Jewish LGBT community, first as the founding director of Jewish Mosaic and now with Keshet, our colleague Gregg Drinkwater is leaving Keshet to pursue his Ph.D. He will be missed sorely by those who work with him, but his ground-breaking work will have a lasting impact. We caught up with Gregg to discuss what the changes he’s seen within the Jewish community and larger American community, what he’s most proud of, and what he’s most looking forward to.
As you look back over your time at Jewish Mosaic and Keshet, what are you most proud of? You played a role in galvanizing support in the Jewish community for civil unions in Colorado; you created the Queer Seder, the biggest queer Jewish event in Denver; and you created the idea for – and co-edited the book of – Torah Queeries. What strike you as your biggest successes?
I’m most proud of the way my Jewish community, not just here in Colorado, but across the country, has stepped up and become a champion for inclusion. We still have much work to do and some Jewish communities in the U.S. remain deeply unwelcoming for LGBT Jews. But with so many Jewish voices speaking out for respect and inclusion, I couldn’t be more proud today to be an American Jew. Continue reading
In honor of World AIDS Day on December 1, we bring you a meditation on the connection between tzara’at, a Biblical skin affliction often mistranslated as leprosy, and HIV/AIDS. Since the beginning of the epidemic, more than 60 million people have contracted HIV and approximately 30 million have died of AIDS-related causes. Gregg Drinkwater, Keshet’s Colorado Regional Director, reflected on joint Torah portions that discuss tzara’at in-depth, and how they relate to a more modern-day understanding of how we treat people living with HIV and AIDS.
In the recent American presidential campaign [of 2008], a storm of controversy briefly swirled around the right-wing Republican candidate Mike Huckabee over comments he made in the early 1990s favoring quarantine for people living with HIV. Support for isolating HIV-positive individuals was quite common in the mid-1980s (an LA Times poll in December 1985 found 51% of Americans in favor), but by late 2007, when Huckabee’s comments re-surfaced, such opinions had been relegated to the far right and seemed beyond the pale. – Limmud Colorado editors
In January 2012, Keshet’s Director of Special Projects, Gregg Drinkwater, addressed audiences at Limmud Colorado, a conference dedicated to advancing new and innovative ideas in the context of Jewish learning. Below is an excerpt of a story Gregg shared about an Orthodox rabbi who recently came out as an ally of LGBT Jews. Gregg reminds us that while loving our neighbors is more important than judging them for whom they love, it’s still a big deal to hear that articulated in the Orthodox world.
Shmuly Yanklowitz, a liberal Orthodox rabbi in Los Angeles, recently wrote a blog post in which he recounted “coming out” during an interfaith panel discussion on lesbian, gay, bisexual and transgender (LGBT) issues. During the panel, he “[came] out of the closet … as an Orthodox rabbi who is a proud ally with those of LGBT orientation,” as he put it.
Friends of mine shared and debated Rabbi Yanklowitz’s essay in emails and on Facebook. In one such Facebook discussion, friends commented how glad they were to see an Orthodox rabbi speaking publicly as an ally of the LGBT community. One friend wrote: “davening in a shul with an Orthodox rabbi like [Rabbi Shmuly] has made Orthodox Judaism possible for me.”
Others, though, asked why this was so important. A Modern Orthodox rabbi saying he’s an ally of LGBT people? No big deal. It’s 2012 and this rabbi is only one among many Modern Orthodox colleagues (and entire armies of Reform, Conservative, and Reconstructionist rabbis) known as supporters of inclusion of LGBT Jews. Some critics noted that his panel discussion and subsequent blog post took place in Los Angeles – not a place known as a hotbed of anti-gay sentiment. Where were the rabbis speaking out as LGBT allies in Monsey, one friend asked? Other critics noted that Rabbi Yanklowitz’s short essay didn’t tackle the halakha of homosexuality, or offer specifics about what being an ally meant to him.
The most striking comment came from a friend-of-a-friend who dismissed Rabbi Yanklowitz’s statement because, he argued, it’s already the case that anti-LGBT behavior is no longer tolerated in Modern Orthodox communities. And, he continued, most Modern Orthodox Jews today believe that Leviticus 19:18 trumps Leviticus 18:22.
Leviticus 18:22 famously forbids a man from “lying with a man as with a woman,” while 19:18 instructs each one of us to “love thy neighbor as thyself.” In his comments on Rabbi Yanklowitz’s blog post, this friend-of-a-friend seemed to be suggesting not only that “love your neighbor as yourself” is, as Rashi has noted, citing Rabbi Akiva, the “great principle of the Torah.” But he was also arguing that in today’s Modern Orthodox communities, it is understood that it is not our place to judge our LGBT brothers and sisters, and that we ought to show LGBT Jews the empathy and support we ourselves would expect in the face of our own struggles and challenges with Torah and halakha, whatever they may be.
As an advocate for inclusive communities, I have personally engaged with Jewish communities around LGBT issues all over the world. I’m not sure that I can agree with this well-meaning friend-of-a-friend’s expansive suggestion that we’ve moved beyond Leviticus 18:22. I hear regularly from Jews worldwide who are eagerly seeking the support of people like Rabbi Yanklowitz. LGBT Jews regularly share stories with Keshet of demeaning, hurtful, homophobic and transphobic comments from their rabbinic and communal leaders. Too many Orthodox rabbis still do give voice to anti-gay rhetoric, sometimes actively maligning LGBT people – more often passively refusing to speak out when hateful sentiments are shared in Jewish communities or the wider world. Too few members of Orthodox communities see or hear from community leaders like Rabbi Yanklowitz.
It is still noteworthy for an Orthodox rabbi to publicly and in print “come out” as an ally. Very few Orthodox rabbis have done so. Many Orthodox rabbis (and many more non-rabbinic Orthodox leaders) speak privately to LGBT folks as allies, or make statements in workshops or conference sessions, or are known in LGBT circles to be allies. But public statements that are “on the record” are indeed rare.
This published statement from Rabbi Yanklowitz might be seen by a struggling gay or transgender Orthodox teen, or a closeted Jewish adult, or the fearful parent of a lesbian daughter, and it might give them hope or comfort. Private conversations and “in-crowd” knowledge about who is and who isn’t an ally are great but they aren’t visible to the vast majority of LGBT Jews, their families and their friends – people who need the guidance, support and affirmation.
As much as we aspire to live in a world in which Leviticus 19:18 guides our every thought and every action, we aren’t there yet. Until then, yasher koach to Rabbi Yanklowitz!