Communities, institutions, families and friendships create a sense of common identity, a sense of “we.” Since no two people – no two Jews, or gay men, or lesbians, or transgender people, or Orthodox Jews, or even identical twins – are the same, that sense of common identity is always created despite our differences, as when my family saw my sister as one of us despite the fact that she was the only blond, blue-eyed, left-handed member. Those were trivial differences, but they still made us uncomfortable; my parents teased my sister about them, and when she was small she would sometimes cry, because she didn’t want to be different. She wanted to be one of us.
I knew how my sister felt. Even though I looked the way a member of my family was supposed to look, I knew that I was different – different in a way I feared would, if it were discovered, permanently exclude me from my family, the Jewish people and, for that matter, the human race. My body was male, but my gender identity was female. I looked like and tried to act like a boy, but my male body and identity felt deeply, disturbingly, wrong. Continue reading
The Torah is strewn with transgendered hearts.
How can that be true? The Torah, as we know, is not written for or about transgender people, and in any case, “transgender” is supposed to be a noun or adjective, not a verb, an umbrella term for the millions of people whose gender identity or expression is more complicated than “male” or “female.” “Transgender” gathers gender-complicated people into a broad, simple category – the equivalent of “African American” or “Latino” – and implies that our identities, like those of other minorities, are a matter of fact that is not up for discussion. But though “transgender” has real advantages for describing ourselves to others, for many of us who identify as transgender, identity is an often-messy, ongoing process, not a simple, settled fact. For me, “transgender” isn’t just something I am – it is an active, terrifying, exalting process of unmaking and remaking a self that will never quite fit established categories of gender or identity. 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 essays examining these portions from a queer perspective, drawn from the book Torah Queeries: Weekly Commentaries on the Hebrew Bible and the Torah Queeries online collection. This week, Joy Ladin, Gottesman Professor of English at Stern College and Keshet board member, explains how Rebecca, at the well, models the Torah’s unique brand of radical independence. Joy’s recent memoir is titled Through the Doors of Life: A Jewish Journey Between Genders.
After burying his wife Sarah, the aged Abraham summons his servant Eliezer and makes him swear to leave Canaan and return to Abraham’s homeland to find a wife for his son Isaac. Eliezer prays that God identify the right woman by having her offer water to him and to his camels. Continue reading