This week our friends at Kveller shared this painful story of a woman losing the support of her father after coming out as a lesbian. If you or a parent you know is struggling with a child coming out, we can help. Check out Keshet’s Parent & Family Connection here. We can match you up with a mentor, another parent who has been through the same situation, and can offer support and resources.
I got married earlier this year and my father was not at my wedding. Five years ago, when I came out to him as a lesbian, he told me that he still loved me but that he thought my relationship was wrong.
He said he would love for me to visit and stay at his house, but that my fiancé was not welcome, because he found it to be “too much” for him. When our daughter was born he didn’t acknowledge her. My brother reports that my father doesn’t think of her as his granddaughter, and believes that she isn’t really my daughter, anyway, because my wife was the one who carried her. He only acknowledges my older daughter from my previous (heterosexual) marriage.
A couple of years ago, around the holidays, my father left me a message asking what my older daughter would like as a present. I emailed him back, telling him what both of my daughters would like, and that I wasn’t going to send a message to my children that either of them were more or less my own. If he couldn’t send something for both of them, I wrote, don’t send anything for either of them. He never responded, but a present arrived in the mail for my older daughter only.
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Recently a friend of mine made a very astute point: “We’re from the Midwest. We don’t do conflict.”
His offhanded comment hit home with me, and I’ve found myself using my Midwestern roots as a justification for disengaging. A car cuts me off and starts yelling worrisome obscenities? I’m from the Midwest—I’ll just wave. Facebook sends a slew of disturbing and frightening images my way? I’ll be keeping my thoughts to myself.
Yesterday my bubble of self-protection was challenged when anti-Semitic graffiti was scrawled outside of a home in my own community. I’m lucky to live in one of the most accepting and friendly places in New England. I’m happy to call the town of Salem, Massachusetts home—and although we might be known for witches and Halloween-related tourist traps, it’s a town where one always feels safe.
And, that feeling of security is well earned. This summer Salem was awarded a perfect score on HRC’s Municipal Equality Index. Earlier this year Salem signed an anti-discrimination ordinance specifically aimed at protecting the rights of trans* individuals. Salem’s Mayor, Kim Driscoll, even went as far as to donate $5 to nAGLY (the North Shore Alliance of Gay, Lesbian, Bisexual and Transgender Youth) for each phone call her office received objecting to a recent decision to end a contract with college displaying discriminatory practices.
It’s safe to say that it is very safe to be yourself in Salem.
Yesterday I was forced to question that safety. A friend shared a picture with me—anti-Semitic graffiti was found outside a home flying an Israeli flag. This was something I never thought I would see in my very safe, very friendly, very accepting neighborhood. Suddenly the fear of a rise in anti-Semitic actions and the conflict that seemed so far away was playing out in my back yard. Suddenly, I was very afraid.
I am lucky enough to have grown up in a time and place where anti-Semitism is a rarity, making this incident all the more difficult for me to process. This was a new fear for me, as well as a new sadness. Even though the graffiti was blocks away from my home, I felt unwelcome, singled out, and sad. For the first time in my safe community, I felt afraid. Now my familiar coping mechanism of avoiding conflict felt wholly inadequate; my well-being was challenged by one individual’s act of hatred. And I wasn’t sure what to do next.
In today’s highly pressurized world, our responses to actions of hatred become almost more important than the acts themselves. Realizing this, I’m forced to challenge myself and ask at what point do my Midwestern tendencies towards passivity need to be suppressed? How do I respond to the very real evils taking place around me? How do I speak up for myself, and for others, without escalating an unsafe situation? And how do we, as a society, learn to balance our reactions in a way where hatred and fear never win over kindness and morality?
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Lekhah Dodi (‘Come my friend’) is the hymn sung on Friday night to welcome Shabbat. The prayer begins, “Come my friend, to meet the bride; let us welcome the presence of the Sabbath.” Samantha Kuperberg explores the disconnect she feels towards the prayer and the assumption held within the words of the hymn.
I turned toward the door and bowed and felt nothing.
I focused on the Shabbos bride. I focused on how beautiful she is, and how joyous I should be to greet her. I focused on her flowing hair, her warm smile, her pure white dress. It was then it occurred to me, and I wasn’t sure why it hadn’t occurred to me sooner.
She was not for me.
This Shabbos bride was not for me. She was for her husband: “ateret baʿalah” (crown of her husband). I was supposed to rejoice thinking of that lucky man greeting her: “kimsos chatan al kalah” (as the groom rejoices in his bride). In that moment, Lekhah Dodi was no longer a celebration of the Shabbos day. It became a heavy imposition of the male gaze. I found myself struggling. I imagined myself a mystic in Safed. My beautiful bride running down a hill to meet me. I still felt nothing. Then imagined she wasn’t for me. She was a friend. A friend who was walking down the aisle. I imagined I was the bride.
And then I felt anger.
In my moment of supposed connection and utter joy, I was reminded to conform myself to a universe where male desire reigns large. I was twisting my brain in order to respond and react to the male gaze. I was not to see the Shabbos bride through my own eyes, but through a husband’s eyes. I had to imagine my happiness and pleasure in that shadow. She was not for me.
Lekhah Dodi has always been one of my favorite prayers. In the temple where I grew up, our rabbi would grab his guitar and lead us children in a line throughout the sanctuary. We would sing and dance and be uplifted. For me, that was true joy, and I was giddy to welcome in Shabbat. I miss that natural, effortless feeling.
We need new ways of viewing this Shabbos person.
We need to acknowledge that the overarching masculinity of Judaism may contribute to disconnect.
And as we do that, I will continue to struggle with her.
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Last week on the blog, S. Bear Bergman of the Flamingo Rampant Book Club issued a call for children’s books that feature diverse LGBT families. He emphasized the need for books in which diversity itself isn’t the core issue of the plot. That is: “Let these people take trips! Let them have adventures, let them solve mysteries, let them celebrate things, let them worry about other things besides their identity–moving, new school, going to the dentist, any number of interesting childhood challenges that can be overcome.”
Well, Bear, you (and everyone else too!) are in luck: Your post comes just at the moment that author Dana Alison Levy introduces her debut novel for middle grade (ages 8-12) readers, The Misadventures of the Family Fletcher.
The family at the heart of The Misadventures of the Family Fletcher is made up of two dads, four adopted boys, and various pets. They’re Jewish and Christian and Hindu, white and African American and of Indian descent. They’re interested in soccer and ice hockey and turtles and imaginary friends. They have seriously mixed feelings about homework. And they’re constantly getting into a variety of hilarious scrapes.
Jill Ratzan caught up with Dana Alison Levy to ask her some questions about her book’s inclusion of same-sex parents, religious diversity, and zany humor.
The Misadventures of the Family Fletcher is being hailed as a contemporary take on the classic middle grade family story. What inspired you to modernize this familiar genre?
I grew up adoring novels that I now know are called “middle grade” but I thought of as just kids books. Books like Elizabeth Enright’s Melendy Quartet, Sydney Taylor’s All of a Kind Family series, and of course Beverly Cleary’s Ramona books were among my favorites. I also loved the ones that had a little magic thrown in, like Half Magic and Magic by the Lake by Edward Eager. (My sister and I called them “Cheerios books” because we’d reread them again and again, usually while eating Cheerios out of the box.)
When I thought about writing the Fletchers, I wanted that same kind of story, but set in the world we live in now. And the world we live in has many more diverse types of families than ever before. Still, the core of the story is the same as these books written dozens of years ago: a loving family and the shenanigans and trials they go through in a year.
The boys in The Misadventures of the Family Fletcher struggle with various “issues” like whether or not to try out for the school play, how to approach a grumpy neighbor, and how to repair a damaged friendship. The fact that they have two dads is never itself an issue, though. What made you decide to take this perspective?
That’s a good question, and a hard one to answer. I guess in part I believe that kids, if they’re lucky (and the Fletcher kids are really lucky), get to live in a bubble for a while. In the bubble, they don’t have to pay a lot of attention to the big issues of society, be it race, or socioeconomic inequality, or sexual orientation. Nobody gets to stay in the bubble for long, but for this book at least, I wanted the Fletcher kids to have the luxury of taking their life for granted.
I worry about this element of the story, honestly. I know that our world is not colorblind, nor blind to differences in sexual orientation. Most kids like the Fletchers will, at some point, experience some challenging and hurtful moments related to these issues. I would hate for kids or parents to feel that, just because the book doesn’t focus on those moments, it erases those challenges. But I wanted to avoid writing an “issue” book and instead let the more universal and mundane hurts and conflicts rise in importance.
One of my hopes in focusing the story on the everyday challenges in the Fletchers’ school year is to normalize and universalize the experiences of a family that might look different on the outside. Hopefully I was able to do that without ignoring what makes them unique.
One of the Fletcher dads was raised Jewish (“bar mitzvahed and everything!”), while the other is Episcopalian. They want to honor these traditions while making sure that their sons’ African American and Hindu birth backgrounds are also recognized. The family loves creating holiday celebrations that can “belong . . . to everyone,” like hosting elaborate Halloween parties and leaving a plate of latkes for Santa Claus. Again, why did you choose to bring this aspect of interfaith families to your story?
This part of the book came pretty close to my life. I was raised Jewish, though not religious, and my husband comes from a Catholic background. Both of us have strong ties to our traditions, but neither feel that the organized religion quite represents us. So the question becomes: how can we maintain traditions and a sense of spirituality without organized religion? Many of our friends also struggle to answer this question with their families, merging different religious traditions into something new.
Like the Fletchers, we believe in marrying rituals and traditions from all faiths, melding them and shaping them to become our own. When writing the book I wanted to include the Hindu festival of Holi, which takes place in early spring and involves a massive color fight, and I also wanted to include Sukkot, which I think the Fletchers would really get behind (An outdoor house for all meals? Of course!). But I just ran out of room!
The Misadventures of the Family Fletcher is full of anecdotes of everyday family zaniness, including a series of Thanksgiving cooking mishaps, an ice rink surprise, and a memorable incident involving a sandwich, a dripping-wet cat, and a pair of underwear. Do you have a favorite Fletcher family moment?
I confess, the scene of Zeus the cat falling into the bathtub then racing around the house dripping wet while being chased by Frog [the youngest of the boys], wearing only his underwear and a cape, was one of my favorites to write. I will not speak to whether a version of this story happened in my household, but leave it up to the readers to wonder.
I hear that a sequel is in the works! What can you tell us about it?
Yes!! I’m so very delighted that I get to spend more time with the Fletchers! I am working on the sequel now, and it will come out in the spring of 2016 (In theory at least. Publishing works in mysterious ways). While I won’t say too much, I will say that we pick up pretty much where this book ends, with the Fletchers heading out to their beloved Rock Island for summer vacation. Rock Island is a place where time stands still, except this year, the boys must tackle some unexpected changes — on the island and even in themselves.
Dana Alison Levy was raised by pirates but escaped at a young age and went on to earn a degree in aeronautics and puppetry. Actually, that’s not true—she just likes to make things up. That’s why she always wanted to write books. She was born and raised in New England and studied English literature before going to graduate school for business. While there is value in all learning, had she known she would end up writing for a living, she might not have struggled through all those statistics and finance classes. You can find Dana online at www.danaalisonlevy.com or on Twitter and Facebook.
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Jews read sections of the Torah each week, and these sections, known as parshiyot, inspire endless examination year after year. Each week we 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, we’re sharing a post from 2008 where Debora A. Larry Kearne examines Parashat Devarim. This reflection is particularly poignant when you consider just how far we have come since 2008. At the time of this d’var Torah was written only two states had ruled in favor of marriage equality.
In this week’s parasha, Devarim, Moses speaks to “all Israel on the other side of the Jordan” (JPS, Deuteronomy 1:1). Having completed its 38 years of desert wandering, kol Yisrael (all Israel) now stands, poised between the wilderness and the Promised Land, their past and their future. In 2008, as members of the Jewish and queer communities, we may feel that we too stand on the other side of the Jordan. After all, some Jewish congregations declare their openness to queer Jews, same-sex unions are now legal in Massachusetts and California, and “don’t ask, don’t tell,” though imperfect, does allow the LGBTQ community to serve in the United States military. If we are the new generation who is standing on the other side, then what purpose does Moses’ lengthy prologue, have, why the historical review of the covenant between God and God’s people?
Because stepping into the unknown—even if it is the Promised Land—takes faith, and in this parasha, Moses reminds us that losing faith separates kol Yisrael from the Eternal One.
First of all, it can be difficult to depart from a momentous mountaintop experience. Indeed, God had to order the people to leave Mount Horeb: “You have stayed long enough at this mountain. . . . Go, take possession of the land that the Eternal swore to your fathers Abraham, Isaac, and Jacob” (JPS, Deuteronomy 1: 6-8). Queer Jews, as part of the larger queer community, may marry or declare civil unions—but only in two states. Furthermore, within days of the California Supreme Court decision, groups who oppose the right of gays to marry collected enough signatures to place California Proposition 8, an amendment to the state constitution that defines marriage as between a man and a woman, on the November ballot. Taking possession in this instance means we must leave the victory in California and prepare to defend against those who wish to take away the right of queers to marry.
Moses recalls how the people behaved when they reached the edge of the Promised Land the first time: “Yet you refused to go up, and flouted the command of the Eternal your God. You sulked in your tents and said, ‘It is out of hatred for us that the Eternal brought us out of the land of Egypt. . . What kind of place are we going to?’” (JPS Deuteronomy 1:26-28). It is easy to dismiss the fear that the people felt at that time. It is easy to dismiss the fear felt today when, during a 23 July 2008 hearing held by the House Armed Services Committee, Military Personnel Subcommittee, Elaine Donnelly, President of the Center for Military Readiness, declares in all seriousness, “Inappropriate passive/aggressive actions common in the homosexual community, short of physical touching and assault, will be permitted in all military communities, to include Army and Marine infantry battalions, Special Operations Forces. Navy SEALS, and cramped submarines that patrol the seas for months at a time.” What kind of place are we going to?
Moses’ rebuke, “You have no faith in the Eternal your God,”(JPS, Deuteronomy 1:32) and God’s anger, “‘Not one of the men, this evil generation, shall see the good land that I swore to give to your fathers”(JPS Deuteronomy 1:35), sting today as they did then. Strong words to deliver a strong message: Losing faith in God and ourselves separates us from God and the covenantal relationship of our people, Jewish and queer.
Like the people standing before Moses, we stand on the other side of the Jordan, on the threshold of change. Acknowledge the fear of leaving the past and the known. Grab hold of faith, in God’s power and in our ability to walk proudly into the Promised Land.
“These are the words” (JPS, Deuteronomy 1:1).
At Keshet we know how important it is to provide diverse resources for families. Last year we worked with author Elisabeth Kushner to create the first Jewish themed picture book featuring an LGBT family, The Purim Superhero. When we heard that S. Bear Bergman, Jewish educator, author, and storyteller, was creating an LGBTQ2S-themed book club, we knew we needed to learn more. Read on to get the scoop on the Flamingo Rampant Book Club, which features picture books for 4-8 year olds. Joining the book club means you’ll receive six books throughout the year. Bear is currently raising funding to support the project.
What was your inspiration for the Flamingo Rampant Book Club?
The truth is I was reading to Stanley, my four-year-old one night before bed. We had some new LGBTQ2S themed picture books, which my husband, who’s an expert on the topic, had ordered. These were out of print or from small publishers. Stanley asked if we could read the new books, and I said “sure, why not?” But every single one of them contained really difficult, extended descriptions of bullying. We read a couple, but eventually he looked at me and said, “I don’t want this anymore. I don’t like these bully stories.”
And all of a sudden I started thinking: “What are we sending our kids to bed with? What are the last images and stories that we’re offering them to carry into their dreams?”
The books we’d just read were fairly horrible–I mean, everything turned out all right in the end. But the descriptions of bullying we’re so substantial, they almost seemed like manuals for taunting, ostracization, and harassment. I’m a writer, and a lecturer; I do a lot of work around questions of gender and sexual orientation and I have for more than two decades. I am fortunate to be married to a guy who, among his many sterling personal qualities, is an expert on creating celebratory and inclusive classrooms for people of all genders and sexual orientations.
The books in the Flamingo Rampant Book Club include full stories of people of color written by people of color. Why was this important for you?
My family, which includes my chosen family, is fairly racially diverse and certainly diverse in terms of genders and sexual orientations. And my artistic community, ditto. We really wanted books that represented the world in which we actually live, and we also wanted to contribute positively to the experiences of families of color–especially LGBTQ2S families of color. At the moment, there are–as far as we know–only three or four books anywhere at all that feature lesbian or gay or bi or trans families that are anything other than white.
The industry average for representations of people of color in children’s books in 7%. To me, that’s a really shameful number. The prevailing wisdom within publishing directly mirrors the inequalities that already exist in our society–girls will read books about boys, but boys won’t read books about girls. Parents will buy books featuring white children or families for their Black, Indigenous, or Of-Color children, but white parents won’t buy books featuring Black, Indigenous, or Of-Color children or families for their white children. The result of all this is that the overwhelmingly majority of picture books center on white children; mostly boys.
So much of LGBTQ literature for kids focuses on stories of overcoming bullies and challenges centering on their (or their families) LGBTQ identity. The books in the Flamingo Rampant Book Club take a different approach–how has this shifted the narrative of the book club?
There are so many other things to talk about! That’s the thing that I find so bewildering. Let these people take trips! Let them have adventures, let them solve mysteries, let them celebrate things, let them worry about other things besides their identity–moving, new school, going to the dentist, any number of interesting childhood challenges that can be overcome. Flamingo Rampant Book Club’s mandate is positive representations. If people really feel that they urgently require a book that is about bullying in order to bring some realism, there are plenty of books for them already.
If a family isn’t LGBTQ, is this the right book club for them?
Absolutely. This book club is a good fit for any family regardless of sexual orientation, gender, family size or style, race, ethnicity that wants their children to grow up with positive messages about lesbian, gay, bisexual, transgender, two-spirit, queerer, or gender-independent people. That’s all that’s required. Whether your family knows LGBTQ2S people or not, these books all center around a story. So there’s plenty to hold the attention of a young person, and plenty of opportunity to open up conversations about issues of gender or sexual orientation without it seeming abstract, or like it’s coming out of nowhere. Rabbi Danya Ruttenberg, who does a lot of work and writing around parenting and spirituality and was an early supporter of Flamingo Rampant’s first project, told us that her favorite thing about those books was that they gave her a way to talk to her children about gender roles that was based on something they had just positively experienced together.
I also got the following email recently from a friend, who had just received it from their friend:
Do you remember the book you gave [our daughter]–The Adventures of Tulip, Birthday Wish Fairy about Transgender children? We had a friend visit who is trans and we read the book to [our daughter] so she could better understand who [our friend] is. [Our daughter] got very excited after I read the book to her, saying ” so [our friend] used to be a girl and now he is a boy” I said yes and then she said very happily: “so that means Fairies are real” That’s life with a four-year-old.
What has surprised you during this process?
Honestly, I have been surprised at how many people have marginalized this series as something that would only be of interest to LGBTQ2S parents and families. Of course, it’s lovely to have affirming books to show our children that represent our family and family like ours. But my kid sees positive images of families like ours every day-he lives in one! Think about the child who doesn’t get any specifically positive images of LGBTQ2S families. That kid is left with whatever filters through from media, and whatever kids say on the playground. I hope progressive, feminist parents will also recognize this book series a powerful tool for positive change in their families, schools, libraries and so on.
What’s next for you and for the Flamingo Rampant Book Club?
Well, the next 20 days will be devoted to getting enough people to sign-up that we can make this project happen. If 450 families don’t sign up for subscriptions, or if we don’t get the equivalent in funding, then there will be no books for anyone. So right now, I’m hustling to make sure we get the most media exposure that we can manage to make sure that the message reaches as far as I can get it to reach. After that, a nice nap. And after that, I’ll be doing some dates with the Jewish Book Council this year to various Jewish Book Festivals across the United States, continuing to perform and lecture at universities and festivals, trying to figure out the kindergarten drop off and pick up schedule, and trying to make some progress on my novel.
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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, Melissa B. Simon examines Parashat Pinchas and the question of who counts.This D’var Torah is dedicated to the Memory of Wendy Kanter, a true Woman of Valor.
In the summer of 2007, I worked in a large New York City hospital as a chaplain.
Each day we were given, from the central computing office, a long census listing each patient. They were reduced to a name, age, religion, sex and health insurance provider. In black and white on the pages of the list, the people disappear. Gone are their stories, their families and their histories.
To the computer, each patient becomes a number, but it is the chaplain’s job to turn the patient back into a person. We sit at their bedsides, listen as they cry and offer words of strength. “Baby Girl” becomes Maddie, a vivacious infant with deep and wise eyes. Number 24601 is Grace, enmeshed in pain, but thankful to participate in a deep theological discussion.
In Parashat Pinchas, the Israelites in the desert conduct a census of the people. A great plague has decimated the Israelites and thirty-nine years after a census was completed in Parashat Bamidbar, it is time to recalculate the people. All of the adults over age twenty who went forth from Egypt have died, except for Caleb, son of Jephunneh, and Joshua, son of Nun. A new generation, one that did not know slavery, will enter the promised land.
The Torah text calculates that there are 601,730 Israelites. More specifically, G-D tells Moses and Eleazar, the son of Aaron the priest, in Numbers 26:2 to “Take a census of the whole Israelite community from the age of twenty years up, by their ancestral houses, all Israelites able to bear arms.” Thus the census only counts those who are male, over twenty and able to fight.
There are two reasons for conducting the census this way: one is that the Israelites will soon wage war on the people in the land, specifically the Midianites, and they want to see how prepared they are to fight. Also, once the Israelites conquer the land, they will each be assigned different portions. G-D explains to Moses that the land will be given out by lot. “Among these shall the land be apportioned as shares, according to the listed names: with larger groups increase the share, with smaller groups reduce the share. Each is to be assigned its share according to its enrollment” (Numbers 26:52-54).
What did this allotment look like? Rashi said that the land was divided into twelve sections according to size, reflecting the different populations of the tribes. When the lots were drawn, the sizes—miraculously—corresponded correctly so that each tribe ended up with a portion that met their needs. Nachmanides argued that the land was dived equally in size and then handed out. It was the tribes themselves that then divided up family portions according to size.
To both of these commentators, provisions were made to make sure there was a level of equity within the apportioning of the land.
Five brave women recognize an oversight and bring it to the attention of the leadership. When the land is doled out, a portion is given to each man for his family. However, Zelophachad, a descendant of Manasseh, a son of Joseph died in the wilderness and left no sons. He was not part of Korach’s rebellion and his daughters want to make sure that they receive his share in his name. They implore Moses, Eleazar, the priest, the chieftains, and the whole assembly, “Let not our father’s name be lost to his clan just because he had no son! Give us a holding among our father’s kinsmen!” (27:4).
Moses brings the issue before G-D, the ultimate judge and G-D responds saying “The plea of Zelophehad’s daughters is just: you should give them a hereditary holding among their father’s kinsmen; transfer their father’s share to them” (27:7). The Talmud teaches us in Bava Batra 119b that the daughters of Zelophehad were wise women for they spoke at an opportune moment. The Torah lists the names of the women, Mahlah, Noah, Hoglah, Milcah, and Tirzah, marking them as significant. Often in history, and elsewhere in the Torah, women’s voices are silenced and their names erased. In the book of Genesis, for example, Lot’s wife is not given a name and is merely called “ishto” “his wife.” In Parashat Pinchas, not only are Zelophehad’s brave daughters named, but they are given a voice and empowered to speak their minds.
They create legal change, which will then affect future generations of women. Their self-advocacy is backed by G-D; one cannot think of a higher complement.
The changing of the law of inheritance to include daughters is the last legality that Moses oversees. After viewing the land of Israel from the top of Mount Abarim, Moses hands over the leadership to Joshua. In Numbers 27:16 Moses says “Let G-D, Source of the breath of all flesh, appoint someone over the community who shall go out before them and come in before them, and who shall take them out and bring them in, so that the Eternal’s community may not be like sheep that have no shepherd.” Rashi explains that Moses added “Master of the Universe! You know the soul of each and every individual, You know that no two are alike. Appoint for them a leader who can relate to each and every one of them in accordance with his [their] individual spirit.”
While Parashat Pinchas began with a census that broke down the people into groups and abstract numbers, Rashi’s understanding of the change of leadership suggests that ultimately each Israelite was seen as an individual. Different ideas were respected both by the leadership and by G-D. And on the precipice of entering the land, the Israelites were given a leader who would be both a guide and a source of support.
Too often Queer people are viewed as one monolithic group, without regard for the beauty of our diversity. May we be blessed with leaders who understand our variety and see us as individuals. May we grow closer to a loving G-D who accepts each of us as we are. May we have the courage to speak out for what we believe in and find listening ears. And may we each live to view the Promised Land of equality and freedom.
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On June 20th, 2014, Rabbi Ellen Lippmann offered the following words of prayer at the UJA-Federation’s “Community Conversation on LGBTQ Engagement,” a conference convened to discuss ideas of LGBT inclusion in Jewish institutions.
I am here because I am a lesbian, a Jew, a rabbi who sees Jews as my people and LGBTQ people as my people. So my partner gets to say, often, that she thinks a man and a woman together are intermarried. I am here because my partner and I celebrated our 30th anniversary this winter and could only get married 3 years ago.
I am here because there are a whole lot of issues other than marriage on the LGBTQ plate. And, I am here because I want as a Jew to say never again and know that I mean never will anyone obliterate any entire population AND I want as a queer person to say never again and know I mean there are so many things that should never happen again.
Never again a rabbinic student going through school in hiding.
Never again to be cast away by those who use the Bible to dismiss us.
Never again a college student jumping off a bridge to his death because his roommate mocked his sexual connection.
Never again a parent unable to be with a child because of misguided lawyers and enacted prejudice.
Never again a trans person attacked on the street just for being transgender.
Never again LGBTQ deaths due to neglect and abandonment.
Never again state-approved killing of LGBTQ people anywhere in the world.
Never again a gay man beaten by Jews on the street.
Yes to the wisdom, clarity, heart God places in human beings and yes to the times they are used for good.
Yes to marriage rights expanding across the country and across state lines, yes to love and yes to great sex.
Yes to the “It Gets Better” videos and to all the ways people encourage those who are losing hope.
Yes to LGBT centers across the country.
Yes to gay churches and synagogues that paved the way and yes to the amazing efforts of gay Muslims that will create a gay mosque and yes to every religious group that opens rather than closing doors.
Yes to activists and advocates of every generation who pushed hard and keep pushing.
Yes to the memory of Stonewall and yes to resistance.
Yes to UJA-Federation opening its doors even if it seems a little scary
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This past month, we shared stories of LGBT and Jewish Pride.
We heard from Jordan, who reflected on how his LGBT identity influences his Jewish identity.
We heard from Val and Alexandra, two students who are proud of being exactly who they are.
We heard from Ailsa, who showed how finding a community gave her the strength to find herself.
We heard from parents who support their children and raise them with Jewish values.
We heard how as we celebrate, we must also keep fighting.
And as we heard these stories—and many more—we saw the community watching, listening, and learning. What happens when Pride ends? How can we keep the idea of full LGBT inclusion on the mind and in the hearts of the Jewish community now that June is over?
What will you do to keep Pride alive for 11 more months?
As Pride month comes to a close, we asked a few rabbis to share their thoughts on their own LGBTQ communities. Let us know in the comments, what about inclusion work makes you proud?
DO YOU OFFICIATE AT SAME-SEX MARRIAGES?: Rabbi Mitchell Chefitz
In 2001, Temple Israel of Greater Miami, a prestigious center-city congregation, had fallen on hard times. In three decades membership had fallen from 1,800 households to 300 something. The pulpit was vacant. Career wise, it was a stepping stone to nowhere.
I had been in Miami 25 years, five as associate rabbi at a conventional suburban Reform congregation, 20 as director of the Havurah of South Florida, a progressive outreach program.
I was on sabbatical from the Havurah, considering my next direction, when friends brought me to Temple Israel. I saw a physical plant capable of becoming the great Jewish center South Florida lacked. Within the congregation was a nascent havurah, Ruach, formed by and for the LGBT community.
I began a series of interviews to see if there might be a match between me and the congregation.
One question surprised me, because it was asked by an old-time member. “Rabbi, do you officiate at same-sex marriages?”
I didn’t know what answer he expected. Perhaps he was from the old institution, resentful of the gay intrusion. Perhaps he was a member of Ruach itself. Either way, my answer surprised him and the others around the table.
“It’s easy to do a same-sex marriage,” I said. “The difficulty is same-sex divorce.”
More than a decade before, two women from the Havurah of South Florida had told me they would like to be married. We gathered the Havurah and presented the issue. Ultimately, we realized we couldn’t do a marriage unless we could also do a divorce. It took weeks to prepare durable parties of attorney and other legal documents to protect the union. We also prepared one additional document, an agreement, should there be a separation, to come back to a rabbi for a bill of divorce, to allow the individuals to marry another person, should they choose.
With this work done, we celebrated that marriage.
I described that incident to the interviewing committee.
“With that work done,” I said, “I will surely officiate at a same-sex marriage.”
I got the job.
WHY I’M PROUD: Rabbi Robyn Fryer Bodzin
I am proud of my synagogue, Israel Center of Conservative Judaism, because our members don’t care about whether or not someone is gay or straight, or where they fall on spectrum. It is irrelevant and a non issue when someone walks in our doors. ICCJ is a place where people can flourish in a Jewish community, no matter their sexual orientation.
Looking back ten years ago, before we had any out LGBT members, we created membership forms with spaces for “Adult One” and “Adult Two.” This way if someone who identified as LGBT wanted to join our community, they would feel welcome from the first Shalom.
When I teach, I bring in Jewish LGBT writers, because they are part of the larger Jewish conversation. This way, the shul is a microcosm of the larger Jewish world.