Rabbi Jane Litman first presented these words of Torah for Simchat Torah in 2006, as part of the Torah Queeries online collection, which was inspired by the book Torah Queeries: Weekly Commentaries on the Hebrew Bible. Her message is just as profound and relevant today.
Wow! Here we are – we have accomplished so much. We were oppressed, then came together and confronted the oppression. We built a movement, resolved internal disputes, struggled with leadership, created a new set of social norms, overcame setbacks, and moved forward. It’s taken a long time – many years – but now, finally, we’re poised to reap the rewards of all our efforts…. Only to find that we’re back at the beginning! Sound familiar? No, it’s not the story of gay rights during the Bush years; it’s actually the underlying revelation of Judaism’s ritual Torah cycle. Continue reading
With the holiday of Simchat Torah coming up, rabbinical student Becky Silverstein considers how the Jewish calendar lets her renew her relationship with the Torah each year – and how it reminds her to use our sacred text as a tool, and not a weapon.
Eisegesis: an explanation of a text in which the interpreter’s own biases and assumptions are read into or placed upon the text.
As an educator who has worked mostly in experiential and informal educational settings, I know a lot of icebreakers and community building activities, not to mention name games. Last fall, as a visiting rabbinical student in a liberal yeshiva, I learned a new game that was intended to serve as both an icebreaker and a way for people to learn about each other. The name of the game was “eisegesis.” We, students and our teachers, gathered in small groups. Slips of paper with verses from that week’s Torah portion were distributed and directions were given: read the verse and share with the group how that verse describes a part of who you are, a part of your life, or a part of the community that you are coming from.
I looked at the verse in my hand just as it was being read aloud: “A woman shall not wear man’s clothing, nor shall a man put on a woman’s clothing; for whoever does these things is an abomination to the Adonai your God (Deuteronomy 22:5).” I panicked.
As the only gender non-conforming person in the room and one of only two out LGBTQ-identified students in the community at the time, I had not yet decided how, if, or when I was going to come out and whether I would discuss my gender identity as it relates to my identity as a rabbinical student. The go-around began. A male teacher shared how his running in spandex shorts might be considered too effeminate. Another teacher asked him what he would do if his son wanted to wear a dress, making it clear that there was only a question about the father’s response if this happened once or twice. After that the son’s behavior would clearly need to be corrected. Another shared the first time she wore pants in her religious community. Shaking, all I could say was, “just another example of how the Torah can be used to oppress people.”