Tag Archives: text study

Parashat Ki Tissa: Hashem and Equity

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, J Simone Posner examines Parashat Ki Tissa, and wonders if G-d cares about equality.

This week’s parsha covers a wide range of juicy topics (too many for one drash). There are the continued themes of items needed for the Ohel or “tent of meeting” that would eventually become our “temple”. There is a point of discussion about who shall do the work to construct the items. There are reminders about keeping Shabbat. There is the story of Hashems first version of the law whose tablets were smashed by Moses because the Israelites erected a golden calf. There is the story of the second set of tablets; and finally the story of Moses’ personal relationship with Hashem. All very interesting stuff but I’d like to write about something else.

Ki Tissa et-rosh B’nai Yisrael…” (Exodus 30:12) ‘When thou takest the sum of the children of Israel…’

Ki Tissa begins with Hashem’s command for Moses to take a census of the people…all of them, without reference to gender. Each man over the age of 20 is then required to pay a “ransom” for themselves. Each man, both rich and poor alike, had to pay no more and no less than a half-shekel as “atonement money” for their sins. The money went to the service of the Ohel.

For those of LGBTQI history and background, this might seem the least likely of things to talk about, since, while all may be counted, only able-bodied men are required to pay the ransom. Let me submit to you that the Torah is the law and particularly this parsha speaks in detail about the law. Finding that spiritual message and path all while trying to bring the Judaic life into harmony with the LGBTQI background had me considering the question of equity under Hashem’s law. Does G-d care about equality?

Ki Tissa speaks about the elevation of Levites and separation of Kohenim (priests) through the line of Aaron. I submit that in appropriating power in this way made this hierarchy a false higher-power and took the attention off of Hashem. Thus, a golden calf was built.

So, back to the census and the small collection. Israel’s numbers in those days were just over 600,000 gevarim or “able bodied”. What constituted a gevarim for this census? Who was counted? Who was NOT counted? Were there people who expressed gender differently back then? Were these persons counted? Were trans-women considered able-bodied men? Were trans-men counted among the women? Torah doesn’t speak with their voices, so I have to look at the collection G-d required to find traces of equity.

Previously in “Terumah” (Exodus 25) the Israelites were asked to make a contribution suggested by their hearts. It could be red yarn or lapis lazuli or precious metal or goats hair and not in any specified amounts or requirements by caste. This donation was used to build the Ohel and its contents.

half shekelIn verse 15, the commandment specifies that the half shekel should be paid by rich and poor alike. This “half-shekel” offering for atonement is more on a spiritual plane and not determined by one’s wealth. It is mentioned in this parsha that a shekel is 20 gerahs and the half would be 10 gerahs. According to ancient weights and measures 1 gerah = .41667 grams and therefore 10 gerahs (or a half-shekel).

If we use silver as a measure of monetary equivalence, (a whopping $14 USD for an ounce- or 28.35 grams) that would mean the price of salvation (even with the outrageous price of precious metals during our present economic crisis) is about $2.00 USD. This is a price that even the most financially strapped LGBTQI person could afford even if they couldn’t afford their rent, clothes, medicines, food or other basic necessities.

Many point to this book to proclaim the greatness of Moses, of the Levites (who by the way go on a killing spree in Exodus 32:26-29 if you are into blood and gore) the Kohenim who in spite of their wisdom and ceremonies and vestments still somehow preside over the forging of a golden calf and then fudge it when retelling the tale to Moses.

This parasha tells me in the most unequivocal way, that it is not Hashem that is ever in error, but humankind. Hashem asks for things from all people and usually the same things in the same way. This is true equity under the law. It is humankind who seeks to separate and make distinctions perhaps because of a most un-divine way of judging people, places, things and scenarios that most require Hashems implanted “divine spark”.

For many years the Trans community had a terrible problem with such a caste system where Drag Queens would fight MTF Transsexuals and everyone fought against Transvestites and there was no unanimity among even the Transsexuals who had no common-ground between the MTF and FTM factions. And lets not forget MTF’s who would argue ceaselessly among themselves about which surgical intervention/method/practitioner was the best. This all happened before the word “Transgender” was in common use. That was yet another story.

Still not sure about equity under Hashem’s law or how unity under Hashem’s law will deliver us? Lets take a look at Exodus 31. Verse 12. It begins with reminding the Israelites about their covenant and how it is important to keep Shabbat because Hashem rested on day seven. How can I work on Shabbat if Hashem didn’t? Do I think I’m better than Hashem? Humility before Hashem is the manifestation of equity under the law. For those who go to synagogue regularly verses 16 and 17 form the familiar V’shamru heard in many Shabbat services everywhere:

The Israelite people shall keep the sabbath, observing the sabbath throughout the ages as a covenant for all time: it shall be a sign for all time between Me and the people of Israel. For in six days the Lord made heaven and earth, and on the seventh day He ceased from work and was refreshed. (Exodus 31:16-17)

About 20 years ago, there was a story I heard about a transwoman who tried to get religious permission from a rabbi to change gender, and live and function and a woman within the community. This rabbi told her that she was an abomination. She said it was a matter of pikuah nefesh (the rule that says a law can be broken to save a life) and the rabbi (A Cohen by the way) told her that even under the Noahide laws, it wouldn’t pass and that she would be better off killing herself. As she walked out of his office, she asked one final question: since this religion had now utterly rejected her, could she now disown and disavow herself of its barbarism? The Rabbi told her she was not excused; not excused from keeping kosher and not excused from keeping Shabbat. This seeming slap in the face put the focus back on Hashem and gave that woman just enough space to live and function as a Jew today.

If you feel someone out there is struggling with spirituality and religion tell them to try to keep Shabbat and point them to the text of the V’Shamru.

One final thing about the census. This is just another way of saying “stand up and be counted.” There is a spiritual message, too, I think. Earlier in the week we hear the reading of the Megillah. In Esther 4:12 Mordechai tells Esther that she must risk death and come out about her Jewishness to save the lives of many others. I think this resonates exactly with the census and “counting heads.” The LGBTQI community will grow and aspire closer to Hashem as we all stand up and be counted and put our ten cents USD towards a cause that will bring about our atonement and redemption.

 

Posted on February 6, 2014

Note: The opinions expressed here are the personal views of the author. All comments on MyJewishLearning are moderated. Any comment that is offensive or inappropriate will be removed. Privacy Policy

Parashat Tetzaveh: Finding the Good Side

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 Parshat Tetzaveh, providing a portrait of the priestly class, and asks “Why is the making of egalitarianism a queer task?”

Summary of the Parasha: The unique verb that identifies this parasha is tetzaveh, “and you shall command.” The verb reinforces the nature of this Biblical hierarchy: God commands, Moses relays the command, and the people perform the commandment. In this parasha, Moses commands us to kindle an eternal flame (ner tamid, continuously burning light) in front of the Mishkan. In the main body of the parasha Moses commands us to fabricate some costly and complicated ritual garb for Aaron. Finally, God commands Moses to elevate the status of Aaron and his sons (and their sons, forever) over the rest of the people. This puts a little balloon in the arrow of Divine hierarchy, and, ostensibly, lightens Moshe’s load: God commands, then Moses (or the Priests) relay the command, and the people perform the commandment.

What’s Bothering Noach: The priests stick in my craw. God requires sacrifice? This is abhorrent. There is a priestly class of people whose relationship to God is closer or more intimate than the rank-and-file person? This is insupportable. Priests get – for free and without laboring to produce them—the best part of the produce and the meat? Who says they qualify for a free lunch! The sons of Aaron and their sons—forever—get this gig too? This is permanent inequality. How can we stand for this?

Reading the text from the perspective of an outsider to power, as I did in the above paragraph, results in a recipe for rebellion. Reading from the perspective of a fully enfranchised member of the community, who is yoked to God’s will by choice, because it is directly tied to the will of the people by the Covenant, yields a more peaceful outcome. I want to read in this more productive, less rebellious manner in the rest of the essay.

Economic Advisers to Moses: When I read about a class of priests and their troublesome (to me) sacrifices, it helps me to think of “sacrifices” as part of a tribal economy with the Covenant as its ethical center. It also helps me to think of Moses’ role as the leader of a people, and the practical duties of governing such a large number of people. Not an easy job to accomplish alone. So why might the formation of a class of people to manage the sacrifices have seemed like a good, practical idea? Lightens the load. Continue reading

Posted on February 3, 2014

Note: The opinions expressed here are the personal views of the author. All comments on MyJewishLearning are moderated. Any comment that is offensive or inappropriate will be removed. Privacy Policy

Parashat Noach: Apres le Deluge: Moi

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, Michael Sarid sees echoes of Noah’s behavior after the flood among Holocaust survivors – and those who lived through the AIDS crisis.

Creative Commons/National Institute of Health Library

Creative Commons/National Institute of Health Library

Imagine that you are alone in the world. A monumental calamity has destroyed life as you knew it.

Your friends and community? Gone.
Your home and possessions? Gone.
Your frames of reference, your very identity? Gone or, at least, forever transformed.

How do you go on? How do you reconstruct a life for yourself? Is there no one to help or guide you? To comfort you when your nightmares of the devastation become unbearable? Why did you survive when so many others perished? Your sense of loss is so overwhelming that you feel paralyzed. You may even feel, perhaps subconsciously, responsible for the destruction. Continue reading

Posted on September 30, 2013

Note: The opinions expressed here are the personal views of the author. All comments on MyJewishLearning are moderated. Any comment that is offensive or inappropriate will be removed. Privacy Policy

Sinking into Compassion: The Book of Jonah and Yom Kippur

In honor of Yom Kippur, this week we bring you two queer takes on The Book of Jonah. Tomorrow, poet and professor Dr. Joy Ladin offers her reading.

If it takes holy chutzpah to argue with God, Jonah has it in spades. God’s word steers him to Nineveh, the great Babylonian metropolis whose wickedness is driving the Divine to distraction, but instead of traveling to Nineveh to “proclaim judgment upon it” (Jonah 1:2) as God asks, Jonah books passage on a boat heading to Tarshish, in the opposite direction. Angered that Jonah would turn “away from the service of the Lord” (1:3), God sends a storm to shake up his ship. While the sailors pray and bail water, Jonah sleeps down below in the ship’s hold. After the sailors toss him overboard in the hope of calming the storm and deflecting God’s anger, Jonah spends three nights in the belly of a giant fish, and finally gets coughed up onto the beach of Babylonia. There, he makes a half-hearted pass through the city, proclaiming destruction in forty days.

Creative Common/Dead Air

Creative Common/Dead Air

This, my friends, is Judaism’s most successful prophet – the only prophet the Hebrew Bible records as actually bringing about the full repentance of his flock. If nothing else, he’s proof positive that God has a sense of humor, or at least a fine appreciation for irony. Continue reading

Posted on September 9, 2013

Note: The opinions expressed here are the personal views of the author. All comments on MyJewishLearning are moderated. Any comment that is offensive or inappropriate will be removed. Privacy Policy

Parashat Nitzavim and Parashat Vayeilech: Four Gemstones

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

Creative Commons/Jaydot

Creative Commons/Jaydot

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

Posted on August 26, 2013

Note: The opinions expressed here are the personal views of the author. All comments on MyJewishLearning are moderated. Any comment that is offensive or inappropriate will be removed. Privacy Policy

Parashat Ki Tavo: The Deuteronomy Dinner Party: As Many Chairs as We Need

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.

Creative Common/Toby Simkin

Creative Common/Toby Simkin

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

Posted on August 20, 2013

Note: The opinions expressed here are the personal views of the author. All comments on MyJewishLearning are moderated. Any comment that is offensive or inappropriate will be removed. Privacy Policy

Parashat Ki Teitze: Amalek and the Good Soldier

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.”

Creative Common/one lucky guy

Creative Common/one lucky guy

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

Posted on August 12, 2013

Note: The opinions expressed here are the personal views of the author. All comments on MyJewishLearning are moderated. Any comment that is offensive or inappropriate will be removed. Privacy Policy

Parashat Shoftim: Doubling the Weight of Our Words

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.

Creative Common/Steven Depolo

Creative Common/Steven Depolo

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

Posted on August 5, 2013

Note: The opinions expressed here are the personal views of the author. All comments on MyJewishLearning are moderated. Any comment that is offensive or inappropriate will be removed. Privacy Policy

Parashat Re’eh: Observe That Which I Enjoin Upon You

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.

Creative Common/Charles Roffey

Creative Common/Charles Roffey

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

Posted on July 29, 2013

Note: The opinions expressed here are the personal views of the author. All comments on MyJewishLearning are moderated. Any comment that is offensive or inappropriate will be removed. Privacy Policy

Parashat Ekev: Taking Steps

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, Amos Lassen considers what Moses can teach us about LGBT pride.

Boston Pride

Boston Pride/Bonnie Rosenbaum

The book of Deuteronomy focuses on the time just before the death of Moses. The Israelites are encamped on a plateau in Moab, poised to enter the land of Israel. Parashat Eikev, the third Torah portion in Deuteronomy, opens with Moses addressing the assembled Israelites. Eikev translates from Hebrew as “if” or “as a consequence of.” Yet, the literal translation of “eikev” is “heel” and comes from the same root as the name “Ya’akov” (Jacob), who was so named because he was holding onto the heel of his twin, Esau, when the two were born. We, therefore, can read Deuteronomy 7:12 as saying, “And it will come to pass on the heel of your hearkening to these rules. . .” Nothing in life occurs in a vacuum, nothing happens just by itself; everything happens “eikev” — on the heel of everything else. As we venture through life, we are always dependent on someone or something and as we strive to achieve our goals, we rely on each other and G-d.

Continue reading

Posted on July 22, 2013

Note: The opinions expressed here are the personal views of the author. All comments on MyJewishLearning are moderated. Any comment that is offensive or inappropriate will be removed. Privacy Policy

Privacy Policy