From queer text study and institutional inclusion to profiles of queer clergy and youth voices, the Keshet blog features new ideas and reflections by and for LGBTQ Jews and their allies. The blog is produced by Keshet, a national grassroots organization with offices in Boston and the Bay Area that works for the full inclusion and equality of LGBTQ Jews in all areas of Jewish life.
When I was 21, I came out as transgender and identified as a boy. Simultaneously I also came out as
frum. At the same time that I began binding, I began wearing tzitzit. I took on a name I had used with friends in high school while also taking on the obligation of t’filah. I asked people to use the pronouns he/his and him when referring to me and when I was bestowed aliyot at shul, I made sure the gabbai said Simcha ben Rachel Dvorah v’Eben instead of Simcha bat.
After over a decade of feeling uncomfortable in Jewish ritual spaces despite my desire to nurture my neshama (soul), I realized how large a role gender identity played in my ability to move within Jewish spaces in general.
When I moved to Brooklyn six years ago, I sought out different entrances into Jewish community. Upon attending a prospective members’ gathering at a local Conservative shul with my then-partner, I was unexpectedly met with confusion from established members. Addressing my cis-female (i.e. not transgender) partner, a middle-aged man asked “Is this your brother?” referring to me. He was reading me through heterosexual and cis-gender eyes, or from his assumptions about the world as a straight and cis-man. Instead of appearing to him as I was, a 23-year-old queer person with his partner, the middle-aged man rendered me a teenager tagging along with his older sister.
One shabbes whilst attempting to mingle with members of the same shul, I struck up conversation with a middle-aged straight couple. “Where does your family live?” they asked. Slightly confused, I responded that my parents are in Boston but that my brother lives around the corner. After a few more questions with the kind of subtle condescension adults normally intone when speaking to children, they asked if I had ever met Ari. I knew Ari to be a young boy of about twelve who attended the shul with his father. I looked at them perplexed as to why they felt I needed to meet a child. “No,” I said. “I don’t know Ari.” As I endured this well-meaning couple introducing me to Ari before taking leave to talk to other adults, I realized they had read me as belonging to Ari’s peer group.
While I wasn’t turned off from attending the shul’s services, further similar interactions did alienate me from attempting to participate in their community.
Over the two years I vigorously navigated frumkeit as a transgender person I tried various community settings from black sheep Orthodox to suburban chavurah and found the assumption, and often, the law of the gender binary, cis-gender experience and heterosexuality overwhelming. Too overwhelming. Eventually I found it easier to just daven (pray) and carry out mitzvot alone. A position contrary to the intention and spirit of Judaism.
Later still, I chose to depart from frumkeit and Jewish community altogether. Instead I invested my energy into Brooklyn’s radical queer community and found deeply restorative reflections of myself in others. In my newfound circle I was met with more mochin d’gadlut, more expanded consciousness, than I had ever found in a Jewish community. Instead of battling continuous streams of assumptions and straight-tinted goggles, I experienced the possibility of community constantly working on creating awareness of the many different kinds of plights people deal with every day.
Three years ago I helped found the transgender and Jewish band Schmekel (I play drums). The project combines Jewish and punk sounds with Jewish and queer topics. Through Schmekel I have found an entrance into Jewish community on my terms. Performing and talking about the occupation of two currently divergent identities has helped in manifesting a union. In turn, Schmekel has manifested community. This became glaringly obvious to me at an early show we played on the first floor of a queer house. Our last song of the night was New Men with Old Man Names, a celebratory tune intended to poke fun at our transmasculine friends who selected dated appellations like Harvey, Enoch and Amos. The song ends with Hava Nagilah. As we reached the point of launching into the classic Jewish tune, the already packed room made up of mostly queer Jews erupted into a frenzied mosh-hora-pit. As I furiously banged out a two-step, the floor bounced beneath me and the crowd shouted along with such ruach (spirit), I couldn’t distinguish my lead singer’s voice from that of the spontaneous community that had formed in front of me.
Whenever we play the kitschy and beloved Hora song, the always mostly queer crowd instinctively leads us through as if unleashing a lifetime’s worth of alienation around a tradition so profoundly loved. It is from this place that I have begun to pick up the pieces of the emunah (faith) my neshama intrinsically makes home in.
Read an interview with members of the band Schmekel here.
Pronounced: shool (oo as in cool), Origin: Yiddish, synagogue.