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, Rabbi Joshua Lesser tackles
and asks the gay men in his Jewish community to stand up.
I remember my first pair of rollerblades. More specifically, I remember the bloody mess I was the first time I gave them a try. I couldn’t figure out the brakes and there was a hill and a busy street—you can figure out where this is going. Never was I so grateful to hit a telephone pole. The second time I bladed I fared better, that is until a piece of rusty wire got caught in the wheels bringing them to a sharp halt. The rules of physics being what they are, I fell on my face. Slapstick being as reliable as physics, my fall brought me injury in the form of much laughter. The next time I was invited to go rollerblading, I stopped and stared at the skates. Were these skates nothing more than simple instruments of cruel pain? Could I give it another go? Or should I simply be done with them all together?
This week we begin the book of Leviticus with Parashat Vayikra, and although Leviticus begins innocently enough, with a listing of the various sacrifices performed in the Mishkan, as LGBT people, we all know where this book is heading. Much like my rollerblades just the title Leviticus inspires dread and fear in gay men that has caused us to disengage with the entire book, and for some, Judaism altogether. And so it is ironic that Leviticus begins with the word vayikra—”And God called.” Ramban cites a midrash that connects Leviticus with the end of the book of Exodus where we find a complete description of the Mishkan’s construction and that it was worthy of the Shechinah (God’s Presence). So magnificent and awesome was God’s glory within the Mishkan that Moses was terrified to enter. Thus, the call from God in this portion was an invitation to Moses and the Israelites to come inside—signaling to them that the Mishkan was built for their mutual relationship.