This Sunday, July 10, at 2:00pm Tirtzah members will meet in Teaneck New Jersey for an informal gathering and Torah study. The event is child-friendly and Kosher snacks will be provided.
IMPORTANT: In order to maintain safety and confidentiality, this event is only open to members of the Tirtzah Community. See below for directions on joining our e-mail discussion list. If you do not wish to join the list and still want to attend an event you will need to e-mail us for the location of the meeting. We require women who are not on our e-mail list to speak with one of the group leaders before attending an event.
WHAT IS TIRTZAH?
We are a community of frum queer women who gather to celebrate and study our yiddishkeit. We are committed to the value of shleimut (wholeness) and to supporting one another in observing a meaningful, integrated, honest and joyful Jewish life. We operate an e-mail list for women worldwide and we offer in-person events in the New York City and New Jersey area.
HOW DO I JOIN TIRTZAH?
If you are a lesbian, bisexual or queer identified woman who is religious, observant and/or Orthodox… or is on the path to becoming more halachically observant… we welcome you to join our e-mail discussion group. We aim for it to be a positive and non-judgmental space for women who are currently frum or are becoming frum*.
To join the group, go to http://groups.google.com/group/Tirtzah. You will need to create a Google account (free of charge) if you don’t already have one.
*We use the word “frum” to mean a person who is dedicated to observing the mitzvot, and is constantly working on doing a better job of that. We use this term to refer to someone who is engaged with halacha, who is aiming to grow in their Judaism, and who is serious about it. A frum person is someone who sustains and works towards a traditional Jewish spiritual life.
April 24th and 25th
Being Frum and Gay
This weekend, the Orthodox Community at Penn (OCP) and JQYouth (JQY), a group that provides support to LGBT Orthodox Jews (www.JQYouth.org) collaborated to develop a shabbaton aimed at addressing issues that gay and lesbian Jews face within the Orthodox community. The shabbaton built upon the format and ideas originally presented at the “Being Gay in the Orthodox World” panel that was held at Yeshiva University this December.
On Friday night, the invited speakers from JQYouth shared their stories in a general panel session. The evening began with a brief statement by one of the organizers from the OCP, and a message from Rabbi Mordy Friedman, the Orthodox Rabbi at Penn, framing the shabbaton as a weekend intended to raise awareness of issues that already exist within the Orthodox community, and that it is not intended as a forum to discuss halacha (Jewish law). The panelists then each discussed topics ranging from their experiences coming out to family members and rabbis, to issues faced by Orthodox Jewish lesbians, forming communities for LGBT Orthodox Jews, and forming more inclusive Orthodox communities. There were over 150 people in attendance, and the audience was generally supportive of the speakers, applauding after each panelist spoke. The panelists were then asked questions from the audience ranging from whether they envisioned themselves forming families, whether being gay and Orthodox creates a crisis of faith, and whether there are generational or communal differences in terms of levels of tolerance that the panelists have experienced. The session only came to an end after the Hillel building needed to close for the night.
After morning services, Rabbi Friedman held a brief survey of contemporary literature on homosexuality. Taking a neutral stance on the issue, Rabbi Friedman reviewed responses spanning from Rav Moshe Feinstein’s t’shuvah (response) stating that homosexuality reflects a deliberate act of rebellion against God, to contemporary approaches of Rabbi Chaim Rapoport and Rav Yuval Sherlo, that go so far as to deal with questions such as whether lesbian couples should wear hair coverings and observe laws of ritual purity.
In the afternoon, four sessions on various topics relating to homosexuality in the Orthodox community were held. From 5:00pm to 6:00pm a session on ally training was held by Nicole Riley, Shaina Adams-El Guabli, and Fran De La Tor, three straight female allies of the LGBT community who have had experience leading similar workshops in the past. Nicole, Fran, and Shaina facilitated conversation regarding LGBT-specific language and stereotypes of the LGBT community, as well as group exercises to provide various strategies. These strategies included how to respond when a friend comes out, and when one overhears derogatory comments, such as “That’s Gay,” used in different social circles.
Simultaneously, Josh Teplitsky and Justin Spiro held a discussion on language as boundary. During this session they discussed a statement that Josh has heard several times after speaking at the Yeshiva University panel that “We should provide sympathy to the struggling homosexual.” Josh and Justin engaged the audience in a discussion of what the word struggle means as well as when it is appropriate to provide and withhold sympathy for others. The audience discussed how religious struggles are not unique to LGBT Orthodox Jews and discussed their own struggles with issues of faith and sexuality. During the workshop, one of the audience members expressed her frustration with that statement and discussed how she was upset by the question posed to the panelists the previous night about whether they’ve experienced a crisis of faith. She stated that the crisis of faith shouldn’t only apply to the gay individuals in the community. Instead, she suggested that the crisis of faith should apply to the entire Orthodox community because there are community members who are suffering because of their sexual orientation. This sentiment was echoed by others present for this discussion as well as other discussions over the course of the evening.
Josh reiterated this point by making a distinction between a psychological struggle characterized by an individual experiencing distress over his or her sexual identity, and a philosophical/intellectual struggle that involves grappling with the halachik implications of a gay identity. Josh concluded by stating that when we view it as a philosophical struggle, then it belongs to the entire community rather than the homosexual individuals themselves.
From 6:00pm to 7:00pm Chasiah Haberman, founder of Tirtzah, a community of frum queer women, held a discussion on halachik questions facing Orthodox LGBT people. The thrust of the session was to build awareness of the technical challenges that a gay Torah-observer faces in a religion whose commandments presume heterosexual attraction. With Chasiah’s help, the group managed to pinpoint several areas such as mechitza (separation), nida (purity), shomer negia (touching of the opposite sex), and tzniut (modesty) that pose an interpretive challenge to the gay observant Jew. Chasiah rendered the discussion universal by asking everyone to mention a personal halachik challenge, demonstrating that it is all observant Jews, not only gay observant Jews, who struggle to observe halacha. The session was concluded with a reading from Jewish scholar Eliezer Berkowitz. Berkowitz tells an anecdote from Raba in which the Babylonian sage expresses that halacha is alive and eternal, and is always interpreted and reinterpreted by the Sages of the generation.
At the same time, Erez Harari and Chaim Levin held a panel discussion on reparative therapy. Erez, a student at Fordham working on a Ph.D. in clinical psychology and co-founder of JQY, discussed the history of therapies aimed at treating homosexuality, as well as the theory and research behind modern day reparative therapy. Erez critiqued the theory behind reparative therapy and the research that has been published in support of it. Erez then discussed the potential for harm when engaging in these treatments. Chaim followed with his personal experiences being involved in reparative therapy for several years and reviewed the techniques used to try to alter his sexual orientation. He concluded by mentioning how he was led to blame himself for not trying hard enough when his sexual orientation failed to change, as well as how his community ended up blaming him for “choosing” to be gay once he decided to stop attending treatment.
After the evening meal, Chasiah gave a speech to a standing room only crowd of over a hundred people. Chasiah discussed the notion of “hating your brother in your heart,” which appeared in this week’s Torah portion, and how this verse is interpreted to mean that you are so hateful towards fellow Jew that you aren’t even willing to engage him or her in dialogue about what it is that’s making you hateful. She then thanked the crowd for demonstrating ahavat yisroel (love of your fellow Jew) by being willing to attend the event and engage in a dialogue about these issues.
The shabbaton concluded with a screening of the film V’ahavta (And thou shalt love), an award-winning short film about a gay yeshiva student in Israel, followed by a discussion on how to create a more inclusive Orthodox Community. This discussion, moderated by Matthew Feczko and Isaac Alkolomber, two members of the OCP and JQY, generated a number of different suggestions by the audience, who seemed generally in favor of working towards creating a more welcoming environment for gay and lesbian Orthodox Jews at Penn. Suggestions ranged from reaching out to those who seem isolated, to speaking publicly against homophobic statements and creating joint events with J-Bagel, the gay Jewish group at Penn. A distinction was made during the discussion between implicit and explicit methods of inclusion, and the importance of understanding that for an Orthodox gay person, the implicit message is often one of exclusion, and that explicit messages are often necessary to make someone feel fully included. Some of the speakers expressed the hope that this weekend becomes a template for future programs at other campuses, schools, and synagogues. Isaac then closed the discussion by posing a question to the crowd, asking them how each of them plan on conveying this message of inclusiveness once the shabbaton is over.
The events of the weekend were widely considered a success drawing many people from diverse communities on campus. The event, according to one of the organizers, Isaac Setton, was a kiddush hashem as many people from many different backgrounds saw the Orthodox community coming together in support of the LGBT community. The Orthodox Community at Penn was able to organize and facilitate many discussions about the future of Orthodoxy and Orthodox education. One participant remarked, “One day, the people being educated at this event will sit on the board of shuls and schools and it will be up to them to make sure that when this issue comes up it is not a shock and is dealt with properly.” The people who attended the event were all glad they were provided with the opportunity to engage with this issue.
The following is a guest post by Amalya- the teenage daughter of an Orthodox Lesbian mother.
“Which eye should I look in?”
It was not the first time I had been asked that question. My eyes are crossed and one tends to wander off while the other is focused. People often cannot tell if I am looking at them or the person behind them. Sometimes someone will ask me which eye they should focus on, which one I use primarily. The truth is that I use them both, just not at the same time.
Sometimes I use my right eye, and I see myself in shul, surrounded by people who share a large part of my life with me. People that dress the way I dress and eat the food that I eat. We have been raised the same way and understand what it is like to live the unique lifestyle of an Orthodox Jew. We can whine together about the difficulties of a selective diet and obligations that feel trivial or outdated. Here I am supported for my belief and dedication.
But there is something they can’t identify with. Because sometimes I use my left eye and I see something that my Jewish community does not understand. I see Provincetown , MA where hundreds of children of LGBT parents gather for one week every summer. These people understand what it is like to live with a secret, or to live in fear of prejudice and bigotry. And we gather to support and learn from one another. This is one place where I don’t feel like I have a secret. But still, out of the hundreds of families who congregate on the tip of Cape Cod every year, I have yet to find a Jew like me.
I use both my eyes, but I have not been able to make them work together.
“Please,” I responded, “look in them both.”
Video of segments from “Being Gay in The Orthodox World: A conversation with Members of the YU Community”
YU has not released an official transcript of it’s event this week in order to protect the privacy of participants. Several participants, however, have allowed footage of their comments to be shared on Youtube, and we are including these videos here. If others who were at the event are willing to share their comments, we will be sharing them as well.
View of the Audience:
Rabbi Blau’s Intro (we are waiting for permission to publish this)
1st Panelist: (pending permission)
Closing Remarks: Dr. Pelcovitz:
View of the Crowd at the end:
12/22/2009 8:00 PM to 12/22/2009 10:00 PM
The Yeshiva University Tolerance Club invites you to: Being Gay in the Orthodox World: A Conversation with YU Community Members. Over the past year in YU, there has been an increasing amount of dialog and disturbance with regards to the issue of homosexuality within the Modern Orthodox community. The last issue of the Commentator alone contained almost four pages worth of content in response to a letter written by an anonymous gay YU undergraduate student. In response to these escalating events, Wurzweiler School of Social Work and the YU Tolerance Club are organizing a panel event, featuring gay undergraduate and recently graduated YU students and moderated by Mashgiach Ruchani Rabbi Yosef Blau. Sponsored by Wurzweiler School of Social Work, YSU and SCWSC.
On Monday night in Manhattan, members of the Tirtzah community attended a community-wide memorial and prayer service for those who were killed, physically and psychologically injured by the attack in Tel-Aviv. Chasiah Haberman offered the following introduction to psalm 130 on behalf of the Tirtzah community, of which she is a founding member.
When I was younger, my father told me a story about a man who committed a crime. He was caught, and taken to prison. When he arrived- the parts of his body began to argue with each other. The head accused the hands of committing the crime, the hands accused the feet of getting them to the scene, and the feet accused the head of planning it all. They were all right, my father explained, except that it makes no sense for a person to fail to understand himself as one man.
But, sometimes, in a time of crisis, we dissociate. We point fingers, we blame those who are really part of us, saying that we have nothing to do with them. We forget our interrelatedness. In Masechet Nedarim, the Jerusalem talmud teaches us that if a man cuts his finger by mistake we do not go to that man and rebuke him- we know that a man does not intentionally cut his own finger. And so it should be in the life of a nation, we are like the parts of one body- a pain in our finger is felt in our entire being.
And since last Saturday night, we as a people have shared a pain. We have seen two young people shot and killed, and many others injured. We have seen a community of gay young adults and teenagers, who came together to support one another, to bring kindness and understanding to one another- targeted by violence. This pain- as pain often does, has brought us together and has driven us apart.
Some cannot imagine how an attack on a gay center in tel aviv has anything to do with them. Some of our leaders have been silent. Some individuals have, unbelievably, threatened additional violence.
But for many of us, this has been a time to come together. Jews all over the world recited Tehillim- and in particular psalm 130, which we are about to read. The day after the attack- myself and the women of Tirtzah, a community of religiously and halachically committed Jewish Lesbian, Bisexual and Trans women gathered in a room in this JCC for our usual meeting. We began with Tehillim, and then dedicated our study to the memory of those who were killed, and to healing for those who were hurt and who were injured.
Online- people from all over the world connected to stand in solidarity with the victims of the attack, to mourn together and to pray together, and to comfort one another. In New York and Tel-Aviv, in Boston, In Chicago and in Germany, people came together from many different walks of life- to speak, to recite tehillim, to light candles. Rabbi Linzer of Yeshivat Chovevei Torah wrote a prayer which was recited in many Synogogues in the United States this shabbat, including the Hebrew Institute of Riverdale, where I prayed, with my girlfriend, this past Shabbat.
All over the world, many of us turned to the words of Psalm 130 (which we will soon recite). Our natural response to pain and tragedy might be to cast blame, to distance ourselves from one another, to live in fear and isolation- But the psalmist reminds us that none of us is entirely blameless
” Im avonot tishmor Ya- adonai mi ya’amod”.
“If you hold on to our sins, Oh G-d, Lord, who will stand”.
The psalmist turns to G0d, the merciful redeemer, and asks that we be lifted up- that God guide us past our current imperfections.
This is a time in which we need, as a community, to come together, to reawaken our sense that we are one body- one that cannot disown any of its parts. It is a time for each of us to think about what we can do to create a world that is more caring, a safer world for the gay teenagers who met in the gay community center in tel- aviv, and for each and every member of our communities.
So now, as we recite psalm 130, we pray for: the dead, the wounded, their families, communities. We pray for those who were hurt in body and in spirit by this attack. And we ask God to give us the strength not to dissociate, but to continue to reach out towards one another, despite all of our limitations, with love and with mercy.
A Prayer for the Slain and Injured at the Gay Community Center in Tel Aviv — by Rabbi Dov Linzer
This prayer expresses grief and sorrow over the horrific and murderous attack at the gay Community Center in Tel Aviv on August 1, 2009 and the heightened sense of responsibility and obligation that all Jews and communities, across the denominations, must share in response. This tfillah was recited in numerous synagogues on Shabbat Parshat Ekev (August 8, 2009), both Orthodox and non-Orthodox, and was delivered at an interdenominational memorial and tehillim service at the JCC of Manhattan on Monday night, August 10, 2009.
מי שברך אבותינו אברהם יצחק ויעקב ואמותנו שרה רבקה רחל ולאה, הוא יברך וירפא את החולים והחולות שנפגעו
בפיגוע החבלני והרצחני בתל אביב, בארצנו הקדושה, בעבור שאנחנו מתפללים בעבורם. בשכר זה, הקב”ה ימלא
רחמים עליהם, להחלים ולרפאותם, ולהחזיקם ולהחיותם, וישלח להם מהרה רפואה שלמה מן השמים, בתוך שאר חולי
ישראל, רפואת הנפש ורפואת הגוף, שבת היא מלזעוק ורפואה קרובה לבא. השתא בעגלא ובזמן קריב ונאמר אמן.
Master of the Universe, watch over the souls of the slain and bring healing to those who were injured in the violent and murderous attack in Tel Aviv in our Holy Land. See how not only the bodies, but the souls and lives of these persons have been shattered. See how this support group for teenagers – this place which for many of them was their one refuge of protection, support, and acceptance – how this haven has now been violated and has now become a place of danger, of vulnerability, and of death. Heal their bodies, heal their souls and heal their spirits.
O Lord, you have taught us in Your Torah the mitzvah of the עגלה ערופה . You have taught us that when a person is murdered and it is not known who the murder is, or what the motives are behind the murder, that it is the leaders of the community who must look inward and ask what sins of commission or omission could have possibly contributed to this tragedy. Who among us in the Jewish people, whatever our denomination or affiliation, can say ידינו לא שפכו את הדם הזה, that we have done everything in our ability to protect against such a tragedy? Who among us, throughout the Jewish people, can say, לא ראינוהו ופטרנוהו בלא מזונות ובלא לויה, that we did everything in our power to ensure that these victims were cared for physically and emotionally, to ensure that we gave them friendship and protection? O Lord, we cannot make this declaration of innocence.
Master of the Universe, give us the courage to stand up to and reject all forms of hateful speech and violence. Give us the strength of spirit to refuse to tolerate the rejection of any human being, each of whom is created in בצלם א- לוהים, in Your Divine image. Help us to internalize in our hearts and to manifest in our actions the mandate of the verse in this week’s parsha ואהבתם את הגר כי גרים הייתם בארץ מצרים, that it is our responsibility to care for, to love, and to protect all members of our society, and in particular those who are most vulnerable and most likely to feel estranged and rejected. Help us to value every member of our society for whom he or she is, to care for them, to support them, and to recognize that they are an equal part of our community כגיהיה. Give us the strength to fully actualize – in our speech and in our actions – the maxim that כל ישראל ערבים זה בזה , that the entirety of the Jewish people, straight and gay, is interwoven with and
responsible for every one of its members.
We cannot change the past, but we can work to change the future, so we pray, O Lord, that You accept our mourning and our prayers, and give us the strength to change. We pray that we can make the necessary sacrifices to live up to our obligations to You and to every human being who is created in Your image, and that this can bring partial atonement for the,דם נקי בקרב עמך ישראל for the innocent blood that has been shed and allowed to have been shed in the midst of Your people, of Israel.
כפר לעמך ישראל , Atone for Your people, O Lord, bring us healing, a healing of persons, a healing of society, help us create a society where all are protected, cared for, and valued, and let no innocent blood ever again be spilled. Now and speedily in our days, and let us say, Amen.
Click to dowload the prayer in PDF: A Prayer for the Slain and Injured in Tel Aviv