Posts filed under ‘Torah’
In his article for the Jewish Week , “The Cost of Standing Idly by”, Rabbi Steve Greenberg writes movingly of his confronting the Rabbi of his community Shul, who has forbidden him to attend services. He writes “The rabbi of the shul called apologetically to inform us that the ruling had come from a rabbi whose authority exceeded his own. I decided to call this rabbi, who is the head of a prominent yeshiva and a respected halachic authority. I wanted to meet him personally to discuss the decision with him. He agreed to speak with me on the phone.
He said that he had heard that I advocated changing the Torah. I told him that this is not true, that in fact I am trying to find a way for people who are gay or lesbian to still be a part of Orthodox communities. I shared with him that people who are gay and lesbian who want to remain true to the Torah are in a great deal of pain. Many have just left the community. Some young gay people become so desperate they attempt suicide.
His reply: “Maybe it’s a mitzvah for them to do so.” “
He writes of his own response to the Rabbi’s statement and calls upon the Orthodox community and especially communal leaders to cease “standing idly by” and begin to take responsibility for the safety of Orthodox Gay and Lesbian people who may become suicidal. He urges communal leaders to publicly denounce homophobia and bullying, sign the Statement of principles, which was written and signed by a group of Orthodox Rabbis, and end the harmful practice of “reparative therapy”. He also argues that in light of the high rates of suicidal ideation and attempts among Gay and Lesbian youth, the Orthodox community must find a way to ” make it possible for a 13-year-old to expect that life will be good“
What will you do to stop “standing idly by” and begin to actively include and give hope to Gay, Lesbian and Trans members of the Orthodox Jewish community?
In an article for Yediot Achroniyot, Rabbi Yuval Cherlow, Rosh Yeshiva of the Hesder Yeshiva in Petach Tikvah, explores the exclusion of the “other” in the orthodox community. He argues that “The main issue facing the Torah of Israel today is the relationship with the ‘Other’. ” It is not only the “Othering” of the Gentile that we grapple with as a community, he says- but the “Othering” of our fellow Jews. He emphasizes that “those who are attracted to members of their own gender cannot be removed from the community.” He explores the idea, which has been written about by Dina Berman and Tamar Gan-Zvi Bick of Bat-Kol, that Pesach Sheini offers us a perspective that allows us to keep Halacha as it has been traditionally understood intact while finding a place for GLBT people in the Orthodox community. “We recognize”, he says, ” in Halacha there are many instances where the Halacha develops in order to redeem a human being from crisis. This development is always a limited, temporary one, and does not destroy the structural foundation. So it is with Pesach Sheini- Pesach Sheini does not speak towards changing the essence of Pesach, but about a solution to a crisis, in a way which is described well by the article…” By engaging honestly with the questions facing the “Other” in the Jewish community, he argues, we are able to find “at least partial redemption for a painful reality.”
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
Memorial and Solidarity Tehillim Service
for the Victims of the Attack on the Tel Aviv gay and lesbian Jewish Youth Group
Last Saturday night, an unknown assailant opened fire on a Jewish support group for gay and lesbian youth, killing three and injuring ten minors. Join us for a community-wide memorial service as we stand in solidarity with the victims and renounce violence in the Jewish community. Speakers will include Rabbi Yosef Blau (Mashgiach Ruchani of Yeshiva University), Rabbi Dov Linzer (Rosh Yeshiva of Yeshivat Chovevei Torah), Mrs. Elana Stein Hain (Lincoln Square Synagogue clergy), Rabbis from local Jewish synagogues and schools, Benjamin Fink (NFTY-NAR regional advisor) representing Jewish youth across the nation, as well as members of Jewish GLBT Youth groups. The service will include Rabbinic messages, the reading of tehillim (psalms) and personal accounts of what its like growing up gay and Jewish.
Where: JCC in Manhattan, 334 Amsterdam ave. @ 76th st. New York, NY 10023
When: Monday, August 10th 8:00pm – 9:00pm
Co-sponsored by NY based organizations offering support for LGBT Jews: JCC in Manhattan, JQYouth, GLYDSA, Tirtzah, CBST, Nehirim, and Hebro.
The following is a guest post by Dina Berman and Tamar Gan-Zvi Bick of Bat-Kol :
Second Passover: Dina Berman and Tamar Gan-Zvi Bick
In the Book of Numbers, Chapter 9, we read that the Israelites observed a certain
mitzvah while they stayed in the desert. God orders Moses, who passes on the order
to the people, and the people obey and perform the Passover rites at a particular
time, as it is ordained. So far, there is nothing unusual in this description, but later on
something strange takes place. The following verse tells of something unique. After a brief description of the sacrificing of the Passover lamb (and one can only imagine the festivities that took place while this mitzvah was performed by those who actually left Egypt with Moses), some Israelites turn to Moses with an unexpected plea:
“But there were some men who were unclean by reason of a corpse and could not offer the Passover sacrifice on that day. Appearing that same day
before Moses and Aaron, those men said to them: ‘Unclean though we are by
reason of a corpse, why must we be debarred from presenting the LORD’s
offering at its set time with the rest of the Israelites?”
The people who were ritually impure at the time of the observance of the Passover
rituals, and therefore could not take part in the mitzvahs of Passover, approach
Moses and Aaron and call out “why should we be excluded?” Let’s think for a
moment about their claim: On a superficial level they have no case. After all, these
people were prevented from carrying out the mitzvah because of their bad luck, or
perhaps their own bad planning or negligence. They were not targeted or injured
personally, it was simply bad timing that prevented them from fulfilling this specific
mitzvah. They should be satisfied that no punishment is due them because of it. But
these people feel that being prevented from performing the mitzvah harms them by
excluding them from the community, and they demand to be included and to sacrifice the Passover lamb.
Moses, the greatest of sages, is lost for words, and his response is that he needs to
receive instruction from the LORD about what must be done. The answer he gets is revolutionary:
“Speak to the Israelite people, saying: When any of you or your posterity who are defiled by a corpse or are on a long journey would offer a Passover
sacrifice to the LORD, they shall offer it in the second month, on the
Fourteenth day of the month, at twilight. They shall eat it with unleavened
bread and bitter herbs; and they shall not leave any of it till morning. They
shall not break a bone of it. They shall offer it in strict accordance with the law
of the Passover sacrifice”.
The LORD’s answer is that there exists a “second chance” for the mitzvah of the Passover sacrifice. People who couldn’t sacrifice the Passover lamb in time (because of impurity related to death or physical inability to reach the site of sacrifice) should celebrate Passover on the Fourteenth of Iyar, and the LORD explicitly states that their Passover (Pesach Sheni) should be identical to the regular one, including matzoth and bitter herbs and all the special laws relating to Passover. This is one of the strangest cases ever described in the Bible. On what is a completely ordinary day for almost all of the people of Israel, a certain group of people celebrate the Passover. On this day, as evening falls, they come to the temple dressed in their best, sacrifice the Passover lamb and eat it, matzoth and all. For these people this Passover is the real Passover, regardless of the fact that it is an ordinary day for the rest of the Jewish people.
Let us take note that the initiative does not come from the LORD, nor from Moses.
The possibility for a second Passover arises only because of the demand of the
ritually impure. That is the essence of this day: the LORD could have ordained it
from the beginning, but he waited for the insistence of those people who refused to
accept their fate, and fought for their place.
What can be learned from this extraordinary mitzvah? As we read the story of
Pesach Sheni we discover that consideration towards a minority is a Divine virtue,
one that humans must learn from, as part of “You shall follow His ways”. For what
we have here is a situation in which the majority of the Israelites sacrifice the
Passover lamb at its ordained time, while a minority is prevented from observing this
mitzvah. Our guess is, that if it were up to humans to solve this problem, they would
just shrug their shoulders and claim that it’s not their problem that ritually impure
people cannot sacrifice as prescribed: the writ of the LORD is perfectly clear and
there is nothing to be done. Only the LORD himself could come up with this solution,
of allowing the minority the place and the possibility to be part of the whole – for the
sacrifice of the Passover lamb together with the covenant of the circumcision,
signifies inclusion in the Jewish people – and all this without diminishing anything
from the original directive.
The second thing we can learn from Pesach Sheni is that some things must start at
the bottom. The initiative for the Pesach Sheni reform came from the ritually impure
and from distant travelers, and not from the LORD. In Hassidut, the month of Iyar is
viewed as the month in which redemption will come from the people while the month
of Nissan is that in which redemption came from the LORD. In our time, on the same
month of Iyar, we have been blessed to celebrate the beginning of the Jewish
people’s emancipation in their own country. It is very fitting that Yom HaAtzma’ut
(Independence Day) is celebrated in Iyar along with Pesach Sheni, as another
example of a groundswell demand that resulted in action.
The revolutionary aspect of the Divine solution to the problem of the celebration of
Passover by the ritually impure should not be taken lightly. It is a mitzvah whose
timing is crucial since it symbolizes a historical event, the exodus from Egypt which
took place on Nissan the Fourteenth, not Iyar the Fourteenth! As we can see, after
the LORD ordains Pesach Sheni he also warns: “But if a man who is clean and not
on a journey refrains from offering the Passover sacrifice, that soul shall be cut off
from his kin; for he did not present the LORD’s offering at its set time, that man shall
bear his guilt.” The creation of a solution for the minority does not open a way for
abrogating the original directive for the majority. If there is no justifiable reason for
not celebrating the Passover at its proper time, the punishment for not sacrificing the
Passover lamb is excommunication, a rare and severe punishment for the
contravention of a mitzvah that exits for only one other mitzvah – circumcision.
In the past few years some of us have been crying out “Why should we be
excluded?”. Religious gay men and women and aging single women would like to
build Jewish homes, and take part in the mitzvah of procreation and to be, in the
most basic sense, a part of the fabric of the nation; agunot would like to remarry
within the strictures of Jewish law, and find a halachic solution to their problem;
women would like to participate in mitzvot such as Torah study, and to be full
participants in their communities and synagogues. These cries, like the cries of the
ritually impure men, stem from a sincere and truthful desire to obey the laws of the
Torah, out of a deep understanding of the meaning of belonging to the Jewish
people, but without the ability to find their own place in the current tapestry of
The response of Rabbis and religious leaders to these problems was that there are
no existing halachic solutions: a Jewish home must be comprised of a male and a
female; the normative family is the basis of Jewish existence; there is no option to
change even some of the divorce laws for fear of a “wrongful divorce” and similar
problems; there is no place in the halachic framework for the full integration of
women in the public sphere of religious life. Pesach Sheni teaches us that creative
solutions must be found, special and unique solutions of the kind that challenges
even the most basic of assumptions. Pesach Sheni teaches us that there are parts of
the Torah that the LORD requires us to write ourselves, that arise from the demands
of the people, and that some halachot are written only in answer to a true and honest
plea for inclusion within the nation and in the framework of the law.
However, Pesach Sheni teaches us that not every change is the start of a slippery
slope. It teaches us that a solution can be found for a minority without changing
anything relating to the majority. The Fourteenth of Iyar is only for those who are
ritually impure or on the road, and is a regular day for everyone else – and the
mitzvah of Passover is not diminished because of the innovation of Pesach Sheni. In
the same way, halachic and intellectual solutions can – and should – be found for the
current cries of “Why should we be excluded?” that will allow minorities to coexist, at
the deepest level, with the rest of the Jewish people, without harming the halachic
norm that governs the majority.
The Fourteenth of Iyar, Pesach Sheni, is not celebrated today. Beyond the symbolic
gesture of not saying Tachanun, the penitential prayer recited daily, the day is not
marked. This is why we suggest turning the Fourteenth of Iyar into the day of
religious tolerance. A day that will remind us all of the necessity of halachic solutions
to real problems, to consider the difficulties of minorities, and to make a commitment
towards the “other”, whoever that may be. On this day we will remember that there
are still things to correct that will never be initiated from the top. On this day we can
remember that it is both possible and imperative to stretch boundaries, so as to
create a holiday on an otherwise ordinary day, one that enables all of the Jewish
people to participate in the world of the Torah. On the Fourteenth of Iyar we shall
recall the lesson that is taught, not by sage nor by messenger, but from the LORD
Himself. On a date that is but a few days after the day of celebration of our political
emancipation, let us celebrate the day of halachic responsibility – the day of religious
Have you ever wondered why this group is called Tirtzah?
Please join us on Sunday Feb 1st. at 10:00 am in Manhattan as we explore our group name, through text study and discussion. We will study the character
of Tirtzah in the Tanach, as well as the meaning of the name, and
discuss the ways in which Tirtzah’s story and the meaning of her name
can inform our lives and our interactions with the Jewish community
and with the Torah.
*Want to Attend?
This is a private event for members of our e-mail discussion group. If you are a frum L/B/Q woman who’d like to join us at this gathering, please join our e-mail list at http://tirtzah.wordpress.com/our-e-mail-list/ for more information. Please e-mail email@example.com if you need assistance or have questions.
We encourage you to RSVP to firstname.lastname@example.org.
*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 have a wide variety of religious backgrounds and identities, but we are all halachically-engaged observant Jews in addition to being lesbian, bisexual or queer identified. We come together to have social events, learn Torah, discuss topics relevant to our lives, and celebrate holidays. We have an active e-mail discussion group and a blog, and we hold in-person events in the New York metropolitan area. Find out more about us at http://tirtzah.wordpress.com
Chanukah celebrates small things- a tiny leftover jug of oil, a small army, a slim chance. We celebrate the survival of Judaism and the Jewish people- who have always been vastly outnumbered by the nations of the world. We celebrate a world in which the importance of things is not measured by their size or their power- but by their righteousness.
As an Orthodox Lesbian I am part of a minority within a minority. The majority of people I meet, inevitably, find my experience to be different from theirs. Some of them wonder why I continue to live as I do. Wouldn’t it be easier, they suggest, to closet my identity as a queer person- or to abandon religion and live in a secular world that (they imagine) would better embrace me? Can’t I find a way to be less different- less of a minority?
I’m sure I could. But Judaism has taught me to celebrate the survival of a small minority, despite many difficulties, in a large world. In the time of the Macabees- the Jewish people could have chosen to disappear and become a part of the many. Instead- they resisted, maintained their integrity and identity as a small nation of jews, and persevered.
Sometimes it is hard for me to live as a minority in a world that does not always accept me. In the Orthodox Jewish world, it can be hard for people to understand my choice to live as an out lesbian woman, and sometimes those people make my life difficult. I have had to hear comments from people that I have found hurtful. I’ve had to worry that my family would reject me, and I find it hard to visit the neighborhood I grew up in- because I don’t know whether the community that nurtured my childhood and adolescence would continue to support me now. I know that there are places where I am not welcome to learn Torah, Daven, eat a Shabbat Meal, or set up a household. It is possible that it would be easier if I was in the closet, married to a man I did not love and could not love, and appearing as though I was like everybody else. I would blend in, perhaps- but it would be the wrong thing for me to do.
There are also communities, Jewish and otherwise, who are able to accept me as a lesbian, but who cannot respect my religious convictions or my Orthodox Jewish lifestyle. There are people who would love to “cure” me of my “oppressive” religion, which they imagine is at the root of all my problems- or who hope that one day I will “loosen up” and keep less of the Mitzvot. They find it difficult to believe that I have faith in a g-d who hears my prayers, gave my people the Torah, and sustains the world each and every day. Perhaps I could be more quiet about my frumkiet. I could live in a way that would make it less obvious- or abandon it altogether. I could become more similar to the people around me, stick out less, and find a place where it is always safe to be queer. But that also would be the wrong thing for me to do.
Fortunately, I haven’t had to make either choice. I have found small parts of the jewish world where I can feel fully comfortable and accepted as a queer person, while working to live my life according to the Torah I believe in. I have found a minority of people who would support me in living as my full self, and a few special rabbis and religious teachers who have supported me in seeking to understand how to live my life in a way that would be most consistent with my deeply held beliefs.
Today, as Chanukah is about to end- I look at my life and see that what has allowed me to survive thus far, has been the ability to celebrate these small things. My Jewish tradition, whose bearers have always been a small minority among the world religions, has taught me to celebrate the light that comes from a small jug of oil so small that it seemed, at first glance, inadequate to the task it was given.
Posted by queeryeshivameidel.
The status of lesbians in Halacha is, for the most part not mentioned. Modern books on the halachic status of homosexuals tend to focus mainly on men, and mention women only glancingly, if at all. Recently, learned women have begun to research the subject and sift through the sources for a greater understanding of the halachic traditions approach to lesbian sexuality and family life.
While they are not Poskim and certainly do not claim to be, Lisa Liel of Orthodykes and Ziva Ofek of Bat-Kol have written learned articles on the subject. They are available on the Orthodykes, and Bat Kol websites. Lisa Liel has written in English, including translations of the origional halachic texts, and Ziva Ofek has written in hebrew (I hope she will consider translating her work to Enlgish to make it more accessable).
I am glad to see that these women, for whom halacha is so important, have chosen to share their thoughts and insights with us.
Posted by queeryeshivameidel.
For these nine days, I try to focus on and mourn the destruction of the Beit Hamikdash (holy temple). In our generation, we can’t remember what it was like to have a Temple. Some of the time, I mourn the fact that I have no idea what it is that I am mourning. But mostly, it has become a time for me to mourn the distance between us as a people and our g-d, and a time to mourn the distance that separates some of us from each other. As part of my mourning, I think about why the Beit Hamikdash was destroyed, and still remains unbuilt.
The Gemara in Yoma teaches us that in the time of the second Beit Hamikdash, the jewish people observed the torah and the commandments, and performed kindnesses, but they hated each other for no reason, and as a result of that Sinat Chinam (baseless hatred), which is equal to idolotry, murder, and sexual immorality, the Beit Hamikdash was destroyed. (Yoma 9b)
Today I mourn the Sinat Chinam that still exists among us. I mourn the difficulty with which queer people find welcoming shuls, and a safe place to observe the mitzvot in jewish community- even in communities that perform many kindnesses. The ability to be kind, it seems, does not make it impossible for us to hate. I mourn the concern of a young straight frum girl who tells me she worries it will be hard for her to find a shidduch because her brother is gay. I mourn the children of gay and lesbian parents who are not welcomed to certain jewish day schools, and as a result are denied the opportunity to study Torah. Even those who observe mitzvot sometimes forget to look around themselves and ensure that others can also observe the mitzvot and worship g-d.
But at the same time I celebrate those who have practiced Ahavat Chinam- groundless love. I celebrate people who have made a special effort to accept and welcome gay, lesbian, bisexual, and trans-gendered people in their communities. I celebrate the queer people who have continued to identify with and contribute to communities that do not always include us. And I celebrate those of us who have taken the time to support one another, in whatever way, in living lives of love in the face of hatred.
The Gemara in Masechet Taanit teaches us that those who mourn the destruction of Jerusalem will merit to see the happiness of Jerusalem. (Taanit 30b) Perhaps the gemara means to teach us that the act of mourning itself acts as a catalyst for us to face the Sinat Chinam in ourselves and in our communities, and begin to transform it into Ahavat Chinam.
May we all merit to celebrate together.
Posted by queeryeshivameidel.