SUPPORT for JEWISH PARENTS of LGBT CHILDREN.
Tuesday, August 11, 2015
Thursday, August 6, 2015
Friday, July 31, 2015
Wednesday, July 1, 2015
Thoughts on Children of Jewish Same Sex Couples: A blog by Rabbi Marc D. Angel | Institute for Jewish Ideas and Ideals
This essay is not about whether the United States Supreme Court should have legalized same-sex marriage, or whether such marriages should or should not be performed by civil magistrates.
We are confronted with a reality, whether we approve or do not approve.
The reality is that same-sex marriage is legal in the United States; that “Gay rights” activists have convinced much of the public that their cause is a “human rights” issue and that those who oppose same-sex marriage are “on the wrong side of history.”
We are also confronted with a reality, whether we approve or do not approve, that among the vocal advocates on behalf of same-sex marriages were major American Jewish organizations that foster civil rights.
Indeed, it has been reported that some Christian religious leaders are faulting the Jews (what else is new?) for destroying the Christian values of American society by forcing society to adopt same-sex marriages.
As Orthodox Jews, committed to Torah values and law, we will continue to live according to Torah and halakha. But it surely will be impossible to ignore the prevailing laws and attitudes of American society.
I want to focus on one aspect of the current reality: children of same-sex couples.
Until fairly recently, same-sex couples generally did not have children. Technology had not been developed for in vitro fertilization. Surrogate motherhood wasn’t available. Adoption agencies were loath to give children to same-sex couples. So gay couples lived their lives on a more or less private level, without having a significant impact on society at large.
But today, the situation has changed radically. It is far more common for same sex couples to have their own children. Through in vitro fertilization and through use of surrogate mothers, many gay couples are now also parents. Gay couples are also considered valid candidates for adopting children.
Whether we approve or don’t approve, we have an increasing number of children growing up with Jewish same-sex parents.
Should these children be converted to Judaism if their surrogate mother and/or egg donor were not Jewish? Will an Orthodox beth din undertake such conversions? Will children of same-sex parents be accepted in our day schools? Will we want our children and grandchildren to have play dates with them in their homes? Will these children be able to grow up “normally,” without being stigmatized?
While these kinds of questions have increased during the past several decades, they are going to become even more prevalent in the years ahead. It is easy to close our eyes and simply say: we do not condone same-sex marriages and we want nothing to do with children of such marriages.
It is a spontaneous reflex to tell such families to go elsewhere for their Jewish lives, and not expect to find a home in Orthodox communities, synagogues, and schools.
And yet, I think we all need to think more carefully about what is at stake here. Should children of same-sex couples be excluded from our Orthodox Jewish communities? Do we have some moral responsibility to help them grow as good and faithful Jews?
Do we have a religious responsibility to ensure that such children—as well as all other children—are not discriminated against or stigmatized? Should sincere, religiously observant same-sex couples, be prevented from having their children converted to Judaism?
As we are in the midst of a serious transition in the social/religious life of our society, quick yes or no answers are seldom helpful. While we do not yet have all the answers, we at least need to recognize what the questions are.
Over the years, I have found that my own views on these issues have been impacted by direct contact with same-sex couples who have come to me with their children. It is easy enough to dismiss stereotypes: it is altogether different to look into someone’s eyes, feel their pain and anxiety; see their genuine love of their children and their desire to raise their children within an Orthodox Jewish community.
I, along with so many other Orthodox Jews, strive to maintain Torah values while facing the realities of the society in which we live. It is not always easy to balance conflicting imperatives.
We need to think very carefully and very calmly before we can reach absolute clarity in a confusing world. But if we are to err, we should err on the side of love and compassion.
"The Rise and Fall of JONAH"- How a "gay conversion" program using nudity, cuddling, became Orthodox Rabbis' go-to answer for LGBTQ Jews
On a warm day in June, a Jersey City jury heard Jonathan Hoffman, an Orthodox Jew, describe an exhilarating weekend he spent sponsored by JONAH, an organization that claims to “heal” same sex attraction.
He described a “wild party” where a group of men danced in the woods, threw cake at each other and rolled in the mud before washing off in a group shower. Hoffman told the court that JONAH (Jews Offering New Alternatives for Healing) had helped him in his effort to change his sexual orientation.
Hoffman was deemed as “success story” by JONAH — someone with a history of sexual relations with other men who has married a woman and started a family. In a videotaped deposition played for the court, Hoffman credited JONAH’s program as “the stuff that has helped me and the stuff that I hold dear to my heart.”
But others claim they were harmed by the organization. Last week, in a landmark verdict, a jury agreed. The five plaintiffs alleged that JONAH defrauded them by saying the program’s methods were scientific. The jury found JONAH liable for $72,400 in damages for consumer fraud and “unconscionable business practices.”
The verdict, however, leaves the Orthodox community with more questions than answers. Like how a young Orthodox Jewish man struggling with homosexual desires was guided by well-known rabbis to spend weekends in the woods like the one Hoffman described. All under the watchful eye of a self-styled “life coach” who is also a Mormon high priest.
Much of the answer lies in the brilliant salesmanship of JONAH’s director, convicted fraudster Arthur Goldberg, and his less colorful co-director Elaine Berk. But it also includes the fact that recommendations of JONAH came from a number of respected Orthodox rabbis and mental health professionals.
In the late 1990s, Berk’s son came out to her as gay, she testified. She was troubled by this and “wrote letters to rabbis and different Jewish organizations and didn’t receive answers.” Frustrated, she did her own research and found psychologists positing there were ways to “heal” homosexuality.
She met Goldberg, whose son had come out to him as gay, at a conference about homosexuality and healing in 1997. The next year they founded JONAH.
Described by Goldberg and Berk as a referral service, JONAH espouses treatment that includes one-on-one counseling, group therapy, and weekends in the woods. JONAH asserts that “wounds” incurred in childhood cause homosexuality, and once those wounds are “healed,” men will have healthy, non-sexual relationships with other men and become straight.
In 2000, JONAH received an endorsement from Rabbi Shmuel Kamenetsky, dean of the Talmudical Yeshiva of Philadelphia and a member of Agudath Israel’s Council of Torah Sages. The endorsement remains on JONAH’s website today.
Around the same time, the award-winning documentary “Trembling Before God,” depicting the struggle of Orthodox gays and lesbians for acceptance in their religious communities, was released. Suddenly, gay Orthodox Jews became visible — and vocal — in a way they never had before.
Jonathan Hoffman noted that he found JONAH in 2006 through an online comment critiquing the film.
“There weren’t any other resources in the Jewish community that [were] providing Jewish men with the help that I was looking for,” Hoffman said.
Moishie Rabinowitz, now treasurer of Jewish Queer Youth, was referred to JONAH by Rabbi Yaakov Perlow, known as the Novominsker Rebbe. Raised in a charedi home, Rabinowitz, 22, was well into the process of shidduch dating. The only problem: he knew he was gay. At the time, “there was no gay Jewish world,” he told The Jewish Week.
Rabbi Perlow referred Rabinowitz to JONAH. But knowing that the organization used unscientific methods of conversion therapy, he decided not to go.
In 2004, the Rabbinical Council of America (RCA), the largest Orthodox rabbinic association, issued an endorsement of JONAH, suggesting “rabbis might refer congregants to them for reparative therapy.”
But the biggest endorsement for JONAH came with “The Torah Declaration” in 2011, signed by over 200 rabbis. The document, apparently drafted by about two dozen men, attributed homosexuality to “childhood emotional wounds” and declared that attempting change was the only Torah-consistent way to deal with the problem. And JONAH was the only Jewish organization offering the possibility of such change.
Just when JONAH had reached the height of rabbinic backing, it came under attack. In November 2012, four former clients and two mothers filed a fraud suit.
In court papers and later at trial, witnesses said that Alan Downing, JONAH’s Mormon “life coach” who claimed to have subdued his own homosexual attractions, routinely “invited” young men he was counseling to strip in his office and then “physically feel” their masculinity. Downing also led others to believe the behaviors of their parents had turned them gay.
Immediately after the complaint became public, the RCA rescinded its support and asked JONAH to remove the endorsement from its website, where it remains today.
Last week’s verdict against JONAH did not come as a surprise to Rabbi Samuel Rosenberg, the Orthodox rabbi and licensed clinical social worker who was co-director of JONAH from 1999 until around 2002, when he left due to “theological and professional differences,” particularly regarding the weekend retreats’ nudity and cuddling. “I would not approve the methods,” Rosenberg told The Jewish Week.
Rabbi Rosenberg and Goldberg clashed over the boldness of Goldberg’s claims.
“Mr. Goldberg insisted that he wanted to publicize the claim that he can assure anyone who comes through his doors that he can ‘cure’ them, quote unquote,” Rosenberg said. “My position was that it’s totally unethical to guarantee it, as with any psychotherapy. And also, that the term ‘cure’ is totally inappropriate in this context, because I would not call it an illness.”
Goldberg and his attorney did not respond to multiple requests for comment.
Rabbi Rosenberg said he was also troubled by Goldberg’s efforts to marshal Orthodox rabbinic support for JONAH through adopting calculated, Torah-friendly language while concealing the fact that he is not personally Orthodox.
Despite Goldberg’s lack of formal Jewish education — he left yeshiva after grammar school — and his personal non-observance, he was instrumental in the formation of right-wing Orthodoxy’s approach toward gay Jews. It was Goldberg’s name that was on the 2011 article in the Orthodox journal “Hakirah,” featuring a discussion between Rabbi Kamenetsky and him about the necessity of “setting forth Torah values” and touting JONAH’s services.
Within months, language from that article appeared in the Torah Declaration.
Some rabbis have successfully had their signatures removed from the document, like Rabbi Dr. Martin Schloss, director of the Jewish Education Project’s day school division. Others have hit a brick wall.
Rabbi Simcha Feuerman, a licensed clinical social worker and president of Nefesh, the International Network of Orthodox Mental Health Professionals, said he initially signed the declaration because he thought it “was merely a stance on the idea that sexual orientation is not absolute” and that some motivated clients could “find a healthy way to manage heterosexual relationships.” However, he later took issue with the document’s “unequivocal language that all homosexuals can be treated with today’s available clinical expertise.” Despite asking to be removed several times, he said, his name remains on the website.
According to plaintiff Chaim Levin, however, even Rabbi Kamenetsky has privately expressed doubts about the Torah Declaration.
Levin said he met the rabbi two years ago and “saw the pain in his eyes as I recounted my experiences in conversion therapy and JONAH. He asked me for forgiveness and said that the document ‘needs to be changed.’ To date, nothing has, and Rabbi Kamenetsky has remained silent.”
Rabbi Kamenetsky declined to comment.
Although JONAH’s bizarre methods were exposed over the course of the trial, some Orthodox rabbis stand by it.
Asked about the recent verdict, Rabbi Shmuel Fuerst, a signatory to the Torah Declaration, said he wasn’t aware of it but was content to have his name on the document.
But the details that emerged shocked others.
“Although there are reputable therapists who use and have had successes with conventional counseling methods to help people wishing to control their same-sex attraction,” said Rabbi Avi Shafran, director of public affairs for Agudath Israel of America, “the sort of ‘therapy’ that Mr. Downing says he employed is utterly outrageous and would never be sanctioned by any reputable Orthodox rabbi.”
Thursday, May 21, 2015
Tuesday, March 17, 2015
So, after multiple people recounted to me how a particular well known common acquaintence has been speaking negatively about me after learning that I'm gay -- not having once talked to me about the issue, so I've decided to make a little response to him, because I don't think I could stand to look at him now, unless he truly and sincerely apologizes and asks for forgiveness.
As I hung up the phone, I didn’t feel very good, so I could only imagine how she and her son felt. This was just months after a string of high-profile LGBTQ teen suicides, and the It Gets Better Project had been launched to give LGBTQ youth a message of hope for the future. JQY even created its own "It Gets Better" video for Orthodox gay youth. While the project was well-intentioned, the It Gets Better message tells a drowning child that a raft is coming. Some teens simply cannot stay afloat. It was time to build more rafts.
continue reading: LGBTQ Orthodox Teens, Forging a Derech- NY Jewish Week
Monday, February 9, 2015
The author discusses the words of R' Willig (a Rosh Yeshiva) of Yeshiva University
on treatment of LGBT Jews. This article seems to be very pertinent and one
which holds our leaders accountable. Moreover, he discusses how being in
an environment that is NOT respectful or supportive can have strong negative
consequences on an LGBT individual. In addition, he discusses the danger of
leaders using "they" as if they are not present or a part of the community.
Please take a read and share.
Tuesday, December 23, 2014
Rabbi Shmuley Boteach- "The story behind an ad condemning the treatment by Hamas and Iran of the LGBT community" JPost
Wednesday, October 8, 2014
Friday, June 6, 2014
"First they came for the communists, and I did not speak out—because I was not a communist;Then they came for the socialists, and I did not speak out—because I was not a socialist;Then they came for the trade unionists, and I did not speak out—because I was not a trade unionist;Then they came for the Jews, and I did not speak out—because I was not a Jew;Then they came for me—and there was no one left to speak out for me."
Tags: apathy, compassion,cowardice, diversity, human-rights
Monday, May 5, 2014
Thursday, April 17, 2014
Friday, April 11, 2014
Wednesday, April 9, 2014
What struck me most was the life-saving role Judaism played in the lives of these teens. Many found refuge in religion when homophobic friends, family, and society rejected them. They spoke about Reform and Conservative congregations and youth groups embracing them and mitigating the harsh reality of life beyond the synagogue walls.
Friday, April 4, 2014
|Photo by Marquise McKine|
Wednesday, April 2, 2014
Monday, March 24, 2014
Tuesday, March 18, 2014
|Eshel Parents Retreat in March, 2013|
Friday, March 14, 2014
Why? Because I feel that as religious Jews, we have a moral imperative to ensure that all members of our community are safe, valued and healthy. We are taught to use the midah of compassion here, as we do for so many other issues. When Rachie was 22 years old, she called me and my husband, and in the course of our conversation, basically said, “Mom, I am seeing someone I really care about, and this person is a woman. I am gay.” Neither of us were surprised. I asked her if she was happy and if this was a true expression of her core personality. My husband, Ken, just reminded her to stay safe and not do anything dangerous.
As an educated person, I am certain that biology and “how we are wired” is just the way G-d makes us. Furthermore, I am aware that 10 to 15 percent of any community is on the gay spectrum, and there is no exemption from this reality in the religious Jewish community.
Sunday, March 9, 2014
|A parent hiding in the shadows|
Moreover, this allows them to be better parents and learn ways of supporting their child. As one of these children, it's eye opening to understand what a parent experiences when they find out they have an LGBT child. Parents love their children unconditionally, but sometimes need the tools of how to show it. When a child doesn't match a parents expectations, they are thrown off course and can result in a child feeling isolated, hurt, and unloved. If you are a parent or know a parent struggling, share this wonderful organization (Eshel) , and let them know it's ok to admit they don't know. They need to know they are not alone and allow themselves the permission to be human. They have monthly support calls and meetings to help learn from one another. www.Eshelonline.org.
Let's get the conversation started. You and your child/children are the most important people of all. A child's coming out can create a huge strain on your relationship with your spouse and family. You and your family are way more important than the community that surrounds you. Put your priorities in order. Love yourselves enough to take the next step!
Tuesday, February 25, 2014
Arizona's Bill that would grant business owners the right to invoke religion to refuse service to gays and others- Video & 2 Articles
Is It Okay to Refuse to Serve Same-Sex Couples
Based on Religious Beliefs?
Monday, February 24, 2014
"Who’s Afraid of Jewish Marriage? A reply to my respondents" By Sam Schulman- Mosaic Magazine (A response to: "Same-Sex Marriage and the Jews")
"Is Jewish Marriage Unique?" By Sherif Girgis- Mosaic Magazine (A response to: "Same-Sex Marriage and the Jews")
From “We” to “I” By Rabbi Shlomo Brody- Mosaic Magazine (A response to: "Same-Sex Marriage and the Jews")
Sunday, February 23, 2014
"Gay Love and Jewish Tradition" Rabbi David Wolpe- Mosaic Magazine (A response to: "Same-Sex Marriage and the Jews")
|The Wedding(Die Trauung)-Moritz Daniel Oppenheim|
We’ve come a long way. At one time, the rhetoric dominating the discourse on homosexuality among the gatekeepers of traditional Judaism was condemnatory at best, cruel at worst. In one of his milder statements, the great halakhic authority Rabbi Moshe Feinstein wrote in the 1970s: “To speak of a desire for homosexual intimacy is a contradiction in terms.” Few would make such a statement today. Let us be grateful for small mercies.
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