The Unmasking!

And so I conclude our Masquerade by citing from "A Midsummer Night's Dream:"

If we shadows have offended,
Think but this and all is mended,
That you have but slumber'd here
While these visions did appear.
And this weak and idle theme,
No more yielding but a dream,
Gentles, do not reprehend:
If you pardon, we will mend.
And, as I am an honest Puck,
If we have unearned luck
Now to 'scape the serpent's tongue,
We will make amends ere long;
Else the Puck a liar call:
So, good night unto you all.
Give me your hands, if we be friends,
And Robin shall restore amends.

~

Tell me, dear friends, who were you? I have guessed some of you (if I have found you out, I've contacted you already) but who are the rest of you? What guests have come to greet me and grant me such lovely gifts and favors? I am, of course, extremely appreciative.

The Enchantress Turns 21

The rose she had offered was truly an enchanted rose, which would bloom until his 21st year.
If he could learn to love another, and earn her love in return,
By the time the last petal fell, then the spell would be broken.
If not, he would be doomed to remain a beast for all time.
As the years passed, he fell into despair, and lost all hope.
For who could ever learn to love a Beast?

~The Prologue from Beauty and the Beast

Twenty-one is a special birthday. The Beast had to learn to love Belle before his twenty-first birthday.

In any case, I have a custom of hosting a Masquerade Ball on my birthday. I have done so for the past three years.

Masquerade 2006
Masquerade 2007
Masquerade 2008

And now it is time for Masquerade 2009...because I am 21.



The rules are very simple: All you have to do is imagine. Dress yourself in silk and leather, velvet and crystal, capes or plastic, whatever you desire. Choose a moniker or handle that is different from your regular one (so as an anonymous commenter, but with a clever title- this is your chance to be a lord or lady), tell me what your costume is and please explain the gift you wish to offer me. It can be anything, from the brush of a butterfly's wings against my skin to the smile of a child to a rope of Swarovski crystals. I, of course, have decided to host this ball within my elaborate castle, which is decorated in the gothic style. The windows are all made of stained glass and golden torches line the brackets on the walls, which are made of stone. My castle is set in the midst of an enchanted forest; swan boats convey us across the moat and inside the place where only joy can enter.

Of course, you must come back tomorrow for the Unmasking. Traditionally, I try to guess who you are (if you are a frequent commenter) and otherwise you shall have to help me. Thank you!

The Courage of Yeshiva University: A Feast Unto The Lord

It began with the article in Kol Hamevaser.

But it didn't stop there. For there had been the formation of YUTC, the Yeshiva University Tolerance Club. And soon, there was an entire issue on Kol Hamevaser that addressed this topic. An issue that was pulled from the shelves of Yeshiva College due in part to the fact that the students had chosen to interview Steve Greenberg, a man who affiliates with the Orthodox community while openly gay.

And most recently, an entire edition of The Commentator was dedicated to facing the issue of homosexuality on campus.

So is it really any surprise, given the persistence of the student body, that eventually our Mashgiach Ruchani, who is a warm, loving, tolerant and caring man, stated, "Break off the golden rings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me"?

According to the article from The Commentator on April 21, 2009, it is certain this was not R' Blau's first choice. He "emphasized that this type of issue should be dealt with in private." So what changed? What changed is that Rabbi Yosef Blau is a man of extreme bravery, a man of courage, dedication, honesty and truth. He has always spoken about uncomfortable topics, having been extremely active in the community when it comes to sexual abuse. As the Mashgiach Ruchani, he has an impossible task. How he finds the energy and ability to speak with, understand and lovingly approach all of the many different students housed within our school amazes me. And doubtless what R' Blau realized is that if the student body was so persistent, this issue had to be addressed. No one else seemed willing to address it in a public way, and so he took up the mantle of responsibility. As Aharon HaKohen, dwelling amongst the people, he determined that it would be better to hold a groundbreaking event under his guidance than without any rabbinic guidance.

The difficulty, of course, is that Wurzweiler is not Yeshiva and Stern College. Wurzweiler is a school of social work and the events held there may conform to those held within general society as a whole. In distinction, an event that is open to the undergraduate colleges has to be of a different tenor. The undergraduate colleges identify as religious and thus halakha must be the guiding principle behind the event. Indeed, this is what R' Blau strove to do. He specifically stated that halakha was not to be discussed, that it was these four young men's personal stories that were to be told. And the panelists spoke and for the most part their message was one that resonated with the compassionate students who were in attendance, for it was a message that requested understanding, sympathy and kindness.

The problem arose when there were those who went beyond the tenets set for the panel, suggesting that they deserved loving and fulfilling homosexual relationships in their life or alluding to the fact that they have partners, which opened up the possibility that they were not following the halakha. While at Wurzweiler, such statements would be perfectly acceptable, at the undergraduate level, they cannot be. In part because of this, and in part because they disagree with the idea of identifying oneself with any sin, and believe that those who desire understanding or help should do so privately, our Roshei Yeshiva stormed down the mountain, the Tablets quivering in their hands. It is not that they were angry with R' Yosef Blau or suspicious of the motives of those who had attended the event. It is that they shook with zeal for the honor of God, whom they felt had been slighted.

R' Yosef Blau had declared, "Tomorrow shall be a feast to the Lord," having had the purest of intentions regarding the event. Unfortunately, despite his wish, others stated, "This is thy god, O' Israel, which brought thee out of the Land of Egypt." While he had wished to answer the question plaguing the student body and only desired to create a community that could cease acting in a homophobic or otherwise immature fashion, others had come with an agenda of gay pride or the insinuation that the halakha ought to be changed, twisted or stretched. Even though this was not stated outright, the Roshei Yeshiva felt the very fact that this forum had been opened created an atmosphere that could be perceived as legitimizing this point of view. How can one speak publicly of an inclination to sin? How can one define oneself by sin? Such an idea was totally unconscionable.

And so R' Mayer Twersky stated, "It is not the voice of them that shout for mastery; neither is it the voice of them that cry for being overcome, but the noise of them that sing do I hear." It was the applause that rang in his ears and the ideology behind that applause, lurking where the pure-hearted could not see it. Twersky took care not to blame anyone involved in the panel; he believes they had only the truest and purest of good intentions. Despite this, enflamed by love of God, who had been implicitly set aside and maligned, His commandments deemed too difficult to follow, he determined to do battle, crying, "מִי לַיהוָה אֵלָי?"

Aharon HaKohen and Moshe Rabbeinu were brothers. The difference is that Aharon was amongst the people in the midst of their crisis while Moshe was atop the mountain. Thus, the actions they took, while both entirely dedicated to God and fraught with love of God, differed in nature. Aharon sought to comfort the people while directing their energy to God, creating a feast for the Lord. And Moses could not bear any distortion whatsoever, and thus declared, "מִלְאוּ יֶדְכֶם הַיּוֹם לַיהוָה." Aharon was a man of the people, a רודף שלום, while Moses was a man of God, an עבד יהוה

But was there, God forbid, any emnity between the two? Of course not. Such a thought is impossible. Throughout Tanakh, Aharon and Moshe stand side-by-side as brothers. It is Moshe who is given the task of disrobing his brother and placing his clothing upon his son Elazar; surely God would not have permitted him to do so if he felt any hatred for him in his heart. The entire congregation, which certainly includes Moshe, weeps for Aharon.

And so what is the message that we ought to take away from "Being Gay in the Orthodox World: A Conversation with Members of the YU Community"?

I believe it is one of amazement and awe at the courage of the members of this institution.

There is the courage of R' Yosef Blau, who chose to address an issue which the student body was crying out to have addressed. There is the courage of those who were pure-hearted amongst the panelists and the audience, who truly came together in order to express their love for man even though he struggles in keeping God's law. And then there is a different kind of courage, the courage of R' Mayer Twersky and R' Yona Reiss, that lies in condemning that which they feel dishonors God. While these different individuals may disagree in their perception of the nature of this event, what is certain is that they are all fighting לשם שמים, their only desire to uphold כבוד שםים. And thus, no matter who we are within the Orthodox community, I believe that we can all stand united in our admiration of the courage that calls us to take a stand.

We are told in Deuteronomy 16:15, "שִׁבְעַת יָמִים, תָּחֹג לַיהוָה אֱלֹהֶיךָ, בַּמָּקוֹם, אֲשֶׁר-יִבְחַר יְהוָה: כִּי יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ, בְּכֹל תְּבוּאָתְךָ וּבְכֹל מַעֲשֵׂה יָדֶיךָ, וְהָיִיתָ, אַךְ שָׂמֵחַ."

And I believe that in the end we shall indeed be successful in creating a feast unto the Lord, one that ensures that in truth we shall be "altogether joyful."

R' Mayer Twersky's Response to 'Being Gay in the Orthodox World'

Since the audio is up on TorahWeb, here are my friend's notes from R' Mayer Twersky's lecture (for those who prefer reading as opposed to listening.) They are unofficial, not necessarily 100% accurate, and any and all mistakes are his. They are meant as a supplement to the audio, not in lieu of it.

~

Birshuso al pi horaso, moreinu Rav Shechter shlita, v’rabosai.

Tashchis choshech … zeh domeh halaila [didn’t catch it all].

Chazal said that Olam Hazeh resembles night. Mesilas Yesharim explains that the darkness of night engenders two types of mistakes. Some things people can’t see at night because it’s dark, so people stumble. But there is a more insidious error which darkness engenders, says the Ramchal: he sees but doesn’t see what he is seeing. Darkness of night can engender illusions, delusions, and confusions. If Olam Hazeh is compared to lailah, and the geulah yemos hamachiach, and the geulah is compared to yom, it is darkest we know, before dawn. In the darkest hours of night, the delusion, illusion, confusion is greatest. Not only in my lifetime, but I think in your lifetimes, there was a point where such a schmooze would have been unimaginable, inconceivable. Not only unnecessary, but inappropriate and wrong. What is there to talk about – is it a matter of public discourse?

One of the gimmel middos Bnei Yisroel is known for, rachmanim, baishanaim, gomlei chasadim – olam hazeh doma l’lailah, we need the ohr of Torah to dispel the darkness. V'Es Zachar Lo Sishkav Mishkevei Ishah To'evah Hee – sometimes we quote the posuk, but sometimes in a more sanitized version. To'evah is a very strong, jarring word – abomination. We know we are supposed to speak b’loshon nekiah, we are supposed to speak moderately, so To'evah is a very strong word. We’re no more refined than the Torah, no more moderate that the Torah. And if we adulterate, if we water down the l’shonos of the Torah, we desensitize ourselves to what the Torah is saying. If the Torah says it is a To'evah, there is no need to water down what it says, the value of what the Torah says is eternally true.

We need to make a communal cheshbon hanefesh on, not just this context, how apologetics can dull our awareness of what the Torah says. Most issurim in the Torah don’t come with such a description. And apparently the Torah says it for this effect, it is a jarring effect, and intentionally so.

Ok, but the Posuk is describing behavior – homosexual behavior. What about if we are talking about people, not behavior? How does the Torah speak to them? What’s wrong? Is there anything wrong with saying that homosexual individuals should be able to come out of the closet and be treated sympathetically, empathetically? Anytime we, Jews, bnei Avraham, Yitzchak, and Yaakov hear the word sympathy – we respond. Rachmanim, baishanim, gomlei chasadim – if you want to tug at the heartstrings of a Jew, talk to him about sympathy, about empathy, because a Jew responds and that’s the way it should be. The Rambam says if someone doesn’t display these middos, we have to check into him – stay away from having a shidduch with a person who doesn’t display these traits of rachmanim, baishanim, gomlei chasadim. So is it wrong, maybe it isn’t wrong?

Mashel l’davar domeh, please forgive the crudeness of what I am about to say, it is crass and crude. What if someone will come and ask us for a forum for someone who has a tremendous lust for his neighbor’s wife, not that chas v’shalom that he has acted on it, and hopes he won’t act on it, but he has a tremendous lust for his neighbor’s wife. He wants to come out of the closet and have people relate to him sympathetically, emphatically, and he’ll stand in front of a forum of hundreds of sincere, well-meaning people – people who were drawn in by these traits – and he’ll tell us his inclination is to “lo sachmod eishes rayecha.” And he shouldn’t be isolated from other people, there should be a club. We’ll find a euphemistic description for the club – b’chomdim Ishei Reyehu. What should our reaction be? One of revulsion! If he’ll tell us, “but it’s natural, but I’m wired that way” – does that diminish the revulsion one iota? There is sympathy, which is correct, which is a core, core Jewish character trait, at the heart of who and what a Jew is. Then there is legitimization of To'evah. There is no such thing as a Jew who should be publicly identified as chomed eishes reyehu – there should be no Jew identified as having an inclination toward Mishkav Zachor. The person needs, and deserves help in struggling. I suspect that ayn hachi nami, that help and appropriate sympathy should be forthcoming. I suspect that rov, if not everyone in this room has issues: personal issues - bein adam l’atzmo, familial issues, professional struggles. Most, if not everyone has issues. Who needs to know about these issues? The people closest to us, maybe or rabbonim. Our most intimate friends and family members. No one looks to publicize to the world, to create a new class of people, a new class of Jew – there are ways of educating the public without creating a category of a “gay Jew” – even if with all the insistence, of not acting but just the inclination, what one professes to be orientation.

There is a Yiddish saying – a descriptive statement – the way it goes with the non-Jews it goes with the Jews. The way it goes in Albany, that the legislation should recognize gay marriage, the way it goes in New Jersey where they are wrestling with such a bill – that, rachmana l’tzlan infiltrates our communities. Sympathy is warranted, but it is a tragedy when that sympathy is exploited to create a legitimization, to create a new category of a Jew, who can come out of the closet and identify himself as being oriented toward To'evah.

Sympathy can also be overdone. The Rambam has a line in a different context: he writes that at times, rachmanus, misdirected, can really be achzoriyus [def: harshness]. What is intended, albeit sincerely as rachmanus, can at times, turn out to be achzoriyus. That is true, not only if that rachmonus, that compassion is misdirected, even if it is exaggerated. Rachmonus is one of the middos of HaShem that must be performed b’middas beinonis.

Case in point – if one allows for the following combination of propositions: One, homosexuals are wired that way, something that is hopelessly irreversible, they are wired that way. Proposition number two of which there is a big debate in the mental health community, although one only hears one side of that debate on the street proposition number two – in addition to being hopelessly wired that way, this represents a unique, sui generous, herculean, heroic struggle to conform to what to the Torah says, V'Es Zachar Lo Sishkav Mishkevei Ishah To'evah Hee. What’s wrong with that combination of propositions? No matter how many times you repeat the mantra that Halacha isn’t negotiable, isn’t relativistic, the real message that is broadcast – that if one is hopelessly wired, and this represents a heroic, herculean struggle, my respect knows no bounds for someone who struggles with this. We don’t hold ourselves to heroic standards. The message is – despite my mantra that halacha isn’t negotiable, under the guise of sympathy, the message is – rachmana l’tzlan, the Torah’s halacha isn’t really real for you. I don’t expect you to comply with it because you are hopelessly wired this way, and it’s a heroic struggle of titanic proportions that you struggle with this. The message is I don’t expect you to apply the Torah to yourselves. … [quoted a posuk]… that rabbosai, may be well intentioned, it may be a sincere intention and attempt to extend sympathy, it is achzoriyus, nothing less – it broadcasts that I don’t expect you to comply with what the Torah says is yeharaig v’al yaavor.

Point 1 – there is a difference between sympathy and legitimization. The fact that on the street sympathy is exploited, cynically manipulated – one does not need to condone gay marriage because someone is discreetly struggling with this issue just like everyone can struggle discretely.

Point 2 – Sympathy can be over-exaggerated – it isn’t sympathy, it is achzorius.

Point 3 – very briefly, in many contexts, the Rav Z”TL used to speak about, wrote about, that at the very core of halacha lies the concept of defeat, of surrender. Halacha means the discipline of halacha, the absolute lines, parameters, contours of halacha mean that I can’t have everything I want. The fact that I want it, doesn’t mean that is has to be doable. The fact htat IZ want, it, no matter how much I want it, doesn’t mean it has to be feasible according to halacha. The essence of halacha, defeat, surrender, to know I can’t have it, even if I want it. The mindset that we operate in – the fact that I want it makes it on the contemporary baalei halacha to let me have it – that mindset is also operative here.

So that there is no misunderstanding of what we are talking about last week’s event, I want to explicitly talk about it. The condemnation, the mecha’ah that we all feel and should be making, unequivocal should be about the event. I don’t think that any of us can, or should, stand in judgment of people who attended the event, or of some of the participants or organizers had in mind. The majority of those constituents involved, were sincerely motivated and well intended. They either didn’t realize what the event was going to be, or their sympathy was co-opted and manipulated - that line which should be so clear and sharp and delineates between discrete sympathy for those struggling with an issue and expressing favor toward an issue that society feels positively about…

It is not true in any other context, or this context any more than any other context- should you be able to talk to the people closest to you to get hadracha? Yes. But should you come out of the closest to deal with this issue out in the open, unlike any other issue? It’s the Jews following the Gentiles – the agenda of gay pride, of gay marriage, of gay rights – that’s what’s influencing us.

I was told to address some of the questions that talmidim have raised regarding their reactions and responsibilities. Regarding a petition [see end of this for the text of the petition] that was drawn up, addressed to President Joel – what difference does it make if I sign, is it right if I sign, isn’t it an affront to President Joel, isn’t it inappropriate for that reason. Unfortunately, the way the Chillul HaShem unfolded and how the event occurred, it was billed as being gay at YU. The Chillul HaShem unfolded as a reflection on the institution, on all of us, because of people in the event, attending the event, and when that’s how the Chillul HaShem unfolds – not only is there a need to find some forum, some vehicle to go on record against this Chillul HaShem, and in this case the obligation is many times over. The picture projected, one of total distortion, is that it reflects on the yeshiva. It reflects on every segment of the yeshiva, administration, rabbeim, talmidim, everyone was implicated by how the program was projected and how it came off: “Being Gay in YU.” Two of the four presenters also spoke about actual mishkav zachor, in addition to the distortions we’ve spoken up until now. The transcript talks about applause at many points – but no mecha’ah. That’s where the record stands. SO everyone in our community must say that is not us, we reject – we disassociate ourselves from all of that.

When it comes to k’vod shomayim, we shouldn’t ask who am I, what am I – not a place for anava. [Cited a rabbinical source from a sefer that said:] B’chol roey HaShemesh… my father was so humble, such total bitul of himself – but when it came to milei dshmaya, then a person must be strong, not who am I, what am I. Each of us is one more voice – that is not what we represent, that is not what we believe. It was a travesty and a distortion of what we believe. That this distortion was reflected on all of us – being gay in YU – people involved, even those well intentioned, echad shogeg, echad meizid. So on every level, for internal and external consumption – we have to say that’s not who we are that’s not what we represent!

What about if the petition – is it an affront to President Joel – I’d like to tell you two things, please listen to both. One answer to clarify halacha, and one to clarify metzius. Halacha – doesn’t matter, when it comes to kvod shomayaim, it doesn’t make a different for any other cheshbonos, no matter what anyone else thinks. If it is for kvod shomayim and expressed for kvod shomayim, it doesn’t matter what anyone else thinks. Sof Davar Hakol Nishma – doesn’t matter what anyone thinks. Metziyus – it doesn’t represent an affront to President Joel – we all stand on the same side – he is no more in favor of what happened than any of us are. Everyone, in every layer, in every segment of our constituency, has to work together to undo and repair that Chillul HaShem.

But ultimately, we will only know that we’ve done what we can to repair, rachmana l’tzlan, that Chillul HaShem and future occurrences of Chillul HaShem, when we are resolute and determined, not only to renounce Chillul HaShem but also to renounce causes of Chillul HaShem. As we move forward, the causes the root causes, of Chillul HaShem, need to be understood, need to be addressed, unequivocally, unapologetically, without any cheshbonos that detract from kvod shomayaim, and all of us, no matter what one’s position in the community of yeshiva is, no matter what one’s age, all of us have to share that absolute, resolute, determination to again, not only renounce and try to correct the Chillul HaShem, but to renounce the root causes of it, and to address that as well. And to move forward and do what we spend our time doing, let the posuk of avdei atah Yisrael HaShem (didn’t catch it – gist of it being that Jews are loyal servants of HaShem) – should be said of everything we do and say in Yeshiva.

The Petition:

Dear President Joel and Rabbi Reiss,

The question of sexual orientation is one of the most sensitive, complex, and relevant issues facing Orthodoxy today. Our institution has the unique privilege of standing at the forefront in addressing this issue, attempting to balance sensitivity and openness with an uncompromising dedication to Torah and Halakha.

It is for this reason that we are deeply concerned with the message the recent public forum on homosexuality in Orthodoxy sends to the rest of the world. There certainly is a need to address this important issue; however, it must be addressed with privacy, discretion, and care. A public display of support for individuals who have chosen to openly identify themselves by their alternative lifestyle and desires indicates an implicit, if not explicit, acceptance and approval of a lifestyle that goes against the ideals of the Torah. While trying to be sensitive to the needs of these individuals, the event showed insensitivity to the values we stand for and live our lives by. Instead of creating a Kiddush HaShem, we have unfortunately created a Chillul HaShem.

We, the Talmidei HaYeshiva, express our profound disappointment and embarrassment for the regrettable message that was sent and the Chillul HaShem that was caused.

R' Twersky & R' Reiss On 'Being Gay In The Orthodox World'

My friend (male) went to both lectures and typed up what was said. The notes are available for anyone who is part of Yeshiva University; email me from your YU address and I'll send them to you.

That Notorious Rabbinical School

My Ner Yisroel friends told me to read The Eye of the Storm: A Calm View of Raging Issues by HaRav Aharon Feldman. Well, I finally got a chance to get ahold of it, and, out of curiosity, flipped to Chapter 28, entitled 'Homosexuality and the Torah.' I burst out laughing at one section for the very simple reason that I love Yeshiva University.

Why do I love YU? Here's why. HaRav Aharon Feldman writes, in the course of his treatment of homosexuality:

There are several "Orthodox gay" Internet discussion groups, as well as social groups in various parts of the world. Although it is commendable that many homosexuals now have a way of overcoming their isolation and loneliness through these groups, many individuals have used them as a vehicle for advocating homosexual behavior, supposedly within the framework of halachah. At least one of these refers to himself as a rabbi, having passed the requisite courses for ordination at a rabbinical school notorious for its minimal spiritual requirements.

~page 230

Did you read that? "A rabbinical school notorious for its minimal spiritual requirements." By this, I assume, the Rav refers to Steve Greenberg and RIETS. While I understand Rav Feldman's not liking Steve Greenberg's opinions, the slur on RIETS is hardly necessary...And I love YU for not only ensuring that we have this book in our library but actually advertising it (it's on the 5th floor bulletin board) because it demonstrates the intellectual honesty I think every place of learning should uphold.

Long live and God bless Yeshiva University!

Update: I discovered on pages 200 onward that Rav Feldman wrote a letter of approbation to Dr. David Berger, who wrote (according to the mistranslation in the book) The Rebbe, the King Messiah (which is in truth titled The Rebbe, the Messiah, and the Scandal of Orthodox Indifference) and who also happens to be the Dean of Revel. So even if I am correct in my assumption and Rav Feldman objects to RIETS, he likes Revel's Dean!

Sichas Mussar HaDracha on Recent Events

If you are a boy and are going to R' Mayer Twersky's shiur at 4:00 PM and/or R' Yona Reiss's at 9:30 PM in the Glueck Beis Midrash, please tell me what they say. I'd love to hear it for myself but alas, I was not born a boy.

To Deserve and To Sacrifice

Several of the panelists on the "Being Gay in the Orthodox World" panel articulated a belief which I believe is extremely flawed. It is also a belief inherent to American society and to the Western world on a whole. It comes from the statement, "I deserve to be loved, craved and needed by a man." And then the rationalization and belief that because you deserve it, whether God has deemed it wrong or right, it is all right to break halakha. This was not stated explicitly but it was the clear implication of those words and that philosophy in general.

Rabbi Kenneth Auman once clearly delineated the difference between rights and obligations in the conception of Judaism and the halakha. I think a similar distinction ought to be made here.

God owes us nothing. We owe God everything. If not for Him, we would not exist. We would not live, breathe, feel or think. The only being in the world to whom we can and must pledge ourselves wholly is God. Everyone else may fall away.

Thus, there is no such thing as our deserving anything within a Judaic conception of the world. Were we to spend all of our lives occupied in nothing but the total service of God, we would still be unable to repay Him for the goodness He has bestowed upon us. For people who have good parents, you know this feeling as well. I could pay my parents back all the money they spent on me and it would still not suffice. There is no way to ever repay. I can only live in their debt and express my gratitude in any way I can.

If you look at the advertisements in magazines like InStyle, Glamour, Cosmopolitan, W, Redbook, Vogue and Lucky, you will note a common theme. The advertisements continually end with the words, "Because you're worth it." Or alternatively, "You deserve it." America is a country which desires to make you believe that you should spend money to satisfy all your desires and needs because you are worth it. And on the surface, that seems to be a very satisfying philosophy. There shall be no people with low self-esteem in America; we have magically whisked them away. In their place, we shall have people who always believe that they are 'worth it.'

I look at these advertisements and laugh at them. Firstly, because I find it demeaning to be told that I am supposedly worth a very expensive bottle of Olay lotion. I am a human being created in the image of God; I am worth far more than that. Secondly, because I don't believe in the conception that we deserve anything. We deserve nothing. What God gives to us is a gift.

This is something that the Rav, Rabbi Joseph B. Soloveitchik, understands entirely. This is why he developed a philosophy of sacrifice. Everything balances in the Rav's philosophy of dignity in defeat. We are permitted to eat kosher but not non-kosher. To engage in relations with our spouse but not with others. We must abstain from having relations when our wives are niddot. We can work during the week but not on Shabbat. Everything is a balance. And this philosophy, according to the Rav, helps train us so that we can accept dignity in defeat even when that defeat is not of our own making. For example, when it is the halakha that binds us and nothing else.

As he writes:

Dignity in Defeat

If man knows how to take defeat at his own hands in a variety of ways as the Halakhah tries to teach us, then he may preserve his dignity even when defeat was not summoned by him, when he faces adversity and disaster and is dislodged from his castles and fortresses.

What is the leitmotif of the strange drama that was enacted by Abraham on the top of a mountain when, responding to a paradoxical Divine summons to take his son, his only son, whom he loved, and offer him in a distant land called Moriah, he surrendered his son to God (Gen. 22)? It was more than a test of loyalty that Abraham had to pass. God, the Omniscient, knew Abraham's heart. It was rather an exercise in the performing of the dialectical movement, in the art of reversing one's course and withdrawing from something which gave meaning and worth to Abraham's life and work, something which Abraham yearned and prayed for on the lonely days and dreary nights while he kept vigil and waited for the paradoxical, impossible to happen. And when the miraculous event occurred and Abraham emerged as a conqueror, triumphed over nature itself, the command came through: Surrender Isaac to Me, give him up, withdraw from your new position of victory and strength to your old humble tent, all enveloped in despair and anxiety, loneliness and gloom. Abraham, take defeat at your own hands, give up heroically what you acquired heroically; be a hero in defeat as you were in victory.

Abraham obeyed. He realized that through this dialectical movement a man attains redemption and self-elevation. And the improbable happened; as soon as he reconciled, as soon as he gave Isaac up, the forward movement, the march to victory was resumed again. He received Isaac from the angel and the pendulum began to swing to the pole of conquest.

This drama is reenacted continually by the man of Halakhah, who is dignified in victory and defeat. The Halakhah taught man not contemptus saeculi, but catharsis saeculi.

Halakhah wants man to be conqueror and also to be defeated- not defeated by somebody else, not defeated by a friend, not defeated by an outside power, for there is no heroism involved in such a defeat; such a defeat, on the contrary, demonstrates cowardice and weakness. Halakhah wants man to be defeated by himself, to take defeat at his own hands and then reverse the course and start surging forward again and again. This directional movement, like a perennial pendulum, swinging back and forth, gives exhaustive expression to man's life and to Halakhah. [Emph mine.]

Is this important for mental health? I believe so. Of course I cannot spell out here how this doctrine could be developed into a technology of mental health, but I believe this doctrine contains the potential out of which a great discipline of the Judaic philosophy of suffering, an ethic of suffering, and a technology of mental health might emerge.

What I have developed is more a philosophy of the Halakhah. How this philosophy could be interpreted in terms of mental health is a separate problem, one that is quite complicated. But I believe that the trouble with modern man and his problems is what the existentialists keep on emphasizing: anxiety, angst. Man is attuned to success. Modern man is a conqueror, but he does not want to see himself defeated. this is the main trouble. Of course, when he encounters evil and the latter triumphs over him and he is defeated, he cannot 'take it'; he does not understand it.

However, if man is trained gradually, day by day, to take defeat at his own hands in small matters, in his daily routine, in his habits of eating, in his sex life, in his public life- as a matter of fact, I have developed how this directional movement is applicable to all levels- then, I believe, when faced with evil and adversity and when he finds himself in crisis, he will manage to bear his problem with dignity.

-Out of the Whirlwind by Rabbi Joseph B. Soloveitchik, pages 113-115

I consider myself a compassionate person. The fact that my heart went out to those bound by the halakha when it comes to the LGBT movement particularly was a demonstration of this, I believed. Then I met Jordan and he, as usual, proved me wrong. Jordan was in fact more compassionate than me! "What of someone who is a kleptomaniac?" he asked me. "He has an urge, perhaps even an illness that makes him want to steal. Do you feel compassion for him?" I shook my head no. "What you have done is made a mental judgement that one kind of suffering is worse than another," he rebuked me. "Who is to judge the strength of desire? Who is to say that one desire trumps another? The same desire that a man may feel to love and cling to and totally mold himself with another man may express itself in the man who wants to steal. How can you know the strength and power of desire to decide that some are reasonable and some are not?"

"But," I argued, "the difference is that this has to do with living one's entire life. To live your entire life alone? Celibate, without anyone to share it with in that way? It seems cruel. Also, consensual homosexuality hurts no one whereas murdering or thieving takes someone or something away from someone else."

"Then tell me," he says, "what if someone has an impossibly powerful desire to eat treif? Do we say it is not a sin? Do we form a support group for those who eat treif, decide to have a Mechalelei Shabbos club in shul for those overpowered by that desire? The strength of one's desire proves nothing. Unlike you, I feel for everyone who suffers desire like that. The woman who has not been given a get and is an agunah; suppose she gets remarried without her get. Do I feel for her? Of course I do. Would I start a support group in shul for women who remarry without gittin? We cannot do so."

And he was right. I had decided, simply based on my own personal feeling, that the desire an LGBT person feels for someone else was more important and thus more heart-wrenching. I felt compassion for them when I would not feel that way towards others who broke the law. I had bought into the Western judgment which believes that we all deserve to be happy - or at least to engage in the 'pursuit of happiness' and also deserve to fulfill all desires so long as they don't harm others. But this is not the truth. We deserve nothing of God. Should He bless us, if we are lucky enough to live beautiful, fulfilled lives, we shall be the luckiest people in all the world. But if we do not receive these blessings, can we really accuse Him, tell Him that we deserve that perfect life, that we are somehow entitled to it; it's coming our way? I don't think so.

The reason I went to the event entitled 'Being Gay in the Orthodox World' is because I don't believe in going beyond the law. The law says a man who sleeps with another man like he would lie with a woman is committing a grave sin. It does not say that we must refer to that man as a 'faggot' or act cruelly to him. Most yeshivot, and YU is no exception, are homophobic. I went to the event because I thought it was important that people see that people who are homosexual are just like you and me. They are our classmates and our peers. And thus people would learn not to be needlessly cruel, to go beyond the law in their cruelty with words and actions.

I love people who happen to be attracted to members of the same sex. I find much to love in them. Some of my best friends are gay. But I cannot condone, countenance or believe in 'giving up' parties where people want me or anyone Orthodox to be okay with the fact that they are breaking the law (assuming they are acting upon their desires.) I will never be okay with that. And that means I may make decisions you will not like. When my child asks me about the kid who has two daddies, I may explain that according to Judaism it is forbidden, that s/he can love and appreciate the people and nonetheless know this is not in accordance to the law. I love many people who break Judaic law. The distinction here is that you absolutely know that this is not what God desires and you have made a decision to put yourself first, not to struggle any longer, not to strive to sacrifice even though it would be immensely painful to you, simply because you 'deserve to be loved.'

My heart goes out to all who struggle. But if the struggle is over, if you are 20 years old and have made a rational decision to break the halakha, that saddens me. I think you are too young to give up the fight just yet. You cannot tell me it is impossible to live a celibate life. I know women in their 60s who are virgins and will never touch a man for as long as they live. It is not because they don't want to. It is because they fear God. Is it awful, miserable, unhappy and lonely not to fulfill your love for another? Absolutely it is. But it is not impossible. And to me, the rationalization that you deserve to act on your feelings contra God because they will make you happy will not stand up.

This does not mean I would shun you or hate you or otherwise not love you as a person. But I will believe that you are doing wrong, that this is a sin, and you cannot expect my support of this sin. I love you. I don't believe in calling you names. I believe it is important for people to realize that you are human and struggling and to empathize with you. But we have been created by God, given the incalculable gift of life, and it is our job to attempt to repay through sacrifice. Even if we hate it. Even if we are angry with God. Even if we feel that He is cruel. And I cannot support anyone who has decided the struggle is over and the decision is made. I do not believe that is what Judaism is about. There is no point at which we simply give up. We are living for God and for this reason we must struggle to do as He wills.

The woman for whom I am named was murdered because she was a Jew. If she can die for being a Jew, must I not struggle with all I have, with all I am, to live as a Jew? To hate the times that I fail to serve God as He wishes? To try my utmost to do so, even when He hurts me, even when I am angry with Him, even when all I want is to run from Him? If I must give up my life for Him, must die for Him, then can I not give up my dreams for Him, my would-be spouse, my unfulfilled love?

We have raised a generation that does not understand why they must die for God, and thus it follows that they find it extremely difficult to live for Him. As a member of this generation, I feel with you, alongside you. I know how it hurts to live for God. I know the pain and the anger and the hatred, how you feel raw inside, the words unexpressed, the silent scream you wish He could hear. I know that anger because I live with it. But what I cannot do, what I cannot accept, what I will never accept, is that it is a legitimate choice to decide not to live for God. You may feel it to be a necessity, the only way you will stay sane, the only way to survive and I cannot judge you for that. But the point of view that states that it is legitimate to make such a decision-that I should see it as normal and think nothing of it, that it is acceptable to decide that you will not live for God- that I cannot accept. And if you wish to tell me such a point of view is legitimate, I will fight you with everything that I have. Because Jordan would take a bullet in his head for his Judaism and for God, and after knowing such a person, I cannot accept that we ought to be satisfied with anything less.

Being Gay In The Orthodox World: A Conversation with Members of the YU Community

Tonight, December 22, 2009, the YU Tolerance Club and Wurzweiler School of Social Work hosted an event entitled "Being Gay in the Orthodox World: A Conversation with Members of the YU Community." I transcribed the event so that those who do not know any homosexual people or who were unable to make it could have the opportunity to learn a little bit about the choices people must make when in that situation.

Now more than ever I want it to be clear that this is as accurate a transcription as I could render but there definitely are parts that are missing. This is not verbatim. It is unofficial. It would be wrong to treat every word as divine. Any and all mistakes are mine. I would like to offer a forum for people to learn and to discuss, but not a forum for people to bash, malign or otherwise hurt others. Some names have been changed and that is deliberate. Do not reveal the identity of anyone associated with this event; if I've changed the name it was purposeful. Do not quote from this article for any official purpose; contact the people who spoke if you wish to quote them.

~

(There was an incredible turnout of people. The whole room was full and others were sitting on the floor. I would say 400 800 or more.)

Panelists: Avi Kopstick, Josh, Mordechai Levovitz, Jonathan
Moderated by: Rabbi Yosef Blau
Dean Gelman of Wurzweiler also in attendance.

Rabbi Blau: In order for this program to work, especially with such a huge crowd of people, a number of you feel very strongly about things, passionately, I have to ask that everyone cooperate with the parameters that we set for this evening. This – Wurzweiler actually had been running programs with a much smaller turnout apparently (laughter) in the past. The shift to involve this broader audience very much was influenced by two articles by students, one that appeared last year in the Kol Hamevaser and another that appeared this year in The Commentator which was a call to be taken seriously and to be heard. It’s not an occasion for debating halakha, for making halakhic suggestions. The halakha as expressed explicitly in the Torah and in the Chachamim is clear to everyone here. And this is not what we’re here to discuss and I’m making the point in the sense that if someone does try to discuss halakha, I will ask them to stop. It’s not appropriate in the context of what we’re doing. Secondly, as far as the various psychological theories and interpretations and shifts in the APA statements about homosexuality, again, this is not the forum for that discussion. We have a number of mental health professionals working for Yeshiva who have worked with students who wanted to discuss this issue with them but this is again in a different context. Dr. Pelcovitz who is sitting on the stage after the four presentations will make a few remarks to give a certain context. What we WILL be doing is addressing the pain and the conflict that is caused by someone being gay in the Orthodox world. Our four panelists, one present student and three alumni of Yeshiva, will be speaking about their own lives and experiences. I would ask you not to take pictures of them and not to record to respect privacy. Recordings have an unfortunate tendency to enable someone to take out a snippet and then use it for various and sundry purposes. The program will conclude at 10:00 PM. There will be an opportunity for questions, they’ll be written down and I’ll present them to the panelists. The questions should be to the panelists, not to me. Anyone in Yeshiva knows I’m around and if they want to discuss anything, halakhic or otherwise with me, they can always find me. One last request: No matter what you feel, do not interrupt any speaker, show respect to people. I trust it won’t be necessary to ask someone to cooperate. I really really hope that I’ll be able to maintain control. If we lose control, unfortunately, I’ll have no option but to simply end the program. We’re not going to allow any chaos. I thank you in advance for your cooperation. Our first speaker is Joshua . (Thunderous applause.)

Joshua: Oof, there’s a lot of people here. Hi, everybody. Okay, I guess no better place to start than at the beginning. First of all, thank you very much to all of the institutions that allowed for this to happen- to the University, Rabbi Blau, Dr. Pelcovitz, moderators and safety nets, maybe- we’ll see how that goes as we go- thanks to everyone for coming. It’s exciting to be able to dialogue with you, think with you, talk with you about this part of ourselves. And then lastly, actually, I just wanted to start with an apology. There are faces that I see in this room who I have relationships with before the last 30 seconds and I haven’t had the chance to talk about this part of myself and I’m sorry I haven’t had the chance to talk to you yet if it’s surprising- we can talk about it later, find me on Facebook.

Here’s my story. In some ways I actually suspect my story is a bit unlike some of the other panelists that you are about to hear because I don’t think I ever had the courage to admit to myself that I was gay. I’m from Toronto originally, went to dayschool, yeshiva highschool, two years at Gush and then YU. And all along the way I’m not sure that I ever was ready to admit to myself that I was gay. There was a moment in yeshiva where I think I developed – I guess you could call it a crush on a chavrusa I was learning with- and I told myself this was just a normal development. Carried on this way through my 20s- I tried dating- there are actually a couple people in the audience that I think I’ve been on dates with (laughter) but really for all my teen years and my 20s I was not in any way prepared to admit to myself that I was attracted to members of the same sex. Even coming home from a date I would feel that something wasn’t right but…It would usually be during Al Chait times that I would think about the feelings that I had and would clop al cheit for having these feelings and then I would bury it deep, deep down. I think my breaking point came somewhere in the middle of my 20s when I did develop feelings for a friend and it became obvious to just about everybody but me. I fell into a serious depression at the time- doubly depressed that one, it was clearly unrequited and two, that I had these feelings at all. And it wasn’t until a very good friend of mine helped me to see what was happening that I could confront my demons for the first time. And I’ll be forever grateful. The first years or months was definitely depressive months. I’d be lying if I said I didn’t have thoughts of ending my life at that time. Long period of intense medication and therapy and medications and the whole list- really baring all today – but I finally started the process of coming out to people, sharing my news ,a part of myself with people, and that began to make it real and in some ways more manageable. More – a little more able to cope with it in some ways. I remember before telling anybody or really just talking to my therapist being asked ‘what comes next’ and I could envision nothing. No future. The whole future that we hope for- raising a family and raising a family of Jewish existence all melted away- I could imagine no future that would be there. Although I guess the process of telling people has been helpful and healthy.

Three different ways in which my life has profoundly changed by virtue of this being part of who I am-

1. Halakhically- I’m not going to talk about halakha but just my own halakhic feelings or religious

2. Insitutional

3. Cultural

Big question was how to be a halakhic person and be true to this part of myself. Second was way that I would be able to participate in my community- woulud it be possible once I was out that I wouldn’t be able to get aliyot at shul. I was recently at a friend’s wedding where I was asked to give a toast at the reception because I found out a friend had asked me not to be involved in the chupah lest it disqualify the kiddushin and that matters to me quite a lot. Cultural- almost overnight I had gone from being part of an ‘us’ to being a ‘them.’ It was as if the ground had shifted under me. Gay people when talked about at Shabbat meals are a ‘them’- far away from an ‘us.’ Against the very fiber of my being, I had suddenly become a ‘them’ when I just yesterday was a ‘us’ when people didn’t know I was a member of this ‘them.’

Three different ways that my life has been better since starting to come to terms with this:

1. No longer feel like a conflicted self. I have benefited a ton from reading articles in Tradition and online and feel more comfortable putting on tefilllin and tzitzis and davening three times a day now that I’ve just accepted sometimes life will be full of contraditictions and this is the part of the person that I am rather than worry about breaking point where I am no longer able to be frum.

2. I think since coming out I’ve developed a better relationship with my family. While I was hiding, I think that I was hiding more of myself from my family than they deserved for me to hide. When my folks came to visit, I remember walking in Midtown and seeing two men holding hands and my father snickered and I remember thinking to myself I couldn’t share this part of myself with my family because of that. And I’ve been proven wrong over and over and over again. But it’s funny how even the smallest things- so a word of caution about the words and language we choose to use about ‘thems’ that are really ‘uses.’ My parents have been really fantastic, really supportive people. After I came out to them, my father sent me an email apologizing, and his apology was that all of these years, I've had to struggle without parents who were there with me struggling and worrying along the way I suspect my parents haven’t found the same support that they need.


3. Friends- I’ve had a tremendous outpouring of support and inclusion from friends. I suspect that my time is just about up so I’m going to step down. I think that a lot of people have asked: What do you want? What’s there to want, what’s to be gained from some kind of meeting like this? If I had to make just a single request: To think about the differences between the ‘uses’ and the ‘thems’ and the ‘thems’ are not really that far away. There are faces that I see in this crowd – they probably don’t know it- but they are definitely the reason that I am I think alive today. And that wouldn’t be the case probably if I had been treated as a ‘them,’ an outcast, as someone who didn’t get to be part of a shul community and circle of friends. I’m thankful for the uses in my life and my hope would be that others who want to feel like uses can continue to feel that way – like they are a part of that us.

Rabbi Blau: The second speaker is Avi Kopstick.

Avi: Good evening. First I want to say thank you to all of my friends who are joining me on the panel, thank you to Rabbi Blau, Dean Gelman, Dr. Pelcovitz, my professors who I emailed and asked if they could come support me and with a lot of encouragement they told me they would all be here, I have family here and friends- thank you for all coming. As a lot of you probably know, I’m a student at Yeshiva University. Most of you see me on a daily basis. Usually I’m happy, engaging, affable, confident and secure. Truth is, I haven’t always been this way.

I always knew I was different- didn’t consider myself to be homosexual till I was 18. But in many ways I only knew that I was 4. When I was 4 I had this indigo winter jacket- my siblings and cousins would always use to make fun of me and I would say no, it’s blue, Ima told me so. I do remember that jacket and how much anxiety I felt. When I was 6 I learned to ride a two-wheeler on my sister’s hand-me-down bike. It was pink and white frills on the handlebars and I hated that bike and I didn’t know why it caused me so much panic and distress. In Grade 3 I made a best friend, I never had one before, we did everything together but I remember thinking one day – you know- it’s not that I LIKE him, like him; he’s going to hang out with girls when he’s older and I’m just jealous. I can already look back and say by the time I was 8 I had some clues at, least when people say ‘when did you know.’ When I was 11 my sister looks at me at the Shabbos table and says, ‘Stop being so gay.’ My mother screamed at her and said, ‘Don’t say that- maybe he’ll turn out that way.’ I pretended I didn’t care but it made it much harder coming out to my mother 18 years later- no, that was bad math- 13 years later. Sorry Mom, I became one. By the time I was 12 I already knew for sure that I had some attraction to guys and thought to myself but everyone does, right, right? (Laughter) And I tried to keep this denial going as long as I could. I said, all right, fine, maybe it’s just a phase and I’ll go through it and I’ll be attracted to girls and build a family. Maybe I am more attracted than I thought- maybe I’m bi- but it doesn’t matter because I’m still going to build that big Jewish family that I’ve always wanted and everyone expects of me but after a while no matter how much I tried to reason this way I could not deny how much more my heart beat around guys that I liked vs. girls I felt more platonic toward. I never did anything about it but I still felt in some sense that I was letting everyone down not because of what I did but what I might be. When I was a sophomore at yeshiva high school, one time I spoke with my rabbi in the office. It was awkward for me because I never really spent time with rabbis. One long teenage angsty why can’t we go to movies, why can’t we listen to non-Jewish music and started breaking down in this rabbi’s office and was crying and I like movies a lot, but (laughter) and he didn’t really know how to console me. He just kept saying, “I don’t know- we just don’t trust you (laughter)” – I cried in that rabbi’s office that day not because of things I could say. The one thing that caused me such despair and hopelessness I couldn’t say out loud.

I did come out to myself in my year in Israel. I said out loud to myself, ‘I am gay.” I didn’t go down without a fight. I decided to date my best friend in the whole world because if I didn’t feel some attraction to her and wasn’t in love with her then it couldn’t be anybody. But I did call up my rabbi in Toronto and am hiding on some patio outside my yeshiva in the night and I say, “I’m not really that into girls” and he says, “Are you gay?” and I say, “I’m not sure- I’m going to try dating osme girls.” Without that rabbi’s support I don’t know how I would have survived those two years (fire alarm starts. It’s insane. We stay put.) So that rabbi sent me tons of literature – online, elsewhere- he kind of knew where to find everything. And he left me to my own discretion and said make up your own mind and supported me no matter what.

(An administrator states: A fan shut down in an elevator which triggered the fire alarm- we’re okay.)

He told me to look into the issue and no matter what I decided he would support me. He supported me when I came out to him, when I said I was going to go out with my best friend, he cautioned me and told me what might happen and supported me when I eventually had to break up with her crying in the hall in some random office building next to Ben Yehuda street. It was devastating, the whole thing, my best friend and I was hurting her more than anyone had ever hurt her and no matter how hard I tried I couldn’t come out to her because I was still in yeshiva so I tried some half-truths and it didn’t come out well. “I’m just not that attracted to you…you’re beautiful…but…” and she sent me an email, “You think you know someone and then they turn out to be the biggest jerk in the world.” I’m not a jerk but what I did to her was unforgivable. That was when I finally realized, concluded that I’m gay and nothing I can do. I fought for six years, every Rosh Hashana, denying who I am, every Yom Kippur with tears streaming down my face asking God to take it away. My test is not that Hashem made me gay and I have to become straight but my test is to live with it. I came out to friends- most accepted me. I came out to a couple of rabbis- they exceeded expectations. Most of the rabbis I did tell were probably some of the most brave, tolerant people that I know.

I told everyone except the people that mattered most which was my family. Coming out to my family was very difficult. The more I pushed it off, the harder it got. The anxiety from being in the closet- when you are hiding something, basically it permeates into the rest of your life. I started pulling away, preemptively as I thought they were going to reject me. I figured I’ll just run away to Israel and then all my problems will be solved. I kept people out of my room, off my computer, kept all phone calls with my family short and curt. I sounded lethargic and depressed on the phone to my father- I probably was. I felt these relationships with my family dwindling away. I knew that if I wanted to maintain any connection with my family I would have to tell them the truth – fortunately I didn’t have to. My father asked me, my sister asked me and my brother said he always knew. I was 21, went out for beers with my mother and I told her I was gay and she didn’t want to hear it. And I said ‘Your perfect Avi who you thought was going to give you tons of grandchildren is no longer perfect.’ She doesn’t like to talk about it still but at least she knows. Felt an instant reconnection to my family. Granted it is not all flowers and rainbows. My father still sometimes hopes I can change. Sister and brother sometimes upset about it. Sometimes, not intentionally my father says things that are very hurtful like ‘gay people shouldn’t be allowed to get married- all they want to do is have sex all the time.’ Alternative lifestyle- what alternative lifestyle? All I do is hang out with my straight friends all the time and watch movies and hang out. And he’s surprised that I have straight friends. I don’t want to blame him. He has an internal conflict and it’s persistent because of the dissemination of misinformation from rabbis and community leaders. He’ll say ‘I spoke to a rabbi today and every gay person I’ve met or most of them had some sort of trauma in their life in their younger years.’ Complete anecdotal evidence. For the record, I have never been sexually molested. I had a very pleasant childhood- don’t tell me that I have some memory that I’m repressing because it’s only going to create false memories that weren’t there and make me more depressed and it’s not worth it. So like I said, the fears that I had that my family would cut me off, that I would be kicked out of the house- these were unfounded but not illegitimate. Other people not as fortunate have been kicked out of their houses. My brother’s chances for a shidduch might have been hurt. My parents are probably judged as being bad parents. Do I need to be so vocal about it (being gay?) My mother would probably say no. I like to think that I am doing something positive. I’m speaking for people who have no voice, for kids who hide who they are, or who speak but are anonymous. In my rabbi’s office, there’s something that you want to say but it causes so much strife and you want to but it hurts. So I am out. A gay Jew in Yeshiva University. All right. Scandalous. (laughter) Truth is, I guess I’m a little bit ambivalent about my experience here- not with the school. The rabbis, most have been completely caring and sympathetic. The administration has been as ___ they can be. The reality is that I face homophobia all the time. Sometimes it’s deliberate when people write ‘fag’ on Ely Winkler’s campaign signs or when people ask my roommate if they are afraid of me coming on to him at night. Or when people liken me to adulterers or people who commit bestiality or incest. Or in Sociology when people raise their hands and say, “I’m not homophobic; I just wouldn’t let my kids near gay people.” At the same time it’s easier having started the Tolerance club. At the same time have made such amazing friends at YU who accept my differences an dmake me happy, empathize with where I am coming from. The pasuk ‘a man shall not lie with another man because it is an abomination’ is not just my problem because I am gay but their own challenge. How could a religion that is supposed to be so compassionate put an individual through so much suffering? Hashem made me that the only way I can feel loved is with another man and then tells me to abstain from it. I’m not saying how to solve that but to understand that struggle. You don’t have to legitimize or accept me. Hope we will be able to universalize the struggle and share in it because I just can’t carry it alone any longer.

Rabbi Blau: The third speaker is Mordechai Levovitz.

Mordechai: It’s like musical chairs. All right. First of all, I just want to express how incredibly overwhelmingly emotional it is to see this many people coming here because they are interested in talking gabout this subject. All my life, when I was in yeshiva, when I was a kid, whenever I even thought about bringing up this subject people would say ‘this is not something we talk about because nobody wants to hear about this, this is something of which we were ashamed.’ This is something I have to tell myself even now, after I leave, that this is something people do want to talk about – that’s the lesson that I’m learning right now. It’s the silence ,like Avi just said, the feeling that you want to say something, something that is obviously the issue but you won’t and then it becomes you can’t and you shouldn’t and then it just lives inside of you and burns and you start feeling, gosh, there’s something wrong. There’s something evil. It’s not something necessarily that you become a victim to because people call you names because all kids are bullied. It’s the notion when I was a kid that there was something inside of me that was hurting other people and not hurting strangers but hurting the people I loved the most. You know, all kids have to deal with thinking about disappointing their parents and that’s something again, a rite of passage. We want to make our parents proud. Ever since I was a kid what I was afraid of was embarrassing my parents just by opening my mouth. I may have been a kid but I wasn’t stupid. I knew that just by walking around the way I did, talking the way I did ,things that just the way I was at 4, 5, 6 or 7- I went around and my hadn was like this and that’s true and it is funny- but it wasn’t funny to me then because when I knew that when I did this and I looked at my father and my father’s eyes in public I saw how embarrassed I was. I saw how I, who loved him- he was so embarrassed and that killed me. When I was a kid, like I said, you know the type- there’s always one kid who is a ‘little girly boy’ – the stereotypes are true because they’re true and that’s who I was and I’m not going to apologize for it. When I went to weddings, I loved weddings- my family is very frum and very yeshivish family. My relationship with my father was based on the time I would learn with my father at night- when I was 9 we were discussing R’ Chaims, etc and it was amazing. One of the best things about growing up in a frum home was the weddings. From a very young age I would get very excited to go to these weddings to be in the women’s section because it wasn’t exciting in the men’s section. The women with their beautiful gowns and the dances. And at one point my father got nervous and said come, come, come dance with me. And I was a chutzpadik kid and I said, “Why would I want to leave this wonderful place to go be with a bunch of retarded smelly penguins?” That was another time where there was silence. It was funny but so embarrassing for him because other people heard it, too. They took me to therapists at the time. They talked to rabbis so they said it’s a very easy answer, take me to a therapist. But even the therapist I went to till I was in high school would not bring up the subject of being gay- it was like they were embarrassed.

I just spoke with my mother today- because I would go in and then the therapists would speak to my mother. With all these therapists that I went to, did any of them ever tell you that there was a possibility that your son could end up gay and how you would react to that? And she said absolutely not. It’s the silencing, not the people who yell ‘faggot’ or put up posters about bestiality. It’s the something that there are no words for because that’s scary. The first time this silence broke was when I went to Camp Monk- I wasn’t big into sports obviously but drama, fireplace, circus, camping- these things were so exciting for me and I really did love it. It was the first time that I was away from my parents. I didn’t have to see that look of shame and embarrassment on their faces- I went to camp and I was fabulous. I could sing Les Miserables, etc. This drove people crazy. I grew up in Boston, Massachusetts and I wasn’t ready for how New Yorkers relate to this. I figured what am I, I’m 10, not doing anything wrong. My counselor who is a 17-year-old guy comes up to me and says to me, “Mordechai, I have something very serious to ask me.” He says: “Do you like other guys?” So I was excited- finally somebody gets me! And I say, “Yeah! Yeah, I do, I kind of like this one over there.” And the next day my parents were called in to Rabbi Monk’s office. And he takes off a book from the shelf by a rabbi who happens to be my father’s great-uncle and he says ‘there’s no natural desire for homosexuality. It must be that it’s only rebellion against God and it only happens after you’ve explored every other taivah and then he looked at me.’ I was TEN. Only ten! And it made sense to everyone in the room. Except me. And I was kicked out of camp. And we can laugh about it now but they were crazy and I was kicked out. Do you know how embarrassing that was? We get riled up in yeshiva- cheftza gavra, etc, but when you get very passionate about this issue and put up signs ‘bestiality and stuff’ – the people that you’re hurting are the kids who are most vulnerable, who are in the closet. Kicking a kid out of camp because of a passionate understanding or misunderstanding of some great Gadol is hurting children. I can take it. NOW- bring it on now. I talk to the rabbi, great relationship. It’s wonderful NOW. It’s the kids who hurt, the closeted kids who hurt. That’s homophobia nad being violently passionate about this and people yelling outside- they’re not hurting me- they’re hurting those kids in the audience who might have contemplated committing suicide. They’re hurting the kids who are so afraid because they want to live their parents’ dream for them- that’s who they are hurting. I can’t imagine that that is in sync with the values of Judaism. It’s not what my parents taught me or what my rabbeim taught me.

In general, I went out – I went to yeshiva; I loved yeshiva even though I was me. I had some run-ins with other rosh yeshiva about this subject. When my rosh yeshiva wanted to talk to me about this, “Mordecahi, I think that you may be” and I was ready for “gay” and he said “evil.” Maybe I wasn’t 10, but what, 14? A 14-year-old boy is evil?

I went to a very black-hat yeshiva. So I figured go to the Modern Orthodox yeshivas in Israel so I went to Shalavim, it was very exciting, I’m going to wear a kippa serugah. During the day we sit in the beis midrash and we argue about whether a chosson and kallah can have sex on Shabbos on the first night and biah she’lo k’darka so I can also talk about homosexuality. So six weeks later the Mashgiach pulls me aside and says, “Mordechai, we are jus tnot equipped to deal with you- you’re making everyone really uncomfortable” and kicked me out of yeshiva. And sent me to Gush! Where apparently all the gays go. (Insane laughter.)

When I went to Yeshiva University I still wasn’t ready to call myself gay. I knew how many doors that closed and I didn’t think anyone wanted to hear it and I needed to hold on to a dream. And I thought sexuality is fluid, all right. So I called myself bisexual, pansexual (at the time it was a very hip term.) I needed that at the time. I knew even though I called myself that that when it comes to actual sexuality, sexual fantasy- I can love a woman, think she’s pretty but didn’t feel the same way about a woman that I felt about a guy. But it doesn’t matter. A good Brisker method is the head guides the heart. Doesn’t matter what I feel- this is the road. This is the right road. So at the time I went to the Rav and told him I was pansexual. He said, “What?” and in the end he said all right, did some research and found an organization for helping people like me, Jews who want to be straight. So I went to a therapist and started dating a great girl from Stern. I was head-over-heels-fascinated by her. I went to an all-boys yeshiva and I never had the time to know a girl like that and we dated, always hoping that one day I will have a dream about her ,fantasize about her. Finally, a year or two into our relationship I had to tell her. And she said, “I think I’m” and she answered it for me, “gay.” And I said, “How’d you know?” and she said, “Mordechai, everybody knows.” Yeah, I guess. She said, “I love you and I know you love me but frankly, I want to sleep with you. I dream about you- I’m excited when you call. I don’t hear that in your voice and I know that you love me and you want to be part of my life and you can – you can be my friend forever but I deserve more from a husband. I need someone who makes me feel attractive, like I’m the most attractive person in the world and you do, too.” This blew my mind. I mean, why have I not talked to girls? Wow! They’re doing something right in Stern. I mean, to this day, we are best friends. She’s married now and I just spent Chanukah at her house. The breakup with her went much better than the breakup with the psychologist.

I went to the psychologist and said, it’s been a year, and I said, I don’t think I’m getting any sexual attraction. And he said well, what is sexual attraction and the first thing he told me was, “I never really thought you were very into this to begin with.” What? I wasn’t committed? I gave up everything I wanted- head and heart and Brisk and my mother and father. And then he caught himself and said, “You know what? I’m sorry. I shouldn’t have said that. If you want to be gay, I wish you every success in life.” And that hurt me much more than the ‘you’re not committed.’ If I want to be gay? Do I want to embarrass my mother? Maybe it’s happening because after a year of therapy, $200 a session, maybe there was something wrong with that- no it is my problem because I don’t WANT to live a straight life. Everything clicked at that point. I thought of what my ex-girlfriend said and it finally made sense. And maybe Briskers and Litvaks need to learn it made another kind of sense- in my neshama. What I knew was morally right and fit into the mold of yahadus. I need to find, I need to be true, I need to look at the metzius in my life and learn how to make the mundane holy. But you can’t change the metzius. And I’m going over probably. Yes.

There’s enough time for questions after. The point is that after that I found a lot of other gay frum guys like myself who have also been in the closet. Every yeshiva I was at I wasn’t the only one but I didn’t know it. Same way I didn’t know there were all of you out here, people ready to be supportive. And sometimes you have to make things like this to find out that people are more supportive. We created a small community of people who come from frum backgrounds who are gay- not with any agenda- some are trying still to change, some who are gay and live with a gay lifestyle and some struggling still. We all learn from each other, all argue and discuss and accepted. No one can stand in another person’s shoes. That organization is called JQY and there are over 300 people- all kids under 30 who grew up in Yeshiva who befriend each other. We’re no longer alone and nobody has to be alone and when you look at this crowd, you know that, too. So thank you so much and we’ll get to other things during the questions.

Rabbi Blau: In order to move things along, our Presidential Fellow will be handing out cards for people who want to write down questions. Raise your hand and she’ll give you a card because we’re running off schedule which is not Jonathan’s fault but Jonathan.

Jonathan: Hi everybody. First of all, it takes a lot of courage for the four of us to get up here and talk to you guys (lots of applause). I’m shocked to see everybody here. Thank you so much for coming. My name is Jonathan, I’m 23 years old and I’m a proud alumnus of Yeshiva University. I don’t know if many of you know who Mitt Romney is. He was the runner-up for President in ___. You’ll find Romney starting a speech thanking me for bringing him to Yeshiva University for having the opportunity to unveil to the world his views on foreign policy. I was the President of an important student club here at YU. I raised a profit of $130,000 dollars for YU. I was also 100% closeted. Never did I ever for the first 22 years of my life publicly acknowledge that I am gay. Can you blame me? Have you been to YU?

Being closeted was survival. It was even more than that. I remember thinking in those years: How can I accomplish anything as a gay guy? Gay isn’t mainstream. Gay is my mother’s hairdresser. I would never forget when I would meet someone new at YU, sometimes it would happen when a person met me they would turn to a friend of mine, “Is Jonathan gay?” So they would respond, “Well, he just comes off that way. But he’s not. He’s just from LA.”

So my senior year me and all my friends started dating. In the dorms we would ask each other how’s your plate, who have you pushed off to the side for now, etc. My friends were dating girls and I wanted to date girls, too. I mean, this is how we were raised, this is what we want for ourselves. This is the only model of happiness that we know for ourselves. Allow me to provide a little bit of background. I have the best parents. They gave me the best childhood. Every Shabbos my dad would play football with me. He introduced me to a stock market game he thought I would like, we played it every Shabbos and it was love at first profit. I’m a hardcore Miami ____ and I work in finance and vote Republican. How am I gay?

Looking back, I remember at five I saw ‘cinderella’ and knew I was going to meet a prince charming and that’s just hindsight. ___ remember seeing a girl, imagined building a home with her, raising kids together with her and that was just when I was 8. That’s what we all imagine for ourselves. The fact that when I hit puberty and my sexual drive started to kick in and it was oriented exclusively toward guys. That wasn’t part of the cards, my aspirations, and so getting back to when I was a senior at YU and my friends started dating women, so did I. And I would take out these girls and by the sixth date the girl has told all her friends about me and she’s really into me. You go on the date and it’s palpable. (Joking) Who wouldn’t be? I’m adorable. Yet. I had no feeling for her. It dawned on me that the way I viewed women romantically when I was 22 was exactly the same way I viewed them romantically when I was 8. They weren’t just some angelic princess that would be an accessory on my arm helping me achieve the dreams of a white picket fence and a Golden Retriever. These women were adults and wanted to be wanted. These women wanted to be craved, wanted to be loved, wanted to be respected. They deserved that. They were feeling this for me and yet I wasn’t feeling this for them. It was simply unfair. And then I thought to myself, not only was this unfair to them but also unfair to me. I also deserve to be loved and craved.

So when I graduated YU I knew I had to explore being gay. I wanted to meet a gay religious person. I looked online to find someone to talk to and so I did, a guy in his 30s, deeply closeted and in life he was deeply stuck. He had no plan what to do, wanted to get married to a girl but didn’t know how. He was living a double life. It was depressing. The only thing I learned from meeting him was that I knew what I didn’t want- I didn’t want to be that person. I was a guy who was getting things done. Frankly, I don’t have the time to be stuck. Seriously, I was deathly afraid that this 30-something year old guy was going to be my life. Living a lonely, peripheral, unimportant existence.

Subsequently, while I wasn’t ready to come out yet, I started bringing out the issue of homosexuality and Prop 8 to people I knew. One person knew of an organization JQY- Jewish Queer Youth. Afraid to email them but eventually I did. Met a couple of them for coffee and for the first time in my life didn’t feel isolated. Told my straight roommate I’m gay and he said, “No, you’re not.” And I said, “I am.” He couldn’t imagine me being gay and I couldn’t imagine being gay. What happened to my friendship with my straight roommate? I’m his best friend. I’m the best man at his wedding- he’s getting married in a week.

I think the final straw in my coming out to myself was looking at my older brother. He dated hundreds of girls and finally got married at 29. And he was so lonely when living on the Upper West Side and when he finally found his bashert I just saw that relationship and it was something that just clicked in me that the way they just know that they are into each other and have this amazing chemistry- the way they have this instinct inside me that my life would be complete with a man – that’s how my brother had this instinct that his wife would complete his life. That’s how you all know that a woman will complete your life. And so the next time I went home to LA I resolved that I was going to tell my parents. I expected my parents to not be okay with it. I mean my parents are community people. What does this mean for their reputation? But I reasoned that even if it took the m 5 years to be okay with it that hopefully by the time I get to my late 20s if I found a guy and want to build a life with him, hopefully my parents will accept him and celebrate smachot with him and go about the minutiae of life with him.

And so I told them. My mom went ballistic. That’s an understatement. She asked me every day for a month if I was molested as a child. Because in my mother’s mind that was the only way you could be gay. So I said, “No, Mom. I had this amazing childhood, etc.” I think she screamed at me every day on the phone for 3 months. But she just couldn’t get it. “You were always so smiley, always so happy, you’ve never been sad or depressed” and that’s part of being closeted. You can’t even show other people that you are sad or depressed. But eventually my mom had an instinct in her that she always wants the best for me and always wants me to feel good about myself and I would not be the person that I am today if it were not for my parents, love and moral support that they eventually showed me. They’re amazing.

So I was officially out to my parents. But coming out to my parents and to my friends was a whole different story. So then I told one friend and he was cool with it, but he would say ‘you can’t tell so-and-so because he’s too religious.’ So I went for it, next person I told was him and he was even better about it. And he said, ‘But you can’t tell so-and-so’ where it became this game. If only everybody even today knows how okay with it the next person was- truthfully it really surprised me. My friends are amazing.

So why come out to people? Because before you come out you think there’s going to be nobody who is accepting but somehow everyone accepted me. This fake veil of homophobia is lifted. I was here two and a half years ago and I would never imagine an event like this taking place. The fact that people are here and coming here with their hearts- it’s shocking. My friends know I’m the same Jonathan but they still ask me if I started using different words. Do I start saying, “Fabulous?” I can get away with it so I sometimes do. I’m still the same person that I was. Don’t have to deny one part of who I am just so that I can embrace another.

I’d like to finish by talking to the young Jonathan who was closeted and afraid and isolated. I wish I could share with him all the support that my friends gave me when I came out to them. I wish I could make them feel the love that my father, mother and brothers ended up giving to me. And I finally wish I could show them all these friendly faces and this amazing turnout that I am looking at in the room right now because the old Jonathan could never have imagined this event taking place. I would tell him, it did take place, it is taking place, we’re here proving this event could happen and speaking on behalf of the old Jonathan, thank you for all being here. This means everything. (Applause.)

Rabbi Blau: Dr. Pelcovitz doesn’t need an introduction and we are running late.

Dr. Pelcovitz: There were four very eloquent voices that we just heard and what I was struck by was how different each of the voices was and how different each of the stories was and how incredibly complex the journey was. And I just want to make a few brief points. The program is not really meant to hear from a psychologist and certainly is not meant to hear from anyone other than the four men you just heard from.

Point one is obvious. I think it’s incredibly important for all of us here to understand that this was not an easy path for anybody who we just heard and to the extent that we have to understand ‘al tadin es chavercha ad she taiga limkomo’- can’t judge anyone till we’ve stood in his shoes. And I think that the important take-home message that we all have to understand is that this is not –there’s often kind of this ignorance that somehow this is a hedonistic choice or a choice that comes with ease- it wasn’t. And that’s what’s so important about the messages we all just heard.

The second point I wanted to make which was made by a number of the men is feeling isn’t doing. It’s not the same thing. Nobody has the right to judge a feeling. We’re in an institution where there are very clear guidelines and halakhic guidelines which is not what tonight is about but I think a very important lesson in life is the lesson that there is a huge difference between validating and being empathic and being there for somebody and supporting them and necessarily agreeing. Validation and agreement are two different things. And the cry that I am hearing tonight is one asking for validation and understanding and I don’t think we have to be concerned that that means that through doing that we are not being true to the internal values and halakhic principles with which we’re living. And I think that’s another important point.

And the final point which I think was made beautifully by Josh at the very beginning- and actually was made by all four- was how language brings control. One of my colleagues, ____ once showed me an FMRI of one of his patients who was a survivor of the World Trade Center and he showed me that as he was having a flashback to the worst moment of his life, that horrible day when he basically doesn’t make it, the ___ was shut done, the language areas of the brain was shut down. Then he showed me subsequent FMRIS in the course of therapy as he named the monster and gave words to his pain, that’s where healing came. Healing comes from lighting up Brokaw’s area, from giving words. As we heard, as all four of the panelists said in different ways, as you talk about the pain and about the struggle and come to the process of belonging and rejoining the community although perhaps in a different key and in a different way, greater control comes and observance comes. It may not be observance in completely the way that we like to think about it, but as belonging comes and membership in the community comes, greater observance comes as well in other areas. I think that now I’ve said what I said, I’m sure that not everyone will agree with what I said, but let’s go to the remainder of the program, which is to respond to the many questions and comments on the cards.

Rabbi Blau: I said that I would not take the questions to me but to the panel but the first question on this was to me and I’m not going to answer it but I will acknowledge it as I said before. Question is: How is a rabbi supportive of people coming out- I will clarify my position to anyone who wants to see me tomorrow morning or any other day or by phone or email.

Josh: We can speak just a little bit to only our personal experience of course, or really just to mine. So much feedback, sounds like spitting in your ear- can you hear? When I was first sharing my information with rabbis, which I hadn’t done all around, though I suspect now this is like a genie that can’t be put back in the bottle. I got a mixed review but never got a totally unsympathetic review. I’ll be my friend but if you choose to live this lifestyle I won’t be able to support you, he said- and that was something I understood but in the years since I’ve told him he’s come back to me to ask for my input when he hears from guys in his yeshiva who ask him this same question. Our relationship has changed but not necessarily for the worst.

Mordechai: The answer is: depends! Depends which rabbi. Certainly there are rabbis who are more right-wing, more open-minded. You can be right-wing and open-minded. The best answer that I heard, not a halakhic answer, but early on when I was still bisexual and he said to me, very mired at the time in, just speaking at OU conference on Agunah at the time. Mordechai, there are huge questions that I have within Orthodoxy, places where I wish I can do more but I can’t, places where I am confined by halakha- I can’t give them (those women) a halakhic easy answer. You talk about it, speak to – Judaism is not an easy religion in all areas. People are constrained, want to do more but need to be intellectually honest to the halakha.

R’ Blau: Why are there no female panelists?

Avi: I offered, I couldn’t find any who would contact me. That’s it.

Mordechai: This should be the beginning of many- look how many people are in, some who couldn’t get in. We were contacted late by women who would like to be on this panel- we were contacted. There are bisexual, lesbian, transgendered women in this community and the important thing is to hear from them.

R’ Blau: How did the response in NYC compare to responses in your hometown?

Jonathan: I’m from Los Angeles. I think people have reacted pretty similarly ot the way they’ve reacted in NY- they’re pretty similar. A lot of my friends from LA now live in NY and vice versa. You can say how have people reacted to my siblings who live in LA. My brother is on a softball team and there’s a bunch of guys on the team and one of them, they’re talking about something and said ‘that’s so gay, man’ and then said ‘oh.’ And changed it to ‘that’s just interesting.’ And that’s pretty much it.

R’ Blau: Thinking long term, do you think it’s possible to live an Orthodox lifestyle while being gay?

Josh: This is a pretty hard question but I would say first of all it’s difficult to think long term all the time but so far I’m going to answer in the affirmative. I think it is possible and this is why. 1. It’s working for me so far. I’ll admit now it’s been a while since I’ve made it to Shacharis in the morning with a minyan but I still daven three times a day and consider myself to be a pretty frum dude. 2. I think the people up here and gay men and women in general don’t hav ea monopoly on having issues with frumkeit. I suspect that there are other people out here who continue to daven, etc even though the whole system is not worked out for us or if it is, we still continue to live with questions. One of our Roshei Yeshiva at gush would say he doesn’t have all the answers but still puts on Tefillin. It feels to me that all my friends have plenty of questions as well- don’t feel like I’m the only one with issues.

R’ Blau: A few people just wanted to express support for people for coming and making it here. So that’s easy. Particular question for Mordechai. Do you know why the girl dated you for a year if she knew you were gay?

Mordechai: (starts laughing) I’ll tell you. I mean, it took her a year to muster up the courage to actually say it. It too me 21 years to muster up the courage to say it. She had very strong feelings for me and different feelings but feelings nonetheless and we were exploring together. I give her a lot of credit- saying the word, like I said, sometimes just formulating the word itself is an accomplishment and it helped and I thank her. We should all be more comfortable using the word ‘gay’ –it’s not a dirty word, it’s not something embarrassing. You don’t have to say, “I think he might be- you know.” That’s actually doing more harm than good because it’s making the word seem like something that shouldn’t be said- it’s our lives. Not proud of being gay. I’m not proud of being right-handed either. Proud of the very courageous hard decisions, hard choices that we made and had to make in terms of not living closet. At least we chose that way. Coming out to parents, dealing with these hard issues. It’s that that we’re proud of. Gay pride- why do you have to go and parade it? We’re not parading being gay. None of us talked about anything we do in the bedroom. That’s private. And I don’t talk about anybody with that except the person- whatever. The point is that what we celebrate is our triumphs that we talk about. And that’s what not only we mean but what the community of gay people mean. Why do they need to march? Why do they need to celebrate? Do YOU think that what we did was courageous? (Applause.) So that should answer your question.

R’ Blau: Why did you choose to go to YU? There are other environments that would be easier for you in secular universities.

Jonathan: In high school I did really well. I’m not trying to boast; I’m just saying I got a 1400 on my SATs, 4.0 GPA, but I only applied Harvard, Warton and YU. Because I knew the first two were reaches and I remember asked why not apply to NYU? I just deep down knew in 11th and 12th grade that if I went to NYU I would be gay by sophomore year. So I thought if I stay in the yeshiva environment somehow I would keep to my goals and aspirations of marrying a woman.

Avi: I just want to say the question is why do you choose YU? We’re all Jewish from Modern Orthodox community, being gay is not the only deciding factor in why or how we choose- we want to come for the amazing things at Yeshiva University.

Josh: I was looking for a place with morning seder and night seder.

R’ Blau: Have you noticed a difference in reaction between your parents’ generation and your peers?

Mordechai: My parents’ generation- when they were my age there was the 60s. The idea of nostalgia and things were different then is something I don’t really buy into. I think that younger people in general are exposed to a lot more things and others are very conservative- so it depends.

R’ Blau: What do you think the Orthodox community can do to make gay Jews feel accepted? Are there any steps or actions you feel would help create an environment of warmth, inclusion, etc?

Mordechai: THIS. This, this, more of this. This should not be an exception. There’s obviously a huge interest in this subject. There’s more to talk about, more to discuss. Hopefully whomever is taking over the Tolerance Club should always have a forum where people who are gay, lesbian, transgendered have a voice. This should be a tradition- this is a great start.

R’ Blau: I’d like to ask Dr. Gelman to say a few words.

Dr. Gelman: My apologies for being late. Actually with everybody in this room I can’t understand why there were more cars on the George Washington Bridge but there was an accident on the cross Bronx and nothing was moving- trailer got stuck under a bridge. This is an opportunity to show what a real university is all about. (Applause.) It’s inquiry, discussion, it’s not about who can yell louder or who can make the more outrageous claim. The Wurzweiler School of Social Work for now probably the past three years has had a regular visit from Mordechai and a number of other individuals as part of our educational process on understanding diversity and having a sense of what people’s emotional needs may well be. And all of us have learned over those three years with JQY sending representatives to our regular program and summer bloc program. We’ve also discussed a variety of other sensitive issues and not just the issue of gayness in the Orthodox community. I think the last time I have ever seen this many people in this room is when Jesse Jackson was here and that also proved to be a very interesting discussion. There are things that I think my Presidential Fellow, who I rehearsed on my speakerphone in my car so she got everything down right, there are subjects and topics that we shy away from as a community and I know- Presidential Fellow ,did you tell them about nineteen years ago? The reality was that 19 years ago you could not discuss abuse in the orthodox community. And in a room in the 9th floor 24 specially invited people worked out an arrangement with the ultra-Orthodox community and city’s administration on how there could be sensitive responses to abuse in the community and overcome the notion of lasha hara. Whether it is abused individuals, children, spouses, agunot- these are all issues and you should be proud as members of this community that there are opportunities to grow, to learn, to communicate and not really to yell and scream and I’m delighted with not only the turnout but also the support that these four individuals have received this evening. So thank you.

One last item. JQ Youth will be with us in the spring. Also, the question was raised about who is on the panel- you might be interested to know that a Stern graduate who was also a Wurzweiler graduate has a new book coming out and it might be a very interesting experience from part of the other side of the equation.

R’ Blau: I said we’ll end at 10 and I intend to keep to schedule. One last question: What do you think is the next step for the Orthodox community?

Avi: So I think after hearing our experiences, I guess the one thing that we’ve been avoiding, that we clearly didn’t talk about is the logical next step maybe just- how to make it- I was talking to Dean Schwartz and brought up – halakhic damage control.

R’ Blau: Can you explain what you mean by it?

Mordechai: No, no. It’s true. The next step is what you do when you leave here. That’s what the next step is. Because most of us do know people who either they tell you that they’re gay or you think that they may be gay and it’s up to you – will you be silent, will you avoid the issue? Are you going to make this something that you’re not going to talk about? When you don’t bring up the issue with someone who yo u think may be gay, are you not bringing it up out of compassion with him or because you’re not comfortable with the subject? If it changes in your mind – if you understand that these are just stories- that gay people aren’t evil people, people rebelling against God or the Torah, are people struggling and who need you- and if you will be there for them then that is the greatest next step that we can ask for. Certainly giving them resources like JQYouth so they can meet other people who are going through something they are going through. Talk to YOUR rabbis about this. Talk! Open the dialogue where you can. If you think this is something that your shul is secretly dealing with but not publicly dealing with, tell and maybe this is something that you can bring to your community. Every community is dealing with this and very few communities are bringing people to talk about it. What are they afraid of? We need to stop responding to a fear that doesn’t exist. Go back to your communities, your community centers, to your leaders, to your shuls and say maybe we should hear from the gay people in our community because we know that there are. And if those gay people are not ready to talk then all of us are ready and willing to talk and there are many people in the crowd who are ready and willing to talk. So there’s no excuse. I’m begging you for me and my relationship to this religion and this community- you can help. So please do.

R’ Blau: This ends the formal program. Anyone who wants to speak privately with any of the panelists is certainly welcome to do so.

Addendum: My point of view on this event, namely, 'To Deserve and To Sacrifice.'