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"The Basketball Game" is a graphic novel adaptation of the award-winning National Film Board of Canada animated short of the same name – intended for audiences aged 12 years and up. It's a poignant tale of the power of community as a means to rise above hatred and bigotry. In the end, as is recognized by the kids playing the basketball game, we're all in this together.

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Tag: Aaron Levy

Are Jews, blacks still allies?

Are Jews, blacks still allies?

Rabbi Susan Talve at an NAACP march in Ferguson, Mo., with recent bar mitzvah boy Terel Wooten Jr. (photo by Philip Deitch)

Though the relationship has at times been conflicted, throughout the 20th century, particularly in the 1950s and ’60s, the alliance between Jews and African-Americans was strong. This alliance was evident in the Jewish role in the founding of the National Association for the Advancement of Colored People (NAACP) in 1909, and in Jewish leaders joining black leaders to push through the Civil Rights Act and the Voting Rights Act of the 1960s.

At the height of the Civil Rights era, Jewish figures projected spiritual meaning on to the struggle for social justice. After marching alongside the Rev. Martin Luther King Jr. in the 1965 march on Selma, Rabbi Abraham Joshua Heschel was quoted as saying, “I felt my feet were praying.” Jack Greenberg, former director-counsel of the NAACP Legal Defence Fund, likened his early days arguing civil rights cases before the U.S. Supreme Court to being in synagogue.

While demographics and history have played out differently in Canada, from the 1950s to the early 2000s, Canadian Jewish Congress engaged in dialogue with other groups representing minorities, including the Jamaican Canadian Association and the Urban Alliance on Race Relations.

Now, some argue these ties have dissipated and that North American Jews no longer have the same appetite for social justice or feel the same level of kinship with other minority groups.

Yavilah McCoy, the African-American Jewish founder of Ayecha, a nonprofit that advocates for Jews of color in the United States, wrote in Tikkun magazine last January about what appeared to her to be “a great silence among many of the white Jewish social activists I know,” in the wake of the 2012 killing of unarmed black teenager Trayvon Martin in Florida and the acquittal of his killer.

Bernie Farber, a social activist and former head of CJC, said Canadian Jews have strayed from their duty to support other minority groups. “Working with the Canadian black community was once part and parcel of what we believed was necessary to create a climate of tolerance,” he said. “Somehow, we’ve slipped away from that.”

In light of the August killing of unarmed black teenager Michael Brown by a white police officer in Ferguson, Mo., and of the grand jury’s decision last month not to indict him, as well as the recent decision to not indict a white police officer for the choke-hold death of Eric Garner, a black man from Staten Island, as North American Jews, we might ask ourselves, do we have an obligation to fight for the rights of marginalized groups around us? If not, why not?

The weakened coalition between blacks and Jews can, McCoy argued, be partially attributed to the Black Power movement of the late ’60s, which saw black activists shift from King’s racially integrated approach to an ethos of “self-determination, self-defence tactics and racial pride.”

Though this was “crucial to the evolution of black consciousness and identity in America,” it left many Jewish activists “with little input in the black community, and an anti-racism movement that seemed to be moving on without them.”

She also cites dwindling antisemitism in the United States, compared to sustained anti-black racism, and the growing class division between Jews and African-Americans as additional factors.

Farber said that in his opinion the gulf between Jews and blacks resulted not from class disparity, but from North American Jews – particularly Canadian Jews – becoming more inwardly focused, fixated on self-preservation.

About a decade ago, he said, angst about Israel caused Canadian Jews to place their focus on Israel advocacy, downplaying associations with groups of color.

“Canadian Jews have become more parochial,” he said. “Issues of social justice have taken second position…. But by giving up on the social justice agenda, we do ourselves an incredible amount of harm … we’ve lost a lot of who we were.”

In Canada, the Jewish response to Ferguson has been fairly quiet, but some leaders are voicing concern.

“The killing of Michael Brown should deeply disturb us and offend our sense of Jewish moral values,” said Rabbi Aaron Levy of the Toronto congregation Makom. “There’s a strong history of part of the Jewish community identifying with the political left. Where that has gone is a good question.”

Avrum Rosensweig, president of Ve’ahavta, said the “deep scars between the white and black communities” in the United States are “deeply troubling.”

“We see that in Canada with our aboriginal community…. Like Michael Brown, they are seemingly invisible, judged differently because of the color of their skin.”

While Jews on both sides of the border may be less involved in activism, there are certainly exceptions: some American Jewish groups have thrown their support behind demonstrators in Ferguson. In October, nearly 30 rabbis from across the country joined 200 interfaith clergy in peaceful demonstrations, asking police to repent.

The New York-based group Jews for Racial and Economic Justice (JFREJ), which coordinated protest groups after Martin’s killing, is running a campaign for greater police accountability.

T’ruah, a multi-denominational network of rabbis and Jewish communities that works for human rights in North America and Israel, has expressed staunch solidarity with the Ferguson protesters and is in the midst of launching a prison reform campaign.

“Torah teaches us we shouldn’t stand idly by the suffering of our neighbors,” said Rabbi Rachel Kahn-Troster, T’ruah’s director of programs. “Policing and mass incarceration disproportionately affect this one part of our population, and we feel obligated to speak out.”

Rabbi Susan Talve of the Central Reform Congregation in St. Louis, near Ferguson, has long worked to alleviate racism and poverty, developing relationships with African-American and Muslim groups.

A fixture at the Ferguson protests, Talve laments that the Jewish community has become less engaged in social justice. “We’ve gotten pretty complacent in America, as white people,” she said, “but [events in Ferguson] have been a real wake-up call to the Jewish community to stand up for people who don’t have a voice…. That’s certainly what Torah calls us to do.”

Rabbi Michael Adam Latz, senior rabbi at Minneapolis’ progressive Shir Tikvah Congregation, said he, too, felt compelled to protest in Ferguson. “It wasn’t too long ago that it was Jews getting beaten in the streets. I think that we who have suffered have the obligation to stand with people who continue to suffer.”

– For more national Jewish news, visit cjnews.com.

Format ImagePosted on December 12, 2014December 11, 2014Author Jodie Shupac CJNCategories WorldTags Aaron Levy, Avrum Rosensweig, Bernie Farber, Eric Garner, Jews for Racial and Economic Justice, JFREJ, Michael Adam Latz, Michael Brown, Rachel Kahn-Troster, Susan Talve, Yavilah McCoy
How LGBTQ inclusive are Toronto shuls?

How LGBTQ inclusive are Toronto shuls?

Created in 1984, Holy Blossom Temple’s “rainbow chuppah” was inspired by imagery from the story of Noah’s Ark. (photo from cjnews.com)

Had they gotten engaged one year later, Orrin Wolpert and his husband, Mitchell Marcus, would have been married by the rabbi at the downtown Toronto synagogue to which they now belong, the First Narayever Congregation.

The traditional egalitarian synagogue changed its policy on allowing same-sex weddings in June 2009, 10 months after the couple planned their ceremony. At the time, Wolpert and Marcus were involved with the Narayever, but weren’t members, unwilling to belong to a shul that disallowed gay weddings. They asked a Reform rabbi they both knew to officiate at their August 2009 wedding, and subsequently joined Narayever in accordance with the synagogue’s new stance.

“I feel really strongly about the shul,” said Wolpert, who comes from a traditional background. “It’s an amazing community of passionate Jews who are very traditional in their practice yet very inclusive in their approach … the membership is very intellectual, very socially progressive … we feel totally included there.”

Wolpert worked on the Narayever’s board for two years, ran its social action committee, helped draft the language on its website and attends services with his husband and their two-year-old twins about once a month. The congregation honored them with an aufruf prior to their wedding, a brit milah for their son and a simchat bat for their daughter.

Wolpert and Marcus’ sense of total acceptance by their synagogue is not anomalous, but neither is it the norm.

Given the traditional Jewish view that homosexual sex is biblically prohibited, the issue continues to be sensitive for many synagogues and, in some cases, one that requires an overhaul of entrenched values.

Over the past decade or so, as Canadian legislation and large swathes of public opinion have come to recognize the rights of homosexual couples to marry and access attendant legal benefits, Canadian synagogues across denominations have been confronted with the expectation to assert where they stand on LGBTQ inclusion. Given the traditional Jewish view that homosexual sex is biblically prohibited, the issue continues to be sensitive for many synagogues and, in some cases, one that requires an overhaul of entrenched values.

And it’s not just the question of whether to allow same-sex marriage. Synagogues and rabbis across the board are increasingly establishing – both formally and informally – positions on their overall approaches to including LGBTQ congregants in matters such as ritual participation, educational programming and use of language.

While levels of acceptance vary widely among synagogues and rabbis – even within the bounds of a given denomination – there appears to be a general shift toward emphasizing practical inclusion of LGBTQ congregants above rigid adherence to biblical text. Reform, Reconstructionist and progressive, non-denominational synagogues across North America have generally embraced LGBTQ members as equal participants, both by officiating at same-sex weddings and offering full involvement in ritual and executive proceedings.

In 1999, the Central Conference of American Rabbis, the principal association of Reform rabbis in Canada and the United States, green-lighted same-sex marriages, but left the decision whether to officiate at them up to individual rabbis. For some Reform leaders, therefore, change has been more gradual.

This past April, Rabbi Yael Splansky became senior rabbi at Toronto’s Reform Holy Blossom Temple and the first rabbi in the synagogue’s history to perform same-sex weddings. “For years here [as an associate or assistant rabbi], I wouldn’t, out of respect for my senior colleagues, officiate at same-sex weddings,” she said.

Splansky explained that Holy Blossom has long supported the LGBTQ community in other ways. The shul is an ongoing sponsor of Jewish LGBTQ group Kulanu’s Pride Parade float and it supported gay Jewish men afflicted by AIDS in the 1980s and early 1990s.

While gay marriage itself remains a sticking point for a lot of rabbis, there are many who nonetheless view the welcoming of LGBTQ Jews as both an ethical and practical imperative.

The drawing of lines around “acceptable” and “unacceptable” forms of inclusion continues to be quite common among synagogues. While gay marriage itself remains a sticking point for a lot of rabbis, there are many who nonetheless view the welcoming of LGBTQ Jews as both an ethical and practical imperative.

“If someone with an interest, commitment or curiosity about Jewish life knocks on our doors, we’ve got to let them in,” Splansky said. “Some [rabbis] do it with full pleasure, while others do it grudgingly, but everyone’s got to do it … just looking at the numbers, we can’t afford to lose anybody.”

Her comment is in reference to the 2013 Pew report on American Jewry, a survey that indicates rising rates of secularism and intermarriage. Perhaps for this reason as well, the Modern Orthodox world has also seen a shift toward shelving views on homosexuality as sin and ushering LGBTQ Jews into the fold.

In 2010, close to 200 Orthodox rabbis signed a statement of principles regarding homosexual Jews. Drafted by Rabbi Nathaniel Helfgot, a member of one of the largest organizations of Orthodox rabbis, the Rabbinical Council of America, it affirms that although same-sex unions are “antithetical to Jewish law,” individuals with “homosexual inclinations should be treated with the care and concern appropriate to all human beings,” including acceptance in synagogues. It further acknowledges that homosexual Jews in the Orthodox community often face serious emotional and psychological challenges and that, especially among teenagers, the risk of suicide is greater.

Rabbi Aaron Levy, a Modern Orthodox rabbi at Makom, a non-denominational, grassroots Jewish community congregation in downtown Toronto, won’t perform gay marriages, but he said Makom is “a very queer-inclusive community,” with a number of active LGBTQ members. Last summer, Makom held a Shabbaton to honor the upcoming same-sex wedding of two members, which included an aufruf and learnings on queer issues and Judaism.

“Nature provides a minority of people whose sexuality is different, and halachah has to, at some point … come up with a credible response.”

“In terms of where I am vis-a-vis my own approach to traditional Jewish law and my understanding of where the Orthodox community is in grappling with LGBTQ issues … I don’t think I can perform a gay wedding,” said Levy. Still, he noted, “Nature provides a minority of people whose sexuality is different, and halachah has to, at some point … come up with a credible response…. Even if communities aren’t thinking as much about queer issues on the level of possible reinterpretations of halachah, they’re thinking about the social dynamic of becoming more welcoming.”

Boston-based Rabbi Steve Greenberg has garnered recognition for being the only known, openly gay Orthodox rabbi. Author of Wrestling with God and Men: Homosexuality in the Jewish Tradition and executive director of Eshel, an American organization that functions as a national support network for LGBTQ Orthodox Jews who wish to remain committed to tradition, he has performed a same-sex, halachically observant wedding for a Toronto couple and will officiate at another one in Toronto in August.

“ … it’s premature to expect the Orthodox world to sanctify or celebrate what most in it still believe is a prohibition…. I think it’s sufficient to have Orthodox rabbis support a same-sex couple’s Jewish life once they’re married.”

“I do it because, being gay myself, I feel a responsibility for young people, that there should be some way to commit in a fashion that’s real and that your family can celebrate,” Greenberg explained. “But I think it’s a mistake to presently expect [other] Orthodox rabbis to do this … it’s premature to expect the Orthodox world to sanctify or celebrate what most in it still believe is a prohibition…. I think it’s sufficient to have Orthodox rabbis support a same-sex couple’s Jewish life once they’re married.”

Greenberg emphasized that Orthodox rabbis have a responsibility not to dismiss LGBTQ individuals by telling them to pursue a heterosexual marriage or to opt for a life of celibacy. Such responses, can, particularly for young people, cause extremely harmful outcomes, such as depression, self-harm or substance abuse, he said.

“This cannot be a process by which we throw arguments at each other. We need to take a human read of what it is to discover oneself to be gay, lesbian or transsexual and figure out if the community can find ways – either within halachic norms or within a sense of responsibility to shift them – to make way for people who aren’t choosing their sexual or gender identity, but living it.” He suggested that Orthodox rabbis can instead say things such as, “God is merciful. There are 612 mitzvot you can still try to do to the best of your ability … join my shul.”

Aviva Goldberg is the ritual leader at Shir Libeynu, an unaffiliated, inclusive congregation that formed in the late 1990s in Toronto as a place for LGBTQ Jews to worship comfortably. Raised in a Modern Orthodox home, she turned to Reconstructionist Judaism as an adult and came out as a lesbian at age 38 (she’s now 65). Goldberg recalled how, two decades ago, even at a Reconstructionist synagogue, she and her partner weren’t allowed to come up for an aliyah together to mark their anniversary. While great strides have been made, she said, the community still has a way to go overall.

“I’ve heard some rabbis say, ‘Anyone can come to our shul.’ Sure, but do you talk about issues affecting LGBTQ members? Do any of your liturgies relate to them? Do you perform same-sex weddings? The answer is, of course, ‘No.’ It’s more like, ‘You can come to our shul, but leave your life behind.’”

“Toronto’s Jewish community is generally very conservative…. I’ve heard some rabbis say, ‘Anyone can come to our shul.’ Sure, but do you talk about issues affecting LGBTQ members? Do any of your liturgies relate to them? Do you perform same-sex weddings? The answer is, of course, ‘No.’ It’s more like, ‘You can come to our shul, but leave your life behind.’”

For some LGBTQ Jews, this perception sparks a rejection of “mainstream” synagogues in favor of wholly inclusive, non-denominational congregations like Shir Libeynu. For others, like Wolpert, a more traditional synagogue that accepts LGBTQ congregants, but doesn’t strictly define itself as a “gay shul” holds greater appeal.

“My gay identity is only one part of me,” he said. “The rest of me also has to be satisfied by my religious home.”

– For more national Jewish news, visit cjnews.com.

Format ImagePosted on June 27, 2014June 25, 2014Author Jodie Shupac CJNCategories NationalTags Aaron Levy, Aviva Goldberg, Central Conference of American Rabbis, Eshel, First Narayever, Holy Blossom, LGBTQ, Makom, Orrin Wolpert, Rabbinical Council of America, Shir Libeynu, Steve Greenberg, Yael Splansky
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