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‘Where do I stand?’ Queer Modern Orthodox teens navigate a changing world
This article was produced as part of JTA’s Teen Journalism Fellowship, a program that works with Jewish teens around the world to report on issues that affect their lives.
(JTA) — Until recently, Jacob Feldon considered Yeshiva University a serious candidate for his college education. As a senior at a Utah high school who has embraced Modern Orthodoxy and harbors dreams of potentially becoming a rabbi, he said he was drawn to “the idea of going to school in an observant community where I can study Torah and Talmud with some of the smartest people doing such a thing today.”
But Feldon is also bisexual and serves as a Jewish youth ambassador for Beloved Arise, a national interfaith support organization for queer youth. So Feldon took notice when Yeshiva University declined to officially recognize a Pride Alliance group on campus, and then pressed its case to the U.S. Supreme Court when mandated to do so.
“As a queer man I can’t see going into that environment right now with everything happening,” Feldon told the Jewish Telegraphic Agency. “I’m getting a pretty clear message that I won’t be welcomed, authentically welcome.”
Feldon is not the only high school student who identifies as Modern Orthodox to have complicated feelings about Yeshiva University at the moment. As the main Modern Orthodox university, the school blends secular and religious instruction and values. Its attempt to navigate a balance between being welcoming and inclusive and fighting for the right to control LGBTQ students’ official expression on campus has made national headlines — and caused some Modern Orthodox teens to question whether they would feel comfortable attending.
For LGBTQ teens, the lawsuit and other controversies around gender and sexuality in Modern Orthodoxy have created “a little hopelessness,” said Rachael Fried, executive director of the support nonprofit Jewish Queer Youth.
Fried described the mindset of Modern Orthodox LGBTQ adolescents as, “I’m trying to live an Orthodox life. I’m trying to build my future as a queer Orthodox person, and this is what the main, flagship institution of Modern Orthodoxy thinks about me. Then where is my future and what’s the hope for me and what are my dreams?”
For queer teens, the Y.U. saga is just one high-profile touchpoint in an ongoing grappling with their place within Modern Orthodoxy. Modern Orthodox communities range widely in many ways depending on their history, geography and leadership, meaning that some queer Orthodox teens say they have found acceptance and support while others say they’ve had more challenging experiences.
Rachael Fried is the executive director of the support nonprofit Jewish Queer Youth. (Courtesy JQY)
Often teens say they experience both. Like many of the queer teens interviewed for this article, Rivka Schafer and their parents first thought it best to keep their queer identity private due to the repercussions they feared with being LGBTQ in a Modern Orthodox community. When they did come out in middle school, Schafer said they received mixed reactions in their Jewish day school.
“The kids had a lot of stigma and the administration did too, but they tried to be really accepting and really supportive which was also really, really beautiful,” Schafer told JTA.
“Currently I identify as Modern Orthodox because Judaism is a really important part of my identity and I find Judaism to be really meaningful to me,” said Schafer, who is nonbinary, from their home in Teaneck, New Jersey. “So although I struggled a lot with the acceptance in the Jewish community, and stigma within the Orthodox community, I really ultimately believe it is and should be a strong part of who I am.”
But while Schafer has remained committed to their religious identity, Fried, of Jewish Queer Youth, said the Pride Alliance lawsuit and other LGBTQ-related controversies sometimes “pushes people away from Orthodoxy in a really unfortunate way.”
This is what happened to Mattie Schaffer. “I would describe it as [having] a religious identity crisis,” said Schaffer, a student at Lev Miriam Learning Studio in Passaic, New Jersey who uses he/they pronouns and identifies as queer. Schaffer, 16, said their neighborhood is a more right-wing Modern Orthodox community, colloquially called yeshivish, though his family is not.
“A part of all the alienation and isolation comes from a feeling of not having a place anywhere,” Schaffer said. “And as much as you try to conform, there just isn’t really a place for you to fit unless you want to be sticking out or be bending yourself in half.”
Modern Orthodox queer teens’ feeling “of not having a place” can be quite literal, particularly for those teens that are non-binary or transgender, said Schafer, the teen from Teaneck.
Schafer finds their nonbinary identity sometimes at odds with even the most basic rules of the Hebrew language, which assigns a gender to nearly all words, and of their synagogue. “Where do I stand? On the mechitza?” they asked, referring to the divider separating men and women in Orthodox synagogues.
The question of LGBTQ individuals in gender-separated prayer spaces recently reared up at Y.U., when one of its leading rabbis decreed that a transgender woman could not pray in either the women’s or men’s section of her university-affiliated synagogue.
But while recent months have been abundant in controversy, the last decade has shown tremendous progress for LGBTQ Modern Orthodox teens, according to multiple people in and around the community.
Rabbi Steve Greenberg, who was ordained by Yeshiva University before coming out as gay in 1999, heads the Orthodox queer advocacy group Eshel. His organization surveyed approximately 240 Orthodox synagogues and rabbis and found that 74% of interviewees were “high welcoming,” meaning that “inclusion is explicit, principled and broadly acknowledged” and queer families’ life cycle events other than marriage are celebrated. Another 22% offered “moderate welcome,” while 4% were “low welcoming/inattentive.”
Nadiv Schorer, right, married Ariel Meiri in 2020 with Orthodox rabbi Avram Mlotek officiating. (David Perlman Photography)
Approximately 10 rabbis said they were willing to perform same-sex marriages, according to Eshel’s research.
“They do their best to make it possible for LGBTQ folks to belong to Orthodox environments,” said Greenberg. “And it’s grown.”
The head of school at North Shore Hebrew Academy on Long Island, Rabbi Jeffery Kobrin, said he believed that growing conversations about LGBTQ issues in Orthodox communities has had benefits.
“I think it’s easier to be a queer teen now than it was in 2012, just because it’s more out there,” Kobrin said. “People talk about it more, people try to be more accepting of it, and people, community-wise, seem to less feel this contradiction between Orthodoxy and alternative lifestyles.”
Some teens say they have witnessed change in just the last couple of years. Benjamin Small, a gay teen who graduated from SAR High School last year and now attends Yeshivat Ma’ale Gilboa in Israel, said his rabbi, Chaim Poupko, of Congregation Avahath Torah in Englewood, New Jersey, has advocated for queer members of the Orthodox community in his synagogue.
“That would be unheard of two or three years ago,” Small said.
Few Modern Orthodox schools in the New York area have an LGBTQ support club. But Fried, JQY’s executive director, said students are learning how to organize and build community independently, in the absence of recognition from their schools and synagogues.
“That comes with people choosing themselves, feeling empowered to build their own communities and to step-up and create the groups that others are not creating for them,” she said.
Before the Y.U. court case, “the messaging that I heard from the Modern Orthodox community was ‘your identity is not wrong, and we want to support our queer members of the community,’” said Fried, whose organization gave grants to student groups affected by the Y.U. case.
But now, she said, the message that queer Modern Orthodox teens are hearing has shifted.
“Actually, your queer identity is what is problematic. It’s not just the sentence in the Torah that is about behavior, but actually your identity,” she characterized Modern Orthodox institutions as saying. “You want to gather and build community that is based around identity and that, in and of itself, is problematic, and it’s inherently a threat.”
For its part, Yeshiva University has tried to thread a narrow needle.
A person walks by the Wilf Campus of Yeshiva University in New York City, Aug. 30, 2022. (Spencer Platt/Getty Images)
“We love all of our students including those who identify as LGBTQ,” Y.U. said in a FAQ after it launched a school-sanctioned LGBTQ club. “Through our deep personal relationships and conversations with them, we have felt their struggles to fit into an orthodox world that could appear to them as not having a place for them.” (The YU Pride Alliance called the new club “a feeble attempt” at compromise and said they were not involved in its formation.)
There was no consensus among teens who spoke to JTA about how much the Y.U. saga would affect inclusion in other spaces. It’s also unclear the degree to which queer Modern Orthodox teens and their allies are incorporating the situation in their decision-making about college.
Y.U. declined to share student enrollment and admissions data, saying that the university does not generally release that information. But according to a recent Y.U. advertisement, last fall the school had “the largest incoming undergraduate class in over 20 years.”
Still, the school’s lawsuit and rhetoric has been a turnoff for 19-year-old Penny Laser, a queer student at a secular college who had envisioned possibly pursuing graduate studies in Talmud at Y.U. and grew up in a non-Orthodox household. (Laser asked to be identified using a pseudonym because she is seeking a giyur lechumra, a conversion for Jewish individuals to remove any doubt of their Orthodox Jewish legal status, and feared the Rabbinical Council of America would not grant her one if she was quoted in this article.)
“I’m not sure how I can trust or engage with Y.U. in the future,” said Laser. “A. I don’t know if it’s going to be a safe place for me, and B. I don’t want to align myself with an institution that has values like this.”
Schafer, from Teaneck, and Schaffer, from Passaic, are both not considering Y.U.
And the consequences of the Y.U. litigation goes beyond influencing the decisions of individual students, according to Fried.
“What the Y.U. situation is doing right now is forcing this conversation into the spotlight,” she said. “So different institutions and leaders are forced into having this conversation, or even thinking about where they stand. People are asking them to communicate where they stand.”
Feldon, from Utah, has hope. He thinks that the Modern Orthodox world needs queer rabbis to lead the conversation on inclusion from a halachic perspective — and he thinks that can still happen, despite the push by Modern Orthodoxy’s flagship university to block the Pride Alliance.
“I choose to believe,” said Feldon, “that we’ll get there. My dream life is where I can bring my boyfriend to minyan [prayer services] three times a day. And I choose to believe that we are on that path.”
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The post ‘Where do I stand?’ Queer Modern Orthodox teens navigate a changing world appeared first on Jewish Telegraphic Agency.
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Benjamin Disraeli once saved Britain’s monarchy — the current one may be beyond repair
Not a bad send-off for a commoner whose family’s religion still prevented them from holding political office or attending Oxford or Cambridge up until the second half of the century.
This was the reason why the young Disraeli was baptized in the Church of England. His father, a prominent literary scribbler, thought this would ease his son’s way in society. Little did he know how far and fast this would happen.
Starting in his early twenties, Disraeli began to write wildly romantic (and self-promoting) novels, several of which star a brilliant and, predictably, mysterious hero named Sidonia, who prides himself, as did his (possibly mistakenly) creator, on his Sephardic ancestry. Disraeli uses Sidonia to turn the era’s racial prejudices inside out, having him wax on the brilliance of his race’s civilization while the ancestors of the British aristocracy were still mucking about as “Baltic pirates” and “tattooed savages.”
Similarly, when the Irish politician Daniel O’Connell made an antisemitic slur against the twenty-something Disraeli, the latter — in a fashion worthy of Sidonia — declared “Yes, I am a Jew. And when the ancestors of the right honorable gentlemen were brutal savages in an unknown island, mine were priests in the temple of Solomon.” He then challenged O’Connell to a duel, which was happily quashed by the police.
With the same alchemical genius that transmuted the alleged dross of Jewishness into the gold of racial superiority, Disraeli launched his political career, making his way to become leader, rather remarkably, of the Tory conservatives rather than the liberal Whigs. He persuaded his party’s mostly well-born and dull-witted members to embrace both political reform — the Torys pushed through the Second Reform Bill of 1867, which dramatically extended voting rights — and progressive social and economic reforms during his second term as prime minister.
But Disraeli’s most remarkable achievement was not a matter of political or social reform but of monarchical reinvention. It was, quite literally, spectacular and starred the woman now known as the “widow of Windsor.” Following the premature death of her beloved Prince Albert, the stricken Victoria withdrew from public life and turned inward. Grieving and always garbed in black, she ignored her ceremonial duties, often seeking refuge in distant Scotland at her Balmoral estate.
In an echo of the British Crown’s current crisis, republican voices in Parliament began to question the immense sums spent on the monarchy while those on the street began to ridicule the queen. On a sign pinned to the gate at Buckingham Palace, one wag had written: “These premises to be let or sold, the late occupant having retired from business.” For the British public, it felt increasingly as if they were paying a lifelong subscription to a show that had permanently closed.
As a result, when Disraeli reached “the top of the greasy pole” upon becoming prime minister in 1868, his overriding concern was to cultivate his ties with the sovereign. As he confided to the poet Mathew Arnold, “everyone likes flattery; and when you come to royalty you should lay it on with a trowel.”
The newly arrived prime minister was as good as his word. As he wrote in his first message to the queen, “Mr. Disraeli with his humble duty to Your Majesty. He ventures to express his sense of Your Majesty’s most gracious kindness to him and of the high honour which Your Majesty has been graciously pleased to confer on him. He can offer only devotion.”
Swept off her feet by such declarations of devotion, Victoria described her new prime minister as “her kind, good, considerate friend.” She allowed her friend unprecedented privileges, such as front row seats for him and his wife for the wedding of the Prince of Wales, and even more shockingly, the permission to sit during their frequent private audiences, though he insisted on standing.
Disraeli continued to lay it on thick over the course of their relationship. “If your Majesty is ill,” he wrote in the third person during a political crisis, “he is sure he will himself break down. All, really, depends upon your Majesty.”
“He lives for Her,” he continued, “works only for Her, and without Her all is lost.”
Okay, even “thick” fails to describe Disraeli’s flattery. But here is the vital point: his conversations and correspondence with Victoria, while over-the-top, were also sincere. He was impressed by her character and her capacity to represent the nation. The future of Great Britain, he believed, depended on a vibrant and visible monarchy, one in which Victoria would of course play the starring role.
Deeply moved by Disraeli’s attention, the queen was drawn out of her shell of mourning. “After the long gloom of her bereavement,” Lytton Strachey wrote in his biography of Victoria, “she expanded to the rays of Disraeli’s devotion like a flower in the sun.” Gradually, this expansion was not just private and emotional, but also political and ceremonial.
In fact, Disraeli did not distinguish between the two. The imperial and spectacle were one and the same. In 1876, this conviction led him, with the Queen’s delighted complicity, to push a bill through Parliament that bestowed upon Victoria the title of Empress of India. Rather than pause her ceremonial ambitions in the years following Disraeli’s death, Victoria doubled down on her mentor’s playbook. She orchestrated her Golden Jubilee in 1887 and then years later, her Diamond Jubilee.
With these earlier spectacles in mind, Victoria’s great-great-granddaughter continued the tradition, with stunning success, not just with the first two jubilees, but adding, shortly before her death, the Platinum Jubilee in 2022. And yet, that triumph was soon followed by Elizabeth’s death and the diminishment if not death of the monarchy, in part thanks to Andrew’s abhorrent antics.
“A man’s fate,” Disraeli once remarked, “is his own temper.” But now, the fate of the very monarchy Disraeli helped build hangs in the balance — a turn of events that perhaps even he could not solve.
The post Benjamin Disraeli once saved Britain’s monarchy — the current one may be beyond repair appeared first on The Forward.
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Israeli bobsled squad is disqualified from Olympics after trying to swap in Druze teammate
(JTA) — The Israeli bobsled team’s historic journey to the 2026 Winter Olympics ended in anything but storybook fashion on Sunday, as Israel’s own Olympic committee withdrew it from competition after learning that the team had lied about a member’s health.
The withdrawal meant that Israel did not compete in the four-man race on Sunday, the final day of competition in Milan and Cortina.
After finishing the first two heats of the four-man bobsled race as the slowest team, Israel planned to swap out Uri Zisman for team alternate Ward Farwasy, who would have become Israel’s first-ever Druze Olympian had he taken the ice.
But bobsled substitutions are only permitted in the event of an athlete’s injury or illness, so Zisman had agreed to lie and tell officials he was sick. He had reportedly obtained a medical certification for the false story.
In a statement, Israel’s Olympic committee said it had learned of the team’s plan to substitute in Farwasy “in an improper manner that does not meet the standards expected of Olympic athletes and is not in line with Olympic values,” and chose to withdraw the team from the race.
“The Olympic Committee of Israel views any deviation from the Olympic values as unacceptable and cannot accept inappropriate behavior,” the statement said. “It should be emphasized that, up to this point, the participation of the bobsleigh delegation has taken place in the spirit of sport and without any violations by the athletes.”
David Greaves, the president of the Israeli Bobsleigh and Skeleton Federation, told the Times of Israel that he was “deeply disappointed in the actions of the team.”
AJ Edelman, the team’s captain and main driver of its existence, took responsibility for the scheme.
“I apologize profusely for the disappointment,” Edelman posted on X. “But I will always remain proud that the team looked at their Druze brother, who had earned his place on the team, and unanimously said ‘we want this for you.’ I signed off on it and I take responsibility.”
Later, fending off criticism that he had compromised the very Olympic program he had sought to build up, Edelman appeared to blame Zisman’s mother for calling foul on the switch and said he did not regret it.
“I make no apologies for the decision. At all. The switch is not only common in our sport, we did it believing it was good for the country and to honor our teammate. We thought we were putting country first,” he wrote. “The end effect was not intended but I am proud of the team’s consensus in that moment. It was only an issue because the mother of the athlete replaced was upset it was her child, not another athlete. The decision itself was not in question and I remain okay with it.”
The disqualification ignited criticism of the team from both pro-Israel sports fans and those who had protested Israel’s inclusion in the Olympics in the first place. Edelman and Menachem Chen’s last-place finish in the two-man bobsled event last week was overshadowed by a Swiss broadcaster’s criticism of Israel and Edelman during the race. The broadcaster later removed the clip from its website.
On Saturday, Italy’s public broadcaster apologized for a commentator’s off-camera remark calling to “avoid” the Israeli team. The network’s director issued an apology for what he said was an “unacceptable expression that in no way represents the values of public service broadcasting or of RAI Sport.”
The controversies came after the bobsled team’s apartment was broken into while it trained in the Czech Republic. Israel was competing in Olympic bobsled for the first time, in what Edelman and some fans dubbed “Shul Runnings,” a reference to the Jamaican bobsled team’s similarly improbable run in 1988.
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Leaked DNC autopsy found Biden’s Israel backing cost Harris votes for president
Senior Democrats who reviewed the party’s 2024 presidential election autopsy concluded that the Biden administration’s handling of the Israel-Hamas war was a “net negative” for Democrats and cost Vice President Kamala Harris critical support among younger and progressive voters, according to a new report published Sunday. The Democratic National Committee has so far withheld the findings from public release.
Activists affiliated with the Institute for Middle East Understanding Policy Project, a progressive research group, told Axios that in post-election discussions with DNC representatives, party officials acknowledged that the Biden administration’s support for Israel during the war in Gaza was a factor in former Vice President Kamala Harris’ loss to Donald Trump.
The war loomed large in the campaign before Biden withdrew from the race. Anxious Democrats reportedly pressured former President Biden to “take a tougher stance on Israel” as one way to recover from his catastrophic debate performance in June 2024. Some advisers floated the idea of conditioning or halting certain arms transfers to shift the campaign’s direction and appeal to disaffected progressives and voters in Michigan — a swing state with a substantial Arab American community — who had cast “uncommitted” protest ballots in the primary.
Harris, who was more forceful in her call for an immediate ceasefire to address the dire humanitarian situation in Gaza, lost Michigan and Pennsylvania by almost 2 points.
“We should have done more as an administration,” Harris said in November. “We should have spoken publicly about our criticism” of how Israeli Prime Minister Benjamin Netanyahu and his government “were executing this war.”
The DNC claimed it has shared the internal findings with party leaders and candidates. Progressive activists are pushing for them to be made public ahead of the midterm elections.
Kamala Harris’ conclusions
In her book about the election, titled 107 Days, Harris addressed what she described as the political fallout from Biden’s statements and her own stance on the war, writing that it hurt Democrats with key constituencies.
“The issue was not binary, but the outcome of this election certainly was,” Harris wrote, adding that she wished that those who protested her understood that “sitting out the election or voting for a third candidate would elect Trump and kill any effort for a just peace, any hope for a two-state solution.”
In her own defense, Harris wrote that she “wanted to acknowledge the complexity, nuance and history of the region, but it seemed very few people had the appetite for that or the willingness to hold two tragic narratives in their mind at the same time, to grieve for human suffering both Israeli and Palestinian.”
In her rushed vetting of running mates, Harris pushed Pennsylvania Gov. Josh Shapiro to apologize for criticizing pro-Palestinian campus protests, which he refused to do, according to his recent memoir.
Harris wrote that she discussed with Shapiro how his selection might affect the campaign, including the risk of protests tied to Gaza at the Democratic National Convention and “what effect it might have on the enthusiasm we were trying to build.” She wrote that Shapiro responded by saying he had clarified that earlier views he held were misguided and that he was firmly committed to a two-state solution. Harris ultimately selected Minnesota Gov. Tim Walz as her running mate, but protests over Gaza still roiled the Democratic convention. Uncommitted delegates staged a sit-in outside the venue after the DNC declined to allow a Palestinian American to address the main stage.
The path forward
Palestinian rights have increasingly become a litmus test for Democrats.
Recent national polls show Democratic voters have as a group become more sympathetic to Palestinians. The IMEU Policy Project conducted a poll after the Democratic primary for New York City Mayor last year, which showed that Zohran Mamdani’s sharp criticism of Israel attracted new voters and energized parts of the Democratic electorate that contributed to his victory. The post-primary survey showed that 78% agreed with his belief that Israel was committing genocide in Gaza, and 79% support restricting weapons to Israel.
Last August, the Democratic National Committee withdrew a resolution reaffirming the party’s support for Israel and a two-state solution to avoid a clash with younger and progressive activists who were pressing sharper opposition to Israel.
In July, a record 27 Senate Democrats, a majority of the caucus, supported a pair of resolutions calling for the blocking of weapons transfers to Israel.
Even national Jewish Democrats, like Illinois Gov. JB Pritzker and former Chicago mayor Rahm Emanuel — both considered possible presidential candidates in 2028 — have publicly challenged Israeli policy. Shapiro has repeatedly been critical of Netanyahu and, last year, criticized the Israeli government’s rejection of international reports on hunger in Gaza, calling it “abhorrent” and “wrong.”
The post Leaked DNC autopsy found Biden’s Israel backing cost Harris votes for president appeared first on The Forward.
