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July 4, 2010

Mormons, Genealogy and Elijah

This month Los Angeles will host the 30th annual conference of the International Association of Jewish Genealogical Societies.  For five days amateur and professional Jewish genealogists will explore ways to help themselves and others research their family histories. Recent years have witnessed a marked increase in the number of Jews interested in genealogy, and I know from personal experience that many knowledgeable consultants are ready and willing to help any Jew who wishes to begin researching her family tree. When she does so, she will almost certainly tap into the unparalleled resources of the LDS Church, which has over 4,000 family history centers available around the world to help patrons access the vast genealogical records stored by the Church.
   
In this city the Church enjoys an excellent working relationship with the Jewish Genealogical Society of Los Angeles, the host organization for the conference. In addition, we are proud to have consulted with the Simon Wiesenthal Center’s Museum of Tolerance on its remarkable genealogy exhibit, “Finding Our Families, Finding Ourselves,” which happens to feature Mormon athlete Steve Young. Our regional Family History Center is open to the public and offers free courses on Jewish genealogy (it is scheduled to reopen in the fall). While the Church’s prominence in the genealogical field is acknowledged, the doctrine behind our passion for family trees is less well-known and is tied to Elijah. This famous prophecy by Malachi is found in all five books of Mormon scripture: “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse” (Mal. 4:5-6). For Mormons, the return of Elijah anticipated at every Passover seder is not merely a quaint Jewish belief – it is a reality. We believe that in 1836, following the first dedication of a temple in modern times, Elijah appeared to the Church’s top two leaders and conferred upon them the “sealing” power, which allows designated priesthood holders to “seal” generations of families together forever using the same authority with which Elijah sealed the heavens for 3 ½ years. Fathers (and mothers) can be sealed to children, and children can be sealed to their parents, both living and dead. We view this as fulfilling Malachi’s prophecy of the generational turning of the hearts.
 
In order to be “sealed” to their direct ancestors, Mormons obviously have to find out who they were. The result is the Church’s extensive genealogy program. It cannot be emphasized enough how important family history research is to Mormons: one of the Church’s four missions is to perform temple work for our dead, and we do not believe that we can be saved without them. Researching their ancestors is as much of a religious obligation for Mormons as circumcising a newborn son is for an observant Jew. The blessings of modern technology allow us to share our expertise and databases with anyone who finds them useful, which has the added benefit of turning Mormons’ hearts to others and theirs to us, at least when they need help tracking down a family line.

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Living with Conviction

I am blessed to have parents who are supportive of me regardless of my sexuality.  My father has made it clear that he loves me unconditionally, but in the back of his head, still wishes that I would find a nice Jewish guy to settle down with. I know that the main reason he thinks this way is because he believes that for me, choosing to spend the rest of my life with a woman, will be a difficult path. Throughout my struggles over the last few years, I have come to believe that life is tough no matter what obstacles you face. There is not a person in this world that does not struggle with something.  Some people’s lives appear completely put together on the outside, even if emotionally, they are falling apart. I spent a lot of time comparing the way that people looked on the outside to the way I felt on the inside. I was constantly projecting how I felt onto other people.  Everyone else seemed to be comfortable in their own skin, and the reality is that it’s possible that they were struggling too.  My experience has been that when I go through life pretending to be someone I’m not, that is extremely harder than the life I will live as a gay woman. 

Many times, I have been engaged in debates as to whether or not being gay is a choice, or if it is something that you’re,  “born with.”  I felt frustrated by these conversations, because I interpreted their opinions as underlying judgments. Granted there is some truth in the idea that we are born with a specific sexuality, and there is also some truth in the fact that we reach a place in our lives when we must make a choice. The point is that we must choose to live with conviction in every single thing we do, and embrace ourselves for exactly who we are.  Ideally, I would rather hear the debate shift towards whether or not someone accepts who they are, no matter what adversity that might bring.  The question becomes whether or not the person facing adversity surrounding their sexuality, will buy into the fear of judgment created by society, and whether that will prevent them from experiencing true intimacy both with them self and with others.  The sad truth for most people is that no matter what their sexuality may be, people choose to wear masks and hide who they are, out of fear of not being accepted.  Although I have made huge progress in accepting who I am, both sexually and spiritually, I still struggle with the idea that if they truly knew me, they would not accept me.

It is scary to think about how detached our society has become.  We are living in a world surrounded by constant distractions.  We have created a society that is tremendously uncomfortable in stillness.  I find that we often go to great lengths to find ways to distract ourselves from the voids that we feel and are often afraid to face.  If we have a desire for healing and wholeness in the world, we should make an obligation to ourselves to be brave and genuine. We must each find our own divine spark, that voice we find within stillness, in a society that we are often so removed from. 

I believe that coming out of the closet is so much deeper than just admitting your sexuality.  It is about being open and vulnerable.  It is letting go of the myth that perfection exists and bringing forth all the different parts of yourself, even the ones that are broken.  It is when I experience other people’s vulnerabilities that I find G-d’s tremendous presence in my life.  G-d speaks to me through other people, and allows me to see myself mirrored within those around me.  When I embrace the unique and divine spark that everyone has inside of themselves, I am not standing in the way of allowing other people to experience G-d in the way that I have.  I think that the bravest thing that you can possibly be is yourself.

 

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Do Zealots make Good Jewish Leaders? -by Rabbi Hyim Shafner

This past week we read in the Torah of Pinchus, someone who stands up to fulfill what is written in Pirkey Avot (The Ethics of Our Fathers), “In a place where there is no one, stand up and be someone”.  He is the classic zealot for God.  Several paragraphs latter when God tells Moses that Moses will die, Moses asks God to choose someone as a new leader.  The obvious question is why not Pinchus?  The obvious answer is that Pinchus is a zealot and while God gave Pinchas His covenant of peace, he is not fitting for Jewish leadership. 

In asking God to appoint a leader Moses calls God a name with which he has not been referred to before.  “God of the spirits of all flesh (creatures).”  Rashi comments, God of “ruchot” spirits of all flesh- “Appoint someone who can tolerate the individual spirits, personalities, of each of your people.”  “So that your people will not be like sheep without a shepherd.” 

Moses feels a good leader for the Jewish people is one that is a shepherd, knows each as an individual and is willing to tolerate each individual’s personality.  Perhaps like Aaron, who does not oppose the Jewish peoples’ desire to make the golden calf but goes with their request trying along the way to curb their idolatrous desire toward something better.  The opposite perhaps of Pinchus, who stands up and attacks when wrong is being perpetrated.

God tells Moses to pick Yehoshuah, a man who, “has the spirit in him.”  Rashi comments here that the spirit referred to is the ability to stand in opposition to the ruach, the spirit and personality, of the people when he must.  Yehoshuah of course is neither Pinchas nor Aaron, neither one who only tolerates the desires of the people nor one who trounces them.  Thus he is a good Jewish leader.  Joshuah like Moses, is a balanced leader who is both shepherd and admonisher, who can tolerate the people’s ruach and also stand against it. 

We live in world where Pinchus seems to have won.  Whether Muslim zealots who blow themselves up, Christian zealots who reneg on the kindness and understanding of Vatican II, or Jewish zealots (lihavdil) who revoke sincere peoples conversions, today it is the extremists who hold the day and the media.  May we merit that the God of the, “spirits of all creatures,” bring us leaders well balanced like Moses and Yehoshua.

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Lynn Schusterman calls for inclusivity within Jewish institutions

Op-Ed: Embrace LGBT Jews as vital members of the community

By Lynn Schusterman · June 18, 2010

TULSA, Okla. (JTA)—Next week, as millions of people around the world celebrate Lesbian, Gay, Bisexual and Transgender (LGBT) Pride Month, we in the Jewish community will mark the occasion with a pivotal milestone: the first-ever Jewish LGBT Movement Building Convening, to be held June 27-29 in California.

Organized by the leading Jewish LGBT organizations, Keshet, Jewish Mosaic: The National Center for Sexual and Gender Diversity and Nehirim, the gathering will bring together 100 leaders of LGBT synagogues, organizations, foundations and other representatives to create a unified Jewish LGBT agenda for change.

As a proud funder of the convening and longtime supporter of Jewish LGBT work, I believe now is the ideal time for the Jewish community to foster a welcoming, inclusive environment for LGBT Jews and to stand up for LGBT equality.

Religion and faith have long been isolating topics in the LGBT world. In 2007, Angelica Berrie and I hosted the Conference For Change, which was designed to put issues of equality, diversity and inclusivity on the Jewish communal agenda. As a participant in the track focused on LGBT Jews, I heard far too many stories from talented, committed Jewish professionals who still felt excluded or invisible within our community because of their sexuality. Many even feared losing their jobs if they came out publicly.

The fact is, despite some signs of progress—the Jewish Theological Seminary deciding to admit LGBT individuals and the ordination of the first transgender rabbi, to name two—the overall pace of change within our community in this area has been far too slow. The continued marginalization of LGBT Jews is especially disheartening for those of us who believe in the power of a fully inclusive Jewish community that embraces every Jew as “b’tzelem elokim,” made in God’s image.

Our people represent a tapestry of interwoven identities embodying the rich diversity of what it means to be Jewish. When we neglect or deny the needs of any population within our community, we not only weaken the strands of this tapestry, we also drop the mantle of leadership we have assumed when it comes to protecting and advocating for the civil rights of minority populations.

This is why now, more than ever, we need to uphold LGBT inclusion and equality as fundamental tenets of our community.

The Charles and Lynn Schusterman Family Foundation (CLSFF) has made a serious commitment to fostering a welcoming Jewish community for LGBT Jews and embracing all who look to Judaism as their path to personal meaning and fulfillment.

As an important step, we are asking all Jewish organizations to join our foundation in adopting non-discrimination hiring policies that specifically mention sexual orientation, gender identity and gender expression. We are also challenging donors to join us in holding organizations accountable for doing so. We at CLSFF stand ready to share sample policies that can be adapted easily to fit any organization.

I am proud to state that every national Jewish organization we support enforces non-discrimination practices around sexual orientation and that more than 70 percent have written policies in place covering gender identity and expression. Moving forward, we will only consider funding organizations that have non-discrimination policies covering both sexual orientation and gender identity and expression.

Adopting formal non-discrimination policies—and ensuring their implementation—will help us achieve two goals: 1, they will indicate to LGBT individuals that the Jewish community is committed to full LGBT inclusion; and 2, they will guarantee that our institutions are walking the talk when it comes to being welcoming and diverse.

This work is vital to the health and vibrancy of the American Jewish future. LGBT individuals make up an estimated 10 percent of the general population, and it is thought that the same holds true in the Jewish community. Anecdotal evidence, however, suggests that few LGBT Jews and their families choose to connect to Jewish life. I believe this is in no small part because so many Jewish organizations are ill-equipped, or unwilling, to meet their needs and those of other marginalized constituencies.

While many of these organizations are well intentioned, most simply do not realize they are falling short. Case in point: A 2009 survey found that while most synagogues consider themselves welcoming of gay and lesbian congregants, few have any LGBT-inclusive programs or policies. These findings are applicable to institutions well beyond synagogues.

To change this paradigm, we must put a stake in the ground. Non-discrimination policies are an effective way of doing so, but they are not an end in themselves. We can and must also:

* Build knowledge. With education comes understanding. Keshet and Nehirim are excellent sources of information about the needs, contributions, interests and sensitivities of LGBT Jews.

* Become an ally. We should show support and speak out on behalf of LGBT inclusion. Last year, 300 clergy members ventured to Washington to lobby Congress about LGBT equality with the Human Rights Campaign. Last October, thousands of Jewish allies and LGBT Jews marked the ancient holiday of Simchat Torah by marching together on our nation’s capital to demand full equality.

* Implement additional policies and practices. Organizations should take a comprehensive look at their policies, procedures and practices to ensure that they reflect a culture of inclusiveness. For example, are health benefits open to domestic partners? Do all forms, documents, images and literature reflect gender-neutral language, such as Parent 1 and 2 instead of mother and father?

* Train lay and professional leaders. It is vitally important that we train and support Jewish educators, clergy, program staff, youth and lay leaders to ensure that LGBT youth, families and staff are safe and affirmed in all Jewish educational and community settings.

In an era when all Jews are Jews by choice, our community and, in turn, our nation benefits from every source of Jewish vitality and strength, including the creativity and vibrancy of LGBT Jews. Starting with the groundbreaking convening in California, let us begin to forge a culture in which inclusivity, diversity and equality are paramount, and in which LGBT Jews are embraced as full and vital members of the Jewish family at home, at work and in every aspect of communal life.

Now that would be something in which we could all take pride.

(Lynn Schusterman is the chair of the Charles and Lynn Schusterman Family Foundation.) 

see the JTA article

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