Jewish Lesbian Personals

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There was nothing wrong with my normal self. Archived from on 2016-01-22. Instead of visiting her once a month, I went down from Livingston to Camden once a week.

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For most of its three-thousand-year history, lesbianism has been a subject of little interest in Jewish texts and societies. Only in the late twentieth century have Jewish scholars and communities faced the issue of erotic love between women. BIBLICAL TIMES 1000—165 B. Lesbianism is not mentioned in the Hebrew Bible, in contrast to male homosexual behavior, which is expressly forbidden as a capital crime. The absence of discussion of lesbianism in this context has raised scholarly interest. Biblical critics have suggested that this difference exists because female homoerotic behavior would not have been considered sexual behavior, which in ancient times was understood to require the emission of semen. A related theory suggests that nothing women did without men would matter because women were not full persons by biblical standards. More traditional Jewish scholarship suggests that the writers of the Bible knew nothing of erotic attraction between women, and could not prohibit something about which there was no knowledge or awareness. Another traditional interpretation is that the behavior was obviously prohibited because what applied to men applied to women. Feminist interpreters posit that biblical society accepted erotic love between women as a matter of course. Without further evidence, all arguments are inconclusive. We have no information about erotic love between women in this time period in Jewish history. RABBINIC TIMES 165 B. What we can infer from this text is that at the time of the writing of Sifra, Jewish communities were cognizant of the Roman practice of women marrying other women. The , a compendium of Jewish law and practice compiled in the fifth century a. The word mesolelot is understood by later commentators to refer to the practice of tribadism women rubbing genitals against each other. A passage in the Talmud Yevamot 76a questions whether women who practice mesolelot are eligible to marry priests. Virginity is the criterion upon which eligibility for priestly marriage is based: For example, a divorced woman or widow is not allowed to marry a priest. The gives two opinions about the eligibility for priestly marriage of one who practices mesolelot. The accepted opinion is that such a woman is eligible, although the minority opinion is that she is not. In the majority opinion, lesbian behavior is considered a minor infraction. This passage establishes the existence of female homoeroticism in Jewish communities in ancient times. Some authorities place it in the category of sexual practice, and as such it disqualifies the practitioner from the category of virgin. MIDDLE AGES 900—1700 There is one significant discussion of female homoerotic behavior in the medieval era. This is found in a compilation of laws known as the Mishneh , written by legal scholar and philosopher in the twelfth century. Maimonides then goes on to suggest that the courts administer a flogging to a woman who is caught engaging in homoerotic behavior. Finally, Maimonides warns men to keep their wives from visiting with women who are known to practice mesolelot with other women. This text views lesbian behavior as threatening to the institution of marriage and worthy of punishment. MODERN ERA 1700—1945 During the modern period, female homoeroticism is mentioned infrequently in Jewish sources. Most references are from fictional writings. It was translated into English and produced on Broadway in 1923. This play was the first with a lesbian theme to be performed on the American stage. The plot focused on a lesbian relationship between a prostitute and the daughter of a brothel owner, and included several explicit homoerotic scenes. Noted Yiddish author Isaac Bashevis Singer also wrote several short stories about lesbian love. CONTEMPORARY TIMES 1945— The first Jewish novel by a woman that explored lesbian themes was Wasteland 1946 , written by Ruth Seid under the pseudonym of Jo Sinclair. The female protagonist was open about her sexuality to her family. This frank discussion of lesbian themes and the portrayal of lesbianism as a psychologically healthy alternative was unusual for its time. During the early part of the twentieth century, women, including Jewish women, began to live openly as lesbians. But for the most part, women who loved women prior to the 1960s neither identified publicly as lesbian nor had the opportunity to live openly in partnerships. The example of , noted Jewish social reformer, was more typical of this period. It is still considered controversial to label Wald a lesbian, despite considerable historical evidence. One result of the feminist and gay liberation movements in the 1960s and 1970s was that large numbers of women began to claim lesbian identity. It was in the context of these movements that lesbians began to explore Jewish identity as well. The early 1980s witnessed an explosion of small groups of lesbians who were beginning to make connections to their Jewish identities. The members of these groups identified their simultaneous rejection as Jews in the lesbian community and as lesbians in the Jewish community. Progressive Jewish organizations like New Jewish Agenda began discussions of how to incorporate the needs of gay men and lesbians in Jewish life. This exploration of the connections between lesbian and Jewish identities was continued in Tribe of Dina 1986. In 1989, Christie Balka and Andy Rose edited Twice Blessed: On Being Lesbian or Gay and Jewish, which highlighted the concerns of lesbians and gay men for inclusion in the Jewish community. Jewish lesbians also made inroads in religious movements. In the 1980s, lesbian women rabbis, among them Stacy Offner and Linda Holtzman, began to disclose their sexual orientation, and many lost their jobs. The Reform and Reconstructionist movements developed policies that sanctioned the ordination of lesbian and gay rabbis and raised the issue of performing commitment ceremonies for lesbian and gay couples. The Conservative and Orthodox movements remained intransigent. The Conservative Movement struggled over permitting lesbians and gay men to teach in religious schools. Orthodox leaders publicly denounced lesbianism as a sin. Women rabbis have identified themselves publicly as lesbians in significant enough numbers to motivate the publication of a volume of their stories, Lesbian Rabbis: The First Generation. The volume is edited by three rabbis who identify as lesbian, Rebecca Alpert, Sue Levi Elwell and Shirley Idelson, and includes autobiographical essays by eighteen Reform, Conservative and Reconstructionist lesbian rabbis ordained in the 1970s, 80s and early 90s. The gay and lesbian synagogue movement, which began in the early 1970s, also provided a locus for lesbians to explore religious identity. There are gay and lesbian synagogues in most metropolitan centers in the United States. Several of those synagogues have lesbian rabbis, including Congregation Beth Simchat in New York City, which named Sharon Kleinbaum, a graduate of Reconstructionist Rabbinical College, as their first rabbinic leader in 1992. Reform rabbis Denise Eger and Lisa Edwards both serve gay and lesbian congregations in Los Angeles. The 1990s have borne witness to a growing interest in lesbian issues in the Jewish community. Articles have been published in the Jewish press. Symposia and conferences have been held by mainstream Jewish organizations. Some synagogues have incorporated discussions of lesbian issues into their agenda and actively welcome lesbian and gay members. These activities have made it possible for lesbian Jews to feel welcome in the Jewish community. Yet lesbian Jews continue to voice concerns that go beyond acceptance and toleration. They seek a reinterpretation of Jewish values, including the assumption that heterosexuality is normative. They desire inclusion of their visions and stories as part of a reconstructed Jewish textual tradition. And they aim to create an environment of complete comfort in which to claim their identity and celebrate the occasions of their lives. Like Bread on the Seder Plate: Jewish Lesbians and the Transformation of Tradition 1997 ; Alpert, Rebecca, Sue Levi Elwell and Shirley Idelson, Lesbian Rabbis: The First Generation 2001 ; Balka, Christie, and Andy Rose, eds. Twice Blessed: On Being Lesbian or Gay and Jewish 1989 ; Beck, Evelyn Torton, ed. Nice Jewish Girls: A Lesbian Anthology 1982. Lesbiot: Israeli Lesbians Talk About Sexuality, Feminism, Judaism and Their Lives 1995 ; Rogow, Faith. A Look at the Rise of Jewish Lesbian Feminism.

They were part of what I came to love about her, and they were part of what she came to love about Judaism. I resolved that I would only go out with Jewish girls. Noted Yiddish author Isaac Bashevis Singer also wrote several short stories about lesbian love. The female protagonist was open about her sexuality to her family. Shanghai's biggest gay dating site, inlemon. We would chat with each other online virtually every day while I was in college, and even after I graduated. Feminist interpreters posit that biblical society accepted erotic love between women as a matter of course. Archived from on 2016-01-22. I left Oberlin as I came to it: single. Gay Singles Event, Lesbian Singles Event, African American Singles Event, Jewish Singles Event - if no Special Interest is found in the description, the event is for All Heterosexual Singles within the posted age ranges. Archived from on 2014-12-15. Be sure to check the event descriptions or contact the Event Host if you have any questions about scheduled events.