Attributions of LGBTQ+ Identity and Religious Views on Homosexuality to Disaffiliation from Orthodox Judaism
Round 1
Reviewer 1 Report
"Attributions of LGBTQ+ Identity and Religious Views on Homosexuality to Disaffiliation from Orthodox Judaism" presents original survey data on an understudied lived experience within contemporary Judaism. This insight is both unique and useful to the academy.
Prior to publication there are some inclusions that could be made to the article in order to improve clarity and interpretation of results by the reader. Firstly, it would be useful for the author(s) to include a footnote as to their choice of the terminology "LGBTQ+" as opposed to "LGBTIQ+" or similar. The choice of "LGBTQ+" is not necessarily problematic but it would be useful to know why this has been selected as opposed to other terms. Secondly, and perhaps more critically, the term "Orthodox Judaism" must be extrapolated for the reader. This umbrella term includes vastly different displays of Jewish Faith and Jewish culture and without extrapolating the report runs the risk of homogenising the reader's understanding of the data presented. Further, it would be interesting to further explain the specific views of each Orthodox stream on homosexuality. There are some interesting quotes from key Rabbi's on this that would serve to humanise and nuance the findings. Thirdly, in the discussion of the data, it would render the article more compelling if there was further analysis of what is being taught in each of the streams in order to influence the experience of the respondents. This is mentioned but could be more in-depth. Such as discussion likely would come with a clearer delineation of the streams of Judaism under the Orthodox umbrella, so that the reader has a better picture of what the theological catalysts for each individuals disaffection might have been.
This report presents useful and much needed data for the religious studies academy. I enjoyed reading it and found the findings to be interesting. Further explication of the types of Judaism, how they differ and what impact that might have on the respondents would enhance the report and impact of the survey findings.
Author Response
Prior to publication there are some inclusions that could be made to the article in order to improve clarity and interpretation of results by the reader. Firstly, it would be useful for the author(s) to include a footnote as to their choice of the terminology "LGBTQ+" as opposed to "LGBTIQ+" or similar. The choice of "LGBTQ+" is not necessarily problematic but it would be useful to know why this has been selected as opposed to other terms.
Thank you for your suggestion. We have included a footnote to elaborate on our choice of acronym.
Revision: We chose the LGBTQ+ acronym, as opposed to supplemented variations such as LGBTIQ+ because the Intersex designation is not descriptive of either sexual orientation or gender identity, both of which are variables of interest to this investigation.
Secondly, and perhaps more critically, the term "Orthodox Judaism" must be extrapolated for the reader. This umbrella term includes vastly different displays of Jewish Faith and Jewish culture and without extrapolating the report runs the risk of homogenising the reader's understanding of the data presented.
Thank you for your valuable feedback. We have now included additional introductory text that describes the existence of a spectrum of practice within the Orthodox umbrella.
Revision: A religious population that has not been well-studied in the field of LGBTQ+ religious disaffiliation is the Orthodox Jewish community, primarily due to the insularity of the population. Orthodox Jewish people live in communities that are often separated from secular ways of life, with multiple areas such as dress and food having well-defined religious rules. Importantly, there is a shared consensus among religious Jews, that to be considered Orthodox, minimally, one must follow the laws of Shabbos, Kosher, and family purity (Greenberg, 1983).
Despite these commonalities, Orthodox Judaism has its own spectrum, with ultra-Orthodoxy or Haredism (i.e., Hasidic, Chabad, and Yeshivish) on one end and Modern Orthodoxy on the other end. Individuals in Haredi communities generally insulate from modern secular society and its way of life, with many Hasidim, in particular, having inadequate mastery of the English language, lacking in basic education, and having limited vocational skills (Berger, 2015; Partlan et al., 2017), most often due to the prioritization of religious study over traditional secular study. In contrast, those in Modern Orthodox communities balance religious Orthodoxy and secular modernity.
Further, it would be interesting to further explain the specific views of each Orthodox stream on homosexuality. There are some interesting quotes from key Rabbi's on this that would serve to humanise and nuance the findings.
Thank you for this suggestion. We have included two representative perspectives from Rabbis within the two major streams we defined in the article: ultra-Orthodox/Haredi and Modern Orthodox.
Revision: In ultra-Orthodox or Haredi Judaism, separation from the secular world creates an insular environment with limited exposure to secular ideas, such as those that acknowledge LGBTQ+ identities. According to Haredi religious doctrine, the rules dictated by the Torah, the law of God, are considered immutable and expected to be followed strictly (Goldberg & Rayner, 1989). As such, ultra-Orthodox religious doctrine rejects homosexuality in accordance with Levitical laws that explicitly prohibit homosexual intercourse between men. In fact, Rabbi Moshe Feinstein, the most important Jewish legal authority of the twentieth century, firmly upheld homosexual intercourse as forbidden, based on the principle that an underlying homosexual natural inclination is not possible, rather only the acts that constitute the practice of homosexuality (Irshai, 2018).
In recent years, however, in response to pressures from the outside world, the Modern Orthodox movement has progressed towards accepting and acknowledging LGBTQ+ identities and individuals. Although the Modern Orthodox sect, like the Haredi or ultra-Orthodox, recognizes homosexual activity as strictly banned by the Torah, there has recently been a shift to promote the inclusion and engagement of gay individuals in the religious community. A representative viewpoint comes from Rabbi Yuval Sherlo, one of many Modern Orthodox rabbis who recognize the concept of a homosexual nature or identity, and advises against excluding homosexual individuals from participation in the community and synagogue (Schweidel, 2006). Additionally, social pressure to integrate contemporary scientific knowledge with respect to sexual orientation and gender identity (Slomowitz & Feit, 2015) prompted the Rabbinical Council of America (RCA) to reverse their position in which they formerly accepted conversion therapies. Though this is among the first steps by some members of the Modern Orthodox community and its leadership to acknowledge LGBTQ+ individuals, in many circles they have nonetheless not yet been fully integrated.
Thirdly, in the discussion of the data, it would render the article more compelling if there was further analysis of what is being taught in each of the streams in order to influence the experience of the respondents. This is mentioned but could be more in-depth. Such as discussion likely would come with a clearer delineation of the streams of Judaism under the Orthodox umbrella, so that the reader has a better picture of what the theological catalysts for each individuals disaffection might have been.
Thank you for your suggestion. We have indicated where differences in communities’ openness to ideas from the secular world, not necessarily differences in teachings, might impact members’ knowledge of the language of sexual identity.
Revision: Despite these differences between Haredi and Modern Orthodox perspectives in relating to the LGBTQ+ community, it is important to emphasize that both communities prohibit homosexual intercourse. As such, disaffiliation from either community for reasons pertaining to homosexuality or homosexual activity may be comparable. However, increased exposure of Modern Orthodox individuals to the secular world may provide the much-needed language for LGBTQ+ community members to understand or classify their identities.
Reviewer 2 Report
excellent paper, impressed with the scholarship and the way the discussion and analysis followed the data. I concur that the link between varieties of orthodoxy and degree of lgbtq disaffiliation needs to be explored in greater depth. the hypothesis that this is more likely in the more "worldly" groups such as the modern orthodox is well presented and shows a deft movement from data to theory.
Author Response
excellent paper, impressed with the scholarship and the way the discussion and analysis followed the data. I concur that the link between varieties of orthodoxy and degree of lgbtq disaffiliation needs to be explored in greater depth. the hypothesis that this is more likely in the more "worldly" groups such as the modern orthodox is well presented and shows a deft movement from data to theory.
Thank you for your valuable feedback on this article. We have included additional introductory text that describes the two major streams within the Orthodox umbrella--ultra-Orthodox/Haredi and Modern Orthodox--and described perspectives within each group on homosexuality that hopefully clarify the impact of worldliness and openness to the secular world on the development of language related to sexual identity in this population.
Revision:
Thus, in order to explore the perspectives on homosexuality further, it is useful to distinguish the doctrine as understood and practiced by the two major streams of Orthodox Judaism—Haredi/ultra-Orthodox and Modern Orthodox groups.
In ultra-Orthodox or Haredi Judaism, separation from the secular world creates an insular environment with limited exposure to secular ideas, such as those that acknowledge LGBTQ+ identities. According to Haredi religious doctrine, the rules dictated by the Torah, the law of God, are considered immutable and expected to be followed strictly (Goldberg & Rayner, 1989). As such, ultra-Orthodox religious doctrine rejects homosexuality in accordance with Levitical laws that explicitly prohibit homosexual intercourse between men. In fact, Rabbi Moshe Feinstein, the most important Jewish legal authority of the twentieth century, firmly upheld homosexual intercourse as forbidden, based on the principle that an underlying homosexual natural inclination is not possible, rather only the acts that constitute the practice of homosexuality (Irshai, 2018).
In recent years, however, in response to pressures from the outside world, the Modern Orthodox movement has progressed towards accepting and acknowledging LGBTQ+ identities and individuals. Although the Modern Orthodox sect, like the Haredi or ultra-Orthodox, recognizes homosexual activity as strictly banned by the Torah, there has recently been a shift to promote the inclusion and engagement of gay individuals in the religious community. A representative viewpoint comes from Rabbi Yuval Sherlo, one of many Modern Orthodox rabbis who recognize the concept of a homosexual nature or identity, and advises against excluding homosexual individuals from participation in the community and synagogue (Schweidel, 2006). Additionally, social pressure to integrate contemporary scientific knowledge with respect to sexual orientation and gender identity (Slomowitz & Feit, 2015) prompted the Rabbinical Council of America (RCA) to reverse their position in which they formerly accepted conversion therapies. Though this is among the first steps by some members of the Modern Orthodox community and its leadership to acknowledge LGBTQ+ individuals, in many circles they have nonetheless not yet been fully integrated.
Despite these differences between Haredi and Modern Orthodox perspectives in relating to the LGBTQ+ community, it is important to emphasize that both communities prohibit homosexual intercourse. As such, disaffiliation from either community for reasons pertaining to homosexuality or homosexual activity may be comparable. However, increased exposure of Modern Orthodox individuals to the secular world may provide the much-needed language for LGBTQ+ community members to understand or classify their identities.
