It is tempting to read Yishai Schlissel’s terrorist act at the Jerusalem Pride Parade, which we now know claimed the life of Shira Banki, a 16-year-old marcher, as confirming the opposition between the religious and secular realm. The common adjectives used to describe Schlissel are ultra-Orthodox or haredi. That oft-repeated descriptor not only reflects but also shapes the unfortunate reality that many in the ultra-Orthodox Jewish community zealously guard homophobia as an essential and eternal value sanctified by Torah. Those who decried the stabbings committed by Schlissel but nonetheless referred to the Pride Parade as “the abomination parade” represent such zealous homophobes. Of course, the language of abomination is biblical language used to describe any number of transgressions. However, an anti-historical reading of Leviticus 18:22, the passage that declares it an abomination for men to lie with one another as they would with a woman and implicitly renders lesbians invisible and even unthinkable, is the proof text that continues to be used to justify homophobia.
Even Israeli security forces assume the secularism of marchers and the homophobia of the haredim. According to Haaretz, “In security briefings before the event, there were clear instructions to stop any ultra-Orthodox person nearing the inner circle of the parade, with police instructed to ask them to identify themselves and state their business at the parade. Moreover, police were asked to pay special attention to any possible Haredi masquerading as a secular Israeli.” When we assume that ultra-Orthodox or haredi Jews are necessarily and eternally homophobic, we forget that ultra-Orthodoxy has a history and presumably a future, one not written on stone tablets. Even more importantly, such a reductive narrative belies the possibility and the experience of queer ultra-Orthodoxy.