Jewish views of homosexuality
Religion and homosexuality series. |
| Buddhist views of homosexuality |
| Christian views of homosexuality |
| Hindu views of homosexuality |
| Islamic views of homosexuality |
| Jewish views of homosexuality |
| Neopagan views of homosexuality |
The Torah states that: "[A man] shall not lie with another man as [one would] with a woman, it is a to-eva" (Leviticus 18:22). The term to'eva, is usually translated as "abomination". The Talmud says that this term can be understood as a contraction of the words toeh hu va meaning he is wandering (from the path of righteousness) by doing this act. In any case the Torah considers anal sex a capital crime if done intentionally in the presence of witnesses. However, in Jewish law it would be extremely difficult to get a conviction on a capital crime, and in any case capital crimes have not been prosecuted since before the destruction of the second temple.
Other acts of homosexuality would be forbidden by the Torah prohibition, Lo sikrevu legalos ervah meaning You shall not come close to another person for the purpose of committing a sexual crime. Homosexual acts between women, have been forbidden by the Rabbis on the basis of "do not act like in The Land of Egypt, where you have stayed, and do act as like in the land of Canaan where I will bring you, and do not follow in their laws" (Leviticus 18:3). The oral law (Sifra 8:8 on the place) mentions that one of the "laws", i.e. ingrained characteristics, was the marriage of women to each other, as well as a man to a woman and her daughter. The Talmud follows this view, forbidding lesbianism.
Those who are inclined towards homosexuality have not committed an offence thereby, but are required to contain their urges (see frottage). As is the case with other sins for which one has a natural inclination, one is expected to fight it as best as he can and to do teshuvah, repentance, if he has given in to temptation. Orthodox Judaism treats those who have difficulty with keeping the laws of the Torah with understanding, but would never condone the breaking of those laws.
In the Conservative Jewish community, the scholars on the Committee on Jewish Law and Standards (CJLS) makes decisions on Jewish law. In 1992 the CJLS accepted four teshuvot (responsa) on homosexuality; these were used as backing sources for a unified consensus position. The consensus position is that given the current scientific, psychological and biological information on the origin and nature of homosexuality, homosexual relationships can not be judged to be in accord with Halakha (Jewish law). Some of the responsa note that future information on this subject may be sufficient to utilize leniencies and potential legal novellae; therefore the law committee holds the right to re-evaluate this area at a future date. The "CJLS Consensus Statement of Policy Regarding Homosexual Jews in the Conservative Movement" approved March 25, 1992, reads as follows:
(A) We will not perform commitment ceremonies for gays and lesbians.
(B) We will not knowingly admit avowed homosexuals to our rabbinical and cantorial schools, or the Rabbinical Assembly or Cantors' Assembly. At the same time, we will not instigate witch hunts against those who are already members or students.
(C) Whether homosexuals may function as teachers or youth leaders in our congregations and schools will be left to the Rabbi authorized to make halakhic decisions for a given institution in the Conservative movement. Presumably, in this as in all other matters, the rabbi will make such decisions taking into account the sensitivities of the people of his or her congregation or school. The rabbi's own reading of Jewish law on these issues, informed by the responsa written for the CJLS to date, will also be a determinative factor in these decisions.
(D) Similarly, the rabbi of each Conservative institution, in consultation with its lay leaders, will be intrusted to formulate policies regarding the eligibility of homosexuals for honors within worship and lay leadership positions.
(E) In any case, in accordance with the Rabbinical Assembly and United Synagogue Resolutions we are hereby affirming gays and lesbians are welcome in our congregations, youth groups, camps and schools.
The Rabbinical Assembly has issued a position paper stating that the Divine image is reflected by every human being, of any sexual orientation, and admits that there is good reason to be concerned about the fact that gay and lesbian Jews have experienced not only the constant threats of physical violence and homophobic rejection, but also the pains of anti-Semitism. Given the fact that homosexuals are members of all congregations, and that the AIDS crisis has exacerbated the anxiety and suffering of homosexual Jews, that Conservative Jews are obligated to keep the following points in mind:
Jewish law prohibits homosexual sex; nonetheless, civil and religious law should not be mixed in America, therefore the Rabbinical Assembly supports full civil equality for gays and lesbians in our national life, it renounces violence against gays and lesbians, and affirms that gay men and lesbians are welcome as members in Conservative Jewish congregations.
The Reconstructionist movement has rejected the traditional view in all areas relating to this issue: they view all restrictions on homosexualiy as null and void. As such, they ordain homosexual Jews as rabbis and cantors. The Reconstructionist Rabbinical Association (RRA) permits Jewish homosexual marriages and homosexual intermarriages.
The American Reform movement has rejected the traditional view in all areas relating to this issue: they view all restrictions on homosexualiy as null and void. As such, they do not prohibit ordination of homosexual Jews as Rabbis and Cantors.
Orthodox Judaism
Conservative Judaism (also known as Masorti Judaism)
Reconstructionist Judaism
Reform Judaism
External links