POINTS FOR DISCUSSION
A combination of statements, questions, and suggestions for developing possible answers, presented as a basis for stimulating discussion within a SEED partnership.
Key to symbols:- (S) Statements,
(Q) Questions,
(PA) Possible Answers.
In keeping with all our Discussion Point titles, this is not meant to be a comprehensive treatment of the subject, only suggested guidelines for the partnership to develop.
1. INTRODUCTION
An immensely vast gap has always existed between the Torah attitude to sexuality and the attitude of the world around us. This gap is very noticeable in contemporary Western society and makes the discussion of these topics difficult. They should most certainly not be discussed in a vacuum. The positive attitude of the Torah to sexuality in general should be clarified, and only then will detailed points emerge in their true positive light.
We recommend discussing our paper on Sexuality before proceeding with this one. All the information given there is assumed.
SOURCES MALE HOMOSEXUALITY
Ve'es zochor lo tishkav mishkevei isha toevoh hi. Vayikra 18:22
The Torah attitude to homosexuality needs a lot of understanding in today's climate. The Torah is absolutely unequivocal: the practice of male homosexuality is a major crime which may not be actively committed even to save one's life. More than that, it is classed as "toevoh", an abomination. (Lev, 18 22) A further important factor here is that this is a "universal" law. It is part of what is known as the Noachide Code, i.e. all cultures and societies are obligated to incorporate this prohibition into their legal systems and penalise anyone caught committing this crime. (Maimonides, Yad, Kings 9:5 )
LESBIANISM
Lesbianism is forbidden by the Torah. (Shehayeso isha nose'es isha. Vayikra 18 3, RaMBaM Kedusha 21 8) However it does not evoke the same strong legal response as does male homosexuality. When the Sanhedrin functioned, the corporal punishment was much less severe.
kema'aseh eretz mitzravim...lo sa'asu... Vayikra 18, 3.
POINTS TO CONSIDER
A law viewed by itself in an unsympathetic environment looks harsh, cold and unyielding. There seems to be here no "understanding" for the problems experienced by a person born with a hormonal imbalance. In our society, the stark Halachah is difficult for most to stomach. The following points could help in understanding.
1. IS G-D IN THE PICTURE?
Someone who has accepted the principle that the Creator knows what is good and what is bad for the spiritual development of humans, will more easily appreciate that if the Creator said homosexuality and lesbianism are wrong, this must be so; they must be spiritually harmful to those who practice. Is it perhaps this basic point which is causing the problem? Or is it a lack of appreciation of Torah min Hashomayim, that the Torah comes to us from G-d? The SEED "Challenge" Seminars are specially designed to study this subject.
2. CONVENTION
A society which has no absolute standards but decides on ethical values by popular consensus, would probably have little reason to see anything wrong with homosexuality and lesbianism between "consenting adults"; "they are not harming anyone". Judasim, on the other hand, is based on Revelation which sets absolute, inviolable, eternal standards. The Torah may not be changed.
3. PERMISSIVENESS
Although some may be born with a more powerful hormonal tendency to homosexuality and lesbianism than others, one could suggest that legalising these (as in England) would draw borderline cases into practising. A permissive attitude is conducive to proliferation.
4. UNDERSTANDING
The plea for "understanding" for the problems of the homosexual and lesbian could be considered with suspicion. Different people have different temptations and inclinations. Where will one draw the "understanding" line? Understanding does not have to mean condoning.
5. CONTROL
That same Creator who caused some humans to be born with a hormonal balance different to that in others, has said that they should not follow their inclinations. The implication is that, despite knowing how great the problem is, He still considers it controllable.
6. ABOMINATION
The Bibical sources which define our attitude to this topic, describe it as an "abomination", a very strong term which is not normally used in connection with other crimes; it implies an abhorrence beyond that held to normal crime.
7. CONTEXT
Judaism can be likened to a massive jig-saw puzzle. One piece out of place or out of context can be absolutely meaningless. Homosexualism and lesbianism can be understood only within the larger framework of Judaism and, specifically, in the context of sexuality in general.
8. "GAY"
The acceptance of the term "Gay", must surely be considered one f the great public-relation scoops of modern times. This, however, in no way alters the Judaic attitude... a rose by any other name...
9. SYMPATHY
Principles such as "Love your neighbour like yourself" affect the Judaic attitude towards homosexuals and lesbians who wish to bring their lifestyle into line with Jewish law. Anyone, who wishes to change from an incorrect to a correct lifestyle is entitled to understanding and sympathy. Not so someone who, even after being informed of the facts in a correct and sympathetic way, remains committed to a lifestyle which is defined as negative by Jewish Law.
10. THE ATTITUDE
In contrast to the "cold" legal facts, a trained Rabbinic counsellor would handle a real-life situation in the following way. On being approached by a practising homosexual who wishes to handle his situation according to the Torah, he would draw on the vast amount of guidance available for helping someone whose lifestyle is not in consonance with Halachah. Every human is likely to err and every human is entitled to assistance when he wishes to sort his position out. The counsellor could never tell the homosexual to continue practising, nor could he help someone who insists on continuing in this practice. He would offer sympathetic assistance to someone who wishes to overcome the problems he is experiencing and would help him wean himself away from this lifestyle. In the case of lesbianism, sympathetic counselling would follow the same lines as for homosexuality.
In conclusion:
a) Homosexuality and lesbianism are totally forbidden by Jewish Law.
b) This is a law which can never be changed.
c) Anyone involved in violating any law is entitled to sympathetic assistance if he or she wishes to correct his or her ways.
