Rabbi Nachum Ansel writes: The Torah clearly states its views about the act of homosexuality. The act of homosexuality,
i.e. two men having sexual relations, is prohibited (SOURCE #1). The act is twice called a ìToaivaan abominationî and it is such a severe sin, that it merits the death penalty in a Jewish court system (SOURCE #2). If not for the fact that homosexuality is prevalent in Western Society today, there would be little controversy about this Torah sin. It is clearly forbidden and never condoned anywhere in the Torah.
The very context of the prohibition (SOURCE #1) shows the Torah view. It is couched between the prohibitions of child sacrifice (to an idol) and bestiality (sexual relations with an animal). In most countries today, these two acts are considered abhorrent and contrary to modern values. It is only because homosexuality is relatively widespread and condoned by many people, that it seems that the Torah is ìout of stepî with the real world. This is an important issue that has clear ramifications, and will be discussed below.
There is usually a fear by traditional Jews who are homosexuals to the ìtraditionalî response to homosexuality. There are some traditional parents who might sit Shiva upon hearing that their
child is a homosexual. This seems to reflect the classic Torah reaction. And yet, after the initial shock, many traditional parents often take a more sympathetic attitude toward homosexual children. How this reaction is possible by Halachik Jews, given the Torahsís straightforward attitude, will be amplified below…
The first Lubavicher Rebbe writes (SOURCE #17) that we can hate the sin, but also must continue to love the sinner. This is consistent with the normative Jewish view. Thus, while we may abhor the sin of homosexuality, we must continue to love the homosexual, not matter what his behavior and sin (see Leviticus 19:18). We do not and cannot reject people as Jews and as individuals because of a particular sin. Those who violate the Shabbat, for example, (also guilty of death in the Torah) are not thrown out of the Jewish community or denied the ability to pray in the synagogue. Similarly, homosexuals who have sinned with acts of homosexuality may not be thrown out of the Jewish community or shunned.
Since EVERYONE has committed some sin (Ecclesiastics 7:20), we would have to throw out everyone from a synagogue if we threw out all sinners (everyone gossips occasionally, a grave sin, or ìslipsî in practice). And since we do not judge which is a more and which is a less severe sin (Avot 2:1), all Jews are permitted to remain in the community, as long as they want to be Jews and part of the community. This idea is expressed in the Talmud (SOURCE #18) when it says that a Jew remains a Jew, even after he sins.
There are some Jewish homosexuals who desire to ìbe with their ownî and form ìgay congregationsî and communities exclusively for Jewish homosexuals. Is this permitted in Judaism? This is NOT the Jewish way. Each Jewish community should be made up of a diversity of Jews. The Hebrew word for community, , צבור is an acronym for three groups : -רשעים ,בינונום ,צדיקים righteous, ìmiddle of the roadersî and sinners. Thus, every Jewish community is made up of diverse
people of all moralities. This is also the symbolic concept of holding the Four Species together on Sukkot (each specie representing a different moral kind of Jew) and the words recited immediately prior to Kol Nidrei on Yom Kippur. The Mishna (SOURCE #19) specifically says not to separate from the general Jewish community…
The views of the three scholars below also reflect the ideas and concepts discussed above. Rabbi Shmuel Boteach has lectured to many non-Jewish and gay audiences and has also written about this subject at length. Rabbi Boteach agrees with all the concepts stated above (and some ideas expressed above were taken from his writings). He also states that homosexuality cannot be a deviance, since by definition sexual deviance is an oxymoron. Since sex is instinctive, an instinct cannot be deviant. God expressed a preference for heterosexuality and mandated that only this type
of sexual activity is permitted for human beings. Since the Torah has defined Western morality (and has preserved it for thousands of years), its viewpoint needs to be taken seriously.
Rabbi Aaron Feldman from Baltimore, a noted Rabbi in the Charedi camp, has recently come under some criticism for his views on this subject. Rabbi Feldman said that non-practicing homosexuals have an important role to contribute in Jewish life. He also said that a Jew is judged by his actions and not his orientation. Only actions are prohibited, not proclivities. Controlling behavior, though difficult, is what the Torah asks. Judaism looks negatively at homosexual activity, but not at the homosexual nature.
Dennis Prager has also written and spoken extensively on the Jewish view of homosexuality. Prager writes that Judaism does not look down on homosexual love. That is natural. Only homosexual intercourse is prohibited. In Judaism, Jews are simply sexual, and not classified by their sexual preference. The Torah has done more to civilize the world than any other book in history. It the Torah, then, makes a proclamation (against homosexuality), it should be taken seriously by the world. In this area, the Torah is not ambiguous as it is in many other areas, and modern values cannot be reconciled with the Torah, as it can in many other areas. Although it prohibits Melachacreative activity on Shabbat, the Torah does not make a moral statement about the Shabbat and its violation. But in regard to homosexuality, the Torah says it is a Toaiva-abomination, and thus expresses great repugnance. This is unambiguous.
