The topic of homosexuality in the Jewish tradition has recently become a fervent cause for debate. In the 1990s, the Reform movement decided to ordain homosexuals as rabbis, while, at the same time, the Conservative movement, after painful deliberations, decided to refuse to ordain openly homosexual rabbis - a decision the movement is now painfully revisiting and which threatens to split the movement apart in December.
Yet, until recently, many in the Orthodox world pretended that religiously committed homosexuals did not exist. That changed with the release of the award-winning documentary Trembling before G-d, which, for the first time, publicly told the stories of gay and lesbian Orthodox and haredi men and women in a manner that was intellectually honest, compassionate, and respectful of the current halakhic prohibitions relating to certain homosexual activity.
I first viewed Trembling before G-d at a screening in Jerusalem in which several prominent rabbis, including Rabbi Steven Greenberg, the first Orthodox rabbi to openly declare his homosexuality, spoke. At the screening, an audience member asked Rabbi Greenberg about the concept of ones — sin under duress — if it could serve as a halakhic way around the prohibition of male homosexual activity. The concept of ones has been talked about in the halakhic discourse surrounding homosexuality and Rabbi Greenberg brings it up himself, although only for a few pages, in Wrestling with God and Men: Homosexuality in the Jewish Tradition.
I was stunned by the answer of this Orthodox rabbi. Rabbi Greenberg responded that he was not a posek — a decisor of Jewish law, and therefore succeeded in avoiding the question of the applicability to the concept of ones to those engaged in homosexual relationships, raised by many compassionate people concerned both about the integrity of the halakhic process and the plight and suffering of observant gay and lesbian individuals.
After hearing Rabbi Greenberg essentially say he did not want to grapple with the halakhic foundations of homosexuality in the observant community, it was a surprise to learn a year later that Rabbi Greenberg released Wrestling with God and Men as an attempt to formulate a new communal and halakhic response to homosexuality in the observant Jewish community.
Greenberg makes numerous arguments to argue for communal acceptance of homosexuality and the elimination, through revolutionary readings of the textual sources, of the biblical prohibition of male-male intercourse. For understandable reasons, but lamentably, Greenberg spends very little time dealing with the halakhic issues surrounding lesbian relationships and more time — but regrettably not enough — with the rabbinic prohibition of male homosexual relationships. He dismisses the prohibition against lesbianism by stating that “when the issue of lesbian relations is raised, Orthodox rabbis are ready to admit that the Torah contains no admonition against sex between women.” (90)
Article comments
1 - Ruvy in Jerusalem
Amechad,
Barúkh habá, welcome to Blog Critics.
This is a very interesting review - and very rough reading on those of us who do not have a clear knowledge of Jewish law. I am one such individual. So please correct my erroneous assumptions in my comments below.
I have a question or two for you.
1. I am not a homosexual myself, but am aware that in creating the Unviverse through a process of tzimzúm (withdrawal), Hashem allowed for the laws of nature to operate. And these laws create imperfect creations. Thus, in addition to evil in the universe, there are imperfect births, early deaths and all sorts of other occurrences that are the result of imperfection. Homosexuality is arguably a "teavón," an appetite, resulting from an imperfection in the person. From the evidence that we see, homosexual desire in men at least, appears to be instinctual, rather than a willful behavior. There is a significant enough number of homosexual men in the world to make one wonder if Hashem had desired to allow the creation of so many individuals who would suffer condemnation for desiring what the rest of us take (more or less) for granted - the intimate affection of another human being.
2. In reading Vayikrá/Leviticus 18, I have always been mindful of Vayikrá/Leviticus 18:25, which gives a very clear reason for the forgoing chapter on sexual behasvior. In fact, I suggest going to this article, Reform Jewish Leader Blasts Religious Right's 'Monopoly On God', posted at Blog Critics last November, and follow the comments. There you will get to know me and my point of view. Feel free to correct what I say in terms of Judaism and homosexuality. You can apply to my attempts to elucidate Jewish law a sharper focus and clearer perspective. Your learning appears to be superior to mine. But do read thoroughly. The comment section in that article will also give you a good idea of what to expect in the comments on this article. The fellow who calls himself "The Fifth Dentist" is actually a lawyer.
2 - amechad
I just have to note that I was just informed by Rabbi Steve Greenberg, the author of the book, that there was 8 pages missing in the first 1000 copies of the book and I believe that I may have that edition. I'm not sure as to the content of these pages.
3 - MAOZ
Ruvy: "...individuals who would suffer condemnation for desiring ..."
Say what? I don't recall there being any condemnation for desiring; the problem is with acting on that desire.
Just like you might desire to kill someone in cold blood. As long as you don't act on it, you're not a murderer.
OK, I'll butt out now.
4 - amechad
The missing pages which I just read.
Rabbi Greenberg elaborates on various halakhic solutions offered by others. The discussion is frank but still brief. In the end, I am still unsatisfied with his re-reading of the Leviticus verse and believe that there were other solutions he could have offered that -- while not perfect for him -- would have allowed for the sanctification of homosexual relations within the boundaries of Orthodox Judaism.
While Rabbi Greenberg notes that his re-reading is "midrashic" and not halakhic, it does not negate the original critical comments. Nevertheless, I definately think Rabbi Greenberg did a great service through his book and summarizing these issues from his very important perspective. His voice is certainly one that needs to be heard.
5 - Ruvy in Jerusalem
MAOZ,
Please don't butt out here. The real issues in my mind are these:
1. Does Vayikrá's Chapter 18 prohibition on homosexual behavior cover activity by Jews outside of Israel?
2. Does Yayikrá's prohibition on homosexual behavior cover activity by non-Jews (B'nei NoaH) outside of Israel?
3. To what degree does Vayikrá's prohibition on homosexual behavior deal with events inside Israel?
4. How does Chapter 20 of Vayikrá making this activity a capital offense (therefore requiring two witnesses to convict) affect its enforcement? Would this apply to a "pride parade" for example, or would that not be considered enough of a sexual act to be considered "lying with a man like a man"?
5. Could violating these laws before the destruction of the evil inclination cause a Galút Yishmaél?
You're probably more learned than I as well as is the author of the article, and while your view may be more mashmír (strict) than mine, at least I'd be consulting somebody instead of making assumptions on my own.
And as you can see, these all have consequences that go beyond an immediate book review.