Yet, despite his admission that, through exegesis one can in fact find lesbian relationships prohibited deorita (biblically), Greenberg claims that because there is no explicit prohibition against lesbianism in the Torah so therefore its prohibition is merely a modern rabbinic invention - ignoring the fact that much of halakhic Jewish practice is based on rabbinic prohibitions. Modern Judaism is one in which rabbinic Judaism rules, as opposed to the Karaites, an ancient group devoted to strict interpretation of the Written Torah. In order to explore how Judaism confronts homosexuality, one must explore the rabbinic literature’s statements about lesbianism which — unfortunately — Greenberg covers only briefly. Greenberg, while attempting to formulate a new halakhic approach to homosexuality, devotes only one chapter, less than twelve pages to approaching the biblical verses in Leviticus which are commonly understood to prohibit minimally male-male anal sex despite the supreme primacy of such verses and its rabbinic commentary.
This may be because Rabbi Greenberg's aim for this book is for it to be popular and widely read among laymen and not simply a teshuva (rabbinic responsa) about homosexuality that would be read by a larger number of halakhically-committed Jews. Unfortunately, perhaps due to a publisher decision, this book is not likely to reach much of the Orthodox community, partly owing to the risqué front cover featuring a homoerotic portrait entitled “Jacob Wrestling with the Angel.”
The crux of Greenberg’s argument is based on a revolutionary new reading of the prohibition in Leviticus 18:22 that “Do not lie with a male as you would with a woman, it is a toevah (usually translated as abomination).” Greenberg proposes a revolutionary re-reading of the biblical text to prohibit only violent sexual encounters between men or women. While creative (and an important statement on the prohibition of domestic violence in Judaism), relying solely on a rereading of a biblical verse is a methodologically flawed approach of enacting halakhic change.
While social change does (despite some claims to the contrary) have an impact on halakhic change, the ability to do so today is extremely limited and the need for change must be recognized before the halakha changes (a position Greenberg briefly mentions when referring to Rabbi Abraham Isaac Kook’s concept of “halakhic civil disobedience”). It is clear that the halakhic position outlined by Greenberg would take — at best — several hundred years to become legitimately recognized as halakhically valid by a large segment of the observant community.
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.