Date: Thu, 25 Apr 1996 10:55:16 -0400
From: zevei@pipeline.com (Bill Friend)

The following is taken from a brochure handed out by the New York 
Federation of Reform Synagogues Jewish Gay and Lesbian Resource Committee 
of which I am a member.  
 
HOMOSEXUALITY AND JUDAISM  
 
A great deal has been written and spoken about Judaism's position on 
homosexuality.   While it is true that ther are prohibitions in Torah(the 
five books of Moses - Genesis, Exodus,Leviticus, Deuteronomy), it is our 
contention that the Bible, and therefore, Judaism is not homophobic.  
IN Scripture there are only three direct references which can be easily 
understood to apply to homosexuality:  
 
1) Do not lie with a male as one lies with a woman, it is an abhorrence 
(Leviticus 18:22)  
 
2) If a man lies with a male as one lies with a woman, the two of them have

done an abhorrent thing.  They shall be put to death   
(Leviticus 20:13)  
 
3) No Israelite woman shall be a cult prostitute, nor shall any Israelite 
man be a cult prostitute. (Deuteronomy 23:18)  
 
Each of these references clearly prohibits homosexual acts.  In an 
essay, "Gay and Lesbian Jews: An Innovative Jewish Legal Position", upon 
which this introduction is based, Bradley S. Artson posits a cogent 
argument that literally demands Judaism's tolerance of homosexuality.   For

example, the Deuteronomic reference equates sodomy in this instance with 
idolarty.  In this case the homosexual act is a form of idol worship which 
is strictly forbidden as is the act of heterosexual sexual intercourse 
within the context of cultic practices.  As regards the Levitical 
proscriptions, Artson argues that the prohibition is directed at random 
homosexual acts between men, or a man and a youth, who more than likely are

not themselves homosexual.  It is Artson's position tht nowhere does the 
Torah consider homosexual acts in the context of homosexual love.  He 
contends the Bible is concerned only with heterosexuals who engage in 
homosexual acts as an expression of idolatry, of power i.e., rape, or just 
for fun.  
The Bible is not homophobic.  The Bible is simply unaware of 
homosexuality.  The idea of two men or women being able to love each other,

living together as husband and wife and making love as a couple is 
something which did not occur until the modern age.  The Torah does not 
prohibit homosexual love as it had no knowledge of homosexual love.  
The Torah does prohibit all sexual acts which are coercive, morally 
degrading, or violent.  The same standard applies to heterosexual acts that

are coercive, morally degrading or violent.  
Rabbinic literature, too, is devoid of examples of homosexual love.  
Artson claims that sexual activity in ancient times was an activity and not

an orientation.  Since the meaning of the activity was determined by its 
context, homosexual sexual acts were viewed as acts which treated a human 
being as an object, or as an expression of idolatry, or of oppression.  
It is Artson's conclusion that a thorough review of Jewish texts does 
not reveal an opposition by Judaism of homosexuality as an orientation.  On

the contrary, the texts reveal that our sages were totally oblivioius to 
even the remote possibility that people of teh same gender could have a 
loving, caring, monogamous sexual relationship.  Further, Artson claims, 
that modern day Judaism can most certainly be tolerant of same gender love.

He writes" The morality of the sex act is not determined by 
gender...rather, human beings imbue acts with meaning and morality.  The 
Torah and its traditions insist that sex, as with any other human striving,

should be directed toward a greater sense of sacredness, in the service of 
human love and caring."  
The conclusion which Artson reaches, which is one which we ought to 
consider as a guide for our movement (Reform Judaism),  
is that we must make homosexual relations licit.  A tolerance of homosexual

relations will encourage Jewish homosexuals to become more involved within 
the community, strengthening it. It will also encourage homosexuals to 
avoid the humiliation of outwardly denying their orientation and causing 
them to become involved in destructive relationships to mask their sexual 
identity.  The latter will promote more stable relationships within the 
context of homosexual love.  Judaism must accept homosexuality as a 
halachically acceptable sexual orientation.  There is nothing to be feared 
by this stance, there is much to be gained.  
 
Permission has been granted by Rabbi Bradley S. Artson to quote from his 
article "Gay and Lesbian Jews: An Innovative Jewish Legal Position" which 
appeared in the Winter 1990 issue of Jewish Spectator.  
 
Zevei