(כב) וְאֶ֨ת־זָכָ֔ר לֹ֥א תִשְׁכַּ֖ב מִשְׁכְּבֵ֣י אִשָּׁ֑ה תּוֹעֵבָ֖ה הִֽוא׃ (כג) וּבְכׇל־בְּהֵמָ֛ה לֹא־תִתֵּ֥ן שְׁכׇבְתְּךָ֖ לְטׇמְאָה־בָ֑הּ וְאִשָּׁ֗ה לֹֽא־תַעֲמֹ֞ד לִפְנֵ֧י בְהֵמָ֛ה לְרִבְעָ֖הּ תֶּ֥בֶל הֽוּא׃
(22) Do not lie with a male as one lies with a woman; it is an abhorrence. (23) Do not have carnal relations with any beast and defile yourself thereby. Likewise for a woman: she shall not lend herself to a beast to mate with it; it is perversion.
(יג) וְאִ֗ישׁ אֲשֶׁ֨ר יִשְׁכַּ֤ב אֶת־זָכָר֙ מִשְׁכְּבֵ֣י אִשָּׁ֔ה תּוֹעֵבָ֥ה עָשׂ֖וּ שְׁנֵיהֶ֑ם מ֥וֹת יוּמָ֖תוּ דְּמֵיהֶ֥ם בָּֽם׃
(13) 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—and they retain the bloodguilt.
CCAR Responsum, On Homosexual Marriage, 5756.8 (1996)
To the extent that the sources offer a rationale for the Toraitic and rabbinic condemnation of homosexual behavior, we find that the concern over the breakdown of marriage, the bearing of children, and "normal sexuality", the proper and accepted relations between the genders, figures prominently...
All of this leads to the general impression that, in Jewish tradition, homosexual behavior is a transgression against the order of nature; it is "an offense against the foundations of the universe (yesodot haberi'ah) to lie carnally with another male." (Torah Temimah to Lev. 18:22, no. 70, on BT Ned. 51a)
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To the extent that the sources offer a rationale for the Toraitic and rabbinic condemnation of homosexual behavior, we find that the concern over the breakdown of marriage, the bearing of children, and "normal sexuality", the proper and accepted relations between the genders, figures prominently...
All of this leads to the general impression that, in Jewish tradition, homosexual behavior is a transgression against the order of nature; it is "an offense against the foundations of the universe (yesodot haberi'ah) to lie carnally with another male." (Torah Temimah to Lev. 18:22, no. 70, on BT Ned. 51a)
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The Torah, for example, labels three categories of actions as "abominations": idolatry (Deuteronomy 17:4), the eating of forbidden animal species (Deuteronomy 14:3), and the sexual prohibitions of Leviticus 18 and 20.
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The Torah, for example, labels three categories of actions as "abominations": idolatry (Deuteronomy 17:4), the eating of forbidden animal species (Deuteronomy 14:3), and the sexual prohibitions of Leviticus 18 and 20.
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It is to say, rather, that we tend to regard homosexuality as an orientation, as the product of a complex of causational factors which render it, like heterosexuality, a part of one's psychological makeup rather than the result of a conscious choice on the part of the individual. With this reality in mind, we can conclude that the biblical and rabbinic proscriptions of homosexual behavior do not speak to the situation as we know it today. The Torah, that is to say, punishes males who choose to perform homosexual intercourse; it is silent on the phenomenon of homosexuality, a constitutional orientation to seek sexual intimacy with those of one's own gender.
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It is to say, rather, that we tend to regard homosexuality as an orientation, as the product of a complex of causational factors which render it, like heterosexuality, a part of one's psychological makeup rather than the result of a conscious choice on the part of the individual. With this reality in mind, we can conclude that the biblical and rabbinic proscriptions of homosexual behavior do not speak to the situation as we know it today. The Torah, that is to say, punishes males who choose to perform homosexual intercourse; it is silent on the phenomenon of homosexuality, a constitutional orientation to seek sexual intimacy with those of one's own gender.
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It is more difficult to abhor a person, a flesh-and-blood human being, than an idea in the abstract. We have put faces on the idea of homosexuality, and this has made us think deeply about how we have acted and ought to act in the face of that idea, that reality.
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It is more difficult to abhor a person, a flesh-and-blood human being, than an idea in the abstract. We have put faces on the idea of homosexuality, and this has made us think deeply about how we have acted and ought to act in the face of that idea, that reality.
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We hold that homosexuality is no longer a to`evah; it is not a mental illness nor a social deviancy; it is not a perversion of the natural order. Homosexuality is not a choice or a preference; it is not something that one decides to do or to abstain from doing. It is, like heterosexuality, the way one is. It is not, in short, what is condemned by Leviticus 18:23 and 20:13. As such, it makes no sense on religious or moral grounds to differentiate between people on the basis of sexual orientation.
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We hold that homosexuality is no longer a to`evah; it is not a mental illness nor a social deviancy; it is not a perversion of the natural order. Homosexuality is not a choice or a preference; it is not something that one decides to do or to abstain from doing. It is, like heterosexuality, the way one is. It is not, in short, what is condemned by Leviticus 18:23 and 20:13. As such, it makes no sense on religious or moral grounds to differentiate between people on the basis of sexual orientation.
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And yet, despite their cogency, these arguments do not convince all of us, certainly not a majority of this Committee, to endorse rabbinic officiation at same-sex "marriage" or commitment ceremonies...
...Even those of us who believe that kedushah, sanctity, can exist in gay and lesbian relationships and who would recognize those unions as a form of Jewish marriage concede that the word kiddushin is difficult to separate from its heterosexual connotations.
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And yet, despite their cogency, these arguments do not convince all of us, certainly not a majority of this Committee, to endorse rabbinic officiation at same-sex "marriage" or commitment ceremonies...
...Even those of us who believe that kedushah, sanctity, can exist in gay and lesbian relationships and who would recognize those unions as a form of Jewish marriage concede that the word kiddushin is difficult to separate from its heterosexual connotations.
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RESOLUTION ON SAME GENDER OFFICIATION
Resolution adopted at the 111th Convention of the Central Conference of American Rabbis, March, 2000
WE DO HEREBY RESOLVE, that the relationship of a Jewish, same gender couple is worthy of affirmation through appropriate Jewish ritual, and
FURTHER RESOLVED, that we recognize the diversity of opinions within our ranks on this issue. We support the decision of those who choose to officiate at rituals of union for same-gender couples, and we support the decision of those who do not...
Resolution adopted at the 111th Convention of the Central Conference of American Rabbis, March, 2000
WE DO HEREBY RESOLVE, that the relationship of a Jewish, same gender couple is worthy of affirmation through appropriate Jewish ritual, and
FURTHER RESOLVED, that we recognize the diversity of opinions within our ranks on this issue. We support the decision of those who choose to officiate at rituals of union for same-gender couples, and we support the decision of those who do not...