As I write quite a bit on the subject of same-sex marriage, I thought it might be of interest to write a little bit about my views on the separate but very much related issue of homosexuality. In a moment you'll see why this is the opportune time to do so. You see my views are shaped a great deal by my religious beliefs. I am Jewish, and in particular a Conservative Jew. My views therefore derive from the Torah (the five books of Moses) as intrepreted by the Rabbis throughout the ages. This process of interpretation and the ethical system resulting from it is called halakha. One thing that distinguishes Conservative Judaism from Orthodox Judaism tends to be views on how much and under what circumstances the halakha can change.
In any case, the starting point for any discussion on Judaism and homosexuality has to be two specific verses in the Torah. Those two verses are normally read on two consecutive Sabbaths around this time of year, but this year the two readings get doubled-up into one Sabbath called Aharei Mot-Kedoshim which occurs this week. (The names of the Sabbaths generally come from one of the first (Hebrew) word(s) read from the Torah that week) . The first, and most relevant, verse is Leviticus 18:22. In (transliterated) Hebrew it reads "ve'et zakhar lo tishkav mishkeve ishah toevah hi" which may be translated [JPS 2000] as "Do not lie with a male as one lies with a woman; it is an abhorrence". The second verse, Leviticus 20:13 elaborates on this by noting that both the active and passive participant in this crime are equally liable and the penalty is death.
So how do Conservative Rabbis interpret this verse and more generally what is their view on homosexuality? The Committee on Jewish Laws and Standards (the central halakhic authority of the Conservative movement) is revisiting this issue as we speak. In 1991-1992 the CJLS fiercely debated this question and four different teshuvot (literally "answers", but think legal opinions, they are also called responsa) emerged with at least six votes and hence became "acceptable" positions. (The ultimate authority on halakhic questions is the local Rabbi who is expected to be greatly influenced by the positions of the CJLS, but is not bound by them unless they become "standards" which is rare and did not occur with any of the issues involved here). Notably one of the teshuvot, written by Rabbi Elliot Dorff, stated that the issue should be studied further and decided in a few years. Those few years passed and Rabbi Dorff headed a commission which looked at issues of sexual ethics in general. He has since pressed for the CJLS to revisit the issue which it is now doing. The most influential teshuva, written by Rabbi Joel Roth, was of the opinion that the halakha on this matter should not change. I will go into more detail about this traditional view in just a moment.
So how might the CJLS rule on these matters this year? I will broadly outline three views in the following posts. I suspect the committee will adopt something similar to at least two of them as acceptable positions. Please bear in mind a few things. This is just my opinion on what the CJLS might adopt. I am not a halakhic authority by any stretch of the imagination. Please do not rely on these opinions for halakhic purposes. Consult your rabbi. I'm also outlining the positions quite broadly. The actual responsa are likely to be much more detailed and nuanced. Finally, there are certainly other possible views. I'm providing these views more to show some of the types of thought going on in this subject right now. For more on the subject check out the site of Keshet, the student group at the Jewish Theological Seminary advocating for religious and social equality for Jews of all sexual orientations within the Conservative movement. [The dates on that site of Shabbat Acharei Mot and Shabbat Kedoshim are from last year. This year they are combined (April 30-May 1)].
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