Shabbat Shalom: Parshat Kedoshim (Leviticus 19:1-20:27) By Rabbi Shlomo Riskin Efrat, Israel – “You shall love your friend as yourself – I am the Lord“ (Leviticus 19:18) These five Hebrew words – “You shall love your friend as yourself” – are designated by the renowned Talmudic sage Rabbi Akiva as “the greatest rule of the …
And Counting: Insights into Parshat Kedoshim Rabbanit Sally Mayer is the Rosh Midrasha of Midreshet Lindenbaum‘s Maria and Joel Finkle Overseas Program In Parashat Kedoshim, we read of the mitvza of Orlah: when we plant a fruit tree, we may not eat its fruits for the first three years. In the fourth year, the fruits …
Man, as a Vessel of Holiness, is Never Alone Rabbi Aviad Sanders is the Director of Career Development and Placement at the Susi Bradfield Women’s Institute of Halakhic Leadership (WIHL) Parshat Kedoshim brings the relationship between God and man to a whole new level. In previous portions the Torah told us that man was …
“Parsha and Purpose” – Acharei Mot-Kedoshim 5781
Rabbi Kenneth Brander’s weekly insights into the parsha
“Expanding the Orthodox Tent to Include Gay and Lesbian Jews “
Parshat Acharei Mot-Kedoshim (Leviticus 16:1-20:27)
“Expanding the Orthodox Tent to Include Gay and Lesbian Jews“
Gay and lesbian people exist in every Orthodox community, in every shul, school, yeshiva, and seminary.
Some are ready to share their identities publicly, while others remain closeted, but each of these Jews, many in their teens or young adulthood, are searching for their place in the Torah-observant world.
They are looking to us, leaders of Orthodox institutions, as well as to their parents and fellow community members, to offer them guidance and protection, to denounce those who do them harm, and to welcome them as full, dignified members of the Torah-observant Jewish community.
One of the reasons that gay and lesbian individuals feel unwelcome by the religious world is rooted in a verse from this week’s portion, Acharei Mot-Kedoshim:
וְאֶת זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה הִוא (ויקרא י”ח:כ”ב)
Do not lie with a male as one lies with a woman; it is an abhorrence.(Vayikra 18:22)
This is the starting point for Orthodox Jews: sexual intercourse between two men is strictly and uncompromisingly forbidden by the Torah.
However, even as we acknowledge this fact, we must recognize that simply being gay or lesbian is not a transgression!
Moreover, there are other verses in the Torah which also govern our behavior toward the gay and lesbian community.
One of them is found in the second of this week’s parshiyot:
וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ (ויקרא י”ט:י”ח)
We are commanded to ‘love our neighbor as ourselves,’ (Vayikra 19:18), to relate to our peers with respect and love.
Another verse, mentioned later in the Book of Vayikra, also provides us with guidance on how to relate to the gay and lesbian community:
וְלֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ וְיָרֵאתָ מֵאֱלֹקיךָ כִּי אֲנִי ה’ אֱלֹקיכֶם (ויקרא כ”ה:י”ז)
“Do not wrong one another, but fear your God; for I am the Lord your God” (Vayikra 25:17)
This is the absolute prohibition against bullying and verbal harassment, known as Ona’at Devarim, to which members of the gay and lesbian community are so often subjected.
Time and again, the conversations I have with LGBTQ Orthodox Jews come back to the hurtful language, whether intended or not, that makes them feel that they don’t belong.
Halakha has high expectations of the way we speak about others, and we are called upon to reinforce those expectations.
Tragically, we have created a suffocating environment that not only prevents gay and lesbian Orthodox Jews from attaining spiritual fullness, but also one that fosters low self-esteem, loneliness, and fear, pushing a higher-than-average percentage to depression, self-harm, and most tragically, death by suicide.
Beyond all else, the most crucial step for us to take is to listen with sincerity and sensitivity, to open our arms wide and make sure they know that they remain part of our community.
Already in the late 1800s, religious leaders including Rav Azriel Hildesheimer and Rav Yitzhak Elhanan Spektor welcomed those who have a fragmented relationship to Judaism to take part in Orthodox community life.
Facing the question of whether to give aliyot to Jews who were nearly entirely non-observant, both of these poskim ruled of the overwhelming need to encourage these people to remain connected to Judaism, even those not fully engaged. Therefore they justified calling them to the Torah even on Shabbat and Yom Tov. Rav Hildesheimer stated that Jews who do not wish to abandon their commitment to be part of the covenant, even if they have abandoned certain aspects of religious practice, are still welcomed into the synagogue and into the community, and Rav Spektor went even further, welcoming those who had not even undergone circumcision.
If we are willing to include in our community those who foregoe brit mila or desecrating the Shabbat publicly, why should it be any different for those gay or lesbian Jews who would never dream of breaking Shabbat but who, through no fault of their own, own an identity that presents halakhic challenges?
Rav Aharon Lichtenstein discusses the responsibility that we have to accept Jews as they are and recognize the contributions that each can bring to the community. Rav Lichtenstein explains that it is wrong both morally and halakhically to sever ties with individuals who are not fully engaged in the full complement of Jewish observance.
I would like to conclude by quoting from a letter written by Rav Aharon Feldman – Rosh Yeshiva of Ner Yisroel in the United States – to a man attempting to reconcile his homosexuality with his commitment to a life of Torah and mitzvot.
Rav Feldman wrote that homosexuals are, quote:
“…as beloved in God’s eyes as any other Jew,
…obligated to achieve life’s goals by directing his life towards spiritual growth, sanctity and perfection of his character—no less than any other Jew.
He will merit the same share in the world to come which every Jew merits, minimally by being the descendant of Avraham Avinu and maximally by totally devoting his life toward service to God.
In the spirit of Rav Feldman’s words, may we always be mindful of the fact that all Jews, whether gay or straight, are beloved by Hashem, and that all deserve our love and our acceptance.
Shabbat Shalom: Acharei Mot-Kedoshim (Leviticus 16:1-20:27) By Rabbi Shlomo Riskin Efrat, Israel – “And you shall observe My decrees and My laws which a human being shall …
Parshat Emor: The Meaning in the Process By Rabbi Chaim Navon, senior faculty of Midreshet Lindenbaum‘s Hadas Program – The Claudia Cohen Torah/Army Program When God sizes us up, he isn’t merely interested in whether we’ve advanced the great future awaiting our nation. He is also looking at how we handled the smaller challenges we …
Parshat Kedoshim: You Shall be Holy By David Nekrutman, Executive Director of the Center for Jewish-Christian Understanding and Cooperation (CJCUC) “דבר אל כל עדת בני ישראל ואמרת אלהם קדשים תהיו כי קדוש אני ה’ אלקיכם“ “Speak to the entire congregation of the children of Israel, and say to them, “You shall be kadosh, for I, …
Shabbat Shalom: Kedoshim (Leviticus 19:1-20:27) By Rabbi Shlomo Riskin Efrat, Israel – Speak unto all the congregation of the children of Israel and say to them: You shall be holy, for I the Lord your God am holy. (Leviticus 19:2) Holiness is certainly a “religious” word expressing a worthy ideal, if not the worthiest of …
Parshat Acharei Mot-Kedoshim (Leviticus 16:1-20:27) Rabbi Shlomo Riskin Efrat, Israel – “You must surely instruct your colleague, so that you not bear the brunt of his sin” (Lev. 19:17). Judaism teaches us that “every Israelite is responsible for the other.” Except for the State of Israel, where the Jewish population continues to grow, Jews in the rest …
Acharei Mot-Kedoshim 5778 (Leviticus 16:1-20:27) Rabbi David Stav This Shabbat, we will read the Torah portions Acharei Mot and Kedoshim. Though these two parashot ostensibly cover entirely different subjects, they share something profound in common, which is also tied to how they are structured. The first part of Acharei Mot deals with the service the high …