Assimilation,Toralessness

 

and Conformist Rabbis in

 

today's Shuls.

 

"התבוללות, בחסרי -תורה- ורבני- קונפורמיסט- בבתי- כנסת- של היום."

 

Ha'Tavo'lalot, Bachas'ri Tora-Va'rav'ni Konfurmaisat Bavti Keneset Shel Ha'Yom.

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By Rabino Aminadav Hinton. 

מאת הרב עמינדב הינטון. "פשר"

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Ha'Mechalel Ha'Tora(The desecration of the Tora)

 

for To'evah Abomination- The so called Jewish Gay Lesbian Agenda.”

The Reform and Re-constructionist Shuls for the most part have taken a

 

Ha'Kofer Ba'Tora(denier of the Tora, heretic) stance in accepting so called gay and lesbian Jews in there mix as accepting that Ha'Kefirah Avera- apostasy, sin, even allowing them to conduct Hakafah- Tora services, touching the Tora-Oh Vey! And the pronouncement of Shabbos Brochos.

 

Even thou times have changed becoming more accepting and more condoning, is this the attitude of Tora and Halacha and when does or did Tora change? Should Rabbis be this lenient to membership that are gays and lesbians?

 

Because Rabbis are showing more Ha'Middot Ra'ot(bad moral qualities) should we all dismiss Tora and accept that which Tora calls: To'evah or To'evot which literally means: Disgusting, detestable act.

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Let's examine this from: 

 

Tora, Halacha, Talmud, Rashi-Rebbe Shlomo Yitzchaki, Maimonides-Rebbe Moshe Ben Maimon and Rebbe Morris N. Kertzer. Rebbe Moshe Feinstein(Russia- NY, 1895-1986) etc.

 

Interestingly the Reforms own Halachic Seferim “Contemporary Reform Responsa” which we will use, teaches against Homosexuality and Lesbianism-Sodomites and Sodom-misses. This isn't “Ha'Sinat Chinam”- Hate speech and I'm not a Homophobe, phobia means: To be afraid, or to fear something. We are not afraid of Gays or Lesbians, the “Jew ” has not been called to act like the rest of the Hellenize world, we have been selected to be different, to follow the tenets, rules, regulations of our G-d! This isn't a dismissal of freedom, this is a full declaration of freedom!!! Let's begin....

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From Ha'Pasuk Sidra No'ach we learn from Rashi that the world was destroyed by water due to To'evah- Homosexuality, Lesbianism and Alimut- violence. Today the word: Mishkav Zachur is used for homosexuals.

 

Parashah No'ach-Also called Ha'Dor Ha'Mabul-

The generation of the flood.

Tora: Bereshith 6.9-11.32

Haftarah: Yeshayah 66.1-24

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Ha'Tora states: That the earth was “CORRUPT” before, in front of Hashem and filled with violence. Bereshith 6.11. Rashi understood the word corruption- Shachat to mean: Sexual Immorality, which is Idolatry! The Hebrew words for Abomination, Gay, Sodomites come from the words: Shiqqutz- Disgusting Idol, To'evah-To'evot- Disgusting, detestable acts. Shaqatz- Loathe, Pollute- and finally:Sheqetz- Filthy Idolatrous object.

 

Thus Shachat implies: Ha'Chalal, Chilul Hashem- Profanation against Hashem a male noun. Thus to be gay or lesbian is a profanation against Hashem thus the meaning of the word: Abomination. It is a Hovah- wicked form of creating an Idol. It is Ha'Nekar- a strange deed, Shevua Shav- evil vanity. From Rashi's point of view these people in the days of No'ach were violent Homosexuals and Lesbians-which is why Hashem destroyed the world. The great flood was preceded by four successive generations of Ha'Navi- Prophets that each warned of a coming judgment. Enoch, Methuselah(Genesis 5.) Lamech (Genesis 4.) and then Noach(Isa 54.9).

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Adam was alive when Noah's grandfather was born Methuselah. G-d gave mankind 120 years-1440 days to repent from there sexual, homosexual, lesbian violent tendencies.This is why Hashem provided

 

Ha'Sheva Mitzvot Livney No'ach Ger

 

Toshav- The seven “Noahide laws” for the gentile that want to follow the G-d of Yisroel. This applies to them too! Despite Noah's 120 year warning - Azharah- they did not listen. Let's prove this point further from the Hebrew in Ha'Posuk No'ach.....

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Hashem saw the wickedness “Shachat” (Aven- vanity, Ever- moral evil,Havah- desires, cravings) of man was great (Gabar-hardness, stubbornness) in the earth and that every imagination (Yetzer- form, thought, obstinacy, from where we get Ha'Yetzer Rah-Evil Inclination) of the thoughts (Zimman- plans, Madda- Intelligence, Machashabah- Intention, decisions) of man's heart (Lev- heart, Kardia- thoughts, feelings) was only Evil (Rah-deeds, Ma'Asim Hora'rah- works against Tora, defiance against Tora) continually(Tdiyra- constantly)

Bereshith 6.5-6.

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Ha'Rabbonim Chazal Chachamim teaches that No'ach had a fleet of Arch's to hold all of G-d's animals and the eight at that time. The animals served G-d when mankind wouldn't. Again....

 

Bereshith 6. 5.Hashem saw that the wickedness- Shachat -Homosexuality, Lesbianism (Aven- vanity, Ever- moral evil, Havah- desires, cravings.Massah- temptations, Homosexual, Lesbianism) of man, mankind was great (Gabar- hardness, Metoav- abhorrent) in Ha'Aretz(The land) and that every Yetzer (imagination, inclination, form, thought, desire, cravings, unnatural desire) of man's heart (Lev, Bal- mind, Kardia- thought, feelings) was ONLY EVIL (Rah-deeds, Ma'Asim Hora'rah- works against Tora) continually (Tarad Tdiya (constant sinful deviancy.) verse 6.And Hashem relented that He had made Ha'Adam (mankind) on Ha'Aretz( The earth), and He (Hashem) was hurt in his heart.....

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According toRashi. Hashem was hurt within his heart that the creation that He created had become so Ha'To'evah Shachat- immorally involved in Homosexuality and Lesbianism and violence. Such “Profanation” and “Idolatry” against Hashem hurts him.....

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Homosexuality and Lesbianism is Ha'Yeridat Ha'Dorot- A moral decline of the generations! Feh- disgusting. Me'Chalel- desecration/ Rasha- wickedness/ Tuma- Impurity/ Fartootst- Disoriented, confused life decision. To say that one is such and is “Jewish” observing Judaism and Tora is Mishegas! And is against Ma'Arekehut Ha'Elohut Ha'Tora- The order of Hashem and his Tora. Such persons are in need of Ha'Tora Nachon- correction, order. Musar- reproof, moral discipline not more “Jewish People and Rabbis” cosigning with what's against Hashem and is an Idolatrous practice, abomination, a profanation.

 

Based on the Tora Hebraic definition this life decision is געיל, נגד טבעו של אדם, הרס של קהילות יהודיות מוסריות ושחיתות של סטנדרטים משפחה והיא נגד יהדות

אנחנו לא מפחדים מהומואים, לסביות, טרנסג'נדרים שאוהבים לחשוב שהם יהודים. אנחנו לוקחים עמדה חזקה בתורה כאשר מדובר בבחירה בחיים החליטו זו.

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From Contemporary Reform Responsa Halacha Sefer Beit By Solomon B. Freehof, D.D. Rabbi Emeritus, Rodef Shalom Temple, Pittsburgh. The Hebrew Union College Press. Copyright 1974. Page 23. Title: Homosexual Congregations. Question and Answer.

 

QUESTION:

A “Rabbi” on the West Coast, the Regional Director of the Union of American Hebrew Congregations for Southern California, organized a shul of homosexuals. He said, “These are people facing their own situation. They have become a social grouping.” Is it in accordance with the spirit of Jewish tradition to encourage the establishment of a shul of homosexuals? (Asked by Rabbi Alexander M. Schindler, President of UAHC.)

 

ANSWER:

There is No QUESTION that SCRIPTURE considers homosexuality to be a grave sin (To'evah). The Rabbi who organized this congregation said, in justifying himself, that being Reform, we are not bound by the Halacha of the Tora! It may well be that we do not consider ourselves bound by all the ritual and ceremonial laws of Scripture, but we certainly revere the ethical attitudes and judgments of the Bible. In Scripture (Leviticus 18:22) homosexuality is considered to be “an abomination (To'evah Mishkav Zachur).” So, too, in Leviticus 20:13. If Scripture calls it an abomination, profanation, it means that it is more than a violation of a mere legal enactment; it reveals a deep- rooted ethical aversion. How deep- rooted this aversion is, can be seen from the fact that although Judaism developed in the Near East, which is notorious for the prevalence of homosexuality, Jews kept away from such acts. As is seen from the Talmud (Kiddushin 82a) which states: That Jews are not “under the suspicion of homosexuality.” In other words, the opposition to homosexuality was more than a Biblical law; it was a deep-rooted way of life of the Jewish People. A way of life maintained in a world where homosexuality was a widespread practice. Therefore homosexual acts cannot be brushed aside, as the Rabbi on the West Coast is reported to have done, by saying that we do not follow Biblical enactments. Homosexuality runs counter to the sancta of Jewish Life. There is no sidestepping the fact that from the point of view of Judaism, men, who practice homosexuality are to be deemed sinners[and women]....

 

But what conclusion is to be dawn from the fact that homosexual acts are sinful acts? Does it mean, therefore, that we should exclude homosexuals from the shuls and thus compel them to form their own religious fellowship in congregations of their own? No! The very contrary is true. It is forbidden to segregate them into a separate congregation.The Mishna (Megilla IV. 9) says, that if a man in his prayer says, “Let good people bless Thee, O L-rd,” the man who prays thus must be silenced. Bertinoro explains why we silence the man who says, “Let the good praise Thee.” He says it is a sin to say so because the man implies that only righteous people shall be in the shul.

 

The contrary is true. He adds that the chemical “Chelbena” (Galbanum) has an evil odor; yet it is included in the recipe of the sacred incense offered in the Temple in Jerusalem. Bertinoro bases this idea specifically on the statement found in the Talmud (Kerisus 6b) where the Talmud uses the example of the presence of ill-smelling Galbanum in the sacred incense as proof for the following statement: “No fast-day service is a genuine service unless sinners of Yisroel are included among the worshipers.”

 

That is to say that if we were self-righteous and considered the community to be entirely composed of noble people, we would then be far too smug and self- satisfied for a truly penitential fast-day service.

 

That is why Maharil, in the 14^th century, followed the custom of saying before Ha'Kol Nidre that we must pray side by side with the sinners. This has become our Ashkenazic custom before Ha'Kol Nidre prayer and, in fact, it has become a universal Jewish custom since Rebbe Joseph Karo, the Sephardi, mentions it as a law in Ha'Shulchan Aruch, Orah Hayyim 619.1 (and compare Ha'Be'er Hetev to the passage). In other words, not only do we not exclude sinners, we are actually forbidden to do so; they are a necessary part of the congregation,[this is not a condoning, or acceptance of Homosexuality or Lesbianism within the shul, this is, we can't throw them out because of there sin, however they should not be asked to conduct any services, brochos, touching the Tora, readings, groups, leadership positions, or anything else until they reach Medrega- level of purity, leaving that life decision, being cleansed of those cravings and wild desires and is removed from those types of spirits. They may attend like any other sinner but in attendance only- Ha'Otot Ha'Muktzeh!!!!].

 

That is the significance of the law in the Mishna that we silence the reader if he says, “Let only the righteous praise Thee.” This throws light on the present situation. We do not exclude them, we are forbidden by our tradition to do so. They are excluding themselves; and it is out duty to ask, why are they doing it? Why do they want to commit the further sin of separating themselves from the shul, from Hashem more importantly? Part of their wish is, of course, due to the “Gay Liberation” movement. Homosexuals, male and female, faced with laws which they deem unjust, are fighting on behalf of their rights and, therefore, as in the mood to extract formal recognition from all possible groups [since they don't think they are committing an abomination]. If they can get- the Union of American Hebrew Congregations to acknowledge their right to form separate shuls, it will bolster their propaganda for other rights. In fact, the press recently carried a demand on the part of women homosexuals for a separate congregation of their own. I believe these were Christian women.

 

It seems to me, also, that it is not unfair to ascribe an additional motive for their desire to be grouped together, to the exclusion of others: In this way they know each other and are available to each other, just as they now group together in separate bars and saloon in the great cities. What, then, of young boys who perhaps have only a partial homosexual tendency. Who will not be available to inveterate homosexuals?Are we now thereby committing the sin of “aiding and abetting sinners”

(M'sayye Yedey Ovney Averah)? -b. Aboda Zara 55b).

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[Avodah Zara means: To worship Idols! Such life decision is the erecting of an “Idol” against and before Hashem! This profanation will cause severe penalties if a person dies in this life decision for the Tora teaches that this person will die, their souls will die- they will not have a place in Ha'Olam Ha'Bah, Gan Eden].

 

To sum it up: Homosexuality is deemed in Jewish tradition to be a sin, not only in Tora but in the Jewish way of life. Nevertheless it would be a direct contravention of Jewish Law (Halacha) to keep sinners out of the shuls. To isolate them into a separate shul and thus increase their mutual availability is certainty wrong. It is hardly worth mentioning that to officiate at a so called “marriage” of two homosexuals and to describe their mode of life as Kiddushim (i.e., sacred in Judaism) is a contravention of all that is respected in Jewish life.

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From Contemporary Reform Responsa Halacha Sefer Gimel By Solomon B. Freehof, D.D. Rabbi Emeritus, Rodef Shalom Temple, Pittsburgh. The Hebrew Union College Press. Copyright 1977. Page 196. Title: Marrying a Transgender-Question and Answer.

 

QUESTION:

Two young men converted to Judaism. Then one of them underwent a trans-sexual operation, and the state now accepts him as a woman. May the Rabbi officiate at the marriage of this couple?

(Asked by Rabbi Gordon Gladstone, Middletown, Ohio.)

 

ANSWER:

The INQUIRER STATES that the person who took the operation is accepted by the state as a female. Just what does this mean? Does it mean that the state would issue, or has already issued, a marriage license to this pair as a male and female couple, permitted to marry under the laws of the state? If the state did issue a license, or indicated that it would issue a marriage license, to this pair, then there might be some possible consideration for permitting the marriage or perhaps, even, for the Rabbi to officiate. But if the state has not issued a license, then the Rabbi cannot legally officiate, and we are saved from dealing with this uncomfortable and unpleasant matter.

 

Whether or not a license has been issued, let us see what guidance tradition might offer on this trouble some question. There have been statements in the past in the Jewish tradition and the laws which deal with persons of dubious sex. There is much discussion ofHa'Tumtum and the androgynous (i.e., hermaphrodite) and also of the ailonis, a women of such masculinity that she cannot be expected to bear children. There is, in fact, a whole chapter in the Mishnah (the fourth chapter of the tractate Bikkurim) which deals with the androgynous, and there are mentions in the literature of operations or changes in these various forms of incomplete sexuality, but there is no reference at all to any operation to change a person by artificial means from one sex to another. Of course the tumtum was an incomplete male already. This androgynous, orhermaphrodite, had organs of both, and the ailonis was primarily a female. One especially interesting reference to a sex change is cited by Rebbe Abraham Ibn Ezra. In his commentary to Leviticus 18:22 (the verse forbidding homosexuality), Ibn Ezra cites Rabbenu Chananel, who says: “There are some who can make changes in the body to have the male look like a woman, but this is not possible in nature.” Aside from this citation from Rabbenu Chananel, there is no real reference in our past literature to an effort toward artificial sex change. What references there are refer to persons who by nature are imperfect in the sexual parts of their body, or else to the mutilated (sariss). However, in modern times, because of the sex- transformation operations which have been taking place recently in America, discussions have arisen in Yisroel dealing with the Halachic problems raised by such operations. In the latest volume of Noam(Vol. 16,p. 152) there is a full discussion byAbraham Hirsch on the matter. The discussion revolved around a situation somewhat different from the one in our discussion.

 

It deals with the Halachic problems involved if, after a couple has lived together as husband and wife, one of the members undergoes a sex-transformation operation. In that case there are apparently two women, or two men, living together as husband and wife. The question is discussed in the article, then, whether a get, a divorce, must be issued.Hirsh cities an earlier author on the question, who says that the divorcey must be issued because the parties are now of the same sex. But Hirsch refutes this as follows: The sex transformation is not really what the name indicates it to be. The outer body of a man may be changed to look like that of a woman, but the person is not now a woman in any essential sense. There are no womb and ovaries, and it is impossible for the so called woman to conceive and bear children. This is a fact confirmed to me by a leading gynecologist.

 

Therefore the question before us, namely, whether a Rabbi should officiate at the marriage of such a pair, is essentially the following: Is the new “woman” really a woman? If “she” is physically, as it is clear, only superficially a woman, then this marriage would be a marriage of two men, a homosexual marriage, to which a Rabbi dare not give the honored term Kiddushin, “sanctification,” i.e., to a homosexual relationship, which Scripture calls “an abomination” (Leviticus 18:22). However, there may be another and a more lenient way of looking at the question. This new “woman” (with internal male characteristics) may be described in the term used in the Halacha, ailonis, namely, a masculine woman, a woman who is masculine in voice and bearing and is unable to have children. The Talmud (Ketubos 101b) describes an ailonis as “a woman and not a woman,” a description which could fit this ex-male. As for the ailonis, the law is clear. A marriage between a man and an ailonis is absolutely valid in the law. The Mishnah on which the Talmudic discussion is based (Ketubos 11.6)says that if a man marries an ailonis, knowing she is an ailonis, the marriage is valid in every way. So Maimonides decides in Ishus 4:10. If, then, this new woman is to be deemed an ailonis, a marriage of a man to her might be deemed valid in Jewish Law “Halacha”

 

Therefore we have two opposite lines of guidance: one that this marriage may be considered homosexual and therefore forbidden; the other that the new woman could be considered merely a mannish woman, ailonis, and the marriage permitted.

 

How, then, shall we decide the dilemna?

 

It would be wise to let the decision to be based upon the reaction of the community to such a marriage. If the community, including the larger general community, would be outraged or cynical or derisive at a Rabbi officiating at this marriage, then the Jewish community would be hurt by his action. How can the community attitude be determined? Perhaps as follows: If the state decides to issue a wedding license to the couple, then we can say that the general community fully accepts this marriage, and the Rabbi may safely officiate. If, however, no wedding license is issued, the Rabbi cannot officiate legally anyhow, and also has saved the community from ugly repercussions in a miserable situation.

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Irregardless of the difficulty and problems with handling Homosexuals and Lesbians even to the point of bending the rules, is this the response from the Tora?No in this regard, such a wedding should never take place, should never be accepted and should be dismissed from the Shul.

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What Is A Jew. A guide to the beliefs, traditions, and practices of Judaism that answers questions for both Jew and Non Jew. By Rabbi Morris N. Kertzer. Copyright 1953. Page 152-153. Title: What is the Jewish Attitude towards Homosexuality?

 

The Tora is unalterably opposed to homosexuality, going so far as to declare it “an abomination” (Leviticus 18:22). Rabbinic sources barely discuss the matter, but from what little we have, it is evident that the Talmudic Rabbis agree with the Bible. It seems that Jewish authorities were convinced that being gay or lesbian was a misguided use of free choice (Bechira), in that it ran counter to the Jewish assumption that sexuality should be linked to procreation and the establishment of family.

 

The gay rights movement of today has made many Jews question the basis for this classical position. At the very least, it is hard now to believe that sexual orientation is solely a mater of exercising free will. It is certainty difficult to retain the biblical notion that being a gay or lesbian is “an abomination.” To the extent that homosexuality can be traced to genetic makeup, the biblical and rabbinic judgment that gays and lesbians have freely selected their sexual preference had to be revised.

 

[Some] Jews have never believed in the literal inerrancy of scripture, that is, Jewish tradition has insisted that the scriptures tells us truths, but that these truths are not to be equated with a literal reading of the scripture. The scriptures must be interpreted anew with every generation, in the light of post-biblical Jewish teachings and the new insights that we are given with the passing of the years. The Rabbis of antiquity, for instance, regularly altered the plain meaning of a biblical verse in light of the state of knowledge in their own time. Similarly medieval Rabbis felt no need to follow slavishly the advice of every Rabbinic predecessor. Even if they had wanted to, that would have been impossible, since Jewish precedents are almost always complex, with Rabbis arrayed on both sides of difficult issues. Most modern Jews continue the Jewish tradition of weighing the force of precedent against the evidence of our own age in order to judge the extent to which an ancient opinion should guide our actions today. The case of homosexuality is just one of many instances in which modern Jews have had to come to terms with the conflict between ancient wisdom and contemporary science.

 

However, there remains the fact that Judaism admonishes people whenever possible to have children and establish a loving, stable family life. Hence Rabbis would urge people with heterosexual leanings to follow them. As to genetically determined homosexuality, however, the current tendency in Reform and Reconstructionist Judaism is neither to condemn nor condone {To show a blind eye! I was told at a Shul that I visited here in my city when two lesbian women were conducting Tora Hakafah that we don't judge them, G-d is the only judge, thus the one lesbian called the other lesbian up to the bema not calling her by her name, but called her as her partner. This is Ha'Farblondget Tsedoodelt Tsedreytinkop Avera Kefirah, Chillul Hashem- Absurdity, ridiculous, irrational behavior, craziness, mixed up, turned around in the head, disoriented, heresy, denial of Tora Chok, profanation bringing Hashem's name into disgrace, scandalous, opposite of Kiddush Hashem.

 

Ha'Chutzpah- The nerve, arrogance, haughtiness in front of the Tora, Is this acceptable in a Shul that pronounces Judaism and Tora as the mode of oracle? such that contradicts in actuality Tora and Judaism!}

 

Rebbe Morris N. Kertzer continues stating...

But to treat it as a state of being into which some people are born, and therefore not even in the category of being moral or immoral. Conservative and Orthodox Judaism tends to treat homosexuality in ways that closer to the biblical model. The movements that accept homosexuality simply as a given in some people’s genetic makeup have passed regulations calling for equal rights for homosexuals and have announced that sexual preference should not be grounds for refusing anyone admission to programs designed to train Jewish leaders {Smicha programs to become Rabbis-Busha Mishegas!}, including the Cantorate and the Rabbinate. The proportion of homosexuals in the Jewish clergy is assumed to be the same as the proportion of homosexuals in the population at large. Many major cities have synagogues designed to serve gay and lesbian Jews. Some Rabbis have designed the equivalent of marriage ceremonies for homosexual couples. More and more, these couples area adopting children so as to raise a family in accordance with the Jewish view that family life is the ideal of human existence [Through marital procreation, not adoption in sodomite groups].

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From Iggerot Moshe. Vol 4. 115- The Sin of Mishkav Zachur (Homesexuality). Rebbe Moshe Feinstein. Also seen on Halacha.com

 

Printed in his Iggerot Moshe (vol. 4, 115) a letter that he wrote to a man who had struggled with his base desires (Harazanot Basir) and transgressed the grave Tora violation of Mishkav Zachur (homosexual relations). The man wrote to the great sage asking for guidance and encouragement as he sought to repent for his wrongdoing and overcome his sinful desires.In one section of his response, Rebbe Moshe discusses the particular gravity of this transgression, noting that it is punishable by Karet(eternal excision from the Jewish people). He added that in ancient times, if one committed this violation in the presence of witnesses and after prior warning, he would be liable to Sekila(stoning), the most severe of the Tora’s capital punishments. Mishkav Zachur thus ranks together with violations such as Shabbat desecration (Chillul Ha'Shabbos) as among the most grievous sins in the Tora. Furthermore, Rebbe Moshe observes, the Tora uses the word “To’eva” (“abomination”) twice in reference to the act of Mishkav Zachur. This repetition does not appear in the context of any other of the Arayot (sexual offenses), clearly indicating that this act is deemed more severe and repulsive than other illicit relationships. Additionally, in the Book of Devarim (32:16), the Tora foresees the time at the end of days when people will anger G-d “with abominations” (“Be’to’ebot Yach’isuhu”), and Rashi explains this as a reference to Mishkav Zachur. Here, too, we see that this transgression is viewed as the lowest and most shameful form of immorality. Rebbe Moshe then proceeds to suggest strategies to assist people struggling with these tendencies to overcome them. He writes that recognizing how even immoral people look with disgust upon such behavior can serve as an effective deterrent. Even though nowadays, as mentioned, many people are arguing for the acceptance of this lifestyle, the majority of people find it repulsive, and contemplating this widespread revulsion, even among sinful people, can help a person overcome such desires. 

But primarily, Rebbe Moshe continues, as the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) writes toward the end of Hilchot Issureh Bi’a, the most effective means of overcoming the desire for immoral conduct (Ha'Tanahalot Bavti Musarit) is engaging in Tora study. If a person focuses his mind on Tora wisdom, filling his mind with Tora, the sanctity and light of the Tora will take hold of him and alleviate his sinful passions (Tashukot Chata). Regular, intensive Tora learning is the best way to withstand temptation and overcome one’s base desires (Harazanot Basir).

Unfortunately, many people today attempt to distort the Tora and claim that its strict ban on Mishkav Zachur no longer applies in our day and age.It must be emphasized that such a claim has absolutely no basis. Mishkav Zachuris as forbidden now as it was millennial ago, and is considered an “abomination” no less now than it was millennial ago. And although Jewish courts are not empowered to administer capital punishment nowadays, the sin remains a very severe one, which is punishable by Karet, as discussed.

Those who struggle with the desire of Mishkav Zachur must remember that if the Almighty gives a person a certain spiritual weakness, He has assuredly also equipped him with the strength and wherewithal to overcome it. But by no means can we ever legitimize or tolerate such a lifestyle. Of course, as Rebbe Moshe’s letter demonstrates, people who are plagued by these desires (Anashim Sha'suvalim Maharazonot Ha'Ala) and sincerely seek assistance in overcoming them most certainly deserve help, sensitivity and encouragement. Rebbe Moshe took the time to write a lengthy, sensitive letter to the man who appealed to him for assistance, clearly demonstrating that people who struggle with these tendencies must be helped.

 

We may not, however, ever consider

 

Mishkav Zachuran acceptable act or lifestyle.
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Lastly an examination of Ha'Tachesat Shel Tora Posuk Vayikra Transliterated from the main Hebrew points.....

 

Vayikra 18. 26-30.

26. You shall therefore be Shomer (obedient, observant, watchful) over Ami Chukkot(My customs, laws, decrees,ordinances) and Ami Mishpatim (My specifications, justice-righteousness, requirements, the right path, right of redemption),AND SHALL NOT COMMIT ANY OF THESE TO'EVOT(detestable, disgusting abominable actions, wicked abominations-also called: To'evat Kesilim, To'evat Gedolaot, T'evat Hara'ot), no neither any of your

 

Ezfach (Jewish Nation, Jewish People) NOR ANY

 

GER( Jewish Converts, Noahide- Ger Toshav) that resides among you;

 

27. For all these To'evat (detestable Homosexual-Lesbian, abominable acts) have Ha'Anshei Ha'Aretz (The [Homosexual] men of the land, earth, world) done, which were before you, and Ha'Aretz (The land) is Tamei (unclean, filthy, polluted, defiled, dirty. unclean of name and reputation- Tameh Hashem, Tameh Lanefesh- unclean, defiled by reason of contact with corpses); 28. That Ha'Aretz (The earth) won't vomit you out also [That the earth won't corrupt you, and denounce you],when you defile it, as it vomited out Ha'Goyim (The Pagan Gentiles) that were before you.

 

29. For any Jews that commit any of theseTo'evot (Homosexual acts)

 

EVEN Ha'Nefashot(The Jewish Souls) THAT COMMIT THEM [HOMOSEXUAL ACTS] SHALL BE CUT OFF FROM THE JEWISH PEOPLE. 30. Therefore shall you be Shomer (obedient, watchful, observant, cautious) over My charge, that you COMMIT NOT ANY

 

OF THESECHUKKOT HATO'EVOT(Abominable. Disgusting, detestable, abhorrent homosexual acts) WHICH WERE COMMITTED BEFORE YOU, and that you make not yourselves Tamei (unclean, filthy, polluted, defiled, dirty) therein: I am Hashem Eloheichem(Your G-d!).

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COMMENTARY:

This was written about the 15^th century BCE. The phrase: I am Hashem Eloheichem (Your G-d) forms the preamble with the covenant treaty form of chapter 18. Molech was the god of the Amorities at this time- 1 Kings 11:7; 2 Kings 23:10; Jer 32.35. Child sacrifice by burning -2 Kings 3:27, Deut 12:31; severe punishment in Lev 20. 2-5, thou the context, it refers to the dedication of children as cult prostitutes, amidst this ramped Homosexuality took place in solidity to Amorite god worship. 18:24-30 this section functions with G-d's anger against the Canaanites. Disobedient Israelite and the Jewish convertswould suffer the same punishment as their predecessors. The graphic personification, the land vomiting out its own inhabitants shows how detestable these practices are in G-d's sight. The chapter closed with Hashem's proclamation, declaration as a reminder to the Jewish People, that the gods of the Amorites and Canaanites your descendents are not your gods: I am Hashem Your G-d. Ha'Halacha Lma'Aseh- The Tora prohibits male homosexual relations, and the Sages understand the Tora to forbid lesbian relations as well

(Sefra Aharei Mot 9: 8).

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Vayikra 20.13

13. If anIsh (MAN) also lie withZachar (MALES), as he lies with an Isha (WOMEN, WIFE), both of them have committedTo'evah(HOMOSEXUALITY, ABHORRENTCY); THEY SHALL ABSOLUTELY BE PUT TO DEATH, THEIR DAHM(BLOOD)GUILT IS REQUIRED UPON THEM.

Compare Deut 18.9/ Deut 7.20.

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Should we then accept Ha'Zachut Machmir of these Rabbi's who reveal Peshara- compromise? Or should we accept Tora? Should we dismiss Tora forHa'Sador Hi'um Ai'Kefuf ,Ha'Chalash Ha'Fasavi ,Lahaf La'Hata'fasar Ola Va'kanah Echad, Va'masava'vah Ha'Chodesh Ha'Adon Ha'Livrali Ha'Homanasati Shel Ha'Rabbonim?- The ever bending, weak passive, compromising, inconsistent, masquerading, new age liberal humanistic agenda of some Rabbis?

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 We have been commanded in that one can't give Mussar to Ha'Rosh Ha'Kollel, Ave Bais Din, that it reveals a lack of Kovod Ha'Tora! That it lacks Shekohl Ha'Da'as! That one who does so need's to work on Midos! That to do so, one needs to Sheila Mechila Ahsahras Yehmay Tshuvah and not to onslaught Chazal. That we can't respond “Feh Hokking Me A Tshynik” towards their Horoyot Avera, that this is Plotz Schlock instead of Rachmones Ahavah, Dreck. That to question a Rebbe is Mahkach Tohous Chas V'Chalelah, Shifachas Donim, Sowtaher Da'as Chazaletc.

 

But what if the Rabbi, Rabbi's are wrong and oppose Tora? Should these conditions still apply? I think not. Does Halacha teach us to adhear to a Rabbi when he opposes Hashem? Tora takes precedence....