blogs/rabbi-huberman

The "Gay Clause" and the Nature of Love 

The Torah portion which will be read in some synagogues this Shabbat contains perhaps one of the most over-interpreted, if not damaging lines in the entire Judeo-Christian tradition.

At minimum it has alienated and spiritually wounded millions of human beings - at maximum it has caused physical hardship, imprisonment, and in some cases death to others.

We are told this week among the rules and regulations over sexual conduct that a man should not lie down with a man the way he lies down with a woman, or, as Leviticus 18:26 is translated by the Jewish Publications Society: "Thou shalt not lie with mankind, as with womankind; it is an abomination."

There have been many interpretations of this line.  Some ponder why this verse is limited only to men. 

Others take issue with the word To-evah - which when used elsewhere in the Torah is interpreted to roughly mean "it wasn't done" or that something was unusual or distasteful. 

Over the centuries, many rabbis, preachers and laypersons have translated To-evah to mean "abomination" -- often adding their own dramatic intonation to the word.

But perhaps this week, we should take a step back and look at the overall intent of this week's portion -Acharei Mot/Kedoshim - as it continues to instruct us not to follow the ritual, religious and sexual practices of other Middle Eastern nations.

Indeed, commandment after commandment in this week's Parashah follows one central theme:  that men, many of whom in ancient times wielded absolute power - may not sexually gratify themselves at the expense of those who are defenseless or vulnerable.  This included family members, minors and others under their authority.

I have studied this line carefully over the years.  I have pondered whether I think God wrote it - or whether it was penned by men who lived thousands of years ago. 

I have attended rabbinical school with students of all backgrounds and orientations.  I have friends who have struggled with their identities. We have congregants who are themselves or have children who are gay, lesbian, bisexual, or transgender.

And this is what I know with all my heart: that there is no sin being committed here.

What matters more to me in reviewing this Parashahis not so much the technicalities of sexuality, but rather the motivation, and the consensual nature associated with it.

In line after line this week, the Torah speaks about men of power exerting their influence and sexual power over others. Indeed, I believe that it is the overall motivation of this code of intimacy -- the central concept that we need to be most concerned with.

It underscores the principle that sexual harassment - one person demanding or leveraging sexuality upon another -- is an abomination.  And that and only that is the intent of this portion.

Over the centuries, LBGTQ men and women have been stigmatized, imprisoned, tortured, even killed.

Even today, governments influenced by fundamentalist beliefs continue to imprison or even execute those whose sin is only that they love in personal ways which are heartfelt to them.

The key word here is love.

We all work, we all struggle, we all search for meaning. But in the end, ultimately all we desire is to be accepted -- to be loved and to give love.

As the late Canadian Prime Minister Pierre Trudeau stated in 1967, "The state has no business in the bedrooms of the nation."

And so it is for religion.

Indeed, we need to be careful as we study this section of the Torah -- that personal interpretations and insecurities do not flavor or misguide our understanding.

The purpose of this week's Torah portion I believe is to remind us not to be like other nations -- where men of influence and power could often "take" anyone they wanted at any time.

It also instructs us - as a number of public cases have recently demonstrated - that sexual harassment and coercion is wrong.

I am inspired by love wherever I see it. I am deeply moved by the profound connection in the Book of Samuel between David and Jonathon. Notes David as he mourns the depth of his close friend, "Your love to me was wonderful, surpassing the love of women." (Samuel 2: 1:26).

Indeed, does it matter - or is it our business - what the nature of that love is?

As for the often misguided and misinterpreted line about men loving men -- let us be careful not to get stuck in the technicalities of love, rather let us commit ourselves to its basis.

Let us be more concerned about focusing our attention on more important Biblical lessons -- love, compassion, kindness - and, as we will read in next week's Torah portion - treating others the way we wish to be treated ourselves.

We need to encourage and embrace love wherever we can find it.  For the world will be sustained and ultimately healed by our capacity to love.

Let us therefore dedicate ourselves to alleviating sexual harassment in our world.  I believe that is one of the central lessons of this week's Torah portion.

We need more "good love" and kindness in this world. All else, I believe, is commentary.

Jewish tradition teaches us that within each human being there exists a spark of God. It is that spark which inspires us to seek and practice love.

I believe God does not believe in labels, and abhors human beings judging each other.

Most of all, God wants us to pursue love wherever it can be found.

For indeed, we are all equal and precious in God's sight.

Shabbat Shalom, v'kol tuv (with all goodness)

Rabbi Irwin Huberman