CCAR RESPONSA
Contemporary American Reform Responsa
52. Homosexual Convert*
QUESTION: “In
our community there is a small group of ‘gay’ Jews who have gathered together to form a
havurah (Some of them are members of my congregation). The havurah meets
on a regular basis and holds a monthly shabbat service. Occasionally members of the
havurah attend regular services at the Temple or join us for special programs. We have
attempted to be as open to them as possible. Recently a few non-Jews have been attracted to
the havurah. Several of them have indicated an interest in Jewish life, and one individual
in particular has approached me in regards to the possibility of studying in order to convert to
Judaism.” In light of the strong antipathy of Judaism to homosexuality, should we accept a
known and active homosexual who desires to convert to Judaism? (Rabbi R. Safran, Ft. Wayne,
IN)
ANSWER: The attitude of traditional Judaism to homosexuality is clear. The
Biblical prohibition against homosexuality is absolute as seen in the verses–“Do not lie with a
male as one lies with a woman; it is an abhorrence” (Lev. 18.22); “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 –
their blood-guilt is upon them” (Lev. 20.13). Other statements are equally clear. The Talmudic
discussion of the matter makes no substantive changes and continues the prohibition. It deals
with the question of minors, duress and various forms of the homosexual act (San. 53a ff; Yeb.
83b; Ker. 2a ff; Ned. 51a, etc.). In the subsequent codes, the matter is briefly mentioned with the
same conclusions (Yad Hil. Issurei Biah 1.5, 22.2; Tur and Shulhan Arukh Even
Haezer 24). There is very little material in the responsa literature which deals with
homosexuality, as it does not seem to have been a major problem. The commentators to the
above mentioned section of the Shulhan Arukh felt that suspicion of homosexuality could
not arise in their day, and so various preventive restrictions were superfluous. For example,
Moses Rifkes (seventeenth century Poland) stated that this sin did not exist in his time (Be’er
Hagolah). Until the most recent modern period, there has been no further discussion of this
matter.
The Central Conference of American Rabbis has dealt with the issue of
homosexuality over a number of years. In 1977, the following resolution was
adopted:
Whereas, the Central Conference of American Rabbis consistently
supported civil rights and civil liberties for all people, especially for those whom these rights and
liberties have been withheld, and
Whereas, homosexuals have been in our
society long endured discrimination,
Be it therefore resolved, that we
encourage legislation which decriminalizes homosexual acts between consenting adults, and
prohibits discrimination against them as persons, and
Be it further resolved,
that our Reform Jewish religious organizations undertake programs in cooperation with the total
Jewish community to implement the above stand.
We will not discuss the modern
Jewish attitude toward homosexuals which has been shaped by two factors: (a) the attitude of
tradition towards homosexuality, (b) our contemporary understanding of homosexuality, which
sees homosexuality as an illness, a genetically based dysfunction or a sexual preference and life
style. There is disagreement whether homosexuality represents a willful act or a response to
which the individual is driven.
If a homosexual comes to us and seeks conversion, we
should explain the attitude of traditional Judaism and that of our Reform Movement to him quite
clearly. After that, if he continues to show an interest in Judaism and wishes to convert, then we
may accept him as any other convert.
The entire matter is somewhat complicated by
the fact that this group of homosexuals has organized itself into a havurah. We must ask
ourselves whether it is simply for the purpose of companionship, or if this is a group who will
seek to attract others to a homosexual lifestyle. In the case of the latter, we could certainly not
accept a convert who intends to influence others in that direction. Otherwise, a homosexual who
wishes to convert to Judaism should be accepted as any other convert.
June 1982
If needed, please consult Abbreviations used in CCAR Responsa.