The Month of Elul and Rectifying Homosexuality

Return to the Image of G-d – Male & Female Relationship

The month of Elul is all about Teshuvah (repentance). It literally means return to our original purpose of creation. The Torah introduces the purpose of humanity at the very beginning of Genesis, where it describes how Hashem created the first human being(s) in His image: “G-d created the human being in His image, in the image of G-d He created him, male and female He created them” (Bereishit 1:27). The very next Torah verse directs us to be fruitful and multiply (Ibid. 28). Doing Teshuvah during the month of Elul means returning to become a true image of G-d. But what does it mean to be an image of G-d? The Shelah Hakodesh explains that Adam was created in the image of G-d, and only Israel is called Adam (Yechezkiel 34:31, Baba Metzia 114b). Therefore, ten fingers were imprinted within him, corresponding to the ten Sefirot… (Shelah Hakodesh, Parashat V’zot Haberacha, Ohr 3). Just as Hashem is manifested through his Sefirot, so is Israel – the true Adam – created in G-d’s image, a reflection of these Sefirot. The Sefirot on the right branch of the Tree of Life are male, whereas the Sefirot on the left branch are female. The Image of G-d, therefore, includes both male and female attributes, and its highest expression is reflected in the proper relationship between male and female. A further support for this principle is the very first Divine word to the newly created man and woman, “be fruitful and multiply.” In the second creation account, the Torah describes the creation of the first woman. Immediately after her creation, we are told, “Therefore, a man must leave his father and mother and cleave to his wife and they shall become one flesh” (Bereishit 2:24).

The Highest Expression of Free Choice: Overcoming the Desire for Homosexuality

Today, unfortunately, various human rights movements adhere to the belief that the highest expression of humanism is the right to exercise freedom of choice in every aspect of life, including the right to establish same sex marriages. I believe a law was recently passed in Israel to legalize such marriages. The importance of Free Choice cannot be emphasized enough in Judaism. Yet, there are very different approaches to defining what Free Choice entails. In the secular world, Free Choice is defined as the lack of restrictions. Allowing our impulses and desires to act, however, we feel like without restrictions, as long as we don’t hurt anyone else, is the secular definition of the highest expression of Free Choice. However, the delineation of “when it’s not hurting anyone else” is not clear-cut and may be open to interpretation. Is publicly exposing homosexual relationships not a harmful example for others, especially children? In the Torah, we are not only prohibited from hurting others, but we are furthermore forbidden to hurt ourselves. Therefore, suicide is considered a primary transgression in the Torah. I would venture to say that violating our Divine image by homosexual relationships can be compared to spiritual suicide. If we make a personal choice to purposely go against reflecting our Image of G-d in a fruitful male/female relationship, then what kind of spiritual meaning does our life serve? The Torah’s definition of Free Choice is diametrically opposed to that of the secular world. Rather than giving in to our desires and impulses, the Torah calls us to elevate ourselves to reflect our Divine Image by overcoming fruitless desires. Judaism credits the power of our Free Choice with the ability to make the right choices even when it goes against our natural inborn instincts. Thus, the definitions of Free Choice from the secular and Torah perspectives clash through their respective views on homosexuality. According to the secular view, homosexuality is an expression of exercising one’s Free Choice by following one’s own desires without giving in to religious and or social pressure. According to the Torah, Free Choice empowers every person with the ability to overcome even a natural, hormonal, inborn tendency and physical desire towards homosexuality by abstaining from committing such an act for the sake of spiritual growth and perfection.

Remaking Ourselves in Tune with the Purpose of Creation

The ‘sense’ associated with the Month of Elul is עֲשִֹיָּה/asiyah – ‘action’ or ‘making.’ The Torah teaches us, וּשְׁמַרְתֶּם מִצְוֹתַי וַעֲשִׂיתֶם אֹתָם – “Keep the mitzvot and do them” (Vayikra 22:31). B’nei Yissaschar asks, why do we need to be told to both keep and do the mitzvot? He further wonders why it doesn’t simply state, “Keep and do the mitzvot,” but  rather, “Keep the mitzvot and do them.” He explains that the answer lies in the Hebrew word for ‘do them’ which can also mean ‘make them’ or – with a slight change of vowels – ‘make themselves.’  The Midrash teaches that when we keep the mitzvot, it is considered as if we made ourselves (Midrash Vayikra Rabbah 35:7). Similarly, when we do Teshuvah, Hashem considers it as if we became a new creation (Midrash Vayikra Rabbah 30:3). Since the Month of Elul is the month of Teshuvah, and becoming a ba’al teshuvah (master of return) is considered as a new creation, as if we had remade ourselves. Therefore, the ‘sense’ of action/making is especially fitting for this month (B’nei Yissaschar Article for the Month of Elul 1:6) So the power of Teshuvah to change ourselves knows no bounds. As part of the ultimate Free Choice, we have the ability to make ourselves anew, to become a completely altered and new person in tune with our purpose of creation. In light of this principle, we can now understand that the only appropriate answer to the question, ‘What is Judaism’s view of the Jewish homosexual?’ is, ‘There is no such individual’ (Homosexuality and Judaism, Rabbi Barry Freundel, quoting M.H. Spero, ‘Homosexuality: Clinical and Ethical Challenges,’ in Judaism and Psychology: Halachic Perspectives, Yeshiva University, 1980). Within Talmudic and Halachic responsa, there is no term to define a homosexual Jew. The modern transliteration of homosexual into Hebrew only proves the point that no term exists. The homosexual is never listed among the recognized categories of Jewish society – Kohen, Levi, woman, slave, king, deaf, mute, and so on. The only category that includes the Jewish homosexual is מומר לתיאבון/mumar l’teiavon (one whose desires put him in opposition to Torah law). Thus, according to the Torah, ‘homosexual’ is a term that is limited to the description of an activity, as opposed to a term that describes a minority group. Therefore, we must not ostracize a person who practices homosexuality any more than we would shun any other Jew who breaks Shabbat or eats non-kosher. “Don’t judge your friend until you arrive at his place” (Pirkey Avot 2:4). We do not have any inkling of the difficult tests this person is up against, and which genetic, social, and traumatic experiences caused his or her sexual orientation. Therefore, we must show compassion and encourage such an individual to harness the power of Free Choice to redirect his or her desires, thereby remaking themselves anew.

Virgo and the Question of Female Homosexuality

The astrological sign of the month of Elul, Virgo, is connected with the purity of repentance – remaking ourselves into a new creation. The Jewish congregation is likened to a virgin, untouched and pure. We are continually endeared to Hashem as if for the very first time. The sexual purity with which the constellation of Virgo is associated alludes to the importance of focusing on sexual purity during our Teshuvah throughout the month of Elul. It has been brought to my attention that many Jewish women, even those who belong to the Torah camp, practice homosexuality occasionally. Female homosexuality is often thought not to be explicitly forbidden by the Torah. Perhaps this mistaken conclusion arises because there is no specific prohibition for female homosexuality the way the Torah explicitly forbids male homosexuality, “You shall not lie with a man, the way of lying with a woman; it is an abomination” (Vayikra 18:22).  In addition, female homosexuality does not entail emission and wasting of seed which has the ability to create new life. Thirdly, it does not entail any actual consummation of the sexual act of becoming “one flesh” as does male homosexuality. Nevertheless, Rambam rules unequivocally that lesbianism is forbidden by the Torah (D’oraita): “Lesbian relations are forbidden. This is מִדַּרְכֵי מִצְרַיִם/midarchei Mitzrayim –‘the conduct of Egypt’ which we were warned against, as [Vayikra 18:3] states: “Do not follow the conduct of Egypt.” Our Sages said, What would they do? A man would marry a man, a woman would marry a woman, and a woman would marry two men. Although this conduct is forbidden, [by Scriptural Law, the verse is not merely cited as support for a Rabbinic injunction], lashes are not given for it, for it is not a specific prohibition, since it doesn’t involve intercourse. Therefore, such women are not forbidden to marry a Kohen as zonot (prostitutes), nor does a woman become prohibited to her husband because of this, for this is not considered harlotry. It is, however, appropriate to give them lashes for rebellious conduct because they performed a transgression. A man should take precautions with his wife concerning this matter and should prevent women who are known to engage in such practices from visiting her and her from visiting them” (Rambam, Mishnah Torah, the Laws of Forbidden Sexuality, Chapter 21, Halacha 8). The Shulchan Aruch (Even HaEzer 20:2) reiterates Rambam’s ruling almost word for word.

Returning to the Purpose of Our Creation

To conclude, we are placed in this world to exercise our Free Choice – to live as spiritual beings fulfilling the will of our Creator, rather than distorting the Torah to justify an inability to control physical desires. Hashem never gives a mitzvah that is beyond the ability of an individual to fulfill. Whatever one’s sexual orientation, no one is trapped in a living prison without exit or key. Contrary to the bombardment of the media promulgating gays’ rights,  a recent study reported a success rate of more than 70% for redirecting homosexual orientation (Schwartz, M.F. and Masters, W.H., “Masters and Johnson Treatment Program for Dissatisfied Homosexual Men.” American Journal of Psychiatry 141:2, February 1984, pp. 173-181. The study reported a success rate of 79% after one year and 71% after five years. This demonstrates that when we truly desire to live by the Torah, nothing is impossible. May we seize the opportunity of Elul to choose eternal life – to do Teshuvah, correct our ways, renew ourselves, and return to the purpose of our creation!