LEV239 One shall not have relations with a woman in niddah. (See [[LEV129]] Leviticus 12:2 unclean CHINUCH 113-4). The basic idea is that Hashem wants his holy nation to distance itself from all impurity, unpleasantness and damage.

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LEV240 See [[LEV168]] Leviticus 15:28 discharge OXFORD 389-90

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LEV241 See [[GEN874]] Genesis 17:7 your ROSNER-BLEICH 110-1

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LEV242 See [[GEN854]] Genesis 15:16 iniquity DORFFDRAG 66

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LEV243 Here I propose to study a specific halakhic provision which illuminates Jewish law's relation to universal human moral judgment, namely the category hillul hashem insofar as it shapes Jewish duty in terms of gentile opinion. An inner theological dialectic lies behind the legal tension to be explored. God has given the Torah to one particular people, the Jews, and its rules distinguish between those who do and those who do not participate in the system. The same Torah indicates that God stands in a similar relationship, if a legally less demanding one, with all humankind, the children of Noah. Hence they may be said to have a legitimate basis for judging Jewish conduct. (See the admirable study by David Novak, The Image of the Non-Jew in Judaism (New York: Edward Mellen, 1983). The potential tension between what the Torah permits to Jews and a harsh evaluation gentiles might make of it creates the subset of the laws of hillul hashem to be studied. While the term hillul hashem does not occur in the Bible, equivalents are found in several biblical books, with heavy concentrations in Leviticus and Ezekiel. The peshat of these texts may be classified as moving from concrete acts of profanation, to those which directly or indirectly cast aspersions on God, and finally to an abstract sense of hillul hashem. Since the book of Leviticus pays considerable attention to cultic acts which sanctify God --to the extent that various items can be called God's "holy things" -- so, by extension, mishandling them profanes God. (Thus Lev. 21:6, 22:2, 32; Mal. 1:12; and perhaps Ez. 20:39.) Idolatry--specifically, sacrificing one's child to Moloch --is a desecration (this verse), 20:13). Ezekiel accuses certain women prophets of equivalent sacrilege (Ezekiel 13:19). The theme also encompasses non-cultic violations, of which swearing falsely by God's name is a similarly direct profanation (Leviticus 19:12). And it includes unethical acts like a father and son having sexual relations with the same girl (Amos 2:7) and Jerusalemites reneging on their solemn path to free their Jewish slaves (Jeremiah 34:16). Ezekiel envisages this notion abstractly and four times, in consecutive verses, proclaims God's determination to sanctify the Divine name which the people of Israel has profaned through its sinfulness (Ez. 36:20-23). The social dimension of several of these acts of profanation deserves particular attention. The heinousness of the sacrilege derives as much from what the act says about God to others, a public, as from its intrinsic profanity. The biblical authors consider God's social, corporate acknowledgment even more important than the equally indispensable private faith of individuals. The political term, king, so often used to refer to God, testifies to this social understanding of God's reality. Hence acts which imply that there is no God or which as good as do the same by testifying falsely to God's nature or commands, profane God's "name," that is, our understanding of God or, equally, God's reputation. Much of rabbinic teaching in this area derives from the social context.

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LEV245 The Torah clearly states its views about the act of homosexuality. Homosexuality, i.e., two men having sexual relations, is unmistakably prohibited [this verse]. The act is twice called a "To'aiva," an "abomination" and it is such a severe sin that it merits the death penalty in a Jewish court system (Leviticus 20:23). If not for the fact that homosexuality is prevalent and accepted in Western society today, there would be a little controversy about this Torah sin. It is clearly forbidden and never condoned anywhere in the Torah. The very context of the prohibition gives us an indication of the severity of the homosexual act (Leviticus 18:21-23). It is couched between the prohibitions of child sacrifice (to an idol) and bestiality (sexual relations with an animal). In almost every culture in the twenty-first century, these two acts are considered abhorrent, repugnant, and contrary to society's values. This attitude seems to reflect the Torah's attitude towards the act of homosexuality. It is only because homosexuality is relatively widespread and condoned by so many people today, a relatively new phenomenon, that it appears that the Torah is "out of step" with the real world. "Live and let live" concerning all sexual unions is a consensus that emerged only in the latter part the twentieth Century. This apparent conflict raises an important issue that has clear ramifications and will be discussed below. Although it is not specifically mentioned in the Torah, lesbianism was regarded by the Rabbis in the same manner as homosexuality -- i.e., as an unnatural sexual bond (Midrash, Sifra, Acharei Mot 8:8). They clearly forbade it in Jewish law as a Rabbinical violation without the classical punishment for sin (because no classical intercourse takes place) (Maimonides, Hilchot Isurei Bi'ah 21:8), but did suggest Rabbinic flogging as a punishment. The Code of Jewish Law adopts this view as well (Shulchan Aruch, Even Ha'er 20:2).

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LEV244 … biblical interpreters [who] hold that homosexuals are being punished by aids for that homosexuality, [] might be surprised to find that the Hebrew Bible does not necessarily punish homosexuality with a plague but rather in (this verse) and verse 28 suggest exile as the appropriate punishment and verse 29, karet, which recent biblical scholarship tells us indicates that this person will not have any progeny or will be excommunicated from the group. (D.J. Wold, 1978, University of California, Berkeley, Unpublished Dissertation, "The Meaning of the Biblical Penalty Kareth;" Encyclopedia Judaica, Vol. 6, p. 121; Encyclopedia Miqrait, Vol. 4, pp. 330-2.) Additionally, among other crimes mentioned in the same chapters of Leviticus (punishable with karet) are included: 1. The offering of sacrifices without priestly authority (Leviticus 17:9), 2. The eating of blood of animals to be sacrificed to God (Leviticus 17:10), 3. Spirit or ghost consulting (Leviticus 20:6), 4. Cursing father or mother (Leviticus 20:9). In all of these cases, the specific crime and punishment is mentioned and they all share the same punishment with homosexuality. While many of these crimes in Western society have been circumvented, ignored or changed, homosexuality continues to be seen as biblically forbidden and punishable by divine action. The association between homosexuality and the punishment of "plague" is, however, incorrect according to the Bible. In addition, one would be hard-pressed to explain why other "sinners" guilty of equally heinous crimes (according to the Bible) do not contract aids or why IV drug users contract aids when there is no category similar to IV drug abuse in the Bible? The selective use of this category is, therefore, both potentially harmful and poor biblical scholarship and should not be used.

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LEV248 Unlike general society, which may change its value system from generation to generation (fifty years ago, for example, nearly 100% of surveyed Americans thought homosexuality was immoral, while today the percentage is far less), Jewish values do not change from generation to generation, since they are divinely established and human nature remains the same, even as human values are ephemeral. The Torah clearly states that homosexual activity is morally wrong, calling it an abomination [this verse]. In addition, this sin is so severe that the penalty is death (Leviticus 20:13). It should be noted that one may not confuse the Jewish attitude toward homosexual behavior with a Jewish attitude to the homosexual. In Judaism, one can hate the sin but not the sinner (See chapter "Hate and Revenge"). As the Talmud notes according to one interpretation (Berachot 10a), based on the verse in Psalms (Psalms 104:35), one should pray for the end of sin, not for the end of perennial sinners. Sinners are still considered part of the Jewish community (Sanhedrin 44a)... In fact, if it can be proven in the future that specific homosexual behavior is due to a sickness and is uncontrollable, rather than is a tendency, urge, and a lifestyle made by choice, then those who engage in this type of homosexual behavior would be in the Jewish category of ones and would not be morally responsible. Similarly, a shoplifter who was a kleptomaniac and psychologically deemed not in control is not looked upon as a sinner unless the immoral act is made out of free choice. However, homosexuality has not yet been proven to be an illness.

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LEV246 Do not commit sodomy. Hashem wants the world to be populated. For a man to lie carnally with another man runs counter to this goal, for such results in the destruction of the male seed and serves no positive purpose whatsoever. Hashem forbids this act also because it is perverted, vile and disgusting in His eyes, as it is in the eyes of anyone who has any sense. Each of us is created to serve Him and a person should not degrade himself with such a vile and ugly deed.

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LEV247 The duty to ransom Jewish captives is perhaps the most graphic illustration of this thick sense of community. It is as if the body has been dismembered, and it cannot rest until the last member has been reattached. Jewish law gives priority to the legal requirement to ransom captives over everything else, a vivid illustration and a direct implication of Judaism’s extensive community. “Redeeming captives takes precedence over sustaining the poor and clothing them, and there is no commandment more important than redeeming captives. Therefore, for everything commanded for which the community collected money they may change its usage for the sake of redeeming captives. Even if they collected it for the sake of building a synagogue, and even if they bought the wood and stones and designated them for building the synagogue, such that it is forbidden to sell them for another commanded purpose, it is nevertheless permitted to sell them for the sake of redeeming captives. But if they built it already, they should not sell it... Every moment that one delays redeeming captives where it is possible to do so quickly, one is like a person who sheds blood (Shulchan Arukh, Yoreh De’ah 252:1, 3).” Following mishnaic and talmudic sources, the Shulchan Arukh (Yoreh De’ah 252:8) maintains that the community should redeem a woman before a man because even though both are in danger of torture or even death, the woman is also at risk for being raped by her male captors. On the other hand, if the captors are known to rape men as well, we must redeem men first because the Rabbis, who were all men, thought that as bad as rape of a woman is, rape of a man through forced anal sexual penetration was worse because it did not even follow the form of what in other circumstances is loving, consensual sex. (The Rabbis and--at least until recently--the rest of the Jewish tradition condemned anal penetration of one male by another as an “abomination,” following Leviticus 18:22.) This rule, with this exception, indicates that the one who is at greatest risk, and who therefore needs our help most, gets it. (Continued at [[LEV1070]] Leviticus 25:36 you DORFFWITO 135).

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