A Discussion with Rabbi Shmuel Kamenetsky on “SSA” - Hakirah.org

A Discussion with Rabbi Shmuel Kamenetsky on “SSA” - Hakirah.org A Discussion with Rabbi Shmuel Kamenetsky on “SSA” - Hakirah.org

12.07.2015 Views

36 : Hạkirah, the Flatbush Journal of Jewish Law and Thoughthomosexuals “act out” under a psychological compulsion, andhence are unable to control their desires. Thus, they insist, homosexualityis a form of duress even though the duress does not comefrom a third party (such as having a gun held to one’s head), butfrom ong>withong>in one’s very own self.The Rosh Yeshiva responded that characterizing SSA in thismanner is a misrepresentation and he reiterated his personal awarenessof many who have successfully changed sexual orientation, severalof whom participated in JONAH programs. These individualsare living testimony to the fact that change is real. From a religiousperspective, he said, halachah sets forth three categories of transgressionsfor which oness cannot be used as an excuse: idol worship, 6murder, and certain sexual prohibitions (including specificallymishkav zachar—homosexual relations). 7While any therapy may be difficult, and sometimes gutwrenching,the process of looking deep inside ourselves and uncoveringdeep-seated issues does not come about ong>withong>out some internalupheaval. Rav ong>Kamenetskyong> stated that “some people may haveto work longer or harder. For some it may even be a lifetime undertaking,but that does not excuse the person from engaging in thenecessary counseling.” This is true for almost all therapies, be they67The homosexual lifestyle is replete ong>withong> frequent references to body worshipand sexual idolatry. An ultimate transgression in Judaism is idolatry,the worship of something—anything—other than G-d. In this context,idolatry can include an idea, a force, a habit or obsession to which wehave surrendered sufficient authority or power to interfere ong>withong> our observanceof the Commandments. For an in-depth discussion of this point,see, in particular, Goldberg, Light in the Closet, pp. 359–367.It is apparent that those attempting to apply the oness exemption to homosexualbehavior are relying on the premise that a “gay gene” exists, orat a minimum, a presumption that the condition is congenital and unchangeable.In other words, these advocates suggest that homosexualshave no choice in the matter: not only is their sexuality predetermined,but they lack the free will to choose to live as heterosexuals; such a positiondenies a basic Torah principle of free will. Rav ong>Kamenetskyong> pointedout that a consequence of this position is the denial of any treatment optionsfor those who would desire change. In stark contrast to the positionof oness, of course, is the fact that innumerable individuals have successfullychanged sexual orientation.

A ong>Discussionong> ong>withong> ong>Rabbiong> ong>Shmuelong> ong>Kamenetskyong> on “SSA” : 37for depression, anxiety, addiction, or any other life issue. Progressand growth do not come ong>withong>out challenge. 8Nurture or Nature?The fact that childhood emotional wounds are a primary risk factorcausing homosexuality is relevant to the Talmudic explanation ofthe meaning of “to’eivah” in Vayikra 18:22. Rav ong>Kamenetskyong> focusedon a provision ong>withong>in Nedarim 51a in the Talmud. It therestates that the word “to’eivah” should be understood, on a deeperlevel, that a person ong>withong> same-sex attraction (or one who violatesthe prohibition expressed in Vayikra 18:22) has been “led astray.” 9That provision can mean that something went wrong in the processof a person’s development or that his psycho-social or psychoemotionaldevelopment either stopped or was arrested at an earlyage; hence, he was led astray. Corrective action is, however, available.Such corrective action can be done in a manner similar to theprocess of teshuvah. Rambam explains that teshuvah is a process inwhich one first understands the past, then focuses on changing patternsof feelings, thoughts, and behaviors in the present, and finallyinternalizes those new practices as part of his/her future. 10 The psy-8910Some “gay activists” and their allies argue, however, that the process ofengaging in such therapy is harmful and may be a primary cause of suicide.To the contrary, however, individuals who see themselves unwillinglytrapped in the homosexual lifestyle and who therefore see no wayout are the ones who represent a significant percentage of SSA individualswho commit suicide. Most tragic suicides resulted from individuals whodo not see an option for themselves. Those who may have had therapyfor suicidal ideation understand there are alternatives available and suicideis not their only option. Drs. Michael F. Gliatto and Anil K. Rai, “Evaluationand Treatment of Patients ong>withong> Suicidal Ideation,” American FamilyPhysician (March 15, 1999) .Someone can be led astray by a variety of influences, be they his/her ownemotions, upbringing by parents, or relationship ong>withong> peers, or by societalnorms that stress “anything goes.”Mishneh Torah, Hilchos Teshuvah 1:1.

A <str<strong>on</strong>g>Discussi<strong>on</strong></str<strong>on</strong>g> <str<strong>on</strong>g>with</str<strong>on</strong>g> <str<strong>on</strong>g>Rabbi</str<strong>on</strong>g> <str<strong>on</strong>g>Shmuel</str<strong>on</strong>g> <str<strong>on</strong>g>Kamenetsky</str<strong>on</strong>g> <strong>on</strong> “SSA” : 37for depressi<strong>on</strong>, anxiety, addicti<strong>on</strong>, or any other life issue. Progressand growth do not come <str<strong>on</strong>g>with</str<strong>on</strong>g>out challenge. 8Nurture or Nature?The fact that childhood emoti<strong>on</strong>al wounds are a primary risk factorcausing homosexuality is relevant to the Talmudic explanati<strong>on</strong> ofthe meaning of “to’eivah” in Vayikra 18:22. Rav <str<strong>on</strong>g>Kamenetsky</str<strong>on</strong>g> focused<strong>on</strong> a provisi<strong>on</strong> <str<strong>on</strong>g>with</str<strong>on</strong>g>in Nedarim 51a in the Talmud. It therestates that the word “to’eivah” should be understood, <strong>on</strong> a deeperlevel, that a pers<strong>on</strong> <str<strong>on</strong>g>with</str<strong>on</strong>g> same-sex attracti<strong>on</strong> (or <strong>on</strong>e who violatesthe prohibiti<strong>on</strong> expressed in Vayikra 18:22) has been “led astray.” 9That provisi<strong>on</strong> can mean that something went wr<strong>on</strong>g in the processof a pers<strong>on</strong>’s development or that his psycho-social or psychoemoti<strong>on</strong>aldevelopment either stopped or was arrested at an earlyage; hence, he was led astray. Corrective acti<strong>on</strong> is, however, available.Such corrective acti<strong>on</strong> can be d<strong>on</strong>e in a manner similar to theprocess of teshuvah. Rambam explains that teshuvah is a process inwhich <strong>on</strong>e first understands the past, then focuses <strong>on</strong> changing patternsof feelings, thoughts, and behaviors in the present, and finallyinternalizes those new practices as part of his/her future. 10 The psy-8910Some “gay activists” and their allies argue, however, that the process ofengaging in such therapy is harmful and may be a primary cause of suicide.To the c<strong>on</strong>trary, however, individuals who see themselves unwillinglytrapped in the homosexual lifestyle and who therefore see no wayout are the <strong>on</strong>es who represent a significant percentage of SSA individualswho commit suicide. Most tragic suicides resulted from individuals whodo not see an opti<strong>on</strong> for themselves. Those who may have had therapyfor suicidal ideati<strong>on</strong> understand there are alternatives available and suicideis not their <strong>on</strong>ly opti<strong>on</strong>. Drs. Michael F. Gliatto and Anil K. Rai, “Evaluati<strong>on</strong>and Treatment of Patients <str<strong>on</strong>g>with</str<strong>on</strong>g> Suicidal Ideati<strong>on</strong>,” American FamilyPhysician (March 15, 1999) .Some<strong>on</strong>e can be led astray by a variety of influences, be they his/her ownemoti<strong>on</strong>s, upbringing by parents, or relati<strong>on</strong>ship <str<strong>on</strong>g>with</str<strong>on</strong>g> peers, or by societalnorms that stress “anything goes.”Mishneh Torah, Hilchos Teshuvah 1:1.

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