A Discussion with Rabbi Shmuel Kamenetsky on âSSAâ - Hakirah.org
A Discussion with Rabbi Shmuel Kamenetsky on âSSAâ - Hakirah.org A Discussion with Rabbi Shmuel Kamenetsky on âSSAâ - Hakirah.org
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
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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.