Homosexuality
Do not walk according to the customs of the land of Egypt, where you lived, and do not walk according to the customs of the land of Canaan, to which I am leading you, and do not walk according to their statutes. Do My laws and keep My statutes, so that you can walk in them: I am your God Almighty.
Vayikra, 18:3
What they were doing? A man married a man and a woman married a woman...
Rabbi Ovadia Sforno*, commentary on Vayikra 18:3
...In 1994, a huge scandal erupted in the Israeli Knesset: speaking in defense of the rights of so-called “sexual minorities,” the then leader of the radical left Meretz party and Minister of Education Shulamit Aloni said that homosexual relationships existed between Jewish men at all times. As evidence, the “frantic Shula” (as she was called) cited as an example... the love of David and Jonathan, the son of King Shaul* (in the Christian tradition - Saul).
According to Aloni, this is eloquently evidenced by a line from David’s lament for Jonathan, who died in the battle with the Philistines:
Oh Jonathan, Jonathan! You were dearer to me than my brother, closer to my wife!
This interpretation of one of the most beautiful examples of genuine male friendship outraged not only religious, but also secular Knesset members. They declared that a person professing such views could not hold the post of Minister of Education. As a result, Shulamit Aloni was forced to resign first from this post, and then, although not only and not so much for this reason, she was removed from the post of party leader.
This story speaks quite eloquently about the attitude of Israeli society towards homosexuality just a little over ten years ago. And, of course, even more radical was the attitude of Jews towards homosexuality and homosexuals in the past.
The Torah categorically and repeatedly prohibits any sexual relations between men, calling them an abomination and requiring the death penalty for both partners, both passive and active. And this law was strictly observed throughout the early centuries of Jewish history, although few cases of homosexuality were recorded during that period.
It is possible that the author of the book “Kosher Sex,” Georges Valensin, is right when he writes that homosexuality became widespread among Jews during the period of Greek rule. It was then that thousands of Jewish youth adopted Greek customs and the Greek way of life. But this was one of the reasons for the nationwide uprising of the Maccabees against the Greeks and those Jews who underwent such cultural assimilation.
Valensin also tells the truth that after the destruction of Jerusalem and the fall of the Second Temple, the Romans took hundreds of Jewish boys from Judea for their brothels. However, for some reason he ignores the fact that these boys committed mass suicide so as not to fall into the hands of lustful patricians, and the Jews of Judea, Rome, and Egypt made colossal efforts to ransom them. And his story that homosexuality was still quite widespread in the Jewish environment in ancient times is completely false, since “men who sold forbidden love lived in ancient Jewish temples.”
This lie is all the more obvious because the Jews have always had only one Temple. And if a homosexual had crossed its threshold and even dared to demonstrate his sexual orientation there, he would have been immediately killed.
And about another invention of Valensen, which is based on the clearly anti-Semitic work of A. Edwards and R. Masters. We are talking about the fact that allegedly “in the last century there were Jewish establishments for men’s pleasures in Morocco.”
There is obvious deceit. Or - ignorance, ignorance of the realities of the East. For such establishments could not exist by definition; or they were maintained not by Jews, but by Arabs, who could force Jewish boys and young men to work.
Valensin's assumption that in ancient times Jewish warriors raped their defeated enemies - and hence their extreme contempt for passive homosexuals - is also without any basis.
The truth is that the Jews had a feeling of contempt and disgust towards any homosexual, regardless of whether he was active or passive. This, we repeat, does not mean that there were no cases of homosexuality among the ancient Jews - no, alas, they were (although, according to all historians, they were of an exceptional nature), and, for example, it is argued that the father-in-law of the great Rabbi Akiva had such unnatural inclinations - Kalba Savua.
Although it is possible that in this case we are talking about nothing more than a legend generated by the extremely negative attitude of Jewish historians towards this character: there is not even a real name left from him, but only the nickname Kalba Savua, which literally means “fed dog” .
Most researchers of Judaism associate the extremely harsh attitude of Jews towards homosexuality with the Torah's prohibition against the needless shedding of semen. In addition, such a relatively small people, such as the Jews have always been, simply could not afford to come to terms with those who harm the reproduction of the nation. And homosexuality undoubtedly leads to a decrease in the birth rate!
Many rabbis agreed with this argument, but none of them ever considered it the main one. According to all commentators on the Torah, this type of sex should disgust a person, primarily because it is contrary to human nature.
However, the modern Israeli rabbi Zvi Wasserman (a native of St. Petersburg, in the past a famous fighter for the right of Soviet Jews to emigrate to Israel), in his comments to the already quoted lines of the book “Vayikra,” unexpectedly offers a fundamentally new, in a certain sense of the word, revolutionary view for Judaism on the nature of homosexuality. If, writes Rabbi Wasserman, homosexuality were not inherent in human nature, if there were no people who, due to one or another of their physiological or psychological deviations, were attracted to people of the same sex, then why would this attraction be prohibited at all? Why ban something that an ordinary person of sound mind and sober memory would not pay attention to?! Obviously, Rav Wasserman comes to the conclusion, attraction to people of the same sex is, in fact, inherent in the nature of some part of people. But this means only one thing - their very task in this life is precisely to obey this particular law of the Torah, overcome this inclination in themselves and, rising above their own animal nature, with honor pass the test assigned to them by God. Thus, seemingly opposing the traditional and most widespread point of view of Judaism on homosexuality, Rabbi Zvi Wasserman ultimately comes to the same conclusions and sets before the believing Jew who has discovered homosexual inclinations the same life goals as Orthodox Judaism.
Jewish legislators left behind many laws designed to prevent not only the spread of homosexuality, but in general any actions that are associated with “gender confusion.” One of these most important laws is the prohibition for a man to wear women's clothing, and for a woman to wear men's clothing.
The most recent such halakhic decree was issued in February 2005 by Rabbi Shmuel Eliyahu: according to it, a Jewish man is forbidden to shave his hair and generally carry out any type of hair removal on his chest and abdomen. For, according to the rabbi, “hair” can be considered a truly masculine sign, the deprivation of which makes a representative of the stronger sex effeminate.
Jews have carried a persistent aversion to sex between men through all centuries of their history. And, as the same Georges Valensin admits, until the middle of the 20th century, the proportion of homosexuals among Jews throughout the world was significantly lower than among other peoples with whom Jews lived.
Despite his best efforts, Valensen managed to find only about a dozen homosexuals among any famous Jews of the first half of the 20th century. And even then, most of them, like Max Jacob and Maurice Sachs, were crosses. This means, in essence, they no longer belonged to Judaism or the Jewish people and did not profess its values.
Jewish thieves in law and kings of the underworld not only contributed to the Russian thieves' jargon, but also became the creators of unusually harsh prison camp laws regarding the treatment of homosexuals.
According to these laws, passive homosexuals - “offended” or “lowered”, as they were called - should be allocated a place near the bucket, they are forbidden to shake hands, they are obliged to eat at a separate table, and it is undesirable to even talk to them. A person who eats with a “lowered” person at the same table becomes “lowered” himself, with all the ensuing consequences. It is easy to see behind these laws the same laws about “tum” - a ritual, unwashed mystical filth that is transmitted to everyone who comes into contact with such an “unclean” person. And, accordingly, he must be isolated from society and “hang around” near the same unclean place - the chamber bucket.
The Second World War, as we know, led to the Holocaust of the Jewish people. This tragedy was accompanied not only by mass extermination - Jewish boys in the camps often found themselves the objects of lust of their Nazi camp guards, among whom homosexuality was very common. Those victims who survived the Holocaust had to go through a severe mental crisis afterwards. However, the majority were able to return to normal life and start families, as evidenced by numerous materials from the Jerusalem Holocaust Memorial Center Yad Vashem.
Alas, this same war, according to sexologists, also contributed to the rapid growth in the number of homosexuals among American Jews, many of whom acquired an addiction to same-sex love while serving in the American army. But... one should not particularly exaggerate the importance of this factor - an increase in the number of homosexuals among Jews was observed in the 50-60s of the last century not only in the States, but also in France, Italy and a number of other countries. And the connection here must be sought not with army service, but with the increasing departure of Jews from their own tradition and their excessive desire to be at the center of the struggle for the “liberalization of society” and against the persecution of any group of the population. Yes, indeed: being an eternally persecuted people, the Jews always found themselves on the side of the persecuted and spoke out in their defense. Since homosexuals were persecuted by the Nazis, and in most countries of the world homosexuality was considered a criminal offense, many Jews became such, strange as it may sound, simply out of solidarity. And it is no coincidence that it was Jewish public figures in many countries of the world who led the fight for the abolition of laws against homosexuals, defending the “rights of sexual minorities” in general.
Explaining this strange position of Jewish liberals, the famous Torah scholar Rabbi Pinchas Zilberstein remarked in an interview with one of the authors of this book:
It is curious that, although they oppose Jewish morality, often being extremely far removed from the Jewish tradition, by their very disposition, by their mentality, these people remain Jews. They seem to embody what in Kabbalah is called the “line of Abraham” - the “line of mercy.” Their hatred of any injustice, their desire to protect those whose rights are violated in one way or another - all this is an inherent desire in the Jewish national character. Their fault, or perhaps their misfortune, is that due to isolation from the Torah, due to their upbringing or intellectual delusion, they are not able to separate true moral values from false ones, and often rush to the defense of vice and contribute to its establishment in society consciousness as the norm. And this is precisely why they are three times dangerous, because it is said in the book of the prophet Shmuel: “He who is merciful to the evildoers turns out to be cruel to the righteous”….
Thus, zealous and liberal Jewish politicians (or more precisely, Jewish politicians) demanded not only the abolition of laws criminalizing homosexual relations with the consent of both parties, but also recognition of the rights of homosexuals to enter into same-sex marriages and adopt children of this kind in “couples.” Jewish doctors, on the pages of special medical journals and popular publications, argued that homosexuality should not be considered a sexual perversion generated by mental abnormalities of the individual, but a kind of genetic predisposition. They persistently searched for the “gay gene,” which, in their opinion, is possessed by approximately 10% of men - this is the usual proportion of homosexuals in Western society. Jewish philanthropists generously donated money to various "gay" organizations.
But the biggest paradox was the support of homosexuals from the so-called leaders of “Reform Judaism.” Contrary to the obvious prohibition of the Torah, Reform rabbis declared homosexuality legitimate and even began to enter into marriages between homosexuals according to Jewish custom - under the chuppah and with the utterance of the traditional formula “here you are dedicated to me...”.
And if earlier Reform Judaism was considered by Orthodox Jews not as a movement in Judaism, but as some kind of new religion, to a large extent contradicting it, then with these steps the Reform rabbis finally took themselves beyond the boundaries of Judaism.
The end of the 60s of the 20th century was marked by extraordinary activity of Jewish homosexuals. In 1968, the first international congress of Jewish homosexuals took place in Los Angeles, which since then began to be held regularly. Typically, these conventions were accompanied by “pride parades,” during which hundreds and sometimes thousands of homosexuals paraded through the city, openly, sometimes obscenely, displaying their sexual orientation and waving pink banners.
This wave, undoubtedly, could not help but reach Israel, a certain part of whose population had long abandoned the observance of Jewish traditions and veneration of Jewish values and was oriented toward the West.
The struggle “for the rights of homosexuals” began in the Promised Land back in the late 70s of the 20th century. In 1979, an international congress of Jewish homosexuals took place in Tel Aviv. Then, through the efforts of the Meretz bloc of anti-clerical left-wing parties, the law criminalizing homosexuality was repealed, which was perceived by many Israelis as the first step towards its legitimation.
Pornographic magazines and videos for homosexuals began to be published in the country; in the sex shops that were springing up like mushrooms after the rain, they began to briskly sell various types of anal vibrators, advertisements for the search for homosexual partners appeared in newspapers, and permanent gathering places for homosexuals appeared, actively attracting boys and teenagers from low-income families into their circle with promises of generous payment “ for the pleasure."
The 90s of the 20th century were marked by the creation of the All-Israel Association of Gays and Lesbians. Their leaders used their connections in political and legal circles to completely legitimize homosexuality in Israeli society.
In 1994, despite the eruption of scandal and loud indignation of Holocaust victims, Israeli homosexuals and their foreign guests held a ceremony in memory of homosexuals killed during the Second World War at the Yad Vashem Museum in Jerusalem, justifying this by the fact that adherents of same-sex love were persecuted by the Nazis on a par with the Jews.
A year later, the famous case of a steward of the state-owned Israeli airline El Al broke out, who demanded that the company provide him and his partner with a free ticket to any country in the world once a year - just as it provides similar tickets to all its employees and their spouses. The management of El Al refused the steward's request, after which he appealed to the Supreme Court of Justice, and it recognized that he was right. Thus, in essence, the first step was taken towards the legitimization of homosexual marriages in Israel.
Others followed. The last successes of homosexuals in this direction were achieved in 2004. Then an Israeli court recognized the right of a homosexual to inherit the property of his partner and prohibited the deportation from the country of a foreign worker - the homosexual partner of an Israeli Defense Forces (IDF) soldier. The liberal judges based their decision on the basis that spouses and fiancées of IDF soldiers are not subject to deportation. According to the court, if this rule applies to women and girls, then it can easily be extended to men.
Since 1997, “pride parades”, in which thousands of homosexuals take part, began to take place with extraordinary pomp in Tel Aviv, and on the day of these parades the police began to block the streets for cars to pass through. In 2000, such a parade was held for the first time in Jerusalem, despite numerous protests from those who believed that such a procession had no place in a city holy to every Jew and Christian. In 2005, passions around the “pride parade” in Jerusalem flared up with renewed vigor. The mayor of Jerusalem, Uri Lupoliansky, tried to cancel the parade with his own authority, but homosexuals successfully protested this decision in the Supreme Court. Then the spiritual authorities of all three world religions - Judaism, Christianity and Islam - issued a general call to the Israeli government to refuse to hold such parades in a city like Jerusalem, since this event offends the religious feelings of representatives of all these religions, who equally consider Jerusalem your holy city. However, the leaders of the Association of Sexual Minorities said that such a requirement is an attack on democracy and demanded that the government and judges “not submit to religious dictates.” They also refused the offer of the famous Russian-Israeli businessman Arkady Gaydamak to accept a donation from him to the Association for any amount that suits them in exchange for refusing to hold the parade, since such an event offends his feelings as a Jew. And in the end, the “pride parade” in the capital of Israel did take place...
Parade of sexual minorities in Jerusalem
In the 1998 municipal elections, homosexuals won a very significant political victory in Tel Aviv - representatives of their Association received several seats on the municipal council and, accordingly, access to the budget, and powerful leverage over the city mayor. This allowed them not only to finally legalize “pride parades,” but also to achieve the allocation of funds for the publication of a free newspaper for homosexuals, “Zman Varod” (“Pink Time”), to introduce an optional course in “sexual tolerance” in city schools, during which Israeli children It would make clear that homosexuality is a normative phenomenon. Special centers and shelters were created for “homosexual teenagers” who had run away from home, that is, in fact, these were official brothels where elderly homosexuals could choose their young partners, special homes for elderly homosexuals, etc.
In 1999, Uzi Even, a teacher at Tel Aviv University, became a member of the Knesset for the first time - a man who not only did not hide his homosexual orientation, but also turned it into his political views, making the fight for the rights of homosexuals and only this the goal of all his socio-political activities. In 2004, he married his Israeli partner in Canada and, upon returning to his homeland, demanded that his “life partner” be included in all official documents as his spouse. However, Israeli Interior Minister Avraham Poraz refused him on the pretext that Israeli society was not yet ready for such innovations.
A few months later, Even’s example was followed by several more homosexual couples who also registered their marriage in Canada.
Currently, after heterosexuals in Israeli society have surrendered many legal positions to homosexuals, the main struggle has unfolded over the recognition of homosexual marriages and the right of homosexuals to adopt children. Today, both the All-Israel Association of Gays and Lesbians and the public organization “New Family” are fighting for gay couples to be given this right. Of course, Orthodox rabbis are primarily against granting them this right.
“We can allow society to have a loyal attitude towards homosexuality,” Rabbi Pinchas Polonsky, a lecturer at Bar-Ilan University, once said in a conversation with one of the authors of these lines (and these very words from the mouth of an Orthodox rabbi prove what tremendous successes homosexuals have achieved within Israel ). - But at the same time, we cannot allow the recognition of the legality of homosexual marriages and the right of homosexuals to adopt children. This is explained by the fact that the family is a unit of any normal society, ensuring its reproduction, and it is in this capacity that it is recognized and supported by the state. But a homosexual couple does not ensure the reproduction of society and does not guarantee its preservation in the future, and therefore should not count on the support of this society. Two men want to live together? Well, this is their personal business, but not the public’s business. And even more so, we cannot allow these people to gain the right to adopt children. In the end, when entering into such relationships with each other, they are aware that at the same time they are voluntarily giving up the right to become parents and raise children. Giving them such a right would mean support for homosexuality on the part of the state and is fraught with the most disastrous consequences for society.”
Of course, such a powerful onslaught of homosexuality, open propaganda of this phenomenon could not but lead to the results desired by gays - a sharp increase in the number of homosexuals in Israeli society, the share of whom among the country's male population by 2005 was approaching, according to the statements of Israeli homosexuals themselves, 10%, and according to some estimates it was even higher, that is, it exceeded their share in other countries of the world. In recent decades, there has been a sharp surge in homosexuality among religious Jews: cases of rape of boys or committing indecent acts against them in male mikvahs, during private lessons and even in the back rooms of synagogues, alas, are multiplying. True, it should be remembered that in the Jewish religious environment there is nothing more terrible than an accusation of homosexual predilections and harassment towards a boy or young man, and this moment is very often used in the religious environment to settle personal scores by openly raising vile slander against him or another person respected in these circles.
Be that as it may, the rapid growth in the number of supporters of same-sex love and its complete legalization before our eyes turned Israel into one of the largest international centers of homosexuality, a venue for various international forums of representatives of sexual minorities and sex tourism.
In this situation, a significant part of Israeli society, which does not accept homosexual relations as the norm, chose to take (may the reader forgive us this involuntary pun) a passive position.
The average secular Israeli today is convinced that homosexuals should not be persecuted, that they are entitled to the same rights as the rest of society, to which he only becomes dangerous when he resorts to outright sexual violence or begins to impose his standards of behavior on others. . He did not even notice, this Israeli man in the street, how the mentioned norms began to be imposed on him and his children by providing homosexuals with a free platform in various types of media and in politics.
At the same time, the religious part of Israeli society is trying to resist as actively as possible the onslaught of these morals, which are historically deeply alien to Jews.
Both rabbis and prominent political figures of the religious camp do not miss the opportunity to remind Israeli society that homosexuality cannot be the norm. Even if homosexuals are not persecuted by law, as required by the Torah, Jews must remember that this is a deviation, a sexual perversion, contrary to human nature.
The famous Israeli psychotherapist, a supporter of the so-called reincarnation hypnotherapy, Rabbi Efim Svirsky, in a number of his studies based on practice, convincingly proved that homosexuality is not something innate, it is the result of an ugly upbringing or psychological and mental trauma suffered in childhood.
According to Svirsky, any homosexual, on his own or with the help of a psychologist, can, if not get rid of the “wrong” orientation in his thoughts, then suppress it and lead a normative sexual life. Efim Svirsky writes that sometimes working with homosexuals took him several years, but in the end his patients created families and lived happy intimate lives with their wives.
A number of articles by modern rabbis allow consideration of the nature of homosexuality from a Kabbalistic point of view - as a result of the infusion of a female soul into a male body. But at the same time, like Rabbi Wasserman, the rabbis immediately stipulate that this in no way justifies homosexual behavior. On the contrary, the meaning of such a person’s life is precisely to rise above his nature and follow the laws of the Torah.
Yes, and let’s be honest, such opuses not only do not meet with recognition in Jewish religious circles, but are also considered a profanation of the ideas of Kabbalah. At the same time, in the “Sefer Ha-Gilgulim” (“Book of Reincarnations”) of the great Kabbalist Gaari, it is stated that Chana, the first wife of his closest disciple Chaim Vital, was the reincarnation of Rabbi Akiva Kalba Savua’s father-in-law, and precisely because a male soul, she was barren. Further, in a half-hint, the book says that the soul of Kalba Savua ended up in a female body precisely because he was a homosexual in his previous reincarnation. And this, in turn, means that from a Kabbalistic point of view, it is not “erroneous incarnation” that is the cause of homosexuality, but, on the contrary, a man’s vicious lifestyle can lead to the fact that his soul in the next incarnation will end up in a female body.
In 2002, a group of rabbis created a special center to help teenagers who were victims of homosexuals. The workers of this center claim that a man becomes a homosexual as a result of either outright violence on the part of another homosexual, or falls into the latter’s network during adolescence, that is, when he has not yet established a normal hormonal balance and experiences a state of sexual intercourse that is well known to sexologists. disorientation. This center has created a permanently operating Internet site (by the way, an attempt to create a similar “Anti-Gay” site was made in Russia. It is a pity that its creator limited himself to only a long article in which he explains in a language understandable to teenagers the unnaturalness of this phenomenon - perhaps he should have followed the path of the rabbis and regularly entered into correspondence with 13-14 year old sexually disoriented boys!) and opened a telephone line that any teenager who finds it difficult to determine his sexual orientation can contact.
“When talking with teenagers, we quickly convince them of the advantage and normality of heterosexual relationships. This once again proves that there is no such thing as a “16-year-old homosexual,” but there are boys who have become victims of violence or outright seduction,” say the rabbis from the Teen Assistance Center.
Surely there will be people who categorically disagree with the interpretation of classical Judaism and modern rabbis of the nature of homosexuality and who hold completely different views. But the book that the reader holds in his hands reflects precisely and only the Jewish point of view on this problem and therefore the authors do not intend to enter into any discussions on this issue. We can only note that in response to the war declared by religious orthodox circles, the leaders of Israeli homosexuals are in every possible way promoting Reform Judaism and demanding its recognition by the entire Israeli society as one of the full-fledged movements of the Jewish religion.
The struggle between these two forces in modern Israel has not yet ended, and today no one will undertake to predict its outcome. However, Jewish spiritual leaders like to remind the public of the famous prediction of Rabbi Shimon Bar Yochai, according to which the end of the world, accompanied by wars, disasters and mass deaths of Jews and representatives of other peoples, will occur immediately after the day when the Jews - or the Jewish state - recognize the legality of marriages between two men. There is no such recognition yet, but it seems that Israeli society is getting closer and closer to taking this step.
From the book Great Soviet Encyclopedia (GO) by the author TSB author Schechter HaroldHOMOSEXUALISM In a book called The Detective Diary, British criminologist Colin Wilson makes an interesting claim: the famous Wisconsin monster Ed Gein was supposedly “normal from a sexual point of view.” Although, among other atrocities, Gein dug up corpses
From the book Secrets of Jewish Sex author Kotlyarsky MarkHomosexuality You must not walk in the customs of the land of Egypt, where you lived, and you must not walk in the customs of the land of Canaan, to which I am leading you, and you must not walk in their statutes. Do My laws and keep My statutes, so that you can walk in them: I am God Almighty
Homosexuality HOMOSEXUALISM (Greek homos - equal, identical; mutual, common and Lat. sexualis - sexual) is a sexual deviation characterized by attraction to people of the same sex. Since the middle of the last century, the term "G." used to denote sexual activity,
From the book The Oxford Manual of Psychiatry by Gelder Michael From the book Encyclopedia of Serial Killers author Schechter HaroldHOMOSEXUALISM This term refers to erotic thoughts and feelings towards a person of the same sex and corresponding sexual behavior. Using a six-item scale to assess degree of homosexuality, Kinsey et al. (1948) concluded that 10% of men were
From the book How to Raise a Healthy and Smart Child. Your baby from A to Z author Shalaeva Galina PetrovnaHomosexuality In a book called A Detective's Diary, British criminologist Colin Wilson makes an interesting claim: the famous Wisconsin monster Ed Gein was allegedly “normal from a sexual point of view.” Although, among other atrocities, Gein dug up corpses
Jews are a nation whose roots go back to the ancient kingdoms of Judah and Israel. The people, who existed without their own state for more than two thousand years, are today scattered across many countries of the world.
Thus, according to official data, 43% of Jews live in Israel, 39% in the USA, and the rest in various parts of the world. Many of them live very close to us. Do you know how to recognize a Jew among Russians, Germans, Caucasians and other peoples of the world? What features of appearance and character distinguish this ancient and mysterious nation?
Ask
So, how to recognize a Jew? Ask him about it directly. Most Jews are proud of who they are and do not hide their origins. Many half-breeds do not even ask themselves which half to prefer: Jewish or Russian, Ukrainian, Belarusian... And even a drop of blood is priceless for them. This, by the way, is a normal human reaction. After all, Jews are an ancient people with a rich history and cultural characteristics. So why not be proud of it? Ask them yourself.
But there are cases when people try to hide their Jewish origin. And that's not normal. For example, during the distant years of perestroika, TV presenter Lyubimov was directly asked about this. And the showman swore live in front of the whole country that neither he nor his parents were Jews. Characteristic features, however, were present both in his appearance and behavior. And the surname spoke for itself: Lyubimov is derived from Liberman.
Look in your passport
What surnames do Jews have? Characteristic features of Jewish surnames are the German suffixes “-man” and “-er”. However, you need to be careful here. After all, both Germans and Latvians themselves have such surnames. For example, Blucher was pure and got his German surname from an ancestor who participated in the war with Napoleon. It was a reward for courage and service to the fatherland - to bear the name of a famous German commander.
There is one more feature of Jewish surnames. So, this may be a kind of “geographical stamp”. Many Jews, moving to Russia from Poland, changed their surnames in such a way that they could understand where they came from. For example, Vysotsky (Vysotsk village in Belarus), Slutsky, Zhitomirsky, Dneprovsky, Nevsky, Berezovsky (Berezovka village), Donskoy, etc.
They can also be formed from diminutive female names. After all, unlike Russians, they trace their ancestry through the maternal line. Example: Mashkin (Mashka), Chernushkin (Chernushka), Zoykin (Zoyka), Galkin (Galka), etc.
But remember that a surname is not a distinctive feature of Jews. Mashkin and Galkin may turn out to be real Russian men, and the seemingly standard Ivanov and Petrov may turn out to be Jews. So it’s too early to draw conclusions based on the last name alone.
Choosing names
With names everything is much more complicated - they can be anything. Of course, there are purely Jewish ones. For example, Leo (derived from Levi), Anton (from Nathan), Boris (from Boruch), Jacob, Adam, Samson, Mark, Abram (from Abraham), Moses, Nahum, Ada (Adelaide), Dinah, Sarah, Esther ( from Esther), Faina and others.
But there is also a separate category of names that are of Israeli origin, but Russian people wear them even more often than the Jews themselves. The characteristic features of such names are the ending -il (Daniel, Michael, Samuel, Gabriel), as well as the biblical meaning (Mary, Joseph, Ilya (Elijah), Sophia).
Nose
So, what are the characteristic facial features of Jews? The first thing people always pay attention to is the nose. Moreover, many believe that this sign alone is enough to consider a person a Jew. The famous “Jewish shnobel” begins to bend from the very base. Thus, the Israeli anthropologist Jacobs described this phenomenon in detail: “the tip bends down, resembling a hook, and the wings are raised.” If you look from the side, the nose resembles the number 6 extended upward. People call this nose the “Jewish six.”
However, based on this feature alone, it is impossible to say with certainty that a person is a Jew. If you look at it, it turns out that almost all of them had big noses: Nekrasov, Gogol, Karamzin, and even Turgenev. But it is known for certain that they were not Jews.
In fact, Israelis can have a wide variety of noses: fleshy “potato” noses, narrow ones with a hump, straight ones, long ones with high nostrils, and even snub noses. So, the nose alone is far from an indicator of “Jewishness.”
Common Mistakes
There is an opinion that there are certain signs that only Jews possess (characteristic facial features) - a huge nose, black eyes, thick lips. We've already dealt with the nose. As for dark eyes, these are the most common negroid characteristics. And the Negroid admixture is characteristic not only of Jews, but also of people of other nationalities. For example, as a result of the union of a Mongoloid and a Negro, the same traits can be obtained. This admixture is often observed among Greeks, Spaniards, Portuguese, Italians, Arabs, Armenians, and Georgians.
Another popular misconception is that Jews have dark, curly hair. Everything is the same here. The Negroid trait is obvious. On the other hand, the biblical Jew David was blond. This is already a Nordic admixture. And look at the Russian singer Agutin - a typical Jew, but by no means dark-haired.
Sign number one
And yet, how can one distinguish a Jew from a Slavic-Russian by his face? Are there reinforced concrete signs? Answer: yes.
If you doubt who is in front of you: a Jew or not, first of all pay attention to the racial trait - the Mediterranean admixture. Even Caucasians do not have it, who are often confused with Jews because of their fleshy noses, thick lips and curly hair. The Mediterranean admixture is very characteristic and clearly expressed even with great inbreeding. What is it?
Both straight and in profile it is a very narrow long face. It does not expand upward, unlike typical Slavic-Russian faces. Only Jews have this head shape with a narrow and elongated nape. Characteristic features can be seen in photographs by Louis de Funes or Sofia Rotaru. Russian Jews are a mixture of Mediterraneans and Western Asians (Caucasians, Armenians). Ideal examples are Boris Pasternak and Vladimir Vysotsky.
So, the main distinguishing feature of Jews is a very narrow, long face that does not widen towards the top. If, due to some impurities, such a face has expanded, then anywhere, but not in the forehead area. A Jew's forehead is always narrow, as if it were squeezed in a vice. In other places, in principle, the head can expand. And after you have seen this sign, you can pay attention to the nose, lips, eyes, last name and everything else that distinguishes Jews.
Character Traits
The main character traits of any Jew are self-confidence, absolute self-esteem and any lack of shyness and timidity. There is even a special term in Yiddish that combines these qualities - “khutzpa”. There are no translations of this word into other languages. Chutzpah is a kind of pride that causes a desire to act, without fear of being underprepared or incapable.
What is “chutzpah” for Jews? Courage, the ability to change your destiny, to fight its unpredictability. Many Jews believe that the very existence of their state of Israel is sacred, and this is an act of chutzpah.
As mentioned above, there are no analogues or translations of this concept in other languages. But in non-Jewish society, chutzpah has a negative connotation and is identified with the concepts of “arrogance,” “intolerance towards other people,” “shamelessness,” etc.
Indirect signs
It is worth considering some more Slavs and Jews. So, for example, facial cleanliness. Jews, unlike most Russians, often have a cluster of birthmarks in the area of the nose, mouth and chin. Moles are a sign of aging and degradation of the body. The later they form on the human body, the stronger the body. Jews, as a rule, are formed in childhood.
We continue to name the characteristic features of the Israelis - very naked. This is very rarely observed among Slavic-Russians. Jews often have a fairly sparse and asymmetrical dentition, unlike the Slavs, who are characterized by dense lower and upper teeth.
Burr as a speech defect is often considered an indirect sign. In principle, it is characteristic of some Jews. But only to a minority. Most Israelis pronounce the letter "r" very clearly. And they even teach this to Russians. But still, burring is a rare sign, because many of the Jews who had such a defect worked hard with a speech therapist. And any Russian child can have this pronunciation from birth.
Nationality
All peoples of the world do not have mandatory and strict laws that regulate nationality. There is freedom of choice: either the nationality of the mother or the father. The only exceptions are Jews. They have a strict and inviolable law: only those born of a Jewish mother can be considered a Jew.
And this law is strictly observed throughout the entire existence of the nation.
Jewish homosexuality is a phenomenon of homosexuality among the Jewish race, clearly manifested in elements of the Jewish racial religion (Judaism), in artistic creativity, in legislation and in the foreign policy of the State of Israel, and so on.
Since 2010, supporters of Jewish homosexuality (and persons equated with them) in the Russian blogosphere have sometimes begun to be called Jewishists. Even earlier, a more politically correct name became widespread - eugei; however, to a certain extent it is a simple imitation of the Jewish racial burr in the word “Jews” (without taking into account the politically correct term “gays”), so it is difficult to establish from what time and to what extent it began to be understood in the meaning of Jewish homosexuality.
Jewish homosexuality in Judaism.
In the Torah (the sacred scripture of the Jews), the topic of homosexuality appears repeatedly (for example, in the legend of Sodom and Gomorrah). Also, along with homosexuality, other sexual perversions are presented there (for example, incest and bestiality)
, the fact that Jewish sexual perversions are repeatedly mentioned in the Torah suggests that they, especially homosexuality, were widespread among Jews back in Old Testament times.The highest religious legislature of Conservative Judaism, the central movement in world Judaism, voted in December 2006 to allow homosexuals to be ordained as rabbis and the conclusion of same-sex unions - with the only indispensable condition that Jewish homosexuals didn't use each other in the ass. This restriction is unlikely to be burdensome for Jewish homosexuals, since most they eat each other in the mouth.
And in another (Reform) branch of Judaism, widespread in the United States, the decision to legalize same-sex marriage and ordain representatives of sexual minorities as rabbis was made on March 29, 2000 at the Central Conference of American Rabbis.
Thus, in modern Israel, only Orthodox Jews oppose gay pride parades and other propaganda of homosexuality. However, cases of homosexuality are also observed among them. Thus, in Jerusalem, on July 31, 2011, three men from an ultra-religious neighborhood, aged 42, 45 and 67, were arrested, accused of committing indecent acts, acts of sodomy and sexual abuse of dozens of neighborhood children aged 5 to 10 years; the police announced suspicions that the men were luring children to their home after Torah and Talmud lessons, where they committed illegal actions.
Metzitzah
Among Jewish believers for many centuries there was almost not a single man whose penis was not touched by the sucking lips of another man, also a Jew, since the Jewish rite of circumcision provides not only for cutting off the foreskin of the penis, but also for the mohel to necessarily suck the blood coming from cutting sites. This part of the circumcision rite has a special name - “metzitzah”.
Jewish homosexuality and homosexual artists
The widespread slander about Tchaikovsky's homosexuality has a Jewish racial origin.
The first Western musician to give a concert in the State of Israel was Elton John, known as a homosexual.
One of the most famous pop homosexuals in Russia is the Jewish singer Boris (Borukh) Moiseev, who is encouraged in his homosexual creativity by the Israeli parliament (Knesset), which presented Moiseev with a silver ritual Jewish object - a mezuzah. “I am very glad that I was brought here, my mother could be proud of her son: I, a simple Jewish boy from Mogilev, was invited to the Israeli Knesset!” - the Jewish homosexual singer told them in delight.
There are also such forms of Jewish art that there is almost universal homosexuality among the Jews who engage in them. Thus, blogger imenno (Jewish rabbi) shared his memories of how 14 years ago a company of young Hebrew poets decided to create a new literary magazine. This blogger also recalls that in their company he was the only heterosexual poet: everyone else was homosexual.
Jewish homosexuality in the State of Israel
Same-sex homosexual couples in the State of Israel have the right to adopt children - including (since 2008) those children who are not biological relatives of either homosexual.
The most massive and magnificent gay pride parades are held in Israel.
The mayor of Tel Aviv (Ron Huldai) allocated 100 thousand shekels from the Tel Aviv city budget in 2009 for the filming of a special film about the “heavenly life” of gays and lesbians in Israel. On August 29, 2010, the Education Commission of the Tel Aviv Municipality unanimously approved a proposal to include a mandatory course on familiarization with the gay community in the school curriculum of all city schools, this decision should come into force in January 2011.
On August 4, 2009, the Israeli Minister of Social Welfare (Yitzhak Herzog) announced that he would seek budgetary allocations to fund gay clubs to "enable young gays and lesbians to better integrate into society."
The former prime minister and current leader of the largest faction in the Knesset (Tzipi Livni, who made her initial career in the Mossad) shouted into the microphone during a recent speech in Tel Aviv:
“I urge everyone who is still shy and afraid to admit to their parents and loved ones that they are gay or lesbian - admit it today!
By the end of 2009, no fewer than four ambassadors representing the foreign policy of the State of Israel abroad were gay; one of them (the ambassador to Angola) arrived at his diplomatic assignment (Luanda) with his forty-four-year-old Jewish homosexual partner.
Bolshevism and Jewish homosexuality
The initiative to abolish anti-homosexual legislation after the February Revolution belonged not to the Bolsheviks, but to cadets and anarchists. However, after October, with the abolition of the old Penal Code, its corresponding articles also lost force. In the criminal codes of the RSFSR of 1922 and 1926, homosexuality is not mentioned at all, although where it was most widespread (in the Islamic republics: Azerbaijan, Turkmenistan and Uzbekistan - as well as in Christian Georgia) the corresponding laws were preserved.
Soviet doctors and lawyers were very proud of the progressiveness of their legislation. At the Copenhagen Congress of the World League for Sexual Reform (1928), it was even set as an example for other countries. In 1930, Mark Sereysky (Jew) wrote in the Great Soviet Encyclopedia: “Soviet legislation does not know so-called crimes against morality. Our legislation, based on the principle of protecting society, provides for punishment only in cases where minors and minors become the object of interest of homosexuals...”
With the advent of Stalin, purges begin, society and the party get rid of Jews, homosexuals and other degenerates. On December 17, 1933, the Decree of the All-Russian Central Executive Committee was published, which became law on March 7, 1934, according to which “sodomy” has become a criminal offense again; This norm was included in the criminal codes of all Soviet republics. According to Article 121 of the Criminal Code of the RSFSR, sodomy was punishable by imprisonment for up to 5 years, and in the case of the use of physical violence or its threats, or against a minor, or taking advantage of the dependent position of the victim - for up to 8 years. In January 1936, People's Commissar of Justice Nikolai Vasilyevich Krylenko stated that homosexuality is “a product of the decomposition of the exploiting classes. In our midst, among the working people who stand for normal relations between the sexes, who build their society on healthy principles, we do not need government officials of this kind.”
During the Stalinist purges on April 24, 1939, during the interrogation of People's Commissar Yezhov, it turned out that the person who played the most important role in organizing the murder of Emperor Nicholas II and his family and in the subsequent destruction of the corpses was a Jewish homosexual, who in Kzyl-Orda later became Yezhov's homosexual lover; their connection was mutually active.
There is reason to believe that among those murderers Goloshchekin was not the only Jewish homosexual: it is clear that Jews do not engage in homosexuality alone.
Nazism's fight against Jews and homosexuals
In Berlin, opposite the monument to the Jews “exterminated” during the so-called l Oxocosta, on the other side of Ebertstrasse, was installedmonument to homosexuals, “destroyed” by the same Nazi government in the same years. It should be noted that in a number of cases we are talking about the same people - Jewish homosexuals; here are some examples:
From left to right: Gerhard Beck. Half Jewish. Homosexual. Arrested by the Nazis in 1945. Survived. Author of the book “Memoirs of a Gay Jew about Nazi Berlin.” Henny Shermann. Saleswoman. Jewish. Lesbian. Arrested by the Nazis in 1940. She died in 1942. Mannfred Lewin. Jew. Homosexual. Died in 1943.
In general, no Jewish protests have been heard about this proximity of the monuments., although Jews quite loudly protested against the installation of memorial crosses in those concentration camps and other places where Christians died, and even subjected the cross in Auschwitz to ritual Jewish spitting, mocking the memory of the Christians killed there. From this it is clear that homosexuals are spiritually much closer to Jews than Christians.
Another (more modern) evidence of such spiritual and cultural closeness is the holding of a gay pride parade in the Jewish quarter of Budapest simultaneously with the Festival of Jewish Culture.
Jewish pro-homosexuality and the blogosphere
The Board of Trustees of blog hosting LJR (in 2007, one of the top twenty most popular blog hosting sites in Russia) is headed by Mikhail Sergeevich Verbitsky, a racial Jew who openly admitted that he was not ashamed to say that he fucked himself in the ass with a rubber penis (“Interesting sensations”), sat in a madhouse, tortured animals, etc. - an obvious degenerate. The name of his blog is tiphareth, a Jewish religious term signifying the splendor of God's design.
The popular blog hosting Blogger - the sixteenth most popular among all sites in the world, and not just blog hosting sites - belongs to Google, a company founded by Jews. This company is known for having more gay and lesbian employees than any other company in the United States, all of whom are paid. specially increased in comparison with the salaries of their non-homosexual colleagues.
Google also donated just under fifteen hundred thousand dollars to fight the ban on same-sex marriage in the state of California, and Sergei Mikhailovich Brin (one of the Jewish founders of Google, who himself dressed as a woman) spoke out in defense of “the right of people to marry with your loved ones, regardless of their sexual orientation.”
However, this fight for gay rights failed: in a referendum held on November 4, 2008, the so-called Eighth Amendment was adopted, although by a small margin, so that in the state of California, marriage is now considered a conjugal union between a man and a woman. And on July 8, 2012, Google began the fight for the rights of homosexuals on a global scale: on the Google website a special section “Legalise Love” appeared, aimed at supporting homosexuals in those countries where their relationships are prohibited by law.
Parade of gay Google employees
Sergey Mikhailovich Brin (one of the founders of Google) in ladies' clothes
The most popular blog hosting in Russia is LiveJournal. The Jew Anton Borisovich Nosik, who was a high-ranking employee there from the fall of 2006 to September 2008, kept a blog under the obscene pseudonym dolboeb and published disgusting homoerotic fantasies there.
The editors of the Snob.Ru website are headed by Masha Gessen, who is clearly described in the English-language Wikipedia as a lesbian activist from among Ashkenazi Jews. Its editorial policy is such that 24 bloggers from the social network “Snob” announced their readiness to leave the project in protest, outlining their impressions in an open letter as follows:
“The ideology of the site is fundamentally anti-Russian, the style of presenting materials is such that Russia is criticized in everything, even not having anything to do with Russia. We consider propaganda of the advantages of a homosexual lifestyle over the traditional one unacceptable...”
Question: Please tell me how Judaism treats gays?
Answer: One of the problems with discussing the topic of homosexuality is the confusion (sometimes malicious) in defining the topic of conversation. Same-sex sexual relations, people with various types of physiological and psychological abnormalities, and, finally, a subculture formed in modern society are mixed into one heap.
Let's look at each question separately.
Sexual relations between men are included in the list of sexual relations prohibited by the Torah, along with, for example, the prohibition for a man to have relations with another man’s wife or with a woman who has not undergone purification in the mikveh. This is a serious prohibition, but such a prohibition in itself in our time does not bar a Jew from entering the synagogue and does not relieve him of the obligation to observe the remaining commandments.
The physiological tendency to transfer sexual desire to someone of the same sex is a deviation from a healthy state. The fact that such a deviation may be largely congenital does not in any way make it the norm. On the other hand, it is not the person’s fault that he was born with such a deviation.
It is important to firmly understand that until a person goes crazy, any physiological or psychological change, no matter what actions it prompts him to, has no power over him, and only the person himself decides whether to submit to his passions or to resist and withstand the test. In other words, to say that those born with same-sex sexual attraction cannot control themselves is to label homosexuals as crazy. It is unlikely that they strive for such recognition of their rights. If we recognize freedom of choice for people with homosexual inclinations, then it means they can choose whether to follow the laws of the Torah or not.
Now it is clear that it is this decision that determines the attitude of Judaism towards such a person.
Typically, the discovery of this peculiarity occurs in young men during puberty. Modern rabbis make great efforts to provide psychological assistance to such teenagers. Often, a child in this situation can find a way to adapt to traditional society and even create a normal family. Sometimes the situation remains problematic and psychological support should help the young man build his life without a full-fledged sexual component. Of course, to create a family in such a situation, there must be the consent of the marriage partner, who is ready to make such a sacrifice.
One way or another, the problem of supporting those who are not like everyone else occupies an important place in modern Judaism. Also fair are the demands for equal rights and opportunities for people with sexual deviations, as well as care for people with various physical and mental disabilities. But, unfortunately, under the slogan of equal rights, homosexuality is often promoted as one of the options for sexual life, eligible along with the others (including the right to same-sex marriage). This approach is unacceptable, primarily because it is untrue.
Propaganda of homosexuality is also dangerous because, despite disagreements about how much The psychological aspect (as opposed to the genetic one) is significant in sexual orientation, no one disputes it significantly. Thus, supporting the propaganda of homosexuality always means harm to someone who, in a different situation, could build a normal family.
To summarize what has been said, Judaism treats all people well, including gays, but has a negative attitude towards homosexuality and its propaganda.
HOMOSEXUALITY
The Levite instructed the Jews: “Do not lie with a man as with a woman.” Homosexuality was attributed to other peoples; it was believed that in many countries it was customary. However, the Book of Judges tells how the Israelites attacked the tribe of the Benjamites because they violated a believer; and Potiphar bought Joseph not for his wife, but for his own pleasures. One Hebrew source even says that the battle between David and Goliath broke out because the latter unsuccessfully sought the favor of young David. After the conquest of Palestine by Alexander the Great, Jewish youths adopted the morals and customs of the Greeks and began to attend gymnasiums, where nudity and pederasty were the order of the day. Orthodox Jews watched with pain as young people acquired new habits that were so far from Judaism. Revolt of the Maccabees in 168 BC. was partly directed against the gymnasiums - a concentrated image of Hellenism with all its depravity. To this day, Jews celebrate Hanukkah - the day of the Maccabees' victory over the Hellenes, but the antipederastic motives of the uprising are now bashfully hushed up. Protesting the construction of a stadium in Jerusalem in 1979, devout Israelis said it would symbolize a return to Hellenism - after all, the Greeks loved sports; - weren’t the Jews also afraid of a return to shameful “Greek love”?
After the victory over the Israelites, Titus took to Rome, among other trophies, many boys aged 15–17, who were destined to become the “favorites” of the rich Romans. The Egyptians in those days forced travelers, most often Jews, to give them blowjobs; It was believed, however, that this activity caused people to lose their voice (this was reported by the 2nd century Greek writer Lucian).
The Talmud was uncompromising towards homosexuality: for example, if a man and a woman were simultaneously threatened with rape, then the man should first be rescued in order to save him from the greatest infamy. A man had to resist the rapist even at the risk of his life, while a woman was not obliged to pay such a high price for her honor. To avoid temptation, Rabbi Yudach forbade two single men to sleep under the same blanket. Maimonides, on the contrary, believed that it was not shameful for two Jews to remain alone, but the prohibition would give rise to sinful thoughts in them. The desire of a man to resemble a woman, and vice versa, has always seemed suspicious; a woman should not dress in men's clothes, and a man should not shave his pubic hair, as women do. Such people seemed to be deprived of their gender; Meanwhile, even animals should not be desexed: castration could only be carried out by the hand of an atheist.
Jewish law was so intolerant of homosexuality for a variety of reasons. The country, located on a plain, not protected by natural barriers from invasion, needed a large population, and therefore a high birth rate, which is incompatible with homosexuality. The peoples around whom the ancient Jews lived were famous for their debauchery; the severity and purity of morals allowed the Jews to compare favorably with all others. An ancient military custom was to abuse a defeated enemy; being like the vanquished caused even greater contempt for passive homosexuals. During the Six-Day War, the Israelis, as if recalling the custom of their ancestors, took off the pants of prisoners and laid them face down on the sand.
In the Middle Ages, homosexuality, at first glance, was not common among Jews. However, in the 17th century. The Portuguese anti-Semite Costa argued that all Jews are “sodomites from the Berber countries.” Indeed, Muslim morals may have influenced North African Jews. In the last century, there were Jewish establishments for men's pleasures in Morocco; men from these establishments often dressed in women's clothing; access there was allowed only to the circumcised, the houses were called “kosher”. It seems that such customs are rooted in ancient times: men who traded in forbidden love lived in ancient Jewish temples.
Today, homosexuality among Jews is best studied in the United States. Two sociologists conducted a survey of 1,000 homosexuals. Parents of Jewish homosexuals were more likely to be aware of the affections of their sons than parents of young men of other religions, and it is no coincidence: the Jewish family has always been distinguished by closer ties, greater intimacy between parents and children. Another distinctive feature of Jewish homosexuals is that they more often turn to a psychiatrist, perhaps due to the anxiety and tendency to self-examination characteristic of the sons of Israel. If these homosexuals are devout, they tend to avoid elaborate lovemaking, as if thereby reducing their sin. In addition, they often seek justification for themselves in the Holy Scriptures.
In the 40s our century, according to Kinsey, the number of Jewish homosexuals in the United States was small, and among the especially devout the percentage was completely insignificant. Even among non-believing Jews, the percentage was lower than among adherents of other religions. More than 20 years later, experts from the Kinsey Institute, based on surveys in American prisons, concluded that among those convicted of sex crimes, only 1% were Jews, and very few of them were homosexuals. Scholars believe these numbers can be explained by exposure to traditional Jewish upbringing.
Sodomy with wives also helps some husbands avoid the temptation to turn to the services of a passive homosexual. The Talmud says that the husband is free to do whatever he wants with his wife - this opens up a “green street” for anal coitus. In many erotic novels by Jewish writers in the United States, anal coitus is repeatedly mentioned, and for some it even turns into an obsession, despite the advent and widespread use of birth control pills, which deprive this method of intercourse of its original purpose - not to conceive a child. One famous French sexologist (himself half-Jewish) said that with enviable persistence he persuaded his wife for ten years until she agreed to anal coitus. Jewish film director Gainsburg in the film “I Love You, Neither Do I” directly admires the actress Jane Birkin, his wife, who indulges in sodomy love with a truck driver on the screen. One of Charlie Chaplin's wives once accused her husband of sodomy; on this basis, she obtained a divorce, and the American press, greedy for sensations, savored its reason in every possible way. As already mentioned, Jewish women get fat early, the most comfortable position with an obese woman is a man from behind; husbands thus satisfy their inclination to sodomy without much sin.
However, American Jewish women find that among their fellow believers there are still too many homosexual perverts. One of them, writer Gail Parent, believes that Jews acquired a taste for homosexuality during World War II; drafted into the army, they were separated from their families for a long time and lived in a male environment; Homosexuality in this war, writes Gail Parent, put more full-fledged men out of action than all the battles.
In recent years, as Judaism is losing ground and tolerance for sexual perversion is growing, more and more homosexuals are appearing among American Jews, and most importantly, they are becoming less and less ashamed of their inclinations. In San Francisco, Jews already make up 3% of all homosexuals. The most famous of them, city councilor Harvey Milk, was killed in 1978. Homosexuals form unions, often have their own synagogues, and some even hope to get married according to Jewish law. American homosexuals first gathered together in 1968 in Los Angeles, and two years later the international congress of Jewish homosexuals took place in the same city. They also organize street processions: most recently, 60 homosexuals, as well as 10 lesbians and about 300 sympathizers walked through the streets singing; at the head of the column they carried a banner; Sympathizers included parents, relatives and ex-spouses. Another international congress of Jewish homosexuals, where I was admitted to gather information, took place July 18–20, 1979 in Tel Aviv. More than a hundred delegates from nine countries took part in its work. In Paris, with the active assistance of Pastor Doucet, a society of Jewish homosexuals was created at the Center of Christ the Liberator. The society meets once a month, and I was admitted to its meeting in May 1978. Members of this society took an active part in the homosexual demonstration on October 23, 1960 in Paris. Similar unions were created in many countries, even in Iceland, where, despite the small population, 200 Jewish homosexuals united.
Jewish writers in the United States have always been interested in the roots of the homosexuality of their compatriots, which they now so openly flaunt. Saul Bellow believes that Jewish parents, with their moral principles and endless instructions, teach their sons to be obedient and passive; A young man brought up in this spirit will find himself defenseless against an active pederast if he shows enough authority. Parents can also instill in their son a horror of the Aryan vamp, greatly exaggerating her atrocities; He also experiences fear of the young Jewish woman: after all, she promises over time to turn into the likeness of his overly domineering mother. Homosexual love allows him to avoid both dangers.
Many famous Jews in different eras had homosexual tendencies. Some of the most advanced interpreters of the New Testament, without fear of being branded as blasphemers, argue that the greatest of homosexuals was none other than Christ. Even Diderot, in his correspondence, found it difficult to determine his sexual preferences: these thoughts were brought to the philosopher by the scenes in Cana of Galilee, where Christ looked first at the girl’s breasts, then at the thighs of St. John. At the beginning of the 20th century. Italian writer Giovanni saw homosexual features in the face of the Savior. F. Roth imagines him in a nightgown, turning first one cheek, then the other, and in general with all the habits of a “faggot.” The iconography of Christ is characteristic: in not a single image does the genital organ stand out under the clothing. In addition, long straight hair, a beardless, femininely gentle face, small and seemingly filed teeth could excite the imagination of homosexuals and lead them to think that Christ is “one of their own” for them and came to earth for their salvation, and not just for saving heterosexuals. To complete the picture, we must also mention the Savior’s constant restraint in communicating with the opposite sex; this also confused many minds. For example, one elderly Englishwoman was so amazed by this fact that, as sexologist N. Hare writes, at a lecture at Conway Hall in London, she asked whether Christ was impotent.
Artists also tend to attribute homosexuality to Christ. The Dane Jens Jürgen Thorson wanted to make a film about Cana: Christ washes the feet of his disciples and then indulges in sinful amusements with St. John, Mary Magdalene and Martha at the same time. On July 12, 1977, a London court handed down an extremely harsh sentence (not overturned even after an appeal) to the Gay News magazine, published by homosexuals: it published a poem by the poet J. Kirkup, hinting at the sinful connections of Christ not only with his disciples, but also with Roman centurions.
With such a divine - albeit problematic - predecessor, it is not surprising that homosexuality among Jews sometimes takes on a mystical connotation. Sexologist Dr. Cighetti asked the question: “What drives a significant number of homosexuals to a certain religious mysticism?” . In addition to the instructive example of God, whose bisexuality, according to the Zohar, is obvious, his feminine traits could cause not only the submission of man to the Almighty, but also the submission of a passive homosexual to an active one.
At the Jewish Homosexual Congress in Tel Aviv, I was simply amazed by the religious fervor of its participants. At the end of one of the banquets, the texts of prayers and hymns were distributed, and all those present performed them with great feeling. Before the congress closed, all the delegates gathered on the lawn and again read prayers and sang hymns. They thanked the Almighty for creating them homosexuals and prayed to bless their union. Many of them were truly angelically gentle and beautiful. As already mentioned, young Jews, in order to reconcile homosexual inclinations with religious feelings, founded synagogues for homosexuals; the first was opened in 1972 in Los Angeles; There were also homosexual rabbis. True, devout Jews look askance at these “gay synagogues” and see in them something like a dating club for homosexuals.
In the 17th century Shabbatai Zevi, a Sephardi from Smyrna who declared himself the Messiah, was accused of pederasty; two of his marriages were dissolved because he did not live with his wives; He did not live with a third wife either; this marriage did not suffer the fate of the previous two only because Shabbatai was very lenient about the adventures of his wife (a former prostitute) and long before Rasputin taught that one must wallow in sin in order to know the ecstasy of repentance.
Around the same time, another great mystic - albeit with more elevated views and a less absent-minded way of life - Spinoza, who does not have a single adventure with a woman, argued that heterosexual relationships were disgusting to him, because “one has to associate the idea of the beloved with secret places of her body and natural functions." However, his favorite student constantly lived under his roof, which aroused jealousy and suspicions of homosexuality. And the famous homosexual Max Jacob, who came from a Jewish family, among other visions that visited him, mentions Christ, who came to his bed. This vision deeply shocked him for the rest of his life; he stopped associating with homosexuals, was baptized and became famous for his piety. Believers saw him in the cathedral: he was on his knees, beating his chest with his fists and moaning loudly. “This is a converted Jew,” the priest explained. During the occupation, Max Jacob was arrested and died soon after. A marble slab from the Reich Chancellery was placed as an expiatory gift on his grave in Saint-Benoit on the Loire.
Another famous homosexual, also a convert to Christianity, the writer Maurice Sachs, about whom Violetta Leduc spoke in detail, entered the theological seminary at the age of 18 after baptism. His godfather was Jean Cocteau. He felt great in the cassock, probably seeing in it a resemblance to a woman’s dress (who knows, maybe all priests are subconscious homosexuals?). During the war, he concealed his origins and joined the Gestapo in Hamburg; the young Nazis generously gave him love. After the defeat of Nazism, Sachs was arrested and tortured, the bloody mess into which his body turned was thrown to the dogs. The story of his death was published in the newspapers just as the film Victims was released. The anti-Semitic press seized on this story with delight, savoring the details of the horrific end of an inexcusable Jewish traitor.
Freud, too, did not escape suspicion of homosexuality. He never agreed to undergo psychoanalysis, refusing, perhaps even to himself, to reveal the whole truth about himself. His affection for his favorite student Ferenczi may seem suspicious; one letter is known to contain ambiguous hints. And in a letter to his friend Fliess, Freud wrote that he experienced “an ineradicable homosexual feeling.”
Leon Blum's political opponents spread rumors that he was a homosexual and depicted him in cartoons wearing a skirt and making cutesy gestures.
Marcel Proust, the “first tenor” of active Jewish homosexuality, was only half Jewish, on his mother’s side; but it was his mother who played a decisive role not only in the development of his receptivity, but also in the development of his homosexual inclinations: her fanatical attachment to her son made him practically inaccessible to other women. Proust hid his vice from her, but, never fully becoming an adult, he visited hot spots and even financed a “male” dating house.
One of Proust's lovers was the graceful and sophisticated composer Reynaldo Hahn; the lovers remained inseparable until death and were buried in the Père Lachaise cemetery a few meters from each other. In 1914, Khan enlisted in the active army so as not to be separated from one young soldier, for whom he had a tender affection.
Khan, like Proust, was raised by an overbearing Jewish mother, from whom he also hid his “friendships” with men; however, he happened to “deviate from the path”: he had episodic affairs with women, which Proust was absolutely incapable of.
Actor De Max, a Jew of Romanian origin, is another brilliant figure in the chain of great pederasts of the Silver Age. Andre Gide gave him the first copy of his play about homosexuals with a dedicatory inscription. Strewn with flowers, fragrant with the best perfume, De Max was always surrounded by a crowd of fans, literally snatching from each other his lost hairs, which they kept as treasured talismans.
In the same building of the German embassy in Paris where a detailed description of the Dreyfus affair was discovered, a young Jew, Herschel Grinzpan, shot and killed Councilor von Rath with a revolver. Nazi historians R. Tulman and E. Feinermann write that Grintzpan admitted to investigator Tenier that the motive for the murder was a “family quarrel” between two homosexuals. Rumors of this case reached Berlin through the journalist Andreas Friedrich who lived there. When Grinzpan was handed over to the Nazis by the Vichy government, Goebbels wrote in his notebook that the murderer should not be brought to justice, lest a scandal arise "over the absurd, typically Jewish allegation that there could have been any sexual relationship between a miserable Jew and a brilliant German diplomat ", which "would become the main argument of the lawyers." The latest entry suggests that the statement was not so absurd. The trial was postponed indefinitely, and what happened to Grintzpan afterwards is unknown. As for the investigator Tenier, who probably knew too much, he enjoyed certain benefits from the Germans and was quickly returned to his homeland from a prisoner of war camp. Grintzpan's homosexuality did not become an argument in the hands of lawyers, but served as one of the reasons for Kristallnacht and its terrible consequences.
Nowadays, Jews seem to have forgotten the covenants of their ancestors and their aversion to same-sex love. There are no fewer homosexual Jews than Aryans, especially in artistic, literary, and avant-garde circles. It seems that New York Mayor Edward Koch, who defended homosexual love in his heartfelt speeches, became a valuable acquisition in their ranks, although he claims that he himself had no connections with men. In a similar way, many Jews at the homosexual congress in Tel Aviv denied this: they supposedly have a tender and sublime friendship for men, and not carnal love, and they are not united on the basis of physiology, they are simply all indifferent to women. In addition, for some sons of Israel, to advertise their homosexual inclinations means to distract attention from their origin: perversion sometimes evokes more sympathy than belonging to the Jewish people. Thus, in 1979, Jewish journalist Roger Stephen told how homosexuality saved his life during the occupation.
