Jew World Order

Isn’t it disgusting to see how the tribe continues to push for the destruction of our Christian values? Homosexuality is CLEARLY condemned in the Bible and even in the Quoran. With those so-called “Jews” we are supposed to share the same God but in reality, that is far from true. Jesus told the Pharisees they were of the Synagogue of Satan, sons of the Devil and that is why they crucified Him. Today, Satan is happy, celebrating not only the destruction of Christian values and the Word of God but also the destruction of a temple built to honor God and His Word. Jerusalem has become, just like the Bible prophecized centuries ago, the city of sin and perdition and soon their god, Lucifer will be enthroned. 

As you will see, this rabbi refers to the Torah. But what is the Torah for them? It is the Talmud NOT the Bible. If he referred to the Bible, the Old Testament he would know that God calls homosexuality an ABOMINATION. He also talks about branding people as ‘different’ and he seems to be against ‘discrimination’. We would like to ask him about Palestine and how they are killing people and calling them rats and cockroaches! They are the most racist tribe on earth. The hypocrisy of these demons is revolting! 

“Why I, a rabbi, am marching in Jerusalem’s gay pride parade,” Source: haaretz.com

This week I marked Tisha B’Av – the fast day that commemorates the destruction of both temples – with the reading of Lamentations and other customs associated with mourning. And on Thursday I am marching in Jerusalem’s gay pride parade.I am a religious person who observes the Jewish holidays and is committed to halakha, Jewish law. I mourn the destruction of Jerusalem and the two temples, I try to study halakha daily and observe it. Still – and perhaps because of this – I will be marching in the parade.

I am a religious person who observes the Jewish holidays and is committed to halakha, Jewish law. I mourn the destruction of Jerusalem and the two temples, I try to study halakha daily and observe it. Still – and perhaps because of this – I will be marching in the parade.The parade is a celebration of visibility, an opportunity to say yes, there are transgender, bisexual, queer, asexual, gay and lesbian members of Israeli society, and they should not be ashamed. On the contrary, they should be satisfied with their lot, and we should all give thanks to the Creator who made people different from one another.

The parade is a celebration of visibility, an opportunity to say yes, there are transgender, bisexual, queer, asexual, gay and lesbian members of Israeli society, and they should not be ashamed. On the contrary, they should be satisfied with their lot, and we should all give thanks to the Creator who made people different from one another.

For in fulfilling the mourning customs of Tisha B’Av, I recalled Israel’s conflicted society that cannot seem to find a way toward mutual respect. Not the students of Rabbi Akiva who were killed at Betar, nor the factions in the siege of Jerusalem; not the rabbis who remained silent at the humiliation of Bar Kamtza, who came uninvited to a feast and was driven away in disgrace – an act cited by the Sages as sufficient cause of the destruction of Jerusalem by Rome. This serves to remind us of a society oblivious to the suffering and distress of those who are not part of the trivial story, those branded by society as different, other, abnormal and even immoral.

Thus it is a mitzvah to march in the parade, and doubly so for rabbis, whose duty it is to be concerned with those whom society has pushed to the fringe – the alien resident, the orphan and the widow. Only last Shabbat we read the words of Isaiah: “Your princes judge not the fatherless, neither does the cause of the widow come unto them.”

These words are intended to awaken the people to repentance before the destruction and to remind us of our responsibility toward the widow and orphan whom we neglect to include in our daily agenda. For, unfortunately, when someone is marginalized, he is exposed to hurtful words and sometimes also acts – just as Bar Kamtza was hurt, first by his host and then by the rabbis who remained silent.

The rejection of LGBTQ people, particularly by the religious community, poses a grave danger. It places these people in a state of distress, possibly causing them to do themselves harm. The suicide rate in the gay and lesbian community is significantly higher than in the general population, and even higher among transgender people.

To do God’s bidding means doing good and being honest. To my mind, there is nothing immoral about being an LGBTQ person, or being in an LGBTQ relationship, or being an LGBTQ parent. I believe that it is every rabbi’s duty to be attentive to the religious gay community in particular, and to be part of a thorough discussion that lets each member make his or her religious choices in light of a full understanding of the halakhic dilemmas faced by the LGBTQ community.

I believe that the presence of rabbis at the pride parade demonstrates our readiness to listen, to talk, to learn and, for those who seek it, to provide advice or instruction on what halakha says.

Years of study – and I am still studying – have left me unsure of the correct answer to many halakhic questions, especially those that continue to be raised close to home. I do know that along with prohibitions regarding sexual relations, and many other prohibitions and positive commandments, the Torah and halakha command us to do what is good and right and to “not stand idly by the blood of your neighbor.”

I do not expect the State of Israel to govern according to the Law of Torah; I do expect it to legislate for equal treatment of members of the LGBTQ community and to prevent discrimination against them.

It behooves us to recall on Tisha B’Av and Tu B’Av (the festival of love marked six days later), and at the parade, our duty to love, and to show compassion to those near and far from us. Tu B’Av became a festival because it provided a way to include the tribe of Benjamin, unlike the story in Judges 21, in which after a civil war the Israelite tribes vowed not to intermarry with men of the tribe of Benjamin.

Tisha B’Av commemorates conflict and rejection. The rectification lies in showing sensitivity to the other, and the parade provides us with an opportunity for doing just that.

Rabbi Avi Novis Deutsch is dean of the Schechter Rabbinical Seminary.