Emergence of Gradual Gay Acceptance in Israel

Arguably one of the most controversial social issues during our generation, the article, The Times They are A-Changin', argues that the state of Israel is gradually transforming itself toward an acceptance of gays in the religious Jewish world. Regardless of being home to numerous ultra-Orthodox communities; Israel has developed one of the most liberal approaches to homosexuals and lesbians in the Middle East. Although not quite at the same level as the U.S., where attitudes toward gays are relatively tolerant and sympathetic, openly gay individuals have gained the privilege of serving in the Knesset and the army, contrary to the “don’t ask-don’t tell” norm in the American military. In addition, numerous rabbis across Israel are being given the opportunity to allow gay ordination and civil unions.

Some people find this gradual surge in tolerance and acceptance of homosexuality highly contradictory and hypocritical from a country that adheres to a holy book which states direct passages such as Leviticus 18-22, “Thou shalt not lie with mankind, as with womankind; it is an abomination,” and Leviticus 20:13, “if a man lie with mankind, as with womankind, both of them have committed abomination: they shall surely be put to death; their blood shall be upon them.” However, one manner many Orthodox Jews have been able to jump over this “obstacle” was through the resurgence of social movements. For example, the Reform movement, the largest stream of religiously affiliated Jews, has "long espoused a loose interpretation of the Torah’s injunctions against homosexuality, saying they merely prohibit the adaptation of certain customs of other cultures, such as so-called fertility cults”.

In order to provide evidence toward this argument of gradual social acceptance of homosexuals, the article concentrates heavily on two particular individuals from Israel to depict living proof of attitudinal changes toward gays in Israel’s national religious communities. Daniel Jonas, a 28-years old homosexual gentleman who is a board member of Havruta, a support group for Orthodox gays, still identifies himself as an Orthodox, and has received encouraging support and acceptance from both his family and community, despite his sexual-orientation. He states, “I have not felt any hostility from anyone in my Orthodox community. No one ever told me I could no longer read from the Torah.”

Bracha Koren, a 30-years old homosexual Israelite also continues to view herself as an Orthodox Jew. “I’d describe myself as an ‘out-of-the closet haredi,’ but that’s an oxymoron,” she laughs. “A haredi Jew is one who agrees to the conditions of the haredi world. Living openly as a lesbian is not covered by those conditions”. Although she understands the contradiction, she has also become aware of the change in social normality and the progression of gay reception in the Jewish world. This revelation has instigated her to become a leading member in a religious lesbian organization which was founded to allow women to fulfill both their religious and lesbian identity.

One might ask, how is this phenomenon occurring? Lawrence Rifkin, the author of the article, thinks that several issues have helped change attitudes toward homosexuals in the national religious sector. 1.) He explains that Israel’s general gay community has raised its profile through active advocacy and interest groups, clubs and special publications, and annual gay pride parades all contributing significantly. 2.) The country’s relatively liberal human-rights laws, which is resulted in the army’s laissez-faire attitude toward homosexuals has helped pave the road for homosexual activists. 3.) However, perhaps the most important component responsible for the growing sense of openness and acceptance of gays among the modern Orthodox lies in understanding human inclinations, which many in the scientific and medical sectors now say are influenced by genetics, and are therefore irreversible.


The author clearly has realized the existence of various different religious form of Judaism in Israel, the major two discussed in this article being the modern-Orthodox Jews and the Haredi. Although Rifkin does a great job in providing his evidence of radical social changes concerning gay acceptance in modern-Orthodox Jewish communities, I still find it skeptical to believe that the Haredi population of Israel (a strong theologically conservative form of Judaism notorious for strictly observe Jewish Law and refusing to modify Judaism to meet contemporary needs) are beginning to succumb to this movement. While the stories of Daniel Jonas and Bracha Koren may demonstrate gratifying personal experiences, exceptions always exist in every generalization and thus can only be given so much credibility. Many people in Israel still hold the position of complete prohibition of homosexuality, and will certainly fight back any reform movement contrary to their traditional status quo. It seems like the author might be depicting some bias by solely focusing on just certain Jewish factions, ignoring the countless other religious groups in Israel with their own ideology and opinion toward this issue.