Rabbi,Ihaveaproblem

Jonathan Romain is rabbi at Maidenhead (Reform) Synagogue

WHEREAS SOME questions to this column ask about issues that could have been raised 50 years ago — such as about circumcision or kashrut — this one would have been inconceivable until very recently. It reflects both the fast-changing social trends and the need for religious thinking to respond in a way that is both principled and sensitive.

There is no doubt, of course, that the Bible condemns homosexual sex as an abomination. For those who take the Bible literally, this may be the final word, but for Progressive Jews there are two ways of dealing with those verses that mean a different interpretation is possible.

One is to remain within the integrity of the text and say that it refers not to those who are homosexual, for whom sex is permissible, but to heterosexuals who engage in homosexual activity and therefore go against their own nature.

The other is to admit that the Bible is a mix of divine revelation and human perception and it is our task to distinguish between the parts that are eternal and those that are time-bound. Whereas the biblical writers viewed homosexuality as perverse, we now know it is natural to people who are born with that sexual orientation. In religious terms, they are created homosexual by God and being gay is divinely sanctioned.

Once this has been accepted, there is no reason why two homosexuals should not fall in love and wish to establish a marital union. In this case, Judaism should applaud those who wish to make a public commitment and establish a stable loving home, just as it does for heterosexual couples.

This should then be given the same documentation (a ketubah) and ceremony (eg chupah) as with any other marriage. There are those who may feel uncomfortable with this because they are not used to it, but emotional reactions should not be allowed to cloud logical conclusions.

It follows equally that if a marriage has been made both civilly and Jewishly, then if it ends, it should be unmade both civilly and Jewishly. Thus a get is needed to undo the ketubah, whoever the couple.

It may be that some of the wording has to change slightly. The ketubah will refer to the two partners by name, rather than describe them as bride and groom, but the principle remains: a Jewish marriage needs a Jewish divorce.