Jewish traditions across different eras and regions devote considerable attention to sexuality. In Judaism, sexuality is viewed as having both positive and negative potential, depending on the context in which it is expressed. This commandment was understood by the early rabbis to be only binding on men; women are exempt because childbirth puts them in physical danger, though a dissenting opinion is recorded in the mishnah Yevamot This commandment was originally binding on all of humanity, as it was given to Adam , the progenitor of all mankind. However, after the giving of the Torah, it became obligatory on Jews only.
You may also be interested in Home What's Nu? Both of these qualities require gavrathe involvement of the total personality, not merely a physical performance. Her classes draw on biblical and Talmudic sources, and her approach is largely influenced by Conservative Judaism. A couple Judism sex not have Judism sex relations while drunk or quarreling. Rosh Hashanah Greetings. It addresses Judism sex laws of marital relations, sexuality outside of marriage, procreation and contraception, abortion and rape. But the benefits that the rabbis have always emphasized are the psychological ones, not the physical ones. While some segments of society attempt to Judism sex our humanity, Judaism tries to humanize that Tranny takes it big is called animal.
Demographics erotica publishing. Does Judaism allow extramarital sex?
In Jewish law , sex is not considered shameful, sinful or obscene.
- In Jewish law , sex is not considered shameful, sinful or obscene.
- Sex has been a particularly important topic in religion, where scholars and theologians have debated the definition, purpose, and modus operandi.
- Editor's Note: This page addresses issues of Jewish law that may not be appropriate for younger readers.
Judaism considers sex natural and holy , though not without boundaries. Traditionally, Judaism only approves of sex between a husband and wife. Contraception is problematic because it interferes with the religious obligation to procreate; nonetheless, it is not absolutely prohibited. Traditional sources on sex tend to address men only, and the Talmud understands the commandment to procreate as a legal obligation specifically for men.
Judaism recognizes the importance of sexual pleasure and companionship for its own sake as well. Exodus lists marital intimacy as one of three basic things that a husband must provide to his wife the other two are food and clothing. Laws governing sexual relationships are detailed in the Talmud. There are, however, traditional restrictions on marital sex.
Jewish law prohibits sex during menstruation. The prohibition against having intercourse with a menstruating woman known as a niddah is stated in Leviticus This chapter contains an extensive list of other inappropriate sexual relationships, including incest and bestiality. The prohibition against adultery , of course, is one of the Ten Commandments listed both in Exodus 20 and Deuteronomy 5. Rape is treated in the Torah and later rabbinic writings as a monetary offense, perpetrated as much against the father of a rape victim who ultimately will receive less of a dowry as it is for the woman herself.
Despite the holiness of sex, rabbinic tradition often associates the sexual drive with the yetzer hara , the evil inclination. The sexual imagery found in the Kabbalah , medieval Jewish mysticism, is also worth noting. Comprised of the Mishnah and the Gemara, it contains the opinions of thousands of rabbis from different periods in Jewish history.
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This section may require cleanup to meet Wikipedia's quality standards. Is sexting permitted? It is well-established that methods that destroy the seed or block the passage of the seed are not permitted, thus condoms are not permitted for birth control. The passage forcing a man to marry the woman deals with rape the man seizes her. Updated January 30,
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Sex and the Jews: How the rabbis made it up as they went along - Israel News - ccrdz.com
It may be intensely personal, meaningful, and creative at one moment, and depersonalized, meaningless, and careless the next. Much of its glory is that it can bring us as close as we may get in life to experiencing the mystery of our mortality, and because of this it is sanctified.
Yet it can also be a blind, nearly irresistible force seeking wanton release on the biological level, and in this way its sanctity is perverted. Theologian Helmut Thielicke postulates a theology of sex on the premise that not even an iron will can truly withstand its force. En apotropus le arayot , the Talmud teaches: "No one can guarantee another's sexual innocence. But temptation, in the form of magazines, books, and movies, is a multi-billion dollar industry and permeates our society.
The abuse of human sexuality has reached the stomach-turning point, and there seems to be no way to avoid it—no exertion of universal wills, no permanent cover for the eyes. It seems we are at a time of religious boom and moral bust. You may ask, "What else is new? Yes, but it is different today. Not because the sanctity of sex is violated in practice, not because television brings temptation into the family's inner sanctum, and not because sexual gratification is readily available.
Today sexual morality is rejected as an ideal, modesty is scoffed at, and chastity is rejected as anachronistic.
Worse, those who articulately uphold moral standards, modesty, and chastity are disappearing; their arguments appear irrelevant. The Bible rejects one who does only "whatsoever is right in his own eyes" Deuteronomy If we are to be the final arbiters of all value, it follows that whatever serves our needs is declared "good. We have adopted an ideology of narcissism informed by situational ethics: if you have pleasure and mutual consent anything goes—as long as no one gets hurt.
For example, what is disturbing is not the ethical merit of a particular abortion, but the rationale for wholesale abortions: "It's my body and I can do what I want with it. No attempt is made to correct the situation—that's just the way it is. But worse is the accepted justification for casual sex or an adulterous affair: "It makes me happy.
Today contraception, not conception, is the focus of research. The sex act has effectively been separated from its fulfillment—one is play, the other pro-creation. In a day when coitus is no longer necessarily connected with reproduction or with responsibility, not many pregnancies are likely to survive both contraception and abortion. It seems sex is all right in every form—so long as it is not repressed, Freud forbid.
We are faced with this question: What shall sex be used for now that it is no longer tied to that sacred, cosmically significant function of perpetuating the family, the faith, and the human race?
Society's answer appears to be very simple: fun—and fun has no rules. There is no single term for "sex" in the Bible. The title for the list of the Bible's prohibited sexual offenses is gilui arayot , "uncovering the nakedness" Leviticus ff , and Maimonides classifies these chapters of the law under the rubric of Kedushah Sanctity. Although Jewish tradition does not treat sexual experience systematically, reference to it can be found in every one of the Five Books of Moses , in every book of the Prophets, and Ketuvim , the "Writings.
What emerges is a moral discipline that is strict, yet highly sensitive to the human condition; one that affirms the joyfulness of the sexual experience, but insists that it express itself in controlled circumstances; and one that never deprecates marriage and at every opportunity deplores monastic asceticism.
Judaism's philosophy of sexual experience, love, and marriage begins with the Bible's first recorded paragraphs describing Adam 's relations with Eve. This philosophy has weathered every new fad and every radical style that boldly declared its doctrine to the world, from the celibacy of Augustine to the free love of Bertrand Russell.
Traditional Judaism makes the following general propositions about sex and its place in human society:. Sexual relations may take place only between a man and a woman. This means that sex with an animal is considered a perversion, and intercourse with a member of one's own sex prohibited.
Sexual relations and marriage are not permitted with someone outside the circle of the Jewish people mixed marriage or inside the circle of close relatives established by the Bible and the Sages incest.
Sexual relations are a mitzvah , a religious duty, within a properly covenanted marriage in accordance with Jewish law. Outside of that covenant, premarital sexual relations are not condoned and extramarital relations are considered crimes. Sexual relations within marriage must accord with the laws of family purity with respect to the wife's menstrual cycle. Rabbi Akiva deduced these fundamental ideas from a single verse Genesis : "Therefore shall a man leave his father and his mother and shall cleave unto his wife, and they shall be one flesh.
These propositions are based largely on the following axioms that form the fundamental concepts of human sexuality in Judaism. Simple observation teaches us that we have the genitalia of animals and participate in a similar sexual process.
Why, then, can we not act like animals? It does seem to be nature's way. Indeed, Freudian psychology teaches us generally that we must see ourselves as we are, pleasure-seeking animals, and that we will not succeed in negating our essential animality except at the risk of neurosis. Convinced of the truth of this specious reductionism—that we are nothing but animals—we begin to act that way without guilt, and even with gusto.
There are no rules for beasts to follow other than blind obedience to instincts, satisfaction of needs, and "doing what comes naturally. Ecclesiastes declares only in bitterness, "Man has no preeminence above a beast, for all is vanity.
Despite the similarity of sexual anatomy and parallel reproductive processes, the essential humanity of our sexuality can be discerned in the very fabric of the physical act. If it is to be successful, the sexual act must be based on a sense of concern for the partner. Helmut Thielicke notes that "there is a two-way communication in the structure of the libido, for the prerequisite for the fulfillment of pleasure is that the other person gives himself to it, that he participates The other person should not be a passive object upon which one's own urge is simply 'abreacted.
We cannot successfully follow the animal instinct and achieve release, but must be synchronized with our partner in order to satisfy ourselves. At first this may appear to be an imperfection, when compared to the easy harmony of animals. But perhaps this apparent incongruity is designed to prevent human beings from merely following the erotic impulse in blind animal fashion. To achieve genuine satisfaction, we are forced to express our humanity.
Sex exposes us to failure and success, and in all this it confronts us with the theme of human communication instead of mere animal copulation. It is precisely this human need to correct the natural impulse that impels the thirteenth-century author of Iggeret ha-Kodesh , a document on the mystical significance of marriage, to give detailed advice to his son on preparing his wife for the sexual act and designing the proper erotic atmosphere.
This exception of the human being from the rule of instinct in the natural realm teaches us that we must exercise our essential humanity in the area of sexual relations as in all other critical areas of life. This is a law that we need in order to protect our love, both from other humans who act like animals, and from the internal animal that we sometimes allow to crouch at the door of our souls.
While some segments of society attempt to animalize our humanity, Judaism tries to humanize that which is called animal. If we are not animals—and thus not permitted to abuse our sexual gift—we are also not angels who may abstain from sex altogether.
Judaism therefore frowns on celibacy. As recorded in the Talmud, Ben Azzai one scholar among the thousands recorded chose to remain celibate in order to study Torah and was chastised severely. This is in stark contrast to the celibacy of the two founders of Christianity, Jesus and Paul, and the pronouncements against the institution of marriage I Corinthians 6 and 7 , which accept it only as a concession to human frailty. To wit, Paul: People should marry only " How could such a gift be considered evil or sinful?
Properly used in a legitimate framework, sex is to be viewed positively as joy and as mitzvah. The patriarchs marry, the kings marry, the kohanim marry, the prophets marry, and the Sages marry. Nowhere is there the slightest indication that sex or family interfered with their mission. The term used for Isaac 's sexual relationship with his wife is me'tzachek , rejoicing Genesis Hands which write a Torah scroll are exalted and praiseworthy; hands which steal are ugly.
While the sexual act is considered good in the proper context, there were some ascetic pietists who viewed the sheer pleasure of even the legitimate act with some disdain. In the seventeenth century, Rabbi Hayyim Vital established the rule of Kabbalists: "He should sanctify himself at the time of intercourse so that he should derive no pleasure from it.
Sex is not sin, and it does not need to be spiritualized. It must, however, be humanized, by affirming the reality of its power and attractiveness, rejoicing in its presence, using it as a blessing for the benefit and development of human-kind, and abstaining from it when its Creator forbids it. A corollary of the two statements—that we are neither animals nor angels—may be that we have aspects of both.
In this case, our humanity would consist of proper resolution of the tensions and contradictory demands made upon us by our dual nature. Judaism believes that sex is morally neutral.
Libidinal energy is an ambivalent power, the effect of which depends on what the human being does with it. Sex does not even have the status of an intrinsic value, but can function as a means to express love and build family, or as random personal gratification. Sex is neither bestial nor sinful, neither sacrament nor abomination, and so may not be abused or discarded. It is not to be denigrated as a necessary concession to human weakness, nor is it to be worshipped as an idol.
Interpreting the verse, Rabbi Samuel ben Nahman said: " Tov , good—that is the yetzer tov , the good inclination; tov me'od , very good—that is the yetzer ha-ra , the evil inclination. But how can an admittedly evil inclination be considered good, let alone very good? Because without it, man would not care to build a home, he would neither marry nor beget children, nor would he pursue a livelihood. If we agree that the sexual force is neutral and that its good or evil qualities depend on how we use it, we can begin to appreciate that our sexuality can never be separated from our total personality.
Thus the way we handle our own sexuality is not primarily a matter of facts, but of values. Indeed, sex can be a revealing indication of character—is our partner a giver or taker, sensitive or gross, caring or selfish, religious or irreligious? If sex were merely a matter of physiological function, it could be treated like a mechanical problem—get the best engine, use the best technique, and achieve the best result. If it doesn't work, trade it in.
If this were the case, then sexual partners would be interchangeable, and society would function as a warehouse for suitable parts. This mechanical concept is analogous to prostitution, which is concerned solely with the biological function.
The Jewish world view makes it clear that sex cannot be mechanically abstracted from the totality of human activity. Thus, the problems of premarital sex, adultery, and casual sex are really questions of values.
Perhaps our greatest fear is that our lives will be meaningless. If we depersonalize the act by relating to another person only on a biological level, we dehumanize our partner and rob ourselves of our own integrity. To be successful, the act of sex requires the sensitive involvement of both partners. If simply sleeping together would produce happiness, then the prostitute would be the happiest person in society. According to Helmut Thielicke, what is an ethical deficiency for the person who seeks the prostitute—the need for the physiological function rather than the person—is for the prostitute a positive element of moral self-defense.