Navigating The Intersection: Pride Parades, Torah, And Jewish Perspectives

Those who contributed to the Negiah Guidebook possessed wisdom, lacked naivety, and feared the Almighty. They were aware of the prevalence of homosexual tendencies and the laws prohibiting homosexual acts. Then why is it not forbidden for a man to touch another man? I doubt that our prophets of the past and rabbis of the present trust that men with homosexual tendencies would take it upon themselves to distance themselves from other men. Rashi said that thoughts of sin are more difficult to control than committing the sin itself and that sexual passion is more difficult to contain than the act itself.

One theory suggests that these wise men knew that the prevention of inappropriate sexual thought was hopeless. As a general rule (undoubtedly with exceptions) men are more aggressive and impulsive than women. These differences are mediated by the amygdala, whose volume in males is enhanced by prenatal testosterone.

Are the rules of negiah designed to protect women from the sexual advances of men, but any attempt to restrain sexual advances amongst men is futile? Is this the consensus of wisdom?

In the first chapter of the second book of Samuel, upon Jonathan’s death, David laments, “I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women.”

To suggest that David’s passionate writings suggests homosexuality is considered absurd and offensive by most, yet a welcomed verification by others. The problem with these contrasting interpretations is context and relevance. 

For those who are convinced that David was bisexual, this passage does not suggest that the Torah approves of it. For those who interpret it to mean that the love between (non-sexual) kindred souls can be more loving than a sexual relationship, this does not imply that righteous Jews cannot be gay.