Bom, ontem o Sr Magalhães Luís me cobrou o comportamento de "castidade" que não é uma base do judaísmo. E ao mesmo tempo ele disse que estava tudo bem o sr Yossef Ben Yaacov ser bissexual.
Então, na concepção do Sr Magalhães Luis está tudo bem um homem manter-se casto até ao casamento e depois casar com outro homem?
Até onde eu me lembro, o cristianismo também considera o homossexualismo
Relativo ao verbete "castidade", como exemplo do meu ponto de vista, temos o Iftah Ha-guiladi (Jefté) que era filho de uma prostituta e que foi Juiz de Yisrael.
JUÍZES 11 CAPÍTULO 11
Jeftá livra os israelitas
1 ERA então Jefté, o gileadita, homem valoroso, porém filho de uma prostituta; mas Gileade gerara a Jefté.
E acrescento ainda que não sou rabino e nem pertenço a nenhum grupo Hassídico, sou apenas um judeu que estudou um pouquinho e está dialogando com vocês.
Então eu não preciso ser exemplo para ninguém
"The following are God's presents, or free gifts, to the world: The Torah (Exod. xxxi. 18), light (Gen. i. 17), Rain (Lev. xxvi. 4), Peace (Lev. xxvi. 6), Salvation (Ps. xviii. 36), Mercy (Ps. cvi. 46). Some add also the knowledge of navigation." http://
O Judaísmo é uma crença monoteísta que apoia-se em três pilares: A Torá, as Boas Ações e a Adoração de um D'us único. Por ser uma religião que valoriza a moralidade, grande parte dos seus preceitos baseia-se na recomendação de costumes e comportamentos "retos".
O JUDAISMO NA ATUALIDADE
Atualmente a fé judaica conta com 12 milhões de seguidores por todo o mundo, porém a maioria concentra-se em Israel e nos EUA e existem quatro ramos principais do Judaísmo: Judaísmo Ortodoxo, Judaísmo Conservador, Judaísmo Reformado e Judaísmo Messiânico.
Judaísmo Ortodoxo
Corrente que se caracteriza pela observação rigorosa dos costumes e rituais na sua forma mais tradicional, segundo as regras estabelecidas pelas leis escritas e na forma oral. É a mais radical das vertentes judaicas.
Judaísmo Conservador
Defende a ideia de que o Judaísmo resulta do desenvolvimento
Judaísmo Reformado
O Movimento Reformista defende a introdução de novos conceitos e ideias nas práticas judaicas, com o objetivo de adaptá-las ao momento atual. Para esta corrente, a missão do judeu é espiritualizar o género humano - a partir deste ponto de vista, torna-se obsoleto qualquer preceito que vise separar o judeu do seu próximo, independentemen
Judaísmo messiânico
Ou Judeus por Jesus, é teoricamente, um ramo do Judaísmo que apesar de não ser aceito como tal pela comunidade judaica tradicional, identificam o Messias esperado na Pessoa de "Jesus" de Nazaré, a quem eles chamam de Yeshua HaMashiach. Em hebraico, significando Yeshua, o Messias, sendo este, considerado o nome original de Jesus, fato este confirmado por inúmeras autoridades como o ex-professor de judaísmo antigo da Universidade Hebraica de Jerusalém, David Flusser, honrado com o "Prémio Israel de Literatura", pelo livro "Jesus".
Este movimento nasceu com Yeshua e os seus talmidim (discípulos), desenvolvendo-s
O Movimento era visto pela comunidade judaica no 1° século como um ramo do Judaísmo, sendo denominado como "Seita dos nazarenos" (Atos 24:5;9:2), e os seus adeptos como "os seguidores do Caminho" - (Atos 22:4; 24:14; 18.26).
"The progeny of man is reckoned from his father's and not from his mother's family.
"Let us make man." God may be said to address the spiritual and the material elements thus: "Till now all creatures have been of matter only; now I will create a being who shall consist of both matter and spirit."
"In our form, in our likeness." "Hitherto there was but one such creature; I have now added to him another who was taken from him. They shall both be in our form and likeness; there shall be no man without a woman and no woman without a man, and no man and woman together without God." Thus in the words AISH VASHH ("man and woman") there is the word IH (God).
If they are unworthy the I from the word AISH and the H from VASHH is taken away, and thus IH, God, departs and there are left the words ASH VASH = "fire and fire."
Adam was created with two bodies, one of which was cut away from him and formed Eve.
If man had been created out of spiritual elements only there could be no death for him, in the event of his fall. If, on the other hand, he had been created out of matter only, there could be no future bliss for him. Hence he was formed out of matter and spirit. If he lives the earthly, i.e., the animal life only, he dies like all matter; if he lives a spiritual life he obtains the spiritual future bliss.
Michael and Gabriel acted as "best men" at the nuptials of Adam and Eve. God joined them in wedlock, and pronounced the marriage-benedi
Rabbi Meier wrote a scroll for his own use, on the margin of which he wrote, in connection with the words: "And God saw that it was good." "This means death, which is the passing from life transitory to life everlasting."
God knows our thoughts before they are formed.
There is a limit to everything except to the greatness and depth of the Torah."
"The nose is the most important feature in man's face, so much so that there is no legal identification of man, in Jewish law, without the identification of the nose."
"The appearance of Adam and Eve, when just formed, was like that of persons of twenty years of age."
"Man was originally formed with a tail like the lower animals, but this was afterward taken from him out of consideration for him."
"Perhaps in the proper order of things Abraham should have been the first man created, not Adam. God, however, foresaw the fall of the first man, and if Abraham had been the first man and had fallen, there would have been no one after him to restore righteousness to the world; whereas after Adam's fall came Abraham, who established in the world the knowledge of God. As a builder puts the strongest beam in the center of the building, so as to support the structure at both ends, so Abraham was the strong beam carrying the burden of the generations that existed before him and that came after him.
Here in this life we have the Spirit, i.e., the soul, blown into our nostrils; hence it goes from us at death. In futurity the soul, when restored, will be given to us, as it is said in Ezek. xxxvii. 14: a complete gift never to be returned."
"Woman is formed out of bone. Touch a bone and it emits sound; hence woman's voice is thinner than man's. Again, man is formed from earth, which is comparatively soft and melts when water comes over it; whilst woman, being formed from hard substance, is more stubborn and unbending."
"Man in celibacy is in sublime ignorance of what is meant by the words "good," "help," "joy," "blessing," "peace," and "expiation of sin." He is, in fact, not entitled to the dignified name of man."
"Rabbi José, the Galilean, married his niece--his sister's daughter--who proved an exceedingly bad wife, and took a delight in abusing him in the presence of his pupils, who urged him to divorce her. This he refused to do, pleading that he was not in position to make provision for her maintenance, without which it would not be just to cast her adrift. One day he brought home with him Rabbi Eleazar ben Azaria, to whom, as well as to her husband, she offered a frown as her greeting. Upon inquiry as to what repast there was to place before his guest, Rabbi José received the reply that there was nothing but lentils. His sense of smell, however, told him that there was something more savory, and, looking into the simmering pot on the hob, he found its contents to be stuffed chickens. After a deal of persuasion the woman was prevailed upon to place the tempting morsels before her husband and his guest, Rabbi Eleazar, who, having overheard the answer which the woman first gave her husband, that there was nothing better than lentils, expressed his surprise that chickens were served. In order to screen his wife, Rabbi José made the remark that perhaps a miracle had happened in honor of so distinguished a guest. The true character of the woman, however, reached the ears of Rabbi Eleazar, and he also learned that it was owing to his friend's inability to provide for her maintenance that he was not divorced from her. The means to make provision for her were then soon found, and she was duly divorced from her husband."
"Woman attains discretion at an earlier age than man.
Woman was not formed from Adam's head, so that she might not be haughty; nor from his eye, so that she might not be too eager to look at everything; nor from his ear, so that she might not hear too keenly and be an eavesdropper; nor from his mouth, so that she might not be a chatterer; nor from his heart, lest she should become jealous; nor yet not from his hand, so that she might not be afflicted with kleptomania; nor from his foot, lest she should have a tendency to run about. She was made from Adam's rib, a hidden, modest part of his body, so that she, too, might be modest, not fond of show, but rather of seclusion. But woman baffles God's design and purpose. She is haughty and walks with outstretched neck (Isa. iii. 16), and wanton eyes (Isa. iii. 6). She is given to eavesdropping (Gen. xviii. 10). She chatters slander (Numb. xii. 11), and is of a jealous disposition (Gen. xx . 1). She is afflicted with kleptomania (Gen. xxxi. 19), and is fond of running about (Gen. xxxiv. 1). In addition to these vices women are gluttonous (Gen. iii. 6), lazy (Gen. xviii. 6), and bad tempered (Gen. xvi. 5).
When the Jews returned from Babylon, their wives had become brown, and almost black, during the years of captivity, and a large number of men divorced their wives. The divorced women probably married black men, which would, to some extent, account for the existence of black Jews.
The higher the position the greater is the fall, and this applies to the serpent, who not only was the chief of all animals, but walked upright like man, and when it fell it sank into the reptile species."
"[...] "She is my divorced wife," answered the man simply. "And how is it, insisted the Rabbi, "that you are on cordial terms with her and continue to give her money?" "I am on no friendly footing with her; as for giving her money, she is in want, and that is a sufficient reason for my relieving her distress," replied the man. "Her want obscured all other considerations and the peculiarity of our relationship." The Rabbi was much affected by the man's generous nature and kindliness, and preached his sermon on charity and brotherly love, a sermon worthy of the distinguished sage, showing that those virtues stand on an eminently higher level and are more efficacious than fasting and chastising of the body, and asking his audience to imitate "the man in the street," who set them such a good example. The good man then lifted up his heart in prayer, in which the congregation joined, and invoked the throne of mercy on behalf of a people imbued with mercy and compassion. "
"Até onde eu me lembro, o cristianismo também considera o homossexualismo
Destaco: "e) The unnatural crimes against chastity, sodomy and pederasty, prevalent in heathendom, were strictly prohibited (Lev. xviii. 22, 23; xx. 13, 15, 16; Deut. xxvii. 21).
The sins against chastity were the particular abominations, the commission of which by the former inhabitants had caused the land to become unclean (Lev. xviii. 27). No wrong-doing, excepting idolatry, is more constantly and vehemently forbidden. Four out of the twelve curses which are pronounced in the chapter of curses in the Book of Deuteronomy (xxvii. 20-23) are directed against this vice in one or other of its forms. The Biblical attitude in this matter is perhaps best expressed in the story of Joseph, who, when tempted by Potiphar's wife, refused with the noble words: "How can I do this great wickedness and sin against God?" (Gen. xxxix. 9.) Unchastity was primarily a sin against God, the pure and holy.
In the Historical Books.
In the historical books of the Bible occasional passages indicate how clearly it was understood that chastity was an indispensable virtue. When Shechem, the son of Hamor, defiled Dinah, the sons of Jacob declared it a villainy (A. V., "folly") in Israel which ought not to be committed; and Simeon and Levi slew all the males of Shechem, saying to Jacob, when he rebuked them for their revengeful act: "Should he deal with our sister as with an harlot?" (Gen. xxxiv. 7, 31.) The one misdemeanor of Eli's two wicked sons that is mentioned by name is unchastity (I Sam. ii. 22). In Amnon's act of violence against Tamar she begs him to desist, "for no such thing ought to be done in Israel" (II Sam. xiii. 12). Among the sins of Judah in the reign of Rehoboam was that of ritual unchastity (I Kings xiv. 24), on account of which calamity came upon the kingdom (see also II Kings xiii. 6, xvii. 16, xviii. 4, xx. 1, 3, xxii. 4; II Chron. xxviii. 3, xxxiii. 3, xxxvi. 14). The Prophets laid the greatest stress upon chastity. Their condemnation of unchastity ranks among the most pronounced of their denunciations of the evils prevalent in their days (Amos ii. 7; Hosea iv. 2, 13, 14; Isa. lvii. 3; Jer. ix. 1; xxiii. 10, 14; xxix. 23; Ezek. xvi. 38; xviii. 6; xxii. 10, 11; xxiii. 48; xxxiii. 26). There is a further indication of the high esteem in which chastity was held in the fact that these prophets, in speaking of the punishment that would befall the people for their sins, mentionthe deflowering of the women by their captors, which evil would not have been considered as so dreadful had not chastity been regarded in the highest light (Isa. xiii. 16; Zech. xiv. 2; Lam. v. 11; see also Amos vii. 17).
In the Talmud.
The many admonitions in the Book of Proverbs against unchastity need but be adverted to for proof of the lofty place that the pure life held in the estimation of the wise men of Israel (Prov. v. 3-23, vi. 24-33, vii. 5-27, ix. 13-18, xxxi. 3). "I made a covenant with mine eyes; why then should I look upon a maid?" says Job (xxxi. 1). Similar are the injunctions of the later sage Ben Sira (Ecclus. ix. 3-9; xix. 2; xxiii. 22-26; xlii. 11), who counseled, "Go not after 'thy lusts'; and restrain thyself from thine appetites" (ib. xviii. 30). The spirit of the Rabbis appears in the advice of Jose ben Johanan, "Prolong not converse with woman" (Abot i. 5). "Follow not after your own eyes, after which ye use to go," etc. (Num. xv. 39): this means, "Ye shall not cast a lustful glance upon woman." One of the reasons given for the destruction of Jerusalem is the prevalence of "shamelessness,
In one of the sections of the "reasons for the commandments" ("ta'ame miẓwot") in his "Moreh Nebukim," Maimonides gives as the reason for such legislation the following: "The object of these precepts is to diminish sexual intercourse, to restrain as much as possible indulgence in lust, and [to teach] that this enjoyment does not, as foolish people think, include in itself its final cause" ("Moreh Nebukim," iii. 35; see also ibid. 33). In ch. xlix. he treats at length the law concerning forbidden sexual intercourse and that for the promotion of chastity, whose object is "to inculcate the lesson that we ought to limit sexual intercourse hold it in contempt, and only desire it rarely."
In speaking of the reason for the prohibition of intermarriage with a near relative, he expresses it as his opinion that one object of this is "to inculcate chastity in our hearts.""
"Views of the Philosophers.
Of ethical philosophers who have expressed Jewish thought on this subject, Saadia and Baḥya may be mentioned. The former, in the tenth chapter of his "Emunot we-De'ot," which is the ethical portion of the book, devotes two paragraphs to chastity; the third is "on sexual intercourse," and the fourth "on desire." His teaching concerning intercourse is "that it is not good for man, except for the purpose of producing offspring"; concerning desire, "man shall have no desire except for his wife, that he may love her and she may love him" ("Emunot we-De'ot," ed. Slucki, pp. 150, 151). In his ethical treatise, "The Duties of the Heart," Baḥya has frequent admonitions on the necessity of chastity and the overcoming of evil desires; as, for example, in the fifth division of the work, notably pp. 254, 258 et seq. (ed. Stern, Vienna, 1856). At the close of ch. ix. he quotes with approval and at length the last will and testament of a certain pious man in Israel, addressed to his son, and containing advice for the guidance of life. From this document one sentence may be set down here: "Be not one of those who, sunk in the folly of drunkenness and lust, submit like slaves to the dominance of evil passions; so that they think only of the satisfaction of sensual desires and the indulgence of bestial pleasures" (ib. p. 433). A similar word of advice may be quoted from a letter written by Naḥmanides to his son: "Be especially careful to keep aloof from women. Know that our God hates immorality; and Balaam could in no other way injure Israel than by inciting them to unchastity" (Schechter, "Studies in Judaism," p. 141).
A few further like injunctions from the moral treatises of medieval rabbis may here be given: "Let not the strange god, thy sensual desire, rule over thee; act so that thou hast not cause to blush before thyself; pay no heed to the biddings of desire; sin not and say, I will repent later" (from "Sefer Roḳeaḥ" by R. Eleazer b. Judah of Worms, in Zunz, "Z. G." pp. 132, 134); "Keep thy soul always pure: thou knowest not when thou wilt have to give it up" ("Sefer ha-Middot," fifteenth century, in ib. p. 153)."
Sobre o personagem bíblico Iftah Ha-guiladi (Jefté), devo dizer que esta alusão carece de valor jurídico, canónico, teológico, filosófico no contexto da castidade. Acho que o Eliezer tem que repensar a sua noção de castidade, principalmente para que seja útil aos seus filhos.
Como cristão calvinista, orgulhoso da minha fé rigorosa, sei que Jean Cauvin (o Reformador João Calvino) ficou horrorizado com a omissão da fornicação entre as proibições sexuais na Bíblia. Ler aqui: "John Calvin was astonished at not finding an explicit reference to "fornication," i.e., relations between unmarried consenting adults, among the sexual prohibitions of the Bible. The Sifra (Kedoshim, perek 7:1), however, interprets Leviticus 19:29 ("Thou shalt not profane thy daughter to make of her a harlot") as referring to consensual relations without benefit of marriage (cf. Sanh. 76a). Maimonides codifies the view that declares such relations harlotry (Yad, Ishut 1:4) and that sees the marriage bond as the Torah's advance over primitive society. "A bride without the wedding blessings is forbidden to her husband like a niddah" (Kal. 1:1). Indeed, the laws of *niddah (of separation during the period of menstruation and subsequent purification) added a dimension to the regimen of chastity. Since even an unmarried woman, not having ritually immersed herself since her last period, is technically a niddah, the prohibition – interpreted to include contact (from Lev. 18:19; Maimonides, Sefer ha-Mitzvot, negative precept no. 353; cf. Naḥmanides ad loc.) – was construed to apply to her as well (Ribash, Resp., no. 425; Maggid Mishneh to Maim. Yad, Ishut 4:12). Intimacies already prohibited on grounds of erotic stimulation, or of temptation to illicit sex, were thus to be avoided on additional grounds (as opposed to other such permitted contacts: cf. Ex. R. 5:1 on "and Jacob kissed Rachel," Gen. 29:11; Ket. 17a). The implicit prohibition against premarital sex was strengthened by a decree against yiḥud with an unmarried woman (Av. Zar. 36b). But the temptations are seen as remaining formidable, and are best overcome by early marriage. "
Peço desculpa por ser em inglês. Mas, continuo a apelar a que os crentes devem falar, entender, escrever o inglês. Todo o católico, protestante, ortodoxo deve ter como segundo idioma o inglês.
"Chastity [...] was the manner in which Judaism steered a course between the twin excesses of paganism and puritanism. To stipulate, for example, that husband or wife follow "the custom of the Persians" and remain clothed during conjugal relations is grounds for divorce according to Talmud and Codes (Ket. 48a; EH 76:13). Natural tendencies toward modesty or chastity within marriage are acknowledged in Talmud and moralistic works, but the law is established (Ned. 20b; Yad, Issurei Bi'ah 21:9) that a "man may do with his wife as he pleases," in keeping, i.e., with her wishes (ibid.; Abraham b. David of Posquières, Ba'alei ha-Nefesh, Sha'ar ha-Kedushah; Sefer Ḥasidim, ed. by R. Margalioth (1957), 339, no. 509). A man may not be "pious" at his wife's expense and pursue ascetic inclinations to the neglect of the marital mitzvah (Abraham b. David, loc. cit.), so that when *asceticism became popular among both Jews and Christians in the Middle Ages, there was "one important respect in which Ḥasidism differed sharply from its Christian contemporaries"
BIBLIOGRAPHY:
L.M. Epstein, Sex Laws and Customs in Judaism (1948, repr. 1967); D.M. Feldman, Birth Control in Jewish Law (1968); E.B. Borowitz, Choosing a Sex Ethic (1969).
[David M. Feldman]"
