Rabbi Eliezer Melamed on "The Abomination Parade"

In my previous post I explained one of the reasons why I think that the so called "Gay Pride" parades are an abomination. Recently I saw that Rabbi Eliezer Melamed wrote about the halachic aspects of the issue. The bottom line is that taking part in these parades changes the sinner's halachic status in a very profound way:

How to Relate to People with Opposite Gender Inclinations (i.e. Same Sex Attraction - CX)

The Torah defined the sin of homosexual intercourse as “to’evah” (an abomination), however, our attitude towards those who transgress this sin should not be more stringent than transgressors of other serious sins, such as desecrating Shabbat which is considered a more serious violation, rather, to a certain extent, we should even be more lenient, seeing as many of those who stumble in this transgression do so because their yetzer (inclination) overpowers them. And although they transgresses the sin of homosexual intercourse, this does not exempt them from all the other commandments of the Torah, and each mitzvah that they fulfill, such as Talmud Torah (Torah study), tzedaka (giving charity) or keeping Shabbat, has supreme, divine value, just as for every other Jew. They are counted in a minyan, and if one is a kohen, he is obligated to perform the Priestly Blessing, and if he reads from the Torah, he helps others fulfill their obligation to hear the Torah reading. And it is a mitzvah for every Jew to love even a person who sins in this matter, and help him according to all the rules of chesed (kindness) and tzedaka (charity) customary towards every Jew.

Therefore, whenever possible, we must try and dissuade the sinners from transgressing in this matter. Nonetheless, we must love even someone who fails to overcome his yetzer, and realize there is great value in every mitzvah he fulfills. Therefore, we should be careful not to distance them from the synagogues, so they can strengthen themselves in Torah and mitzvoth as best as they can. And, as is well-known, the value of Evil is limited, whereas the value of Good is endless. Likewise, the severity of sins is limited, whereas the value of mitzvoth is endless. Therefore, even one who falters in these transgressions, merits life in the World to Come thanks to his mitzvoth and good deeds.

The Abominable Parade

All this is provided that the sin of homosexual intercourse does become a banner raised on high. But when they hold public parades in the city streets in support of such sinful behavior, openly defying family values ​​enshrined in the Torah, and rebel against the values ​​of modesty which are the basis for the existence of a healthy society, they insult the Torah and Jewish tradition, and one who participates in such a parade is considered a “mumar l’hak’is” (one who transgresses out of spite), and all the laws towards him change. There is no obligation to show him kindness, and he cannot be included in a minyan. Indeed, he is still considered a Jew, as our Sages said: “Even though Israel (a Jew) has sinned – they are still called Israel” (Sanhedrin 44a), and the gates of repentance are not locked before him. However, after defiantly removing himself from Jewish tradition, he has distanced himself from Clal Yisrael.

Had the purpose of the parade been to defend human dignity and those tormented by harsh insults for various reasons, including their sexual preferences, it would be understandable. But when the purpose of the parade is to draw attention to a topic that even when done according to the Torah, modesty is fitting, and moreover, openly defy family values ​​enshrined in Judaism and declare that the Torah prohibition is null and void – there is no more appropriate description of such a parade than that of the Torah – “a parade of abomination.”

It would be appropriate for State authorities to prohibit such parades as they violate Jewish tradition, alongside forcefully defending the life and dignity of every individual.

The bottom line is that one who takes part in these parades changes from being considered a mumar lete'avon (one who transgresses out of failing to conquer his desire) to mumar lehach'is (one who sins in order to spite). There is a big difference in how we relate to these two kinds of sinners, as Rabbi Melamed explained above.