Transgender Agenda Speech - Hearts Of Oak

https://www.bitchute.com/video/dIuQXUUZ-Sk/

Who is pushing this shit Tommy, Tommy, Tooooommy?

The left? Who is the left?

Can we get a little more granular?

https://www.rumormillnews.com/cgi-bin/forum.cgi?read=141253

"Silberman notes “American Jews are committed to cultural tolerance because of their belief— one firmly rooted in history— that Jews are safe only in a society acceptant of a wide range of attitudes and behaviors, as well as a diversity of religious and ethnic groups. It is this belief, for example, not approval of homosexuality, that leads an overwhelming majority of American Jews to endorse ‘gay rights’ and to take a liberal stance on most other so-called ‘social’ issues.” "

Is it the same group helping to bring in the foreigners with different cultures?

Barbara Spectre Is Back

https://www.bitchute.com/video/xDsWg5zpOsA/

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Judaism and LGBTQ Issues: An Overview

https://www.myjewishlearning.com/article/judaism-and-the-lgbtq-community-an-overview/

Attitudes have shifted dramatically in recent decades, with sharp differences between the Orthodox and liberal movements.

By MJL

As social attitudes toward lesbian, gay, bisexual, transgender and queer (LGBTQ) people have undergone a sea change in North America, Western Europe and Israel, official Jewish views, among the liberal denominations at least, have changed along with them.

Although as recently as 1990, the Reform movement’s rabbinic leaders officially considered heterosexual relationships “the ideal human relationship for the perpetuation of species, covenantal fulfillment, and the preservation of the Jewish people,” by the mid-1990s, the movement had fully endorsed same-sex marriage — two decades before it became legal across the United States. A decade later, the Conservative movement reversed its longstanding ban on gay sexual activity and reversed its policy of not ordaining gay and lesbian rabbis. In 2012, the movement endorsed gay marriage. All these changes were preceded by the Reconstructionist movement, which began became the first movement to accept gays and lesbians as rabbinical students in 1984 and whose rabbis have long been free to officiate at same-sex marriages.

But while the liberal Jewish community has shifted markedly on this issue, homosexuality remains a vexing issue in Orthodoxy, which continues to hold fast to the Torah’s seemingly inflexible rejection of homosexual acts.

Does Jewish tradition reject homosexuality?

The source of Jewish opposition to homosexuality lies in two nearly identical biblical verses. Leviticus 18:22 states: “Do not lie with a man as one lies with a woman; it is an abomination.” And Leviticus 20:13 states: “If a man lies with a man as one lies with a woman, the two of them have done an abomination; they shall surely be put to death—their blood shall be upon them.” Many authorities consider this prohibition to be one of Judaism’s cardinal sins and believe it must not be transgressed even at the threat of one’s life.

Even the most traditionally minded interpreters of the verse acknowledge that the Torah does not prohibit homosexuality as such, but merely one specific sexual act — generally understood to be anal sex between two men. However, later rabbinic authorities expanded the prohibition to include lesbian sexual acts and all male homosexual activities short of anal intercourse. The biblical verses are also generally not understood as rejecting homosexuals as individuals, but merely homosexual acts.

Views differ sharply along denominational lines.

Reform: The Reform movement was the first of the major denominations to take a liberal position toward homosexuality, adopting the first of many resolutions on behalf of gays and lesbians in 1977. Gay marriage was endorsed by the rabbinate in 1996 and by the movement’s congregational arm the following year. The movement’s rabbinical school, Hebrew Union College — Jewish Institute of Religion, ceased discriminating against gay applicants in 1990.

Conservative: In 2006, the Conservative movement concluded a polarizing debate over homosexuality with the endorsement of two contradictory opinions — one upholding the movement’s previous rejection of gay relationships, and another retaining the Torah prohibition on male anal sex but allowing for other forms of sexual intimacy between members of the same sex. The latter opinion also explicitly endorsed the ordination of gays and lesbians as rabbis and cantors. Both opinions are considered equally valid, and individual Conservative rabbis may choose which one to follow.

Orthodox: Orthodox Jews on the whole continue to reject homosexual behavior as fundamentally inconsistent with Jewish law. While there is little indication that this position is severely contested within that community, let alone likely to change in the near future, there have been initiatives to make Orthodox communities more welcoming of gay Jews. A statement authored in 2010 and signed by over 200 Orthodox rabbis expressly welcomed gay Jews fully into synagogue life even as it reiterated traditional Orthodox opposition to gay sex and same-sex marriage. An Israeli Orthodox rabbinic group released a similar statement in 2016. And a number of grassroots groups for gay, lesbian, bisexual and transgender Orthodox Jews and their families have emerged, including JQY and Eshel.

What about gay marriage?

Attitudes toward gay marriage track closely with attitudes toward homosexuality generally. The Reform movement now considers same-sex marriage to qualify as kiddushin — the rabbinic term for betrothal, a holy union between two partners.

In 2012, the same three Conservative rabbis who authored the more liberal opinion on homosexuality noted above published a series of rituals and documents pertaining to same-sex marriage ceremonies and divorce. Notably, their proposals do not include kiddushin. Other Conservative rabbis, believing that gay marriage must enjoy the same status as traditional heterosexual marriage, have insisted on applying the traditional marriage rituals with only the most minor modifications in gendered language.

Orthodox rabbis on the whole do not perform same-sex marriages. In a rare joint statement in 2011, six organizations representing a broad spectrum of the Orthodox community, from modern to haredi (ultra-Orthodox), signed on to a statement affirming that the Torah “sanctions only the union of a man and woman in matrimony.”

Do any Jews support conversion therapy?

Conversion therapy — sometimes also called reparative or change therapy — refers to the effort to “cure” gays of same-sex attraction and enable them to lead heterosexual lives. It is regarded as ineffective and potentially harmful by the American Medical Association, the American Psychiatric Association, the American Psychological Association and many others. Some Jewish authorities still support it, but they are mostly (though not exclusively) members of the haredi Orthodox community.

The main proponent of conversion therapy in the Jewish community was a New Jersey-based group called JONAH, which in 2015 was found guilty of consumer fraud for using scientifically questionable methods and claiming a success rate it could not substantiate. Later that year, a New Jersey judge ordered the group to cease operations. Though the largest Orthodox rabbinical group, the Rabbinical Council of America, had at one time commended JONAH’s work, it publicly withdrew its endorsement in 2012, citing evidence that the therapy was ineffective and had potentially negative consequences.

Some in the Orthodox community still support conversion therapy, however, in part because they believe it is impossible that homosexual desires could be both unchangeable and proscribed by the Torah. A 2015 declaration signed mostly by ultra-Orthodox rabbis (along with some Modern Orthodox ones and a smattering of mental health professionals) states that homosexual impulses can be modified and that therapy can help with “healing” the “emotional wounds” that lead to homosexual desires.

What about Jewish attitudes toward transgender people?

The issue of transgender people in Judaism is of more recent vintage than the question of homosexuality, but attitudes among the major denominations track quite similarly. The Reform movement was the earliest trailblazer, ordaining its first transgender rabbi in 2006. In 2007, the movement’s new prayer book included blessings to sanctify gender transitions. Full equality and inclusion for transgender persons was endorsed in 2015.

The Conservative rabbinate adopted a similar resolution the following year. In 2003, the Conservative movement endorsed a rabbinic opinion stating that someone who had undergone complete sex reassignment surgery should be considered in Jewish law to have changed his or her sex status, but someone who had undergone only partial reassignment surgery should not. In the Orthodox world, sex reassignment, cross-dressing and hormonal treatments are still considered forbidden. However, some Orthodox rabbis have begun to grapple with how to reach out to and welcome transgender people.

Can LGBTQ Jews become rabbis and cantors?

Yes, in the liberal movements. The Reform Hebrew Union College—Jewish Institute of Religion has been accepting gay applicants since 1990, and the Reconstructionist movement’s rabbinical school has been doing so since 1984. HUC ordained its first openly transgender rabbi in 2006. The Conservative movement’s flagship Jewish Theological Seminary revised its application criteria in 2007 to allow for gay applicants and admitted its first gay students the following year. Orthodox seminaries still do not permit openly gay students; however there is at least one Orthodox gay rabbi who came out subsequent to his ordination.
At the annual gay pride parade in Tel Aviv , June 2014. (iStock)
At the 2014 gay pride parade in Tel Aviv.

How is the LGBTQ community treated in Israel?

By many metrics, Israel is considered a trailblazer on LGBTQ issues. Openly gay Israelis have been permitted to serve in the military since the early 1990s, nearly two decades before the U.S. military formally permitted gays to serve openly. A 2014 study found the Israel Defense Forces to be the ninth most gay-friendly military in the world. Tel Aviv is considered one of the most gay-friendly cities on the planet, celebrated for its highly attended annual Pride parade and routinely included on lists of the best gay travel destinations. Although same-sex marriage is not possible in Israel because the Orthodox-dominated Chief Rabbinate retains full control over marriage, same-sex couples who marry abroad can have their unions recognized by the state and enjoy many of the same rights and benefits as straight couples. Israel has regularly touted its achievements on gay rights as a sign of its progressive Western worldview, a practice some critics have derided as an attempt at “pinkwashing” — that is, to distract from its treatment of the Palestinians.

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Transgender Bathrooms Are a Human Rights Struggle - and a Jewish Imperative

https://www.haaretz.com/jewish/transgender-bathrooms-are-a-human-rights-struggle-and-a-jewish-imperative-1.5385053

As Jews our responsibility is to embrace the gender identity of each individual not only in our communities but in society at large. That means repealing transphobic legislation like North Carolina's HB2.

Jesse Olitzky
May 22, 2016 3:38 PM

North Carolina's controversial "Bathroom Law", which stipulates that in government buildings, individuals may only use the restroom that corresponds to the gender on their birth certificates, continues to make headlines. Proponents of the law, known officially as HB2 "The Public Facilities Privacy and Security Act," claim that it is about safety, preventing men from "claiming to be transgender" just so that they can enter a women's bathroom and invade their privacy. But over 200 local, state, and national organizations that work with assault victims claim that there is nothing to support the fears of these lawmakers. And none of the 18 states that have nondiscrimination laws that protect transgender rights has seen an increase in public safety issues because of these laws.

The fight over the law hit a tipping point when the Department of Justice determined that HB2 violates the Federal Civil Rights Act and gave North Carolina Governor Pat McCrory an ultimatum to ensure that the state would not comply with the law. North Carolina didn't budge, and instead sued the government. The Justice Department responded with a lawsuit of their own, with Attorney General Loretta Lynch describing the battle over this law as the civil rights struggle of this era.

But the fight over HB2 is more than a civil rights struggle; it's a human rights struggle. And as Jews, we have a particular imperative to treat it as such.

As Jews, we have an obligation to see each individual as made in God's image. Each individual is unique and created differently. We are not God, and therefore, it is not for us to put parameters on the divine nature or image of another person. Rather, we should honor each individual as divine, regardless of one’s gender identity. Even the rabbis of the Talmud understood that we do not live in a gender binary system. We find six different gender identities in the Talmud. This Talmudic precedent suggests that we should not only acknowledge one's gender identity, but also celebrate it.

Some Jewish institutions are starting to implement policies in line with this thinking. Last year, the Union for Reform Judaism passed a resolution that "affirms the right[s] of transgender and gender non-conforming individuals" and "urges the adoption and implementation of legislation and policies that prevent discrimination based on gender identity and expression." Similarly, the Conservative Movement's Rabbinical Assembly is in the process of voting on a resolution that affirms its commitment to fully welcoming, accepting and including people of all gender identities in Jewish life and general society. These statements understand our commitment as Jews to honor each individual. Last June, I wrote that ensuring that all can use the bathroom in our institutions "is as integral to the sacred nature of the building as is creating a transcendent prayer space."

These statements reflect an understanding of the importance of making sure that our sacred communities and sacred spaces are welcoming of everyone. But our obligation as Jews to embrace the gender identity of each individual does not end with our institutional buildings and programs. We have an obligation as Jews to build a society that is just as inclusive and accepting as the communities we set out to create.

Judaism teaches that pikuach nefesh, saving a life, supersedes everything else in Jewish law. A study by the Williams Institute think tank shows that 41 percent of transgender and gender non-conforming individuals have attempted suicide. This number is substantially greater than the overall suicide rate of 4.6 percent in the United States. The way society has treated transgender individuals makes them feel as if there is no place for them in this world. Denying them the basic human right of going to the bathroom, as North Carolina has attempted to do, only reinforces this feeling.

But embracing all and creating inclusive communities can have the opposite effect. A recent study out of the University of Washington suggests that transgender youth that are supported and accepted by family, friends, teachers, clergy, and society as a whole are no more anxious or depressed than other children their age.

HB2 supporters claim the law will keep individuals safe from bathroom predators. But this law doesn't ensure anyone's safety. Instead, it puts lives in danger. It endangers the lives of people in the transgender community by further denying them basic human rights, by suggesting that they don't really exist, and by closing them off from society. If our responsibility as Jews is to do what we can to save every life, then we have an obligation to repeal HB2 and similar harmful and discriminatory legislation in other states.

We learn in Mishnah Sanhedrin 4:5 that whoever saves a life, saves an entire world, but also that whoever destroys a life, destroys an entire world. We, as Jews, have an obligation to save lives and save worlds. May 17 was the International Day Against Homophobia, Transphobia and Biphobia. May we make a commitment every day to stopping all transphobic legislation that destroys far too many worlds.

Rabbi Jesse Olitzky serves as rabbi and spiritual leader at Congregation Beth El in South Orange, New Jersey. You can follow more of his thoughts on his personal blog and on Twitter: @JMOlitzky.

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Are you buying this culture destroying crap?