Rav Moshe Feinstein (Russia-New York, 1895-1986) printed in his Iggerot Moshe (vol. 4, 115) a letter that he wrote to a man who had struggled with his base desires and transgressed the grave Torah violation of Mishkav Zachur (homosexual relations). The man wrote to the great sage asking for guidance and encouragement as he sought to repent for his wrongdoing and overcome his sinful desires.
In one section of his response, Rav Moshe discusses the particular gravity of this transgression, noting that it is punishable by Karet (eternal excision from the Jewish people). He added that in ancient times, if one committed this violation in the presence of witnesses and after prior warning, he would be liable to Sekila (stoning), the most severe of the Torah’s capital punishments. Mishkav Zachur thus ranks together with violations such as Shabbat desecration as among the most grievous sins in the Torah. Furthermore, Rav Moshe observes, the Torah uses the word "To’eba" ("abomination") twice in reference to the act of Mishkav Zachur. This repetition does not appear in the context of any other of the Arayot (sexual offenses), clearly indicating that this act is deemed more severe and repulsive than other illicit relationships. Additionally, in the Book of Debarim (32:16), the Torah foresees the time at the end of days when people will anger God "with abominations" ("Be’to’ebot Yach’isuhu"), and Rashi explains this as a reference to Mishkav Zachur. Here, too, we see that this transgression is viewed as the lowest and most shameful form of immorality.
In explaining the reason for the particularly abominable nature of this transgression, Rav Moshe cites the Gemara’s comment interpreting the word "To’eba" to mean "To’eh Hu Bah" ("He is making a mistake in this regard"). Rav Moshe explains that such an act runs in opposition to human nature. Violators of Mishkav Zachur commit the act out of anger and a desire to rebel against God. Since the human being does not naturally experience a desire for this kind of relationship, it is deemed especially repugnant. Although nowadays there is a movement that champions these relationships as something perfectly normal and acceptable, Rav Moshe insists that this is not the case, and such desires are an aberration from ordinary human nature.
Rav Moshe then proceeds to suggest strategies to assist people struggling with these tendencies to overcome them. He writes that recognizing how even immoral people look with disgust upon such behavior can serve as an effective deterrent. Even though nowadays, as mentioned, many people are arguing for the acceptance of this lifestyle, the majority of people find it repulsive, and contemplating this widespread revulsion, even among sinful people, can help a person overcome such desires.
But primarily, Rav Moshe continues, as the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) writes toward the end of Hilchot Issureh Bi’a, the most effective means of overcoming the desire for immoral conduct is engaging in Torah study. If a person focuses his mind on Torah wisdom, filling his mind with Torah, the sanctity and light of the Torah will take hold of him and alleviate his sinful passions. Regular, intensive Torah learning is the best way to withstand temptation and overcome one’s base desires.
Unfortunately, many people today attempt to distort the Torah and claim that its strict ban on Mishkav Zachur no longer applies in our day and age. It must be emphasized that such a claim has absolutely no basis. Mishkav Zachur is as forbidden now as it was millennia ago, and is considered an "abomination" no less now than it was millennia ago. And although Jewish courts are not empowered to administer capital punishment nowadays, the sin remains a very severe one, which is punishable by Karet, as discussed.
Those who struggle with the desire of Mishkav Zachur must remember that if the Almighty gives a person a certain spiritual weakness, He has assuredly also equipped him with the strength and wherewithal to overcome it. But by no means can we ever legitimize or tolerate such a lifestyle. Of course, as Rav Moshe’s letter demonstrates, people who are plagued by these desires and sincerely seek assistance in overcoming them most certainly deserve help, sensitivity and encouragement. Rav Moshe took the time to write a lengthy, sensitive letter to the man who appealed to him for assistance, clearly demonstrating that people who struggle with these tendencies must be helped. We may not, however, ever consider Mishkav Zachur an acceptable act or lifestyle.
