Judaic sacred scripture addresses various ethical concerns in relation to sexuality, thusly Judaism has formed explicit rules that govern sexual intercourse and it’s related activities and behaviours. These overarching guidelines are derived from the TANAKH, a combination of “the whole Torah”, prophetic messages and other writings. Adherents of Judaism are greatly influenced by these ethical teachings, as, living in accordance with the Judaic commandments assists in the fulfilling of the covenant between God and His people, leads adherents to a living a good life as defined by Judaism and strengthens the bonds between neighbour and God. To ensure that all adherents are aware of their obligations they are encouraged to “go and learn [the Torah].”
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Hence, extra-marital sex is “hateful” and should not be done to ones “fellow”. The book of Genesis calls adultery “the great sin” (20:9) and the Talmud labels it ha’averah (the sin par excellence). These titles instil the importance of remaining monogamous and influences the way in the which followers of Judaism live their daily lives as they begin to refrain from adulterous thoughts and actions. Those within a marriage will stray away from thoughts that are unfaithful to their spouse and will reject all actions that cause them to betray the love and trust of their partner. Betraying the love and trust of ones husband or wife through adulterous actions damages the relationship between the two and between the adulterer and God. Damaging the relationship one has with God blockades the ability to fulfil adherents ultimate purpose in life, the carrying out of the …show more content…
In Leviticus 15;25-28 the Torah prohibits sex between a man and woman when a woman is menstruating. This restriction applied for the duration of the woman’s menstruation period is complete and she immerses herself in a mikveh or ritual bath. Although the restriction applied to both married and unmarried couples it is considered inappropriate for a non married woman to immerse in a mikveh. Therefore sex between a woman and man who are not married is a violation of a Torah decree. This is proven by the prohibition of women performing mikveh outside of marriage and is also looked upon unfavourably for men as they are “[doing] to [their] fellow” “that which is hateful”. Also, in Duetronomy 23;18 a man or woman is prohibited from engaging in casual sexual activity with multiple partners. Although not explicitly forbidding premarital sex this is evidence of the disapproval and inappropriateness of any sexual relations outside of marriage. Both Lev 15;28 and Deut 23;18 prove that premarital sex is considered impure. Purity which is linked to integrity is a virtue that has true value and hence should be praised (Proverbs 11;4). As purity is a theme that underpins laws and teachings in Judaism that guide Jewish ethical decision making it is important that individuals of the Jewish faith strive to be pure. A foundational way a person of the Jewish faith practices this is by
Hence, extra-marital sex is “hateful” and should not be done to ones “fellow”. The book of Genesis calls adultery “the great sin” (20:9) and the Talmud labels it ha’averah (the sin par excellence). These titles instil the importance of remaining monogamous and influences the way in the which followers of Judaism live their daily lives as they begin to refrain from adulterous thoughts and actions. Those within a marriage will stray away from thoughts that are unfaithful to their spouse and will reject all actions that cause them to betray the love and trust of their partner. Betraying the love and trust of ones husband or wife through adulterous actions damages the relationship between the two and between the adulterer and God. Damaging the relationship one has with God blockades the ability to fulfil adherents ultimate purpose in life, the carrying out of the …show more content…
In Leviticus 15;25-28 the Torah prohibits sex between a man and woman when a woman is menstruating. This restriction applied for the duration of the woman’s menstruation period is complete and she immerses herself in a mikveh or ritual bath. Although the restriction applied to both married and unmarried couples it is considered inappropriate for a non married woman to immerse in a mikveh. Therefore sex between a woman and man who are not married is a violation of a Torah decree. This is proven by the prohibition of women performing mikveh outside of marriage and is also looked upon unfavourably for men as they are “[doing] to [their] fellow” “that which is hateful”. Also, in Duetronomy 23;18 a man or woman is prohibited from engaging in casual sexual activity with multiple partners. Although not explicitly forbidding premarital sex this is evidence of the disapproval and inappropriateness of any sexual relations outside of marriage. Both Lev 15;28 and Deut 23;18 prove that premarital sex is considered impure. Purity which is linked to integrity is a virtue that has true value and hence should be praised (Proverbs 11;4). As purity is a theme that underpins laws and teachings in Judaism that guide Jewish ethical decision making it is important that individuals of the Jewish faith strive to be pure. A foundational way a person of the Jewish faith practices this is by