day, and so various preventive restrictions were superfluous. For example, Moses Rifkes(seventeenth-century Poland ) stated that this sin did not exist in his time(Be-er Hagolah). Until the most recent modern period, there has been no further discussion of this matter. The Central Conference of American Rabbis has dealt with the issue of homosexuality over a number of years. In 1977, the

following resolution was adopted:

Whereas, the Central Conference of American Rabbis consistently supported civil rights and civil liberties for all people, especially for those whom these rights and liberties have been withheld, and Whereas, homosexuals have been in our society and long endured discrimination,

Be it therefore resolved, that we encourage legislation which de­criminalizes homosexual acts between consenting adults, and pro­hibits discrimination against them as person, and

Be it further resolved, that our Reform Jewish religious organiza­tions undertake programs in cooperation with the total Jewish com­munity to implement the above stand.

We will not discuss the modern Jewish attitude toward homo­sexuals which has been shaped by two factors:(a) the attitude of tradition toward homosexuality(b) our contemporary under­standing of homosexuality, which sees homosexuality as an ill­ness, a genetically based disfunction, or a sexual preference and life style. There is disagreement whether homosexuality repre­sents a willful act or a response to which the individual is driven.

If a homosexual comes to us and seeks conversion, we should explain the attitude of traditional Judaism and that of our Reform movement to him quite clearly. After that, if he continues to show an interest in Judaism and wishes to convert, then we may accept him as any other convert.

The entire matter is somewhat complicated by the fact that this group of homosexuals has organized itself into a havurah. We

must ask ourselves whether it is simply for the purpose of com­hich will seek to attract others

panionship, or if this is a group W le. In the case of the latter, we should not

ert who intends to influence others in that direc­a homosexual who wishes to convert to Judaism

to a homosexual life sty accept a conv tion. Otherwise, should be accepted as any other convert.