Judaism premarital sex

Sex is a touchy subject - not least among Israel's highly conservative ultra-Orthodox Jews. But an Orthodox therapist and an Orthodox teacher in Jerusalem have co-written a sex guide aimed specifically at this community. There used to be a sex shop on the way to David Ribner's office in central Jerusalem. The sign is still there - with big red letters spelling out "Sex Shop, Sex, Love" - but you can barely read it because it's been scratched out. The shop went out of business. Now there's just one sex shop left in Jerusalem.
13:14
09.05.2021
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Issues in Jewish Ethics: Premarital Sex

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Non-marital Sex in Reform Judaism: Reconciling Theory with Reality | SpringerLink

The Torah does not outlaw it — as it does many other types of sexual relationships — and the child of such a union is not considered a mamzer illegitimate. Nonetheless, marital sex is considered ideal, and premarital sex is traditionally not approved of. Sex Within Versus Outside Marriage The negative attitude toward premarital sex, to a large degree, reflects the overwhelmingly positive attitude toward sex within marriage. When sex is reserved for marriage, it too is considered holy. Most Jewish authorities disapprove of premarital sex because it does not take place within the context of kiddushin. What of a long-term committed sexual relationship in which two people — though not married — have designated each other as their exclusive partner?
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Jews and Premarital Sex

Jewish traditions across different eras and regions devote considerable attention to sexuality. In Judaism, sexuality is viewed as having both positive and negative potential, depending on the context in which it is expressed. Many sources express a positive attitude towards sex between a married couple. On the other hand, sexual activity is also viewed as a grave sin if it is outside of the bounds of permissible behavior. According to medieval Rabbinical enumerations of the commandments , the commandment to procreate Genesis is the first mitzvah in the Torah.
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This paper examines the gap between the present day theory and reality facing Reform Jews who remain unmarried and sexually active. While the Reform movement has sought to address issues facing women and sexual minorities, there is a paucity of literature on matters concerning the increasing number of heterosexuals who, for one reason or another, choose to remain unmarried while being sexually active. Of the ten guidelines, numbers seven and eight propose a covenantal relationship and describe the conditions under which sexual joy may be experienced within Judaism. Both of these guidelines, if taken literally, would exclude a great many Reform Jews who do not find themselves in committed, long-term, exclusive relationships. What then are the acceptable outlets for sexual energies among this group?
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