Homosexuality cannot be a sexual deviance because the very idea of a sexual deviance is a contradiction in terms. Sexuality is primarily instinctive, and deviation is incompatible with an instinct. Why then should homosexuality be frowned upon? Can we say it is anymore objectionable than some of the other forms of sexuality or sexual behavior that are sanctioned by Torah law? The only explanation we can offer is that it is wrong merely and only because G-d said so. The Creator of the Universe expressed a preference for heterosexuality and mandated that it alone be practiced by humans.. . Judaism is willing to accept that homosexuality represents no more of an aberration than heterosexuality, because sexuality as a whole is naturally instinctive. Not being a contemplative act, it is contradictory to label any sexual behavior unnatural. However, the Jewish objection to homosexuality is based purely on the fact that G-d has revealed the forms of sexual behavior He deems to be holy, and those which are not. This is not to say that any form is any more natural. It does mean that, aside from heterosexuality, G-d has proscribed all other forms of sexual congress, however desirable or gratifying, to humankind.

Boteach goes on to state that "Every young person must at some time consider their sexuality and what they intend to do with it. Is it to be an instrument for one particular variety of personal pleasure alone, or is it a part of the whole compliment of human qualities that can be used to create a thriving and happy community?"

In considering homosexuality, this young Orthodox rabbi, who at the time he wrote this paper, was involved with the Lubavitch movement, says that "While various papers have been published offering an Halakhic appraisal, I have yet to see a coherent and wholesome perspective being proffered, one which blends into an overall Jewish appraisal of human sexuality. At present, Homosexuality in the more traditional sections of the Jewish community is treated as an aberration at best and something deeply shameful, a sickness, at worst. . .The problem with this simplistic dismissal of such an emotive issue is its inhumanity." He criticizes much of modern Orthodoxy for behaving in an intolerant, homophobic manner. As Boteach says, "this approach contradicts everything that Judaism stands for in the form of a good, loving, long-suffering G-d who asks His creatures to emulate His mercy and compassion." He continues:-

A sympathetic and mature Jewish approach to this subject must begin with the premise that it is not unreasonable for the Creator to demand that His people regulate their sexual activity. Every civilization throughout history, from the most religious and conservative to the most secular and liberal, have not felt it was sufficient to advocate certain sexual pathways, but have instituted laws to enforce these pathways. . . Judaism does not prohibit or in any way look down upon homosexual love. In the eyes of Judaism the love between two men or two women can be as natural as the love between a man and a woman. What it does prohibit is homosexual intercourse. . . An attraction felt by a man for other men or by a woman for other women would not be described by the Torah as 'disgusting' or offensive, G-d forbid. A human is a warm, lovable, and attractive being, whatever the gender. Rather, it is acting upon that homosexual attraction which the Torah forbids in the strongest possible language. A man's sexual attraction to another man would be classified in the same category as being tempted to eat at McDonald's. The Torah is sympathetic to the attraction, but prohibits translating the attraction into action.

Boteach’s argument, based on that of the Rebbe, z"l, is one of nurture, rather than nature. He does, however, criticize any beliefs that homosexual intercourse is unnatural

For all those on the right fringe who argue absurdly that homosexuality is a 'crime against nature,' and bring proofs to their points of view from human anatomy and the seeming heterosexual union it would suggest, I ask this: is oral sex or anal intercourse any more natural than homosexuality. And how about masturbation? Is there anything that would lead us to believe that the human hand was designed for such purposes? And if the answer to both these questions is 'no', then why are they only combating 'homosexuality' as an aberration and crime against nature?

Since homosexuality is assumed to be environmental, it can be ‘cured’ through therapy." If homosexuality is a product of nurture rather than nature, then there exists the possibility that a homosexual may find sexual fulfillment in an heterosexual relationship,given enough exposure." To Boteach, one can be a practicing Orthodox homosexual only after all attempts at reorientation have failed. Boteach ventures into some rather muddy waters by asserting that, as there is a shortage of marriageable Jewish males, homosexual men are obligated to marry women.

Homosexual men must focus, not only on personal sexual and relational satisfaction, but also on their larger responsibilities . . . their lifestyles have repercussions that effect the Jewish community worldwide, and leave many unhappy Jewish women who will never have husbands…. The homosexual is a sexual being like all others, and chooses his or her sexual preference. While he or she may indeed have been born with a specific sexual disposition, that does not preclude the possibility of finding sexual fulfillment in a heterosexual arrangement, specifically marriage…. The desire of the Jewish establishment should not only be that a homosexual should refrain from sinful activity, but that that person should engage in building a family and find a fulfilling life within the holy heterosexual institution of marriage. Every time an Orthodox representative looks upon a homosexual as being sick, it is simultaneously accepted that the homosexual can do nothing to reorient his or her sexual condition. . . . the humane Jewish approach to homosexuality must be based on a positive appraisal of the benefits of heterosexuality, rather than deploring homosexuality, as well as a clear commitment on the part of the homosexual to, at the very least, make a concerted effort to live in accordance with divine law. Only after an herculean effort has been made in the direction of heterosexuality can he or she be justified in rejecting the Jewish prohibition against homosexual behavior.

Ultimately, Boteach argues for understanding for, and inclusion of homosexuals within the aegis of traditional Judaism.

homosexuality is not a deviance, but simply a divinely proscribed act which becomes wrong because the Torah labels it to be so, and not because it is a minority or anatomically incongruent sexual act. This approach seeks to make the ostracisation or victimisation of homosexuals logically impossible, because it recognizes their essential identity with all humans. . . this does not mean that those homosexuals who find it too difficult to refrain from homosexual life should be discouraged from participating fully in all areas of Jewish communal life. If they point out the contradiction that their private life poses to Jewish observance, and use this as an excuse to remain ostracized, they should be told that homosexuality is a sin like any other sin: because someone eats a ham and mayo sandwich does not in any way impair their ability to participate fully in Jewish life.(emphasis mine).