3. Blending in Or Standing Out? by Rabbi Joshua Flug

3. Blending in or Standing Out? By Rabbi Joshua Flug

s Jews living in the modern world, we are often confronted with the question of how we want to be perceived in the eyes of non-Jews, as well as non-observant A Jews. Every day we are faced with the question of whether we want to appear Jewish outwardly, by wearing certain clothing - most notably a yarmulke - or whether we want to conceal our identity as Jews. We also face this decision in choosing names for our children and in our manner of speech. In this section, we will present some of the rabbinic literature that addresses the question of whether we may blend in or whether we should stand out. As a point of departure, let's begin with the following Midrash:

1. ל מ ה נ א מ ר ג ' מ י נ י ע ו ל ה כ נ ג ד ג ' Another explanation why three מ ד ו ת ט ו ב ו ת ש ה י ו ב י ד ן ש ל י ש ר א ל varieties of burnt-offering are ב מ צ ר י ם ו ב ז כ ו ת ן נ ג א ל ו ש ל א ש י נ ו mentioned is that they allude to the א ת ש מ ם ו ל א ש י נ ו א ת ל ש ו נ ם three good characteristics which ושגדרו עצמם מן הערוה. Israel possessed in Egypt and by

virtue of which they were redeemed: במדבר רבה יג:כ ,They did not change their names they did not change their language, and they fenced themselves off against unchastity.

Numbers Rabbah 13:20

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Another Midrash states:

2. ו ה ו צ א ת י א ת כ ם , ו ה צ ל ת י א ת כ ם , ו ג א ל ת י א ת כ ם , ו ל ק ח ת י א ת כ ם , כ נ ג ד And I will bring you out, and I will‘ ד ' ז כ י ו ת ש ב י ד ם , ש ל א ש י נ ו א ת ,deliver you, and I will redeem you ל ש ו נ ם , ו ל א ח י ל פ ו א ת ש מ ל ו ת ם , and I will take you’ in ו ל א ג י ל ו א ת ס ו ד ם . . . ו ל א ב ט ל ו correspondence to the four merits ברית מילה. that they possessed – that they did not change their language, nor did מדרש לקח טוב שמות ו:ו they change their garments, nor reveal their secret… and they did not cancel the covenant of circumcision.

Midrash Lekach Tov Exodus 6:6

According to Rashbam (and other commentators), the idea that the Jewish People מלמד שהיו " did not adopt Egyptian clothing is referenced in the Haggadah by the phrase :this teaches that they were outstanding there.’ Rashbam comments‘ - מצוינים שם“

שהיו מצויינין במלבושיהם כדי שלא That they were distinctive in their יתערבו בהם. dress so that they would not become mixed in with [the Egyptians]. פירוש רשב"ם להגדה Rashbam’s Commentary on the Haggadah

R. Menachem Mendel Kasher, Torah Sheleimah (Appendix to Parshat Shemot no. 3), notes that there is a version of a Midrash, which was available to some Rishonim, that states that the Jews merited the redemption because they did not change their names, their language and their style of dress.1

There is certainly a common denominator in all three of these behaviors: they are the foundation of Jewish identity. Maintaining these Jewish features is what prevented the Jewish people from blending with Egyptian society and assimilating into it. If these behaviors were considered valuable enough to merit the redemption, a number of questions arise:

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3. Blending in or Standing Out?

1. Are there any halachic strictures regarding names, clothing and language? Were the Jewish people praised for following the law or were they praised for acting above and beyond the letter of the law? 2. What are the parameters of not changing one's name, language and clothing? For example, did the Jewish people wear clothing that was exclusively "Jewish" or did they primarily wear Egyptian clothing but identified themselves as Jews with one or two garments? 3. Are these behaviors inherently valuable or were they only valuable while the Jewish people were slaves in Egypt? 4. Aside from preventing assimilation, are there other values in having unique names, language and clothing?

Please take a moment to think about these questions before proceeding.

The Letter of the Law There is a prohibition known as chukat akum; following the ways of idol worshippers:

ְכּ ַמ ֲע ֵשׂ ה ֶא ֶר ץ - ִמ ְצ ַר יִ ם ֲא ֶשׁ ר יְ ַשׁ ְב ֶתּ ם - ,After the doings of the land of Egypt ָבּ הּ , ל ֹא ַת ֲע שׂ וּ ; וּ ְכ ַמ ֲע ֵשׂ ה ֶא ֶר ץ - ְכּ ַנ ַע ן ;wherein ye dwelt, shall ye not do ֲא ֶשׁ ר ֲא נִ י ֵמ ִב י א ֶא ְת ֶכ ם ָשׁ ָמּ ה , ל ֹא and after the doings of the land of תַעֲשׂוּ, וּב ֻ ְח ֵ קֹּתיהֶם, לֹא תֵלֵכוּ. Canaan, whither I bring you, shall ye not do; neither shall ye walk in ויקרא יח:ג .their statutes

Leviticus 18:3

וְ ל ֹא ֵת ְל כ וּ ְבּ ֻח קּ ֹת ַה גּ וֹ י , ֲא ֶשׁ ר - ֲא נִ י And ye shall not walk in the customs מְשַׁלּ ֵַח מִפְּנֵיכֶם: כִּי אֶת-כָּל-אֵלֶּה ָ עשׂוּ, of the nation, which I am casting וָאָקֻץ בָּם. out before you; for they did all these things, and therefore I abhorred ויקרא כ:ג .them

Leviticus 20:23

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Rambam formulates the prohibition as follows:

א י ן ה ו ל כ י ן ב ח ק ו ת ה ע ו ב ד י כ ו כ ב י ם We should not follow the customs ו ל א מ ד מ י ן ל ה ן ל א ב מ ל ב ו ש ו ל א of the gentiles, nor imitate them in ב ש ע ר ו כ י ו צ א ב ה ן ש נ א מ ר ו ל א ת ל כ ו dress or in their way of trimming the ב ח ק ו ת ה ג ו י ם , ו נ א מ ר ו ב ח ק ו ת י ה ם hair, as it is said, “And ye shall not ל א ת ל כ ו , ו נ א מ ר ה ש מ ר ל ך פ ן ת נ ק ש ”,walk in the customs of the nations א ח ר י ה ם , ה כ ל ב ע נ י ן א ח ד ה ו א מ ז ה י ר and “Neither shall we walk in their ש ל א י ד מ ה ל ה ן , א ל א י ה י ה ה י ש ר א ל statutes,” and “Take heed to thyself מ ו ב ד ל מ ה ן ו י ד ו ע ב מ ל ב ו ש ו ו ב ש א ר that thou be not ensnared to follow מ עשיו כמו שהוא מובדל מ ה ן ב מ ד ע ו them.” These texts all refer to one ו ב ד ע ו ת י ו , ו כ ן ה ו א א ו מ ר ו א ב ד י ל theme and warn against imitating א ת כ ם מ ן ה ע מ י ם , ל א י ל ב ש ב מ ל ב ו ש them. The Israelite shall, on the ה מ י ו ח ד ל ה ן ו ל א י ג ד ל צ י צ י ת ר א ש ו contrary, be distinguished from כמו ציצית ראשם וכו' them and recognizable by the way רמב"ם הל' עבודת כוכבים יא:א he dresses and in his other activities, just as he is distinguished from them by his knowledge and his principles. And thus it is said, “And I have set you apart from the peoples.” He shall not put on a garment like that specially worn by them nor let the lock of his hair grow in the way they do, etc.

Maimonides, Laws of Idolatry 11:1

Rambam not only presents the specific activities that are prohibited, he also presents an overall theme that a Jew should be recognizably separate in his clothing, and his actions.

There is a dispute regarding the nature of the prohibition of chukat akum that further sheds light on the parameters of the prohibition, and on the overall theme.

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ד א פ י ל ו ה נ ה י ג ו י ש ר א ל ב מ ל ב ו ש א ח ד For even if the Jewish people were ו ה ג ו י ם ב מ ל ב ו ש א ח ר א ם א י ן מ ל ב ו ש accustomed to wearing one type of ה י ש ר א ל י מ ו ר ה ע ל ה י ה ד ו ת א ו ע ל clothing and the non-Jews were ה צ נ י ע ו ' י ו ת ר מ א ו ת ו ש ה ג ו י ם נ ו ה ג י ם ב ו א י ן ש ו ם א י ס ו ' ל י ש ר א ל ל ל ב ו ש accustomed to wearing a different ל ב ו ש ה נ ה ו ג ב י ן ה ג ו י ם מ א ח ר ש ה ו א type of clothing, if the Jewish ב ד ר ך כ ש ר ו ' ו צ נ י ע ו ' כ א ו ת ו ש ל clothing does not represent י ש ר א ל . . . ו א ש ר נ ש ע נ ו ה א ו ס ר י ' ע ל something specifically Jewish or a ד ב ר י ר ב י ' מ ש ה ש כ ' ש י ה י ה ה י ש ר א ל higher standard of modesty than the מ ו ב ד ל מ ה ם ב מ ל ב ו ש י ו ו ש א ר מ ע ש י ו non-Jewish clothing, there is no ו כו' א י ן מ ש ם ר א י י ' כ ל ל ד פ ש י ט א ד ר ' prohibition for a Jew to wear מ ש ה ל א ח י י ב ל ה ש ת נ ו ת מ ן ה ג ו י clothing that the non-Jews are ע כ " פ מ ד כ ת ב א ח " כ ו ז " ל ל א י ל ב ש accustomed to wearing since it is ב מ ל ב ו ש ה מ י ו ח ד ל ה ם ו ל מ ה ל ו ל ו מ ר just as appropriate as the Jewish ה מ י ו ח ד ל ה ם ל י מ א ל א י ל ב ו ש clothing … And that which those ב מ ל ב ו ש ה ד ו מ ה ל מ ל ב ו ש ' א ל א ו ד א י who are stringent cite the opinion of ד ל א נ א ס ר א ל א ב מ ל ב ו ש ש כ ב ר R. Moshe (Rambam) who states that נ ת י י ח ד א ל י ה ם ו פ ר ש ו ה י ש ר א ל י ם ,The Israelite shall, on the contrary“ ממנו משום צניעות ... be distinguished from them and מהרי"ק ס' פח ”,recognizable by the way he dresses there is no proof whatsoever from his statement for it is obvious that R. Moshe did not require one to dress in a totally different fashion than the non-Jew. [One can deduce this from] that which he wrote afterwards, “He shall not put on a garment like that specially worn by them.” [If Rambam's intent is to require one to dress in a totally different manner,] why did he write "specially worn by them" and not 'one should not wear clothing that is similar to their clothing.' Rather, one must conclude that [the] only [prohibition is regarding] clothing that is unique to the non-Jews and the Jewish people refrained from wearing them because of [lack of] modesty …

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According to Maharik, the only type of clothing that Rambam prohibits is the type of clothing that Jews have refrained from wearing because it does not represent modest attire or wearing it constitutes a transgression. Clothing that Jews would consider appropriate but has not gained popularity among the Jewish people is not included in this prohibition. Rama codifies Maharik’s ruling in Yoreh De’ah 178:1.

The Vilna Gaon disagrees with Maharik:

כ " ד ש ה י י נ ו ע ו ש י ן ז ו ל ת ם מ ו ת ר ו כ ן ,Anything that we would have done ב מ ל ב ו ש י ם א ב ל כ ל ש ל ו ב ש י ן מ ל ב ו ש had they not done it [first] is ה מ י ו ח ד ל ה ם א ס ו ר . . . א ב ל מ ל ב ו ש permissible. The same applies to ש ה י י נ ו ל ו ב ש י ן ב ל א " ה מ ו ת ר ל כ ן ל " ק clothing. However, any clothing כ ל ר א י ו ת מ ה ר י " ק ה נ " ל ל פ י ש ל א that is unique to them is prohibited ה י ה מ י ו ח ד ל ה ם ד ו ק א ו כ " כ ה ר מ ב " ם Nevertheless, clothing that we … ה מיוחד להם וכן ב כ " ד ו ד ב ר י מ ה ר י " ק would have worn otherwise (if they אינן נראין כלל. .had not done so first) is permissible Therefore, all of the proofs ביאור הגר"א, יו"ד קעח:א presented by Maharik are not compelling because all of the cases are regarding clothing that was not specifically unique to them. This is what Rambam states, "unique to them," and the same applies to everything (i.e. things other than clothing). The comments of Maharik don't appear [acceptable] at all.

Be’ur HaGra, Yoreh De’ah 178:1

According to the Vilna Gaon, any clothing design that Jews would wear, regardless of whether it is popular among the gentiles, is permissible. The prohibition of chukat akum applies to clothing that is designated for non-Jews, such that Jews would not adopt wearing such clothing, regardless of whether the reason is necessarily modesty.

It's possible to explain that the Jewish people in Egypt merited the redemption because they did not violate the prohibition of chukat akum (even though they were not yet commanded to do so).2 Accordingly, one can emulate the actions of the Jews in Egypt by simply following the rules of chukat akum.

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Chukat Akum in Adopting Jewish Names

If the Jewish People were praised for following the rules of chukat akum, one should logically conclude that the prohibition of chukat akum should apply to adopting a name.

Question: How should one apply this prohibition? Should the same parameters that apply to clothing be applied to names or should one apply a different standard for names?

If the parameters for clothing and names are the same, then according to Maharik, as long as the name is not something that is reminiscent of idolatry or other inappropriate behavior, any name should ostensibly be permissible. According to the Vilna Gaon, the name must be one that the Jewish People might have adopted on their own had it not been first adopted by the non-Jews. If the parameters are different, what should they be?

R. Moshe Schick addresses the issue of using names that are not uniquely Jewish: 9. Continued...

That which you asked regarding א ש ר ש א ל ב נ י א ד ם ש מ כ נ י ם ע צ מ ם -people who call themselves non ב ש ם ה ג ו י ם . . . כ י ב ו ו ד א י י ש ב ז ה Jewish names … There is certainly a א י ס ו ר ד א ו ר י י ת ' כ מ " ש ה ר מ ב " ם ב פ ' biblical prohibition in doing so as י " א מ ה ל כ ו ' ע " ז ד מ ק ר א מ ל א נ א מ ר Rambam states in chapter eleven of ב ס ו ף פ ' ק ד ו ש י ם ו א ב ד י ל א ת כ ם מ ן Hilchot Avodah Zarah. For there is ה ע מ י ם ל ה י ו ת ל י ו מ ש ם י ל פ י נ ן an explicit verse at the end of ב ס פ ר י ד א י ן ר ש א י ן ל ד מ ו ת ל ה ם Parshat Kedoshim that states, "and ב ש ו ם א ו פ ן ו כ ל ש ה ו א ע ו ש ה ל ד מ ו ת I] have set you apart from the] ל ה ם ע ו ב ר ע ל מ ה ש נ א מ ר ב ת ו ר ' peoples." And from this verse, the ד א ס ו ר ל נ ו ל ד מ ו ת ל ה ם ו כ ש ם Sifri teaches us that we are ש א ס ו ר ל נ ו ל ה ד מ ו ת ל ה ם ב מ ל ב ו ש ם ו ב ה י ל ו כ ם ו ב ש א ר מ נ ה ג י ה ם ה " ה prohibited from being similar to ו כ " ש ד א ס ו ר ל ד מ ו ת ל ה ם ב ש מ ם them in any way and anyone who ו ע ל י נ ו ל ע ש ו ת כ מ ו ש ע ש ו א ב ו ת י נ ו does something in order to be ש נ א מ ר ב ה ם ו י ה י ש ם ל ג ו י ג ד ו ל similar to them violates what it ו ד ר ש ו ח כ ז " ל מ ל מ ד ש ה י ו י ש ר א ל states in the Torah that we are מצויינים שם. prohibited from being similar to them. Just as it is prohibited to be שו"ת מהר"ם שיק יו"ד ס' קסט similar to them in regards to their clothing and their ways and manners, so too and certainly it is prohibited to be similar and adopt their names.

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9. (continued)

It is our duty to do what our forefathers did as it states "and he became there a nation, great, mighty, and populous," which our rabbis interpret as teaching that the Jewish people were outstanding (when they were in Egypt) …

Responsa of Maharam Schick Yoreh De’ah Siman 169

Question: Why does R. Schick prohibit using these names?

One can explain that he is following the opinion of the Vilna Gaon, and therefore, it is prohibited to adopt a name for the purpose of assimilation.3 Alternatively, one can explain that R. Schick is of the opinion that aside from the technical parameters of the prohibition of chukat akum, there is an overall theme that we should not assimilate among the non-Jews, and one who attempts to do so violates the prohibition even if he does not violate the letter of the law. R. Yosef Rozen (known as the Rogatchover) addresses this issue as well: 10.

ע " ד ה א נ ש י ם ה מ כ נ י ם א " ע ב ש מ ו ת Regarding those who call ה ג ו י י ם [ ע ' ב ת ' מ ה ר " ם ש י ק י ו " ד ס י ' ק ס " ט ד ז ה א י ס ו ר ד א ו ר י י ת א ] . ב ג ד ר themselves non-Jewish names [See ש מ ו ת , ע י ' ג י ט י ן . . . ו ת ו ס פ ת א ס ו ף ,the responsa of Maharam Schick ג י ט י ן ד י ש מ ת ר ג מ י ן ה ש ם ש ל ל ה " ק Yoreh De'ah no. 169, that this is כ מ ו ה פ י ר ו ש ב ל ש ו ן א ח ר , כ מ ו א ר י ה [.considered a biblical prohibition ו ב ל ש ו ן א ח ר כ מ ו ב י א ו ר ע ל ש ם א ר י ' Regarding names, see Gittin … and ז ה מ ו ת ר . ו כ ן ה ו י כ ל ש מ ו ת the Tosefta at the end of Gittin that ה ס פ ר ד י י ם כ ן ב ל ש ו ן ע ר ב י ת ר ג ו ם ש ל there are those who translate their ל ה " ק . . . ע כ " פ ר ק ד ה י כ י ד מ ת ר ג ם Hebrew name into another ש מו ש ל ל ה " ק ב ב י א ו ר ש א ר ל ש ו ן ל א language, for example Aryeh, and in א י כ פ ת ל ן כ ל ל א ב ל א ם מ ש נ ה ל ש ם another language the name is a אחר ודאי אסור. translation of Aryeh (i.e. lion), this is permissible. Many Sefardic שו"ת צפנת פענח (דפוס נוא יארק) names as well as Arabic names are a ס' רעה … translation of a Hebrew name Nevertheless, it is only permissible when it is a translation of a Hebrew name. To use a different type of [non-Jewish] name is prohibited.

Responsa of Tzafnat Paneach (New York Printing) Siman 275

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R. Rozen permits adopting a name that is the translation of a Jewish name. For example, the name Leon, which is a translation of Aryeh, is permissible.

Question: Is R. Rozen's position consistent with any of the positions regarding chukat akum on clothing?

Perhaps R. Rozen is of the same opinion as the Vilna Gaon. Any name that the Jews might have conceived of themselves is permissible. R. Rozen considers any name that is a translation of a known Jewish name to be included in this permissible category. However, if the name is not a translation of a known Jewish name, one should assume that it is not a name that the Jews would have otherwise adopted. Beyond the Letter of the Law R. Moshe Feinstein posits that the actions of the Jewish People in Egypt are praiseworthy because they went beyond the letter of the law:

11. Regarding that which people adopt ו מ צ ד ע צ ם ה ד ב ר ש מ ש נ י ם א ת non-Jewish names, it is certainly ש מ ו ת י ה ם ל ש מ ו ת נ כ ר י ם ו ד א י ה ו א דבר מגונה מאד מאחר שחז"ל שיבחו something very inappropriate being ז ה ו ח ש ב ו ז ה מ ה ד ב ר י ם ש ב ש ב י ל ם that the rabbis praised [not נ ג א ל ו מ מ צ ר י ם , א ב ל א י ס ו ר מ מ ש ל א changing their names] and מ צ י נ ו ב ז ה . ו ה ו א כ מ ו ל א ש י נ ו א ת considered it among the things that ל ש ו נ ם ד ג " כ ה ו א מ ה א ר ב ע ה ד ב ר י ם allowed them to merit the ש ח ש י ב ה ת ם , ש ח ז י נ ן ש א ף ש ה ו א ,redemption from Egypt. However מ צ ו ה ל ד ב ר ב ל ה " ק כ ד א י ת א ב ס פ ר י we have not found an actual ס " פ ע ק ב ו ה ו ב א ב ר ש " י ב פ ' ה ח ו מ ש prohibition regarding this. It is ש ם ע ל ה פ ס ו ק ל ד ב ר ב ם , מ " מ א י נ ו similar to that which they did not א י ס ו ר ד ה א כ ל י ש ר א ל מ ד ב ר י ם change their language, which is also ב ל ש ו ן ח ו ל ש ל ה א ו מ ו ת מ ז מ ן ש ג ל י נ ו among the four things that are listed ב ח ט א י נ ו ב י ן ה א ו מ ו ת , ו א ף ג ד ו ל י there, that although there is a ת ו ר ה ו ח ס י ד י ע ו ל ם ל א ד ב ר ו … mitzvah to speak Hebrew ב ל ה " ק . . . ו ל כ ן כ י ו ן ש א י נ ו א י ס ו ר ר ק nevertheless, there is no prohibition מעלה גדולה לא הועילה הצויחה. to speak another language] for we] see that the Jewish people have שו"ת אגרות משה אהע"ז ג:לה always spoken in the language of other nations since we have been exiled due to our sins among the nations. And even great Torah leaders and pious individuals did not speak Hebrew. Continued... www.yutorah.org 25

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11. (continued)

Therefore, since there is no actual prohibition, rather it is merely an appropriate thing to do, any protest [against the practice of adopting a non-Jewish name] was unsuccessful.

Responsa Igrot Moshe Even HaEzer 3:35

R. Feinstein makes two important points. First, there is no halachic prohibition against adopting a non-Jewish name, but it is highly inappropriate to do so. Second, adopting a non-Jewish name can be compared to adopting a secular language that has become widespread among Jews throughout Jewish history. Although it is not appropriate to speak in this language, the rabbis were never able to limit the practice because there is no halachic prohibition involved.

In a later responsum, R. Feinstein presents a further justification for the practice of many Jews who have adopted non-Jewish names:

12.

ו ה נ ה י ש מ ק ו ם ל ו מ ר ד ז ה ש ש י ב ח ו There is room to say that that which ח ז " ל ו י ק " ר ל " ב ב ג ל ו ת מ צ ר י ם ש ל א the rabbis in Vayikra Rabbah ש י נ ו א ת ש מ ו ת ן ה ו א ל ק ו ד ם מ ת ן chapter] thirty-two praise [those] ת ו ר ה ש ל א ה י ה ה י כ ר ג ד ו ל ב ש ב י ל who lived at the time of the] exile in ק י ו ם ה מ צ ו ת ד ב נ י נ ח ו ב פ ר ט ש ח ל ק Egypt that they didn't change their ג ד ו ל מ י ש ר א ל ע ב ד ו ג " כ ע " ז ו ר ו ב ן ל א [names, applies to [those who lived מ ל ו א ת ב נ י ה ם ע ד ס מ ו ך ל ה ג א ו ל ה כ ש ה י ו צ ר י כ י ן ל א כ ו ל ה פ ס ח ש מ ל prior to the giving of the Torah א ו ת ן י ה ו ש ע ו מ ש מ ע ש ה י ה ר ו ב ג ד ו ל when there was no significant ל ב ד ש ב ט ל ו י ש ה ם מ ל ו א ת ב נ י ה ם [distinction [for them to be unique כ ד כ ת י ב ו ב ר י ת ך י נ צ ו ר ו ב ב ר כ ת מ ש ה through the observance of the ו א ף ש פ ר ש " י ע ל א ל ו ש נ ו ל ד ו ב מ ד ב ר Noachide laws, and specifically ה י ה ז ה ג ם ב מ צ ר י ם כ מ פ ו ר ש since a large portion of the Jewish ב מ ד ר ש ו ת , ש ל כ ן ב ש ב י ל ה א מ ו נ ה people worshipped idols and most ש י ג א ל ו ו ר צ ו ש י ה י ו נ י כ ר י ן ש ה ם did circumcise their children until י ש ר א ל ה נ ה י ג ו ל ה ק פ י ד ש ל א י ש נ ו immediately prior to the א ת ש מ ם ו ל א י ש נ ו א ת ל ש ו נ ם redemption when then they were ו מ ט ע ם ז ה ש י י ך ז ה ל ה ג א ו ל ה מ ש ו ם circumcised by Yehoshua in order ש ב ש ב י ל א מ ו נ ת ה ג א ו ל ה ה ק פ י ד ו ע ל that they may eat the Korban Pesach ז ה , א ב ל א ח ר מ ת ן ת ו ר ה א י ן ל נ ו and therefore, because of their … חיוב מדינא וגם לא מעניני זהירות Continued… המשך...

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3. Blending in or Standing Out?

12. (continued)

ו מ ו ס ר א ל א מ ה ש נ צ ט ו י נ ו ה ת ר י " ג faith in the redemption and their מ צ ו ת ל ד ו ר ו ת ו ה מ צ ו ת ש נ צ ט ו ו desire to be recognizable as Jewish ל ש ע ה ו כ פ י ש נ א מ ר ו ב ת ו ר ה ש ב ע ל people they made sure to retain their פ ה ו ל כ ן ל א ה ק פ י ד ו ע " ז ר ב ו ת י נ ו .Jewish names and their language ד ה א א ף ע נ י נ י ז ה י ר ו ת ו מ ו ס ר ו מ ע ל ה נ מ י נ א מ ר ו מ ס י נ י ע י י ן ב ר י ש פ ר ק י And for this reason, this only א ב ו ת ב ר ע " ב ו ל א ה י ה ז ה ב ק ב ל ה applied to the Exodus because their ש כ ן א י כ א מ ע ל ה ג ם א ל א ח ר מ ת ן -insistence [on not adopting non ת ו ר ה א ל א ש ב ז כ ו ת ז ה נ ג א ל ו Jewish names or language] was for א ב ו ת י נ ו ש א פ ש ר ל פ ר ש ש ה י ה מ ע ל ה .the purpose of redemption ו ד ב ר ט ו ב ר ק א צ ל ם כ ד ל ע י ל ו ל א However, after the giving of the א ח ר מ ת ן ת ו ר ה . ו א ף ש מ ס ת ב ר כ ן Torah, we have no obligation from מ ס ת פ י נ א ל ו מ ר ז ה ב ל א ר א י ו ת the letter of the law nor is there any גדולות. punctiliousness or piety in practicing anything but that which שו"ת אגרות משה או"ח ד:סו -we were commanded in the six hundred and thirteen mitzvot for all generations as well as some temporary mitzvot that are listed in the oral law. Therefore, our rabbis did not insist on this, for even ideas that relate to punctiliousness and piety were said at Sinai, see the beginning of Avot and the Bartenura, and after the giving of the Torah [the idea of not changing one's name or language] was not part of this tradition. Rather on this merit our forefathers merited the redemption which one can explain was only relevant and beneficial to them as has been stated, but not after the giving of the Torah. And even though this is logical, I am fearful to make this conclusion without great proofs [to this idea.]

Responsa Igrot Moshe Orach Chaim 4:66

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According to R. Feinstein, it is possible that there is no longer a value to maintain Jewish identity through names, language and clothing. While the Jewish People were in Egypt there were no mitzvot to observe; therefore, this was their means of maintaining Jewish identity. Nowadays, the mitzvot themselves serve that purpose.

R. Feinstein's approach assumes that the value of the actions that the Jewish People were praised for is entirely practical in nature. It is possible to use R. Feinstein's logic and still suggest that there is value in maintaining one's Jewish identity through names, language and clothing, albeit without requiring one to do so. For example, R. Asher Weiss, Minchat Asher, Shemot no. 1, suggests that since the purpose of this mandate is to maintain Jewish identity it may be sufficient if one adopts a Jewish name or language or clothing, but not necessarily all three. A similar and perhaps more lenient approach is implied by Ritva:

13.

שהם ניכרים במלבושיהן ובענייניהם They are recognizable in their כמו ציצית בבגדיהם וכיוצא בו. clothing and their ways. For example, tzitzit on their clothes etc. פירוש הריטב"א להגדה ד"ה ויהי שם לגוי גדול ,Ritva Commentary on the Haggadah S.V. ‘V’yehi Sham l’Goy Gadol’

Ritva implies that the Jewish people did not necessarily wear Jewish clothing exclusively. Rather, they had one garment (i.e. a garment that contained tzitzit) that distinguished them from the Egyptians.

Questions for further discussion: We have seen two basic approaches regarding non-Jewish names, languages and clothing. One approach is that this whole discussion is a halachic issue focusing on the prohibition of chukat akum. The other approach is that the Jewish People were praised for doing something above and beyond the letter of the law. How do you think these two approaches would apply to the following questions? [Note: one should not draw any halachic conclusions from these questions. Their purpose is for discussion only.] 1. Is it sufficient to have a name, language or attire that another Jew can recognize as Jewish, or must the distinguishing features be apparent to a non-Jew as well? 2. Is it permissible to hide these features and "blend in" on a temporary basis? 3. Does this discussion include one who has a Jewish name, but decides to use a non-Jewish name for certain activities?

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Jewish Identity and the Big Picture

There is an additional consideration regarding Jewish identity that is not part of the discussion of chukat akum or the attributes of the Jewish People at the time of the Exodus. This consideration relates to the opportunity for kiddush Hashem. We are all familiar with the concept of kiddush Hashem, sanctifying God's name, and chilul Hashem, desecrating God's name. Rambam, in his Mishneh Torah describes these mitzvot as follows: 14.

כ ל ב י ת י ש ר א ל מ צ ו ו י ן ע ל ק ד ו ש All the members of the house of ה ש ם ה ג ד ו ל ה ז ה ש נ א מ ר ו נ ק ד ש ת י Israel are commanded to sanctify ב ת ו ך ב נ י י ש ר א ל , ו מ ו ז ה ר י ן ש ל א the great Name of God, as it is said ל ח ל ל ו ש נ א מ ר ו ל א ת ח ל ל ו א ת ש ם ק ד ש י , כ י צ ד כ ש י ע מ ו ד ע ו ב ד כ ו כ ב י ם But I will be hallowed among the“ ו י א נ ו ס א ת י ש ר א ל ל ע ב ו ר ע ל א ח ת children of Israel.” They are מ כ ל מ צ ו ת ה א מ ו ר ו ת ב ת ו ר ה א ו furthermore cautioned not to י ה ר ג נ ו י ע ב ו ר ו א ל י ה ר ג . . . ב מ ה profane it, as it is said “Neither shall ד ב ר י ם א מ ו ר י ם ב ש א ר מ צ ו ת ח ו ץ ye profane My holy Name.” How are מ עבודת כוכבים וגלוי עריות ו ש פ י כ ת these precepts to be applied? Should ד מ י ם , א ב ל ש ל ש ע ב י ר ו ת א ל ו א ם an idolater arise and coerce an י א מ ר ל ו ע ב ו ר ע ל א ח ת מ ה ן א ו Israelite to violate any one of the ת ה ר ג , י ה ר ג ו א ל י ע ב ו ר . . . כ ל מ י commandments mentioned in the ש נ א מ ר ב ו י ע ב ו ר ו א ל י ה ר ג ו נ ה ר ג Torah under the threat that ו ל א ע ב ר ה ר י ז ה מ ת ח י י ב ב נ פ ש ו , ו כ ל otherwise he would put him to מ י ש נ א מ ר ב ו י ה ר ג ו א ל י ע ב ו ר ו נ ה ר ג death… This rule applies to all the ו ל א ע ב ר ה ר י ז ה ק י ד ש א ת ה ש ם . . . commandments, except the ו כ ל מ י ש נ א מ ר ב ו י ה ר ג ו א ל י ע ב ו ר prohibitions of idolatry, inchastity ו ע ב ר ו ל א נ ה ר ג ה ר י ז ה מ ח ל ל א ת השם. and murder. With regard to these: if an Israelite should be told

רמב"ם הל' יסודי התורה ה:א-ד transgress one of them or else you“ will be put to death,” he should suffer death rather than transgress… When one is enjoined to transgress rather than be slain, and suffers death rather than transgress, he is to blame for his death. Where one is enjoined to die rather than transgress, and suffers death so as not to transgress, he sanctifies the name of God…

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14. (continued)

Where one is enjoined to suffer death rather than transgress, and commits a transgression, he has profaned the name of God.

Maimonides Laws of the Fundamental Principles of the Torah 5:1-4

Rambam's description of kiddush Hashem and chilul Hashem clearly focuses on situations where one must decide between one's life and the performance of mitzvot. However, at the end of that chapter Rambam adds: 15. ו י ש ד ב ר י ם א ח ר י ם ש ה ן ב כ ל ל ח י ל ו ל ה ש ם , ו ה ו א ש י ע ש ה א ו ת ם א ד ם ג ד ו ל ב ת ו ר ה ו מ פ ו ר ס ם ב ח ס י ד ו ת ד ב ר י ם There are other things that are a ש ה ב ר י ו ת מ ר נ נ י ם א ח ר י ו ב ש ב י ל ם , .profanation of the Name of God ו א ע " פ ש א י נ ן ע ב י ר ו ת ה ר י ז ה ח י ל ל When a man, great in the א ת ה ש ם כ ג ו ן ש ל ק ח ו א י נ ו נ ו ת ן ד מ י knowledge of the Torah and reputed ה מ ק ח ל א ל ת ר , ו ה ו א ש י ש ל ו ו נ מ צ א ו for his piety does things which cause ה מ ו כ ר י ם ת ו ב ע י ן ו ה ו א מ ק י פ ן , א ו people to talk about him, even if the ש י ר ב ה ב ש ח ו ק א ו ב א כ י ל ה ו ש ת י ה acts are not express violation, he א צ ל ע מ י ה א ר ץ ו ב י נ י ה ן , א ו ש ד ב ו ר ו profanes the Name of God. As, for ע ם ה ב ר י ו ת א י נ ו ב נ ח ת ו א י נ ו מ ק ב ל ן example, if such a person makes a ב ס ב ר פ נ י ם י פ ו ת א ל א ב ע ל ק ט ט ה purchase and does not pay ו כעס, וכיוצא ב ד ב ר י ם ה א ל ו ה כ ל ל פ י promptly, provided that he had ג ד ל ו ש ל ח כ ם צ ר י ך ש י ד ק ד ק ע ל means and the creditors ask for ע צמו ויע ש ה ל פ נ י ם מ ש ו ר ת ה ד י ן , ו כ ן payment and he puts them off; or if א ם ד ק ד ק ה ח כ ם ע ל ע צ מ ו ו ה י ה ,he indulges immoderately in jesting ד ב ו ר ו ב נ ח ת ע ם ה ב ר י ו ת ו ד ע ת ו מ ע ו ר ב ת ע מ ה ם ו מ ק ב ל ם ב ס ב ר פ נ י ם eating or drinking, when he is י פות ונעלב מהם ואינו ע ו ל ב ם , מ כ ב ד staying with ignorant people or ל ה ן ו א פ י ל ו ל מ ק י ל י ן ל ו , ו נ ו ש א ו נ ו ת ן living among them; or if his mode of ב א מ ו נ ה , ו ל א י ר ב ה ב א ר י ח ו ת ע מ י addressing people is not gentle, or ה ארץ וישיבתן, ולא יר א ה ת מ י ד א ל א ,he does not receive people affably ע ו ס ק ב ת ו ר ה ע ט ו ף ב צ י צ י ת מ ו כ ת ר .but is quarrelsome and irascible ב ת פ י ל י ן ו ע ו ש ה ב כ ל מ ע ש י ו ל פ נ י ם The greater a man is the more מ ש ו ר ת ה ד י ן , ו ה ו א ש ל א י ת ר ח ק scrupulous should he be in all ה רבה ולא ישתומם, עד שימצאו הכל things, and do more than the strict מ ק ל ס י ן א ו ת ו ו א ו ה ב י ם א ו ת ו letter of the law requires. And if a ו מ ת א ו י ם ל מ ע ש י ו ה ר י ז ה ק י ד ש א ת man has been scrupulous in his ה ' ועליו הכתוב אומר ו י א מ ר ל י ע ב ד י אתה ישראל אשר בך אתפאר. …Continued

רמב"ם הל' יסודי התורה ה:יא

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15. (continued) conduct, gentle in his conversation, pleasant towards his fellow-creatures, affable in manner when receiving them, not retorting, even when affronted, but showing courtesy to all, even to those who treat him with disdain, conducting his commercial affairs with integrity, not readily accepting the hospitality of the ignorant nor frequenting their company, not seen at all times, but devoting himself to the study of Torah, wrapped in Talith and crowned with phylacteries, and doing more than his duty in all things, avoiding however, extremes and exaggerations – such a man has sanctified God, and concerning him, Scripture saith “And he said unto me, ‘Thou are my servant O Israel, in whom I will be glorified.’ ”

Maimonides Laws of the Fundamental Principles of the Torah 5:11

Question: If Rambam defines the mitzvot of kiddush Hashem as one who gives his life in order not to violate the three cardinal transgressions and chilul Hashem as one who violates one of these transgressions and doesn't give his life, how does Rambam's description of proper behavior for a scholar fit in to those definitions?

Perhaps Rambam's description of the mitzvah of kiddush Hashem in his Sefer HaMitzvot sheds light on the issue: 16.

[And the ninth commandment is ו ה מ צ ו ה ה ת ש י ע י ת ה י א ש צ ו נ ו ל ק ד ש that] we are commanded to sanctify ה ש ם ו ה ו א א מ ר ו ו נ ק ד ש ת י ב ת ו ך ב נ י י ש ר א ל . ו ע נ י ן ז א ת ה מ צ ו ה א ש ר God’s Name. It is contained in His אנחנו מצווים לפרסם האמונה הזאת words, But I will be hallowed among ה א מ ת י ת ב ע ו ל ם ו ש ל א נ פ ח ד ב ה י ז ק the children of Israel. The purport of ש ו ם מ ז י ק . ו א ע " פ ש ב א ע ל י נ ו מ כ ר י ח this Commandment is that we are ג ו ב ר י ב ק ש מ מ נ ו ל כ פ ו ר ב ו י ת ע ל ה in duty bound to proclaim this ל א נ ש מ ע מ מ נ ו א ב ל נ מ ס ו ר ע צ מ נ ו ,true religion to the world ל מ י ת ה ו ל א נ ת ע ה ו ל ח ש ו ב ש כ פ ר נ ו undeterred by fear of injury from ו א ע " פ ש ל ב נ ו מ א מ י ן ב ו י ת ע ל ה . any source. Even if a tyrant tries to ו ז א ת ה י א מ צ ו ת ק ד ו ש ה ש ם compel us by force to deny Him, we ה מ צ ו ו י ם ב ה ב נ י י ש ר א ל ב כ ל ל ם must not obey, but must positively ר ו צ ה ל ו מ ר מ ס י ר ת נ פ ש נ ו ל מ ו ת ב י ד rather submit to death; and we must האונס על אהבתו ית' ואמונת יחודו. not even mislead the tyrant into supposing that we have denied Him

רמב"ם ספר המצוות מצות עשה ט while in our hearts we continue in

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16. (continued) In our belief in Him (exalted be He). This is the Commandment concerning the Sanctification of the Name which is laid upon every son of Israel: that we must be ready to die at the tyrant’s hands for our love of Him (exalted be He), and for our faith in His Unity.

Maimonides Sefer HaMitzvot, Positive Commandment 9

In Sefer HaMitzvot, Rambam describes the mitzvah of kiddush Hashem as an obligation to publicize throughout the world belief in God and dedication to that belief. We can now understand that when Rambam in his Mishneh Torah describes the mitzvah of kiddush Hashem as sacrificing one's life in order not to violate one of the three cardinal transgressions, he is not defining the mitzvah. He is stating that the most extreme method for publicizing dedication to belief in God is to give one's life for this belief – but only when forced to do so. However, one can publicize this belief in other ways, above and beyond the observance of mitzvot. Therefore, Rambam states that there is an opportunity to fulfill the mitzvah of kiddush Hashem merely by behaving like a "mentsch." R. Naftali Z. Y. Berlin (commonly known as Netziv) teaches an important lesson regarding publicizing belief in God to the nations of the world: ז ה ה ס פ ר נ ק ר א ב פ י ב ע ל י ה מ ד ר ש .17 ס פ ר ש מ ו ת . . . ו ה ר מ ב " ן ס ו ף ה ס פ ר ק ר א ו ס פ ר ה ג א ו ל ה ז ו ל ת ר ב י נ ו ב ה " ג ב ס ו ף ס פ ר ו ה ק ד ו ש י ק ר א ה ו ס פ ר ש נ י This book is referred to as Sefer ד ק ח ש י ב ח מ ש ה ח ו מ ש י ת ו ר ה ס פ ר Shemot by the authors of the ב ר א ש י ת ו ח ו מ ש ש נ י ו ס פ ר כ ה נ י ם Midrash. Ramban [in his ו ח ו מ ש ה פ ק ו ד י ם ו מ ש נ ה ת ו ר ה . . . commentary] at the end of the book ו ה י ה ל ר ב י נ ו ל ק ר ו א כ ו ל ם ב מ ס פ ר .called it the book of redemption ח ו מ ש ש נ י ו ש ל י ש י ו כ ו ' א ו ח ו מ ש The author of Halachot Gedolot at ש מ ו ת . . . א ל א ב א ל ל מ ד נ ו ד ז ה ה ס פ ר the end of his book calls it the ב י ח ו ד ה ו א ש נ י ל ס פ ר ר א ש י ת second book as he refers to the Five ה ב ר י א ה כ י ה ו א ח ל ק ש נ י מ ז ה ה ס פ ר Books of Moses as "The Book of ה י י נ ו ב ו נ ג מ ר ס ד ר ה ב ר י א ה Genesis," "The Second Book," "The ו כ מ א מ ר ם ז " ל ב ר א ש י ת ב ש ב י ל Book of Cohanim," "The Book of י ש ר א ל ש נ ק ר א ו ר א ש י ת פ י ' ת כ ל י ת Numbers," and "Mishneh Torah ה ע ו ל ם ב כ ל ל ה ו א ש י ה א א ו מ ה א ח ת the review of the Torah)." He) ח לק ה ' ע מ ו ו ז ה ל א נ ש ל ם ע ד ש י צ א ו should have either called them all by י ש ר א ל מ מ צ ר י ם ו ב א ו ל ת כ ל י ת ם ש י ה י ו ר א ו י ם ל ה י ו ת א ו ר ל ג ו י ם number: "The Second Book," "The ל ה ע מ י ד ם ע ל י ד י ע ת א ל ק י ע ו ל ם . . . Third Book," etc. or [he should have נ מ צ א ד י צ י א ת מ צ ר י ם ה י ה ג מ ר ".referred to it as] "Chumash Shemot הבריאה או מתן תורה. Continued… העמק דבר הקדמה לספר שמות

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17. (continued)

Rather, what he is teaching us is that this book is specifically the second to the book of the beginning of Creation because it is the sequel to that book for in [Sefer Shemot] the Creation was completed, as we find in the statement of the rabbis that it is called Bereishit because the purpose [of Creation] was for the Jewish people who are called reishit (the first). This means that the purpose of Creation was that there should be one nation dedicated to [serving] God and that was not complete until they left Egypt and reached their purpose of being able to be a light unto the nations to provide them knowledge about the Creator of the world … For this reason, the Exodus from Egypt or the giving of the Torah are considered the completion of Creation.

Ha’amek Davar, Introduction to Exodus

According to R. Berlin, one can view Sefer Shemot as a continuation of Sefer Bereishit in that the purpose of creation – to create a nation that is dedicated to the service of God and serves as a light unto the nations to carry out that message – was fulfilled in Sefer Shemot. R. Berlin repeats this idea in a number of his writings. One of his comments relates directly to Sukkot:

18. ש ל מ ה ה מ ל ך א מ ר ס פ ר ק ה ל ת ב ח ג King Shlomo recited the book of ה ס כ ו ת ב א ש ר א ז ה י ו נ ק ה ל י ם ג ם Kohelet on Sukkot while all of the ח כ מ י ה א ו מ ו ת ש נ ש ל ח ו ל ע מ ו ד ע ל leaders of the nations of the world ק רבנות פרי החג שהיה בש ב י ל י ר י ד ת gathered to stand over the sacrifices ג ש מ י ם ל ע ו ל ם . . . ו ר צ ה ה ק ב " ה ב ז ה whose purpose was to bring rain to ש י ד ע ו כ ל י ו ש ב י ת ב ל א ת ה ' ע " י the world … [The purpose of this was י ש ר א ל ע מ ו . . . ו ע ל כ ן ה י ה ש ל מ ה that] God wanted the entire world to ה מ ל ך מ ו כ י ח ב ח ק י ר ה מ ו ס ר י ת ה מ ו ב ן ג ם ל ח כ מ י ת ב ל כ י ז ה ת ע ו ד ת ה א ד ם know God through the Jewish לירא מפני ה' ולשמור מצותיו." People … Therefore, King Shlomo provided rebuke in a manner that פתיחה למטיב שיר על שיר השירים the nations of the world can understand, for this is the hallmark of man: to fear God and observe His commandments.

Preface of Meitiv Shir to Song of Songs

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The Gemara, Sukkah 55a, states that the seventy Mussaf sacrifices that are brought on Sukkot represent the seventy nations of the world. According to R. Berlin, the ultimate purpose of these sacrifices is to have the Jewish People teach the nations of the world about belief in God and his providence over the world. This is why Kohelet (Ecclesiastes) was written on Chol HaMoed of Sukkot and this is why we read Kohelet on Sukkot.

Question: How does the mitzvah of kiddush Hashem relate to the question of whether one should blend in or stand out?

The purpose of the mitzvah of kiddush Hashem is to publicize belief in God and dedication to that belief through our actions and our behavior. While one can find justification to blend into society and not be easily identified as a Jew, or at least as an observant Jew, a great opportunity is lost when one does so. The dedication to our faith teaches everyone we encounter a small lesson about the Torah and its ways. If we act properly that message will have a profound positive impact and it will be considered a kiddush Hashem, but if we conceal our identities as Jews, that lesson is never taught.

1 See e.g. Abarbanel's Zevach Pesach, s.v. VaYehi Sham L'Goy

2 R. Moshe Schick, Teshuvot Maharam Schick, Yoreh De'ah no. 169, seems to follow this approach.

3 R. Schick is assuming that adopting a non-Jewish name is for the purpose of assimilation - a debat- able assumption.

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