DOCSLIB.ORG

Chillul Hashem - Part 1 by Rabbi Asher Schechter Congregation Ohr Moshe

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Chillul Hashem - Part 1 by Rabbi Asher Schechter Congregation Ohr Moshe Recent events have brought the term Chillul Hashem into the vernacular on a very regular basis. Many (but certainly not all) of our brothers and sisters (especially in the Chasidish and Yeshivish communities) have resisted the governing authorities' rules regarding COVID-19. Mask wearing, social distancing, and other precautions are not strictly adhered to. The press and the politicians tried to shame them into compliance putting the entire Orthodox Jewish Community in the spotlight for their activities. Many within the Jewish Community are appalled by these unsafe behaviors of Achenu Bnei Yisrael that put themselves and others at risk (and many are also angry at the unwanted and apparently anti-semitic singling out of our communities for chastisement). Now some in those communities are resorting to mischievous demonstrations against the stricter rules being promulgated upon them. Often times the words Chillul Hashem are used. Many have claimed that the Jews who publicly flout the safety laws and behave unlawfully are creating a Chillul Hashem as the Goyim berate us for our unsafe and illegal behaviors... The term Chillul Hashem is an Halachik one, not an emotional one. Not everything that a fellow Jew does (even if we feel strongly about the inappropriateness of that behavior) qualifies as a Chillul Hashem . In this several part essay, I would like to address the following question: Is a Yid who refuses to wear a mask and social distance in public and/or breaks the law while participating in a demonstration against the government's restrictions in violation of the rules of Chillul Hashem? Accusing someone of Chillul Hashem is no small matter. Chillul Hashem is arguably the worst Aveira one can commit. Chazal tell us that Chillul Hashem is the most difficult Aveira to atone for: מסכת יומא דף פו עמוד א שאל רבי מתיא בן חרש את רבי אלעזר בן עזריה ברומי: שמעת ארבעה חלוקי כפרה שהיה רבי ישמעאל דורש? אמר: שלשה הן, ותשובה עם כל אחד ואחד. עבר על עשה ושב - אינו זז משם עד שמוחלין לו, שנאמר (ירמיהו ג) שובו בנים שובבים. עבר על לא תעשה ועשה תשובה - תשובה תולה, ויום הכפורים מכפר שנאמר (ויקרא טז) כי ביום הזה יכפר עליכם מכל חטאתיכם. עבר על כריתות ומיתות בית דין ועשה תשובה - תשובה ויום הכפורים תולין, ויסורין ממרקין, שנאמר (תהלים פט) ופקדתי בשבט פשעם ובנגעים עונם, אבל מי שיש חילול השם בידו - אין לו כח בתשובה לתלות, ולא ביום הכפורים לכפר, ולא ביסורין למרק. אלא כולן תולין, ומיתה ממרקת, שנאמר (ישעיהו כב) ונגלה באזני ה' צבאות אם יכפר העון הזה לכם עד תמתון. Rabbi Masia ben Chorosh asked Rabbi Elazar ben Azariah in Rome: "Did you hear about the four methods of atonement that were taught by Rabbi Yishmael?" to which he responded, "Yes, but in reality, there are only three because Teshuva cannot be counted on its own since it is required with all the others in order for them to work." Rabbi Elazar ben Azariah explains: "If someone violates an Asei (positive commandment - e.g. doesn't take Lulav & Esrog on Sukkos) and he repents, he is forgiven immediately. If he violates a Lo Saaseh (negative commandment - e.g. eats treif) then Teshuvah is not enough, he must have Teshuvah and also he needs to experience a Yom Kippur in order to be forgiven. If someone violated a more severe Aveira that comes with the prescribed punishment of Kares (cutting off of the soul - e.g. eats Chelev - forbidden fats) or the Death Penalty (in Bais Din - e.g. Chillul Shabbos) then he needs Teshuvah, Yom Kippur, and Yisurim (physical pain and suffering) in order to cleanse him from the Aveira." Rabbi Elazar ben Azariah concludes, "And someone who has to atone for an Aveira of Chillul Hashem cannot suffice with the above three, rather he needs Teshuvah, Yom Kippur, Yisurim, and Misa (his final atonement comes upon his death after the above three have been accomplished)." Rabbi Elazar ben Azariah cites Pesukim for each of his rulings... This ruling is also found in the Talmud Yerushalmi quoting both Rabbi Masia ben Chorosh and Rabbi Elazar ben Azariah with slight changes - in the Yerushalmi's version the discussion takes place in the "Yeshiva", etc. - (end of Yoma 8,7) and it is Paskened in Halacha by the Rambam (Teshuvah 1, 4). This is the accepted ruling that is promulgated throughout all the Poskim, Sifrei Machashava, and Sifrei Mussar, etc.... Why is Chillul Hashem punished so severely? Rashi (Sanhedrin ibid) comments that it is because Chillul Hashem causes others to sin as well. When people see others who they respect doing an Aveira they are tempted to follow and do the same. Rabbi Yehuda HaChasid (Sefer Chasidim 20) says that the reason for the severe punishment is because an Averia that is done in public brings about much "embarrassment" (K'Vayachol - if it can be said) to Hashem... We will see later that there may be a practical distinction between these two opinions. [Despite the passage above, there are opinions that there is a way to atone for Chillul Hashem without having to wait until death. Rabbenu Bachyei (Vayikra 22,32) states that if one undoes the Chillul Hashem that he has committed by creating a Kiddush Hashem in that very same issue that he had previously created a Chillul Hashem, then he can be forgiven because he has removed the stain of the previously committed Chillul Hashem. A similar ruling is found in Shaarei Teshuva of Rabbenu Yona (4,5)] What exactly is Chillul Hashem ? The Rambam (Sefer HaMitzvos Lo Sa'aseh 63) and others (Sefer HaChinuch 295, etc.) define Chillul Hashem as any of the following three Aveiros. 1. Someone who is obligated to give his/her life in order to avoid an Aveira, but does not. For example, someone is being forced at gunpoint to worship Avodah Zarah. If he/she goes ahead and commits this grave sin (even in private) then he/she is guilty of Chillul Hashem . [There are 3 cardinal sins that a Jew is obligated to die and not violate - Avodah Zarah (idol worship), Shfichus Damim (murder), and Gilui Arayos (illicit relationships). In addition, if a Jew is being forced to commit any Aveira due to Shmad (in order to force his/her conversion away from Yiddishkeit) then they must give their life and avoid the Aveira.] 2. Someone who commits any Aveira (even in private) with the sole intention to anger Hashem and he derives no other pleasure from his act, he is guilty of Chillul Hashem. For example, if someone swears falsely using Hashem's name for no other purpose than to anger Hashem and to shirk his obligations of fidelity to, and respect for, Hashem he is guilty of Chillul Hashem. 3. A respected member of the community who behaves publicly in an inappropriate manner (even if it is not a technical violation of Halacha) is guilty of Chillul Hashem. More on this coming up, IY"H. For the purposes of our discussion, the first two categories are not applicable. Certainly, someone who refuses to wear a mask in public is not included in them. Let's delve into the third category and see whether or not they are guilty of Chillul Hashem. The source for the third category is the Gemara at the end of Yoma (broken down into segments for ease of reading). תלמוד בבלי מסכת יומא דף פו עמוד א היכי דמי חילול השם? אמר רב: כגון אנא. אי שקילנא בישרא מטבחא ולא יהיבנא דמי לאלתר. אמר אביי: לא שנו אלא באתרא דלא תבעי, אבל באתרא דתבעי - לית לן בה. אמר רבינא: ומתא מחסיא אתרא דתבעי הוא. אביי כדשקיל בישרא מתרי שותפי יהיב זוזא להאי וזוזא להאי, והדר מקרב להו גבי הדדי, ועביד חושבנא. What are some examples of Chillul Hashem? Rav said, for example, if I would shop at a butcher store and not pay for my purchase right away (the butcher might think that Rav was planning on cheating him and never paying for his purchase). Abayei explained that this only applies in a community where it is not normal to allow purchasers to buy on credit and collect from them later. However, if it is an acceptable practice in this community to allow purchasers to buy on credit and collect from them later, we are not concerned for Chillul Hashem. Ravina added that Masa Mechasia (his home town) is a town where it is normal to allow purchasers to buy on credit and collect from them later. When Abayei would purchase meat from two partners, he would pay each of them one Zuz and then have them both make a Cheshbon together how much meat he should get (this would avoid any concern that he didn't pay the correct amount to both of them). .רבי יוחנן אמר: כגון אנא דמסגינא ארבע אמות בלא תורה ובלא תפילין Rabbi Yochanan said (another example of Chillul Hashem) is if I would publicly walk away from the Bais Medrash without Torah and without Tefillin (everyone expected Rav Yochanan to be constantly engrossed in Torah study while wearing his Tefillin. If Rabbi Yochanan would feel weak, he would have to sneak out rather than go out in public since it would appear that he no longer was committed to the intense lifestyle of constant Torah study with Tefillin - which would constitute a Chillul Hashem). יצחק דבי רבי ינאי אמר: כל שחביריו מתביישין מחמת שמועתו היינו חילול השם היכי דמי אמר רב נחמן בר יצחק: כגון דקא אמרי אינשי שרא ליה מריה לפלניא. אביי אמר: כדתניא, ואהבת את ה' אלהיך - שיהא שם שמים מתאהב על ידך, שיהא קורא ושונה ומשמש תלמידי חכמים, ויהא משאו ומתנו בנחת עם הבריות, מה הבריות אומרות עליו - אשרי אביו שלמדו תורה, אשרי רבו שלמדו תורה.
Recommended publications
  • Fundamentals of Judaism

    Fundamentals of Judaism

    Fundamentals of Judaism Selections from the works of Rabbi Samson Raphael Hirsch and outstanding Torah-true thinkers I Edited by JACOB BREUER Published for THE RABBI SAMSON RAPHAEL HIRSCH SOCIETY by Philipp Feldheim, Publisher New York CHAPTER EIGHT l' l' l' PROBLEMS OF THE DIASPORA IN THE SHULCHAN ARUCH By DR. DAVID HOFFMAN According to the Shulchan Aruch the support of a needy Jew is a law. Charity for the needy "Akkum," while considered a moral obligation, is urged on the basis of Oi'it!' ~::Ji' as a means of maintaining peaceful relations with the non-Jewish world. This qualified motivation has become the target of widespread and indignant criticism. One of the critics, the frankly prejudiced Justus, voiced his opposition as follows: "The tendency under­ lying these rules is to create the belief in the "Akkum" (Christ­ ians) that they have good friends in the Jews." This materialistic concept is pure nonsense; perhaps it is an outgrowth of wishful thinking. That it is utterly unfounded is substantiated by the oldest source of this rule, the Mishna in Gittin (59 a): "The following rules were inaugurated because of o''i~ ~::Ji': " .... the release of game, birds or fish from a trap set by another person is considered robbery; objects found by a deaf-mute, mentally deficient or minor (including Jews) must not be forcibly seized; .... impoverished heathens must nof be restrained from collecting the gleanings, forgotten sheaves and the fruit left for the poor at the edge of the this "for the sake of peace." On the basis of this Mishna it is difficult to see how any ob­ server can side with Justus' interpretation.
  • Halachic and Hashkafic Issues in Contemporary Society 91 - Hand Shaking and Seat Switching Ou Israel Center - Summer 2018

    Halachic and Hashkafic Issues in Contemporary Society 91 - Hand Shaking and Seat Switching Ou Israel Center - Summer 2018

    5778 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 91 - HAND SHAKING AND SEAT SWITCHING OU ISRAEL CENTER - SUMMER 2018 A] SHOMER NEGIAH - THE ISSUES • What is the status of the halacha of shemirat negiah - Deoraita or Derabbanan? • What kind of touching does it relate to? What about ‘professional’ touching - medical care, therapies, handshaking? • Which people does it relate to - family, children, same gender? • How does it inpact on sitting close to someone of the opposite gender. Is one required to switch seats? 1. THE WAY WE LIVE NOW: THE ETHICIST. Between the Sexes By RANDY COHEN. OCT. 27, 2002 The courteous and competent real-estate agent I'd just hired to rent my house shocked and offended me when, after we signed our contract, he refused to shake my hand, saying that as an Orthodox Jew he did not touch women. As a feminist, I oppose sex discrimination of all sorts. However, I also support freedom of religious expression. How do I balance these conflicting values? Should I tear up our contract? J.L., New York This culture clash may not allow you to reconcile the values you esteem. Though the agent dealt you only a petty slight, without ill intent, you're entitled to work with someone who will treat you with the dignity and respect he shows his male clients. If this involved only his own person -- adherence to laws concerning diet or dress, for example -- you should of course be tolerant. But his actions directly affect you. And sexism is sexism, even when motivated by religious convictions.
  • Kol Torah Summer Edition

    Kol Torah Summer Edition

    קול תורה Torah Academy of Bergen County Summer Edition June 28 / 18 Tammuz Does the Punishment Fit the Crime? Hashem’s instructions and speaking to by Andy Rosenberg (‘22) the rock. But is this really what Hashem meant in his instructions? In this week’s Parashah, after Miriam Rashi says those were His died, the people were complaining that instructions. However, the Ibn Ezra they didn’t have any water to drink. discusses this query. He points out that Then follows the famous story of Moshe the word “VeDibartem” could be Rabbeinu hiing the rock instead of translated in multiple ways. The simple speaking to it. The water still flowed translation is “and speak to it”. from the rock but Moshe disobeyed However, one could translate the phrase Hashem, and because of that, Hashem to mean “and strike it”. Based on the forbade Moshe Rabbeinu to lead us into second translation, Moshe didn’t Israel or even enter Israel at all. But so disobey Hashem, so what did Moshe do what? He hit the rock instead of wrong? There are those that say that speaking to it. What’s the big deal? Moshe hit the rock twice when he was For starters, this is not the first told to hit the rock once. The Ibn Ezra, time Moshe drew water from a rock. It’s supported by a Midrash of Chazal, the third time Moshe had to do this. The thinks that because he spoke to Bnei first time was at Marah when Hashem Yisrael before fulfilling Hashem’s told Moshe to throw a bier branch into instructions when Moshe said, “Shim’u the water to make it sweet.
  • Tanya Sources.Pdf

    Tanya Sources.Pdf

    The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim.
  • 2020 SBM Teshuvot “​Dina D'malkhuta Dina​: Obligations And

    2020 SBM Teshuvot “​Dina D'malkhuta Dina​: Obligations And

    2020 SBM Teshuvot “Dina D’Malkhuta Dina: ​ ​ Obligations and Limits” Published by the Center for Modern Torah Leadership 1 Table of Contents Week One Summary: Dina Demalkhuta Dina: How Broad a Principle? 3 Week Two Summary: What Makes Taxation Halakhically Legitimate? 5 Week Three Summary: Does Halakhah Permit Taxation Without Representation? 8 Week Four Summary: Are Israeli Labor Laws Binding on Chareidi Schools? 11 Week Five Summary: Does Dina Demalkhuta Dina Apply in Democracies? 14 Week Six Summary: Introduction to the Sh’eilah 16 SBM 2020 Sh’eilah 17 State Authority and Religious Obligation – An Introduction 19 Teshuvah - Bracha Weinberger 23 Teshuvah - Talia Weisberg 26 Teshuvah - Avi Sommer 30 Teshuvah - Zack Orenshein 37 Teshuvah - Sara Schatz 41 Teshuvah - Batsheva Leah Weinstein 43 Teshuvah - Joshua Skootsky 48 Teshuvah - Eliana Yashgur 52 Teshuvah - Eli Putterman 55 Teshuvah - Akiva Weisinger 65 2 Week One Summary: Dina Demalkhuta Dina: How Broad a Principle? by Avi Sommer July 3, 2020 Mishnah Bava Kamma 113a places various restrictions on transactions with tax collectors on the ground that their coins are considered stolen. For example, one may not accept charity from tax collectors or ask them to change larger denominations. You may be wondering: why would someone having a private economic transaction with a tax collector receive coins collected as taxes in change? Likewise, how could tax collectors give tax money away as charity? Shouldn’t it all have been given to their government? The answer is that the governments with which Chaza”l interacted, such as the Roman Empire, would sell the right to collect taxes to private ​ ​ individuals.
  • Jason Yehuda Leib Weiner

    Jason Yehuda Leib Weiner

    Jason Yehuda Leib Weiner A Student's Guide and Preparation for Observant Jews ♦California State University, Monterey Bay♦ 1 Contents Introduction 1 Chp. 1, Kiddush/Hillul Hashem 9 Chp. 2, Torah Study 28 Chp. 3, Kashrut 50 Chp. 4, Shabbat 66 Chp. 5, Sexual Relations 87 Chp. 6, Social Relations 126 Conclusion 169 2 Introduction Today, all Jews have the option to pursue a college education. However, because most elite schools were initially directed towards training for the Christian ministry, nearly all American colonial universities were off limits to Jews. So badly did Jews ache for the opportunity to get themselves into academia, that some actually converted to Christianity to gain acceptance.1 This began to change toward the end of the colonial period, when Benjamin Franklin introduced non-theological subjects to the university. In 1770, Brown University officially opened its doors to Jews, finally granting equal access to a higher education for American Jews.2 By the early 1920's Jewish representation at the leading American universities had grown remarkably. For example, Jews made up 22% of the incoming class at Harvard in 1922, while in 1909 they had been only 6%.3 This came at a time when there were only 3.5 millions Jews4 in a United States of 106.5 million people.5 This made the United States only about 3% Jewish, rendering Jews greatly over-represented in universities all over the country. However, in due course the momentum reversed. During the “Roaring 1920’s,” a trend towards quotas limiting Jewish students became prevalent. Following the lead of Harvard, over seven hundred liberal arts colleges initiated strict quotas, denying Jewish enrollment.6 At Columbia University’s College of Physicians and Surgeons for instance, Jewish enrollment dropped from 50% in 1 Solomon Grayzel, A History of the Jews (Philadelphia, Pennsylvania: The Jewish Publication Society of America, 1959), 557.
  • The Trolley Problem Just Got Digital Ethical Dilemmas in Programming Autonomous Vehicles

    The Trolley Problem Just Got Digital Ethical Dilemmas in Programming Autonomous Vehicles

    BS”D The Trolley Problem Just Got Digital Ethical Dilemmas in Programming Autonomous Vehicles [Forthcoming in: “The Trolley Problem Just Got Digital: Ethical Dilemmas in Programming Autonomous Vehicles,” Artificial Intelligence and Jewish Law, Yeshiva University Press/Maggid Books (2020), ed. Moshe Goldfeder and Stuart Halpern] Rabbi Mois Navon1 Founding Engineer, Mobileye Graduate Student in Jewish Philosophy, Bar Ilan University email: [email protected] website: http://www.divreinavon.com The following discussion is provided for educational purposes and is not meant to dictate how people or machines should drive. 1 I would like to thank the rabbis at R. Asher Weiss’ Institute for Research in Technological Innovation in Halacha (Jerusalem) for their insights and help in working out several issues mentioned in this article. I also thank R. Y. Medan of Yeshivat Har Etzion for his insights and discussions. I thank David Eisen (Beit Shemesh) for bringing to my attention many of the sources used in this article, as well as for the discussions on the issues herein. Finally, I thank my friends who read and commented on the draft version of this article: Maier Becker, Israel Belfer, David Guedalia, Michael Kara-Ivanov, Levi Kitrossky. “Great peace have they that love Your Torah; For them there is no stumbling” (Ps. 119). 1 Abstract Many a class on ethics opens with the renowned Trolley Problem. This ethical dilemma has been used to introduce the classical approaches of utilitarian versus deontological ethics. Now, though the Trolley Problem has had some real-life applications, the advent of the autonomous vehicle has just made the Trolley Problem very real.

  • Cambridge University Press 978-1-107-09065-1 — Boundaries of Loyalty Saul J

    Cambridge University Press 978-1-107-09065-1 — Boundaries of Loyalty Saul J. Berman Index More Information 231 Index Abbaye, 194 29a, 122n.122 Abramson, Shraga, 21n.24 , 114n.95 48b, 121n.121 Adam Chashuv , 120 , 152 , 171 , 186 71a, 22n.38 Agudah, 145n.13 8b, 121n.121 Agunah , 218 Albeck, Chanoch, 25n.52 , 40 , 120n.109 Batzri, Ezra, Rabbi, 203 Alon, Gedalyahu, 9n.18 , 178 Bava Batra Alter, Robert, 193 9a, 122n.122 Amalek , 195 , 211 10b, 122n.124 Amir, A.S., 22n.36 16b, 167n.77 Amital, Yehuda, Rabbi, 107n.77 45a, 17n.3 , 19n.19 Anas , 59 , 166 , 169 , 172 , 173 , 202 , 203 , 55a, 22n.38 206 , 208 173b, 22n.38 Arakhin Bava Kamma 16b, 106n.73 14b, 5n.8 19a, 122n.122 15a, 5n.8 Arkaot , 4 , 207 23b, 17n.3 , 19n.19 Aryeh Leib Hacohen Heller, 142n.3 55b, 14n.31 Asher ben Yechiel, 21n.25 , 42n.10 , 56a, 14n.31 60n.52 , 72 , 100n.47 , 128 , 129n.147 , 58b, 22n.38 131n.153 , 134n.157 , 153n.35 , 220 72b, 194n.14 , 194n.16 Ashi, 13 , 17 , 120 , 171 73a, 194n.14 , 194n.16 Atlas, Shmuel, 78n.1 80b, 12n.23 Auerbach, Shlomo Zalman, 202 81b, 126n.138 Avodah Zarah 88a, 5n.7 6a, 103n.61 92b, 42n.10 6b, 103n.61 112b, 155n.42 13a, 9n.15 , 12n.25 , 13n.28 113a, 111n.84 , 155n.42 13b, 12n.25 , 13n.27 , 13n.28 113b, 16 , 19n.19 , 70n.77 , 111n.84 , 19b, 19n.21 112n.90 20a, 112n.89 114a, 16 , 22n.35 , 70n.77 , 122n.123 26a, 22n.33 117a, 70 , 70n.80 28a, 121n.121 117b, 59n.51 231 © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-1-107-09065-1 — Boundaries of Loyalty Saul J.
  • 2019 CMTL Reader Published by the Center for Modern Torah Leadership

    2019 CMTL Reader Published by the Center for Modern Torah Leadership

    2019 CMTL Reader Published by the Center for Modern Torah Leadership 1 Unless otherwise noted, all pieces are by Rabbi Klapper and published on the CMTL website or blog. Table of Contents Understanding the Centrality of Law in Orthodox Judaism (Originally in Public Discourse) 3 ​ ​ ​ ​ Was Making the Golden Calf a Violation of Halakhah? 5 The Persistence of Memory: Sacrifice, Human Sacrifice, and Amalek 8 Shotgun Tabernacle? The Sifra on Philanthropy, Social Shaming, and Consequentialism (by Rabbi ​ ​ Shlomo Zuckier) 11 ​ Where There’s a Priestly Will, Is There a Halakhic Way? 13 ​ Should Moral Intuition and Halakhah Always Agree? 17 ​ Can Halakhah Be a Desecration of Hashem’s Name? 20 ​ Why the Free Bird Sings 23 ​ The Little Prince and His Rose Yeshiva 27 ​ Was Negiah Prohibited in Eden? 30 ​ The True Cost of Having Children (And It Is Not Day School Tuition!) (by Benzion Chinn) 34 ​ ​ ​ Why We Need More Akeidah Conversations 36 ​ Thanksgiving, Jewish Identity, and Antisemitism 39 Are We Living in a Greek Tragedy? (by Adena Morgan) 42 ​ ​ Should Assisted Suicide be Legalized? A Jewish Perspective (Originally in Canopy Forum) 44 ​ ​ ​ ​ ​ Why Didn’t the Rabbis Eliminate Mamzerut? Part 1 47 ​ Why Didn’t the Rabbis Eliminate Mamzerut? Part 2 50 ​ Why Didn’t the Rabbis Eliminate Mamzerut? Part 3 53 ​ Why Didn’t the Rabbis Eliminate Mamzerut? Part 4 57 ​ Why Didn’t the Rabbis Eliminate Mamzerut? Part 5 61 ​ Why Didn’t the Rabbis Eliminate Mamzerut? Part 6 64 ​ Why Didn’t the Rabbis Eliminate Mamzerut? Part 7 68 ​ Why Didn’t the Rabbis Eliminate Mamzerut? Part 8 71 ​ Why Didn’t the Rabbis Eliminate Mamzerut? Part 9 75 ​ 2 Understanding the Centrality of Law in Orthodox Judaism A shorter version was originally published in Public Discourse ​ February 8, 2019 Halakhah: The Rabbinic Conception of Law, by Chaim Saiman, provides a fascinating and deeply learned ​ cultural anthropology of contemporary Orthodox Judaism.
  • Jewish Ethics of Employee Treatment and Communal Responsibility

    Jewish Ethics of Employee Treatment and Communal Responsibility

    DANI PASSOW Jewish Ethics of Employee Treatment and Communal Responsibility Introduction THERE IS AMPLE EVIDENCE that the current system implementing labor laws is flawed. Consider the following facts from a recent study entitled, “Broken Laws, Unprotected Workers” that presents findings about surveyed restau- rant workers in New York, Chicago, and Los Angeles. ! 76 percent of restaurant employees surveyed who worked more than 40 hours a week did not receive overtime as required by fed- eral law. ! 26 percent received below minimum wage. ! 86 percent of workers did not receive full meal breaks when working a minimum number of consecutive hours. ! A full 69 percent received no breaks whatsoever or had their breaks shortened by their employers. ! 30 percent of tipped employees, whose minimum wage is signif- icantly less than non-tipped employees, failed to receive even that reduced minimum wage. 12 percent had some tips stolen by their employers.1 20 percent of those surveyed spoke up and complained to their employ- ers. Of these, nearly half, 43 percent, were the victims of illegal retaliatory measures: their employers fired or suspended them, cut their wages, or DANI PASSOW is a third year rabbinical student at Yeshivat Chovevei Torah, where he is also a Wexner Graduate Fellow. Dani is also the former director of Uri L’Tzedek’s Tav HaYosher. This essay was the recipient of the 2010 Whizin Prize for best essay by a rabbinical on the subject of contemporary Jewish ethics. 1 2 Milin Havivin threatened to call immigration authorities. As a result of fear created by such measures, 20 percent of those polled failed to complain even though they worked in dangerous conditions or did not receive minimum wage.2 Such flagrant abuses of law and justice demand that we question to what extent our own tradition requires communal responsibility, outside of the current enforcement structure, to ensure that the eating establishments we patronize adhere to legal standards of employee treatment.
  • Gender In/Equalities in Modern Orthodoxy: Navigating Overlapping Worlds

    Gender In/Equalities in Modern Orthodoxy: Navigating Overlapping Worlds

    Gender In/Equalities in Modern Orthodoxy: Navigating Overlapping Worlds By Kyra Borenstein Submitted in partial fulfillment of the requirements for graduating with Honors Senior Honors Thesis Department of Anthropology Brandeis University May 2015 Table of Contents Acknowledgements.......................................................................................................3 Abstract.........................................................................................................................4 Prologue.........................................................................................................................5 Introduction..................................................................................................................8 Chapter 1: Modern Orthodoxy: Rules, Regulations, and Everyday Participation.................19 Chapter 2: Are You a Feminist? Self Identification Regarding Women’s Rights...................31 Chapter 3: Women’s Role in Prayer: Competing Interpretations of Separation in the Synagogue....................................................................................................................44 Chapter 4: Women and Leadership: A Look into How Women Do and Do Not Lead...........73 Chapter 5: Looking Like a Woman: Ideas of Gender Conformity.........................................103 Chapter 6: Women and Personhood: Women’s Right to Control Their Own Lives............127 Conclusion.................................................................................................................137
  • Q43-44 What Brings Most Joy and Most Pain

    Q43-44 What Brings Most Joy and Most Pain

    A Survey of the Modern Orthodox Jewish Community in the United States September 2017 Q43. What gives the most satisfaction, joy or meaning to your life as an Orthodox / Observant Jew? (Pages 1-36) and Q44. What, if anything, causes you the most pain or unhappiness as an Orthodox / Observant Jew? (Pages 37-86) Below are large samples of substantive responses to these open-ended question. The briefest comments are generally not included, as the gist of brief sentiments is well-reflected in the data tabulations. A NOTE ON ANONYMITY: The responses are presented verbatim, without corrections of spelling or grammar. We value respondents’ anonymity very highly and treat it with the greatest respect and caution. To that end, all potentially identifying information (such as names of cities, shuls, rabbis, or other information that might identify a respondent) has been edited for purposes of anonymity [edits may be indicated by square brackets]. Please contact Nishma Research if you have any questions or comments on this matter. Q43. What gives the most satisfaction, joy or meaning to your life as an Orthodox / Observant Jew? • I love my religion and community. I am blessed to be • Davening at an appropriate pace (Not too fast) and in a able to raise my children in such a committed reasonably quiet setting (Minimal to no talking) and community- both synagogue and schools. Shabbat is hearing torah based, intellectually stimulating d'var wonderful but there is so much torah learning going on torahs on Shabbos morning and on Shabbos Shuva and during the week as well.