DILEMMAS IN THE JEWISH COMMUNAL FIELD FOR ORTHODOX AND TRADITIONAL PROFESSIONALS

JEFFREY KORBMAN Development Officer, Jewish Theological Seminary; Formerly Development Executive, UJA- Federation of Jewish Philanthropies of

There are a growing number of Orthodox and traditional Jewish communal profession­ als in the federation field. At times, their personal religious beliefs come into conflict with their professional obligations. This article explores several such dilemmas, citing Jewish sources in support of possible professional responses.

n an article entitled "Ethical Dilemmas in ditional field comes a fiindamental religious I;he Jewish Community Center," David dilemma: traditional values at odds with a Dubin (1987) explores challenges faced by frequently nontraditional communal the ethically sensitive Jewish Community agenda. Center. These dilemmas include the par­ Working with the Young Leadership Di­ ticipation of intermarried lay leadership, vision of UJA-Federation in New York improperly documented donations, keeping evoked numerous dilemmas that pitted my a "kosher" kitchen, as well as several other religious beliefs and principles against my policy questions. In each case, Dubin sug­ professional obligations. This article ex­ gests how a communal center ought to re­ plores four such dilemmas. The responses spond. offered below are strictly the opinion of this Often, though, dilemmas of Jewish insti­ author and are not to be taken as those of all tutional policy are grappled with privately Orthodox or traditional . Those facing before being brought forth as an agenda personal challenges of this sort should con­ item for discussion. For some Jewish com­ sult their local for fiirther discussion. munal professionals, ethical dilemmas aris­ ing in the workplace often challenge their THE FUND-RAISING EVENT AND THE personal beliefs, Jewish values, and Jewish STUMBLING BLOCK practice. This is certainly true for Orthodox Background and traditional Jews working in the field. Commonly referred to as the "Spring Gala," Today, within the federation field, there is a this fiind-raising event generates sizeable growing constituency of Orthodox and tra­ fiinds for the operating budget of the divi­ ditional Jewish volunteers and profession­ sion, thereby enabling us to sponsor over 50 als. Where there once was concern about programs throughout the year for young obtaining a kosher meal at the Council of Jewish adults. These activities include Jew­ Jewish Federations' annual General Assem­ ish educational programs ranging from ba­ bly, today kosher food is assumed at its sic Hebrew reading to text study discussions main fiinctions. At major meetings, tradi­ on Jewish laws and customs. Yet, the tional services now boast a sizeable Spring Gala is, in essence, a party and a Orthodox and traditional participation, and dance. Its main activity is mixed dancing major plenaries are suspended on this day. between non-married men and women. It is also not unusual to see a yarmulke be­ ing worn around the convention by numer­ Dilemma ous leaders and speakers. With the growing Orthodox and traditional constituency in a According to traditional Jewish law, men historically and still predominantly nontra- and women are not permitted physical con-

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tact outside the context of marriage or fam­ ticipate in any activity of this transaction, ily {Shulchan Aruch, Evan HaEzer 22:1). such as acting as witnesses or writing the Further, mixed dancing, which often in­ loan document, because of Lijhey Iver. volves physical contact, is explicitly forbid­ Thus, Lifney Iver encompasses supportive den {Shulchan Aruch, Orach Chayim 529:4 and ancillary participation as well. and Mishnah Berurah gloss 21). This pro­ Does mnning a fimd-raising dance then hibition places the staff involved in coordi­ violate the prohibition of Lifney Iver? Fur­ nating this dance in the position of violat­ ther, even if one is not in charge of it, but ing the biblical prohibition of "enabling one simply helps out at the event — collects to commit a sin," or Lijhey Iver Lo Titen money at the door, checks coats, serves the Michshol ("before a blind person you shall food etc. — is this person violating this not put a stumbling block") found in Levi­ law? ticus 19; 14. Simply put, would I, the staff The answer might lie in an important professional, violate the prohibition of distinction that is made in discussing Lifiiey "Lifney Iver" (enabling the "blind" to sin) Iver; namely, the issue of accessibility. The by organizing a fund-raising dance? {Avodah Zarah 6B) quotes Rabbi Natan's statement and limits its application Explanation of the Issue to a case of trei ibrah d 'nahara (literally, The issue of acting as enabler for others to "two sides of the river"). If the potential break traditional Jewish law is a complex sinner (in the above case, the Nazir) is on one side of the river, and the prohibition one. Based on the biblical verse quoted (the wine) is on the other side of the river, above, Rashi, the great talmudic commenta­ and the person extends his hand over "the tor, wrote that "blind" is not to be taken lit­ river" to enable the prohibition to take erally, but rather means that the individual place, this violates Lijhey Iver. Conversely, is simply unaware of his transgression. if the Nazir had wine next to him, on "the This definition of "blind" is expanded by same side of the river" — meaning that it the Talmud {Pesachim 22A) as follows; was easily accessible at all times — then even if one extends the wine to him, one R. Natan said, "From where do we know that does not violate Lifney Iver since he could one may not extend a cup of wine to a Nazir have attained the wine on his own. [one who has vowed to abstain from wine] nor a limb from a hve animal to a Noachide Moreover, a later commentator. Rabbi [which is prohibited]? The source is from the Akiva Eiger, states {Yoreh Deah 181:6) verse, "Thou shall not place a stumbhng that, if enabling another to sin (who is go­ block before a blind person." ing to sin anyway) will reduce the total gravity of sins committed, it is permitted. The Talmud, as cited above, does not differ­ For example, if one says to another person, entiate between an intentional and uninten- "1 am going to eat pork (a biblical and more Uonal sinner. Therefore, one can infer that severe prohibition) unless you serve me even if the sinner is aware of his actions, it chicken and milk (less rabbinic prohibi­ is prohibited to assist him. Further, the tion)," it would be permissible to serve the Talmud teaches elsewhere {Bava Metzia person chicken and milk since it reduces the 75B) that even when an individual indi­ total gravity of the sin. rectly assists the "blind" person, doing so Response would also violate the prohibition of Lifney Iver, enabling. For instance, the Talmud One might argue that staffing a fund-rais­ states that not only is it forbidden for one ing dance would not be in violation of Jew to charge another Jew interest on a Lifney Iver since (a) trei ibrah d 'nahara money loan but it is also prohibited to par­ ("two sides of the river") is not in effect

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since tliere are dances all over New York Dilemma City, and those in attendance could simply It States in Levificus 19:17: "Do not hate find another dance if they did not come to your brother in your heart. You must ad­ our Spring Gala and (b) the Spring Gala monish your neighbor and not bear sin be­ lends the opportunity for Jews to inter­ cause of him," This verse obligates all Jews mingle, thereby reducing the possibility of to be concerned with the behavior of and to interacting with the predominantly non- admonish when necessary their co-religion­ Jewish crowds found at dance clubs open to ists. This Jewish principle rejects the secu­ the public. The Spring Gala, one could say, is only attracting people who would be go­ lar notion of "live and let live," ing out dancing anyway and moreover di­ On this Singles Mission, what obligation minishes the possibilities of interaction with do I have to admonish or point out the vio­ non-Jews predominant in public clubs or lation of the "three weeks" to a fellow Jew dance halls. However, there are many who violates traditional Jewish law? halachic poskim (Jewish legal decisors) who Explanation of the Issue disagree with this interpretation of Lifhey Iver and would forbid any participation in Maimonides, in commenting on the com­ an activity that included mixed dancing. mandment of admonishing, writes the fol­ (Ex, R. Moshe Feinstein, O.H. 4:35), lowing (Hilchot Deot 6:6-9):

SUMMER SINGLES MISSION: TO TALK If one has observed his friend sinning or fol­ OR NOT TO TALK lowing an improper path, it is a mitzvah to restore him to the correct way and to inform Background him that he is sinning against himself, as it is Every summer. National UJA organizes a written, "You must admonish your neigh­ national singles mission to Israel. In recent bor".,,,One must continue to reprove him un­ years, the mission has attracted several hun­ til the sinner actually strikes [the reprover] dred young, single adults from throughout and says, "I refuse to comply," Whoever is the country. Typically, as it takes place able to protest [the behavior of the sinner] during the summer, individuals go on the and does not, will ultimately suffer the conse­ trip as their summer vacation and look to quences of that sin, since he could have pos­ have a good time as much as learning and sibly prevented it from occurring. seeing the country. This, of course, is re­ flected in the itinerary, which includes sev­ The rationale behind this obligarion is pro­ eral parties, music, dancing and the like. vided by the Talmud (Sanhedrin 27B), However, most important to this discussion which explains that "all Jews are sureties is the timing of the mission in recent for one another," The posit that all years — during a period of time on the Jew­ Jews are responsible for and rely upon one ish calendar known as the "three weeks," another. This universal responsibility for The "three weeks" is a period of time one another will, according to the rabbis, culminating on T'sha B'av, which marks enable us to serve G-d properly. Moreover, the anniversary of the destruction of both one rabbi (Minchat Chinuch) even derives the First and Second Temples, It is a time the rationale for this obligation from an­ of semi-mourning that is intended to limit other verse that states, "You shall not stand one's enjoyment. During this time attend­ idly by while your neighbor's life is in dan­ ing live music concerts, saying the blessing ger," He explains that just as we are re­ of shehechyanu, and, during the final nine sponsible to save the physical life of an­ days of this period, shaving, swimming and other, so too are we for their spirittial life. eating meat are prohibited. Certainly, any An initial look at the obligation seems to type of festivities is not permitted. imply that we must admonish others when

FALL 1994 Dilemmas for Orthodox and Traditional Professionals / 67

their behavior is at odds with Jewish tradi­ for a Jew to sin unintentionally than to do tion. Yet, there are hmits. Consider the so as a willful sinner." In other words, it is following two texts, which seemingly con­ better for the sinner to do what he is doing tradict one another: without being aware of the prohibition than The Talmud teaches (Shabbat 54B-55A): to inform him and watch him continue "in "Rabbi Elazar b. Shimon said, 'Just as it is the know." What makes this concept tricky a mitzvah to say that which will be heard are the sentiments of several modern rabbis [that which is taken seriously], so it is a who are concerned that contemporary soci­ mitzvah not to say that which will not be ety has gone so far astray from that heard.'" Further in this text. Rabbi Abba the "it is preferable" concept is only going concludes that one must sometimes remain to aid in the fiirther alienation of Jews, and silent, as it is written, "Do not admonish a we therefore must speak up and warn our scoffer lest he despise you." fellows about their behavior. After all, one Yet, there seems to be a contradicting of the Temples was destroyed, the Talmud quotation in the talmudic text (Arachin tells us, because we lost our ability to warn 16B), which states: 'To what extent is one one another properly when our behavior obligated to continue admonishing an­ was inappropriate. other?" Rav said, 'Until the recipient [of the admonishment] is prepared to strike the Response admonisher' [see Maimonides above]. It would seem that, because of the many in­ Shmuel said, 'Until the point where he is dividuals involved and the public nature of ready to curse the admonisher.'" In another a trip through Israel, group admonitions talmudic text (liava Metziah 3IB), we are would not be appropriate. Further, even on told to rebuke a fellow "even one hundred an individual basis, private talks might be times." dangerous without having established a In response to this dilemma, the comfortable relationship and would only de­ talmudic commentator Nimukai Yosef feat my cause. makes an important distinction. He ex­ Still, keeping in mind the biblical obli­ plains that where the text speaks of continu­ gation of responsibility for one another, 1 ous admonishment, it is in the context of should have, and did, to know some private, individual warnings. However, in a Mission participants to the point where dis­ case that involves many people, silence is cussions about religious beliefs and prin­ the method used, out of concern for being ciples would not feel awkward. Then, and scorned. Further, the early rabbinic com­ only then, was I able to make a judgment if mentator Ritva explains that even when ad­ I could influence another. When 1 decided monishing another privately, "one must ad­ that such influence was possible, I did point monish an acquaintance (a chaver)" as this out the customs of traditional Judaism, is where a person's words will have the keeping in mind this statement of most influence. Maimonides (Hilchot Deot 6:7-8): A further restriction of the obligation to "Whether one admonishes another for sins admonish can be found in a statement of committed against him personally or Rashi (Beizah 30A): "Do not interfere with against G-d, he must do so in complete pri­ a matter that they have become accustomed vacy, and he must speak in a pleasant and to and will not reject." This sentiment is gentle manner." echoed by other rabbis who see the futility and even danger in warning those who will SHABBAT DINNERS AND scoff at the mere suggestion of wrongdoing. PROVOCATION The final issue in this discussion is one Background of intent. According to the talmudic text that Rashi comments upon, "it is preferable Many young adults are experiencing a

FALL 1994 Journal of Jewish Communal Service / 68 reawakened interest in tlieir Judaism, wliicii would prevent fiirther premarital relations. lias manifested itself in several ways, in­ Therefore, Rabbi Moshe Feinstein (Iggres cluding a resurgence of attendance in Jew­ Moshe O.H. 1:98 and 4:71) has forbidden ish educational classes and study groups. on two different occasions inviting a guest When the Young Leadership Division of­ to one's home on Shabbat if one knows that fered a Shabbat Dinner series at several the guest will violate Shabbat by using a in , there was a form of transportation. groundswell of interest, and on some Friday However, a more liberal responsa written nights, over 100 people participated. Al­ by Rabbi Shlomo Zalman Auerbach allows though, at first glance, the introduction of a Shabbat invitation to be extended if sleep­ Shabbat to the nonobservant seems like one ing accommodations are also extended to of the best forms of education, the program the guest. He writes: "Even an individual poses an inherent dilemma: the invitation. living far from the may be in­ vited to come for Shabbat, as long as he is Dilemma informed that a room in the area has been The invitation was sent to several thousand reserved for him. Even if he openly denies people on the mailing list, including those any intention of taking up the offer, we are from all five boroughs in New York. Clear­ not obligated to retract the invitation, nor ly all those outside a 10- to 15-block radius must we warn him not to drive," would take some form of transportation to Response and from dinner. Since the rabbis have for­ bidden the use of driving or train service on Admittedly, there are times when the rabbis Shabbat, were we provoking those people to will cautiously permit a Jew to assist an­ break the rules of Shabbat? (The term "pro­ other Jew to commit a minor infraction in voking" one to sin in halacha is termed order to prevent a greater infraction of meizit and is a much more serious prohibi­ halacha. For instance. Rabbi Yehuda tion than possibly causing another to sin, as Amital of Yeshiva Har Etzion of Israel in the case of Lifriey Iver.) wrote (Orthodox Forum, Yeshiva Univer­ sity, May 1990): "At times, in order to as­ Explanation of the Issue sist individual Jews to return to observance, It has long been the sentiment of the rabbis and to spare individuals from stumbling, there is a need to rule permissively and even that the ends do not necessarily justify the to abet the violator indirectly...,[But] per­ means. As long ago as the Middle Ages, suasion as an alternative to rebuke is a dan­ Rabbi Yitzchak Arama wrote, "A minor sin, gerous route on which the righteous travel if done with the consent of a rabbinic court, safely but the frivolous stumble," with public knowledge and acceptance, is transformed into a heinous sin for which Still, there seems to be little room for us the entire congregation is blamed and can­ to justify continuing to send out invitations not be forgiven," for Friday night dinners to those who drive This sentiment has been echoed by many to reach the synagogue for two reasons. who have felt that it is forbidden to suspend First, unlike the first case cited ot Lifhey the halacha (Jewish law) in order to try to Iver, where there might be a possibility that attract non- or marginally affiliated Jews or we are causing the "blind" to break halacha even to prevent fiirther sin of a fellow Jew, in respect to the issue of mixed dancing, here we are directly causing those clearly For instance. Rabbi J, David Bleich recently outside of walking distance to desecrate published a responsa forbidding the officia- Shabbat, Leniencies cited above, such as tion of a marriage between a man who was they would be driving anyway, are not ap­ a kohen (priest) and a divorced female (a plicable in respect to the issue of meizit — biblically forbidden union), even though it

FALL 1994 Dilemmas for Orthodox and Traditional Professionals / 69 provocation. Second, any leniencies for al­ as one does with a woman, it is an abhor­ lowing, or certainly provoking, another Jew rent thing (To'e vah); they shall be put to to drive must come with an understanding death." Therefore, according to Orthodox that the host, in this case, communicates in and traditional Jews, as a some manner that measures are being taken lifestyle is not permitted. to address halachic concerns. For instance, The dilemma pertinent to this article is as Rabbi Auerbach states above, an invita­ whether I could work with a fellow Jew who tion must be accompanied by an offer for openly violates traditional Jewish law. For sleeping accommodations. Or, as Rabbi example, at a recent Israeli Day Parade in Auerbach writes in a later paragraph of the New York, certain rabbis of Yeshiva Uni­ same responsa, "[In order for a yeshiva to versity forbade Orthodox day schools to par­ run a Friday night outreach program] the ticipate when it was learned that an openly parking lot of the synagogue in which ser­ homosexual synagogue would be walking vices are to be held must be closed for the under its own banner. Would my working entire Shabbat or Yom Tov." with an open homosexual be viewed in the Without some component of the invita­ same manner? tion acknowledging (either directly or indi­ rectly) that traditional laws of Shabbat are Explanation of the Issue being addressed in order to serve a seem­ The decision of the rabbis of Yeshiva Uni­ ingly greater spiritual good, there does not versity, at first glance, seems a bit harsh. seem to be room to permit inviting What harm could there be in walking nonobservant Jews, outside of walking dis­ alongside a fellow Jew who just happens to tance, to come for a Friday night program. be homosexual? Yet, the tradition is very clear in its concern about exposure to the HOMOSEXUALITY AND PARTNERSHIP improper influences of another. For ex­ Background ample, it states in Ethics of the Fathers (1:7), "Keep far away from a 'bad' neigh­ At staff meetings, many ideas are raised bor, and do not attach yourself to a 'wicked' about increasing fund-raising efforts for the person." upcoming campaign. Among the ideas ban­ Clearly, the rabbis felt that the environ­ died about was the need to target specific ment influences one's thoughts and actions. populations through increased involvement, Therefore, Jews must be careful where they both monetarily and through activity. The live and with whom they associate. As homosexual population was suggested as Maimonides write {Hilchot Deot): one such target. After all, they represent an untapped community that is very vocal, ac­ tive, and financially successful. No other It is natural to be influenced, in sentiments major Jewish organization has overtly and conduct, by one's neighbors and associ­ reached out to this population, yet they ates, and observe the customs of one's fellow seem to have an interest in Jewish activities. citizens. Hence, a person ought to constantly Could I spearhead a campaign to reach out associate with the righteous and frequent the and involve this community in the orga­ company of the wise, so as to leam from their nized Jewish community? practices, and shun the wicked who are be­ nighted, so as not to be corrupted by their ex­ Dilemma ample.

Although from a fund-raising perspective, Even if one's intenfions are for the good, there might be much value in targeting the the Mechilta on the Ethics passage cited homosexual community, doing so would above, writes, "Do not become attached to a present a dilemma for the Orthodox Jewish 'wicked' person even for the purpose of communal professional. As we read in drawing him near to Torah." In fact, Sefer Levificus 20:13, "If a man lies with a man.

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Hasidim (#644) makes this poim quite co­ has eaten non-kosher food, or the like. gently in the following excerpt: Response

A fathei asked his son, "Why have you gone The above general warning acknowledges and consorted with those rebeUious young that most people do interact with all types men?" The son answered, "I was following of individuals — both observant and the words of the rabbis, and brought them im- nonobservant, heterosexual and homosex­ der the influence of G-d's presence. I saw ual — but cautions that we not become "too that these men wanted to play dice, so I sug­ attached" or become the "next door neigh­ gested a different game utilizing bibhcal bor" to those who can compromise our be­ verses, thereby following flie rabbi's advice liefs by their influence. Hence, the to bring them closer to Torah." The father Kormana Rebbe writes, "Do not exhibit love answered, "While you were trying to influ­ or extend intimate friendship....Never­ ence them, they influenced you in the wajfs of theless, be carefiil not to reject him, and their sins. You have taught them to take the perhaps he will eventually repent. It is words of Torah lightly." therefore advisable to try to attract him to Torah while not becoming close friends We are therefore left with strong warnings with him." from the rabbis to avoid association with Orthodoxy and traditional Judaism may those who will compromise our religious not recognize the legitimacy of homosexual­ beliefs and principles. In this case, the is­ ity, but, as Rabbi Barry Freundel (1993) sue is whether working alongside homo­ writes in a recent article about how tradi­ sexuals will convince one to change one's tionalists should behave toward homosexu­ belief as to the legitimacy of this lifestyle. als, "Nothing precludes, and everything On the other hand, many have pointed supports outreach to those involved in ho­ out that there is no such person, in the eyes mosexual activity." of Jewish law, who is legally deemed a ho­ mosexual. According to traditional CONCLUSION halacha, what is not permitted is homosexu- Orthodox and traditional professionals in ality, the act thereof; nothing is said to con­ the organized Jewish community are faced demn the person. Therefore, any equation with religious dilemmas in the work they of homosexuals and those deemed "wicked" perform. This article examined a few of or "rebellious" is erroneous. these dilemmas and offered some under­ Moreover, homophobia, especially standings to how traditionalists may deal among the traditionalists, must be placed in with these situations. It is hoped that the the total context of Jewish law. The growing number of Orthodox and tradi­ Toevah, or abomination, by which the Bible tional Jews in the Jewish communal profes­ deems homosexual activity (Leviticus sion will evoke future discussions about 18:22; 20; 13) is also appUed to those who these and other such dilemmas. In turn, eat non-kosher food (Deuteronomy 14:3), resolutions found will be to the benefit of all those who worship idols (Deuteronomy those involved in working to strengthen the 7:25), those who are unethical in their busi­ vibrancy of the whole Jewish community. ness practices (Deuteronomy 25:16), and REFERENCES those who remarry an ex-wife. In all of these examples, the Bible calls these acts an Amital, Yehuda. (1990, May). Orthodox Fo­ abomination and forbids its practice. rum as quoted in Tradition (1992, Spring), Hence, if I was fearful in working with pp. 101-104. someone who is homosexual, I should have Freundel, Barry. (1993, June). Two views: equal fear in working with anyone who has Homosexuahty and halachic Judaism. Mo­ ever been unethical in business dealings or ment, pp. 43-45.

FALL 1994