Question: The $2 billion sale of the L.A. Clippers may have been the business play of the century, given that the value of the club rose by $1 billion in less than one month. If this was a ploy, planned and executed by the owner, it was a doozy. Does Judaism say it Is okay for someone to act to denigrate their own name for financial benefit?
The $2 billion sale of the L.A. Clippers may have been the business play of the century, given that the value of the club rose by $1 billion in less than one month. If this was a ploy, planned and executed by the owner, it was a doozy.
Does Judaism say it Is okay for someone to act to denigrate their own name for financial benefit?»
The short answer is No.
This question itself seems to gloss over a few steps in the process.
EG 'denigrating one's own name" could refer to some kind of self-effacing humility. If somehow George Stenbrenner were still alive and he claimed to be "unworthy" of running a baseball team out of a uncharacteristic fit of meekness, maybe there would be no attempt to manipulate the market place.
However, in the case of the Clippers, any such subterfuge would be manipulative in a dishonest way and would be completely unethical.
In general, Jewish Law proscribes "price gouging". Any sale for more than 1/6th over the going price, is voidable. At 1/6th, the overage is refundable.
Now, in the case of open bidding, that might not be a problem. And
On the case of willful deception, it may be both ethically unacceptable and voidable.
Sources:
The following source probably covers all the bases re: Ethical Behavior.
Deuteronomy 6:18 (NIV)
Do what is right and good in the LORD's sight, so that it may go well with you and you may go in and take over the good land that the LORD promised on oath to your forefathers,
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Question: I am a performer, and sometimes i have a show on Shabbat. What do I do if i want to celebrate Shabbat, but I already have a prior commitment? What about when I feel really bad about not following the Jewish Law?
At first glance, it depends upon one's commitment to Shabbat.
From an Orthodox perspective, all Jewish souls are already bound by an oath at Mt. Sinai to keep the Shabbat. The only exemptions that come to mind would be in cases of life and death - EG Medical or Military Emergencies.
An Orthodox role model may be found in the great singer and cantor -Dudu Ficher
Dudu Fisher - Wikipedia, the free encyclopedia
«He played the role on New York's Broadway during the winter of 1993-1994, and later at London's West End, where he was invited to perform before Queen Elizabeth II. At both venues, Fisher was the first performer excused from Friday night and Saturday performances, as he is an Orthodox Jew and was not able to perform because of the Sabbath.»
http://en.m.wikipedia.org/wiki/Dudu_Fisher
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In the ideal situation, commitment to Shabbat trumps commitment to perform.
I'm not clear as to the nature of the performance. Possibly some loopholes exist that would allow one to perform without violating the core 39 Labors prohibited on Shabbat. And so, a consultation with a highly qualified rabbi might find just a "loophole".
That said, I would not recommend that path for any committed Jew. Even if technically feasible, it would
violate many Shabbat principles, etc. that go beyond the core prohibitions.
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Shalom and Best Regards,
RRW
Don’t Make Assumptions, rather
find the courage to ask questions and communicate with others as clearly as you can, in order to avoid misunderstandings. This can completely transform your life.
~ d M Ruiz
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Question: While I support tolerance, acceptance and unity for the Jewish people, I can’t help noticing that when I have visited the Kotel many times during morning hours, there does not appear to be even a minute base of women that want to pray in an egalitarian style minyan. At the same time there are thousands davening at the Kotel every morning peacefully, representing many threads of Judaism. Why all the commotion to create an area for egalitarian minyanim (prayer groups) on a regular basis at the Kotel, when there doesn’t appear to be the numbers to justify using very limited prime real estate for this purpose? My question is more about the need to accommodate a very small specific group for a once a month event. Wouldn’t it be great to see thousands of Jews show up at the Kotel every morning demanding an egalitarian style minyan? That would show a different level of seriousness to the Women of the Wall (WOW) cause. But, as of now, that doesn’t appear to be the case. Wishing for peace and unity for the Jewish people, I want to know what this is really about.
This question touches upon so many different topics, that I'm not sure where to begin.
Here are but a few aspects to consider.
1. The nature of the Kotel or Western Wall.
2. Egalitarianism
3. Holiness, Kedushah
4. The Ends Justifying the Means.
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1. The Wall has many aspects.
A. A Holy Shrine
B. A piece of history, like a museum
C. A place of worship
2. Egalitarianism -
A. Women have rights, too.
B. Separate but Equal
3. Holiness
A. What is appropriate behavior at the Holy Temple
B. Similarly at a Synagogue
4. Assuming the Ends are Jusitified, what means are justified?
Illustration: Rosa Parks
A. Would Rosa Parks have been justified in shooting the Bus Driver?
B. Hijacking the Bus?
C. Preventing the Bus from Moving?
Questions abound:
1. Which forms of worship are appropriate at the Kotel and which are not?
2. Which forms of protest are legitimate at the Kotel and which are not?
3. What kind of protesting behavior
is acceptable during Services?
4. When is it OK to call attention to one's own cause while distracting others who are focused upon serving G-d?
4. We light Hanukkah Candles in the Synagogue to proclaim the Miracle of Hanukkah. What other proclamations would fall under this rubric?
5. One of Micah's exhortations is "Hatzn'eia Lechet im Hashem..." To Walk Humbly with G-d. Is calling attention to one's personal cause in a Place of Worship within the spirit of this Prophesy? Or is it a violation of Humitilty and Modesty to voice outrage during worship?
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Some Random Comments
When I was a young man, a very powerful personality decided to impose his will and ego on the congregation. The Acting Rabbi got up and made a speech:
"When you walk into shul, you check your ego at the door." Meaning a synagogue is not the proper venue to air one's political grievances. There may be some exceptions, but not egotistical ones.
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In the Ancient Holy Temple, even shoes and money purses were off limits. The reverence for the Holy Sites was quite demanding. It would be a shame to turn this plaza into a political battleground.
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Newton's 3rd law of motion often comes to mind:
For every Action
There is an Equal and Opposite Reaction
Or for every provocation
There is backlash.
This dance of the Yin Yang often perpetuates hostility, without much peaceful resolution in sight.
Certainly WOW has some right to worship as they see fit. How they manifest their desires is one side of the issue; the other side is how they get mistreated. This seems to be a lose-lose confrontation without any winners.
If this dispute were conducted quietly without the glare of the media fanning the flames, possibly some amicable win-win resolution might result. Neither side would need to dig in its heels, and a form of compromise or accomodation might be forthcoming.
As it stands now, the Kotel Conflict seem to be mere pawns in the larger socio-political conflict which is perhaps best conducted outside the precincts of the "City of Peace".
Egalitarian prayer is an affront to many Orthodox Jews. That said, tolerance and accommodation are certainly possible. The less confrontation, the better; thereby increasing the likelihood of any peaceful compromise.
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At first glance, any Gelatin made with strictly Kosher Ingredients would be considered as Kosher by almost everyone.
However, Gelatin made from Unkosher ingredients falls into a certain Gray Area.
Unkosher ingredients usually cannot make for a Kosher Product. The exceptions could include when the Unkosher ingredient has been completely "denatured" beyond being edible. At the point that it is no longer edible, it is no longer considered to be food. Later on this product, having lost its identify can be reconstituted as Kosher.
Thus, Gelatin - made even from Pork Products - may indeed become acceptable by this logic, namely that it's original form has been lost or destroyed.
The problem with this approach is that one is not allowed to purposefully make a non-Kosher product into a Kosher one. Thus, if a result of an accident, a "denatured" product could indeed be used, but it is problematic to make this happen intentionally. So a plant carrying supervision could well fall into this category of intentionally making Unkosher Products Kosher.
On the one hand, the leading rabbinic authorities in North America EG R Moshe Feinstein, have opposed using Gelatin derived from Non-Kosher sources. On the other hand, many mainstream rabbis in Israel are inclined to permit it.
Google can be a helpful resource because many articles have been written on this very topic:
1
http://wiki.answers.com/Q/Is_gelatin_kosher#page2
«Normally Gelatin is not considered Kosher but certain Kosher companies produce specially made Kosher
Gelatin.According to Rabbi Dr. David Sheinkopf, Gelatin IS kosher. »
"The production of the gelatin starts w/refinement of collagen-bearing tissues of ANY ANIMAL that has raised and slaughtered for food purposes. ....These materials are carefully soaked in alkalies and/or acids and washed in clean water to remove almost all non-collagen constituents, including meat. During this soaking period the collagen is converted to gelatin. The treated materials are then cooked gently in pure water to extract the gelatin, which is further refined by filtration....(Contrary to common belief, gelatin is not manufactured from horns or hooves or meat of animals, for these do not contain the necessary collagen).
"It is interesting to note that during manufacture of gelatin, chemical changes take place so that, in the final gelatin product, the composition and identity of the orignal material is completely eliminated. Because of this, gelatin is not considered a meat food product by the United States government..."»
Shalom and Regards,
RRW
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Question: What should I do if my child is in school and the teachers are making him do a bunch of Christmas things like decorating the tree and making ornaments? Do I let him participate? We are a Jewish family and I am concerned. I don't want him to be forced to do Christian religious things, but I also don't want him to feel isolated and left out.
Theologically this presents several issues, including:
1. What is the status of Christianity in Jewish Law?
2. In today's world what is the status of Christmas? Is it a religious holiday or a secular holiday?
A quick review of Tractate "Avodah Zarah" aka Akum etc. Reveals that a primary concern is to bend over backwards so as to NOT observe Pagan Holidays. A lot of ink is spilled on this which leads me to the next topic, because I plan to skirt the first 2. --smile--
3. What about assimilation? Have more Jews been lost here in North America to assimilation than in Europe did to persecution?
Clearly, Hanukkah was THE paradigm protesting the enforced similation of Jews towards the popular culture or its time, namely Hellenism. It would be ironic if Hanukkah were to be "undone" by enforced assimilation here in the USA!
I'm not sure of the First Amendment issues but free practice would mean that those who choose to Observe Christmas have every right to do so, and those who refuse to Observe Christmas equally have that right, too.
Bottom Line as I see it any concession on this matter is a concession in favor of assimilation and at the expense of minority rights.
Recommendation:
Try to get excused from this and instead offer to do volunteer work on Christmas, EG at Hospitals.
This Begs another question. Is there such a thing as a WILL in Jewish Law?
1. Most WILL's from great rabbis were ethical wills, a mini-book of ethics. EG Iggeret haRamban [Nachmanides] and Iggeret haGRA [Vilna Gaon] come to mind.
2. The probating of a Jewish estate is covered in the Torah [Parshat Pinchas] and throughtout the Talmud [EG Bava Batra and K'tubbot]. The presumption is no will, just debts and obligations, EG the K'tubah, etc.
3. The Talmud has a concept where a man who is dying [sh'chiv meira] may "WILL" property. In order to afford him peace of mind, his verbal orders are given the force of a a written contract. These come close to a WILL, but I think they're a bit different.
4. Just like with "Selling Hameitz" there are circumventions. A WILL can override the Halachic divisions if/when it can be so construed to take effect before passing on. Then it is not quite a will, but a form of gift-giving. As such, a parent can give his/her property as he/she sees fit - because the parent is technically gifting prior to passing.
5. I'm not familiar with the literature on this point, but the common wisdom is to never cut the children out, unless there are extreme or extraordinary circumstances. Perhaps in the case of a criminal, a psycopath or a self-destructive type. Most children should NOT be left out of the WILL.
6. How to make best use of what the family gets is tough to outline here. IMHO Education - especially Jewish Education - should come first. Thus, tuition for the grandchildren's Jewish/Hebrew education would typically be my top priority. Of course, each case must be tailored as necessary.
7. The Talmud gives a guideline of alloting 10-20% towards charity. This makes sense, and can be implemented as scholarships, etc. For example, an estate whose net worth is $1 million might see $100k towards various charities, $100k for scholarships for the grandchildren, and $800k divided amongst the children and other worthy family members as appropriate.
Shalom and Best Regsrds,
RRW
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Question: What is contemporary Jewish thought or interpretation of the Stand Your Ground law?
[Administrators note: As in the Florida law that grants the right to use a gun without retreating if there is a "reasonable" fear for your own life - note the Trayvon Martin/George Zimmerman incident and the court case that followed]
At first glance it seems that the answer is simple. In these kinds of matters "Dina d'Malchuta Dina" the Law of the Land is Law. There are several directions to go using this principle
1. Aggressive: Jewish Self-Defense can be Pre-emptive. "Habba l'horg'echa, Hashkeim v'horgo!" If a [murderer] seeks to kill you, kill him first! How pre-emptive? In this day and age that's tough to be specific.
2. Non-Confrontational: Jews by nature, temperament, etc. are non-violent. Certainly walking around vigilante style with a gun is highly discouraged - unless perhaps in a "war zone". Standing one's ground would usually be construed as the case when, for example, a burglar invades one's home or attempts to hijack one's car.
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In normal circumstances, standing one's ground would apply to protecting one's home and family and no more
In extenuating circumstances - the Middle East comes to mind - perhaps a more pro-active or pre-emptive response makes sense.
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For More information I Googled Stand Your Ground Law + Jewish Law
Here is one "hit"
To Stand or Not to Stand Your Ground (Leviticus 19) | Odyssey Networks
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Question: Can Jews of one ethnicity adopt holidays and customs of another? For example, some Ethiopian Jews celebrate “Chag HaSigd” around Sukkot, and Moroccan Jews celebrate “Mimouna” after Pesach. Is there anything wrong with an Ashkenazi Jew taking on these celebrations?
I know of no prohibition to do so To my way of thinking, Jews should adhere primarily to one set of Community Traditions and not create an eclectic mix.
Personally, and many of my colleagues dissent, I see no objection to "changing" one's ethnicity, E.G. from Ashk'nazi to S'phardi or vice versa. But that change ought to be a thorough commitment.
The Talmud decries certain "cherry picking". E.G. to take all the leniencies of both Beth Hillel and Beth Shammai is "evil" ; to take both of their stringencies is foolish.
Yet we do see that the family of Rabban Gamliel took an OCCASIONAL stringency. So the rules are not totally rigid.
The best thing is to stay within one community, but perhaps to visit other communities on occasions of their celebrations as a guest. E.G. why not attend a Chabad celebration of the 19th of Kislev? Or a Kabalistic Seder for Tu Bishvat?
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Question: As Jews, what is an appropriate way to commemorate the anniversary of the September 11 attacks?
My first instinct would be to look at history. How did American Jews observe the anniversay of December 7th, 1941, "a date that will live in Infamy"?
Personally, I am prone to using the Hebrew Date - namely the 23rd of Elul. This maps out precisely to ONE WEEK before the Jewish New Year of Rosh Hashanah [R"H]. In fact 9/11 was the 3rd day of the Ashkenazic S'lichot season, while S'phardim had started weeks earlier. Perhaps a S'lichah or Kina [elegy] would be appropos - see Below
Of course many Jews will join secular commemorations.
If we set up our own Jewish Program, then I don't think we need a specific prayer ritual, so much as an outline of "which bases to cover"
Here is an outline I hope is helpful.
1. Psalms to fit the occasion
2 Appropriate selections from the Scroll of Eichah or other Kinot Lamenting similar tragedies
3. A speech or sermon discussing what happened and reflecting upon the aftermath.
4. Memorial Prayers for those who fell - E.G. "Eil Maleh Rachamim"
5. Perhaps prayers for protection in the future E.G.
6. Psalms 121, 130
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In the long run, the memory of Sept. 11, 2001 may begin to fade as did the memory of 12/07/1941. And perhaps that is as it should be. While the. survivors are with us however, it is fitting to observe the anniversary of this tragedy.
Shalom and Regards, RRW
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Question: Is there a special Jewish prayer that we can say at Thanksgiving dinner in commemoration that we were granted religious freedom in America?
I would favor consulting Traditional Siddurim [Prayer Books] Jewish Prayers are filled with expressions of thanks. Any recitation using them would accomplish Thanksgiving and incorporate a Jewish aspect.
For example, one could recite one or both of the "Modim" prayers. Or the morning Modeh Ani prayer
My own favorite is Psalm 100 "Mizmor leTodah", a Psalm of Thanskgiving. In particular I enjoy Louis Lewandowski's awesome choral composition of same. It is a most inspiring way to express gratitude.
And following dinner as we recite the "Birkat Hamazon" the 2nd Blessing is based upon the theme of thanks - "Nodeh Lecha"
My in-laws "Did Thanksgiving" on the Friday Night Shabbat Dinner on the Day after the Secular Thursday. There is perhaps no more Jewish way to celebrate Turkey Day than by having it as a Friday Night Shabbat Feast
I hope these help
Happy Thanksgiving
RRW
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And here's a blog post on this theme
Making Thanksgiving into a Kiddush Hashem
« ...Kesher Israel Congregation (KI) in Harrisburg has found the perfect way to spend the day… They came up with the idea of providing a full Thanksgiving meal for those firefighters who would be spending Thanksgiving on call at the fire station rather than at home surrounded by family and friends. This novel idea resonated with the congregation...»
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Question: I often see guests at simchas (celebrations) waste so much food, putting mounds on their plate. We seem to take more than we need. Should we be promoting a more responsible balance between hospitality and waste?
Having worked for several caterers and restaurants I can personally testify to the large amount of excess food "wasted" at many celebrations
This is not a "Jewish" Problem. Rather it's a North American problem. We are a careless society due to our great bounty of food.
It also makes no sense to be so neurotic so as to expect that we can waste no food at all. Such expectations are unrealistic. Yet, without a doubt there are many ways to reduce excessive waste
1. Smaller portions, because uneaten portions will waste less. Then allow the more voracious eaters to get "seconds"
2. Provide leftovers to "soup kitchens". E.g., In Teaneck, NJ a society called "Sheirit haPLATE" takes extra food to the needy.
3. Invite needy people to the simcha. If seating them in the main hall is logistically difficult, then seat them elsewhere and make the leftovers available to them.
4. Have less lavish parties - at least with regard to the food served.
Note: while buffets and smorgasbords might seem to waste less, in reality they waste about the same amount.
The concept of waste is subsumed in he mitzvah of "bal Tashchit"
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Question: What is the idea behind “kol yisrael arayvim zeh lazeh?” Are we really responsible for each other’s actions? How can a nation spread out throughout the world truly bear responsibility for each other?
The simplest approach is that these statements are not "black and white". Yes, all of Israel are mutual guarantors for each other, but no, it is not 100% true for every case nor in every detail. Also, some are more responsible than others see below.
Philosophy -
Israel is a Holy Unit - the children of Abraham, Isaac, and Jacob. No other religion I know comprises a "Peoplehood". "Mamlechet Kohanim v'Goy Kadosh"
Spiritually -
We have one common root. As the song quoting the Zohar states: "G-d, Israel, and the Torah are one"
As our sages proclaim "You are called Adam, Gentiles are NOT called Adam"
This has been used by Anti-semites as an attack on Jews as thinking that Gentiles are inferior. They are missing the point. As one of the great masters explains: "all of the world's people are children of Adam and Eve. Only Israel is called "Adam" because we are the only one's who are still ONE unit.". Meaning: Gentiles may be "children of Adam" but not one solitary unit Thus, a Jew fighting another Jew is likened to 2 leaves on the same tree fighting each other.
"Atah Echad". Our Shabbat afternoon liturgy emphasizes the Unity of G-d and the uniqueness of His people Israel.
.
It is also said in the Midrash that when we received the Torah, we were all "armed with swords" to keep each other in line with the commandments. While such an aggressive posture was acceptable for eyewitnesses to Sinaitic Revelation, much kinder and gentler means are used today. Nowadays we do "outreach" instead so Jews who don't proselytize to Gentiles, but we do Keiruv or "Inreach" to our own people
Perhaps if all Israel had 100% of its act together it could look differently. Now as it stands -
When one Jew suffers we all suffer
When one Jew is in danger we all rally to his/her defense
When one Jew is alienated we all feel the need to reconcile him/her back to our people.
When one Jew is murdered, we all take responsibility.
When manslaughter is committed, the death of the High Priest releases the murderer. He is deemed responsible somehow for the behavior of "his" people
When a murdered body is found and the assailant is unknown, the elders of the nearest town take responsibility via a ritual.
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My colleague R Aharon Ziegler shared this Point with me from the late R JB Soloveichik. Re: Moshe's leadership. I'm sharing with his kind permission:
«Moshe said to Bnei Yisrael (Devarim 1:37) "Gam Bi Hit'anaf HaShem Big'lal'chem". Translation - "Also at me, HaShem was angry because of you".
In other words, because of you, I too will not enter the land. It was not because of what Moshe did or said. [That he was deprived of entering the Promised Land. Rather] A manhig [leader] is responsible for his people. If they sink, he goes down with them, he has failed in his mission. The captain goes down with the ship.
Aharon Ziegler»
To a lesser extent, every Israelite, whether a leader or not, shares that kind of "captain-of-the-ship" responsibility.". That is how the Holy Temple was lost and same for the delay of the Arrival of the Moshiach.
We have a shared history and ancestry as well as a common destiny. When we embrace a convert that convert not only practices Judaism, he/she also joins our people. Thus we are united with all Jews past, present, and future. We are even responsible to perpetuate our traditions as a legacy to those not yet born. We are One in a unique way.
Shalom, RRW
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Question: Lag Baomer - the 33rd day of the 7 weeks observant Jews count between Passover and Shavuot - is a total mystery to me. The celebrations, what seems to border on pagan ritual at rabbis' graves - all of it...very odd. Can you provide clarity / insight / rationale?
«Lag Ba'Omer (Iyar 18--The 33rd day of the Omer)
Thirty-third day of Omer counting, as indicated by the numerical equivalent of the Hebrew letters lamed (30) and gimmel (3), hence the word lag. . Lag Ba'Omer takes place during the Sefirah. During this day there was a break in the Hadrianic persecution. Weddings and joyful occasions are permitted.
Lag Ba'Omer is considered a joyous day on which the semi-mourning observed during the seven-week Omer period is suspended. It is commemorated as the day of the cessation of the plague in which 24,000 disciples of Rabbi Akiba were said to have died during the Bar Kokhba revolt (TB. Yev. 62b). It also marks the yahrzeit of Rabbi Simeon bar Yohai. Lag ba-Omer has been traditionally celebrated with the lighting of bonfires on the eve and during the day, and with hiking excursions in the countryside. Sporting events and games with bows and arrows are held, as a symbolic remembrance of the Bar Kokhba revolt and the physical prowess and courage required of his soldiers. In Israel, it is customary to light bonfires at the tombs of Simeon bar Yohai and his son Eliezer at Meron, near Safed, and at the tomb of Simeon the Just in Jerusalem. Throngs congregate to sing and dance, and to honor the memories of Simeon bar Yohai and Rabbi Akiba, who were among the main rabbinic supporters of anti-Roman resistance
==> In hasidic circles, three-year-old boys are traditionally given their first haircut at these festivals. <== Older Torah students and adults celebrate the day as the "Scholars' Holiday". Lag ba-Omer is also a traditional day for wedding ceremonies to be held because of the general halakhic injunction against weddings during the period of the Omer counting.»
Full Disclosure I myself am a Misnaged/Mithnaged an Opponent of Hassidism As such I belong to a group that either opposes Mysticism/Kabbalah entirely, or at least any public manifestations thereof. *(See below)
Even granting solid Kabbalistic reasons, the public nature of "Odd Customs" leaves onlookers with a negative impression of Jewish Ritual
The reality is that since they have gone public, the best antidote is education and information. Since I'm not well-versed in Kabbalistic Ritual I solicited help from some colleagues
The aish.com site has other articles in the same vein.
For me the bottom line is that Kabbalah and Esoteric Judaism ought to be private. But once it has gone public we need to seek the best possible rationales we can in order to understand what's going on.
As far as practicing these for oneself, it's a matter of taste. As far as Jewish Halachah goes these are optional; and so if they enhance one's connection to the Eternal then go for it! If they turn you off, shun it.
So while I DEIGN not to practice some these ritualls myself, I try not to DISDAIN those who do! <Smile>
*Some people were a little startled when reading the fourth paragraph so here is some background I count myself as a Yecke, and while 19th century German gedolim had widely divergent attitudes regarding Kabbalah, ranging from those who dismissed or abstained alltogeher from engaging in kabbalah, to those who were themselves great kabbalists. However, there was an almost unanimous agreement that mystical teachings and practices were not for public consumption and should not be incorporated as popular practices.
Shalom, RRW
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Question: I recently offered to help at the house of a close relative that was sitting shiva for her mother. Both non-kosher food trays and kosher food trays were being brought into the house. The people sitting shiva were not shomer kashrut. I felt uncomfortable with the situation as I didn’t want to serve the people sitting shiva from the non-kosher food trays, and I also didn’t want to make them feel uncomfortable or embarrass them during their shiva period. Would it be permissible for me to serve them food if they requested food from the non-kosher food tray? Are there less stringencies if the food tray was dairy versus meat?
I recently offered to help at the house of a close relative that was sitting shiva for her mother. Both non-kosher food trays and kosher food trays were being brought into the house. The people sitting shiva were not shomer kashrut. I felt uncomfortable with the situation where I didn’t want to serve the people sitting shiva from the non-kosher food trays, and I also didn’t want to make them feel uncomfortable or embarrass them during their shiva period. Would it be permissible for me to serve them food if they requested food from the non-kosher food tray? Are there less stringencies if the food tray was dairy versus meat?
I guess in an ideal universe one might set the parameters before volunteering. Let's deal with it as it is. The 2nd question about dairy to me is tangential and so I will treat it separately.
The first query is a "toughie!”. "No good deed goes unpunished". Here is a well-meaning kosher person on the horns of a dilemma, to
A. help out the bereaved and to serve "treif" [Non-kosher]?
or to
B. NOT help out and to avoid serving treif?
The simple answer would be to do both - that is to help out all one can and yet to serve no treif to fellow Jews. Note that serving treif to Gentiles should not [typically] pose a halachic problem.
This principle here is of course easier to describe than it is to manifest.
I'm guessing as a rabbi I would not be expected to handle treief. Were I not a rabbi - I might simply demur and say "let me just serve coffee and not handle the other food". Alternatively, I might try to avoid handling food entirely by claiming "I have a cold"
There is no Halachic way I know to serve treif to a fellow Jew - absent an acute health crisis. Serving a Non-Jew seems fine as far as I can tell
Regarding Dairy- there are many parameters and variables here. If we can reasonable presume that the food is Kosher, then we can probably assist fellow Jews in eating it. Nevertheless, I would avoid representing unsupervised food as being certified as Kosher. This came up in office in which bagels were bought from an unsupervised Bagel Shop. While several Observant Jews would eat the bagels, no one would represent them as having been Kosher Supervised. Rather they were considered what they were, possibly Kosher depending upon the nature of the baker and one's own personal standards.
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Question: When there is a conflict between "siding" with one's spouse vs. one's parent - is there a Jewish view on marriage vows vs. obligation to respect parents? How does one balance these two obligations when they seem to conflict?
Apparently at first glance, respect for one's Parents should trump respect for one's spouse, after the "TEN COMMANDMENTS" tells us to Honor our Father and Mother! What could be more direct than that?
Yet, Scripture is actually a bit more ambiguous as we see in
Genesis 2:24 - "Therefore a man shall leave [abandon] his Mother and Father and cleave to his wife.."
The husband's commitment to his mate apparently supercedes his commitment to his parents. Note - This may apply all the more so for a wife who is traditionally deemed to have to put her spouse first.
Our Holy Oral Law takes a more nuanced view.
While cursing or striking a parent is a more severe transgression than doing the same to one's spouse, one may disregard one's parent's wishes with regard to several issues including
1. Choice of Spouse
2. Choice of Place to learn Torah
Also see the narrative re: Jacob, Rachel, and Leah Genesis 31:14-17
It's difficult to quantify the totality but the sources seem to indicate that
When it comes to honor, respect, reverence, etcc. it seems that Parents command more. EG one mourns a spouse for a month - like a sibling while Parents are mourned for a full year
And
When it comes to commands, life-decisions, and actual performance issues, spouses seem to come first.
Yet in all cases Obedience to Torah Trumps [see Rashi on
Leviticus 19:4]
So I would presume based upon my read of the sources that siding with one's spouse typically trumps.
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Question: Please explain the prohibition that a Jew should not charge a Jew interest on a loan and the practicality of this prohibition in a modern world.
A: From an Orthodox perspective this is a command from Divine Torah, and we can never be certain of its definitive reason or reasons.
Nevertheless, we have a rich literature that does offer several rationales - EG see Sources Below esp. Hinuch 66-68
Q: "...a Jew should not charge a Jew interest on a loan.."
A: The Torah says we may charge a Gentile interest - apparently because they charge US interest
We must recall that the Torah presumed a Nation-State of Israel that consisted of mostly Jews and the Quasi-Convert known as a "Ger Toshav". Our exilic experience has called for some modfications from that ideal.
My own personal philosophy is based upon a simple economic principle [pun intended] - namely that the entire people of Israel are construed as family and therefore we act in a co-operative manner. That implies helping out our brothers and sisters with interest free loans.
I'm guessing - at least until the advent of the Messiah - that we do not construe Gentiles as part of this family, though of course they may join us of their own free will.
Note: It remains a gray area. Do we charge Gentiles interest as a form of reciprocity, or because they fail to be have close enough "kinship"?
Q: "...and the practicality of this prohibition in a modern world."
A Rabbinic literature seems to construe the "interst-free loan" as support for family needs. Therefore, when a business loan is needed, a "workaround" or cicumvention has been formulated, that is a "heter iska" or a permit for business
Usually mortgage loans are included as "business loans"
In order to make modern commerce possible, there is a moderate loophole that would afford a Jew to lend and borrow from a fellow Jew.
Another "loophole" would be to emply a Gentile as a middleman. Thus Abraham would lend to John who then in turn would lend to Isaac. Don't try this by yourself at home - without rabbinical supervision! :-)
Summary:
There is often a natural tension between Torah ideals and pragmatic reality. In Traditional Torah Judaism, rabbis usually have tried to steer a middle course in avoiding either extreme.
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Question: What is the Jewish view on celebrating "saint or spirit based" days like Halloween or Valentines Day? By now they are more commercial than pagan. Is there a problem in either Jewish law or custom?
In the days when these holidays where celebrated as religious obsrvances - no question that they were outside the Halachic Pale. This is well-documented in Talmud Avodah Zoro and the corresponding Rambam Hilchot "AKu'M"
Stage 2 - Renouncement
When an idol worshipper renounces his idol, that idol reverts to being profane, secular. It is permitted for most uses - although it may never be used for any holy ritual purpose
Aspect 3 - Hashkafah or "Spirit of the Law"
Even when Halachically permitted, a former idol may carry "spritual baggage" thus - while being technically permitted does not necessrily make it desirable.
No doubt Holidays such as Halloween, Ground Hog Day, Valentine's have morphed into something secular. The questions remain
A How complete are those renouncements? IOW are witches still stirring their cauldrons on Halloween?
Also
B. How much Pagan or non-Jewish overtones remain?
It seems to me that a Valentine's Day card or flowers to one's spouse is fairly innocuous. Maybe passively watching a Mardi Gras parade as entertainment is less offensive to the "spiritual" aspects of the law. OTOH, trick-or-treating dressed as a ghoul or goblen seems to me more sketchy.
At any rate, any participation for the sake of assimilation is questionable and not desirable, even when not outright forbidden.
However, there are some areas where innocent participation may do no harm. It would always be a good idea to Weigh Community Standards and to consult one's Spritiual Leader
Shalom
RRW
Sources:
Talmud Avodah Zara
Rambam Mishneh Torah Hilchot AKu"M
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Question: I have several regular charities I give to, but this year I am unable to keep up my level of giving due to salary cuts. Is it better for me to cut out a few charities, or to reduce or minimize my level of giving to all of them?
I have several regular charities I give to, but this year I am unable to keep up my level of giving due to salary cuts. Is it better for me to cut out a few charities, or to reduce or minimize my level of giving to all of them?
Let's see
"Charity" works on several levels
1. Most obviously the good it does for the recipient(s)
2 Less obviously: the good it does for the donor.
In terms of doing more Mitzvot and Kindness - giving $1 one hundred times will impact one's psyche more profoundly than writing one single check for $100. Imagine walking one mile a day versus running 7 miles once a week. A daily ritual is usually more beneficial
Jewish Literature on this is vast. EG when gifting a Kohein [Priest] one should NOT spread it around too much. Rather any gift must have its own significant amount Re: Purim we have a Dichotomy. Namely:
A One extravagant set of Manot to one dear friend seems to trump many modest offerings.
B. OTOH, when gifting the poor, many small donations trump one big one. In fact one is obligated to "spread the wealth around" to a minimum of Two Indigent people.
It seems therefore it all depends upon the donor's ability
EG if a donor gives EG $20 to 20 charities, reducing each one in half makes a lot of sense - though less dollars
However, if many of the donations are modest to begin with [and that is subjective] I would suggest suspending those until "Happier Days are Here Again"
I would suggest that if one has a "dearest" charity, to try to preserve one's level at the expense of the others.
Shalom< RRW
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Question: Is there a difference between 'just words' and images in terms of suggestive Internet content in terms of being unfaithful?
Question:Is there a difference between 'just words' and images in terms of suggestive Internet content in terms of being unfaithful?
This lends itself to TWO interpretations and so here is my first approach assuming the dichotomy is between internet vs. physical contact I since learned that this approach might be a misread of the question and so I am forced to add a second response.
Let's apply logic first Are thoughts or images of violence the same as physical violence?
Most of us would say NO!So are fantasies the same as actions re: being unfaithful?Seems obviously NOT!
Let's shift to the World of Jewish Philosophy. In one sense we speak of 3 dimensions of religion
1 Thought
2 Speech
3 Action.
Thoughts are difficult to control, and their impact is less severeSpeech is in the middle Physical Action trumps them all. Thus, Actions speak louder than words. Words speak louder than thoughts. As the Talmud says words in the heart [meaning mind] are not words when it comes to oaths, pledges commitments etc.
However, thoughts DO count! Thoughts of "idol worship" are considered full-fledged transgressions. Certain thoughts invalidate sacrifices. [The case of Piggul]
We are left with a gray area here. While thoughts and images fall short of actions, they are not innocent or free of impact.How to judge unfaithfulness on the Internet?One can certainly say such acts of unfaithfulness are "wrong" as to their consequences, I would suggest they must be dealt with on a case by case basis.
I would suggest such cases would be referred to a Rabbi or a Marriage Counselor who would be better quail fied to sort through the specifics.
Assuming the actual question is between Images [only] and Words [only] I must ask is this personal between two individuals or in the nature of voyeurism just peering at pornography?
To me peering at Words of pornography vs. Images of pornography are both about the same and would be completely dependent upon the individual. Such stimulation is clearly forbidden because contemplation of sex outside of permitted boundaries is forbidden. While such thought are inevitable for the average person, taking action to induce them is certainly out-of-bounds.
If the words or the images being shared is in the context of indiviuals cheating on their spouces, I cannot say which is worse. Both are off limits albeit not as bad as physical contact.
Again, I would suggest such cases would be referred to a Rabbi or a Marriage Counselor who would be better quafied to sort through the specifics.
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Question: How can Jews bring Judaism into celebrating Thanksgiving?
I would favor consulting Traditional Siddurim [Prayer Books] Jewish Prayers are filled with expressions of thanks. Any recitation using them would accomplish Thanksgiving and incorporate a Jewish aspect.
For example, one could recite one or both of the "Modim" prayers. Or the morning Modeh Ani prayer
My own favorite is Psalm 100 Mizmor leTodah, a Psalm of Thanskgiving. In particular I enjoy Louis Lewandowski's awesome choral composition of same. It is a most inspiring way to express gratitude.
And following dinner as we recite the "Birkat Hamazon" the 2nd Blessing is based upon the theme of thanks - "Nodeh Lecha"
My in-laws "Did Thanksgiving" on the Friday Night Shabbat Dinner on the Day after the Secular Thursday. There is perhaps no more Jewish way to celebrate Turkey Day than by having it as a Friday Night Shabbat Feast
I hope these help
Happy Thanksgiving
RRW
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Question: Given the deceitfulness of Jacob in his dealings with Esau and Isaac, how is it that he became a patriarch and his name synonymous with Israel?
In other words, why should a person who acts in less than an exemplary manner be revered as one of the patriarchs?
1.Jacob was appointed Patriarch by the Word of God. As such it's axiomatic regardless of any [perceived] character flaws
2.The Power of Forgiveness. Whatever Jacob's Flaws originally were, they were eventually forgiven.
3.Jacob in reality usurped nothing. It was only Esau's allegation that Jacob was a usurper, but that it not [necessarily] the Torah's own perception
Elaboration:
i)Jacob's designation as Patriarch is ubiquitous throughout Tanach and is quite emphatically stated and repeated in Parshat Sh'mot [Exodus 3] at the "burning bush."Thus the Booming Voice of G-d HIMSELF chose Jacob, not us
ii)Everyone Eventually Forgave Jacob - Thus any wrong Jacob had committed had been righted.
(1)That Rebecca was OK with Jacob's actions seems obvious
(2)That Isaac was eventually OK with Jacob's actions is evident during the 2nd blessing in Toldoth freely bequeathed by Isaac. [Genesis 28:1-4]
(3)That G-d was OK is evident with the man/angel who wrestled with Jacob and changed his name from Jacob [grasper] to Israel.
(4)That Esau himself eventually became reconciled is obvious from his Hug and Kiss of Jacob.
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Question: The latest rumor of a celebrity practicing Kabbalah is supermodel Naomi Campbell. What is the celebrity draw to Jewish mysticism and can a non-Jew legitimately "practice" Kabbalah?
The latest rumor of a celebrity practicing Kabbalah is supermodel Naomi Campbell. What is the celebrity draw to Jewish mysticism and can a non-Jew legitimately "practice" Kabbalah?
First I will start with the issue of sharing Torah with non-Jews
There are esentially two approaches I will take
Traditional
Modern yet still maybe reconcilable with Halachah
Traditional
The Traditional approach is simply not to teach Torah - ANY Torah - to Non-Jews. Jewish Law proscribes teaching Torah to Gentiles based upon Psalms 147:20....
Traditionally, there have been few exceptions
Such as
• Prospective Converts
• Certain limited inter-action with Gentile Biblical Scholars [see below]
According to this approach there is no loophole to teach any Torah - especially Kabbalah - to a Gentile.
Modern
With the advent of Christianity we have a full-fledged non-Jewish group that pledges allegiance to our Scripture - the Tanach - albeit they supplement it. Since Tanach is also part of their Canon, Judaism has relaxed rules regarding sharing ideas about scripture.
However strictures still remain with regard to Oral Law.
What has mitigated that restriction has been the printing press and other modern media. And the Internet overwhelms them all.
At this point the reality is that all sorts of obscure and esoteric literature is available to the entire public-at-large. Thus, Christian Scholars have already written scholarly tracts on Mishnah and Midrash
The barriers have been blurred
It has come to be permitted to share information on these otherwise "Private" texts in order to prevent misundertandings and misportrayals. Meaning: better to violate the restriction against sharing data then to have masses misconstruing our Torah.
Kabbalah
Kabbalah was compiled by mystics and was expressed in esoteric language. This cuts several ways
The Talmud restricts learning Kabbalah to only those who satisfied their appetite for Talmud and related texts. Usually the requirement is age 40 in order to allow only stable, sober, and mature Jews to partake. Strict compliance with Torah and Halchah is a given
On the other hand, Kabbalah IS out there. A case could be made for teaching Kabbalah in a correct manner so as to prevent a counterfiet Kabbalah from taking hold.
Conclusion:
It still makes little sense to me to initiate any one, espcially non-Jews before they have attained a firm foundation in Torah learning - and observance
-RRW
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Question: Can a Jew be buried with a tattoo or body piercing? How has this changed over time, if it has, and what is the reason behind the prohibition?
MISCONCEPTION: A Jew with a tattoo may not be buried in a Jewish cemetery.
FACT: This belief has no basis in Jewish law. Just as a Jew who violated other Torah laws may be buried in a Jewish cemetery, so too may one who violated the prohibition against being tattooed.
While Tattoos are a violation of Biblical Law, the idea that this would exclude one from Halachic Burial is highly tenuous at best.
At any rate, those who are out-of-the-pale are not denied burial per se, rather they are relegated to the fringes of the cemetery. In my native town, an executed murderer was buried on the fringe
Shalom
RRW
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Question: We haven't heard much about the death penalty lately, but public debate surrounding capital punishment seems to flare every so often. I'm never sure how I feel about it - on one hand, "an eye for an eye" is surely justice served. On the other, who are we to play God, particularly when the US criminal justice system is so flawed? How can jewish values inform our views on the issue?
Judaism has two "Torahs" or Torot The Written Torah and the Oral Torah The Written Torah is quite in favor of capital punishment The Oral Law is largely opposed - though not entirely.
What is certain is that Talmudic Judaism opposs an "eye for an eye" in a physical sense. The best understanding is this is a legal idiom denoting "just compensation" The Pentateuch has numerous capital offenses. While Talmudic Law makes it almost impossible to implement. The beauty of this tension is that Judaism is reluctant to execute, BUT it does reserve this right. For example, the State of Israel has banned capital punishment but had no compunctions executing the evil Adolf Eichmann.
This, in my opinion, is the paradigm for the Torah approach. That is many crimes deserve capital punishment from a sense of rooting out evil. Or - from a spiritual perspective - many crimes are deemed worthy of capital punishment, as an act of treason towards Our Heavenly Ruler. However, we humans are too imperfect to use this authority, and so we reserve it for only the most extraordinary cases. It must meet several severely limiting criteria. Thus, from even a Talmudic perspective, Nuerenberg,and similar major crimes would justify capital punishment.
Shalom
RRW
Sources
Mishnah Makkot 1:10
1) A sanhedrin that executes once in seven years, is called murderous.
One) Rabbi Eliezer b. Azariah Says: once in seventy years.
Two) Rabbi Tarfon and Rabbi Akiva say: “Had we been members of a sanhedrin, no person would ever be put to death.
Three) Rabban Shimon ben Gamaliel remarked: “They would also multiply murderers in Israel.”
Section three: This famous piece of mishnah testifies to some of the Rabbis’ deep hesitations with regards to the death penalty. As we have seen throughout tractate Sanhedrin and tractate Makkoth, convicting a person of a capital crime is no easy matter. The person must be warned beforehand and then the crime has to be explicitly witnessed by two valid witnesses. Therefore, the first opinion in our mishnah, concludes that a court that executes once every seven years is a murderous court. Since the laws of testimony are so strict, any court that executes more often than this is assumed to be illegally suspending the laws and is therefore, in a sense, engaging in murder itself. Rabbi Elezar ben Azariah says that once in seventy years already makes a court murderous. Rabbi Tarfon and Rabbi Akiva brag that had they been on a sanhedrin no one would have ever been executed. At the end of the mishnah Rabban Shimon ben Gamaliel, the political leader of the Jews at the time, notes a sound of caution. The Rabbinic tendency to be overly lenient on executing murderers can take its toll on society. In his opinion the attitudes of the other Rabbis cause the numbers of murderers to rise.
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Question: I truly support Israel, but in this day and age it is difficult to do so, with so much dissent in the news and on the streets. Where in the Torah does it state that the land of Israel belongs to the Jews? Does the Torah delineate borders?
"I truly support Israel, but in this day and age it is difficult to do so, with so much dissent in the news and on the streets. Where in the Torah does it state that the land of Israel belongs to the Jews? Does the Torah delineate borders?"
The connection between the People of Israel and the Land of Israel is long and complex. A good portion of our Tanach is a "love story" between the people and the land. And so the scope of this article is too brief to do it Justice.
The Torah Based claims of the Torah Observant Jews and the Historical claims of the Jewish Nationalists are all based upon Tanach - albeit from slightly different perspectives. Yet these perspectives overlap. Even those Orthodox Jews who oppose Politcal Zionism all favor re-settlement of Our Holy Land.
It could be argued that we have no right to Israel without permission from the rest of the world. And that permission has been granted both by the League of Nations and the United Nations.
"Where in the Torah does it state that the land of Israel belongs to the Jews?"
The "Promised Land" was designated for the descendants of Abrham Isaac and Jacob - numerous times. Caveat - Only to that subset of our forefathers that was exiled to Egypt and left via the Exodus! By process of elimination this encompasses only the descendants of Jacob-Israel, Rachel, Leah etc.
See EG
Genesis ch. 15
Exodus ch 3
Technically it was not given only to Jews [Judeans] but all Israel. But with 10 of the original trines having been "Lost" -practicall speaking it means Jews as the only identifiable Israelites today.
"Does the Torah delineate borders?"
Indeed it does
The Boundaries are delineated in Numbers 34
Also in the Book of Joshua.
Note too that
David conquered other territitories and when Ezra and Nehmiah returned the boundaries evolved again. To know the precise boundaries requires a detailed knowledge of geography - which I lack.
The so-called Trans-Jordan was assigned to Reuben Gad and half of Menasseh [see Numbers 32]. Later in history - Jabotinksy and the Revisionists revived the Jewish claim to those territories - which were apparently included in the original Balfour based Mandate before the first Palestinian Partition circa 1924.
Many Christians and even some Moslems recognize the Israelite claim to its ancestral land based upon scripture
Shalom
RRW
Further Sources:
The Very First Rashi on Humash
Nachmanides on the Torah
The Kuzari of R Yehudah Halevi
The Qinot [elegies] for the ninth of Av - in the "Zionide" section
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Question: Is circumcision absolutely necessary for baby boys?
From an Orthodox perspective, it is absolutely necessary. The only exceptions I know are limitted to health concerns. E.G., Circumcisions must be delayed if the baby is not yet robust enough to witshtand the procedure
In the case of a hemophiliac, the Bris is postponed indefinitely due to the danger of bleeding.
Sources: My primary reference is Rambam Mishneh Torah Hilchot Milah
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Question: Can one be Jewish and not believe in God?
We do not recognize any renunciation of one's Jewish Identity
As the Talmud states "Yisroel af al pi shechata, yisroel hu" Meaning an Israelite remains so despite any sinning or renunciation. A Jew is born Jewish and can NEVER forfeit that status. Thus, Disbelief in God cannot undo one's innate Jewish identity. Nor can a Jewish Apostate - one who converts to another faith - ever undo their natural born Judaism. *
And so personally, I treat Jewish Non-believers who become Professing Atheists as "Full Apostate Jews" They have the same status as any Jew who converts to any another religion. A Jewish Buddhist or a Jewish Athheist, either way is still an Israelite.
Now let's rephrase this query to address "Orthodoxy" - Can one still be an Orthodox Jew and not believe in God?
One expects a resounding NO! I choose to give a more nuanced answer It's axiomatic that Orthodox Jews are required to Believe in God, or preferably to "KNOW God" which is the superior translation of the Rambam (Rabbi Moses Ben Maimon, also called Maimonides) in several places. However, this requirement does not necessarily presuppose that one STARTS from a position of firm belief. "Not at all," say I. One may start from inner doubt or even agnosticism
This sets up at least these two caveats
An Orthodox Jew may indeed express doubt., but not denial of God. An Orthodox Jew is deviating from basic Judaism if/when he professes disbelief as outlined EG by Maimonides 13 articles, or by Albo's 3 Fundamentals
Second an Orthodox Jew is obligated to KNOW God. This is clear from the aforementioned writings of Rambam [EG Hilchot Yesodei Hatorah and Rabbi AJ Heschel "God in Search of Man"] Despite any misgivings or inner doubts, an Orthodox Jew must take steps to Seek and Find God. This mitzvah [commandment] is indispensable.
Summary:
A born Jew is always a Jew despite one's beliefs, disbeliefs, or even apostasies.
An Orthodox Jew is required to Believe in God. However, if one starts from a position of doubt, it is legitimate to then begin the journey to discover God and eventually to Know God.
Some Sources for further Research:
Talmud Bavli 47b
"If one immersed - behold he is like an Israelite for every matter. How is this halakhah applied? If he returns [to practice idolatry], after he married an Israelite woman, he is considered Israel-mumar, however their marriage stands. [Despite his renunciation]
Rambam, Issurei biah 13:17 and Rif quote this gemara verbatim. Note: Research is courtesy of my colleague...
Talmud Bavli qiddushin 36a R Meir says "either way you are called Children ... And when they worship idols they are NOT Children [of the Lord]?" -Rambam Hilchot T'shuva Ch. 3 regarding apostates and their repentance
Here is a Link to in-depth research on the status of Apostates in Halachah:
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