Interaction with the Outside World: Difference between revisions
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==Approach 2: Integration== | ==Approach 2: Integration== | ||
# With respect to certain mitzvot and middot it is beneficial to be engaged and build healthy relationships with the outside world.<ref>For example, Rabbi Yochanan used to greet everyone in the marketplace including non-Jews. In the age of slavery, the Rambam writes that it is wise and kind to treat a non-Jewish slave properly and with respect. </ref> Specifically with regards to Kiddush Hashem, it is important for Jews to have a positive influence on the outside world.<ref> | # With respect to certain mitzvot and middot it is beneficial to be engaged and build healthy relationships with the outside world.<ref>For example, Rabbi Yochanan used to greet everyone in the marketplace including non-Jews. In the age of slavery, the Rambam writes that it is wise and kind to treat a non-Jewish slave properly and with respect. </ref> Specifically with regards to Kiddush Hashem, it is important for Jews to have a positive influence on the outside world.<ref>Or LaGoyim, Yiru Kol HaAmim, Kiddush Hashem</ref> | ||
# On the other hand, it is important to note that the term "integration" implies much more than simply dealing with non-Jews respectfully and when Torah demands us to. Usually this approach is associated with the secular movement of the late nineteenth century which at its core was irreligious or non-religious. The common attitude was that a Jew should be treated like an equal and in order to social justice, Jews have to become completely integrated losing their identity in the process. This extreme variation of this approach is completely anti-Torah values and halacha. While there may be value in this approach partially, when it threatens to erase our Jewish identity as observant Jews, the approach becomes counter-productive and dangerous. | # On the other hand, it is important to note that the term "integration" implies much more than simply dealing with non-Jews respectfully and when Torah demands us to. Usually this approach is associated with the secular movement of the late nineteenth century which at its core was irreligious or non-religious. The common attitude was that a Jew should be treated like an equal and in order to social justice, Jews have to become completely integrated losing their identity in the process. This extreme variation of this approach is completely anti-Torah values and halacha. While there may be value in this approach partially, when it threatens to erase our Jewish identity as observant Jews, the approach becomes counter-productive and dangerous. | ||
Revision as of 03:32, 12 October 2014
The goal of this page is to dedicated to the opinion of Chazal, rishonim, and achronim, and shouldn't be influenced by opinion or feelings.
How a Jew interacts with the rest of the world is a complex and critical issue to be well aware of. What do we mean by the "Outside World"? Being a vague term, we chose to define it in this discussion to non-Jews and their cultures.
Approach 1: Seclusion
- Some people feel in that in order to avoid any negative influences of secular society it is preferable to become completely secluded from society even if it comes at the cost of being able to enjoy a broader, more engaged, and comfortable life.[1]
- When it comes to secular knowledge, some will distinguish and recognize the importance of accepting the truth irrelevant of its source[2], while others will venture to ignore the value of all secular wisdom due to the "risk" involved in studying it.
Approach 2: Integration
- With respect to certain mitzvot and middot it is beneficial to be engaged and build healthy relationships with the outside world.[3] Specifically with regards to Kiddush Hashem, it is important for Jews to have a positive influence on the outside world.[4]
- On the other hand, it is important to note that the term "integration" implies much more than simply dealing with non-Jews respectfully and when Torah demands us to. Usually this approach is associated with the secular movement of the late nineteenth century which at its core was irreligious or non-religious. The common attitude was that a Jew should be treated like an equal and in order to social justice, Jews have to become completely integrated losing their identity in the process. This extreme variation of this approach is completely anti-Torah values and halacha. While there may be value in this approach partially, when it threatens to erase our Jewish identity as observant Jews, the approach becomes counter-productive and dangerous.
Approach 3: Looking for a Balance
- A middle of the road approach perhaps would be one in which a person is engaged with the Outside World to the extent that is beneficial to him, in terms of gaining secular wisdom, having the ability to succeed financially, and influence the Outside World in a positive way. However, with regards to the dangers, it would be an imperative to uphold cautionary boundaries to prevent detrimental influence from the Outside World's values and cultures, all the while maintain a strong Halachic Jewish identity.
Sources
- ↑ Evidence that chazal believed in distancing ourselves from the outside world:
- Intermarriage is a very serious sin. The Torah forbids it and warns how it will lead to idolatry. There is a dispute whether intermarriage with non-Jews other than the 7 nations of Canaan is Biblical or Rabbinic in nature. Either way, the gemara Sanhedrin 82a records the punishment from the prophets of someone who intermarries, being cut off from the Jewish people. This sentiment is also found in Eruvin 19a, which says that those who intermarry will not be saved from Gehinnom. Such is the gravity of intermarriage.
- Chazal enacted several decrees against products of non-Jews such as their cheese, milk, oil, wine, bread, and all cooked dishes. The reason for these enactments was to prevent intermarriage.
- Rambam (Deot 6:1) writes that in order not to be influenced negatively by society it is sometimes necessary to go off to a desert to live there.
- ↑ The Midrash Eicha Rabba 2:9 writes that there is valuable wisdom amongst the nations of the world. The Rambam (Introduction to Shemona Perakim) famously writes that it is wise to accept the truth from whoever said it.
- ↑ For example, Rabbi Yochanan used to greet everyone in the marketplace including non-Jews. In the age of slavery, the Rambam writes that it is wise and kind to treat a non-Jewish slave properly and with respect.
- ↑ Or LaGoyim, Yiru Kol HaAmim, Kiddush Hashem
