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Interaction with the Outside World: Difference between revisions
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Interaction with the Outside World (view source)
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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. | ||
