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Interactions with Non-Religious Jews: Difference between revisions
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Interactions with Non-Religious Jews (view source)
Revision as of 22:19, 13 January 2020
, 13 January 2020→Mourning
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# The rule that someone who is an ''apikores'', ''min'', or ''kofer'' is someone that a person should be ''morid'' does not apply nowadays.<ref>Chazon Ish YD 2:16 writes that nowadays we do not allow another Jew to die even someone who is an apikores, min, or kofer. The law of moridin only applied at times when miracles were experienced and Hashem's presence was felt palpably by everyone. Therefore, a sinner needs to be removed since he would pose a spiritual danger to the entire community and consequently everyone would be endangered by punishments. However, when there is a major breach in faith among many Jews then punishing the sinners will not solidify the community's faith but rather it'll appear to people to be a cruel and destructive act. Ultimately we have an obligation to help them do teshuva. Rav Chaim Soloveitchik (Avodot Vehanhagot Lbet Brisk v. 2 p. 266 citd by The Laws of Outreach p. 75) agreed.</ref> | # The rule that someone who is an ''apikores'', ''min'', or ''kofer'' is someone that a person should be ''morid'' does not apply nowadays.<ref>Chazon Ish YD 2:16 writes that nowadays we do not allow another Jew to die even someone who is an apikores, min, or kofer. The law of moridin only applied at times when miracles were experienced and Hashem's presence was felt palpably by everyone. Therefore, a sinner needs to be removed since he would pose a spiritual danger to the entire community and consequently everyone would be endangered by punishments. However, when there is a major breach in faith among many Jews then punishing the sinners will not solidify the community's faith but rather it'll appear to people to be a cruel and destructive act. Ultimately we have an obligation to help them do teshuva. Rav Chaim Soloveitchik (Avodot Vehanhagot Lbet Brisk v. 2 p. 266 citd by The Laws of Outreach p. 75) agreed.</ref> | ||
==Mourning== | ==Mourning== | ||
#We mourn over the loss of a Jew who wasn’t religious nowadays. <ref>Chazon Ovadia Aveilut v. 1 p. 538. His three reasons are the perhaps he did teshuva (Yad Yitzchak 3:149), perhaps avoiding mourning would lead to ayvah (Maharshag YD 1:25:6), and perhaps he was a tinok she’nishba (Emet LYakov 345:218).</ref> | #We mourn over the loss of a Jew who wasn’t religious nowadays. <ref>Chazon Ovadia Aveilut v. 1 p. 538. His three reasons are the perhaps he did teshuva (Yad Yitzchak 3:149), perhaps avoiding mourning would lead to ayvah (Maharshag YD 1:25:6), and perhaps he was a tinok she’nishba (Emet LYakov 345:218).</ref> See [[Shiva#Who and For Whom Does One "Sit Shiva"]] for details. | ||
#Many of those who aren’t religious today are considered a tinok she’nishba because they were raised with faulty beliefs.<ref>Rambam Mamrim 3:3, Darkei Moshe 159:3, Chazon Ish YD 2:28, Shivat Tzion Chadashot 23, Chazon Ovadia Aveilut v. 1 p. 538, Emet LYakov 345:218, Melamed Lhoil 29</ref> Other poskim are hesitant to apply tinok shenishba to many irreligious Jews today.<ref>See Igrot Moshe 2:50-51, 3:12. See at much greater length: https://orot.ac.il/sites/default/files/9-10.pdf</ref> | #Many of those who aren’t religious today are considered a tinok she’nishba because they were raised with faulty beliefs.<ref>Rambam Mamrim 3:3, Darkei Moshe 159:3, Chazon Ish YD 2:28, Shivat Tzion Chadashot 23, Chazon Ovadia Aveilut v. 1 p. 538, Emet LYakov 345:218, Melamed Lhoil 29</ref> Other poskim are hesitant to apply tinok shenishba to many irreligious Jews today.<ref>See Igrot Moshe 2:50-51, 3:12. See at much greater length: https://orot.ac.il/sites/default/files/9-10.pdf</ref> | ||
==Interest== | ==Interest== | ||
# One may not lend a non-religious Jew who is raised as a non-religious Jew with interest.<reF>Shulchan Aruch and Rama 159:3 forbid lending with ribbit to someone who is a tinok shenishba. Gemara Shabbat 68b clarifies that a child who was captive among non-Jews (tinok shenishba) and didn't know about Shabbat is considered as though he sinned unintentionally. Rambam Mamrim 3:3 writes that the sons of the karaites who were brought up with the mistakes of their parents aren't considered minim but should be returned in teshuva. (Yet, see the manuscript editions which include another few words that alter the meaning of the Rambam.) Pirush Mishnayot Chullin 1:2 writes that someone who reject tenants of our faith are considered minim. However, someone who was born into a family and background with such thoughts aren't culpable and are similar to a tinok shenishba. Binyan Tzion Chadashot 23 posits that many of the non-religious Jews today are considered tinok shenishba since they're following the ways of their fathers. | # One may not lend a non-religious Jew who is raised as a non-religious Jew with interest.<reF>Shulchan Aruch and Rama 159:3 forbid lending with ribbit to someone who is a tinok shenishba. Gemara Shabbat 68b clarifies that a child who was captive among non-Jews (tinok shenishba) and didn't know about Shabbat is considered as though he sinned unintentionally. Rambam Mamrim 3:3 writes that the sons of the karaites who were brought up with the mistakes of their parents aren't considered minim but should be returned in teshuva. (Yet, see the manuscript editions which include another few words that alter the meaning of the Rambam.) Pirush Mishnayot Chullin 1:2 writes that someone who reject tenants of our faith are considered minim. However, someone who was born into a family and background with such thoughts aren't culpable and are similar to a tinok shenishba. Binyan Tzion Chadashot 23 posits that many of the non-religious Jews today are considered tinok shenishba since they're following the ways of their fathers. | ||
