Interactions with Non-Religious Jews: Difference between revisions
From Halachipedia
| Line 19: | Line 19: | ||
#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> | ||
==Kibbud Av Vem== | |||
# There is a mitzvah of [[Kibbud Av Vem]] even if one's parents aren't religious.<ref>Shulchan Aruch Y.D. 240:18, Yabia Omer YD 8:21</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]] (Ribbit).<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. | ||
* Chazon Ish YD 1:6 writes that once we try to teach him about the Orthodox ways and he turns it down he is considered to be a mumar. The amount of effort necessary to spend in trying to teach him is subjective and is left up to the judgement of the rabbis of each generation. Additionally, once he is aware of the Orthodox Jews and practices even without trying to teach him he can be considered a mumar. However, that too depends on how aware he was of the Orthodox Jews and to what degree and with what intensity his parents taught his otherwise. This is the basis for the dispute whether Karaites are mumarim. </ref> This applies to conservative and reform Jews today.<ref>Igrot Moshe 4:91:6, Chelkat Binyamin 159:22</ref> | * Chazon Ish YD 1:6 writes that once we try to teach him about the Orthodox ways and he turns it down he is considered to be a mumar. The amount of effort necessary to spend in trying to teach him is subjective and is left up to the judgement of the rabbis of each generation. Additionally, once he is aware of the Orthodox Jews and practices even without trying to teach him he can be considered a mumar. However, that too depends on how aware he was of the Orthodox Jews and to what degree and with what intensity his parents taught his otherwise. This is the basis for the dispute whether Karaites are mumarim. </ref> This applies to conservative and reform Jews today.<ref>Igrot Moshe 4:91:6, Chelkat Binyamin 159:22</ref> | ||
==Conservative Synagogues and Reform Temples== | ==Conservative Synagogues and Reform Temples== | ||
#It is forbidden to daven in a room or temple that is used for conservative or reform prayers.<ref>Igrot Moshe 4:91:6</ref> | #It is forbidden to daven in a room or temple that is used for conservative or reform prayers.<ref>Igrot Moshe 4:91:6</ref> | ||
