16,374
edits
Interactions with Non-Religious Jews: Difference between revisions
From Halachipedia
Interactions with Non-Religious Jews (view source)
Revision as of 22:58, 16 January 2020
, 16 January 2020→Moridin
| Line 13: | Line 13: | ||
# It is forbidden to hate any Jew today even if they are a mumar and not a tinok shenishba.<ref>Chazon Ish YD 2:28</ref> | # It is forbidden to hate any Jew today even if they are a mumar and not a tinok shenishba.<ref>Chazon Ish YD 2:28</ref> | ||
==Shabbat== | |||
#It is obligatory to save a Jew's life on Shabbat even if that means breaking Shabbat. Yabia Omer OC 10:54:16 writes that we should certainly save someone who isn't religious on Shabbat even violating Shabbat to do so. Even though the Pri Megadim M"Z 328:1 writes that there's one can't violate Shabbat in order to save someone who is a mumar or violates Shabbat, the poskim argue that mumar is still a Jew and it is pikuach nefesh to save them (Bet Meir 330). Additionally, not saving them would cause a terrible uproar and lead to pikuach nefesh (Yabia Omer 8:38). He also cites Rav Elyashiv (Yashiv Moshe p. 46) who allowed saving a non-religious Jew because is usually a tinok shenishba.</ref> | |||
==Moridin== | ==Moridin== | ||
# 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> See [[Shiva#Who and For Whom Does One "Sit Shiva"]] for details. | #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. | ||
