Articles

How much legal autonomy—and how much exemption from otherwise applicable laws—ought religious groups to have?
When government grows larger and more ambitious, laying down the law in more and more areas of life, these questions arise more often and more urgently.

It is a common motif that without some “special accommodation” or exemption from various laws, it would be difficult for religious communities or even individuals to live religious lives. If public law forbids employment discrimination on the basis of religion, for example, religious groups have an obvious claim for exemption when choosing their clergy, and a claim for autonomy to decide who qualifies to be rabbi, priest, or pastor.

The Orthodox-secular rift has threatened the Zionist movement from its outset. To facilitate cooperation despite the deep differences, the "status quo" was established, so that it would not be necessary to deal comprehensively with the place of religion in Zionism and the State of Israel. Piece by piece, various "arrangements" were established in order to avoid making fundamental decisions.

Identifying the Problem

…the player directly responsible for Hapoel losing this critical game was the team's goalkeeper, Haim Cohen. His amateurish blunder in letting the ball slip through his hands gave Maccabi their first goal, and the second was the result of Cohen's poor positioning for the free kick. Nor was this the first game this season in which Hapoel has been let down by Cohen. His tendency to make mistakes under pressure has surely eroded his teammates' confidence in him; Hapoel manager Aryeh Rubin is rumored to be looking for a replacement...

Our Rabbis taught: A certain Heathen once came before Shammai and asked him, “How many Toroth have you?” “Two,” he replied: “the Written Torah and the Oral Torah.” “I believe you with respect to the Written, but not with respect to the Oral Torah; make me a proselyte on condition that you teach me the Written Torah [only].” He scolded and repulsed him in anger. When he went before Hillel, he accepted him as a proselyte. On the first day he taught him, Alef, beth, gimmel, daleth; the following day he reversed [them] to him. “But yesterday you did not teach me thus,” he protested. “Must you then not rely upon me? Then rely upon me with respect to the Oral Torah too.”

Why in Megillat Esther is the name of God not mentioned even once, considering that it was the hand of God that altered a near catastrophe for the Jewish people living in Persia?

(This article consists of two sections with different purposes. The first is an account of how I came to take on the observance of mitsvot, and what was going on in my family while that was happening. Though it is my personal story, it touches on issues that will resonate with others in various stages of engagement with halakhah. In the following section, I address a broader set of concerns that could be useful for potential ba’alei teshuvah, converts, and those who may be connected to them.

Secular subjects are taught with various approaches in Jewish schools. Some take the approach that they are a necessary evil, and are taught only because they are required to do so by the civil authorities. They believe that only really worthwhile learning is that of limudei qodesh. Others take a more positive attitude toward limudei chol, considering them important at least for purposes of earning a living. Others go even further and consider all knowledge to have some intrinsic value. Scientific truth has sanctity in that it attests to the wisdom of the Creator.

In 1954, Rabbi Joseph B. Soloveitchik, the acknowledged leader of Modern Orthodoxy in America, was asked whether it was permissible for Orthodox rabbis and congregations to unite or to cooperate with their non-Orthodox counterparts.

“Rabbi, what will you do about the rain?”

Exhausted and in shock from my first exposure to the realities of the swarming, squalid city of Mumbai, then called Bombay, I stared back, perplexed and concerned.

“Don’t you know, Rabbi, there is a drought here in Maharashtra.” Their thoughts, though unsaid, were loud and clear: “We have survived as Jews for 2,000 years without rabbis; if you can not bring rain we do not need you.”

In what was probably the greatest Yom Kippur sermon ever preached, the prophet Isaiah enjoins us to “make a path,” to “clear the way,” to “remove all obstacles” from the path of the Lord’s people. We read Isaiah’s searing words today because we believe they speak not just to the inhabitants of ancient Israel but to us as well. The prophet’s urgent call to the Jews of his day, and to us, to observe Yom Kippur by clearing away all obstacles to our “fasting” in the way the Lord has chosen – to take decisive action ourselves – is consistent with the emphasis that Judaism has traditionally placed on human agency, an emphasis we will see affirmed later this afternoon when we once again recall the trials of Jonah.