POINTS FOR DISCUSSION
A combination of statements, questions, and suggestions for developing possible answers, presented as a basis for stimulating discussion within a SEED partnership.
Key to symbols:- (S) Statements,
(Q) Questions,
(PA) Possible Answers.
In keeping with all our Discussion Point titles, this is not meant to be a comprehensive treatment of the subject, only suggested guidelines for the partnership to develop.
1. KEYNOTE CONCEPT.
(S) Our relationship with non-Jews is based on the desire to strike the correct and delicate balance between peaceful, correct co- existence, and avoidance of assimilation.
(O) Some of us accept this idea of avoiding assimilation to a larger or lesser degree than others. There may be as many stances as there are Jews. Some speak disparagingly about Goyim, others are cautiously respectful. Still others feel respect and admiration. Some have close social ties, others have family ties, either through conversion or intermarriage. We are living in a world which the English expression has described as being made up of all sorts. This variance of attitudes is likely to feature in the discussion.
2. ROOTS OF THE DIFFERENCE
(O) Any discussion about our relationships with non-Jews, should be preceded by a clear understanding of what is a Jew and the purpose of a Jew in the world.
The following notes and historical survey may be used to formulate an approach.
(S) Adam and Chava (Eve) were created to reach a goal of human perfection which would result in human happiness. When they failed, their task was distributed amongst their descendants.
Gradually, Humanity abandoned their effort in the correct direction till there was only one man and his family who were correctly oriented:- Noach, his wife, sons and daughters-in-law. They survived whilst everyone else perished.
The same procedure of abandonment of the correct way of life continued, till Abraham, Isaac and Jacob with Sarah, Rivkah, Rachel and Leah appeared on the scene. Their family, "The Children of Israel", were, basically, correctly oriented by them. Some, but not all, of their descendants opted to leave Egypt in order to devote themselves to fulfilling G-d's plan. 2448 years on from Adam, G-d offered Humanity a system which would help them achieve the correct goal in life. This was offered to all nations. (zarach miseir, hofi'a mehar poron, veRashi, reish zos haberochoh)
Only Benei Yisrael were prepared to accept the system. This created the difference between Yisrael and the Ammim, Israel and the Nations.
Benei Yisrael, as the repository of G-d' design and plan for humanity, will now lead humanity to its goal.
Therefore, by definition:-
Yisrael = Someone (or the descendant of someone) who has accepted the Torah, and the responsibility to lead Humanity to its goal.
Ammim = Those who have not accepted the Torah and need to rely on others for direction to fulfill G-d's plan for Humanity.
There is now a major difference between Yisrael and the rest of humanity, and Yisrael is now meant to lead Humanity to its spiritual goal.
In order to fulfill G-d's intention for Humanity this nation has to survive as a separate entity.
"I have set you aside from the nations to be mine." (Lev. 20 26) "Behold a nation which dwells alone and in not considered as one of the other nations." (Num. 23:9)
The disappearance of Yisrael would frustrate G-d's design. There would be no one around to lead Humanity to its goal, since all other nations rejected the system at Sinai.
This concept will be supported by a careful reading of the whole of "Alenu". This could be done at this point of the discussion.
3. Assimilation.
(S) The Torah tells Benei Yisrael to retain their separate identity. Do not intermarry with the nations, (lo tishchasen bom, Devorim 7:3.), do not imitate their culture or religion, ((uvchukosechem lo selechu, Vayikra 18:3) do not allow them to live in Israel unless they abandon idolatry, immorality, etc. , (Ger Toshav, RaMBaM Issurei Biah 14 7). Many of the laws of the Torah are clearly aimed at guaranteeing survival by forbidding acts which lead to assimilation.
The Torah sets the tone for our relationship with non-Jews. "Make sure you retain your identity, beware of being enticed into the 'melting pot' ". The concern for survival as a separate entity colours a major portion of our Torah-directed relationship with non-Jews.
(O) This is not always easy for all of us to accept and is a major cultural problem for many Jews. Isolation, sometimes seen by some as rejection, is not necessarily pleasant.
This dimension of Judaism (non-assimilation) lost popularity with the masses during the period of "Enlightenment" in 18th./19th. century Europe. Mendelsohn's "...be a man in the street and a Jew at home", set the tone and symbolised the attitude. This pervaded secular Jewish literature and is still prevalent to this day.
Germany is where modern assimilation started and Germany is where the Nuremberg Laws told us that Jews are different. Elaboration on the history of our persecution is a necessary consideration when studying our relationship with non-Jews.
(Q) Can the Holocaust, followed by other continuing manifestations of Anti-Semitism, and Anti-Zionism be considered amongst the greater modern antidotes to assimilation?
(Q) To what extent has the state of Israel has helped Diaspora Jews retain a feeling of identity?
(Q) How should we view the thousands of yordim who disappear within days of arriving in their new country?
(Q) Is all this emphasis on differences to be seen as Racism?
(PA) No. Any non-Jew of any race who sincerely commits himself to the system is accepted into Judaism. But....
(O) We have to recognise that many Jews living in Western Europe and the Americas would more easily accept a white convert into the family than a black one. (This is not necessarily prompted by Judaism.)
4. AREAS OF INTERACTION. SOME IDEAS.
SOCIAL
Social relationships, especially of the man/woman type are heavily affected by Jewish law. Intermarriage is to be avoided at all costs. For this purpose we have laws limiting our food consumption beyond the basic laws of Kashruth. (Wine of non-Jews, Bishul Akum, etc). The partnership may decide to investigate some of these Halachos.
BUSINESS
In our business dealings we are to be scrupulously honest. Apart from the intrinsic wrong of dishonesty, we would be misleading non-Jews from the correct orientation in life. "If this is what is done by those who are supposed to lead, why should we follow?" (chilul hasShem) Intrinsically, theft and dishonesty are as forbidden in our relationship with non-Jews as with Jews. (RaMBaM. Sales 18.)
(Q) "Why do some "religious" Jews cheat in business?" (PA) They have succumbed to temptation in this area as opposed to others areas.
WELFARE
We are to care for the welfare of non-Jews.
Pray for the welfare of the government for were it not for fear of the authorities, each person would swallow his fellow alive. (Pirkei Avos)
The non-Jewish poor are to be fed, together with the Jewish poor, their sick visited, their dead buried. This promotes peace.
GOVERNMENT AND LAW
"The law of the country is law" governs our legal relationships so long as there is no clash with Torah law. (Baba Kama 113a.)
An essay on the Talmud written by Rabbi Samson Raphael Hirsch, and included in "Judaism Eternal", Vol. 2, published by Soncino Press, has a section on these last three subjects.
SECURITY
We are to co-operate to maintain the security of society.
ANTI-SEMITISM
We recognise that there will always be manifestations of anti-semitism till Mashiach comes. This subject is too long for treatment within the scope of this paper. A useful book on the subject is "The Jew in Exile", Klein, published by Bristol, Rhein & Englander. It is short, pungent and to the point. (Sometimes he leaves the reader wishing for more elaboration) Another English language, readily available work, is "The Final Resolution", by Benzion Allswang published by Feldheim. This is a much longer, more complicated work.
RELIGION
echoh ya'avdu hagoyim haeleh es elohehem ve'e'eseh ken gam ani. lo ta'aseh ken leHashem Elokechah. Devorim 12, 30/31.
Religious interaction is virtually totally proscribed. The Torah tells us not to take an interest in the religions of others.
5. CONCLUSION
(O) We live in a society which, although sometimes happy to recognise "Kiddush", is not always so happy to recognise "Havdolah". Many contemporary Jews see Havdalah as something intrinsically wrong, and a lot of the energies of the secular Jewish establishment are directed to fighting it.
There has never ever been a higher rate of assimilation and intermarriage in Jewish history than in modern times, indicating a failure on our part to know how to relate to non-Jews the way the Torah would like us to.
This makes the urgency of the correct understanding of this subject a major priority.
Rabbi Abraham Hassan can be contacted on 0161 740 0906, or write at abraham@seed2.demon.co.uk