Many thanks to the Loyal Reader(s) to sent over the link to the full text of New York's same sex marriage law just signed permitting gay marriage in the state of New York. As I wrote extensively, my position on the subject was less about restricting gay marriage than about maintaining religious exemptions. For those interested, here are the relevant passages from New York's new law.
I've been following the Sarah Palin bus tour "story" with the same cynicism and disdain as Jon Stewart. But the thought occurred to me that perhaps I had seen this sort of thing before somewhere. And after rummaging through the vault of irrelevant data that is my brain, I uncovered what can only be described as a revelation.
Loyal readers, I submit that Sarah Palin is the modern day Lex Luger.
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The past two weeks have renewed global interest in the Israeli / Palestinian conflict. Between President Obama's original reference to the 1967 borders, a modification of sorts to the AIPAC convention, and a response from Israeli Prime Minister Benjamin Netanyahu, the Jewish and political communities have been arguing over how to make sense of the policies.
One recurring theme has been the repeated call of defensible borders. Under the assumption that peace in Israel must consist of land swap with a forthcoming Palestinian state, parties on all sides have repeated that the border between the two states be "defensible," without further clarification as to what that would mean in terms of specific borders.
However, a more significant question regarding the "defensible border" requirement is why would it be necessary. The "land for peace" mantra assumes that the Palestinian people are really interested in peace, but are oppressed by their Israeli occupiers. Logically then, if the Palestinians were to form their own nation, then it would be as Mahmoud Abbas stated, "a peace-loving nation, committed to human rights, democracy, the rule of law and the principles of the United Nations Charter."
But if we were to take Abbas at his word, then why would Israel's borders need to be defensible. From whom would Israel need defending if not the "peace-loving" nation? For comparison's sake, the US / Canadian Border is 5,525miles, and yet despite this extremely long border, US is more concerned with illegal border crossings than military attacks. The reason is obvious; the United States is not concerned with having "defensible" borders with Canada because there is no risk of military attack and there is no risk of military attack because the United States is actually at peace with Canada.
The fact that "defensible borders" is still employed in Israeli / Palestinian rhetoric demonstrates that even proponents of a Palestinian state are not fully convinced by the "peace-loving" intentions. Any call for "land for peace" based on "defensible borders" is thus paradoxical to the point of dishonest for it assumes that Israel would still face a military threat despite acquiescing territory.
While I do not have a solution to the conflict, the process would probably be helped if people were more honest about their positions, intentions, and true motivations.
On May 23 2011 several prominent Orthodox Jewish organizations issued a joint statement declaring their opposition to legalizing same sex-marriage. The brief statement is as follows:
On the issue of legalizing same-sex marriage, the Orthodox Jewish world speaks with one voice, loud and clear:
We oppose the redefinition of the bedrock relationship of the human family.
The Torah, which forbids homosexual activity, sanctions only the union of a man and a woman in matrimony. While we do not seek to impose our religious principles on others, we believe the institution of marriage is central to the formation of a healthy society and the raising of children. It is our sincere conviction that discarding the historical definition of marriage would be detrimental to society.
Moreover, we are deeply concerned that, should any such redefinition occur, members of traditional communities like ours will incur moral opprobrium and may risk legal sanction if they refuse to transgress their beliefs. That prospect is chilling, and should be unacceptable to all people of good will on both sides of this debate.
The integrity of marriage in its traditional form must be preserved.
This statement was issued not only by Orthodox institutions considered "right-of center" such as Agudath Israel of America or National Council of Young Israel, but also by more moderate Orthodox organizations such as the Orthodox Union (OU) and the Rabbinical Council of America (RCA).1 Unlike most religious proclamations which are directed towards specific religious communities, this joint statement advocates a political position - though based on religious principles - to the secular world beyond the normal scope of religious influence. To be sure, this joint statement is hardly the first time rabbinic organizations have issued political statements. Across all major denominations, the Orthodox RCA, Conservative Rabbinical Assembly, and Reform Central Conference of American Rabbis have all passed resolutions advocating public polices exemplifying their respective religious beliefs, with few (if any) complaining about the separation of church and state.
But due to the inherent subjective moral arguments against same-sex marriage, I argue that Jews - especially the Orthodox - would be better served in not opposing its legalization.
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In a special class in honor of Yom Haatzmaut, Rabbi Yuter explores Rabbinic perspectives regarding the land of Israel, including those from Babylonian sources.
Eretz Yisrael in Rabbinic Thought Sources (PDF)
Eretz Yisrael in Rabbinic Thought
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In part 2 of the Economics and Social Justice series, Rabbi Yuter discusses some examples of market controls in Jewish Law.
Economics and Social Justice in Jewish Law - Halakhic Market Controls Sources (PDF)
Economics and Social Justice in Jewish Law - Halakhic Market Controls
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Rabbi Josh Yuter begins his special lecture series on Economics and Social Justice in Judaism with an introduction to methodology and a demonstration of a free market ethos existing within the Rabbinic legal tradition. Audio and sources included.
Economics and Social Justice in Jewish Law Part 1 - Free Market Ethics Sources (PDF)
Economics and Social Justice in Jewish Law- Free Market Ethics in Judaism
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One of the more common critiques of Capitalism is that due to its focus on self-interested incentives that it promotes a selfish society. While there are those who object to this classification, but consider that Ayn Rand herself authored a book titled "The Virtue of Selfishness which would understandably cause some confusion. However, the irony is that in order to compete with "market forces" you actually need to put a greater focus on the "other" in order to sell your product or goods. As I hope to explain, in order to succeed in a capitalistic economy, one must have a greater appreciation for the needs of other people.
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RCA Statement Regarding The Rotem Knesset Legislation Pertaining to Conversions
The Rabbinical Council of America is fully aware of the current significant and broad-ranging communal debate regarding the so-called Rotem legislation in the Israel Knesset, dealing with the charged matter of conversion to Judaism, and Jewish identity in the Jewish State.
There can be no doubt that the State of Israel is the center of Jewish life in our time. Decisions made in the Knesset relating to Jewish status in the State impact on the entire Jewish world. This includes the status of those who have emigrated with family members from other countries, as well as those who may have converted elsewhere prior to emigration.
For this reason the RCA has expended major efforts in recent years to work with Israeli authorities to facilitate acceptance of RCA conversions in Israel. This effort has borne fruit with a significantly expanded number of conversion courts and judges whose converts are fully recognized in the State of Israel. For indeed every rabbinate around the world bears the responsibility to certify or recognize those who come under its jurisdiction, according to its own processes and principles.
And what is true of the rabbinate, is true of the sovereign and democratic State of Israel. North American Jews have long embraced the principle that the duly elected leadership of the State of Israel should not be subject to outside interference or pressure by other governments, religious bodies, or communal entities.
This is especially true when, as happens from time to time, there is no consensus - either among Diaspora Jews, or within the governing political and religious leaderships of Israel. While we have noted certain statements by a number of American Jewish religious and umbrella organizations, as far as we are concerned there is certainly no unanimity, or even consensus, among American Jews on the matter of the current Knesset legislation. It should be noted that the more traditionalist segments of North American Jewry, always in the forefront of support and advocacy for Israel and aliyah, have to our knowledge not been consulted by the North American Jewish Federation leadership.
While the legislation in question may not be perfect, we who live in North America must recognize that it does contain much to commend it. It is important to note that it was proposed and is championed by a secular political party whose constituents are the ones most directly affected by its outcome, and also has wide support among many in the Religious-Zionist camp. Crucially, for the future of the Jewish state, it addresses the existential challenge posed by the presence in Israel of hundreds of thousands of non-Jews who are members of Jewish families. It does so by significantly expanding the number of local rabbinical courts for conversion, so as to facilitate conversion in accordance with the relevant requirements of Jewish law and ethical sensitivity. It also prevents retroactive revocation of conversions by third parties. And not least, it has the support of Israel's official rabbinate.
The legislation is designed to change nothing regarding North American Jewish issues, a matter which in any event is far less significant to the State of Israel and its citizens than the undoubted benefits that the bill promises. Modifications in the language of the legislation may further alleviate the concerns of the non-traditionalists, but that should be for Israel's religious and political leadership to decide, without outside pressures or interference. As a Diaspora community we ought all to respect the internal political process that impact first and foremost on those who live within the boundaries of Israel, and only in a derivative fashion on us who have chosen to live in the Diaspora. It ill behooves us to intrude on Israel's democratic processes, or to threaten, even indirectly or by implication, a lessening of our full and unequivocal support for the State of Israel, if our views do not prevail. It certainly is unacceptable to involve members of the United States Congress, acting in their official capacity as Members of Congress, in lobbying one way or another regarding internal Israeli legislative processes, as some have done.
We thus call on our fellow Jews to respect Israel's internal political processes, so as to allow Israel and its citizens to make this decision in their own - albeit imperfect, but democratic - fashion, with our unqualified support, our heartfelt prayers, and - whatever the outcome - our undiluted blessing.
Yesterday morning I was one of 1,000 Rabbis listening in on a conference call with President Obama on the hot button issue of heath care reform. The call was organized by coalition of Conservative, Reform, and Reconstructionist organizatoins including
The Central Conference of American Rabbis, Union for Reform Judaism, Rabbinical Assembly, Reconstructionist Rabbinical Association, and coordinated by the Religious Action Center of Reform Judaism.
Technically speaking I'm not sure I'm "supposed" to write about the call. The intent of the call was less informative on Obama's position, but more for the Rabbis to explore how to address the health care controversy in their upcoming High Holiday sermons. (In a nice move by Obama's handler's he began his health care discussion by referencing unetaneh tokef). Nevertheless there were point which I took away from the call that I feel are worth sharing with the public at large.
