Judaism

ASK THE RABBI

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JEWISH LAW ENFORCEMENT

Dear Rabbi

I am considering a career in law enforcement as a forensic accountant. This means that I would be gathering financial evidence to be used in litigation proceedings. Depending on the job, this may only entail analysing transactions and preparing reports for the lawyers, or it may involve actually testifying and presenting the evidence in court. While some cases may involve only monetary penalties if a party is found guilty, other cases may come with a prison term.

There is obviously the likelihood of potentially working on cases involving Jews. Although, this may also depend on the type and location of the job. For example, a forensic accountant in a counterterrorism unit will probably work on few, if any, cases involving Jews, whereas if one works more generally for the government in London, the likelihood greatly increases.

What would I need to consider before accepting a job in this field? I know that there might be an issue relating to mesirah? Are there other halachic considerations as well? Any guidance and resources will be greatly appreciated.

Moshe

Dear Mosh

It is perfectly acceptable to take on such a job. This is sourced in numerous codifiers, but see in particular Rabbi Moshe Feinstein who makes the point that “mesirah” (tale-bearing to the government) is when you are actively looking to harm someone. In this case you are certainly hoping that no one has done wrong in the first instance. Only, if you discover afterwards, a matter of concern, then as part of your job you’ve got to do what you have to do.

WHICH SIDE OF THE MECHITZA AM I ON?

Dear Rabbi

I recently read a ruling from a respected rabbi who wrote regarding transgenderism: “A full transition surgery assigns to the transition person the full gender that they transition to, in all areas of Halacha. They can sit in the section of the mechitza of their acquired gender, they are obligated (only) in the mitzvot of their acquired gender, and can also marry according to their new gender.

Non-surgical transition, when proven to be genuine, definitive and irrefutable, also has the ability to assign the new acquired gender on the transitioned person, for mechitza and gender based mitzvot. I am not however prepared yet to also consider it valid for marriage purposes.”

Do you agree with this?

Michelle (formerly Michulum).

Dear Mich (I’m playing it safe)

This so-called (sorry of you think he’s ‘respected’) rabbi’s ruling is clearly entirely subjective and based on his own skewed perceptions. Why is it that someone who identifies as a woman but has not undergone surgical procedure cannot be considered for marriage based on their newly assumed gender, even as they assume their chosen identity in respect to everything else? Why is there is a distinction between whether one does full transition surgery or not? Clearly, in his warped thinking, it comes down to the sophisticated plastic surgery, which is essentially all it is. You cannot decide your gender despite your biological sex. This has no basis in science. Regardless of the surgery done, the billions of cells in one’s body will always be xx or xy. By this so-called rabbi’s reasoning, if I can do plastic surgery to put a trunk, big ears and a tail on myself and call myself an elephant, will it be OK for me to mate with other elephants and indeed be absolved from all mitzvot? And if I merely identify as an elephant, can I still be absolved from mitzvot, albeit forbidden to mate with other elephants, because I didn’t transition fully?

In our world today, subjective views override facts. But Halacha is informed by facts not personal narrative or agenda. Halacha relies on the one hand, on personal autonomy while at the same time submitting to a Higher Order.

While some so-called rabbis want to sound intellectually honest while also kowtowing to their liberal cohorts, the fact is that their halachic sophistry has nothing to do with traditional or authentic Judaism.

This is not intended as an indictment against transgender people whatsoever, but it is an indictment against so-called rabbis and their made up rulings.

CAN HE DOUBLE-DIP?

Dear Rabbi

We have a communal fund which distributes to certain needy people and causes. We also give from that fund to some collectors. However, recently one such collector was seen still knocking on people’s doors. We have told him it is either or. He cannot be given from the communal fund while also collecting from the community personally. Some of our members object and say we have no right to tell him what to do. Can you advise please?

Gabi

Dear Gabi

Jewish law writes that every Jewish community bears an obligation to establish a fund that collects money from the community in order to distribute to those in need. Rabbi Moshe Feinstein rules unequivocally that the “fund system” was not established to supplant private solicitation, but rather as an additional measure to assist the poor. Therefore even as a needy person collects from the communal fund, he is still entitled to approach the donors individually to ask for further assistance.

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Pirkei Avot

Dedicated in memory of Tova bas Chayim Hillel Monis and Meir Shimon ben Avrohom Yakov Perek 4: Mishna 13

Rabbi Yehuda taught: “Be cautious with your learning of Torah, for unintentional results of mistaken Torah learning amount to intention”. The Bartenura explains this to mean: One must study Torah carefully, reaching the correct Halachic conclusions, for if one does not put sufficient effort into their learning and they then render incorrect Halachic decisions , the “mistakes” that thereby arise, are considered “intentional” transgressions. Truth be told, this does not only apply to Rabbis - each person must make an effort to study Torah and thereby become aware of the Mitzvot they must perform and the transgressions they must be aware of. Otherwise, a person would never be held liable for their religious shortcomings - they would simply say: How was I supposed to know? Well, ignorance is a lame excuse - similar to how one could not say, “I was not aware that driving in excess of the speed limit was illegal!”. It is the motor driver’s duty to find out the speed limit before driving!

Rabbi Shimon taught: “There are three crowns: The crown of Torah, Kehuna (priesthood) and royalty - and the crown of a good name goes above them all”. Although the Mishna taught of three crowns it seems to add a fourth - that of a good name. One way to explain this is that the good name depends on having the crown of Torah, for without studying Torah and performing Mitzvot it is a struggle to earn a good name. Another explanation may be - the three crowns are all great to have, however, a person must ensure that they are faithful to the crowns of Torah, priesthood or royalty by maintaining a clean reputation and not bringing shame to any of the three.