The question of revealing the permissibility of public baptism from a moral-utilitarian perspective

To Rabbi Michael, Shalom Rav,

I am debating whether to take action to publicize the permission for single women to be baptized. I believe that from a halakhic perspective, it is permissible and it is forbidden. Now I am interested in the moral-utilitarian question (the greatest happiness for the greatest number of people) regarding the action to publicize the permission.

I wanted to know what the Rabbi thought about the matter. (?)

I ask as someone who sees himself as an activist for the world according to the ethical command that God plants in his soul.

In my deliberations, I consider reasons not to act to discover, and they are-
A. The possibility that women in the prostitution ring and their pimps will discover the trick and thus thwart people whose inhibition from engaging in prostitution is halakhic and not moral.
on. That married men whose restraint is halakhic and not moral will fail to betray their wives with single women who have been baptized.
third. A later age at marriage (why get married if you can have sex without it?) and thus a decrease in the birth rate. This may be a problem for those looking for demographic competition in a certain group.

What are the reasons for acting to reveal the permission side?
A. The mere possibility of living in a relationship with a full range of life situations will lead to greater happiness. The assumption is that autonomy to choose one’s life path benefits the individual.
on. If there were more couples who had physical relations among young people in the national religious society (who are probably the first to be affected by the revelation of the permissibility), there would be less need for them to turn to prostitution (and this also includes less need to turn to masturbation and the pornography that accompanies it, which also encourages the prostitution industry).
third. As a corollary of the fact that physical contact will be customary in national religious society, the ultra-Orthodox will also eventually come to this in their integration processes that are already underway in Israeli society, and then they too, who are one of the groups that consumes prostitution the most today (and I suppose it is understandable why), will consume much less prostitution (if they currently consume prostitution mainly because it is forbidden to them, then when it is permitted, consumption will be reduced.)
D. If religion is perceived as permitting sexual relations without marriage, fewer young “arses” will emerge from the system. The “arses” who have relations will not see themselves outside the religious story.
E. Religious education will be able to provide honest sexual education that does not see sexuality as a bad thing. The educator will be able to look the student in the eye. The educator will be able to truly explain and mean what he says, that Judaism, unlike Christianity, does not require abstinence. The educator will be able to give advice for healthy relationships and healthy sexuality. What was suppressed due to a lack of tools to cope will be able to receive deep expression. And of course, emphasize the aspects of giving and loving God that come from marital love.
F. In the long term, a very broad young secular public will not see approaching religion as a threat to their marital habits, and there will be a broad return to repentance.
G. There will be less reluctance to mixed marriages between religious and secular people, which will allow for the healing of many rifts in the nation (!) and also make it easier to find a match, which in turn will provide a demographic boost.
H. Perhaps the demographic consideration should not be a concern at all, both because it is not clear whether there should be competition with anyone and also because perhaps the resources on Earth are limited.

In the final analysis, based on what has been said here, I tend to consider the advantages of publishing the permit side more as a moral act that seeks the greatest benefit for the public at large (if we disregard the controversial halachic question).
As you can see, in my opinion, the parties that do not act on publicity from the prostitution ring, in the long run, are offset by a reduction in prostitution.
As for cheating on a single person – this is a serious question. But in a speculative analysis of the matter, it seems to me that the problem is marginal, since a moral limitation exists in every case and temptation exists in every case. And what difference does it make to temptation whether it is faced with both moral and halakhic considerations or only moral ones? If temptation blinds a person, it will blind him in every case.

Therefore, it seems to me that it is morally appropriate, in terms of benefit to the majority of people, to increase happiness in the world, to publicize the permitted side.

I know that there is a halakhic side to the prohibition, but it seems to me that it is also appropriate to consider the moral-utilitarian consideration, both because of “and do what is right and good” and because of the simple explanation that God created morality, and therefore the instructions of morality are the instructions of God himself and his voice heard within our souls.

I would be happy to hear the Rabbi’s opinion and additional considerations. For that purpose, please send me an email.

With much gratitude, appreciation and blessings,