Q&A: Jewish Culture
Jewish Culture
Question
Hello Rabbi Michael Abraham.
What do you think of the claim made by some secular Jews that they view Judaism as a culture and not as a religion? Is it possible to look at Judaism that way?
That is—can one really pick and choose this or that Jewish law and observe only some of them? What is the mistake, or what are the mistakes, in that? (Why is one obligated to observe all the Jewish laws that are currently possible to observe?)
Answer
Those are just words. The question is not semantic, but whether one is obligated to observe all the commandments or not. That is the well-defined question at the root of the discussion, and my answer is of course yes. Why is this night different from all other nights? The Holy One, blessed be He, commanded, and there is an obligation to observe.
Discussion on Answer
With God’s help, 15 Cheshvan 5779
Yedidya — greetings,
Obviously, telling your partner’s father that you cannot fulfill your obligation with his kiddush because he sees Judaism as a culture and not as a religion could hurt him. It would be advisable to adopt the custom mentioned by the halakhic decisors, that each member of the household quietly recites kiddush over the cup together with the head of the household, and of course to follow this practice also in your own home and everywhere else, so that what you tell the father will be true.
Best regards,
S. Z. Lewinger
As for the matter itself — in one of the discussions here, the words of Rabbi Shlomo Zalman Auerbach were mentioned in Halikhot Shlomo, that one can fulfill one’s obligation through the blessing of a secular Jew, because there remains in him some aspect of belief that perhaps God did indeed command this, and in his mind, if this really is a commandment, then he intends to fulfill the obligation through it.
This reasoning fits even better in the case of a traditional Jew who observes a considerable number of the commandments, especially since kiddush over wine is rabbinic, and there is also a concern for “ways of peace” — Rabbi Shlomo Zalman Auerbach is certainly someone upon whom one may rely in a pressing situation. So it seems to me, in my humble opinion; but since you asked a sage and he forbade it, you are obligated to follow his ruling.
Regarding the custom that each member of the household quietly recites kiddush along with the head of the household over the cup before him, out of concern that they may not have the proper intention or may not hear the blessing of the head of the household clearly — see: Shemirat Shabbat Kehilkhatah, vol. 2, chapter 47, section 39, and the sources cited there.
Another reason not to fulfill one’s obligation through the kiddush of the head of the household was stated regarding a woman.
In Kitzur Shulchan Arukh 77:4 it is written that a woman who fulfills her obligation through an adult or through her husband should recite the kiddush with him word for word, and it cites the Shulchan Arukh HaRav of the בעל התניא and the Degul MeRevavah. Their reasons differ. In the Shulchan Arukh of Rabbi Shneur Zalman it is written that if she does not understand the Holy Tongue, it is preferable that she recite kiddush herself. In Degul MeRevavah, there is uncertainty whether a husband who has already fulfilled his biblical kiddush obligation can fulfill the obligation on behalf of a woman who has not yet prayed and whose kiddush obligation is still biblical (and his doubt is whether men have a duty of mutual responsibility toward women).
Rabbi Shlomo Zalman Auerbach’s statement regarding fulfilling one’s obligation through the blessing of a secular Jew because he possesses at least some faint aspect of belief is brought in Halikhot Shlomo, Laws of Prayer, chapter 4, section 16, and was quoted by “Aharon” on this site, in the discussion on “Work done on the Sabbath by a deist.”
Best regards,
S. Z. Lewinger
On the contrary, one cannot fulfill the obligation even through the blessing of a religious person, because he has at least some faint aspect of heresy.
See an added sharpening of S. Z. L.’s remarks here: <a href="https://mikyab.net/%D7%A9%D7%95%D7%AA/%D7%A9%D7%90%D7%9C%D7%95%D7%AA-%D7%91%D7%90%D7%9E%D7%95%D7%A0%D7%94-%D7%98%D7%99%D7%A2%D7%95%D7%9F-%D7%94%D7%A2%D7%93/" rel="nofollow">https://mikyab.net/%D7%A9%D7%95%D7%AA/%D7%A9%D7%90%D7%9C%D7%95%D7%AA-%D7%91%D7%90%D7%9E%D7%95%D7%A0%D7%94-%D7%98%D7%99%D7%A2%D7%95%D7%9F-%D7%94%D7%A2%D7%93/</a>
In the name of Yedidya:
1. That is, first of all should one ask whether he even believes that God exists and that He commanded us with His commandments, and only afterward conduct a discussion about which Jewish laws one should or should not observe?
2. If the secular person does not believe that God exists, or if he is an agnostic/deist, is there any meaning to his observance of Jewish law?
3. My partner’s father believes in the existence of God, but believes that one should view Judaism as a culture and not as a religion. Can I fulfill my obligation of kiddush on Friday night through him?
4. On Sabbaths at my partner’s home, her father recites kiddush over a cup that has not been immersed. Does that mean I do not fulfill my obligation through that kiddush, and what should I do so as not to offend, etc.?
1. Correct.
2. Not religious significance, only at most cultural and moral significance. See Maimonides at the end of chapter 8 of the Laws of Kings. Also in my article: https://mikyab.net/%D7%9B%D7%AA%D7%91%D7%99%D7%9D/%D7%9E%D7%90%D7%9E%D7%A8%D7%99%D7%9D/%D7%91%D7%A2%D7%A0%D7%99%D7%99%D7%9F-%D7%94%D7%9B%D7%A9%D7%9C%D7%AA-%D7%97%D7%99%D7%9C%D7%95%D7%A0%D7%99-%D7%91%D7%A2%D7%91%D7%99%D7%A8%D7%94/
3. No. Just as you cannot fulfill your obligation through a computer, a tape recorder, or a flowerpot.
4. With a cup that has not been immersed, you do fulfill your kiddush obligation. It is worth trying to get them to immerse the utensils, at least those that you use, or perhaps to bring your own utensils.