Features
For Jewish law authorities, the coronavirus has caused an unprecedented flurry of questions
By BEN HARRIS April 3, 2020 (JTA) — As the coronavirus pandemic forces Jews around the world to contemplate a Passover holiday in which large family gatherings will be all but impossible, an unusual question posed to a group of Israeli rabbis led to an extraordinary answer.
The question was whether it might be permissible for families to use internet-enabled videoconferencing to celebrate the Passover seder together even as they are sequestered in separate homes. Orthodox Jewish practice normally prohibits the use of electronics on the Sabbath and Jewish festivals, but might the unprecedented restrictions suddenly thrust upon billions of people permit an exception?
Remarkably, 14 Sephardic rabbis last week answered in the affirmative.
Some conditions were attached. The computer would have to be enabled prior to the onset of Passover and remain untouched for the duration of the holiday. And the leniency would only apply to the current emergency.
But given the unique importance of the seder ritual and the extreme conditions now in effect, the rabbis wrote, the use of videoconferencing technology is permitted “to remove sadness from adults and the elderly, to give them the motivation to continue to fight for their lives, and to avoid depression and mental weakness which could bring them to despair of life.”
The coronavirus pandemic has upended so many parts of life that it’s perhaps little surprise that it’s also having a significant impact in the field of Jewish law, or halacha. The sudden impossibility of once routine facets of observant Jewish life has generated a surge in questions never considered before — and modern technology means that Jews the world over are more able than ever to ask those questions and share their answers.
“I don’t think there’s ever been anything like this because of the proliferation of questions and because of the extraordinary means of communications,” said David Berger, a historian and dean of the Graduate School of Jewish Studies at Yeshiva University.
Among the questions rabbis have had to confront during the corona crisis: Is it permissible to constitute a Jewish prayer quorum over internet-enabled videoconference? Can married couples be physically intimate if the woman cannot immerse in a ritual bath because they are closed for public health reasons? How should burials be handled if authorities prohibit Jewish rituals around the preparation of bodies? Can synagogue services be livestreamed on Shabbat?
Rabbis are also beginning to consider some agonizing possibilities. Several Conservative movement authorities have published papers about what Jewish ethics has to say about medical triage, anticipating a moment when doctors may have to make difficult choices about who gets treatment.
“This has been ‘yomam valaylah’ — it’s been day and night,” said Rabbi Elliott Dorff, the co-chair of the Committee on Jewish Law and Standards, the Conservative movement’s authority on questions of Jewish law. “Once this is all over, this is going to be a really interesting case study of how halacha evolves quickly when it needs to.”
In Romania, the government’s recent declaration that any coronavirus fatalities had to be buried immediately presented Chief Rabbi Rafael Shaffer with a tortuous dilemma: What if a Jewish person died on Shabbat? Burying the body immediately would have resulted in a clear violation of the Jewish Sabbath, but allowing the body to be cremated is also a severe violation of Jewish law.
“The burial should be done on Shabbat if necessary,” Shaffer told the Jewish Telegraphic Agency after consulting with rabbinic authorities in Israel. “If it’s the only possibility to avoid cremation, then it should be done on Shabbat by non-Jews.”
For the moment, that situation remains in the realm of the theoretical. But other halachic questions are of urgent necessity. Many of the recent opinions have explicitly invoked the principle of “she’at had’chak” — literally “time of pressure,” a concept in Jewish law that permits a reliance on less authoritative opinions in emergency situations.
“No one thinks you can permit biblical violations for a pressure that doesn’t amount to threatening lives,” said Rabbi Aryeh Klapper, the Orthodox dean of the Center for Modern Torah Scholarship. “But maybe you can rely on less authoritative understandings of what the biblical prohibition is.”
The Conservative movement, which tends to take a more flexible line on matters of Jewish law than Orthodox authorities, has supported a number of leniencies under the rubric of she’at had’chak.
In March, Dorff and his law committee co-chair, Rabbi Pamela Barmash, issued an opinion permitting a prayer quorum to be constituted over internet-enabled videoconference. That opinion, which temporarily suspended a nearly unanimous 2001 ruling that such a quorum was not permissible, would enable the recitation of the Mourner’s Kaddish by people isolated in their homes. Common practice is that the mourner’s prayer can only be said if 10 Jewish adults are gathered in one physical location.
The law committee also has expressed support for loosening various restrictions around physical touch between married couples should Jewish ritual baths be forced to close. Couples that closely observe Jewish law traditionally refrain from any form of touch for the period of the woman’s menstruation and for a week after, resuming contact only after immersion in a mikvah.
But the committee posted a letter on its website this week from Rabbi Joshua Heller asserting that under certain circumstances, and only for the period of the coronavirus crisis, a woman could resume sexual relations with her husband after showering in 11.25 gallons of water — a rough approximation of the Talmudic measure of 40 kabim.
“I think we are learning from earlier historical epochs of crisis and taking inspiration from the flexibility that our predecessors showed,” said Rabbi Daniel Nevins, a committee member and the dean of the rabbinical school at the Jewish Theological Seminary.
To be sure, not all rabbis have accepted these leniencies.
After Rabbi Daniel Sperber, a liberal Orthodox rabbi in Israel, issued an opinion permitting some forms of physical touch between married couples should ritual baths become inaccessible, another Israeli Orthodox rabbi, Shmuel Eliyahu, called the opinion a “complete mistake.”
Israel’s two chief rabbis, David Lau and Yitzhak Yosef, said the opinion permitting videoconferencing at the seder was “unqualified.”
And Rabbi Hershel Schachter, a leading Orthodox authority at Yeshiva University, wrote recently that a prayer quorum could not be constituted by participants standing on nearby porches — even if they could all see each other.
“The 10 men must all be standing in the same room,” Schachter wrote.
But Schachter, who has personally published no less than a dozen opinions on matters related to coronavirus, has shown flexibility in other areas.
Schachter has ruled that a patient discharged from a hospital on Shabbat can be driven home by a family member because it’s dangerous to remain in the hospital longer than necessary and taxis carry their own risks of coronavirus transmission. He has said that isolated individuals who suffer from psychological conditions that might endanger their lives if they were unable to communicate with family may use phone or internet to communicate on a Jewish holiday.
And in a ruling that has wide applicability at a time when many people are preparing to host Passover meals for the first time, he suggested a workaround for the obligation of immersing utensils in a ritual bath before using them. Since baths are now closed for such purposes, Schachter ruled that one could use the utensils without immersion by first declaring them legally ownerless — a workaround that would normally not be permitted.
Many rabbis have expressed concern that such loosening of the rules, even if expressly done only to address a pressing (and presumably temporary) need, might nevertheless create new norms of behavior that will outlast the current crisis. If so, it wouldn’t be the first time.
According to a recent article by Rabbi Elli Fisher, during the 19th-century cholera epidemic, there were so many mourners that Rabbi Akiva Eger, who led the Jewish community in Poznan, Poland, ruled that it was permissible for many mourners to recite the Mourner’s Kaddish simultaneously. At the time, the practice was that only one person recited Kaddish at a time.
Given the numbers of the dead, that practice would have left people with few opportunities to recite the mourner’s prayer. The practice of reciting the Mourner’s Kaddish as a group remains the dominant one in synagogues today.
“I do think that our people are wise enough and insightful enough to understand the difference between this crisis situation and normal situations
Features
Trump’s Nobel Peace Prize Quest And the Ukraine War
By HENRY SREBRNIK In a recent letter nominating U.S. President Donald Trump for a Nobel Peace Prize, Prime Minister Benjamin Netanyahu of Israel heaped praise on the diplomatic deals known as the Abraham Accords, establishing diplomatic relations between his country and three Arab states.
Netanyahu called the 2020 accords, brokered by Trump, “breakthroughs” that had “reshaped the Middle East,” making a “historic advance toward peace, security and regional stability.” Trump brokered the treaties between, initially, Israel, Bahrain and the United Arab Emirates, signed at the White House that September 15.
As I wrote at the time, Trump deserved the prize, but his detractors saw to it that it was instead awarded to the World Food Program, “for its efforts to combat hunger, for its contribution to bettering conditions for peace in conflict-affected areas and for acting as a driving force in efforts to prevent the use of hunger as a weapon of war and conflict.”
A worthy organization, of course, but it could have been granted the prize in any year since its foundation in 1961. Trump deserved the prize, but didn’t get it, due to animosity from the international liberal elites.
By 2021 Trump was out of office, but he would still have been eligible. Instead. the prize went jointly to Maria Ressa, a Filipino-American journalist and investigative reporter for CNN and a professor at Columbia University, and Dmitry Andreyevich Muratov, founder of a pro-democracy Russian newspaper, for “their efforts to safeguard freedom of expression, which is a precondition for democracy and lasting peace.” Again, more of a “human rights” award than a diplomatic effort to end armed conflict.
Trump has long sought a Nobel Prize and has publicly questioned the decision to award the honour in 2009 to former president Barack Obama, who had barely entered the White House at the time. This time around, despite lingering bias, I think Trump will receive it. He can’t be overlooked — because he is really bringing at least a modicum of peace between longtime foes around the world.
The August 8 agreement between Armenia and Azerbaijan notched another victory for him. The photograph of Azerbaijani President Ilham Aliyev and Armenian Prime Minister Nikol Pashinyan shaking hands, with a smiling Trump holding both their arms, should alone do it. And it comes after a series of such deals. He spent much of his appearance promoting his administration’s role in overseas peace processes. His last such success came at the end of July, when he intervened to bring Cambodia and Thailand to the negotiating table after a border dispute.
Trump claimed involvement in a May ceasefire between India and Pakistan, two nuclear powers, though India denied, for domestic reasons, that the U.S. was a major actor. In June, he celebrated a peace agreement brokered by the U.S. between the Democratic Republic of Congo and Rwanda, doing so with a signing in the Oval Office.
“Today’s signing follows our success with India and Pakistan. They were going at it. They were going at it big,” Trump reminded people. “Also the Congo and Rwanda. Now that was one, which was going on for 31 years, and we have it all done, and people are very happy.”
Several world leaders have said they were nominating Trump for the prize, including Cambodian Prime Minister Hun Manet. Among others, the leaders of Armenia and Azerbaijan have expressed their support. Pashinyan and Aliyev said that they believe Trump deserves the Nobel Peace Prize and that they will advocate on his behalf to the Norwegian Nobel Committee. Aliyev remarked that what Trump did in six months was a “miracle.”
Now comes the hardest part: the horrific Russia-Ukraine war. It has become Trump’s obsession to end it and enter the history books as a peacemaker. The symbolism of Trump meeting Vladimir Putin on the tarmac in Anchorage, Alaska August 15 was a photograph that undoubtedly made it to the front pages of every newspaper in the world. Prior to the meeting, former U.S. Secretary of State Hillary Clinton, the Democratic Party candidate who lost the presidential election to Trump in 2016, said she would nominate him for the Nobel Peace Prize if he managed to pull off this extremely challenging feat!
Of course, the Alaska summit was actually just a first step. The ball is now in Ukrainian President Volodymyr Zelensky’s court. Russian Foreign Minister Sergei Lavrov said Aug. 20 that Russia would agree to Western security guarantees for Ukraine only if Russia and China have a veto.
Russia’s list of demands includes assurance that Ukraine will not join NATO. Conversely, Moscow will have to accept an eventual Ukrainian accession to the European Union. Remember: unlike the U.S. and Europe, neither Russia nor Ukraine can afford to lose. Both — yes, both — see themselves up against the wall.
A redrawing of national borders seems inevitable. Much of Donetsk, Luhansk, and of course all of Crimea, with their Russophone populations, will likely remain Russian. On the other hand, Ukraine will become a far more homogenous nation state, perhaps a step towards its greater democratization. Otherwise, the war will continue.
And I haven’t even mentioned Gaza.
As for Trump’s Nobel? The road ahead is rough, but it will still be a sure thing.
Henry Srebrnik is a professor of political science at the University of Prince Edward Island.
Features
How beginners can profit from crypto
There are some people who have made money through investing in cryptocurrency. However, how can crypto help you make a profit if you are a beginner who doesn’t have a lot of technical expertise? Here is a list of some of the ways you can make money with crypto without having a lot of experience in the subject.
Get in early
One way you can, potentially, earn money from crypto without needing any deep technical knowledge is by finding opportunities to get in on the ground floor. If you study any upcoming crypto launches by, for instance, looking at the list of new crypto presales from Best Wallet, you might find a coin or token which you could make a profit from. Very often, a cryptocurrency’s presale price is lower than what it trades at when it first appears on the open market. So, if you are careful, do your own research, and have luck on your side, you could make a profit from a cryptocurrency presale.
Earn interest
If you want to make a profit in a slow but sure manner, then earning interest on a crypto savings account might just be for you. Much like a traditional, fiat, savings account, your money is lent out to borrowers or, in some cases, put into liquidity pools, and you earn interest, which can be as much as 10 per cent. Most major exchanges will let you do this, and they are often pretty user-friendly, too, so it won’t require a great deal of crypto expertise. If you do put your money into a savings account, make sure you research the platform and start with a small amount, the sort of amount of crypto you could afford to lose. It also helps if you diversify somewhat and use different platforms to avoid the risk of losses.
Earn as you learn
While the debate between centralized and decentralized exchanges isn’t going to go away at any point soon, something that can work in favor of centralized exchanges is how they can give you free crypto in the form of learn-to-earn programs. These involve surveys and quizzes about particular cryptocurrencies, which reward players with some of the subject cryptos once they have completed them. Although the rewards are not exactly massive – usually a few dollars’ worth of the said crypto – they are real. What is, perhaps, even more useful is that the quizzes are educational, so you won’t just gain crypto from doing them, you will also learn more about the whole cryptosphere.
Keep loyal
If you’ve been shopping at any point this century, the chances are that you will be familiar with the concept of loyalty cards. These give you rewards for doing your shopping, or eating and drinking, at a specific chain or store. And what’s true of traditional retail is becoming ever more commonplace with cryptocurrency. Whether it’s with crypto debit cards, which give users rewards in the form of crypto, shopping platforms such as StormX or Lolli offering points, or travel sites like Travala giving customers crypto cashback, there are plenty of ways in which you can get crypto just by getting things you would normally get. And, better yet, they usually just need you to sign up and link your card to your account, so there’s no mining or staking or anything like that. As ever, though, make sure that you read the small print and check that you comply with any tax requirements for any coins or tokens earned via a crypto loyalty program.
Hold steady
Crypto investors who make money know when to get into a market and come out of it. However, one thing that can work in your favor is the simple act of buying and holding crypto. Now, this isn’t foolproof. Firstly, because nothing is foolproof and, secondly, because prices can go down as well as up. That said, there is a theory that, ultimately, this is the best way to make money with crypto, because it can involve a long-term strategy. You will, however, need to make sure that you do your own research, remember that prices can go down as well as up, and never invest more than you can afford to lose. It also helps to be patient, because you might not see a profit you want to take for quite some time. So just buying and holding can help you turn a crypto profit without having to study the technical intricacies of cryptocurrency.
Features
Team Spirit: Jewish College Sports Programs Making Headlines
For many educational institutions, sports are no longer just an optional activity: they have become an important part of the educational process. They build not only physical endurance, but also social skills, values and a sense of belonging to the Jewish community, as is often written on the website jewishsportsreview.com. Let’s take a look at the place of sports in Jewish colleges.
Features of Sports Programmes
Jewish educational institutions have always placed a special emphasis on the harmonious development of the individual. However, in the past, sports activities often took a back seat to academic subjects and religious education. Today, the situation has changed: more and more colleges are realising that sports are not just physical activity, but a tool for character building.
Sports in Jewish colleges serve several key functions:
- Social integration: joint training and competitions bring together students from different departments and courses.
- Strengthening values through fair play, respect for opponents, the ability to lose gracefully and win without arrogance are fully consistent with the ethical principles accepted in Jewish culture.
- Leadership development: team captains and sports event organisers gain experience in team management and decision-making under pressure.
Participation in sports clubs helps maintain a balance between mental and physical development, which is especially important for students who often have a heavy academic workload.
Sports Programme and Discipline Opportunities
Sports programmes at Jewish colleges are diverse and tailored to the interests of students, as well as the infrastructure of the educational institutions. In addition to traditional sports such as basketball, football and volleyball, the schedule may include baseball, tennis, table tennis and even sports related to historical or cultural traditions.
Interestingly, some colleges take Jewish holidays and Shabbat into account when drawing up their sports calendars so that training sessions and competitions do not clash with religious obligations. Students can combine sporting achievements with preserving their cultural identity.
Participation in intercollegiate tournaments is becoming an important element of sports programmes. This is not only a test of skill, but also an opportunity to represent one’s college at the regional or national level, creating a positive image for the educational institution. In such tournaments, the emphasis is often not only on winning, but also on the ability to behave in the spirit of fair play, which creates a special atmosphere of friendship and mutual respect between teams.
Impact on Student Life and Career
Sport in Jewish colleges plays a significant role in shaping the student experience. It helps students develop skills that are in demand not only in sport but also in any area of life: the ability to work in a team, make quick decisions and take responsibility for results.
Many graduates who participated in sports programmes note that this experience proved useful in building their careers. For example:
- Team leaders subsequently demonstrate high managerial competence at work.
- Players who are used to constant training and discipline adapt more easily to stress and deadlines.
- Participants in intercollegiate games gain public speaking and networking skills that help in business negotiations.
In addition to career advantages, sport improves health and reduces stress levels, which is especially important for students who are balancing their studies with community projects and religious obligations. The atmosphere of support and mutual assistance created by sports teams helps many students adapt to college life more easily, especially if they have come from another city or country.
Joining a sports team or regular training can become an important part of student life. Those considering this option should take several factors into account:
- Assess your goals: do you want to play sports professionally or just to stay in shape and socialise? This will help you choose the right level of commitment.
- Check your schedule to make sure that training does not conflict with your studies or religious obligations.
- Take advantage of college resources: many institutions offer free gyms, coaching, and access to sports clubs.
It is equally important to remember that sport is not just about winning. It teaches patience, respect for others and a willingness to work hard. At Jewish colleges, sports programmes are designed to combine these values with cultural and spiritual elements, making them unique.
Sports programmes at Jewish colleges become a space where traditional values are organically intertwined with modern approaches to education and leisure. For many students, participating in college sports is just as important as academic success. After all, team spirit, the ability to work together and support each other are qualities that stay with a person for life.