This is a response to Rosie's comment to the previous post.
I don't see a problem in presenting mitzvos in an appealing way. The problem is when the purpose of the mitzva is distorted such as when side benefits are highlighted, or when promises are made or implied and cannot be guaranteed.
So although Shabbos is usually "family time" and a time to disengage from the electronic stimuli and tools around us, that is not what Shabbos is about. A presentation about Shabbos without mentioning or emphasizing G-d's creation of the universe and His taking us out of Egypt, is sorely lacking.
How about "Do a mitzva for the _____" (fill in the name of the sports team)?
Vulgar, is it not?
How about "Do a mitzva in memory of/in honor of the Holtzbergs?"
Trying to guilt-trip me into doing mitzvos?
Do we look at the bottom line which is it gets people to do mitzvos, or do we say that is not the proper way to encourage people to do mitzvos?
I found it perplexing when we were asked "to do a mitzva for Leiby." Why does Leiby Kletzky need my mitzvos? And what does that mean anyway - to do it for him? I don't get the zechus, but he does?
Too bad I don't just accept these lines as they are. Life is complicated when you question what everybody else accepts!
I think that someone must question what everyone else accepts and get others to question it as well. This is true in all areas of life; medical decisions, financial decisions, political decisions, etc. Some "expert" makes a proclamation and the masses simply accept an untruth without question. There were times in history when halacha was not being kept properly, even by those who were considered the more knowledgeable in society. Later, someone with the ability to research those halachas were able to point out what the actual halacha was and got large amounts of people back on the right track.
ReplyDeleteWe have those questions again today such as,
Is the internet halachically acceptable?
Should large numbers of married men spend years in kollel at the expense of others?
Should frum families put two or three years between births in order to reduce the strain on the mother's physical and emotional health, especially if the mother is also the breadwinner?
How do we treat the onslaught of worthy charities that come to the door, call on the phone, send mail, and solicit on the streets?
Are we making shidduchim on hitzonius criteria?
If we are being encouraged to donate a kidney to a Jew that we don't even know, why is it halachically problematic for someone to have plastic surgery that would enhance their quality of life?
We as frum Jews spend lots of money; probably more so that the average non-Jew. Are all of our expenses legitimate?
Every now and then, someone knowledgeable tries to answer such questions and we see such questions and answers in frum magazines and websites. We must question.