To Be A Jew Quotes

“If one moves out of a home, what should be done with the mezuzot—remove them or leave them? If one knows that another Jew will be moving in, it is proper to leave the mezuzot. If one knows or has reason to believe that a non-Jew may be moving into the premises, it is best to remove the mezuzot. The reason is that the non-Jew may not treat the mezuzah as a sacred object and may himself possibly remove it or desecrate it. Should a non-Jew request that the mezuzah be left on since he regards it as some sort of “lucky charm” that might bring him good fortune, this is an unworthy attitude toward the mezuzah and the mezuzah should still be removed.”
― Hayim H Donin, To Be a Jew: A Guide to Jewish Observance in Contemporary Life

“Maimonides writes, “Lest a person says: Since jealousy, lust, and desire for honor are evil ways… I will separate myself completely from them and go to the other extreme, to the point where he refuses to enjoy the pleasure of food by abstaining from eating meat and drinking wine, where he refuses to marry a wife, or to live in a pleasant house or to wear nice clothing but instead chooses to dress in rags… this too is an evil way, and it is forbidden to go that way. One who goes in such a path is called a sinner… therefore did our Sages ordain that a person must deny himself only that which the Torah has forbidden unto us, but he must not forbid upon himself things which according to the Torah are permitted… And concerning all such matters, King Solomon said, ‘Do not be overlyrighteous, and do not be too wise, lest you be led to iniquity”
― Hayim H Donin, To Be a Jew: A Guide to Jewish Observance in Contemporary Life

“If one sees another committing a sin or going astray, it is a religious duty to inform him of the error of his way and return him to the right path. The Torah states, “Reprove your neighbor” (Lev. 19:17). One should not claim that “it’s none of my business.” When one does reprove another in matters that are between them or in ritual matters between man and God, it must be done privately and gently, with kind words. It should be made clear that the rebuke is intended only for the benefit and the good of the person. Whoever can erase the traces of improper deeds and does not do so, violates this commandment. This is so only when one has the slightest reason to believe that he will be listened to. But if one knows that his words will fall on deaf ears, then it is forbidden to reprove.”
― Hayim H Donin, To Be a Jew: A Guide to Jewish Observance in Contemporary Life

“There were periods in Jewish life, particularly when Jews lived in ghettos, removed from contact with competing influences, when the mass of Jews did not find it necessary to understand why and were satisfied with knowing how. That time is gone. Today, as during other times in the history of our people when Jews were in contact with other cultures and confronted with competing ideologies and movements, it is vital for Jews to develop an understanding and an appreciation of the reasons, some grasp of the why. This is important not only to strengthen the convictions of the observant Jew himself, but also to provide him with the wherewithal to rebut those who may mock or question his practices. It is also necessary to be able to present Judaism to the Jew and non-Jew alike as a dynamic creed, as a living faith, as a relevant philosophy and way of life capable of challenging the various “isms” and spiritual fads that from time to time sweep across our society. To”
― Hayim H Donin, To Be a Jew: A Guide to Jewish Observance in Contemporary Life