The Eruv: Is It True for Everyone?

I never heard this type of talk before:

Some of the objections and justifications for eruvs

It claims a public area as a private area: supporters say it’s purely symbolic and does not make the area any less public.

It takes over a public space for a religious purpose: this argument is particularly strong in the USA – eruv supporters reject this argument saying it fails because the public space is only changed for Orthodox Jews; it remains unchanged for non-believers.

It breaches human rights by giving a religious Jewish role to the walls and fences of non-Jews: supporters say that the symbolic role that the boundary has for a Jew does not exist for non-Jews, therefore their rights are not affected. The non-Jew retains the right to demolish the wall, or do anything else they want to it.

It breaches the human rights of non-Jews because they are forced to pass through symbolic Jewish structures when they go in and out of the eruv: supporters say that the symbolic role that the boundary has for a Jew does not exist for non-Jews, therefore their rights are not affected.

Excerpted from BBC.co.uk on Judaism.

Some of the other objections and counters are interesting, too. I am not ashamed to admit I do not always know who’s “right” or how to respond; it’s too deep.

“Is” Does Not Lead To “Ought”

Roosevelt in his speech on the Pearl Harbor attack: “The facts of yesterday speak for themselves.”

Wrong! Facts are mute. (Not to mention the specifics on that one, and facts are not assimilated the same way.)

There are no “brute facts” and there is no neutrality whatsoever. That’s the big difference between religion and science.

Here is the ending of another tour de force by Yeshayahu Leibowitz:

ספק גדול הוא אם מותר לייחס לתורה – אף לחלקים הסיפוריים שבה – משמעות אינפורמטיבית בדומה למה שמסופר בספרי היסטוריה או בספרי-לימוד מדעיים. מהי ההבדלה “בין קודש לחול” ? מבחינה דתית-אמונית אין  להבין את התורה ואת כל כתבי-הקודש אלא כהצגת האדם מול תביעה שהיא למעלה מן המידע האנושי – התביעה לדעת את ה’ ולעבוד אותו, תביעה המובעת בצורות שונות של לשון בני-אדם : מצוות, חזון, שירה, תפילה, הגות, סיפור. הפסוק הראשון בתורה אינו מספק לי אינפורמציה על “מה שהיה”, כי אין אני מסוגל לשאוב ממנו תוכן עובדתי שעשוי להיקלט בתודעתי : אם  אנסה לשוות למלה הראשונה שבתורה מובן – זאת אומרת תוכן המובן לי -, על כרחי אסתבך בבעיה המטאפיסית בת אלפי השנים בדבר ראשית הזמן, בעיה הגוררת אנטינומיות ופאראלוגיזמים. אף המלה השניה בתורה איננה ניתנת להיתרגם למונח שיבטא מעשה או מאורע או תהליך שאני מסוגל להיות מודע לו, מן הפסוק הראשון אינני שואב מידע על משהו שהתרחש, אלא שומע עיקר גדול באמונה :שהעולם איננו אלוהים – שלילת האתיאיזם והפאנתיאיזם. כיוצא בו, אני קורא “וירד ה’ על הר סיני” – חמש מלים  בעברית פשוטה, ויחד עם זה אני דורש אפילו מילד בן שבע, הלומד חומש, שיבין שהש”י אינו מתגורר בגבהים וירד מהם ; נמצא, שאף כאן אין מובנה של “לשון בני-אדם”, שהתורה מדברת בה, חופף את משמעות הענין המדובר. מבחינה עקרונית יש לומר : אילו היו כתבי-הקודש מקורות להספקת מידע לאדם – במה היו “כתבי-קודש” ? כל אינפורמציה המספקת את צרכי ידיעת האדם – חולין היא. אינפורמציה אני משיג ממחקר היסטורי או פילולוגי או פיסיקאלי או כימי או ביולוגי וכד’ ; ואינפורמציה אני מוסר לתלמידי באחדים ממקצועות אלה. הרעיון ש”שכינה ירדה על הר סיני” (בכל מובן מן המובנים שאפשר לייחס לאמור במלים אלה) כדי להתחרות בפרופסור היושב בקתדרה ומלמד היסטוריה או פיסיקה וכו’ – הוא ספק איוולת, ספק חירוף וגידוף.

בימי-הביניים נמצא נימה של מגמה לנתק את הדת מן המדע באבן-עזרא, המציג (בהקדמתו לפירושו על התורה) את הפרשנות המכניסה דברי-מדע  למובנם של דברי הכתוב כשיטה המטילה על המקרא עומס שאינו במקומו. אולם מפליאה העובדה שהרבה יותר מרמז בענין זה נמצא דוקא ברמב”ם, וכאן הדברים נוקבים ויורדים עד אושיות האמונה, משום שהם אינם מתייחסים למידע המדעי בלבד אלא אף למידע המטאפיסי. עיקרו של מו”נ הוא, לכאורה, חשיפת המידע המטאפיסי הגלום בכתבי-הקודש ; אולם בהגיע הרמב”ם לס’ איוב (מו”נ ח”ג, פכ”ב – כ”ג) נראית הגישה כמשתנית מיסודה. הרמב”ם עומד על העובדה שהתשובה המושמת בפי ה’ על טענות איוב בדבר ההשגחה האלוהית “אינה חורגת מתיאורי עניינים טבעיים, אם תיאור יסודות או פעולות הגלגלים או טבעי מיני בע”ח, לא דבר אחר” – בלי הסברה או הנמקה של “העניינים הטבעיים” הללו ; ותשובה זו מספקת את איוב, משום שבהתגלות האלוהית הזאת נתברר לו “שאין ענין השגחתו ענין השגחתנו ולא ענין הנהגתו לברואיו ענין התנהגותנו למה שאנו מנהיגים… ולא ידיעתו כידיעתנו או כוונתו והשגחתו והנהגתו ככוונתנו והשגחתנו והנהגתנו” ; וכשמגיע האדם לידיעת האמת הזאת, שהיא-היא האמונה, אין הוא מוסיף לדרוש מאת ה’ מידע בבעיות מטאפיסיות: “האם הוא (הש”י) יודע או לא יודע, או משגיח או מזניח” – במקום דרישת מידע על ה’ באה “האהבה”. בסיומו  של משנה-תורה, הרמב”ם מבטל גם את חשיבות המידע על אירועי הגאולה המשיחית : “לא ישימם (= את סיפורי הגאולה) עיקר, שאינם מביאים לא לידי יראה ולא לידי אהבה”. הדת שעניינה הוא “יראה” ו”אהבה” רואה את המידע המדעי – הן בטבע והן בהיסטוריה – כאינדיפרנטי.

More Jewish Anti-Political Humor

Q: What does a Charedi politician study with his sons at Avos Ubanim?

A: Perek “Hagozel uma’achil es banav”!

Do you know your jokes are getting tedious?

I’m trying to cut back.

Private Roads and Police Illustrated in Brief

Privatize the Police

SWAT_team_prepared_(4132135578).jpg

07/11/2016 

Abolition of the public sector means, of course, that all pieces of land, all land areas, including streets and roads, would be owned privately, by individuals, corporations, cooperatives, or any other voluntary groupings of individuals and capital. The fact that all streets and land areas would be private would by itself solve many of the seemingly insoluble problems of private operation. What we need to do is to reorient our thinking to consider a world in which all land areas are privately owned.

Let us take, for example, police protection. How would police protection be furnished in a totally private economy?

Part of the answer becomes evident if we consider a world of totally private land and street ownership. Consider the Times Square area of New York City, a notoriously crime-ridden area where there is little police protection furnished by the city authorities. Every New Yorker knows, in fact, that he lives and walks the streets, and not only Times Square, virtually in a state of “anarchy,” dependent solely on the normal peacefulness and good will of his fellow citizens. Police protection in New York is minimal, a fact dramatically revealed in a recent week-long police strike when, lo and behold!, crime in no way increased from its normal state when the police are supposedly alert and on the job.

At any rate, suppose that the Times Square area, including the streets, was privately owned, say by the “Times Square Merchants Association.” The merchants would know full well, of course, that if crime was rampant in their area, if muggings and holdups abounded, then their customers would fade away and would patronize competing areas and neighborhoods. Hence, it would be to the economic interest of the merchants’ association to supply efficient and plentiful police protection, so that customers would be attracted to, rather than repelled from, their neighborhood. Private business, after all, is always trying to attract and keep its customers.

But what good would be served by attractive store displays and packaging, pleasant lighting and courteous service, if the customers may be robbed or assaulted if they walk through the area?

The merchants’ association, furthermore, would be induced, by their drive for profits and for avoiding losses, to supply not only sufficient police protection but also courteous and pleasant protection. Governmental police have not only no incentive to be efficient or worry about their “customers'” needs; they also live with the ever-present temptation to wield their power of force in a brutal and coercive manner.

“Police brutality” is a well-known feature of the police system, and it is held in check only by remote complaints of the harassed citizenry. But if the private merchants’ police should yield to the temptation of brutalizing the merchants’ customers, those customers will quickly disappear and go elsewhere. Hence, the merchants’ association will see to it that its police are courteous as well as plentiful. Such efficient and high-quality police protection would prevail throughout the land, throughout all the private streets and land areas.

Factories would guard their street areas, merchants their streets, and road companies would provide safe and efficient police protection for their toll roads and other privately owned roads. The same would be true for residential neighborhoods.

We can envision two possible types of private street ownership in such neighborhoods. In one type, all the landowners in a certain block might become the joint owners of that block, let us say as the “85th St. Block Company.” This company would then provide police protection, the costs being paid either by the home-owners directly or out of tenants’ rent if the street includes rental apartments. Again, homeowners will of course have a direct interest in seeing that their block is safe, while landlords will try to attract tenants by supplying safe streets in addition to the more usual services such as heat, water, and janitorial service. ‘

To ask why landlords should provide safe streets in the libertarian, fully private society is just as silly as asking now why they should provide their tenants with heat or hot water. The force of competition and of consumer demand would make them supply such services. Furthermore, whether we are considering homeowners or rental housing, in either case the capital value of the land and the house will be a function of the safety of the street as well as of the other well-known characteristics of the house and the neighborhood.

Safe and well-patrolled streets will raise the value of the landowners’ land and houses in the same way as well-tended houses do; crime-ridden streets will lower the value of the land and houses as surely as dilapidated housing itself does. Since landowners always prefer higher to lower market values for their property, there is a built-in incentive to provide efficient, well -paved, and safe streets.

Private enterprise does exist, and so most people can readily envision a free market in most goods and services. Probably the most difficult single area to grasp, however, is the abolition of government operations in the service of protection: police, the courts, etc. — the area encompassing defense of person and property against attack or invasion.

How could private enterprise and the free market possibly provide such service? How could police, legal systems, judicial services, law enforcement, prisons — how could these be provided in a free market?

We have already seen how a great deal of police protection, at the least, could be supplied by the various owners of streets and land areas. But we now need to examine this entire area systematically. In the first place, there is a common fallacy, held even by most advocates of laissez-faire, that the government must supply “police protection,” as if police protection were a single, absolute entity, a fixed quantity of something which the government supplies to all. But in actual fact there is no absolute commodity called “police protection” any more than there is an absolute single commodity called “food” or “shelter.”

It is true that everyone pays taxes for a seemingly fixed quantity of protection, but this is a myth. In actual fact, there are almost infinite degrees of all sorts of protection. For any given person or business, the police can provide everything from a policeman on the beat who patrols once a night, to two policemen patrolling constantly on each block, to cruising patrol cars, to one or even several round-the-clock personal bodyguards.

Furthermore, there are many other decisions the police must make, the complexity of which becomes evident as soon as we look beneath the veil of the myth of absolute “protection.” How shall the police allocate their funds which are, of course, always limited as are the funds of all other individuals, organizations, and agencies? How much shall the police invest in electronic equipment? fingerprinting equipment? detectives as against uniformed police? patrol cars as against foot police, etc.?

The point is that the government has no rational way to make these allocations. The government only knows that it has a limited budget. Its allocations of funds are then subject to the full play of politics, boondoggling, and bureaucratic inefficiency, with no indication at all as to whether the police department is serving the consumers in a way responsive to their desires or whether it is doing so efficiently. The situation would be different if police services were supplied on a free, competitive market. In that case, consumers would pay for whatever degree of protection they wish to purchase.

The consumers who just want to see a policeman once in a while would pay less than those who want continuous patrolling, and far less than those who demand twenty-four-hour bodyguard service. On the free market, protection would be supplied in proportion and in whatever way that the consumers wish to pay for it. A drive for efficiency would be insured, as it always is on the market, by the compulsion to make profits and avoid losses, and thereby to keep costs low and to serve the highest demands of the consumers. Any police firm that suffers from gross inefficiency would soon go bankrupt and disappear.

One big problem a government police force must always face is: what laws really to enforce? Police departments are theoretically faced with the absolute injunction, “enforce all laws,” but in practice a limited budget forces them to allocate their personnel and equipment to the most urgent crimes. But the absolute dictum pursues them and works against a rational allocation of resources. On the free market, what would be enforced is whatever the customers are willing to pay for.

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From The Mises Institute, here.