The “Right to be Forgotten” is a concept that has been tested in the courts of Argentina, as well as other Latin America countries and Europe.  At the heart of the matter is the question of how digital material is used and perpetuated by search engines such as Google and Yahoo, and the right of an individual to maintain and regulate her/his existing digital information.

The “Right to be Forgotten” movement insists that search engines cannot manipulate an individual’s information, associations, or history.  This applies especially in cases when an individual’s past has no bearing on her/his present and can be detrimental to that person.  The movement does not include information that might still be relevant, e.g. Megan’s law is a good example that would not be covered by the Right to be Forgotten.”

When considering the “Right to be Forgotten” through a Jewish lens we turn to issues of modesty, freedom of speech, and b’tzelem elohim, being created in God’s image.  Here the midrash, rabbinic commentary, is very helpful; in the Torah when Balaam saw the people Israel dwelling according to tribes, he exclaimed: “how goodly are your tents O Jacob, your dwelling places O Israel!” (Numbers 24). The Talmud (Bava Batra 60a) explains these verses: “What did he see? He saw that their tent openings did not face each other. He [Balaam]said: these are worthy for God’s presence to rest upon them.”  Essentially, this midrash teaches that each of the tents, and each member of the community, was afforded privacy.  Additionally, the Mishnah (Bava Batra 3:7), supported by other Jewish texts, states: “In a common courtyard, a person should not open a door opposite a door and a window opposite a window.”  From these texts we learn the principle of “hezek r’iyah” or damage that’s caused by looking.  Applied to modernity in the case of the “Right to be Forgotten,” we violate individual’s basic right to privacy when we open or peek into another’s “tent.”  

Freedom of speech is a cherished virtue in Jewish tradition but with certain parameters.  One of the primary considerations in freedom of speech within Jewish law considers any negative language about an individual, even if it is true, to be lashon hara, evil speech.  Therefore, any digital information that remains available on the internet, especially information that is potentially destructive to the individual would be considered lashon hara.  Moreover, any data shared about an individual potentially impacts a person’s dignity; Jewish belief maintains that we are created in the image of God, and this should be preserved.  It is important to note that any online material pertinent to the public good should be maintained, e.g. Megan’s law as noted above, in accordance with the “Right to be Forgotten” understanding, and balancing this with Jewish thought on public safety.

These are just some of the Jewish values we can understand the “Right to be Forgotten” movement.  It is this author’s understanding that the “Right to be Forgotten” is in keeping with Jewish texts and their interpretations.

In this day and age it is not uncommon to find adult children living with their parents.  There are many reasons for this.  For some, these adult children have special needs and require the continued attention of their parents.  For others it is economic- the adult children might find themselves in graduate school and to reduce their cost of living decide to live at home, or the adult children might be saving money in order to buy their first home or find themselves employed but at a fraction of what they might have made before the economy took a nosedive.  These are just a few examples, and each situation is unique.

Jewish text and tradition can provide some insights into parental and child responsibilities are to one another.

From Torah we learn that fathers must circumcise their sons on the eighth day (Genesis 17:10-14), parents may not sacrifice their children to foreign gods or our God (Leviticus 20:1, though I hope this is not an issue!), parents must educate their children (Deuteronomy 11:19).  Similarly, children also bear responsibility toward their parents.  Children must honor their parents (Exodus 20:12, Deuteronomy 5:15, Leviticus 19:1-3), and support them if they are impoverished (Jerusalem Talmud, Kiddushin 1:7).  The Talmud continues to develop the duties and responsibilities of both (Mishnah Kiddushin 1:7, Babylonian Talmud Kiddushin 29a), some of which are based on gender distinctions (which I will not address here), including fathers are required to teach their sons a profession/trade.  In this way we see that the “obligations” of the past must be reframed for the now.

In Judaism children “come of age” at what is now considered to be rather young, 12 1/2 for a girl, and 13 for a boy.  Certainly we don’t consider them “adults” in the sense that they should be out of their house and living on their own.  However, perhaps we can use this a model for Jewish life and living in modern times.   We see bar/bat mitzvah as a symbolic step toward an evolving maturity, knowing that this is ritual does not equate to adulthood.  There are other stepping stones along the way that, with parental help, aid in a child’s physical and emotional development: high school graduation, possibly additional schooling, driving, dating, friendships, etc.  Parental obligation to educate children should be understood as broader than simply paying for a degree (and teaching your son a trade is not in keeping with modernity); rather, as parents, we hope to encourage greater responsibility for oneself as well as a sense of independence.  

When an adult child lives at home both parties should appreciate the reasons behind it.  Parental obligations no longer include cleaning the child’s room or laundry.  Yet having the adult child live at home can be part of that ongoing development in this complicated and expensive world we live in.  Honoring one’s parents could include paying rent or utilities or demonstrating savings so the son or daughter can work toward moving out.

Parents are seen as partners in God's creation of each human being; therefore, to honor one's parents is to honor God. Similarly, to display disregard, disrespect, or violence toward one's parents is to do so to God.  It is a delicate balance and we pray that both parents and children, of all ages, are able to nurture and care for one another with love and respect. 

It is somewhat difficult to separate out this particular issue from the individual.  Mr. Sterling is a complicated man, being accused of racism on several occasions while being the recipient of a Lifetime Achievement Award by the National Association for the Advancement of Colored People award.  To show the depth and history of this conundrum Sterling previously won this same award in 2009, the same year the Los Angeles Clippers general manager Elgin Baylor sued him for employment discrimination (alleging racism and ageism).  So the questions you raise are important for this specific case as well as for the broader context.

Indeed you point out the crux of the matter- that a private conversation was made public.  While content of this specific conversation was about racism, certain Jewish principles applicable here also cover other “topics” as well.

According to Jewish tradition there must exist a balance between private and the public realms.  We learn from a medieval enactment (called a takanah), attributed to Rabbenu Gershom Me'or Hagolah, that one is forbidden from reading a letter written and sent by another person without that person's consent (found in Responsa R. Meir of Rothenburg (ed. Prague), no. 1022).  Furthermore, one who violated this takanah was subject to excommunication (Shiltey Giborim to Alfasi, Shevu`ot, fol. 17a, end).  Therefore we learn from this precedent that what is said or communicated in private should remain private.  It is easy to extend this line of thinking to a personal phone conversation shared between friends, lovers or spouses.  When an intimate exchange is taken to the worldwide media, it is easy to see the breach of privacy.

In addition, Judaism also values the principle that we should not embarrass others, so taking a private conversation public with the intent to do harm clearly violates such a tenet.   Yet on the other hand there is the principle that a sinner should not be rewarded in Talmudic literature.  Surely aspersions by a single (narrow minded, bigoted) individual cast upon a group of people should not be met with an increase of income of millions of dollars.  I would assert that Jewish texts and values help us to see your question through a variety of lenses, and each situation must be evaluated in its own right.  We learn we must strive to preserve an individual’s dignity and privacy while at the same time protecting those being persecuted, especially until there is proof of any wrongdoing.

As we study and learn about Torah and our tradition many questions arise.  This particular question, regarding the mixing of different breeds of animals, has been asked many times over the generations.

The Hebrew word kilayim means “of two kinds,” and is the term written in the Torah that is the source of the answer to your question.  Anything “of two kinds” (mixing animals, seed or cloth) is forbidden.  According to the rabbis the law forbidding the mixing of animals (or any other matter), found in Leviticus 19:19, falls into the category of chukim - a commandment whose purpose and meaning are not obvious or rational to us, but we must observe the commandment.  (The 613 commandments are all commandments but can be classified into different categories.)  One of the sages, Nachmanides, clearly states that the mixing of breeds is prohibited because no new species may be created; all species were fixed at the time of Creation.  His view is supported by other commentators, including Rashi.

It should be noted that this particular prohibition in the Torah is found within the section known as the Holiness Code, Leviticus 17-26.   The Holiness Code covers a lot of ground and includes laws for proper worship of God, sexual behavior, priestly responsibilities, festivals and holy days, and ownership of land.   Overall these commandments teach us to aspire to holiness.  As Rabbi Louis Finkelstein so beautifully states, “Judaism is a way of life that endeavors to transform virtually every human action into a means of communion with God.”

Thus, Jewish laws and rituals are a way to think about, and engage in, living holy lives, even if the approach or methodology does not always seem logical to us.

An answer to these questions is difficult because there are so many factors that are unknown.  What kind of drug is being tested? For what disease or illness? What kind of medical supervision is necessary to ensure safety and relative well being of the study participant?  What is the level of risk to the healthy person? Are you looking simply for permission or if this is a mitzvah (an obligation)?

There is some precedent in Jewish text and tradition that helps gauge the response, and allows us to examine both sides of the question.  One such example comes from David Ibn Zimri of Egypt in the 16th century, who wrote about the following incident: a government official told a certain Jew to allow his leg to be amputated or else he (the official) would kill another Jew. May this man endanger his life (since the amputation was dangerous) in order to save the life of a fellow Jew? David Ibn Zimri considered this beyond the call of duty (from his responsa, Vol. III, #627).

On the other hand, patients who serve as subjects in experimental therapies are participating in a legitimate medical procedure. Whether the tests succeed or fail to develop a new drug, the patients contribute toward the fulfillment of the goal of medicine as the Torah conceives it: the mitzvah of pikuach nefesh, the saving of life.  There is also the mitzvah of rofei cholim (healing the sick).

Therefore, if there is no clear and present danger one could volunteer for a Phase 1 clincal study.  

The second question is even more challenging to answer.  Certainly the parents would be informed of the medical treatment and would make the best determination for their child, though in the case of a healthy minor I believe it is harder to justify the mitzvah of pikuach nefesh or rofei cholim.  I am not sure what circumstances would permit a healthy child to participate in a Phase 1 clinical study.

According to Jewish thought the life of the patient is the primary consideration.  Since there in an absence of additional information my reply is on the cautionary side.

There are many elements that make up a Jewish wedding.  Here they are in order, with differences noted in the relevant section:

Chuppah: The wedding canopy is found in all Jewish weddings; it represents the Jewish home the couple builds together.  In an Orthodox wedding the bride circles the groom seven times, symbolizing the seven days of creation and the couple’s new world.  However in a liberal ceremony one often does not see the circling, or it may be adapted to reflect an equitable partnership of their relationship and home.  This is done by the bride cirling the groom three times, the groom circling the bride three times, and then one circle they walk together.

Betrothal blessings (Kiddushin): These blessings include one over the wine and one for the sanctification of the bride and groom to one another.  Both blessings are included in all weddings, and the bride and groom both drink the wine from the kiddush cup.

Exchange of Ring(s): This is a critical moment in any wedding.  Under the chuppah a formula in Hebrew is recited by the groom as he places a plain band on his bride’s right forefinger.  In an Orthodox wedding the bride would not repeat the same act.  If she were to present a ring to her groom it would be done after the wedding.  However in a liberal wedding it is quite common to see the bride offer the formula as she places a ring on the groom’s finger.  

It should be noted that the ring itself bears significance.  Jewish tradition maintains that the ring should be plain, no gems or other adornments- indicating that the love of the couple should be one without requiring ornamentation.

Ketubah: Before the wedding ceremony occurs the signing of the ketubah, Jewish wedding contract, takes place.  It is read during the ceremony between the two distinct parts of the wedding (kiddushin- “betrothal” and nissuin- “marriage”).  The most traditional ketubah is in Aramaic and signed by two witnesses.  In more liberal circles the ketubah is signed by both the bride and the groom, as well as two witnesses, and is often in Hebrew and English.  Most typically the English is read during the ceremony in these instances.

The Seven Blessings (Sheva Brachot):  In both traditional and liberal weddings these seven blessings are recited.  The themes of the blessings thank God for all creation, for humanity, for bringing together bride and groom, and redemption for the people Israel.  It is quite possible to observe honored guests reading one or more of the Sheva Brachot during any Jewish wedding.  Within a liberal wedding it would be common to hear them read in English as well as in Hebrew.     

Breaking the glass:  At the conclusion of the wedding the groom steps on a glass.  There are many explanations for this practice, regardless of denomination; the most frequent explanation is that it serves as a reminder of the destruction of the Temple in Jerusalem.  Once in a while, in a progressive wedding, a bride will also step on a glass.

In addition to these differences within the context of the wedding ceremony, there are a variety of customs leading up to the wedding day and on the wedding day; several distinctions between the traditional and liberal practices can be noted.  Many liberal rabbis will also preside over same gender wedding ceremonies which is not permitted in the Orthodox world.

Hospitality, in Hebrew hachnassat orchim, is a significant Jewish value, regardless of religious affiliation.  This is especially true during Pesach (Passover).  

According to our Haggadah, the book we read from at the Passover seder, all are invited to join for the seder.  We recite these words toward the beginning of the haggadah, at the beginning of the Maggid section.  The prayer starts with the Hebrew phrase “Ha Lachma Anya”- “this is the bread of poverty,” and goes on to state “Let all who are hungry, come and eat; let all who are in need, come and share the Pesach meal.”   While non Jews do not have a religious obligation to partake of the seder, by sharing this ritual meal with them we are able to fulfill the dictate found in Deuteronomy (16:14), “You shall rejoice in your festival- with your son and daughter, your male and female servant, the Levi, the stranger, the orphan and the widow in your communities.”

By including others we not only fulfill the mitzvah of sharing the seder but we also fulfill the mitzvah of hachnassat orchim.  

According to the Reform movement you, as well as your daughters, would be considered Jewish if you wish to identify as such.  The adopted child (in this case you) is given the benefit of the doubt when claiming an inherited Jewish identity, and there is no need to convert.  Precedent for this is found in the Mishnah and the Talmud (Mishnah Kiddushin 4:2 and Babylonian Talmud Kiddushin 73a), and in modern Israeli law. The current law, passed in 1970 reads, "for the purpose of this law [the Law of Return], Jew means a person born to a Jewish mother, or who has become converted to Judaism, and who is not a member of another religion" (Law of Return -Amendment, March, 1970, #4b; M. D. Goldman, Israel Nationality Law, p. 142; Israel Law Journal, Vol. 5, #2, p. 264). 

That being said, educating yourself in Jewish religion, customs, and traditions is a critical aspect of Judaism.  According to the Central Conference of American Rabbis “we distinguish between descent and identification,” and so require both (CCAR Responsa 38, October 1983).  Furthermore, Jewish identity “is to be established through appropriate and timely public and formal acts of identification with the Jewish faith and people. The performance of these mitzvot serves to commit those who participate in them, both parents and child, to Jewish life” (CCAR Responsa 38, October 1983).  

We warmly welcome you and your daughters into the Jewish community based on the heritage of your birth as well as your interest and commitment to educate yourselves and be active participants.