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I have no idea whatever what the Mossad's practices are when collecting human intelligence, but I would be certain a small percentage of people in CIA would have to be Jewish owing to anti-discimination laws; not to mention the use of deep-cover detectives by various police forces.

Since a deep-cover assignment is a military operation where expediency usually overrides observance, there may be times when the agent may have to hide his or her own dietary preferences to avoid having his or her cover blown.

How is this concept supported in halacka, assuming it is at all?

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I saw an article (I think in Techumin by I think Rav Bakshi Doron) stating that the protection of the state of Israel can be considered pikuch nefesh for Am Yisrael and therefor allows many torah violations there Also, I once heard from Rav Aviner's (first hand) that he allowed a religious woman working for the Mosad to preform sexual acts for the sake of espionage presumably for the same reasons. I personally do not think one may take such liberties in psika for other countries in which Jews should not be living, specifically since many opinions don't hold that pikuach nefesh holds for goyim. –  Yaakov Pinsky Nov 10 '13 at 8:32
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I think this is a dupe somewhere... –  Double AA Nov 10 '13 at 13:39
    
It is similar to the frequent question when IDF soldiers can un-save the shabbat –  LeeNeverGup Nov 10 '13 at 14:21

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I do not have an answer to this question specifically, but the Rambam has a famous statment in Hilchot Avodah Zarah 11:3

ישראל שהיה קרוב למלכות וצריך לישב לפני מלכיהם והיה לו גנאי לפי שלא ידמה להן הרי זה מותר ללבוש במלבושיהן ולגלח כנגד פניו כדרך שהן עושין:

An Israelite that is close to the government and needs to sit before their kings and it would be an embarrassment to him to not look like them may dress as they dress and shave the hair opposite his face as they do. (my translation)

The Rambam holds that ''rounding the corners of the head'' (הקפת הראש) is prohibited becasue of חוקות הגוים, non-Jewish practices.. This permission would apply specifically to Aveirot that are prohibited because of חוקות הגוים. As מאכלות אסורות, dietary prohibitions, are not prohibited because of חוקות הגוים, we should fall back to the erstwhile rule: in the face of danger of loss of life, any prohibition is permitted except for murder idolatry and incest. In the face of monetary loss (or any other loss), all prohibitions stand.

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