Thanksgiving part 3

First, I would like to make short shrift of the anti-Thanksgiving argument heard from certain Christian groups, particularly "Hebrew Roots", that the Torah forbids any new holidays. They base this upon the verse "These are the Festivals of the L-rd", understood as "these, and no others". (The Talmud advances an identical interpretation). However, we understand this to mean the appropriation of idolatrous festivals. The addition of Purim which is post the Five Books of Moses, and Hanukah, which is post-Biblical, are the paradigms for festivals instituted by our sages. Nearly every Jewish community, and even certain families, have significant days that they celebrate as holidays, due to some special event. Jews never had a concept that we are forbidden to celebrate, and give thanks for what good things have happened to us; collectively or individually. On the other hand, we do have a prohibition of ":Hukat HaGoy" (copying the ways of non-Jews). Some rabbis understood this to mean that any practice of Gentiles, for which there is no logical reason, is Biblically forbidden. Some East European rabbis forbade the necktie on this basis. Most rabbis, however, consider the prohibition of Hukat HaGoy as referring specifically to customs with pagan roots. In the 1950s, Jews having a "Hanukah Bush" was in vogue. It was essentially a Christmas tree, with a Star of David on top. Even many Christians object to the tree, as it stems from Druid celebrations. Fortunately, this aberration has now died out from among us. Rabbi Feinstein's fear that Thanksgiving may harbor Christian doctrines, or even missionary content, was based on this. But we know from historical sources that Thanksgiving always represented a generic acknowledgement of the Divine, as the source of whatever good we have. Another concern is seeing Thanksgiving as assimilationist. Many feel that we must always remain "A people that dwells alone" (Number 23:9). Some see any acknowledgment of the dominant culture as an existential threat to the survival of the Jewish people. In my opinion, this is a reality belonging to Eastern Europe. One's Polish or Ukrainian neighbors were usually ready to attack and kill Jews with the slightest provocation of the secular government, or of a benighted clergyman. In Western Europe (after the Middle Ages), or the Middle East, Jews usually had friendly relations with their neighbors, with each respecting the others' differences. Not that antisemitism didn't exist, but it was, in most times and places, the exception rather than the rule. I personally have close friends of many religions. Some Jews are shocked at that. To me, it seems natural, provided there is mutual respect. As I have written in "My Story", I had, when living in Israel, good friends who lived in Palestinian refugee camps. In the final analysis, people are people. As Jews, we must remember who we are, and what we stand for. But we are not to put up walls of animosity. My experience has always been that the vast majority of people respect that. I would like to add a painful note. (Many will say I shouldn't mention it). When my kids were going to Jewish Day Schools, there was no bus service on some secular holidays. The schools remained open, with the parents expected to drive the kids to school. Fair enough, why suspend Torah study? But the letters of the principal to the parents always made me shudder. "We want to impress upon our children that these holidays are not our holidays, and even when Mom and Dad have the day off from work, they will drive their children to school, to prove how far we are willing to go to ignore their holidays". I thought "What would we say if Christian schools held classes on Yom Kippur, even if it was not a scheduled school day, in order to show the kids that they disrespect the Jewish holy days?" The Anti Defamation League would be on it in no time. In my opinion, this attitude is downright hateful, and the cause of much antisemitism. Surveys have shown that Western countries have rates of antisemitism from fifteen to twenty-five percent (only Greece far exceeds that). That still means that most people do not harbor animosity toward us. Why not extend the hand of friendship and fellowship? Where we have legitimate differences, we must be separate. Where we can join together, why not follow the advice of the Sages, to maintain and nurture "the Ways of Peace"? If my neighbor says "Let's thank G-d for our blessings", on what basis should I refuse? I will make mention again of a beautiful quote from the late Rabbi of Belz: "If my neighbor celebrates, I'd rather celebrate with him, than cry alone". Happy Thanksgiving to all!

Thanksgiving part 2

Thanksgiving part 2
Proclamation of Thanksgiving:
Washington, D.C.
October 3, 1863

By the President of the United States of America.

A Proclamation.

The year that is drawing towards its close, has been filled with the blessings of fruitful fields and healthful skies. To these bounties, which are so constantly enjoyed that we are prone to forget the source from which they come, others have been added, which are of so extraordinary a nature, that they cannot fail to penetrate and soften even the heart which is habitually insensible to the ever watchful providence of Almighty God. In the midst of a civil war of unequalled magnitude and severity, which has sometimes seemed to foreign States to invite and to provoke their aggression, peace has been preserved with all nations, order has been maintained, the laws have been respected and obeyed, and harmony has prevailed everywhere except in the theatre of military conflict; while that theatre has been greatly contracted by the advancing armies and navies of the Union. Needful diversions of wealth and of strength from the fields of peaceful industry to the national defence, have not arrested the plough, the shuttle or the ship; the axe has enlarged the borders of our settlements, and the mines, as well of iron and coal as of the precious metals, have yielded even more abundantly than heretofore. Population has steadily increased, notwithstanding the waste that has been made in the camp, the siege and the battle-field; and the country, rejoicing in the consciousness of augmented strength and vigor, is permitted to expect continuance of years with large increase of freedom. No human counsel hath devised nor hath any mortal hand worked out these great things. They are the gracious gifts of the Most High God, who, while dealing with us in anger for our sins, hath nevertheless remembered mercy. It has seemed to me fit and proper that they should be solemnly, reverently and gratefully acknowledged as with one heart and one voice by the whole American People. I do therefore invite my fellow citizens in every part of the United States, and also those who are at sea and those who are sojourning in foreign lands, to set apart and observe the last Thursday of November next, as a day of Thanksgiving and Praise to our beneficent Father who dwelleth in the Heavens. And I recommend to them that while offering up the ascriptions justly due to Him for such singular deliverances and blessings, they do also, with humble penitence for our national perverseness and disobedience, commend to His tender care all those who have become widows, orphans, mourners or sufferers in the lamentable civil strife in which we are unavoidably engaged, and fervently implore the interposition of the Almighty Hand to heal the wounds of the nation and to restore it as soon as may be consistent with the Divine purposes to the full enjoyment of peace, harmony, tranquillity and Union.

In testimony whereof, I have hereunto set my hand and caused the Seal of the United States to be affixed.

Done at the City of Washington, this Third day of October, in the year of our Lord one thousand eight hundred and sixty-three, and of the Independence of the United States the Eighty-eighth.

By the President: Abraham Lincoln

The proclamation of a uniform Thanksgiving celebration, with praise of G-d for what he have, supplication for healing our wounds, and forgiving us our shortcomings, expresses ideas and ideals that resonate with Judaism, and have become part of the American heritage. Until recently, every Presidential proclamation of Thanksgiving has called upon Americans to gather in their houses of worship, and give thanks to G-d. More recently, this has been watered down to simply gather, and be thankful.
NOW, THEREFORE, I, BARACK OBAMA, President of the United States of America, by virtue of the authority vested in me by the Constitution and the laws of the United States, do hereby proclaim November 26, 2015, as a National Day of Thanksgiving. I encourage the people of the United States to join together -- whether in our homes, places of worship, community centers, or any place of fellowship for friends and neighbors -- and give thanks for all we have received in the past year, express appreciation to those whose lives enrich our own, and share our bounty with others.
Although this de-emphasizes the religious aspects of the day, it nevertheless reflects values that Jews share with our fellow Americans.
However, more recently:
NOW, THEREFORE, I, DONALD J. TRUMP, President of the United States of America, by virtue of the authority vested in me by the Constitution and the laws of the United States, do hereby proclaim Thursday, November 28, 2019, as a National Day of Thanksgiving.  I encourage all Americans to gather, in homes and places of worship, to offer a prayer of thanks to God for our many blessings.Until the mid twentieth century, I am unaware of any rabbinic opposition to the observance of a day of thanks. For Jews to oppose such an idea seemed ludicrous. If our country is asking us to praise G-d, in our own synagogues, in our own way, refusal to do so would amount to a Hillul HaShem (desecration of the Name of G-d), as well as spitting in the face of the country that gave us refuge and freedom,unparalleled anywhere (with the possible exception of Canada). . In the 1950s, a huge shift took place in Jewish consciousness, which brought many to oppose these celebrations. But why? What could be wrong with praising G-d for all we have? The first voice of doubt, and then dissent, was Moshe Feinstein; the doyen of American Lithuanian Judaism. He wrote three responsa in rapid succession on the topic. In his first one, he applauds the making of this holiday, and considers its observance praiseworthy. In his second responsum, he expresses doubt if this might be a Christian plot designed to convert us. Therefore, caution must be exercised. In his third, he writes that there is no way to verify the origins of Thanksgiving, and it must be seen as an effort to evangelize us, and is therefore forbidden to observe. J.B. Soloveichik, writing at the same time, reviews the origins of Thanksgiving, and concludes that there is no aspect of this holiday with missionary intent. It would be a disgrace, when everyone involved in giving thanks, for a Jew to absent himself. Other reasons, pro and con, were written by other rabbis. I will write about these next.

Thanksgiving part 1

This Thursday, Americans celebrate Thanksgiving; when all Americans are called upon to enter their houses of worship, and give thanks for the abundance that G-d has bestowed upon our country. In practice, few houses of worship have special Thanksgiving services. Most people observe the day as a time to gather with friends and family around a turkey dinner, with many other traditional foods. Many give thanks, but many just eat and watch sporting events on television. In recent years, there has arisen much questioning about this holiday, as it commemorates the Pilgrims, a group of Puritans; Englishmen who felt that Queen Elizabeth's reformation of the English Church had not gone nearly far enough. Later kings were even worse. They arrived in Massachusetts in 1620 (they had been told they were being brought to Virginia) at the beginning of a cold, harsh winter. Many did not survive. Those who did, did so with the help of local Native Americans who provided them with food. When the harvest came in the following year, they made a celebration of thanksgiving, based on the Biblical harvest festival; Sukkkot. They were joined by some Natives. In the ensuing years, they killled many of the Natives, while enslaving the others. We usually see the Pilogrims as champions of religious liberty. In fact, they only championed their own religious liberty. They were intolerant of people of other religions, including other Protestants. As a result, many Americans today refuse to celebrate Thanksgiving. The fact is, however, that the Pilgrim story is NOT the basis for this holiday. Rather, Abraham Lincoln, during the dark days of the Civil War, instituted a day of thanks for what we DO have, despite the violence and killing around us. (There had been sporadic, local holiday observances before and after). It became an official legal holiday only in the twentieth century. For a while, there were even partisan difference in the date of the holiday, leading for a time to separate Republican and Democratic Thanksgivings. (Canada observes it in October). But as much as Thanksgiving is a subject of dispute between Americans, it is a huge controversy in the Orthodox Jewish community; with some rabbis saying that it is a mitzvah to observe this day of thanks together with all Americans, and others saying that it is totally forbidden. (I am in the former camp). What are the issues for and against? That will be the topic of my next post.

Shabbat part 22

The vast majority of Ashkenazi rabbis continue to see electricity as fire, to the extent that no leniencies are accepted that would not be utilized with actual fire. On the other hand, most do not permit use of electricity on Yom Tov, when fire is, in many cases, permitted. Rabbi J.B. Soloveichik was an exception. He permitted all appliances on Yom Tov, as long as their use didn't detract from the enjoyment of Yom Tov. Thus, he permitted dish washers, but not vacuum cleaners. Today, few of his students still rely on his ruling in this area. I mentioned previously that there exists an organization in Israel called the Tsomet Institute, that creates appliances that may be used on Shabbat, primarily for the military, police, and hospitals,Most of these are electrical, and based on the idea of indirect, or delayed, action (causation).They produce a microphone, as well as a telephone, that work on a delay of one one hundredth of a second.This microphone is in use today in many Modern Orthodox synagogues. They also make a hot water machine, that heats up water for tea or coffee by means of delayed action. While some are opposed to this, it has gained wide acceptance, not only in hospitals, but in yeshiva dormitories as well. A delay would render a Biblical prohibition rabbinic, and a rabbinic prohibition permissible, in case of necessity. On the other hand, a few years ago, a company came out with a "Shabbat Switch", that was met with great opposition. It connected to the main electrical outlets of the house, turning on the power after a short delay. One could hook up not only lights, but radio, TV, and all other gadgets. Why was this different from the Tsomet appliances? Rabbis pointed out that this was not intended for emergency situations, but was, rather, designed to make Shabbat like a weekday. It might not violate the laws of Shabbat, but it essentially makes Shabbat into a dead letter. Numerous rabbinic prohibitions in the Talmud are designed to not undo the feeling of Shabbat. What would be left of Shabbat if we sat around the table while checking our cellphones, and then went to visit our friends driving our electric cars? Sepharadic and Yemenite rabbis are less convinced of the idea that electricity, especially when not used to heat metal to a glowing point, is in any way to be considered "fire", but nonetheless insist on its avoidance because of the reason of "Uvdin D'Hol" (weekday activity). Many will, however, permit electricity to be used in case of great difficulty, even without illness or danger, on condition it is turned on in an unusual manner. (as with the elbow, for example). These things are never given as absolute rulings, but are dealt with on a case by case basis. Things that may not be used on a Shabbat, such as a pen, may not be moved (muktzeh). This is a basic idea in rabbinic law. Many Sepharadic rabbis do allow moving an appliance, such as a fan, as long as we do not detach it from its power source. (Rav Ovadia Yosef permitted this with appliances that have no lighting or cooking function, but many other Sepharadic rabbis do permit even that). In short, Ashkenazi opinion generally sees electricity as either fire, or likely fire, whereas Sepharadim see it as risky, but enough of a doubt that it can be permitted in emergencies. So, is care regarding electricity a matter of halachah, or a worthwhile stringency calculated to preserve the character and sanctity of Shabbat? I have not offered answers, but I hope you now better understand the problem.