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!