Halloween

QUESTION FROM A READER: Since we came to America, we celebrate Thanksgiving, is it OK for my family and I to celebrate Halloween? 
There are significant differences between Thanksgiving and Halloween. Thanksgiving is a civil holiday which has its roots in historical events, and has no traces of any practices related to idolatry. Most rabbis I know would not be opposed to celebrating Thanksgiving in America.  
Halloween, on the contrary,  has unmistakable pagan origins, deeply rooted in ancient idol worshipping practices. And although in our days its celebration might not be oriented toward idol worshiping, Halloween still possesses many elements related to idolatry. As we all know, idolatry or ‘aboda zara is the most serious offense in Judaism. Idolatry consists of numberless rituals, superstitions, magic and mythical beliefs. One particular subject that might be considered the most prominent motif of pagan culture is “death”. The aftermath was a scary mystery, which triggered extreme anxiety and agitation. Dead people, their spirits, were often an object of fear and cult. Halloween is no exception. “All-hallow-even” celebrates the “day of all (dead) saints”. The Celts, that is as far as Halloween goes, celebrated Halloween at the end of the summer, a time when they believed the evil spirits and souls of the dead visited the world of the living. The idol worshippers considered the dead as Hollywood today considers the “zombies”: bad and dangerous. The dead came back angry, for revenge, or to recruit newcomers. Pumpkins, which resembled the unpleasant faces of the dead, were carved to welcome them. And large fires would be lit to assist the dead finding their way into the world of the living.  Food, particularly sweets, would be left outside the doors to feed the ghosts (those who assisted the dead would be left in peace by them…). Cats were specially important in Halloween because cats, they believed,  could smell the presence of the invisible spirits. A black cat, however, was avoided (or killed) because witches or evil spirits reincarnated into black cats. The devil himself will come that night from inferno. The Druids, the Celtic priests–who would wear customs to make the dead think they were one of them–would knock randomly on the doors to request sacrifices for the devil or the revengeful ghosts (preferable a young son or a virgin daughter).   
As you can see from this brief description, Halloween might look fun or even innocent but it is deeply rooted in idolatry and cult to death. In one way or another, most (or all) elements that were part of the old-pagan-Halloween are still present today.   Therefore, we should avoid participating in any way, active or passive, in Halloween.  
As a side note, I personally think Halloween provides a great educational opportunity. How so? Heavy idolatry was the norm in ancient days. We Jews fought against it since the day Abraham broke his father’s idols. But many times I find it very difficult to describe to my children or my students the environment of idol worshipping. And when you realize the real dimension of ‘aboda zara, the human sacrifices, the religious promiscuity and the numberless of superstitions and delusions, you really appreciate our aversion for ‘aboda zara, etc. Halloween is an opportunity to help our children identify and stay away from ‘aboda zara, felling proud and privileged of being the children of Abraham Abinu.  
Shabbat Shalom!
Candle lighting in NYC:       5.33 pm
Shabbat ends in NYC:           6:32 pm



The # 1 Mitzva of the Tora

The first Mitzva of the Tora and the first blessing given by haShem to humankind is to marry and have children. Genesis 1:28 says: “And God blessed them [Adam and Eve] and God said to them, reproduce and multiply, fill the earth and be its master”.  
The Rabbis of the Mishna debated on the point at which the Mitvza of having children is considered fulfilled.
Bet-Shamai said that this Mitzva is fulfilled by having two boys. Same as Adam and Eve who, at the beginning, brought two boys to the world: Cain and Abel.
Bet-Hillel, however, says that this Mitzvah is not considered fulfilled until one has at least a boy and a girl. Because this is how God created the first prototype of humankind:  one man and one woman. 
The Rabbis resolved the discussion ruling like Bet-Hillel. 
Why? Among other things because the first word of this commandment peru literally means: to “reproduce”. A husband and a wife must first produce a replica of themselves, i.e.,  a man and a woman. Leaving in the world the same number and kind of lives that God originally planted on this planet.  
One more thing: although the Mitzvah of peru urbu is fulfilled by having a boy and a girl the Rabbis said that it is a great merit to have as many children as one can. This guidance can be learned from the second word of this Mitzva:  urbu which means: “multiply”. The first word “reproduce” means bringing to the world a replica of yourselves, the second word “multiply” means to increase yourselves by “bringing into this world more lives than yourselves”.
Obviously this Mitzva is not exclusively in our hands. To fulfill this Mitzva one first has to get married. And then the spouses need the most beautiful gift of HaShem: the blessing of having children.

In honor of the wedding of my daughter Mijal Bitton and her fiancee Sion Setton.


See how HASHEM blesses Medinat Israel
WATCH
How Israel is making a world of difference.



SPECIAL EDITION: The aleppo Blood Libel (13 of Sivan)

“Blood libel also called blood accusations, the superstitious accusations that Jews ritually sacrifice Christian children at Passover to obtain blood for unleavened bread ( matzot).   

Encyclopedia Britannica. 
Blood libels were, unfortunately, common. When a body was found and the murder case could not be solved, the Jews were the usual suspects or scapegoats. No matter how much the Jews insisted that we are not allowed to consume even a drop of blood found in an egg, many gentiles spread the rumor that there was a secret ritual in which Jews use the blood of a Christian child to bake the Matzot.  Historians have explained that these accusations gave the masses the excuse to persecute Jews, seeking their money, their power and positions.  Probably the most famous blood libel in modern history was the “Damascus affair” in 1840 . When a Franciscan priest, Father Thomas, disappeared and the Jews were accused by the French, ignored by the British and tortured by the Turkish authorities of Damascus, with the intention to take the money and positions of the wealthiest families of the local Jewish community (see this). 
In Aleppo, 1853, a blood libel was averted just on time.  The body of a murdered gentile boy was planted in the house of Jewish baker at midnight.  The plan was to come in the morning with the police and accuse the baker of a ritual murder. A Jewish baker was the perfect target to be charged.  Jewish bakers “use Christian blood to knead matzot” and other ritual foods.  Miraculously, the baker (named Moossa) woke up in the middle of that night. He discover the body, understood the potential accusation and got rid of it. When the authorities came they could not find anything. The baker informed the rabbis of the city of what had happened and they said that HaShem in His mercy saved the Jewish community of Aleppo from a terrible tragedy.  They instituted that the 13 of Sivan be remembered as “Nes Moossan” (The miracle that happened thru Moossa) and Viduy should not be said on that day.

(There are other versions of this blood libel. As well as other explanation of why Viduy is not said this day: in the Diaspora, the six days after shabu’ot are finished the 13th of Sivan, not the 12th). 
Incredibly, tyne accusations of BLOOD LIBELS did not go away.  See for yourself!
  
               WATCH



SPECIAL EDITION: The Touro Synagogue

Today, I had the pleasure to pray in the beautiful Touro Synagogue in Newport, Rhode Island. 
In 1658, approximately 15 Jews from Barbados settled in Newport.  Several Jewish merchants flourished through trade with American ports, the West Indies, England, and West Africa. By far the most successful was Mr. Aaron Lopez, who emigrated from Portugal in 1752. He gained renown as an accomplished merchant, shipper, and manufacturer.
The first Congregation was called Yeshuat Yisrael (Salvation of Israel), it was established in 1756. Peter Harrison, a Newporter and one of the colonies’ most distinguished architects, designed the exquisite two-story brick building with a central bimah based on the Synagogues of Amsterdam and London. The Synagogue accommodated approximately 30 Jewish households or 200 people. Rabbi Hayim Caregal (see this) was brought by Mr Aaron Lopez in 1772 from Hebron, Israel, to serve the Jewish community of Newport. His inaugural speech was published in the  Newport Mercury. It was the first Jewish sermon published in North America.
In 1781, President George Washington visited the synagogue when it housed Rhode Island’s General Assembly and Supreme Court. When he returned to Newport on August 17, 1790, Washington received a congratulatory letter from the Hebrew congregation, written by the Hazan Moses Seixas. Washington’s reply was perhaps America’s most important expression of religious liberty, proclaimed “For happily, the government of the United States, which gives to bigotry no sanction, to persecution no assistance, requires only that they who live under its protection should discern themselves as good citizens, in giving it on all occasions their effectual support.” 
As Newport’s economy declined Jews sought opportunities elsewhere. In 1822, Moses Lopez, the last Jew in Newport, departed for New York City. In that same year Abraham Touro provided funds to maintain the synagogue in memory of his father, Isaac, who had been the congregation’s first ḥazan. In 1854, the magnanimous bequest by Abraham’s unmarried brother Judah, of New Orleans, provided for the perpetual care of the synagogue and cemetery. 
In Honor of the hatan and kala, Mr Ralph Dweck and his wife Naomi Tawil, who got married last night in Newport, Rhode Island. 
 
 

 



American Rabbis on celebrating New Year’s Day

We have written in previous HOTD about the views of modern orthodox rabbis regarding the celebration of different American holidays (see here). All rabbis are very strict in forbidding, for example, the celebration of Halloween in any way, while most would not oppose (and some would even encourage) the celebration of Thanksgiving. 
The difference between Thanksgiving and Halloween is that the later  (i) has a clear origin in pagan culture, and (ii) some of those customs are still practiced in its celebration today. 
What about New Year’s day?
According to Christian tradition, January 1st, is the day of the circumcision of Yeshu (eight days counting from December 25), when his name was given to him.  Five centuries ago, the rabbi Terumat Hadeshen and the Rama, both living in Christian countries, classified New Year’s day as a religious gentile holiday (Darkhe Moshe and Rama, Yoreh Deah 148:12). Terumat Hadeshen refers to January First as “the eighth day of Christmas.” He clearly viewed this holiday as ‘religious’ in nature. 
Other Rabbis, however, have a more lenient view, because in their opinion New Year’s today has lost entirely its religious overtones and can be rationally explained as a celebration of a new civil calendar’s year. Rabbi Moshe Feinstein (Iggerot Moshe, Even Haezer 2:13) writes with regard to New Year’s: “On the question of celebrating any event on a holiday of Gentiles, if the holiday is based on religious beliefs [such as Christmas], such celebrations are prohibited …. even without intent, it is prohibited because of marit ayin . . . The first day of the year [January 1] and Thanksgiving is not prohibited according to law, but pious people [ba’ale nefesh] should be stricter [and avoid the celebration].”   Following Rabbi Feinstein,  Rabbi Michael Broyde (see below) asserts that the status of New Year’s day has changed in the last three hundred years. In contemporary America there is little religious content on New Year’s Day, and while there might be many problems associated with the way New Year’s is celebrated (drinking, etc.) he thinks that few would classify it as areligious holiday, since there is a clear secular reason to celebrate the beginning of the new calendar year. 
Most community Rabbis I know would oppose to celebrate, and won’t promote any commemoration of the New Year’s eve or day. If not for its religious content, for ḥuqot hagoyim (See Rabbi Hofman’s article). But at the same time, based on the above mentioned considerations, they won’t actively preach against its private celebration by individuals, as they do with regards to Halloween, for example.
 √ Rabbi Michael Broyde on the celebration of New Year’s Day
√ Rabbi Hoffman, objecting Rabbi Broyde’s opinion 



Israel’s mandatory wars

Milḥemet Miṣva (war by commandment or a mandatory war)  refers to the wars to conquer the land of Israel in the times of Yehoshua’ bin Nun; the war against ‘amaleq and any war that the Jewish people wages in self defense (see MT melakhim, 5:1), i.e., when lives are threatened and vital national interests are at risk. 
The Tora indicates that first, we have to offer peace to the enemies (Deut. 20:10). If they do not accept the offer of peace, then Israel should go to war to defend itself.  For this type of war, the King (=Executive power) was not required to ask for the approval of the Sanhedrin (=Legislative power). Milḥemet Miṣva is launched at the discretion of the King. 
One of the first Miṣvot for the fighters and soldiers who go into these wars is not to fear. In the words of Maimonides (MT,melakhim 7:15) “Once the man [the Jewish soldier] begins his engagement in war, he should rely on the Hope of Israel [=God] Who will rescue him in times of trouble. He needs to know that he is waging this war for the the sanctification of His name (Yiḥud Hashem). He should entrust his life in His hand, and he should not fear; not be scared…. And when a Jewish soldier fights with all his heart, without fear, and with the sole intention of sanctifying the name of God, he will be protected from harm, and nothing bad will happen to him, and he will [have the merit to] establish a solid family in Israel, and his merit will be for him, and his descendants for ever”   
In these days, the soldiers of the IDF are fighting a Milhemet Misva, a war to protect the lives of the citizens of the south of Israel.
They have unlimited courage, the highest morale and they rely on the Almighty, the Protector and Shield of Israel, to save them from harm and bring victory to Am Israel, by their hands. 
May the Almighty protect them and all the citizens of Israel.
Shabbat Shalom!   
Candle lighting in NYC:  4:17 p.m.
Shabbat ends in NYC:    5:25 p.m.



מי שברך לחיילי צה”ל
מִי שֶׁבֵּרַךְ אֲבוֹתֵֽינוּ, אַבְרָהָם יִצְחָק וְיַעֲקֹב, הוּא יְבָרֵךְ אֶת חַיָּלֵי צְבָא הֲגַנָּה לְיִשְׂרָאֵל, הָעוֹמְדִים עַל מִשְׁמַר אַרְצֵֽנוּ וְעָרֵי אֱלֹהֵֽינוּ מִגְּבוּל הַלְּבָנוֹן וְעַד מִדְבַּר מִצְרַֽיִם, וּמִן הַיָּם הַגָּדוֹל עַד לְבוֹא הָעֲרָבָה, בַּיַּבָּשָׁה, בָּאֲוִיר וּבַיָּם. יִתֵּן יְיָ אֶת אוֹיְבֵֽינוּ הַקָּמִים עָלֵֽינוּ נִגָּפִים לִפְנֵיהֶם. הַקָּדוֹשׁ בָּרוּךְ הוּא יִשְׁמוֹר וְיַצִּיל אֶת חַיָּלֵינוּ מִכָּל צָרָה וְצוּקָה וּמִכָּל נֶֽגַע וּמַחֲלָה, וְיִשְׁלַח בְּרָכָה וְהַצְלָחָה בְּכָל מַעֲשֵׂה יְדֵיהֶם. יַדְבֵּר שׂוֹנְאֵֽינוּ תַּחְתֵּיהֶם, וִיעַטְּרֵם בְּכֶֽתֶר יְשׁוּעָה וּבַעֲטֶֽרֶת נִצָּחוֹן, וִיקֻיַּם בָּהֶם הַכָּתוּב: כִּי יְיָ אֱלֹהֵיכֶם הַהוֹלֵךְ עִמָּכֶם, לְהִלָּחֵם לָכֶם עִם אוֹיְבֵיכֶם לְהוֹשִֽׁיעַ אֶתְכֶם. וְנֹאמַר אָמֵן.



“Sandy” and the blessings of a blackout

We are expecting a big storm in New York today. In our area the worst part will probably begin after 7.00 PM. We have already taken all precautions: all lose objects are placed in the garage. The windows are decorated with a big X of masking tape. We got flashlights, a batteries-less radio and we have gathered probably more food (and bottled water) than what Noach took with him to his ark. 
We are ready for the worst: a blackout. No power for who-knows how many days (last time, with Hurricane “Irene”, we had no power for 10 days). The big-game changer is that children have no school today and tomorrow.    As I was nervously talking to my wife yesterday I noticed that she was no worried at all, on the contrary, she was excited: “A blackout is the greatest opportunity for quality family time”. 
She is right: in a sense these days are like a long Shabbat: no work, no school, no computers, no X-Box, etc., just the family together indoors.  We are all by ourselves, with our children. 
Like Shabbat, try to build a positive atmosphere of peace, with patience. 
Select some books for quality reading; take from the basement old family pictures, and get ready to play games and tell stories of Abraham Abinu. Then  have points of discussions and Q&A on the Perasha of the week (see, for example, this) one of the richest Perashiot for children!. 
It is also a great opportunity to explain our children how privileged we are to live in a time and a place where B’H we have refrigerators, washing machines and electrical light. 
We are hoping that B’H everybody will be safe and sound, but we can’t get over the excitement of having this window of opportunity for quality Jewish parenting.

√ Clickhere to learn a beautiful new / old song about Abraham Abinu (in Ladino)
√ See the lyrics here  



Modern American Rabbis on celebrating New Year’s Day

We have written in previous HOTD about the various views of modern orthodox rabbis regarding the celebration of different American holidays (see here). All orthodox rabbis are very strict in forbidding, for example, the celebration of Halloween in any way, while most would not oppose the celebration of Thanksgiving. The question is: to what extent a particular Holiday is considered ‘a religious’ celebration? Halloween has clear origins in Pagan culture, and some of those customs are still followed in its celebration today. While Thanksgiving is more of an historical celebration.
What about New Year’s day?
According to Christian tradition, January 1st, is the day of the circumcision of Yeshu (eight days counting from December 25), when his name was given to him. 
Five centuries ago, Rabbi Terumat Hadeshen and Rama, both living in Christian countries, classified New Year’s day as a religious gentile holiday (Darkhe Moshe and Rama, Yoreh Deah 148:12). Terumat Hadeshen refers to January First as “the eighth day of Christmas.” He clearly viewed this holiday as ‘religious’ in nature. Most Rabbis –myself included– would oppose the ‘celebration’ of New Year’s Day based on this consideration.
Other Rabbis, however, have a more lenient view, because in their opinion New Year’s has lost entirely its religious overtones and can be rationally explained as a celebration of a new civil calendar’s year.
Rabbi Moshe Feinstein (Iggrot Moshe, Even Haezer 2:13) writes with regard to New Year’s: “On the question of celebrating any event on a holiday of Gentiles, if the holiday is based on religious beliefs [such as Christmas], such celebrations are prohibited …. even without intent, it is prohibited because of marit ayin . . . The first day of the year for them [January 1] and Thanksgiving is not prohibited according to law, but pious people [ba’ale nefesh] should be stricter [and avoid its celebration].”
In Rabbi Michael Broyde’s opinion (see below) the status of New Year’s day has changed in the last three hundred years. In contemporary America there is little religious content on New Year’s Day, and while there might be many problems associated with the way some celebrate it, he thinks that few would classify it as a religious holiday, since there is a clear secular reason to celebrate the beginning of the new calendar year. New Year’s day, in his opinion has lost its status as a religious Holiday.
I would say that Rabbi Feinstein’s words articulate what we implicitly practice in our community. While one should avoid its commemoration and won’t promote any official celebration, rabbis won’t actively oppose or preach against its private celebration by individuals, as we do with regards to Halloween, for example.
Shabbat Shalom!
Candle lighting in NYC: 4:18 PM
Shabbat Ends in NYC: : 5:27
√ Click here to read Rabbi Michael Broyde’s article on New Year’s day (I have used this article in today’s HOTD for quoting sources and translations)   
√ Click here to read a very recent reaction to rabbi Broyde’s opinion on New Year’s day, by Rabbi Yair Hoffman  


Turning the other cheek to Amaleq- POSITIVE RESENTMENT

27th of Cheshvan, 5771

Last week we explained the prohibition of hatred, and the ways to free our hearts from resentment by communicating our feelings to our offender and finally, forgive him.

There is one instance, however, in which we are not allowed to forgive/forget.

Let me explain:

The Torah explicitly indicates to not forgive/forget Amaleq (LO TISHKACH…)

The Torah mentions many enemies of the Jewish people. For example, the old Egyptians, who enslaved us for centuries! In an incredibly display of emotional magnanimity, the Tora instructs us to harbor no resentments toward them: “Do not abhor an Egyptian, because you lived as an alien in his country”.

But Amaleq was a different kind of enemy altogether. Amaleq were nomads. There was no land the Jewish people could take from them. Amaleq had no reason to feel threatened by the Hebrews. Israel never sought to attack Amaleq. Amaleq was not defending itself, as Moab was. Amaleq attacked the Jewish people for ‘no reason’.

Amaleq is not the conventional enemy who is after your land or your possessions. Amaleq goes after your life, just because he can’t tolerate your existence. He uses the excuse of the ‘land’, but he aims to destroy you.

Amaleq represents a very special kind of enemy, which, as far as I know, it is the Jewish people exclusive ‘fate’ to have: an existential or national enemy.

In this case the Tora says: do not forgive, do not forget.

Obviously,it is a practical reason of self-preservation what triggers this rule.

But there is more.

B’H next Thursday I will explain the moral reason behind LO TISHKACH.

Rabbi Yosef Bitton. YMJC 130 Steamboat Rd. Great Neck NY 11024



The right Focus

13th of Tamuz, 5770

Yesterday a short but fierce ‘tornado’ struck our Great Neck community causing unseen devastation and damage. (see: http://www.newsday.com/long-island/powerful-thunderstorm-takes-heavy-toll-on-li-1.2049955).

Everything happened in less than 20 seconds…. Hundreds of homes were affected and probably ‘thousands’ of tress fell on the streets,on backyards and on top of houses. In my house, which I believe was affected in an average way, six tress fell down. Three of them fell on the garage, one of them on the car another one over an A/C structure and the tallest one fell on the neighbor’s backyard but it uprooted half of my driveway. Great Neck looks like a battlefield! Everywhere you see destruction and devastation. And of course, no power (no AC, freezer, etc).

Is it God’s wrath unleashed on our community? Punishing us for the ‘terrible’ things we do, as probably some ‘spiritual opportunists’ will state?

Indeed our Chakhamim teach us that every time a tragedy affects us we need to reflect on our lives. Why? Because tragedies or ‘acts of God’ of this nature are very powerful reminders of our fragility and perhaps the best invitation to reflect on our mortality and limited existence.

But today I think we should focus on something else: Despite the terrible effect of the ‘tornado’ BARUCH HASHEM there was no one killed or even hurt, as far as we now, which given the numbers of trees and live wires that fell , to me, it is a obvious miracle (Nes Galui)!!!

Many times, we chose to focus on God’s wrath but this time I chose to focus on God’s mercy, on Magen Abraham, God that protected Abraham and saved his life so many times.

I chose to focus on MODIM ANACHNU LAKH ‘we are thankful to You God Almighty’ al nishmotnu hapekudot lakh knowing that ‘our lives are ‘deposited’ with You, at Your care …’

A tragedy of this magnitude also gives us the chance to look for opportunities of Chesed, helping and caring for others in times of need.

May haShem always protect us from harm!

Shabbat Shalom!!!