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!!!