Secular New Year, Emulating the Ways of the Nations, and Hypocrisy

by Aaron Parry on Friday, December 31, 2010 at 3:09pm

On the Socialite blog, a reader took umbrage with a comment I made concerning the Biblical proscription against gratuitously emulating the customs and practices of the Gentiles. Whether it has any bearing on the observance of the secular new year is a subject of debate among the later poskim. What intrigued (or incensed) this reader was his (alleged) assumption that many Charedi Jews and Chasidim are in violation of this prohibition (Leviticus18:3) inasmuch as they wear attire that was once worn by the Polish nobility centuries ago. I'm not going to address this issue at this time, but I'd like to tackle the implication or charge of hypocrisy by the Charedi world that this reader was advancing and see where that takes us.

If one were taking a survey, looking to add an 11th Commandment (not to be taken seriously as one cannot add to the Torah), I would vote for “Thou shalt not be a hypocrite.” Many students of the Talmud are imbued with that message early on, as they study the teachings of the Talmudic sages that are replete with examples of “Practicing what one preaches.” With that understanding, it comes is somewhat disheartening to read a different account in the Greek Scriptures where the allegation of hypocrisy is heaped upon the rabbinical Pharisees:

“The scribes and the Pharisees have sat in the chair of Moses. All things therefore whatsoever they shall say to you, observe and do: but according to their works do ye not; for they say and do not. For they bind heavy and insupportable burdens, and lay them on men's shoulders; but with a finger of their own they will not move them… And they seek salutations in the market place, and to be called by men, Rabbi" (Matt., 23:1-8).

Ouch, that hurts! Is that what learning Torah and training rabbinic leaders produced in the 1st Century? Josephus in Antiquities identifies the Pharisees as becoming practically synonymous with Judaism. A study of Talmudic history, he says, reveals a “certain moral dignity and greatness, a marked tenacity of purpose at the service of high, patriotic, and religious ideals.” As contrasted with the Sadducess, the Pharisees represented the democratic tendency; contrasted with the corrupted priesthood, they stood for both the democratic and the spiritualizing movement among the people.

So concerned with being consistent and taking responsibility for their teachings, that in Shabbat 54b, the Talmud cites the case of Rabbi Elazar ben Azaria, “whose cow” would go out on Shabbat with a forbidden rein between her horns. The rabbis explain that the cow did not really belong to R’ Elazar ben Azaria, but since R’ Elazar did not reprove his neighbor who was the actual owner, it was reckoned as if he had committed the violation.

So let’s examine an episode in the life of one of these scholars and evaluate if he fits the scathing indictment found in the Gospel of Matthew mentioned above.

The Talmud tells that Rabbi Yannai, a Pharisee, had a tree that spread into a public place. A case came before him where a person had a tree that leaned over into a public place and passersby were injured by the thorns.

Rabbi Yannai told the litigants, "Go home today. Come back tomorrow. I will tell you what the law is."

Meanwhile, Rabbi Yannai sent his servants to cut down his tree. The next day, when Rabbi Yannai was sitting to judge the case, he said, "The law is that you must cut down the tree because it is a public impediment."

But, Your Honor, you also have a tree that leans into the public street. Your tree is also a public impediment."

Go, take a look," replied Rabbi Yannai, "if I have cut down my tree. You must also cut down your tree. If I haven’t you can leave yours, as well"

The Talmud asks, "Why did Rabbi Yannai not cut down his tree earlier?"

Why did he wait until a case actually came before him?"

Rabbi Yannai assumed that passers-by enjoyed the shade of his tree. However, when a case came before him, he realized that a tree whose branches reach out into the public street cause grief to passersby. He reasoned that people were only quiet out of respect for him. Therefore he sent for it to be cut down.

In any case, Rabbi Yannai did not tell others to cut down their trees until he had cut down his own. Here is a case where we find a Talmudic sage, a Pharisee, not only “talking the talk, but walking the walk.” By no means were rabbi Yannai’s actions an exception. As a learned person of Scripture, he followed sound advice: "Remove your own straw and then remove others' straw." (Zephaniah 2:1) If your friend has a little piece of straw in his eyes and you also have straw in your eyes, remove the straw from your own eye and then remove the straw from the other person's eye. Put simply, “Don’t try to correct others until you’ve corrected yourself!” (Talmud Baba Batra 60a)

To my friendly blog reader, DrM, we should consider Rabbi Yannai's sound advice, before pre-judging our coreligionists who are grappling with their own issues on the battlefield of living and observing a Torah life in the lands of our exile. Shabbat Shalom!

The Rabbi Responds: To Celebrate Jan 1st or Not? | By Rabbi Aaron Parry

Daniyelle writes: "Is it wrong for a Jew to celebrate the secular New Year? Is there an actual commandment against doing so? I commemorate Rosh Hashana every year, and I know it's not 'Jewish' to go out on Dec 31., but what harm can it do?"

Rabbi's response:
This is an excellent question and one that has been addressed by several contemporary (or at least in the last 100 years) Halachic authorities, in their discussions concerning secular American holidays. They’ve invariably discussed the halachic issues from the standpoint of three principles: (1) avoda zara (Idol worship); (2) chukot hagoyim; (customs and mores of the Gentiles) and (3) adding mitzvot.

I don’t recall #1 or #3 having any significant relevance to the observance of January 1st as a New Year, for rank and file Jews would never attribute divinity to a day (some) associate with the anniversary of Jesus’ brit milah, or consider celebrating New Years as some additional “mitzvah.” We know what Rosh Hoshana means to us, and never the twain do they overlap or share any form or notion of comparison.

That having been said, what about #2, “Chukot HaGoyim?” Biblically, Jews are barred from emulating the customs of gentiles (Leviticus 18:3). The Vilna Gaon ruled that all customs were suspect unless we know they have a valid Jewish basis. For this reason, as an illustration, many Chasidic Jews eschew wearing neckties, and others avoid all Western attire. The Shulchan Aruch, “Code of Jewish Law,” was more lenient however, with the Rema, (Rabbi Moshe Isserles) adding that the prohibition against emulating gentile customs applies to activities that promote licentious behavior or that is tied to avoda zara. Even according to the most strict Chasidic sentiment on the issue, with respect to clothing, there is no problem if it is beneficial (e.g., a distinctive uniform to identify a doctor) or displays honor or is otherwise reasonable. I’m aware of Chasidim in the military who, of course, don official uniforms.

Getting back to New Year’s Day, according to Rav Moshe Feinstein, it’s sufficiently divorced from its religious origins to be permissible, but a "ba’al nefesh" (particularly scrupulous observant Jew) will refrain from it’s observance. Accordingly, Thanksgiving is clearly permissible but Halloween is very difficult to justify.

What harm would there be to “go out,” and celebrate New Years? Don’t drink and drive, nor promote licentious behavior and you should be fine.

Principle Vs Profession | By Rabbi Aaron Parry

My boyhood "hero" was Sandy Koufax. His 75th birthday is today. I remember my beloved dad, A'H, in those halcyon days of the early 60's taking me, a budding little league enthusiast, to Dodger Stadium to watch the artful mastery of arguably the greatest left-handed pitcher in history.

On October 6, 1965, the Jews of America entered into the modern age of religious consciousness (a couple years before the lure of Eastern devotions countered with the baal teshuva movement were to erupt on the scene along with Vietnam protests, Six-day War, Chicago Seven, etc.)

On that day, with the eyes of much of the nation on this insanely talented and popular Jewish athlete, Sandy decided to sit out the opening game of the 1965 World Series against the Minnesota Twins - all because it coincided with Yom Kippur. Any major league baseball pitcher would have loved to be the first pitcher for his team in the World Series, and that certainly included Sandy Koufax. Our valiant IDF soldiers would galvanize its forces and gird its loins on that day eight years later to protect their country from annihilation, but Sandy would not pick up that 5 ounce orb to betray his God for the fleeting glory of mowing down the murderous lineup that included Harmon Killebrew, Tony Oliva, and Bobby Allison. (Obvious difference between violating Yom Tov to preserve lives, or doing so to advance one's career!)

For many, Sandy Koufax alone made us face the most salient question of our existence as Jews in this incredible land of opportunity - one that most of our Jewish grandparents had no access to - will we place our 3300 years of religious principles and fidelity to the Almighty before any professional or vocational interests? We're being tested daily by that provocative question.

Happy birthday Sanford (Sanford Braun)! May you continue to inspire and be a catalyst to your holy brethren to face the moral dilemmas of being Jewish in America.

Obama, Let My Pollard Go! | By: Daryl Temkin, Ph.D.

With great anticipation, we await the moment that Prime Minister Natanyahu says to President Obama, “Let My Pollard Go!” How strange that this event is slated to happen at the same time that synagogues around the world are reading from the opening chapters of the Book of Exodus.

After 25 years of prolonged imprisonment and 1,000’s of articles written about the Pollard case and the miscarriage of justice, it has come to a point where Israel’s Prime Minister will approach the American president and request to free Pollard.

For years, the anti-Pollard voices claimed that Pollard committed an unspeakable crime but no one seemed to know the significant details and no one had access to supposedly a locked secret allegation document. Yet, significant witnesses as well as Casper Weinberg who for years had enforced Pollard’s life sentence confessed that the substance for penalizing Pollard was trite. Plus, now we know that the most serious charges were bogus.

It has been stated untold times that Pollard apologized for his actions of supplying information to the nation of Israel which has always been a friend to America. Further confusing, the information which Pollard brought to Israel was information which America was to legally provide Israel. Anti-Pollard people have claimed that Pollard’s information went to a third party and resulted in the death of American agents in Russia. This claim was determined to be the basis of his life long sentence. When this claim was discovered to be a false, nothing was done to rectify punishing Pollard for the misdeeds of others.

It is despicable that Pollard has been imprisoned on false charges that have been known to be false for many years. The continued imprisonment of Pollard has been a crime upon the hands of all who keep him imprisoned.

President Obama is currently the only person with the power to end the Pollard injustice and to take an action which will at least bring an end to the wrongs of the past.

Once Natanyahu makes his formal request, we will wait to see if President Obama will respond with correct action or will there be a "hardening of the heart"?

Some political advisors state that Obama should wait and leverage the Pollard release when he can gain renewed Jewish support for the 2012 election. Others say Obama should only release Pollard if he can get Israel to make major political concessions with the Palestinian leaders including an extended building freeze in Jerusalem.

What happened to doing the right thing because it is the right thing? Why is it that the right thing has to be linked to a wrong thing or to another thing?

Pollard must be released because it is a flagrant injustice to give a life sentence for an uncommitted crime. Pollard has gone far beyond the duty of paying his debt to society. Society now has a much larger debt to pay Pollard.

The human race shares a value of justice and the responsibility to build a fair and just society. When justice is abused, the entire human race suffers and bares the responsibility to rectify the wrong.

It is time that every American not be silent till Pollard is pardoned and released.

We look forward to see the American Congress and the American people stand together to support the right decision of President Obama for the immediate pardon and release of Jonathan Pollard.

__________________________________________________________________
Daryl Temkin, Ph.D. is the founder of the Israel Institute for the Advancement of Alternative Energy, which is devoted to teaching the world about the “clean energy” innovations that have come forth from Israel to free humankind from global oil dependency. The Israel Institute is a not for profit, 501c3 organization. Tax deductible contributions can be given through the website: Israel-Institute.org, or call: 310.508.0950.

ACTION ALERT | "THE DAYS OF EVIL ARE NOT ENDED!"

This was brought to our attention by Rabbi Eliezer Eidlitz of the Kosher Information Bureau.

Channukah commemorates our people's successful battle against Hellenist laws limiting Jewish religious practice.  That battle is being fought again in our own time by the Jews of New Zealand, who have taken to the courts to combat a ban on shechitah imposed by their government.

They don’t fight this battle for themselves alone!  They are fighting for Jews throughout the world.  If the ban on shechitah takes hold in New Zealand, it will be Europe's turn next, and who knows where after that!

HOW YOU CAN HELP:

Bearing the full costs of the legal challenge on their own is beyond the means of New Zealand's small Jewish community of about 6,800 souls. You can become a partner of the New Zealand Maccabees by making a contribution.  Please send your check to:

L.S.S.
200 Amsterdam Ave.
New York, NY 10023.

Make the check payable to Lincoln Square Synagogue, and be sure to write "New Zealand" in the memo line.