- When and where does your Jewish story begin?
- What role does your identity as an American play in your Jewish identity? What about your Jewish identity impacting your identity as an American?
- (When) do American values or realities come into tension with your Jewish values?
What's to be grateful for?
Rabbi Moshe Feinstein, Darash Moshe, Vol. I, pp. 415-6, translated by Rabbi Elli Fischer here.
Every superstition and every nonsensical opinion in the world claims to bring light to the world and creates beautiful things to deceive and win over adherents. However, since many do not espouse them, they compel anyone they can, with sword and spear, to adopt their views. This is true in all times, with respect to both matters of faith and matters of ideology, past and present, and especially in Russia and Germany … Ultimately, all that is left is wickedness, not the ideology it was fashioned to support; what need do they have for it once they have swords and spears? … In the end, only the sword and spear remain, while the light is completely extinguished, as we see in the extremes of Germany and Russia.
Therefore, no sovereign power should accept one single faith or one single ideology, because ultimately only the power will remain, without an ideology, and this leads to destruction, as we see with our very eyes …
This is likewise the case with the attack by Amalek, which had a mistaken view they wished to express: that [the redemption of Israel] was not miraculous and that there was no reason to fear them. Yet they should have first engaged in discussion, to prove their point if they could, or to concede the point if they could not. They did not do so, instead opting for war straightaway, and thus showing that their primary motive was not [to illuminate, but to exercise power]. We therefore memorialize them in our hearts and with our mouths, so that we know that any religion or system of beliefs that wields power and sovereignty and does not rely only on its inherent light is hollow, false, and misleading. In truth, there is no light in them. This is why we continue to remember Amalek.
It thus emerges that no national regime may espouse a single system of beliefs. Rather, it must only serve its function, which is to see that no one perpetrates injustice against another, steals, or murders, for if not for the fear of the regime, people would swallow one another alive. However, with regard to opinion, religion, and speech, everyone shall be free to do as he wishes.
Therefore, the United States, which established in its Constitution 150 years ago that it will not uphold any faith or any ideology, rather, that each person shall do as he desires, and the regime will see that people do not molest one another, is carrying out God’s will. It is for that reason that they have succeeded and become great in our times.
On reaching the shores of the United States, Jews found a safe haven. The rights guaranteed by the United States Constitution and the Bill of Rights have allowed us the freedom to practice our religion without interference and to live in this republic in safety.
A fundamental principle of Judaism is hakarat hatov -- recognizing benefits afforded us and giving expression to our appreciation. Therefore, it is incumbent upon each Jewish citizen to participate in the democratic system which guards the freedoms we enjoy. The most fundamental responsibility of each individual is to register and to vote.
Therefore, I urge all members of the Jewish community to fulfill their obligations by registering as soon as possible, and by voting. By this, we can express our appreciation and contribute to the continued security of our community.
[signed] M. Feinstein
רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר, הֱוֵי מִתְפַּלֵּל בִּשְׁלוֹמָהּ שֶׁל מַלְכוּת, שֶׁאִלְמָלֵא מוֹרָאָהּ, אִישׁ אֶת רֵעֵהוּ חַיִּים בְּלָעוֹ.
Rabbi Hanina, the vice-high priest said: pray for the welfare of the government, for were it not for the fear it inspires, every man would swallow his neighbor alive.
Rosa Sonneschein. "Editorial." The American Jewess. Volume 5, Issue: 1, April, 1897, pp. 47-48. Quoted here.
There is a great similarity between the Fourth of July and the Fourteenth of Nissan, and in celebrating the first some think we could dispense with the latter. Some enthusiastic American Jews would like to eradicate everything not strictly of American origin. They argue: “Would it not be ridiculous if the owner of a silken gown, should look with pride at the mulberry tree on whose leaves the silkworm feeds? Well, it is just as foolish, if free-born Jews of our day look back loftily upon the liberation from Egyptian bondage. Between then and now thousands of years have elapsed during which countless generations of Jews have lived and died slaves and outcasts among the nations, till at least we, in America are blessed with perfect liberty.” Pesach is a religious festival, and as such it must be celebrated. But one would think a race which so slowly gained liberty would have had ample time to purify its inner life, and should, in our time, be totally free from soul slavery. Is this so? Is this inner life of Judaism free from mediaeval slavery? We fear it is not. Some Jews hold the same relation to religious liberty as some citizens do to national freedom; they disrespect all constitutional edicts; to them liberty means that one may do as he pleased; in short they regard self-governing laws as remnants of slavery. Religious Nihilists came to the conclusion that the adherence to divine laws are the remnants of superstition. They are not ready to admit that religious, like national liberty does not consist of abusing laws, but that the highest duty of man is to respect and obey those laws by which the masses must be governed, so that liberty may become a blessing, and not a curse.
Rav Aḥa bar Ya’akov said: Had the tablets not been broken, no nation or tongue would ever have ruled over them, as it is stated: “Engraved”; do not read it engraved [ḥarut] but rather freedom [ḥeirut].
§ The mishna teaches that Rabbi Yoḥanan ben Gudgeda further testified about a stolen beam that was already built into a building and said that the injured party receives the value of the beam but not the beam itself. With regard to this, the Sages taught in a baraita (Tosefta, Bava Kamma 10:5): If one robbed another of a beam and built it into a building, Beit Shammai say: He must destroy the entire building and return the beam to its owners. And Beit Hillel say: The injured party receives only the value of the beam but not the beam itself, due to an ordinance instituted for the sake of the penitent. In order to encourage repentance, the Sages were lenient and required the robber to return only the value of the beam. The mishna was taught in accordance with the opinion of Beit Hillel.
Thomas Jefferson, “First Inaugural Address,” 1801
All too will bear in mind this sacred principle, that though the will of the majority is in all cases to prevail, that will, to be rightful, must be reasonable; that the minority possess their equal rights, which equal laws must protect, and to violate would be oppression...And let us reflect that having banished from our land that religious intolerance under which mankind so long bled and suffered, we have yet gained little if we countenance a political intolerance, as despotic, as wicked, and capable of as bitter and bloody persecutions…
We are all republicans: we are all federalists. If there be any among us who would wish to dissolve this Union, or to change its republican form, let them stand undisturbed as monuments of the safety with which error of opinion may be tolerated, where reason is left free to combat it.”
Rabbi Abba said that Shmuel said: For three years Beit Shammai and Beit Hillel disagreed. These said: The halakha is in accordance with our opinion, and these said: The halakha is in accordance with our opinion. Ultimately, a Divine Voice emerged and proclaimed: Both these and those are the words of the living God. However, the halakha is in accordance with the opinion of Beit Hillel. The Gemara asks: Since both these and those are the words of the living God, why were Beit Hillel privileged to have the halakha established in accordance with their opinion? The reason is that they were agreeable and forbearing, showing restraint when affronted, and when they taught the halakha they would teach both their own statements and the statements of Beit Shammai. Moreover, when they formulated their teachings and cited a dispute, they prioritized the statements of Beit Shammai to their own statements, in deference to Beit Shammai.
(י) אַרְבַּע מִדּוֹת בָּאָדָם. הָאוֹמֵר שֶׁלִּי שֶׁלִּי וְשֶׁלְּךָ שֶׁלָּךְ, זוֹ מִדָּה בֵינוֹנִית. וְיֵשׁ אוֹמְרִים, זוֹ מִדַּת סְדוֹם. שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלִּי, עַם הָאָרֶץ. שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלָּךְ, חָסִיד. שֶׁלִּי שֶׁלִּי וְשֶׁלְּךָ שֶׁלִּי, רָשָׁע:
(10) There are four types of character in human beings: One that says: “mine is mine, and yours is yours”: this is a commonplace type; and some say this is a sodom-type of character. [One that says:] “mine is yours and yours is mine”: is an unlearned person (am haaretz); [One that says:] “mine is yours and yours is yours” is a pious person. [One that says:] “mine is mine, and yours is mine” is a wicked person.
First and formost, my Intention is to try, if by Gods good hand over me, I may obtaine here for my Nation the Liberty of a free and publick Synagogue, wherein we may daily call upon the Lord our God, that once he may be pleased to remember his Mercies and Promises done to our Fore fathers, forgiving our trespasses, and restoring us once againe into our fathers Inheritance; and besides to sue also for a blessing upon this Nation, and People of England, for receiving us into their bosoms, and comforting Sion in her distresse.
Master of Universe. Lord of all Works. Who extends peace like a river, and like a rapid stream the glory of nations. Look down from Your holy dwelling and bless this land, the United State, whereon we dwell. Let not violence be heard in their land, wasting and destruction within their boundaries, but You shall call its walls "Salvation" and its gates "Praise." Grant them rains in due season so that the earth shall yield her products and the tree of the field shall yield its fruit, and grant peace, goodness and a blessing on all the inhabitants of the land, that they may lie down with none to make them afraid. And among the nations shall their need be known and their offspring in the midst of the people: all that see them shall acknowledge them, for You hath blessed them. Amen.
Pour down the bounty of Your goodness upon the President, and the Vice President of the United States, that their prosperity be like the river, their triumph like the waves of the sea. In their days may kindness and truth meet together, righteousness and peace kiss one another. Great shall be their honor; through You help and in your strength they will greatly exult. Amen. Ordain blessings also upon the Governor and the lieutenant Governor of the state and the Mayor and lieutenant Governor of the state and the Mayor and the Common Council of this City. Teach them the good way wherein they should walk so as to judge the entire people rightly, the entire nation justly, and all will see it and delight themselves from the abundance of peace. Amen.
Send Your salvation also to the City of New York and all its inhabitants. Spread over them the canopy of Your peace and remove from them every ailment and affliction. Gladness and joy shall they obtain, and sorrow and sighting shall flee away. Amen. Our good Father, also answer us Your people the house of Israel at a favorable time, and be of assistance each and every day. Guide us continually in your great goodness and satisfy our soul in times of famine. And we shall be like a well-watered garden, like a spring whose waters do not fail, and go from strength to strength until the redeemer shall come unto Zion. O that this may be His will, and let us say Amen.