Giving Thanks; A Jewish Perspective

Subtitled: Thanksgiving is a Kosher Holiday

Goal:
When given the question, “What is the Jewish viewpoint towards “thanks and the
American holiday of Thanksgiving?” The student will be able to demonstrate either
through discussion or essay their position citing authentic Jewish sources.

Audience: Age 13 through 18 (for a classroom setting)

Overview:
These three lessons are going to explore the meaning of thankfulness, the
Jewish viewpoint towards giving thanks, and then to evaluate the American
holiday, Thanksgiving, from the Jewish perspective. We will be reading a variety
of materials, participating in discussions, and completing several related activities.

Three sections containing information, discussion points and worksheet

I. General Concept of Thankfulness

II. Rituals for Demonstrating Thankfulness in Judaism

III. Is Thanksgiving Kosher?

Materials:
1. Handouts (all provided)

2. Writer’s journal

-1-
www.parshapages.com
INTRODUCTION:

1. Read the short story “The Hand”, Handout #1

2. Ask students to share something they are thankful for.

3. Share what you, the teacher, are thankful for.

4. Acknowledge that we all have many things to be thankful for.

5. Explain to the students the purpose of the Unit.

Input and Activities (Lesson I- General Concept of Thankfulness ):

1. Pass out Handout #2, the traditional definitions of the related terms.

Ask students to complete the bottom portion of the handout, filling in their
personal definition for “Nullified to another”, “Pass it on”, and “Pay it forward”.

2. Distribute and read Handout #3, excerpts from Happiness is a Serious Problem, by
Dennis Prager and Handout #4, Thanksgiving: Gratitude and Happiness-3 Levels,
by Edi Sowers.

3. Pass out “Heart Chart”, Activity #1. Explain and model completing the chart.

Assessing Understanding (Lesson I):

Ask students to compose an essay describing a family member who exhibits acts of
“thankfulness” in his/her daily life. Remind students to incorporate examples
connected to the related terms.

-2-
www.parshapages.com
 THE HAND
Handout #1

At first it sounded like a Thanksgiving story, but the more I reflected on it, the more appropriate it
seemed for any time of the year. The way I heard it, the story went like this: Thanksgiving Day was
near. The first grade teacher gave her class a fun assignment -- to draw a picture of something for
which they were thankful.

Most of the class might be considered economically disadvantaged, but still many would celebrate
the holiday with turkey and other traditional goodies of the season. These, the teacher thought,
would be the subjects of most of her student's art. And they were.

But Douglas made a different kind of picture. Douglas was a different kind of boy. He was the
teacher's true child of misery, frail and unhappy. As other children played at recess, Douglas was
likely to stand close by her side. One could only guess at the pain Douglas felt behind those sad eyes.
Yes, his picture was different. When asked to draw a picture of something for which he was thankful,
he drew a hand. Nothing else. Just an empty hand.

His abstract image captured the imagination of his peers. Whose hand could it be? One child guessed
it was the hand of a farmer, because farmers raise turkeys. Another suggested a police officer,
because the police protect and care for people. Still others guessed it was the hand of G-d, for G-d
feeds us. And so the discussion went -- until the teacher almost forgot the young artist himself.

When the children had gone on to other assignments, she paused at Douglas' desk, bent down, and
asked him whose hand it was. The little boy looked away and murmured, "It's yours, teacher."

She recalled the times she had taken his hand and walked with him here or there, as she had the other
students. How often had she said, "Take my hand, Douglas, we'll go outside." Or, "Let me show you
how to hold your pencil." Or, "Let's do this together." Douglas was most thankful for his teacher's
hand. Brushing aside a tear, she went on with her work.

The story speaks of more than thankfulness. It says something about teachers teaching and parents
parenting and friends showing friendship, and how much it means to the Douglases of the world.
They might not always say thanks. But they'll remember the hand that reaches out.

-3-
www.parshapages.com
 Definitions of Related Terms
Handout #2

Gratitude: the quality or feeling of being grateful or thankful: He expressed his gratitude to
everyone on the staff.
Acknowledgement: the act of accepting the truth: Every expression of thanks that one
person gives to another is really a form of admitting. People sometimes have
difficulty saying “thank you” to another person because it implies that the first person needed the
second. People who are very arrogant don’t want to admit that they need something from
someone else. Thus, thanking someone is related to the idea of admitting something
Appreciation: An expression of gratitude; He expressed his appreciation in a short note."
Thankfulness:
Noun 1. thanks - an acknowledgment of appreciation
acknowledgement, acknowledgment - a statement acknowledging something or someone; "she
must have seen him but she gave no sign of acknowledgment"; "the preface contained an
acknowledgment of those who had helped her"
thank you - a conversational expression of gratitude
curtain call, bow - an appearance by actors or performers at the end of the concert or play in order to
acknowledge the applause of the audience
2. thanks - with the help of or owing to; "thanks to hard work it was a great success"
assist, assistance, help, aid - the activity of contributing to the fulfillment of a need or furtherance of
an effort or purpose; "he gave me an assist with the housework"; "could not walk without
assistance"; "rescue party went to their aid"; "offered his help in unloading"

.
Complete the following:

Personal Definitions:

Nullified to another:_________________________________________________
_________________________________________________________________
“Pass it on”:_______________________________________________________
_________________________________________________________________
“Pay it forward”:___________________________________________________
_________________________________________________________________

-4-
www.parshapages.com
 Excerpts from Happiness is a Serious Problem
by Dennis Prager
Handout #3

''There is a `secret to happiness,''' Prager writes, ''and it is gratitude. All happy

people are grateful, and ungrateful people cannot be happy. We tend to think
that it is being unhappy that leads people to complain, but it is truer to say
that it is complaining that leads to people becoming unhappy. Become
grateful and you will become a much happier person.''
This is a keen observation, and it helps explain why the Judeo-Christian tradition
places such emphasis on thanking G-d. The liturgy is filled with expressions
of gratitude. ''It is good to give thanks to the Lord,'' begins the 92nd Psalm.
Why? Because G-d needs our gratitude? No: because we need it.
Learning to be thankful, whether to G-d or to other people, is the best
vaccination against taking good fortune for granted. And the less you take
for granted, the more pleasure and joy life will bring you.
If you never give a moment's thought to the fact that your health is good, that
your children are well-fed, that your home is comfortable, that your nation is
at peace, if you assume that the good things in your life are ''normal'' and to
be expected, you diminish the happiness they can bring you. By contrast, if
you train yourself to reflect on how much worse off you could be, if you
develop the custom of counting your blessings and being grateful for them,
you will fill your life with cheer.
It can be hard to do. Like most useful skills, it takes years of practice before it
becomes second nature. This is one reason, Prager writes, that religion,
sincerely practiced, leads to happiness – it ingrains the habits of
thankfulness. People who thank G-d before each meal, for example, inculate
gratitude in themselves. In so doing, they open the door to gladness.
In a sense, gratitude is an expression of modesty. In Hebrew, the word for
gratitude - hoda'ah – is the same as the word for confession. To offer thanks
is to confess dependence, to acknowledgment that others have the power to
benefit you, to admit that your life is better because of their efforts. That
frame of mind is indispensable to civilized society.
Be thankful. Don't take the gifts in your life for granted. Remember - as the
Pilgrims remembered - that we are impoverished without each other, and
without G-d. Whoever and wherever you are this Thanksgiving, the good in
your life outweighs the bad. If that doesn't deserve our gratitude, what does?

-5-
www.parshapages.com
 Thanksgiving: Gratitude and Happiness - 3 Levels,
by Edi Sowers

Handout #4
With Thanksgiving right around the corner, it’s time for a check-up to see how our hearts are doing –
and I don’t mean cardio-vascular health. I’m talking about the condition of our gratitude heart.
The level of gratitude we practice on a regular basis has a direct and specific correlation to our
level of contentment and happiness.
Take a look at the 3 levels of gratitude to determine your current condition, and decide what steps
you can take to improve your "heart health."
Level One – Beginner
This gratitude level presumes that one has made a bold leap to be intentional about gratefulness on a
regular basis. A gratitude beginner is someone who has decided to make a habit of carving out one
small slice of each day to focus on and talk about gratefulness.
A suggested starting point for a beginner is to develop a family dinner-time tradition where everyone
shares one thing from their day for which they are grateful.
Level Two – Intermediate
The intermediate level is even more focused on the intentional, planned, chosen act of being grateful.
It goes beyond selecting one thing out of the day to share with family. This level requires a more in-
depth commitment to making gratitude a way of life.
Many people at this level keep a gratitude journal, and find that the act of writing down the things
for which they are grateful develops a heart which is more inclined towards gratefulness throughout
the entire day.
A good place to start for this level is to make a habit of writing at least 5 items per day that you are
grateful to have in your life: a person, a thing, a place, a circumstance, a skill, an experience, etc. By
making this a daily habit, your heart will begin to respond more readily towards gratefulness.
Level Three – Advanced
Your gratitude heart is in tip-top shape when you reach the advanced level. This level is
demonstrated by an attitude of thankfulness even in the midst of trouble.
Not many people operate at this level on an ongoing basis from day to day. With G-d’s help and
strength, we are able to see beyond circumstances and realize that there can be some greater good,
even in the midst of difficulty.
If you have had the privilege of knowing someone who has reached the advanced level of gratitude,
you can attest to how inspiring, humbling, and encouraging it is to have them in your life.
The Level One and Two gratitude habits must be maintained and expanded upon in order to reach
the Advanced Gratitude level.
Only when we are able and willing to look beyond our circumstances, humble ourselves, and
maintain a posture of prayer in our heart, will we truly have a life overflowing with the gift of
gratefulness.
May you begin to experience ever-increasing levels of gratitude in your life, starting today.

-6-
www.parshapages.com
 ACTIVITY #1
Students keep a “Heart Chart” for the next week

Gratitude Level 1 Gratitude Level 2 Gratitude Level 3

(Share one thing from your (List 5 items per day that (List people who
day which you are you are grateful to have in exemplify the advanced
grateful) your life) level of gratitude)

-7-
www.parshapages.com
 Input and Activities (Lesson II-Rituals for Demonstrating
Thankfulness in Judaism):
1. Ask students if they think thankfulness is a Jewish concept. Ask students to site
examples of Thankfulness mentioned in Jewish texts.

2. Pass out and read Handout #5, Jewish Sources for the Concept of “Thanks
Giving-Hodaah” and Handout #6, Jewish Sources for “Thankfulness” in Prayer

3. Ask students to analyze the similarities and differences between the Jewish and
general concept of “Thankfulness-Hodaah”. Either in groups or individually,
students complete the Compare and Contrast Chart, Activity #2

4. Distribute and read handout #7, Thanksgiving in Daily Prayer - Mizmor L’todah
(text of Psalm #100 and explanation by Rabbi Ephraim Epstein)

5. Give out and read the story, A World of Thanks Handout #8

6. On Activity #3, instruct students to write a personal prayer of Thanksgiving.

Make copies of students’ prayers, forming a class “Prayer Book” for each
student.

7. Provide each student with a copy of Handout #9, Chassidic Understanding of

Thanksgiving, based on an audio presentation by Rabbi Yitzchak Ginsburg
10/26/06. Explain the five possible roots of the Hebrew word. Clarify the
concept of the ten Sefirot and the position of Hod.

8. Activity #4, Fun sheet involving the number 15 (‫)הוד‬

Assessing Understanding (Lesson II):

1. Distribute prepared “Thankfulness Journal” or students can provide their

own writing notebook. Explain to the students that they are to consider their
activities at the end of each day; recording in their journal blessings or things
they should be thankful for and identifying occasions when they consciously
expressed “thank you”.
2. You may assign students to do this activity for one week or more.
3. Determine appropriate goals for individual students or the class.

-8-
www.parshapages.com
 Thanksgiving (Hodaah))
Thanksgiving is the Essence of the Jew
Handout #5
• Even the title Jew, stems from the name ‫יהודה‬, Yehudah, so called since his
mother Leah expressed her profound thanksgiving to HaShem for his birth
• Psalm 92, 2 – ‘it is good to thank G-d, and to sing praises to your High name’.
Thanking is a vital part of Judaism.
• We have a value – ‘hacarat hatov’ – appreciating the good. Bereshit – Torah
says that there was no one to work the Garden of Eden – Rashi says – ‘no one
to recognize the good of rain’.
• Opposite this is ‘cafui tov’ – lack of appreciation of the good. Good example –
Adam eating of the Tree of Knowledge of Good and Evil.
• We thank G-d for His ‘miracles’ – these can be hidden miracles. Book of Esther
– things happening at appropriate times in weird ways.
• We call Moshe based on the name given by his “step” mother (daughter of
Paroh), and not the name given to him by his parents at birth
• Matzah – model of korban todah, stimulating the concept of thanksgiving
inherent in the night of the Seder
• Only if the bnei Yisroel had the characteristic of being grateful to their former
host, would Hashem be willing to perform the miracle of splitting the sea, rather
than subjecting them to do war with the Egyptians at the Sea
• Yosef did not want to turn against his hostess with physical force, even at the
cost of leaving incriminating evidence in her hands. When the "yam suf" saw
the casket which held Yosef, it was willing to cooperate, even against its nature,
and split. This avoided having the bnei Yisroel engage in combat with their
former hosts, thus enabling them to show their gratefulness
• Yisro was reluctant to come to the bnei Yisroel as he had been a priest for idol
worship in Midyon. He thought that he might be rejected. However, upon
seeing a display of gratefulness on the part of the bnei Yisroel, he knew he
would not be rejected, as he had given Moshe refuge at the time of his need.
Upon hearing of the splitting of the sea he wondered why a miracle was
necessary and concluded that the bnei Yisroel did not want to forcefully stand
up against their former hosts. This could indicate their gratefulness, although
not conclusively. Perhaps they were unable to wage war. When he also heard
that they had successfully battled against the powerful Amalek nation, he knew
that they were capable of waging war, and the only reason the sea split was
because the bnei Yisroel were imbued with the middoh of "hakoras tova." If so,
they would not reject him either, and therefore he came to the bnei Yisroel.

-9-
www.parshapages.com
 PRAYER

Handout #6

• Gratitude is the essence of life. Upon wakening from sleep (resemblance to

death), we say “Modeh Ani”. The Midrash (Bereshis Rabbah 14:11) says that
for every single breath we take, we should express our thanks to G-d for the gift
of life
• ‫ מודים אנחנו לך‬begins the 17th blessing of Shemoneh Esrei. The numical value of
‫ מודים‬is 100, alluding to the Talumdic dictum (Menachos 43b), that a person is
obligated to make at least one hundred blessings very day. King Dovid also
placed the Psalm ‫ מזמור לתודה‬as the one hundredth Psalm
• Modim DeRabbanan – Modim of the Rabbis – Talmud asks what do community
say when Chazan says Modim – various Rabbis offer different possibilities –
finally – we say all of them
• Yerushalmi (Brachos 2:10) states that we must show gratitude to the head, as
when one is praying Shmoneh Esrei and reaches the blessing of Modim, the
head bows down automatically
• When we bow, we focus on breaking our stubbornness and unwillingness to
listen to G-d, who does the ultimately good for us. After breaking our “shells”,
we straighten up, with the ability to face G-d, to fulfill our purpose.

-10-
www.parshapages.com
 Thanksgiving in Daily Prayer
Handout #7
Remember - Tefillah without Kavannah is like a Guf without a Neshama.
(Prayer without concentration is likened to a body without a soul)
Rabbi Ephraim Epstein http://www.sonsisrael.com/

Mizmor Letodah
This short psalm #100 written by Moshe Rabbeinu – Moses was recited by the Levites at the
Temple when a thanksgiving offering was being sacrificed.

There are four different times when a thanksgiving offering was brought. It was brought by
one who was released from jail, one who traveled the ocean, one who was healed from
sickness, and one who traveled the desert.

Rav Schwab points out in his book that although this prayer refers to korbanot – sacrifices; it
nevertheless is not located in our prayers amidst all of the other korbanot. Why not? He
explains based on the Midrash Rabbah – Vayikra that in the Messianic era all voluntary
offerings will cease except for the Thanksgiving offering. The reason for this is that once the
Moshiach – Messiah arrives, there will no longer be a need for personal and/or national
requests. However, there will always be the need to be thankful.

The Hebrew phrase for thanks is Hakarat Hatov. The literal translation of the words is
Recognition of Good. This implies that the way that one comes to gratitude is through the
recognition of the good provided by another. How often do we take for granted the good
done for us by our spouse, family, friends, and of course G-d Himself? How often do we not
even notice the good provided by others? We enjoy food, clothing, health, air, vision, taste….
without even noticing it.

HaRav Yechezkel Abramski zt”l would pause as he entered his home in the evening and
contemplate anything and everything his wife had done for him that day – and only then did
he enter.

The Korban of thanksgiving is different than the other Korbanot. It reflects eternity and is
relevant in this world and the world to come. So too, expressing thanksgiving is an eternal
character attribute that brings joy to the provider as well as the recipient.

It is interesting to note that if one arrives late and must skip a prayer or two in order to catch
up to the chazzan –Jewish law indicates that one should NOT skip Mizmor Letodah because
of its importance.

May we all express proper thanksgiving in our prayers and in our personal relationships. And
may we soon be able to bring the Thanksgiving offering in the Beit Hamikdash.

-11-
www.parshapages.com
 STORY
Handout #8

A World of Thanks

Rabbi Yisrael Salanter once visited Paris to influence the assimilated Jews to return to
Torah. One day he went to an elegant restaurant to meet some Jews that frequented
that establishment. All Rabbi Salanter ordered was water. When he was ready to
leave, the waiter presented him with a bill for the large sum of 40 frances. “Why
did you charge so much for a glass of water?” asked Rabbi Salanter. The waiter
replied, “Monsieur, you must realize that you are not merely paying for a simple
glass of water. You are paying for the surroundings, the ambience. You are paying
for the gorgeous furniture, tableware, carpeting, and chandeliers, not to mention
the view!”

The answer struck a chord in Rav Yisrael’s heart. He hastened back to his lodging and
wrote a letter to his disciples. “For a long time I have puzzled by the fact that we
recite a very lofty and all-inclusive blessing for a plain glass of water saying,
Blessed are You, HaShem, our G-d, King of the universe, ‫שהכל נהיה בדברו‬, through
Whose word everything came to be. But from the words of waiter in Paris I learnt
that we are not merely thanking G-d for the glass of water. We are also expressing
our appreciation for the magnificent surroundings in which G-d serves the water to
us. We are thanking G-d for the fresh air we breathe as we drink the water, and for
the sun which gives us light and for the tree which shades us. In short, whenever
we thank G-d for one thing, we should use it as an opportunity to thank G-d for
everything.

-12-
www.parshapages.com
 Chassidic Understanding of Thanksgiving
Based on audio 10/26/06 from Rabbi Yitzchak Ginsburgh
Handout #9
Giving thanks is expressed in Hebrew ‫ תודה מודה יודה‬etc.
What is the root meaning? Five possibilities
‫ ידה‬3) ) thanksgiving; acknowledgment; or confession
‫הוד‬ Splendor (majesty)
‫הדד‬ Echo – thanks provides a response to another party

Spiritual source – level of Hod (one of the 10 sefirot)

A sefirah (pl. sefirot) is a channel of Divine energy or life-force. This most fundamental
concept of Kabbalah is that in the process of creation an intermediate stage was emanated
from G-d's infinite light to create what we experience as finite reality. These channels are
called the Ten Sefirot, Ten Divine Emanations, Ten Divine Radiances, Ten Divine
Eluminices, or Ten Divine Powers which are the basic terms and concepts of the inner
wisdom of the Torah which is called Kabbalah (more information, see
http://www.inner.org/sefirot/sefirot.htm)

Binah Chochmah
"Understanding" "Wisdom"
Da'at
"Knowledge"
Gevurah Chesed
"Might" "Loving-kindness"
Tiferet
"Beauty"
Hod Netzach
"Splendour" "Victory"
Yesod
"Foundation"

Malchut
"Kingdom”

Hod is the eight of the 10 Sefirot

Its position is eight from the top (‫ )ח‬or third from the bottom (‫)ג‬
the word ‫( חג‬festival)

-13-
www.parshapages.com
 Within each sefirah, exists each of the ten levels.
Thus, there are 10 levels of Hod within Hod
15 = (4) ‫( ד‬6) ‫( ו‬5) ‫ה‬

15) ‫( תקון לגאוה‬15) ‫)הוד‬

Chochmah
"Wisdom" Giving thanks can fix the negative attribute
of haughtiness
A sick person has closed or clogged
Binah
“pours”; Giving thanks opens one’s mind
"Understanding"
and heart
"‫ "ד‬is the one consonant in all the roots; poor
person characterizes "shiflut," "lowliness,"
Da'at the consciousness of possessing nothing of
"Knowledge" one's own
‫ דע לאמר תודה‬door to enter G-d’s dwelling place
below
Chesed
Gratis gift; underserved action of giving
"Loving-kindness"
Gevurah Release from prison of one’s negative
"Might" inclinations
Tiferet Compassionate act of giving another an
"Beauty" additional opportunity
Netzach Being victorious by freeing oneself from loss
"Victory" of consciousness from negative energy
Hod To thrust, to put out positive vibes into the
"Splendour" world
Yesod Procreate is the power of creation; potent
"Foundation" ability to “pass it on” to others
Malchut Concept of echo – spontaneous thanks, doing
"Kingdom” it over again and again

-14-
www.parshapages.com
 ACTIVITY #4

1 ‫( הוד‬thanks) – numerical value is 15

24 hours in the day
5 Decide which of the following concepts are from 15 or from 24:

________ Number of years the three Avos were together in this world

________ Verses that Avrohom, Yitzchak and Yaacov are listed in order

________ Steps in the Bais HaMikdash from the Ezras HaNashim to Ezras
Yisrael

________ Number of “Books” in Tanach

________ Waters of the Flood of Noach rose this number of Amos above the
highest mountain top

________ Number of hours that the Avos were involved in thoughts of heavenly
matters

________ Stages in the Hagadah and in the Divine Kindnesses of Dayainu

________ Number of Gifts to the Cohanim

________ Number of Mishmarin of Cohanim (serve a week in Bais

HaMikdash)

________ Years added to the life of Chizkiyahu HaMelek after doing Teshuvah

________ Number of generations from the Golden Calf to the destruction of

the First Bais HaMikdash

________ Favors done by G-d to the Jews in Mitzraim (‫יג‬-‫ ט‬,‫;)יחזקאל טז‬
materials donated to the Mishkah by the Jews (in response)

________ Number of times that the Cohanim are referred to as Leviim

________ Years that the Baal Shem Tov, The Maggid and the Alter Rebbe were
alive in this world together

________ Years that the Alter Rebbe, The Mitteler Rebbe and the Tzamech
Tzedek were alive in this world together

-15-
www.parshapages.com
 ANSWER SHEET

___15___ Number of Years The Three Avos Were Together in this World

___24___ Verses that Avrohom, Yitzchak and Yaacov are listed in order
___15___ Steps in the Bais HaMikdash from the Ezras HaNashim to Ezras
Yisrael

___24___ Number of “Books” in Tanach

___15___ Waters of the Flood of Noach rose this number of Amos above the
highest mountain top

___24___ Number of hours that the Avos were involved in thoughts of heavenly
matters

___15___ Stages in the Hagadah and in the Divine Kindnesses of Dayainu

___24___ Number of Gifts to the Cohanim

___24___ Number of Mishmarin of Cohanim (serve a week in Bais

HaMikdash)

___15___ Years added to the life of Chizkiyahu HaMelek after doing Teshuvah

___15___ Number of generations from the Golden Calf to the destruction of

the First Bais HaMikdash
___15___ Favors done by G-d to the Jews in Mitzraim (‫יג‬-‫ ט‬,‫;)יחזקאל טז‬
materials donated to the Mishkah by the Jews (in response)

___24___ Number of times that the Cohanim are referred to as Leviim

___15___ Years that the Baal Shem Tov, The Maggid and the Alter Rebbe were
alive in this world together

___24___ Years that the Alter Rebbe, The Mitteler Rebbe and the Tzamech
Tzedek were alive in this world together

-16-
www.parshapages.com
 Thankfulness Journal
(Assessment Lesson II)

Things I Am Thankful For Things I Said Thank You For

1

10

11

12

13

14

15

16

17

18

-17-
www.parshapages.com
 Input and Activities (Lesson III - Is Thanksgiving Kosher):
1. Ask the students for their initial reaction to the question, “Is Thanksgiving a
Kosher holiday to celebrate?”

2. Pass out and have the students read to themselves Handout #10, The History of
the American Thanksgiving.

3. Ask students to share their opinions regarding the current celebration of

Thanksgiving in America. Is the holiday of Thanksgiving essentially a religious
holiday, a secular holiday, or an ambiguous one?

4. Distribute and have the students read Handout #11 “A Kosher Holiday
Thanksgiving – one Rabbi’s viewpoint” and Handout #12 “A review of
Halacha”

Assessing Understanding (Lesson III):

Students should write a one-page statement to be recited at the family meal on
Thanksgiving (or a nearby family meal). The student should express if
Thanksgiving can (or should) be observed by Jews. They should include
examples from Jewish sources to support their point of view.

Closure – Handout #13, Poem in honor of Thanks Giving

-18-
www.parshapages.com
 The History of American Thanksgiving

Handout #10

Thanksgiving is a uniquely American holiday. It is no longer (and perhaps never was) a celebration
affiliated with any particular religion or faith, although some in America celebrate with religious
ceremonies. On a social level, it is celebrated by Americans of a broad variety of religious
backgrounds. One witnesses different forms of celebrating (1) Thanksgiving currently in America. Is
the holiday of Thanksgiving is essentially a religious holiday, a secular holiday, or an ambiguous
one. (2)

The History of American Thanksgiving (3)

Before any halachic analysis can be done, it is necessary to place the observance of the holiday of
Thanksgiving in America in the proper historical context. The first Thanksgiving day celebration was
held in response to the survival by the pilgrims of the particularly harsh winter of 1622/3. Not only
did the colonists themselves celebrate, but food was sufficiently plenty that even the Indians with
whom the colonists were at peace with were invited. This celebration took place on July 30, 1623 (in
the middle of the summer). Similar celebrations occurred throughout the New England area
throughout the 1600's. (4) However, they were only local (rather than national or even regional)
celebrations of Thanksgiving -- and only to mark the end of a particularly difficult winter -- until
1789. (5)

In 1789, Congressman Elias Boudinot of New Jersey proposed in Congress a resolution urging
President Washington to:

• Recommend to the people of the United States a day of public Thanksgiving and prayer to
be observed by acknowledging with grateful hearts the many and signal favors of the
Almighty G-d, especially by affording them an opportunity to establish a Constitution of
government for their safety and happiness. (6)

After quite a debate, President Washington issued the first National Thanksgiving Proclamation,
assigning November 26, 1789 as Thanksgiving and a national holiday. Washington stated in his
proclamation:

• Now, therefore, I do recommend and assign Thursday, the 26th day of November next, to
be devoted by the people of these States to the service of that great and glorious Being who
is the beneficent author of all the good that was, that is, or that will be; that we may then
all unite in rendering unto Him our sincere and humble thanks for His kind care and
protection of the people of this country previous to their becoming a nation; for the signal
and manifold mercies and the favorable interpositions of His providence in the course and
conclusion of the late war; for the great degree of tranquility, union, and plenty which we
have since enjoyed; for the peaceable and rational manner in which we have been enabled
to establish constitutions of government for our safety and happiness, and particularly the
national one now lately instituted; for the civil and religious liberty with which we are
blessed, and the means we have of acquiring and diffusing useful knowledge; and, in
general, for all the great and various favors which He has been pleased to confer upon us.
(7)

-19-
www.parshapages.com
Notwithstanding the religious eloquence of Washington's words (and even perhaps because of their
overtly religious theme (8)) Thanksgiving did not become a national holiday. From 1790 to 1863 there
were no national celebrations of Thanksgiving. Indeed, while proclamations of thanks were issued
by some presidents, all of the presidents for more than the next seventy years chose to ignore the day
as a national holiday of thanksgiving. (9)

It was not until 1846, when the unity of the country was again in controversy because of the
Missouri Compromise and the problems of slavery that the celebration of Thanksgiving as a national
holiday returned to the national agenda. From 1846 to 1863, Ms. Sara Joseph Hale, the editor of G-
dey's Lady Book (10) embarked on a campaign to turn Thanksgiving into a national holiday during
which workers would not be required to go to work. Her campaign culminated in President Lincoln's
Thanksgiving proclamation of 1863 -- the first such proclamation of a national Thanksgiving holiday
since 1789. Since 1863, Thanksgiving has been celebrated as a national holiday and a day of rest at
the end of November, either the fourth or fifth Thursday of the month. (11)

One might ask whether Jewish law should simply defer to the American law determination here that
Thanksgiving is a "secular" and not a religious holiday. Once this conclusion is reached, the claim is
made, little controversy remains. The simple answer is that American law adopts a definition of
"secular" that clearly is "religious" in the eyes of Jewish law. For example, in Cammack v. Waihee,(12)
a court determined that the holiday called "Good Friday" was a "secular" holiday. So too, the
Supreme Court has ruled that both Christmas and Channukah are "secular" holidays and have
"secular" displays that lack a religious theme. (13) Certainly Jewish law views neither of them as
"secular" and would not accept American law's definition of "secular" as binding on adherents of
halacha. (14)

FOOTNOTES
1. Two different types of "celebration" are discussed. The first, and most significant, is the eating of a festive holiday
meal with turkey and other forms of activity directly celebrating the day (such as attending a parade). The second is a
lesser form of celebration: the intentional scheduling of other types of celebratory events -- such as weddings -- on
Thanksgiving to take advantage of the fact that many do not work. Similar to that is the practice of changing the time
of daily prayer service to acknowledge this day as one in which people do not normally work.

2. Other articles discuss if turkey is a kosher bird fit for consumption throughout the year.

3. The celebration of Canadian Thanksgiving is a different issue from that of its American cousin. Canada celebrated its
first Thanksgiving in 1572, but the date of its modern Thanksgiving observance was not fixed until 1957, when the
second Monday in October (the same day as American Columbus day) was agreed on. There still is no common
agreement on the appropriate food to eat, and large numbers of individuals simply do not celebrate the holiday, even in
Canada. Indeed, there are some provinces that do not treat it as a holiday. For more on this, see Julianne
Margvelashvili, "Thanksgiving, the Canadian Way," Philadelphia Inquirer, November 9, 1994 at section B1. The
halachic issues involved are thus different.

4. Such as the Boston Thanksgiving celebration of February 22, 1630. As will be discussed in text accompanying note
63, the question of whether it would have been permissible for a Jew to join with the colonists in these spontaneous
celebrations is an issue different from whether one may celebrate Thanksgiving now.

5. This history of Thanksgiving is taken from R. & A, Linton, We Gather Together: The Story of Thanksgiving at pages
72-85 (1949).

6. 1 Annals of Cong. 914 (1789).

-20-
www.parshapages.com
7. See J. Richardson, Messages and Papers of the Presidents, 1:64. Washington continued, stating:

• And also that we may then unite in most humbly offering our prayers and supplications to the great Lord
and Ruler of Nations, and beseech Him to pardon our national and other transgressions; to enable us all,
whether in public or private stations, to perform our several and relative duties properly and punctually; to
render our National Government a blessing to all the people by constantly being a Government of wise, just,
and constitutional laws, discreetly and faithfully executed and obeyed; to protect and guide all sovereigns
and nations (especially such as have shown kindness to us), and to bless them with good governments, peace,
and concord; to promote the knowledge and practice of true religion and virtue, and the increase of science
among them and us; and, generally, to grant unto all mankind such a degree of temporal prosperity as He
alone knows to be best.

8. Indeed, Thomas Jefferson strongly objected to these pronouncements. He wrote:

Fasting and prayer are religious exercises; the enjoining them an act of discipline. Every religious society has a right to
determine for itself the times for these exercises, and the objects proper for them, according to their own particular
tenets; and this right can never be safer than in their own hands, where the Constitution has deposited it.

A. Lipscomb ed., Writings of Thomas Jefferson 11:429 (1904).

9. New York State attempted to revive the holiday of Thanksgiving in 1795. However, this attempt failed because of a
basic disagreement between various commercial interests over when the holiday should be celebrated.

Southern states, for many years before 1846, issued Thanksgiving day proclamations, many of which were overtly
Christian, and which raised considerable protests from the Jewish community. For example:

When James H. Hammond, governor of South Carolina, announced a day of "Thanksgiving, Humiliation, and Prayer"
in 1844, he ... exhorted "our citizens of all denominations to assemble at their respective places of worship, to offer up
their devotions to G-d their Creator, and his Son Jesus Christ, the Redeemer of the world." The Jews of Charleston
protested, charging Hammond with "such obvious discrimination and preference in the tenor of your proclamation, as
amounted to an utter exclusion of a portion of the people of South Carolina." Hammond responded that "I have always
thought it a settled matter that I lived in a Christian land! And that I was the temporary chief magistrate of a Christian
people. That in such a country and among such a people I should be, publicly, called to an account, reprimanded and
required to make amends for acknowledging Jesus Christ as the Redeemer of the world, I would not have believed
possible, if it had not come to pass".

M. Borden, Jews, Turks, and Infidels 142 n.2 (1984). Such overtly Christian proclamations have not been signed since
1860.

10. Roughly parallel to the modern Ladies Home Journal.

11. There was some controversy concerning the proper date for Thanksgiving, as in 1934 President Roosevelt switched
the day of Thanksgiving from the last Thursday in November to the second-to-last Thursday in November when
November has five weeks. This was done to change the nation's shopping pattern and increase spending. While some
objected to this mercantile approach to the holiday, Roosevelt -- and mercantilism -- triumphed and Thanksgiving has
been celebrated in the second to last week of November since that year.

12. 673 F.Supp. 1524 (D. Haw. 1987)

13. Lynch v. Donnelly, 465 U.S. 668 (1984); Allegheny v. American Civil Liberties Union, 492 U.S. 573 (1989).

14. This is noted quite clearly by Rabbi Menashe Klein, Mishnah Halacha 10:116, discussed infra.

-21-
www.parshapages.com
 A Kosher Holiday Thanksgiving
Handout #11

I was born into a modern American religious family on my father's side. I was especially proud to be
a fourth-generation American Jew. I played a great game of baseball, enjoyed reading the Sunday
funnies and celebrated American holidays.

My mother's family was the complete opposite. They all came from Europe and had no appreciation
for baseball or any American pastimes.

Growing up in the '50s I went to a small cheder, a Jewish school. Almost all of my classmates were
children of refugees.

One year I was introduced to a very strict, no-nonsense Jewish teacher - called a rebbe. This rebbe
had very little patience for me, as I was very different from his European students. I was an
American - a Yankee boy.

According to my rebbe's thinking, all American customs were taboo. They were considered "traif,"
non-kosher. Easter, Halloween, Thanksgiving and the Fourth of July were all jumbled into one big
no-no. They were American and were out of bounds!

He claimed that a Bible law forbids the Jewish nation to emulate the ways of other nations. He
would quote the biblical verse Leviticus 18:3: "Neither shall ye walk in their statutes; do not follow
their social customs."

However, not all Jews think that way, as we shall see.

A week before Thanksgiving my father called up my European grandparents and told them that he
had received an 18 pound turkey from his synagogue's caterer. This was a gift to our large family for
Thanksgiving. On Thursday we would have a Thanksgiving repast.

That Monday the rebbe made a speech. "Thanksgiving is forbidden. It is a pagan holiday. No Jewish
boy is allowed to eat turkey."

Now I was in trouble. I thought that if I ate turkey my teeth would fall out. What would I do? I told
my rebbe about the early Indians and the first Thanksgiving. I thought he would realize that
Thanksgiving could be considered a good deed for both Jews and Gentiles. I tried to tell him about
the friendly Indians; how they saved the starving Puritans; that the Thanksgiving meal reminds us of
the foods the Indians showed the settlers and it taught them how to survive through the rough
winters in the new world. This was a mitzvah, a good deed, to share and give thanks to G-d.

"Yingele (sonny boy), I told you we don't celebrate these holidays. It is forbidden to even listen to
your bubbemeises (tall tales)."

That night I told my dad that I wouldn't participate in a pagan holiday. "It's against the Bible," I said.
He flew into a rage. I thought he was going to clobber me.

-22-
www.parshapages.com
"You are an American, a fourth generation American. Be happy that you have a country that believes
in G-d. If anything, Thanksgiving is a Jewish idea." He told my mother that if this continues he will
take me out of that cheder, the Jewish school.

For the next few years my father bought a large turkey for Thanksgiving and we had two turkey
meals: one on the American Thanksgiving and one on the following Shabbos. We now celebrated
Thanksgiving on the Jewish holy day of Sabbath.

I thought that my dad had a point. Thanksgiving, indeed, was a holiday that fit into the Jewish idea
of remembering G-d's goodness in providing us with our needs. Thus, we could have Thanksgiving
every Sabbath.

I don’t remember if Thanksgiving became a kosher holiday or not, but we solved our family
dilemma.

On Oct. 3, 1863 Abraham Lincoln signed the original Thanksgiving Proclamation. In it he stated,
"We have been the recipients of the choicest bounties of heaven; we have been preserved these many
years in peace and prosperity; we have grown in numbers, wealth and power as no other nation has
ever grown.

"But we have forgotten G-d. We have forgotten the gracious hand which preserved us in peace and
multiplied and enriched and strengthened us, and we have vainly imagined, in the deceitfulness of
our hearts, that all these blessings were produced by some superior wisdom and virtue of our own.
Intoxicated with unbroken success, we have become too self-sufficient to feel the necessity of
redeeming and preserving grace, too proud to pray to the G-d that made us.

"It has seemed to me fit and proper that G-d should be solemnly, reverently and gratefully
acknowledged, as with one heart and one voice, by the whole American people. I do, therefore,
invite my fellow citizens in every part of the United States, and also those who are at sea and those
who are sojourning in foreign lands, to set apart and observe the last Thursday of November as a day
of Thanksgiving and praise to our beneficent Father who dwelleth in the heavens."

I think if my Rebbe would have seen this wonderful proclamation, then he might have joined us in
prayer at the Thanksgiving meal.

Rabbi Eli Hecht, Chabad of South Bay

Vice-President, Rabbinical Alliance of America
Phone:(310) 326-8234 Fax:(310) 326-1555, Cell:(310) 528-4812, E-mail rabbieh@aol.com

-23-
www.parshapages.com
 Is Thanksgiving Kosher?
Applying Jewish law to turkey day By Rabbi Michael Broyde
Handout #12
To most American Jews, even most Orthodox Jews, there is no question about the appropriateness of
celebrating Thanksgiving; to them, it is a secular holiday that represents values important in Judaism
and in American culture. To many traditionalist Jews, however, commemorating any non-Jewish
holiday raises questions about biblical and rabbinic law forbidding Jews to imitate non-Jewish
customs and traditions. In the following article, the author looks at the question from this vantage
point, demonstrating how one would apply halakhic (Jewish legal) reasoning to the issue of whether
it is permissible for Orthodox Jews to celebrate Thanksgiving.
Thanksgiving is a uniquely American holiday. It is no longer (and perhaps never was) a celebration
affiliated with any particular religion or faith, although some in America celebrate with religious
ceremonies….
The first and most significant issue in discussing whether it is halakhic [acceptable according to
Jewish law] to celebrate Thanksgiving is whether it is permissible to eat a Thanksgiving meal, with
the classical foods that American tradition indicates one should eat at this meal: turkey and cranberry
sauce. Among the authorities of the previous generation, three different positions have been taken on
this topic, and these three positions have each been accepted by various halakhic authorities of the
current generation.
The Legal Background
However, before these three positions can be understood, a certain background into the nature of the
prohibition against imitating Gentile customs must be understood. Tosafot [a medieval Talmud
commentary] understands that two distinctly different types of customs are forbidden by the
prohibition of imitating Gentile customs found in Leviticus 18:3. The first is idolatrous customs and
the second is foolish customs found in the Gentile community, even if their origins are not
idolatrous.
Rabbenu Nissim and Maharik disagree and rule that only customs that have a basis in idolatrous
practices are prohibited. Apparently foolish--but secular--customs are permissible so long as they
have a reasonable explanation (and are not immodest). Normative Halakhah follows the ruling of the
Ran and Maharik.
The Approach of Rabbi Feinstein
Rabbi Moshe Feinstein has four published responsa [rabbinic rulings] on the issues related to
celebrating Thanksgiving, all of which conclude that Thanksgiving is not a religious holiday but a
secular one. The first responsum, written in 1953, discusses the deliberate scheduling of weddings
and the like on religious holidays of other faiths. Rabbi Feinstein states:
"On the question of celebrating any event on a holiday of Gentiles, if the holiday is based on
religious beliefs [by the Gentiles], such celebrations are prohibited if deliberately scheduled on that
day; even without intent, it is prohibited because of marit ayin . . . The first day of year for them
[January 1] and Thanksgiving is not prohibited according to law, but pious people [balai nefesh]
should be strict."
Rabbi Feinstein reinforces his understanding that Thanksgiving is not a religious holiday in a
responsum published in 1980. He states:

-24-
www.parshapages.com
"On the issue of joining with those who think that Thanksgiving is like a holiday to eat a meal: Since
it is clear that according to their religious law books this day is not mentioned as a religious holiday
and that one is not obligated in a meal [according to Gentile religious law] and since this is a day of
remembrance to citizens of this country, when they came to reside here either now or earlier,
halakhah [Jewish law] sees no prohibition in celebrating with a meal or with the eating of turkey.
One sees similar to this in Kiddushin 66 that Yanai the king made a party after the conquest of
kochlet in the desert and they ate vegetables as a remembrance.
"Nonetheless it is prohibited to establish this as an obligation and religious commandment [mitzvah],
and it remains a voluntary celebration now; in this manner--without the establishment of obligation
or religious commandment--one can celebrate the next year too with a meal. But, I think, nonetheless
it is prohibited to establish a fixed day in the year for the celebration and it is only in the first year of
the event, like when Yanai conquered, and then they had a party, and not for permanence. There is
also a problem of adding commandments . . . Even though one can question the source, it is still a
real prohibition."
Thus, Rabbi Feinstein appears to rule that Thanksgiving is not a religious holiday, and there is no
problem of "Gentile holidays" while observing it. Nonetheless he prohibits its ongoing celebration as
an obligation on a particular day because he feels that it is a prohibited addition to the Jewish
calendar or creates a problem of adding commandments. It is clear that he sees no problem in
Thanksgiving's celebration as a Gentile holiday, and he appears to see no problem with eating a
turkey meal on that day as a matter of choice, and not obligation.
Rabbi Feinstein, in a recently published teshuva also written in 1980, seems to state that in fact there
is a prohibition to celebrate Thanksgiving, even though he acknowledges that Thanksgiving has no
religious content. In this teshuva he views such celebratory activity on Thanksgiving as irrational,
and thus prohibited as a form of imitating secular society. However, a close examination of that letter
reveals that the only time Rabbi Feinstein would consider that conduct prohibited is if it was done
with celebratory rituals associated with actually celebrating Thanksgiving, (perhaps reciting a text or
singing a song), and not merely eating a meal
Indeed, Rabbi Feinstein, in his fourth teshuva on this topic, clearly recognizes that even this is a
stricture, as it is predicated on the approach which argues that secular rituals that have no religious
origins are prohibited by the prohibition of imitating Gentiles, which he states is not the normative
halakhah, but a mere stricture. In this teshuva, he states that the responsa quoted above is to be
considered the normative one.
The Approach of Rabbi Soloveitchik
Rabbi Joseph B. Soloveitchik also agreed that Thanksgiving was not a Gentile holiday, and ruled that
it was permissible to eat turkey on Thanksgiving. Rabbi Hershel Schachter, in his intellectual
biography of Rabbi Soloveitchik, Nefesh HaRav, writes:
"It was the opinion of Rabbi Soloveitchik that it was permissible to eat turkey at the end of
November, on the day of Thanksgiving. We understood that, in his opinion, there was no question
that turkey did not lack a tradition of kashrut and that eating it on Thanksgiving was not a problem of
imitating gentile customs. We also heard that this was the opinion of his father, Rabbi Moshe
Soloveitchik."
Others have also recounted that Rabbi Soloveitchik ruled this way, and that he found it difficult to
comprehend how one could consider Thanksgiving a Gentile holiday or that it was prohibited to
celebrate it. Indeed, there were instances when Rabbi Soloveitchik implied to his students that he
and his family celebrated Thanksgiving, although shiur [class] was always held on Thanksgiving.

-25-
www.parshapages.com
The Approach of Rabbi Hutner
An exactly opposite approach to the rulings of Rabbis Feinstein and Soloveitchik appears to have
been taken by Rabbi Yitzchak Hutner. Rabbi Hutner argues that it is obvious and apparent that--
whatever the merit of celebrating Thanksgiving the first time in the 1600s--the establishment of an
annual holiday that is based on the Christian calendar is, at the very least, closely associated with
idol worship and thus prohibited.
Rabbi Hutner argues that such a celebration becomes a "holiday" through the creation of an annual
observance and celebrating Gentile holidays is obviously wrong. Rabbi Hutner concludes: "In truth,
one must distance oneself from these types of customs and even from those events that are similar to
these types of customs . . . The truth is simple and obvious."…
Conclusions
Three conclusions to this article are worth noting:
Three basic approaches are taken by contemporary decisdors (poskim) on the question of celebrating
Thanksgiving. Some rule that Thanksgiving is not a Gentile holiday, but yet limit "celebration." They
would, apparently, permit eating a turkey meal. Others prohibit any form of involvement in
Thanksgiving, as they rule it a Gentile holiday. Yet others view the day no different from
Independence Day and allow any celebration appropriate for a secular observance.
Indeed, there remains a basic dispute that permeates this review and divides contemporary American
halachic authorities of the last 75 years. The relevant issue is whether it is appropriate to distinguish
between "secular society," "Gentile society," and "idol-worshiping society" in modern American
culture. The validity of this distinction--which was not generally made by the decisors of Eastern
Europe 200 ago for the society of that time and place--is extremely relevant to a broad variety of
halachic issues related to contemporary American society.
Like many areas of Jewish law where there is a diversity of legitimate approaches, individuals
should follow the practices of their community, family or rabbi, all the while respecting and
accepting as halachicly permissible other community's practices. It is for the ability to respect and
accept as legitimate the conduct of fellow observant Jews--sanctioned by rabbinic authority--that
true thanksgiving to the Almighty is needed.
This article has so far avoided any discussion of normative halacha. Such cannot, however, be
avoided, at least in a conclusion. It is my opinion that this article clearly establishes that:
1) Thanksgiving is a secular holiday with secular origins;
2) While some celebrate Thanksgiving with religious rituals, the vast majority of Americans do not;
3) Halacha permits one to celebrate secular holidays, so long as one avoids doing so with people
who celebrate them through religious worship; and
4) So long as one avoids giving the celebration of Thanksgiving the appearance of a religious rite
(either by occasionally missing a year or in some other manner making it clear that this is not a
religious duty) the technical problems raised by Rabbi Feinstein and others are inapplicable.
Thus, Halacha permits one to have a private Thanksgiving celebration with one's Jewish or secular
friends and family. For reasons related to citizenship and the gratitude we feel towards the United
States government, I would even suggest that such conduct is wise and proper.

Michael Broyde is law professor at Emory University, rabbi of the Young Israel in Atlanta, and a
dayan (judge) in the Beth Din (religious court) of America.

-26-
www.parshapages.com
 Handout #13
Poem in honor of Turkey Day

When I was a young turkey, new to the coop,

My big brother Mike took me out on the stoop
Then he sat me down, and he spoke real slow,
And he told me there was something that I had to know;

His look and his tone I will always remember,

When he told me of the horrors of..... Bleak November;
"Come about August, now listen to me,
Each day you'll get six meals instead of just three,"

"And soon you'll be thick, where once you were thin,

And you'll grow a big rubbery thing under your chin;"
"And then one morning, when you're warm in your bed,
In'll burst the farmer's wife, and hack off your head;"

"Then she'll pluck out all your feathers so you're bald 'n pink,
And scoop out all your insides and leave ya lyin' in the sink;"
"And then comes the worst part" he said not bluffing,
"She'll spread your cheeks and pack your rear with stuffing".

Well, the rest of his words were too grim to repeat,

I sat on the stoop like a winged piece of meat,
And decided on the spot that to avoid being cooked,
I'd have to lay low and remain overlooked;

I began a new diet of nuts and granola,

High-roughage salads, juice and diet cola;
And as they ate pastries, chocolates and crepes,
I stayed in my room doing Jane Fonda tapes;

I maintained my weight of two pounds and a half,

And tried not to notice when the bigger birds laughed;
But 'twas I who was laughing, under my breath,
As they chomped and they chewed, ever closer to death;

And sure enough when Bleak November rolled around,

I was the last turkey left in the entire compound;
So now I'm a pet in the farmer's wife's lap;
I haven't a worry, so I eat and I nap;

She held me today, while sewing and humming,

And smiled at me and said;
"Ess Ess little birdy, Chanuka is coming..."

-27-
www.parshapages.com