Is it proper to make a large July 4th barbecue get-together?
The Torah teaches us that we are not permitted to follow the practices or imitate the customs of the non-Jewish inhabitants of the lands in which we live (Vayikra 18:3; see also 20:23). The Rambam (Hilchos Avodas Kochavim 11:1-3) and the Shulchan Aruch (Yoreh Deah 178:1) rule that this prohibition includes even adopting their hairstyles and mode of dress. Nonetheless, there is still some question as to exactly which types of “non-Jewish” behaviors are prohibited. It emerges from the words of Tosafos (in Sanhedrin 52b, d”h ela, and in Avodah Zarah 11a, d”h v’iy) and other Rishonim that the prohibition covers two primary categories of such behaviors: those that have religious connotations, that is, activities done by non-Jews as part of their religious mandates and are thus forbidden for us so as not to indicate any identification on our part with any other religion; and those that have no rational basis at all, but are rather arbitrary and even nonsensical in nature, but are forbidden to us despite the absence of any religious intent.
Regarding this latter category, some Rishonim argue that the prohibition applies only if the conduct is completely random or irrational, meaning that there is no logical or understandable basis for it. If, however, there is a valid rationale for it, such as to show honor or call people’s attention to something, it is permissible (see, for example, Shu”t Maharik No. 88, who discusses the propriety of a Jewish doctor wearing a garment commonly worn then by non-Jewish doctors to identify themselves as physicians). This position is accepted by the Rema in the Shulchan Aruch there. While there are those, perhaps most notably the Vilna Gaon, who disagree and assert that emulating even non-Jewish behavior which can be comprehended is forbidden (see Biur HaGra there, No. 7), the consensus among the poskim seems to be that as long as there is a sensible reason for engaging in a particular activity, and its origins are not rooted in any religious practice, we as Jews may perform it as well, even though it is associated with or perhaps was established by non-Jews, as it is not included in this prohibition.
The observance by Americans of the Fourth of July as Independence Day has absolutely no religious background or overtones to it. It is a completely “secular” holiday, marking the signing of the Declaration of Independence on this date in 1776 and celebrating the birth of this nation. As such, it is acclaimed as a joyous day by those who reside in and appreciate the advantages of this land regardless of the religious or other belief system to which they may subscribe. From this perspective, it would make sense for observant Jews to participate as well in at least acknowledging this celebratory day, as we too are citizens of this country, where we have, with Hashem’s help, been provided with relative safety and security as a people and have enjoyed the right to practice our religion freely. Indeed, Rav Moshe Feinstein referred in a different context (Shu”t Igros Moshe, Choshen Mishpat 2:29) to the government of the United States as one which stands for kindness from which we Jews, who have previously suffered so much persecution in other lands, have certainly benefitted greatly.
It is also important to note that there are no specific rules and regulations as to exactly how to celebrate on July 4. The common practice of having barbecues most likely resulted from the practical reality that the holiday falls out during the summer, when the weather generally lends itself to such an activity. The fact that many people get together for such barbecues is, again, the result of the practical idea that most people are off from work on that day and it is thus a matter of convenience. But there is certainly no “requirement” for people to get together and have a barbecue. In light of this, it would seem that there is nothing wrong with joining others for a barbecue on the Fourth of July if one wishes to do so, though one should not, in order to avoid even the appearance of a religious responsibility, consider doing so to be an obligatory annual event – but rather more of an informal get-together on a day when it may be proper to take note of that with which we have been blessed, baruch Hashem, in this country.
– Rabbi Michael Taubes has been involved in Jewish education, formal as well as informal, for over 40 years, serving both in the classroom and in various administrative posts. He is presently a Rosh Yeshiva at RIETS and Yeshiva University High School for Boys. In addition, he is the spiritual leader of Congregation Zichron Mordechai in Teaneck, N.J.
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For many years, Agudath Israel of America held its national convention over Thanksgiving weekend. The organizers were very careful to convey that they were not celebrating Thanksgiving per se – the foods that would traditionally be found at a Thanksgiving dinner were not served – but there is little doubt that the scheduling was not coincidental. Rather, given that most Americans have precious few vacation days, holding the conference on a long holiday weekend was simply an easy way to accommodate people who would otherwise have to miss work to attend the convention.
For thousands of years, the Jewish people have had to coordinate multiple calendrical systems. The very first Mishnah in Avodah Zarah addresses the concerns that arise around commerce before and after pagan holidays. The Rishonim address situations where a Jew is asked to slaughter an animal for a Muslim holiday. For hundreds of years, printed Hebrew calendars include the dates of Christian holidays, which sometimes occasioned large fairs and at other times meant that it would be prudent for Jews to make themselves scarce. In short, while we maintained our own calendar, our lives were also governed in part by the calendar of the prevailing culture.
This brings us to the question of July 4. As we discussed in an earlier column (on giving Chanukah presents), there are two basic understandings of the prohibition to “walk in the ways” of the gentiles. While the Vilna Gaon takes a stricter view, the mainstream view follows Rema, Maharik, and Ran, namely, that any gentile practice that is rooted in sound reason is permissible, even for adults. July 4, when the weather is nice and people have off from work, presents a great opportunity to engage in outdoor activities and get together with friends and family that we seldom see. And, of course, barbecue is certainly rooted in sound reason; better, as the Ran expresses it, is a “davar she-yesh bo ta’am,” literally “something that has flavor”!
– Rabbi Elli Fischer is a translator, writer, and historian. He edits Rav Eliezer Melamed’s Peninei Halakha in English, cofounded HaMapah, a project to quantify and map rabbinic literature, and is a founding editor of Lehrhaus. Follow him @adderabbi on Twitter or listen to his podcast, “Down the Rabbi Hole.”
