Jewish Faith And Gambling
The Biggest Changes in the Gambling and Sports Betting Industry By Contributing Author Similar to any other industry, sports betting is prone to changing consumer behavior, and the transformations. Although gambling is not expressly addressed by the Torah itself, regular gambling is prohibited by Jewish law as a form of stealing. One common explanation is that both parties expect to win and certainly didn’t want to lose.
Most endeavors that mandate irrational and overly chancy behavior are forbidden by the Jewish tradition. Gambling is one of the prevalent modern activities that may make for fun sport in.
Gambling was known to the ancient world. Games of chance were an appreciated pastime, often turning into addiction, among the Greeks – Herodotus relates that the Lydians supposedly invented some games (History 1:94); among the Romans, who are known to have bet heavily on chariot races; and among the Teutons, of whose gambling habits Tacitus states that in their less sober moments they even gambled themselves into slavery (Germany, 24). While the Hebrews were also acquainted with gambling (Judg. 14), it was only from mishnaic days onward that the rabbis took a definitive attitude toward gambling.
Professional and Compulsive Gambling
Professional gambling in any shape or form, whether among Jews or non-Jews, was severely frowned upon. The professional gambler was considered a parasite who was engaged in a useless endeavor and contributed nothing to better the world. Some rabbis went so far as to declare the professional gambler a robber whom the Mishnah (Sanh. 3:3) disqualified from giving testimony; he was looked upon as a spineless wastrel who, instead of engaging in the study of Torah or in the pursuit of an honest livelihood (Maim., Comm. to Mishnah, Sanh. 3:3), frittered his time and efforts away on a demeaning occupation and unseemly conduct (Rabban (ed. 1920), 224d; Mordekhai, Sanh. nos. 690, 695).
The rabbis recognized the inability of the compulsive gambler to control his passion for the game (Shiltei ha-Gibborim, Sheb. 756), considered him a moral weakling, and consequently dealt with him severely. One medieval rabbi advised: 'Do not show pity to the gambler who pleads 'pity me in order that I may not be shamed and disgraced by him who has won a gulden.' Better he be disgraced…' (Judah he-Ḥasid, Sefer Ḥasidim, ed. by R. Margaliot (1957), no. 1026; cf. no. 400). So vehement was his opposition to the gambler that if the latter were to lose his money and require assistance from charity, it was to be denied to him.
Public calamities that befell the Jewish community were often considered the consequence of, and the punishment for, excessive gambling. In 1576, in Cremona, three scholars proposed a ban on gambling after a pestilence had abated. They maintained that the popular passion to gamble was the main source of all calamities that had befallen the community. A similar view had been expressed earlier by Judah Katzenellenbogen (Isaac Lampronti, Paḥad Yiẓḥak, 3 (Venice, 1798), 54a).
Effects of Gambling
Community leaders, keenly aware of the painful and destructive effects of gambling upon an individual's character, meted out severe punishment. Gambling debts could not be collected through the Jewish courts (Resp. Rashba, vol. 7, no. 445). The gambler was often placed under ban, dismissed from the burial society (ibid., nos. 244, 270; Resp. Rosh 13:12), at times prohibited from holding his wedding in the synagogue courtyard (Loewenstein, in JJLG, 8 (1910), 184f.), not called to the Torah (Finkelstein, Middle Ages, 282–95), etc. Family life was also disrupted by gambling habits, and there is much evidence readily available to show how difficult relationships were between gamblers and their wives (Resp. Rashba, vol. 2, nos. 35, 286; vol. 7, no. 501; Rosh, resp. 82:2, inter alia). Women refused to live with such husbands; wife-beating and drinking were common (Zikhron Yehudah no. 71; responsa Maharyu no. 135) and the education of children was jeopardized (Rosh, resp. 82:2). Repelled by the conditions under which they were forced to live, gamblers' wives often sought divorce. The gambler's desertion of his family was not an uncommon occurrence. One moralist even suggested that women should join their husbands in their acts of gambling in order to save their marriages (Moses of Jerusalem (Moses Henochs), Brant-Shpigel, ch. 10).
Gambling was denounced not only by Jewish law and by Jewish moralists, but its evils and terrible consequences were warned against by popular folk singers, in colloquial expressions, and in proverbs. 'Gambling poems,' describing the sorrow of a home where the man gambles, speak pitifully of the mental anguish of the gambler's 'widow,' the hidden tears, and the neglect of the children.
Curbs on Gambling
Jewish writings mention many gamblers who made conscious efforts to curb their passion and activities. A common practice among them was to take an oath not to indulge in games of chance, although this usually resulted in a double violation: gambling and breaking a vow. The vows varied: some gamblers set a time limit to their vows; others excluded specific days or special occasions; while still others only refrained from placing monetary stakes, but played, for example, for stakes of fruit (Resp. Rashba, vol. 3, no. 305; Maharshal, resp. no. 185). Rabbis discouraged hasty vows, realizing that these did not lessen the lure of games of chance.
Exemptions
Communal restrictions to suppress gambling were often enacted; the frequency of these enactments, however, shows how futile the prohibitions were and how popular the games. Taking into consideration the attraction of games and gambling, the enactments were flexible: on many festive occasions (e.g., Ḥanukkah, Purim, the intermediary days of Passover and Sukkot, and the New Moon) the restrictions were lifted (Israel Bruna, resp. no. 136). Special family occasions also received communal dispensation for gambling (Finkelstein, Middle Ages, 228–42, 284–91). In general, however, the prohibitions were enforced and accompanied by severe penalties: excommunication and flagellation were commonly meted out to transgressors (Resp. Rashba, vol. 7, nos. 244, 270); fines were imposed and honorary functions within the synagogue withheld.
Types of Games of Chance
The medieval gambler was enticed by all sorts of games. Dice were known from ancient times, and games such as 'odds or evens' played with pebbles, knucklebones, and bowling were also quite old. Games with nuts, although often played by children, were also a pastime for the gambler (Haggahot Mordekhai, Sanh. nos. 722–3; Resp. Maharam of Rothenburg, ed. Prague, no. 94). Not until the 15th century did cards capture the fancy of the Jewish masses (I. Abrahams, Jewish Lifein the Middle Ages (19322), 415ff.). Tennis, popular among the Jews of Italy during the 16th century, was, just as chess, not merely played as a pastime but enormous stakes were wagered upon the outcome of such matches (Henderson, in JQR, 26 (1935/36), 5; for cards and chess see *Games). By the 18th century, lotteries were very popular. The different types of gambling were not universal; each country had its own fads and favorite games.
Many authorities felt that it was permissible to indulge in games of chance on occasions (Mordekhai, Sanh. 690f.). Gambling, however, carried with it a stigma; but while public opinion looked down upon it, all the private and communal efforts to stem the tide of gambling did not stop Jews from indulging frequently. One scholar even urged the abolition of all decrees against gambling since men could not withstand such temptation (Mordekhai, Shev. 787).
Synagogue Gambling
Gaming in the synagogue was not uncommon; a sharp contrast was drawn, however, between the usual forms of gambling and cases where the primary motive was not personal gain. A multitude of responsa cite instances where the winnings at games of chance were not considered fruits of sin (e.g., Resp. Maharam of Rothenburg, ed. Prague, no. 493). One of the clearest statements was made by Benjamin *Slonik who differentiated between gambling for private gain and that in which the winnings, even if only in part, went to charity. He saw no violation in the latter case and demanded full payment of gambling debts to charity. There were many instances where the rabbis and communities joined in games of chance. One rabbi ruled that he who wins at a lottery should pronounce the blessing She-Heḥeyanu; should one win together with a
These findings might have bearing on the modern controversy over congregationally sponsored bingo and card games organized to raise funds to meet the tremendous budgets of the synagogues. Jewish history and rabbinic literature shows that such methods are not new. Synagogues and communities have indulged in similar games in the past, and the revenues have been used to meet their financial obligations. Rabbis not only did not frown upon such acts but frequently encouraged them. The *United Synagogue of America at successive conventions has, however, ruled that bingo is a form of fund-raising not to be permitted by their congregations, the opinion being that it is not in keeping with the spirit of Judaism.
BIBLIOGRAPHY:
L. Loew, Die Lebensalter in der juedischen Literatur (1875), 323–37; V. Kurrein, in: MGWJ, 66 (1922), 203–11; I. Rivkind, in: Tarbiz, 4 (1932/33), 366–76; idem, in: Horeb, 1 (1934), 82–91; idem, Der Kamf kegen Azartshpilen bay Yidn (1946); I. Jakobovits, Jewish Law Faces Modern Problems (1965), 109–12; L. Landman, in: JQR, 57 (1966/67), 298–318; 58 (1967/68), 34–62; idem, in: Tradition, 10:1 (1968/69), 75–86; I. Abrahams, Jewish Life in the Middle Ages (19322), 397–422; ET, 2 (1949), 113; 5 (1953), 520–2; J. Bazak, in: Ha-Peraklit, 16 (1960), 47–60; idem, in: Sinai, 48 (1961), 111–27. ADD. BIBLIOGRAPHY: M. Elon, Ha-Mishpat ha-Ivri (1988), 1:193f, 576, 658, 665; idem, Jewish Law (1994), 1:218f.; 2:710, 814, 822; M. Elon and B. Lifshitz, Mafte'ah ha-She'elot ve-ha-Teshuvot shel Ḥakhmei Sefarad u-Ẓefon Afrikah (legal digest), 1 (1986), 15; B. Lifshitz and E. Shohetman, Mafte'aḥ ha-She'elot ve-ha-Teshuvot shel Ḥakhmei Ashkenaz, Ẓarefat ve-Italyah (legal digest) (1997), 13; Sh. Warhaftig, Dinei Ḥozim be-Mishpat Ivri (5735 – 1975), 212–31; idem, 'The Contract Involved in Lotteries and Gambling According to Jewish Law,' in: Sinai, 71 (5732 – 1972), 229–40; B. Lipschitz, Asmakhta – Ḥiyyuv ve-Kinyan be-Mishpat ha-Ivri (1988), 81–83; A.C. Shapira, 'Purchasing Lottery Tickets,' in: Teḥumin, 5 (1984), 301–2; Y. Cohen, 'A Married Woman's Winning the Lottery,' in: Teḥumin, 5 (1984), 303–14.
Sources:Encyclopaedia Judaica. © 2008 The Gale Group. All Rights Reserved.
Customs and Observances
Hanukkah, a joyous celebration of family, freedom, and light, is a holiday primarily celebrated at home, beginning on the 25th day of the Hebrew month of Kislev (usually falling in December) and lasting for eight days. At what is the coldest, darkest time of the year for many people, we celebrate by bringing light and warmth into our homes, into our communities and into the world around us. In the TalmudTalmudתַּלְמוּדThe Jewish legal work that comprises the Mishnah and the Gemara. There are two works of Talmud: The Palestinian Talmud was compiled between 200-450 C.E. in the land of Israel and is also called the Jerusalem Talmud or Talmud Yerushalmi. The Babylonian Talmud or Talmud Bavli was compiled in Babylonia between 200-550 C.E. , the rabbis taught that the mitzvah mitzvahמִצְוָהLiterally, “commandment.' A sacred obligation. Jewish tradition says the Torah contains 613 mitzvot Mitzvot refer to both religious and ethical obligations.of Hanukkah, the commandment at the heart of the observance of the holiday, is a “candle for each man and his household” (the modern Reform understanding is that this text refers to everyone, not just men). So the actual mitzvah, or commandment, of Hanukkah is to kindle the Hanukkah lights at home, ideally with family and friends!
Blessings are recited when lighting the candles, which are held in a nine-branched menorahmenorahמְנוֹרָהSeven- or nine-branched candelabra; commonly refers to the nine-branched Hanukkah lamp; plural: menorot. (also called a hanukkiyahhanukkiyahחֲנֻכִּיָּהNine-branched candelabra used during Hanukkah – eight branches for each night of the holiday, plus another branch (often taller, central, or more prominently displayed) for the shamash (helper) candle, which is used to light the others.). In some families, members of the household, including the children, light their own Hanukkah menorah. Many families use the eight-day period of Hanukkah to spend time together each night.
Another mitzvah of Hanukkah is pirsum hanes, the public proclamation of the miraculous events that transpired in the days of the MaccabeesMaccabeesמַכַּבִּיםThe family of five sons who led the revolt against the Hellenization of Jerusalem and became the heroes of the Hanukkah story.. A number of Hanukkah observances are connected with this requirement. The Hanukkah lights are lit at sundown, the time when passers-by are most likely to see them. When possible, the menorah is placed in a window or elsewhere in the home so that it can be seen from the outside. This custom is especially prevalent in Israel, where cities and towns hold public menorah-lighting ceremonies and the entire country is full of candles, bright with the celebration of the Festival of Lights.
Ritual Objects
Ritual objects associated with Hanukkah include the menorah and the dreideldreidelסְבִיבוֹן'Spinning top' in Yiddish (derived from German); 'sevivon' in Hebrew; toy used in a children's Hanukkah game..
Menorah is a Hebrew word meaning “candelabrum” and sometimes refers to the nine-branched ceremonial lamp in which the Hanukkah candles are placed and blessed each night of the holiday. The nine branches include eight branches, one for each day of the holiday, and one branch for the shamashshamashשַׁמָּשׁHelper candle used to light the other candles in a menorah. candle that is used to light the other candles. In ancient times, oil was used in the menorah. Over time, candles were substituted for oil. The Hanukkah menorah can also be called a hanukkiyah.
The word dreidel derives from a German word meaning “spinning top,” and is the toy used in a Hanukkah game adapted from an old German gambling game. (Historically, Hanukkah was one of the few times of the year when rabbis permitted games of chance.) The four sides of the top bear four Hebrew letters: nun, gimel, hey, and shin. Players begin by putting into a central pot or “kitty” a certain number of coins, foil-wrapped chocolate disks known as geltgeltכֶּסֶף'Money' (Yiddish); often given as a Hanukkah gift; used for playing dreidel.,nuts, buttons or other small objects. Each player in turn spins the dreidel and proceeds as follows:
- נnun – take nothing
- גgimel – take everything
- הhei – take half
- ש shin – put one in
Over time, the letters on the dreidel were reinterpreted to stand for the first letter of each word in the Hebrew statement, “Neis gadol hayah sham,” which means “A great miracle happened there” and refers to the defeat of the Syrian army and the re-dedication of the Temple. In Israel, one letter on the dreidel differs from those used in the rest of the world. The shin has been replaced with a pey, transforming the Hebrew statement into “Neis gadol hayah po,” which means “A great miracle happened here.”
Music
Jewish Faith And Gambling Day
For many families and communities, singing is a particularly joyous part of Hanukkah celebrations. There are many traditional and contemporary songs for the holiday, and videos and recordings are widely available online.
“Maoz Tzur” (“Rock of Ages”) is customarily sung after the lighting of the candles each night, and at other times throughout the holiday. It was composed in Europe in the 12th or 13th century.
“I Have a Little Dreidel” is a modern-day children’s song frequently sung during the Festival of Lights. Other holiday favorites include “Hanukkah, Oh Hanukkah;” “Sivivon, sov, sov, sov,” a Hebrew folksong; “Light One Candle,” written by Peter Yarrow; and “The Latke Song,” by Debbie Friedman, z'l, the renowned Jewish singer and songwriter.
Food
Latkeslatkeלְבִיבָה'Pancake' (Yiddish); fried potato pancake often eaten on Hanukkah; plural: latkes. and sufganiyotsufganiyotסֻפְגָּנִית'Jelly doughnuts;' traditionally eaten in Israel during Hanukkah; singular: sufganiyah.—foods cooked in oil—are customarily eaten during Hanukkah and serve as a symbol of the legend of the jar of oil that lasted for eight days. In Israel, pastry shops specialize in creating delicious and creative sufganiyot. Also popular are bimuelos (fried dough puffs), sfenj (North African yeast doughnuts), and keftes de prasas (fried leek patties).
Synagogue Rituals
Inclusions in our worship services held during Hanukkah are the additions of the Al HaNisim (“for the miracles”) passage in the AmidahAmidahעֲמִידָהLiterally, “standing.” A central prayer of the worship service, often recited privately. A chain of blessings in which the first three and final three are always the same, and the intermediate blessings change based on the day (i.e., Shabbat, weekday, holidays). Also called the Sh’moneh Esreih (literally, “eighteen”) and HaT’fila (literally, “the Prayer”). (the central prayer in worship, recited while standing) and in Birkat HaMazonBirkat HaMazonבִּרְכַּת הַמָּזוֹןBlessing after meals. A series of blessings recited after meals, including blessings that express gratitude for sustenance, the land, Jerusalem, and the positive relationship between God and the Jewish people. There are liturgical variations/additions to Birkat HaMazon for Shabbat, festivals, and weddings..
In some congregations, on the Shabbat during Hanukkah families are invited to bring their own hanukkiyot to Friday night services and everyone lights them together in community.
In addition, we read special Torah portions during the holiday. The Torah reading for each day of Hanukkah is taken from Numbers 6:22-8:4, which recounts the dedication of the Mishkan (temporary, moveable place of worship) by the Israelites in the desert. On Shabbat during Hanukkah, we read the regular weekly portion. During Hanukkah, the haftarah haftarahהַפְטָרָהSelection from the Prophets read or chanted after the weekly Torah portion; plural: haftarotreadings are Zechariah 4:1-7 and I Kings 7:40-50.
Preparing for the Holiday
To prepare to celebrate Hanukkah at home, you will need candles and a Hanukkah menorah with nine candle holders (also called a hanukkiyah), or, as is the custom in some families, one menorah for each member of the family. (For those living in places where open flames aren’t allowed or are unsafe, or those who are traveling, electric menorahs are widely available.) You also can decide together as a family how to celebrate each night of the holiday – whether with activities, cooking, or by bringing a social justice element to the holiday.
Many families like to exchange gifts during Hanukkah, and some families also use the opportunity to give charitable gifts. Designating the sixth evening as the Ner Shel Tzedakah (“Candle of Righteousness”) offers an opportunity to learn about poverty or other social justice issues and to make a donation or engage in other activities related to a cause that is important to you and/or your family. This social justice gift guide offers suggestions that emphasize tikkun olamtikkun olamתִּקּוּן עוֹלָם'Repair of the world;' Jewish concept that it is our responsibility to partner with God to improve the world. A mystical concept of restoration of God's holiest Name to itself and the repair of a shattered world. Often refers to social action and social justice..
Lighting the Hanukkah Candles
Jewish Faith Gambling
From one Hanukkah to the next, it can be a challenge to remember in which direction to add candles and in which direction to light them. Here’s what you need to know: When the menorah is facing you, the candle for the first night is placed in the right-most holder of the eight-branched menorah and the shamashshamashשַׁמָּשׁHelper candle used to light the other candles in a menorah.is placed in its holder, which is raised or otherwise distinguished from the rest of the candleholders.
Anyone may chant or recite the blessings by lighting and holding the shamash, reciting the blessings, and then using the shamash to light the candles (from left to right, so that the kindling begins with the newest light).
Two blessings are chanted or recited every night of Hanukkah. The first is a blessing over the candles themselves. The second blessing expresses thanks for the miracle of deliverance. A third blessing – the Shehecheyanu prayer, marking all joyous occasions in Jewish life – is chanted or recited only on the first night.
Jewish Faith And Gambling Act
On each successive night, an additional candle is placed to the immediate left of the previous night’s candle, and the candles are lit from left to right, so the kindling begins with the newest light. Since these lights are holy, we aren’t supposed to make practical use of them (e.g., using them to see or read by, or lighting other candles with them); therefore, we use the shamash to light the ones that mark each night of the holiday.