You shall not copy the practices of the land of Egypt where you dwelt, or of the land of Canaan to which I am taking you; nor shall you follow their laws.
אין הולכין בחוקות העובדי כוכבים (ולא מדמין להם) (טור בשם הרמב"ם) ולא ילבש מלבוש המיוחד להם ולא יגדל ציצת ראשו כמו ציצת ראשם ולא יגלח מהצדדין ויניח השער באמצע ולא יגלח השער מכנגד פניו מאוזן לאוזן ויניח הפרע ולא יבנה מקומות כבנין היכלות של עבודת כוכבים כדי שיכנסו בהם רבים כמו שהם עושים : הגה אלא יהא מובדל מהם במלבושיו ובשאר מעשיו (שם) וכל זה אינו אסור אלא בדבר שנהגו בו העובדי כוכבים לשם פריצות כגון שנהגו ללבוש מלבושים אדומים והוא מלבוש שרים וכדומה לזה ממלבושי הפריצות או בדבר שנהגו למנהג ולחוק ואין טעם בדבר דאיכא למיחש ביה משום דרכי האמורי ושיש בו שמץ עבודת כוכבים מאבותיהם אבל דבר שנהגו לתועלת כגון שדרכן שכל מי שהוא רופא מומחה יש לו מלבוש מיוחד שניכר בו שהוא רופא אומן מותר ללובשו וכן שעושין משום כבוד או טעם אחר מותר (מהרי"ק שורש פ"ח) לכן אמרו שורפין על המלכים ואין בו משום דרכי האמורי (ר"ן פ"ק דעבודת כוכבים):
1. Not To Dress Like A Non-Jew, 3 paragraphs: One [i.e., a Jew] should not follow the customs of non-Jews (nor should one try to resemble them) (Tur in the name of the Rambam). One should not wear clothing that is particular to them; one should not grow forelocks on one’s head like the forelocks on their heads; one should not shave the sides [of one’s head] and grow one’s hair in the middle of one’s head [like they do]; one should not shave the hair in front of one’s face from ear to ear and let one’s hair grow [in the back] [like they do]; one should not build places [i.e., buildings]—like the non-Jews’ temples—so that large groups of people will enter them, like [non-Jews] do. RAMA: Rather, [a Jew] should be distinct from them [i.e., non-Jews] in one’s manner of dress and in all of one’s actions.
But all of [these restrictions] apply only to things that non-Jews do for the sake of licentiousness. For example, they are accustomed to wearing red clothing, which is princely clothing, and other clothing that is similarly immodest. [These restrictions also apply] to things that they are accustomed to doing because of a custom or rule that does not have [any underlying] reason, out of concern that [a Jew who does such things will follow the] “ways of the Amorites” (e.g. superstitions) and that it is tainted by idol worship inherited from their ancestors. But things that they are accustomed to doing for a useful purpose—such as their custom for expert doctors to wear particular clothing so that the doctors will be recognized as specialists—one is permitted to wear [such clothing]. (Maharik Shoresh 88) Similarly, things that are done out of respect or another reason, it is permitted [for one to do such things]. And therefore they said one may burn [the items of deceased] kings, and there is not in this “the ways of the Amorites.” (R"an, Chapter of the Laws of Non-Jews)
~ Clearly forbidden:
1. holidays that are obviously religious for the non-Jews
2. licentious behavior
3. superstitions
~ Clearly not forbidden:
1. useful/rational practices (identifying clothing)
2. practices done out of respect (secular holidays, bowing in front of royalty)
~ What are the areas where things are not clear?
Rabbi Samson Raphael Hirsch (Horeb, 505):
“You may imitate the nations among whom you live in everything which has been adopted by them on rational grounds, and not on grounds which belong to their religion or are immoral; but do not imitate anything which is irrational or has been adopted on grounds derived from their religion, or for forbidden or immoral purposes. You may not, therefore, join in celebrating their holy days, or observe customs which have their basis in their religious views. You must not, however, do anything which will disturb their holy days or mar their festival spirit; and do not parade your non-participation in their holy days in a manner that might arouse animosity.
Limits on the anxiety ~ Rabbi Moshe Feinstein
“Thus, it is obvious in my opinion, that even in a case where something would be considered a prohibited Gentile custom, if many people do it for reasons unrelated to their religion or law, but rather because it is pleasurable to them, there is no prohibition of imitating Gentile custom. So too, it is obvious that if Gentiles were to make a religious law to eat a particular item that is good to eat, Halacha [Jewish law] would not prohibit eating that item. So too, any item of pleasure in the world cannot be prohibited merely because Gentiles do so out of religious observance.”
~ Is the origin of a custom relevant for the observance of that custom? Why or why not?
~ Is Halloween a "holy day"? Why or why not?
~ Is Valentine's a "holy day"? Why or why not?
The first big debate: Thanksgiving / New Year's
Rabbi M. Feinstein Iggerot Moshe, Yoreh Deah 4:11(3-4):
It seams obvious, in my humble opinion, that even in a case where something would be considered a prohibited Gentile custom, if many non-religious people do it for reasons unrelated to their religion or law, but rather because it is pleasurable to them, there is no prohibition of "Do not follow the Gentile custom". So too, it is obvious that if Gentiles were to make a religious law to eat a particular item that is good to eat, Halacha would not prohibit eating that item. So too, any item of pleasure in the world cannot become prohibited merely because Gentiles have turned it into a religious observance.
Regarding participating in a Thanksgiving Day honor such as a meal made for the holiday: since there is no religious book that mentions this day as their holiday, nor is there an obligation for this meal, it is rather a national day of remembrance. He too feel joy for the country that has accepted him, or his ancestors, to dwell within, there is not a prohibition to make the joyous meal or to eat turkey.
However, since one may not add to the obligations of the Torah one should not make the traditions a set day and festival.
Rabbi Moshe Feinstein (Iggrot Moshe, Even Haezer 2:13)
"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 [balay nefesh] should be strict."
Rabbi Moshe Feinstein (Igrot Moshe, Orah Hayyim 5:20) on Thanksgiving
“And [the prohibition] is not because there is a suspicion of looking as though one were rejoicing on the idolatrous festival (yom ed shel avodah zarah) like the gentiles, for behold this is not a festival that the priests created, but rather they (gentiles) created the joyous event of their own accord. And even if perhaps then the gentiles who did this were idolaters, and in their words were expressions of praise for idolatry, it is no longer relevant in more recent years, when others also began to establish festive meals on this day, and they had no involvement in any idolatry…And also they do not offer sacrifices, and there is no offering to idolatry…even on their festivals.”
Origins
HALLOWE’EN, or ALL HALLOWS EVE, the name given to the 31st of October as the vigil of Hallowmas or All Saints’ Day. Though now known as little else but the eve of the Christian festival, Hallowe’en and its formerly attendant ceremonies long antedate Christianity.
The two chief characteristics of ancient Hallowe’en were the lighting of bonfires and the belief that of all nights in the year this is the one during which ghosts and witches are most likely to wander abroad. Now on or about the 1st of November the Druids held their great autumn festival and lighted fires in honour of the Sun-god in thanksgiving for the harvest. Further, it was a Druidic belief that on the eve of this festival Saman, lord of death, called together the wicked souls that within the past twelve months had been condemned to inhabit the bodies of animals. Thus it is clear that the main celebrations of Hallowe’en were purely Druidical, and this is further proved by the fact that in parts of Ireland the 31st of October was, and even still is, known as Oidhche Shamhna, “Vigil of Saman.”
On the Druidic ceremonies were grafted some of the characteristics of the Roman festival in honour of Pomona held about the 1st of November, in which nuts and apples, as representing the winter store of fruits, played an important part. Thus the roasting of nuts and the sport known as “apple-ducking”—attempting to seize with the teeth an apple floating in a tub of water,—were once the universal occupation of the young folk in medieval England on the 31st of October.
During the Samhain festival the souls of those who had died were believed to return to visit their homes, and those who had died during the year were believed to journey to the otherworld. People set bonfires on hilltops for relighting their hearth fires for the winter and to frighten away evil spirits, and they sometimes wore masks and other disguises to avoid being recognized by the ghosts thought to be present. It was in those ways that beings such as witches, hobgoblins, fairies, and demons came to be associated with the day. The period was also thought to be favourable for divination on matters such as marriage, health, and death. When the Romans conquered the Celts in the 1st century CE, they added their own festivals of Feralia, commemorating the passing of the dead, and of Pomona, the goddess of the harvest.
In the 7th century CE Pope Boniface IV established All Saints’ Day, originally on May 13, and in the following century, perhaps in an effort to supplant the pagan holiday with a Christian observance, it was moved to November 1. The evening before All Saints’ Day became a holy, or hallowed, eve and thus Halloween. By the end of the Middle Ages, the secular and the sacred days had merged.
The Reformation essentially put an end to the religious holiday among Protestants, although in Britain especially Halloween continued to be celebrated as a secular holiday. Along with other festivities, the celebration of Halloween was largely forbidden among the early American colonists, although in the 1800s there developed festivals that marked the harvest and incorporated elements of Halloween. When large numbers of immigrants, including the Irish, went to the United States beginning in the mid 19th century, they took their Halloween customs with them, and in the 20th century Halloween became one of the principal U.S. holidays, particularly among children.
Encyclopaedia Britannica, 13 Edition
~ Can you point out to Halloween practices/customs/observances that are immoral or destructive?
~ Can you point out to Halloween practices/customs/observances that are innocuous?
~ Can you point out to Halloween practices/customs/observances in which you feel ambivalent as Jewish person?
~ What is the origin of Halloween? Does the "regular American" know about its origins? Doe they care?
~ Are certain Christian groups opposed to it? Does it make a difference what type of Christian supports or opposes Halloween?
~ Is Halloween unique in human history?
More about the traditions and development of Halloween can be found here:
https://www.history.com/topics/halloween/history-of-halloween
Halloween, unlike Thanksgiving has in its origins religious beliefs that are foreign to Judaism, and those beliefs are prohibited to us as Jews. On the other hand, notwithstanding the origins of Halloween, one must recognize that the vast majority of the people in America who currently celebrate Halloween do not do so out of any sense of religious observance or feeling. Indeed, one is hard pressed to find a religion in the United States that recognizes Halloween as a religious holiday. ~ Rabbi Michael Broyde, "Is Thanksgiving Kosher?"
One of my fondest memories of kindergarten was the first Halloween celebrated at school. I marched proudly from room to room in our elementary school in my Wilma Flintstone costume as a participant in the Halloween parade. The anticipation of the event was overwhelming, exciting and the fun was anything but sinister .... To say that participating in Halloween leads to devil worship is like saying taking Tylenol leads to crack addition. Believe me, when I was marching in my Wilma Flintstone costume, the last thing on my mind was drawing pentagrams or performing satanic rituals. The only thought I had was that next year I'd be Pebbles! ... It is only a few fringe group fundamentalist who seriously believe Halloween is a holiday for worshiping the devil. (Cheryl Clark, Atlanta Constitution 10/22/95)
Lisa Morton, https://halloween.lisamorton.com/ is a specialist in Halloween history. In an interview with rabbi Jeremy Fine (12/15/2012), she said the following:
“Halloween has pagan roots (principally the Celtic Samhain), and I believe those were very important in shaping the holiday (not all Halloween scholars share that opinion, by the way). However, the Catholic observances of All Saints Day and All Souls Day were equally important in molding Halloween. However, in the contemporary observance, I think we can safely say that it has become largely divergent from the Catholic holidays.
In some parts of Europe, they now celebrate both Halloween and All Saints Day as completely separate entities. In America, I suspect that most of those who enjoy the holiday probably don't even know exactly what the name means, and may be partly or completely unfamiliar with All Saints Day on November 1st (only one state in the U.S., Louisiana, has November 1st listed as an official state holiday).
The holiday's importation from Britain and Ireland also figures into its American history. The British actually banned the celebration of all Catholic festivals in the 17th century, but of course the Irish continued to celebrate All Saints and All Souls. When the Irish came to America after the Potato Famine in the mid-19th century, they brought Halloween with them, but the middle-class American Victorians (who tended to copy their British kin) claimed it as a secular celebration. By the time you get to the latter part of the 20th century, retailing gets involved, further removing the holiday from any religious connotation.”
~ How does Lisa Morton address the question of the origins of the holiday?
~ How influential, according to her, are the holidays origins? What else came in as influences?
~ After retail gets involved... what happens? Do you agree? Why or why not?
Trick or treat is completely secular. It came about mainly in the 1930s as a way to buy off mischievous pranksters. Occasionally someone will try to claim that the costuming and begging aspects come from the earlier tradition of ‘souling’ - when beggars went house-to-house in Britain begging food in exchange for offering songs or prayers on behalf of souls in Purgatory - but there's absolutely no evidence for this at all. - Lisa Morton, interview to Rabbi Jeremy Fine, 12/15/2012
~ How relevant is the question of origins for the question of trick-or-treating?
~ What is the difference, in your opinion, between celebrating and observing?
A complete "no"
"Clearly, there is only one safe escape for US Jews from the trap of Christian ideology, which is set by every facet of American popular culture and plucks every string in the heart of an American Jew: stay away. If you thought Christmas is really bad to celebrate, but Halloween is OK, you were probably wrong. It is impossible to paint lipstick on either of these pigs, but in the competition between Halloween and Christmas over which of the two holidays is more dangerous Halloween wins out, hands down, because it doesn’t look dangerous.
Interestingly, many US Christians shun both holidays on the grounds that they’re both not really Christian but pagan celebrations. Shouldn’t we be at least as religiously consistent as our Evangelical neighbors? "
Jewishpress.com - Which Is Worse for Jews: Halloween or Christmas?
Rabbi Michael Broyde ~
Applying these halachic rules to Halloween leads to the conclusion that participation in Halloween celebrations – i.e. collecting candy is when one is wearing a costume -- is prohibited. Halloween, since it has its origins in a pagan practice, and lacks any overt rationale reason for its celebration other than its pagan origins or the Catholic response to it, is governed by the statement of the above mentioned Shulchan Aruch code that such conduct is prohibited as its origins taint it. One should not send one's children out to trick or treat on Halloween, or otherwise celebrate the holiday.
The question of whether one can give out candy to people who come to the door is a different one, as there are significant reasons based on (a) darkai shalom (preserving communal peace), (b) eva (the creation of unneeded hatred towards the Jewish people) and other secondary rationales that allow one to distribute candy to people who will be insulted or angry if no candy is given. This is even more so true when the community -- Jewish and Gentile -- are unaware of the halachic problems associated with the conduct, and the common practice even within many Jewish communities is to "celebrate" the holiday. Thus, one may give candy to children who come to one's house to "trick or treat" if one feels that this is necessary.
Rabbi Jeremy Fine:
...there is a difference between participating (i.e. eating turkey or giving chocolates) versus celebrating (i.e. holding a feast or giving specific Valentine’s Day cards). Are there moments of Halloween, which might be participatory versus celebratory? For example, decorating one’s house with ghosts and goblins might be celebrating, but giving out candy would be participating. Also, attending a party in a costume (i.e. Bugs Bunny, superhero, etc.) might be celebrating, but attending in an everyday clothing item one already owns (i.e. football jersey, doctor scrubs, etc.) could be regarded as merely participating. ...
When measured by the yardstick of meal and prayer, two central features of Jewish holiday and ritual, Halloween is not religious; there are no prayers, at least said by the majority of Halloween participants, and there is no “meal” or ceremony attached to Halloween. It is a night for children to dress up and run around the streets. In many ways in can be categorized, as Feinstein in 1981 did of Thanksgiving, as a Simchat ha-reshut, an optional joyous event.
...
Permitted
1) Passing out candy or other acceptable items to those trick-or-treating both non-Jewish and Jewish.
2) Trick-or-tricking with no religious intent because of its secular origin and current state.
3) Carving pumpkins, ideally not in the shapes of ghosts or the undead, to celebrate the time of year.
4) Dressing up in already owned or reusable ordinary clothing.
5) Attending parties as a participant with no religious association to the holiday including prayer, meal, or Halloween specific celebrations.
Prohibited
1) Dressing up in immodest clothing due to Tzniut (modesty).
2) Wearing costumes of ghost, zombies, etc. which transfer one from participating to celebrating.
3) Hosting of parties that include any prayers, celebration of the religious nature of the holiday, or meals. I would suggest not hosting parties at all.
4) Decorating one’s home in celebration of Halloween.
5) Vandalizing of any kind including, but not limited to, the common use of toilet paper to and eggs to ruin property.
~ General Jewish values:
- bal tashchit (care for property, do not destroy)
- tzelem elohim (human dignity)
- tzniut (modest behavior and clothing)
- hakarat hatov (showing appreciation)
Origins of Valentine's Day (from NPR)
From Feb. 13 to 15, the Romans celebrated the feast of Lupercalia. The men sacrificed a goat and a dog, then whipped women with the hides of the animals they had just slain.
The Roman romantics "were drunk. They were naked," says Noel Lenski, a historian at the University of Colorado at Boulder. "Young women would actually line up for the men to hit them... They believed this would make them fertile." The fete included a matchmaking lottery, in which young men drew the names of women from a jar. The couple would then be, um, coupled up for the duration of the festival — or longer, if the match was right.
The ancient Romans may also be responsible for the name of our modern day of love. Emperor Claudius II executed two men — both named Valentine — on Feb. 14 of different years in the 3rd century A.D. Their martyrdom was honored by the Catholic Church with the celebration of St. Valentine's Day.
Later, Pope Gelasius I muddled things in the 5th century by combining St. Valentine's Day with Lupercalia to expel the pagan rituals. But the festival was more of a theatrical interpretation of what it had once been. Lenski adds, "It was a little more of a drunken revel, but the Christians put clothes back on it. That didn't stop it from being a day of fertility and love."
Around the same time [in the year], the Normans celebrated Galatin's Day. Galatin meant "lover of women." That was likely confused with St. Valentine's Day at some point, in part because they sound alike.
Chaucer and Shakespeare romanticized [the day] in their work, and it gained popularity throughout Britain and the rest of Europe. Handmade paper cards became the tokens-du-jour in the Middle Ages.
Eventually, the tradition made its way to the New World. The industrial revolution ushered in factory-made cards in the 19th century. And in 1913, Hallmark Cards of Kansas City, Mo., began mass producing valentines.
~ Can you point out to Valentine's practices/customs/observances that are destructive?
~ Can you point out to Valentine's practices/customs/observances that are innocuous?
~ Can you point out to Valentine's practices/customs/observances in which you feel ambivalent as Jewish person?
~ What is the origin of Valentine's? Are Christians opposed to it? Does it make a difference what type of Christian supports or opposes it?
~ Is Valentine's unique in terms of human history?
“According to Rema (Y.D. 148:12), New Year’s Day is a Christian holiday . . . whose celebration must be avoided and can only be marked when long-term, life-threatening hatred to our community will result if gifts are not given.’
On the other hand, the reality seems to have completely changed. New Year’s Day—like Valentine’s Day and unlike Christmas—seems to have completely lost its Christian overtones. Even in the deep Christian South where I live, there are no indicia that connect New Year’s Day to Christianity. The ‘first generation’ Hindu and Muslim communities in Atlanta—who would never celebrate Christmas—have New Year’s Eve parties. It is obvious that the status of New Year’s Day has changed in the last 300 years. Indeed, in contemporary America there is little religious content or expression to New Year’s Day. Few would classify it as a religious holiday, as there is a clear secular method and reason to celebrate New Year’s Day, and thus it has lost its status as a Christian holiday.
Rabbi Feinstein notes this directly himself in Igros Moshe (Even HaEzer 2:13). He writes with regard to New Year’s: ‘The first day of the year for them [January 1] . . . is not prohibited according to law, but pious people [ba’alei nefesh] should be strict.’ This insight, written in 1963, is even more true nowadays. The Christian origins of New Year’s is even more cloaked now than a half century ago . . . I think that Rav Moshe’s assertion that avoiding such a [New Year’s] party is the conduct of the pious is correct, and technical Jewish law permits such.
...I think it is conduct of the pious to avoid explicitly celebrating Valentine’s Day with a Valentine’s day card, although bringing home chocolate, flowers, or even jewelry to one’s beloved is always a nice idea all year around, including February 14.”
Rabbi Michael J. Broyde - From Thanksgiving Day to Valentine’s Day: Celebrating Secular Holidays in America According to Halacha. http://www.yutorah.org/_materials/broyde_101010.pdf. October 2010.
Rabbi Yair Hoffman:
"according to the vast majority of Poskim, it is not just an act of the pious to refrain from giving chocolates to one’s wife or a friend on Valentine’s Day – it is entirely forbidden and a Biblical violation of “walking in the ways of the gentiles.”
In a similar vein, we should not be holding Valentine’s Day sales, nor should we be advertising them. It is this author’s opinion that a customer should respectfully and nicely tell the store-owner the concern."
" By the same token, I would like to take issue with Rabbi Broyde’s permissive view regarding New Years. ... Generally speaking, this author is in awe of Rabbi Broyde’s vast erudition. However, and with due respect, it is my contention that Rav Broyde’s two permissive rulings here, concerning office New Year’s Eve parties and Valentine’s Day chocolates, are, in fact, complete violations of the Torah law of “following in the ways of the gentiles.” The quotations of Rav Feinstein zatzal have been very subtly (but not willfully) mistranslated and misconstrued. One can certainly understand Rabbi Broyde’s motivation, as an out of town Rabbi who seeks the spiritual welfare of his congregants, but it cannot and must not be at the price of halachic observance. "
tinyurl.com/valentinecontrov1 and tinyurl.com/valentinecontrov2
Other rabbis weigh in...
1. Rabbi Mitchell M. Hurvitz
I grew up with ambivalence towards Valentine’s Day. My mother refused to let my father celebrate the “holiday” telling him it wasn’t “Jewish”. However, in my elementary school where I was the only male Jewish student in my grade and there was only one Jewish girl, my mother insisted that I participate in the annual ritual of giving Valentine’s cards to my classmates. When I objected, she declared, “This is what American kids do!”
I was lucky to find and marry my college sweetheart. The ambivalence towards Valentine’s Day continued for us both. Our celebration was low key, usually with a little gift or dinner out when we were young. However, in 1997 our youngest son was born on February 14th and Valentine’s Day completely disappeared for us. I never gave it much thought until a couple of years ago when I was leading a temple mission in Israel during February and I saw the widespread marketing of Valentine’s Day or “Love Day”. I was a bit surprised, but quickly realized how it made sense that Israelis would want to fit in to the larger cultural pattern of many non-Jews. What an easy match – the universalistic value of LOVE shared and a boon for the Israeli flower industry.
Today’s celebration of Valentine’s Day matches up with the real Jewish Love Day which falls on Tu B’Av. Is it so terrible to “Judacize” a holiday of pagan origin and make it kosher? After all, we did this with a lot of other pagan customs over the last few millennia. If Jews want to celebrate “love”, I’m all for it. The Hebrew numerical value for AHAVA (Love) is 13. By Jewish tradition, the number 13 is considered among the holiest because the value is equated with God. God is traditionally understood as having 13 primary attributes. And while God is “one” (echad), the Hebrew numerical value of echad is 13. In other words, Judaism invented the placard “God is Love”. If it is good enough for God, it is good enough for me.
2. Rabbi Yitzchok Adler
Judaism is a faith steeped in history; in fact, a limited familiarity with history might be considered a prerequisite for the knowledgeable fulfillment of some of our faith-based rituals and mitzvot. Unfortunately, that virtue of knowing the past is not a prerequisite for knowing how to navigate in the present. Additionally, many of our non-Jewish neighbors are not sufficiently versed in the history of holidays that have become secularized that even for them, the spiritual origins are no longer clear or compelling. Halloween (originally All Hallows Eve) is about celebrating the season of fall, right? Valentine’s Day (technically Saint Valentine’s Day) is about celebrating relationships, right?
Discouraging the current social practices associated with these days is viewed almost as anathema to the goal of living in America as Americans. Yet, I remember one Halloween from the days when I was a student in elementary school, attending a Jewish day school right here in Connecticut. I came home that afternoon with an unusually large amount of homework. I was frustrated and sad that I would miss out on trick-or-treating with my friends because I would be home doing arithmetic and penmanship until well after dinner time. My mother, a World War II refugee from Germany and proud to be an American, was not about to have me miss the evening in costume with my friends. She called the school principal at his home and complained. He explained that he was not familiar with the daily homework assignments of each class and grade; yet, he was sure that there would be enough time for everything if I worried less and worked quicker. A few minutes later, the teacher called and encouraged my mother to help me finish the assignments. We do not want your son to miss out on something he might enjoy, he said, but we do want him to be a Jew before he is anything else.
Jewish Ledger 2/12/2014
tinyurl.com/valentinesJL