“Why can’t we just celebrate Halloween if it’s secular nowadays?” ought to be a self-answering question for observant Jews. Alas, our passion against paganism may still exist in at least a dormant state, but our passion against secularism does not. That the two are even related has been largely forgotten. Come, then. Let us celebrate the 31st of October in the Chassidic fashion:
The Rambam tells the whole sad story in the first chapter of his laws of idol worship, for it must be the reader’s goal to eliminate foreign worship from our minds and hearts, and our minds and hearts are where, in the story, it first got in. It was the mind and heart that first turned to idols and eventually away from G-d entirely.
No reasonable person could conclude that there is no ultimate purpose or end to the creation unless an alternate explanation presented itself. Man was formed by G-d’s own hands and spoke to Him face to face, so the alternate explanation had to be pretty good. And it was; it was based on G-d’s will itself, an interpretation of it.
First, the generation of Enosh erred in philosophy and reasoned that since G-d has placed the sun as the source of sustenance for the earth, it deserves worship, too. They applied this logic to all spiritual forces, the four elements, constellations. They valued G-d so highly as to make Him irrelevant, a watchmaker, a disinterested king.
False prophets then arose who claimed the intermediaries yearned for worship, that G-d Himself demanded it. And with the stretching out of years, the Creator, quiet and unnecessary, was then forgotten entirely.
If other beings, creations, have importance or efficacy, then they have explanatory power. So was room made for the secular, which existed in theory inherent to the nature of the sun, but needed human reason to bring it out. The realm of things having nothing to do with G-d is first created when we mistake G-d for having created it.
In the Rambam there is little separating idolatry from secularism.* One leads to the other directly; they constitute the error and its eventual consequence.
Today, for whatever reason, we have separated between the unnatural and the natural, the pagan and the secular, witchcraft and philosophy. As we have become ever-more physical even in our spiritual sensibilities, we have come to think of sun worship as something distinct from our experience even as we have come to see secularism as the natural neutral substance of life. A witch cursing an apple for Snow White is a fairy tale, but an apple as a colorless tasteless purposeless hunk of stuff that just exists is called “reality.”
We want to distinguish between sinister necromancy Halloween and cute kids asking for candy Halloween. The latter is clearly not as strange or threatening as the former. The latter could at least theoretically be diverted to G-dly ends, and that is the advantage of secularism over its idolatrous roots. Secularism wants to see things just as they are, and things as they are exist for G-dly purposes, no matter how narrowly you look at them. But if we seek no such purpose and take the secular merely for itself, we live in its lowliness, in its coarseness, in a state of idolatry to which an additional forgetting and numbing have been appended. Such was the world that our father Abraham was born into, per the Rambam, before he walked its sands and peered at its luminaries, before he rediscovered G-d and made Him an heirloom.
We shall not escape secularism through reason centered on our own benefit or perfection. Reasoning with the will of G-d as it relates to our benefit and perfection is what the generation of Enosh did. G-dliness can be found reliably only within a simple faith in Moses’s prophecy, something the Creator gives us and we cannot create. With this, a chassid celebrates the 31st of October and the 2nd of Cheshvan and all other days, past, present, and future.
*By providence, enlightenment secularism has called itself Secular Humanism, and humanity in modern Hebrew is literally Enosh-ity; perhaps we should begin calling it Secular Enosh-ism, to remember.