In recent years, a question has come up regarding the storied Jewish holiday which begins this Sunday evening:
Many ask: “What does Chanukah really stand for?
We all know the story of the Maccabees, and how about 2,190 years ago, a group of Jewish zealots wrestled control of the Jerusalem Temple from the hands of the Greeks and their followers, and returned it to Jewish worship.
But, as with all things Jewish, there is a back story. Chanukah, in its earliest formation, was actually a replacement for the festival of Sukkot which during the period of Greek occupation could not be observed.
Rather, the Greeks, and the many Jews who wanted to assimilate into their culture, had turned the Temple into a venue for gambling, wrestling and cult worship.
How interesting that Sukkot, in its entirety, lasts eight days. It is no coincidence that so does Chanukah.
In its earliest form, Sukkot was about praying for rain. Without rain, there could be no grain. And without grain, the Jewish people would have to consider returning to Egypt.
And that never works out well for the Jews. So, when the Temple was first liberated at this time of year in 167 BCE, the first order of business was to celebrate, however late, the festival of Sukkot.
The word Chanukah means “rededication.” At first the rabbis rejected the idea of a permanent festival.
It’s no accident, that there is no mention of Chanukah in the Jewish bible. Some of the only records we have come from the Christian bible through the ancient Book of Maccabees.
Besides, the rabbis believed that because the Maccabees installed a series of kings and one queen to rule Israel—without asking God’s permission — that permanently honoring the Temple’s rededication was wrong.
But the cry from the people persisted. It was only a few hundred years later that prayers marking the oil, the miracle and the menorah began appearing in Jewish liturgy and practice.
The people had spoken. This would be a holiday, observed at the winter solstice, which would forever celebrate Jewish uniqueness. But in recent years, Chanukah has evolved.
Especially within the United States and Canada, as our culture becomes engulfed in the common “holiday spirit,” increasingly Jewish culture has been affected by what many call “Christmas envy.”
Many rabbis have in recent years have expressed fears that perhaps we have come full circle. Have we become assimilated into this increasingly materialistic world?
These days, as you pass through security at major New York airports, chances are you will see a large lit menorah.
When you enter most banks, there is also a Hanukkiah on a table or counter. Same for supermarkets, pharmacies and upon the lampposts of our main streets.
And while many traditionalists consider this a surrender to assimilation, I’ve come to appreciate these gestures for what our non-Jewish neighbors are actually saying to us:
“We see you.” It is a statement that more than one religion or culture may exist and thrive in this country.
Over the years, I’ve come to enjoy the greetings I frequently receive when people notice my kippah.
It’s an important sign of respect especially during a time when many Jews have been inclined to retreat—that perhaps we answer the forces of darkness with a proud statement of light.
During this time of the year, when the world seems a bit darker both physically and spiritually, people of all religions and cultures need to gather around the idea of light.
In the Book of Genesis, the first words God shares with the universe is “Let there be light.”
The Torah continues, “God saw that the light was good.” It is a message for all humanity, expressed more publicly and universally at this time of the year. And although I’m never really thrilled to see Chanukah focus upon presents and at its worst “Chanukah Harry”—perhaps we need to delve deeper.
In ancient times, Sukkot was about rain. But over time, it has become a festival of shelter and gratitude.
And just as Chanukah, in its early years was based upon the rejection of assimilation, we must recognize that we live today in an increasingly pluralistic society, one where especially during this time of the year, the hand of respect is extended towards us.
So let us rejoice during Chanukah. Let us tell the story of our uniqueness within our homes and places of worship.
In addition to lighting candles, let us also consider that through the passion of the Maccabees and the many Jewish leaders who have followed over thousands of years, we have refused to become assimilated.
Earlier today while at the bank, the teller, noticing my kippah wished me a “Happy Chanukah.”
And without pause, I smiled and replied, “Merry Christmas to you.” It was a small but significant moment of unity within a challenging world where so many have chosen to keep light to themselves.
I believe that miracles do not happen on their own. They emanate from our partnership with God towards a common pursuit of God’s first words: “Let there be light.”
It is that re-dedication which may very well define the meaning of Chanukah this year. For I also believe that light is what God ultimately wants for all humanity.
As it is written in the Torah: “God saw that the light was good.”
Chag Sameach. Shabbat shalom.
Rabbi Irwin Huberman