Wednesday, November 30, 2016

Chanuka, O'Hanukkah! (Hanukah, Chanukkah)

Guide to a Family Discussion about Hannukah 

Hanukkah is a gravely misunderstood holiday.  Moreover, it's most misunderstood by those who it least represents.  A very minor holiday in the Jewish calendar, it has gained significant meaning and importance to American Jews, particularly due to its proximity to the prominent Christian holiday and the strong influence of the capitalistic market.  Jews who define themselves as part of the Orthodox tradition make the least hoopla about this holiday, and yet, the entire basis of the holiday is the elimination of the non-Orthodox tradition at the time.  Hmmmm...

Remember that the holiday is the celebration of the Maccabean Jews (who followed a strict interpretation of observance) and their victory against the Hellenized Jews (who had assimilated into the culture of the time).  For the Secular Humanistic Jew, therefore, it is like celebrating our destruction.  It's kind-of self-hating.

Well, perhaps, that is not what we are celebrating. After all, there was also the matter of that small miracle of the oil lasting 8 days when there was only enough for one.  Ooops... never mind.  The intellectual, critical thinking, scientific mind of most Secular Humanists probably don't give much credence to that theory.

So, what model of Hanukkah can speak to our community and this generation? 

First, let's define the word "miracle."  I find myself using that word to show appreciation for the explainable, but special parts of my life.  I consider every one of my four children to be true miracles in my life, but I've had zero fertility issues.  So, on one hand, the fact that I have children can be explained through the simple science of procreation.  On the other hand, the existence of these four particular human beings and their particular genes -- the what makes them unique part -- is so dear to my heart, so appreciated by every thread of my being, that they will always be my little miracles.

In the case of Hanukkah, perhaps there was enough oil for 8 days when used correctly, but the people of that time were accustomed to having more, and did not appreciate the oil until it lasted for 8 days.  As Americans, we often consume more than what we need and when we have less, finally appreciate the "miracle" of how far a little can go.  Therefore, one topic of discussion with your family can be about the "miracles" that they see in their life as well as how they can see the scientific explanation for those miracles.

Second, I personally believe that Hanukkah is likely based on a pagan tradition of finding light on the darkest day of the year.  For this reason, Hanukkah is tied to the lunar calendar and only starts on a new moon (or no moon night) as that is the darkest day.  It is also close to the solar calendar's Winter Solstice (least sun), but of course, at night, the amount of moon light must be taken into consideration.  As pagan traditions are older than our ancient religion, I find it very interesting to find the pagan basis for the holidays and admire the story that was interwoven into these traditions to make them Jewish.  Therefore, a second topic of conversation with your family can be about how we weave our traditions into other holidays.  For instance, how do you make Thanksgiving Jewish or how do you celebrate Shabbat in a very traditionally American way (perhaps by watching college football)?

Third, the Hannukah holiday has a military history.  There was the clash of the humanists with the strict religious. Hellenism put itself forward as part of a universal human culture, while Judah Maccabee and the strict orthodox Jews were fighting against a pluralist Judea. Unfortunately, neither side believed in true religious freedom, but rather, one believed in Hellenist worship and one believed in a strict Orthodox Jewish worship.  Despite the fact that the Maccabee victory equally prevented a separation of church and state (a value Americans hold dear), it did preserve the Jewish culture and values of the time.  As a result of preventing assimilation, it allowed for diversity to continue to this day.  Thus, Jews today are advocated for religious pluralism for everybody and have prevented homogenization to any one religion.  A final topic of conversation for your family can be about Jewish pluralism (and general religious pluralism) and how you feel about our Jewish culture being preserved through war and by the strictest followers of our shared faith?

"They built a Greek gymnasium in Jerusalem and even had themselves uncircumcised." -- Book of the Maccabees (translation by Nicholas de Lange, describing Hellenistic Jews from the perspective of the Maccabean Jews).

Saturday, November 12, 2016

JCS Director's Dvar Torah

Note: This Drash (D'var Torah, or Torah Portion Discussion) was summarily rejected by the Washington Jewish Week for being too controversial.



This week's Torah portion, Lech Lecha, includes a familiar multi-part plotline.  G-d instructs Abram to set off to an unnamed “Promised land” with his wife, Sarai.  An old man already, Abram heads for Canaan, but a famine forces him to Egypt, where he passes off Sarai as his sister, because he is afraid that her beauty will attract jealousy and thus trouble. Pharaoh, realizing Abram’s deception, exiles Abram and Sarai.  After a tribal war involving Abram’s family and Sarai's gift of Hagar, which leads to Ishmael’s birth, the story repeats G-d's covenant but with a new string attached: male genital circumcision.

Amidst a beautiful story about taking risks, traveling to the unknown, and following our intrinsic moral compass, there suddenly appears this disfiguring obligation. The first person to be bound by this covenant was the newly renamed Abraham, who scarred himself permanently at 100 years of age.  The ritual, similar to the one that Nelson Mandela described in his autobiography, LongWalk to Freedom, likely was intensely painful and beautifully sacred. Abraham voluntarily endured an intimate ordeal to fulfill a personal pledge.  More excruciating than a tattoo, this process bestows tribal markings that humans have sought throughout history. The text describes the fleshly sacrifice as a mere “token.” Yet, the power of Abraham’s action conveys more significance.  

Antwerp, Musée National de l'Age Médiévale, Paris
But, before Abraham brought a knife to his own body, he was told this injury would persist “throughout your generations,” oppressing every boy “that is eight days old.” The splendor found in Abraham’s personal suffering is lost in this indiscriminate extension to innocent newborns.  Autonomous bodily rights are stolen for perpetuity with a threat worse than death: “that soul [of an uncircumcised male] shall be cut off from his people.”

How can we reconcile this story with our Jewish value of compassion for fellow humans, particularly if we acknowledge that the bravery exhibited by Abraham and Sarah is precisely because they paid attention to their intuition, inner voice, and own belief system? Why is there suddenly an unnecessary cutting of a helpless infant, especially of the genitals, in contradiction with Judaism’s commandment to protect children? The bris milah creates an exception unique in both its wounding nature and its subjugation of children younger than bar mitzvah age.

A historical viewpoint conjectures that the new religion, in order to find converts, needed to appease ancient cultures that had adopted male blood-letting rituals. These ceremonies were based on a misbelief that female powers of fertility were related to menstruation. Thus, Sarai is renamed Sarah without the gory condition encumbered upon Abraham. While a possible pagan origin offers the simplest explanation, it does not satisfy a craving for greater spiritual insight. 

Depiction of Circumcision Before Advent of Judaism
Indeed, the lack of discussion is odd in itself.  Where was the opposition by Abraham?  The Torah repeatedly portrays defiance of G-d. Abraham himself engages in a lengthy debate to protect Sodom and Gomorrah, triumphing against the all-powerful ruler.  Even in the subsequent destruction, G-d “remembered” and rewarded Abraham for his rebellion, sparing Abraham’s extended family. Yet, Abraham eschews speaking up for his unborn son Isaac, neither to protect him against the needless sacrifice of his genitals nor the later needless sacrifice of his life. Abraham’s silence is louder, considering his earlier forceful moral voice for strangers. Except Moses’ unexplained refusal to circumcise his son, the Jewish value of challenging unjust authority appears nonexistent.

But, it is not absent. Abraham and Sarah’s remarkable journey challenges us to explore moral choices. Whether we individually choose to heal from or to endure this marking, we’re comfortably embraced by our ancestral people in our personal paths.

Friday, November 4, 2016