A beacon unto the nations

Chanukah’s larger lesson and greater light

BY RABBI LAWRENCE S. ZIERLER
Posted 12/13/22

Chanukah is believed to be the first case in recorded history of a military battle waged for religious freedom. The Syrian Greeks sought to suppress and eliminate various aspects of Jewish religious practice that set Judaism apart from other cultures. Most notable were the bans placed on distinct areas of spiritual engagement, such as circumcision and Torah study—a veritable assault against body and soul.

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A beacon unto the nations

Chanukah’s larger lesson and greater light

Posted

Chanukah is believed to be the first case in recorded history of a military battle waged for religious freedom. The Syrian Greeks sought to suppress and eliminate various aspects of Jewish religious practice that set Judaism apart from other cultures. Most notable were the bans placed on distinct areas of spiritual engagement, such as circumcision and Torah study—a  veritable assault against body and soul. 

Central to their onslaught was the capture and desecration of the Holy Temple of the Second Judean Commonwealth. And when the smaller forces of the Hebrew Maccabees, in 168 BCE, succeeded in reclaiming this entity against the larger enemy armies, they were able to rededicate the sanctuary along with the rekindling of the seven-branched menorah or candelabra which, despite a paucity of sanctified oil resting in its cups, remained aglow for the requisite eight days leading to its reconsecration.

The Chanukah menorah with its eight lamps is representative in miniature of a post-victory parade in which eight iron spears, rescued from the spoils of war, were kindled and held aloft. With the march of time and the vicissitudes of history, which often placed Jewish communities in peril, the eight-branched Chanukiah was transformed into a smaller artifact and a home-based ritual, specific and particular to a community celebrating from within and ostensibly protected by its limited reach and  exposure. At its core, as mandated by Jewish law, is a religious practice that is inward and, of necessity, even insular.

Whereas Jews were formerly able to be more public and demonstrative of their pride and joy associated with their celebration of Chanukah’s triumph over the forces of tyranny, later periods of persecution pierced and punctuated that cultural calm and confidence, forcing a more parochial and protected observance of the festival. And while there has never been a formal religious mandate to move beyond that limited scope, the spirit of religious tolerance and acceptance of Judaism’s myriad particular practices that has developed over time from various accommodating host societies requires that we reconsider and recalibrate Chanukah’s message. 

Even as we gather in our homes to kindle the Chanukah lights, in what remains the most widely observed ritual within Jewish life, the exigencies of contemporary life require that we more prominently reflect and project Chanukah’s lesson of religious freedom to an audience beyond our own. 

The spirit of open religious and cultural expression that we hope and believe is today ensconced in American society is certainly not without untold threats and challenges. Sadly, a new kind of pall and darkness has descended on our contemporary landscape. The rise in antisemitism and other hate crimes that mar and threaten the cultural diversity of many communities today should call for greater engagement with each other, toward a heightened understanding and acceptance of our respective religious traditions. 

Chanukah, I would assert, is that teachable moment, recurring each year as an antidote to narrow thinking and painful prejudice. We can see its possibilities for promoting harmony in the manner in which the Chanukah lights now radiate their warmth beyond the confines of our homes and spill onto numerous open and public spaces. 

Central to the kindling of the Chanukiah is the concept of “pirsumei nisa,” literally publicizing the miracle of that epic event. The sordid events of recent years, which not only threaten democracy but also undercut religious freedoms, beg redress and return to a greater sense of generosity of spirit and expansiveness of heart.

The menorah that was lit in the Beit HaMikdash, the holy temple in Jerusalem of old, and whose restoration and reclamation Chanukah celebrates, represents through its seven branches a variety of intellectual pursuits and sources of wisdom. It was fashioned out of one piece of gold and thus symbolizes a unity of disciplines.

As such, its light can benefit all toward a greater embrace of our respective communities. It is a yearly reminder, a course correction, and restorative ritual, that might banish the darkness that sadly still haunts so much of the commonwealth, in places where limited horizons and xenophobia sadly sully the spirit.

I pray that an appreciation of its unique place in history will not be lost in the perils of the present, but will rather inspire and enlighten a better path forward, that can celebrate our unity in diversity and fashion increased spiritual fulfillment and purpose.

Rabbi Lawrence S. Zierler is an ordained Orthodox rabbi serving the various religious needs of the Sullivan County community. He holds graduate degrees in Counseling and Bioethics and serves on various local civic boards and committees.

Chanukah, religion, practices, Judaism

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  • hope

    Thank you for including this post into The River Reporter. Celebrating our unity is key to community. It is embedded into the Parksville menorah cultural arts installation, the first in this hamlet. Best wishes to all.

    Tuesday, December 20, 2022 Report this