What is Hanukkah ?

Jedi-Wizad · Posted: Tue Dec 05, 2006 2:32 pm Post subject: What is Hanukkah ?

What is Hanukkah ?

The word "Hanukkah" (also spelled "Chanukah") actually means dedication, and refers to the rededication of the temple on 25 Kislev 165 BC, after it had been desecrated by the Syrian King Antiochus Epiphanes. Antiochus attempted to force his own Greek culture and pagan religion on the people of Judea, going as far as to erect an altar of Zeus in the Holy Temple, and even sacrificing a pig on the altar. Of course, the Jewish people were outraged, and staged a successful rebellion led by Judah Maccabee. (You can read about this in the book of Maccabees. Although Jews and Protestant Christians do not consider this book a part of the Bible, it is a useful historical source). As soon as the war was over, the Maccabees returned to Jerusalem and cleansed the Temple. Afterward, they held a service of dedication -- the first Hanukkah!

According to the Talmud, when the temple was being restored, there was only enough oil found to last for one day, and yet, by some miraculous provision of God, the oil lasted for eight days -- long enough for a new batch to be prepared.

In remembrance, a candle is lit each of the eight days of Hanukkah. Children receive gifts of gelt (in remembrance of the coins minted by the new independent Maccabee state) or money and play games of dreidel (a spinning four-sided top.) The tradition of receiving a gift on each of the eight days of Hanukkah is fairly recent. Since Christians exchange gifts at Christmas, Jews have come to exchange gifts other than coins at Hanukkah, which comes at the same time of the year.

You will also see this holiday spelled Chanukkah and perhaps even Hannukah due to different translations and customs.

Hanukkah Customs

Hanukkiah

The most visible aspect of the observance of Hanukkah is lighting of the special Hanukkah Menorah , also called a Hanukkiah. As opposed to the seven candlesticks of the Temple Menorah, the Hanukkiah has nine candles (or sometimes oil lamps), one of which always stands out from the others, usually higher, or off to one side. (Other than this there are no restrictions on the shape of a Hanukkiah, so Jewish artists can exercise a great deal of creativity in designing them. You can find Hanukkiot made of practically every material and in every shape and style you can imagine!) The lamp which stands out is called the Shamash in Hebrew, or Shamus in Yiddish. The shamash is lit first and used to light the remaining lamps, one for each day that the temple menorah miraculously stayed lit. The light is supposed to be displayed prominently -- in a window or on the stoop -- where all who pass by will see it and be reminded of the Miracle. It is worthwhile, if you ever find yourself in Jerusalem over the holiday, to take an evening stroll through the religious neighborhood of Mea Shearim, where you will find such lights beckoning from every home.

It is from this practice that the Feast of Hanukkah derives it second name -- the Festival of Lights!

The Dreidl

Another symbol of Hanukkah is the dreidl. A dreidl is a four-sided top with one of the Hebrew letters Nun, Gimel, Heh, and Shin on each side. The letters stand for the phrase Nes Gadol Hayah Sham-- "A great miracle happened there." But they also stand for the instructions to a game which is played with the top, and so (or so they say), the dreidl was used as a teaching tool in disguise, because in times and places where the Jewish people were forbidden to teach their religion, the dreidl could be passed off as an innocent toy. (In Israel the letters are Nun, Gimmel, Heh and Peh, for "Nes Gadol Hayah Poh!" -- "A great miracle happened here"!)

Gifts & Treats

Children get "Hanukkah-Gelt" (Hanukkah Money) and/or Hanukkah presents at this time of year. It is a school holiday. Among the Ashkenazim (Jews of East European extraction), it is traditional to eat latkes (potato pancakes) and applesauce. In Israel, sufganiyot> -- a kind of doughnut without the hole, covered in powdered sugar -- are also traditional at Hanukkah.

Symbolic Foods

The traditional foods consumed during the Hanukkah holiday are symbolic of the events being celebrated. Most are fried in oil, symbolic of the oil that lasted eight days. Others contain cheese to celebrate Judith's victory. Loukoumades are deep-fried puffs dipped in honey or sugar to represent the cakes the Maccabees ate, along with Soofganiyot (also Sufganiyot) and zelebi. Pancakes are a traditional dish, serving as a reminder of the food hurriedly prepared for the Maccabees as they went into battle, along with the oil they are fried in as a reminder of the miraculous oil.

Latkes were originally symbolic of the cheesecakes served by the widow Judith, and later evolved to the potato/vegetable fried latkes most known today. Many cheese and dairy dishes are consumed in memory of brave Judith.

A newer tradition in the United States is the baking of butter cookies or pretzels in the shape of Hanukkah symbols while relating the stories. Children delight in helping and learn as they create, too.

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“Ask the Rabbi”

Conversion — When Judaism Isn’t Enough

David writes: I am deeply touched by the idea of Judaism without walls. My heart is smarting after going to a Reform Rabbi to discuss my converstion to Judaism. I felt I was ready. I have been pursuing conversion for five years and have been very thoughtful about it. I have imported Judaism in my life as my basic operating system. This issue I have is I believe Hashem reveals truth in many forms and many ways. There is much to learn from many sources. I accept Judaism as my basic, primary, fundamental source. But, I am up against the wall when I feel, as I felt the Rabbi expected, that it must be the exclusive source.

Dear David: Thank you for your thoughtful question. I will try to answer you point by point.

Conversion to Judaism is very difficult for many people because it is fundamentally different from Christianity. In Christianity, there is room for a wide range of beliefs and practices. In Judaism, while it is not necessary to adhere to a set of specific beliefs, there are certain parameters that cannot be violated. When a person goes beyond these boundaries, he or she is understood to have stepped outside of the Jewish community. For example, if one is a Jew, one cannot profess belief in Jesus as a personal religious symbol or savior. Understanding where the lines are drawn is not easy for an “outsider” — one who is not Jewish. There is much more to conversion than gaining academic knowledge or incorporating Jewish religious and ritual practices into one’s life.

David writes: I come from a Christian Fundamentalist background which is very exclusive and binary. I cannot accept any belief system which becomes exclusive, absolute, and annihilates other people and beliefs. I don’t really believe that Judaism is like this in substance, but in form, I have had different experiences.

Judaism does not annihilate other people and beliefs. Judaism accepts that there are other valid religious expressions. However, these religious expressions are not considered “valid” for one who is Jewish. When one joins the Jewish community, one makes a choice for Judaism and one chooses to set aside other religious practices. If a person is not comfortable with this, then conversion to Judaism is not really the proper spiritual path for him or her.

David writes: The specific issue is I need to be with people who are working on their “stuff”! This involves looking into our hearts, and inner world, being totally honest about what is in there, and working toward a clean heart and renew a right spirit within me. I feel that only by having a clean heart, I can be open and receptive to Hashem. BUT, I have not found Jewish groups in or out of Synagogues which have this focus.

The Jewish road toward what you describe is a personal one which is acted out through prayer, meditation and personal communication with God. This is not considered a “group” activity, except for the fact that praying with a minyon (a group of ten Jews) is considered a particularly meritorious type of spiritual action. You haven’t found any Jewish groups that do this as a “group” activity because what you describe is not a Jewish model for spiritual growth. This is not to say that there is anything wrong with what you describe. It may be very helpful. It’s just not part of Jewish spiritual activity.

David writes: So I have been going to a Unity Center which does. This center is very inclusive. It draws truth from many sources. The Rabbi I spoke to about conversion was very disturbed about this because I was not finding what I needed totally under the Tent of Judaism. So he felt I was not ready.

Unity is Christian in nature and has many excellent spiritual practices. Unitarian Universalist fellowships are also like this. Neither of these are Jewish, but it may be that these are more comfortable for you because they are your true spiritual path. The Rabbi who was working with you on conversion was not wrong in suggesting that, if Unity is comfortable for you, Judaism may not be the choice for you. It’s not so much that you’re not finding everything under the “Jewish tent.” Rather, the fact that you find another faith/religious group fulfilling is a signal that, for whatever reason, Judaism does not fulfill your needs. This doesn’t mean that you can’t continue those Jewish practices that are important to you. However, doing so does not make you Jewish.

So what is the question? Must I find everything I need spiritually under the Tent of Judaism in order to be “ready” to convert?

Yes. Conversion to Judaism is much more than the adoption of religious practices. It is becoming a member of a family and requires total commitment to the family, its traditions and the carrying out of family responsibilities. Conversion to Judaism carries with it significant risks for the individual including job discrimination, social discrimination and becoming subject to anti-semitism. Unless you cannot live without converting to Judaism, you should not consider this as an option.

I am totally clear that I am not a Christian or an adherent to another faith. I find a wonderful diversity of thought and form under the tent, but I have great difficulty believing that any way of thinking, including Judaism, has all the truth there is.

Judaism does not have all the truth, but for a Jew, the only place to look for the answers is within the tradition. If you cannot commit to doing this, you should not consider conversion to Judaism.

Where can I find groups, places under the Jewish tent that focus on clean hearts, and not just the cerebral study of Torah and the writings?

Text study and prayer are major components in Judaism. However, both the Renewal Movement and the Reconstructionist Movement may hold more of what you’re looking for. The Renewal Movement has a website, http://www.aleph.org/, as does the Reconstructionist Movement, http://www.shamash.org/frch/. I hope that my answers have helped to clarify things for you. Please feel free to stay in touch with me.

Shalom,
Rabbi Jo David

Conversion Standards in the United States

David from New Zealand writes: Rabbi David, I am writing from “down under” in New Zealand. Would you confirm for me please that in the U.S Conservative rabbis accept Jews who have converted under reform auspices?

Dear David: In general, U.S. Conservative rabbis accept Jews who have converted under Reform auspices. Liberal Conservative rabbis generally do not inquire if mila and mikvah were observed. However, some Conservative rabbis will ask and will require that mila and mikvah were part of the conversion in order to accept a convert who was converted under the auspices of a Reform beit din.

Shalom,
Rabbi Jo David

African Americans Who Want to Convert

Angelina writes: I have never been raised in a religious home, and have developed my own beliefs. They are Jewish beliefs. I have been thinking of converting for quite some time now. I have also been reading and studying about Jewish history and sprituality. My problem is, where do I start? I have been trying to look for classes near my area to study more, also trying to get in contact with friendly rabbis. So far no luck yet. Also, how are African American converts accepted in the Jewish community? If there is a way someone can help get me started; it would be very much appreciated. I need guidance.

Dear Angelina: There are many African American Jews by Choice (converts) and born Jews in American congregations today. However, many rabbis feel uncomfortable converting an African American who is not part of a Jewish family or who is not in a relationship with a person who is Jewish. This is because of a fear that the African American person may find it difficult to build a network of Jewish friends within the congregation if he or she does not already have a point of entry — like a Jewish spouse or relative. This is not an unrealistic concern, but it does not have to be a reason for turning down someone who truly wishes to become Jewish.

You need to connect with a sympathetic rabbi. If you will tell me where you live, I may be able to help you make this connection. I have had experience in working with African Americans seeking conversion. The truth is that Jews come in all colors and that this is obvious in Israel. It is less obvious in the United States, where the majority of Jews are from Eastern Europe. A successful conversion requires a great deal of willingness to make your race a “non-issue,” but this takes a great deal of work and the support of the rabbi and your friends.

I look forward to hearing from you and to helping you.

Sincerely,
Rabbi Jo David

Conversion and the Need for a Jewish Community

A visitor to the Web site writes: I live/work in Bangkok, Thailand. I have been “unofficially” studying towards an Orthodox conversion to Judaism. However, I feel that I want to officially start studying with an Orthodox Rabbi and formally convert to Judaism.
I have contacted Chabad in Bangkok but they do not do conversions since the Jewish community in Bangkok is not very large. Is there any solution to the problems I face? I would be very grateful for an answer.

Dear Friend: This is a problem. Most rabbis are very reluctant to convert someone who will not have the support of a Jewish community. Also, because of the size of the Jewish community in Bangkok, it’s unlikely that you can really get a sense of what it means to live as part of the Jewish community. I had this problem myself, working with congregants in a small town in America. Most of the people who wanted to convert had never spent any significant time with Jews! Because Judaism is a community religion, most rabbis feel that more exposure to Jewish people is needed before conversion, if the potential convert has never lived in a major Jewish center or interacted with many Jewish people.

There is a significant Jewish community in Hong Kong, although I believe it is Reform, and there are large Jewish communities in Australia. I would suggest that you see if you can arrange a job relocation to a city with a sizable Orthodox Jewish community and plan to spend a couple of years living there before you decide to convert.

Of course, you are always welcome to continue to study about Judaism and to explore the ways in which Jewish practices might enhance your spiritual life.

Please feel free to stay in touch with me.

Shalom,
Rabbi Jo David

Beginning the Study of Judaism

Kim from New Jersey writes: I have been interested in Judaism for a very long time. I would like to know, how do I begin studying Judaism? Do I have to go to a synagogue to begin my studies? Are there classes on Judaism that are offered at a local synagogue?

Dear Kim: The first step is to find a rabbi and congregation that you like. There are many different ways to study for conversion. Each rabbi has different requirements and options. I would suggest that you find a Reform or Reconstructionist community in your area. If you need some help with this, you can search out the Reform congregation website (uahc.org) or the reconstructionist website (www.jrf.org/). Also, please feel free to stay in touch with me.

Shalom,
Rabbi Jo David

Sexuality — Same Sex-Relationships

Sara from Manhattan asks: What is the Rabbi’s view on same-gender relationships?

Dear Sara: In my opinion, same-gender relationships are the same as opposite-gender relationships. Some heterosexual relationships are based on a foundation of mutual trust and respect, while others are not. The same is true of same-gender relationships. To me, the issue is not one of “sexual parts and how they fit together,” but rather, of the caring, respect, self-respect, and willingness to share that people bring to a relationship. Any relationship based on true love, caring, and a desire to help one’s partner realize his or her full potential as a human being is holy. It is for this reason that I joyfully officiate at same sex unions. I believe that any relationship that a couple wishes to sanctify in the presence of friends and family is a cause for celebration. I believe that children who grow up with loving parents are truly blessed, and that children of a loving and supportive same gender relationship have the same chance at happiness and a healthy life as children of loving and supportive heterosexual couples.

Sincerely,
Rabbi Jo David

Favorite Questions

Can you please give tell me nine reasons for the existence of God and four reasons against it?

Nine of the reasons for believing in God, in my opinion, are:

1. The miracle of human life and its continuance through the miracle of childbirth.
2. Trees.
3. Domesticated animals — like dogs and horses — that give unconditional love. Cats are in a special category.
4. The ability of people to feel and experience a wide variety of emotions.
5. The continuity of the Jewish people. The Jews are the only group from the Biblical period (3500 years ago) who are still alive and attached to their ancestral homeland.
6. The spirit of goodness that motivates people to work to make the world a better place for others.
7. Free will — the ability of people to make decisions that shape their lives — without “Divine” intervention.
8. Human curiosity and ingenuity.
9. Love that lives on even after the death of a loved one.

As for the reasons for not believing in God, I can’t help you with this, since, for me, belief in God is not an intellectual exercise, but a matter of experience and faith.

Is Marijuana kosher?

The Hebrew word “Kasher” (kosher) is first found in the Torah. Kasher is used to describe animals that may or may not be eaten by the Israelites. The meaning of the term “kashruth” (from kasher) means fitness — okay to eat. Animals that do not both chew their cud and have a cloven hoof are not kosher. Cows, sheep, goats and certain types of deer are kosher. Pigs are not. Only fish that have scales and fins are kosher. Seafood like clams, shrimp, and lobster are not kosher.
Some things make a normally kosher animal not kosher. For example, a kosher animal must be slaughtered according to Jewish law. A kosher animal that is found dead is not kosher.
Another category of kashruth is based on the three commandments in the Torah that say, “You shall not boil a kid in its mother’s milk.” (Exodus 23:19; 34:26; Deuteronomy 14:21). Based on this prohibition, traditional Jews do not eat meat and dairy products mixed together or even served at the same meal. Cheeseburgers are not kosher. From about the Second Century B.C.E. onward, the rabbis expanded the laws of kashruth to cover “processed” foods. If products like wine or cookies are intended to be eaten by people who observe the laws of kashruth, these foods must have a label that clearly shows that they are kosher.
Vegetables and fish are considered neutral. They can be eaten with any other type of food. Which brings us back to marijuana.
There are no unkosher or kosher plants. Therefore, marijuana cannot be classified in this way, and the issue of whether or not one may eat or smoke it is not a kashruth issue. This is not to say that it is okay to use marijuana, according to Jewish law.
One of the problems about marijuana is that it is an illegal substance in the United States. Since Jewish law teaches that Jews must follow the civil law of the land, a Jew who uses marijuana as a recreational drug is violating both secular law and Jewish law.
The use of marijuana for medicinal purposes is a different issue. Jewish law puts the preservation of life above all other laws. If using marijuana would preserve a person’s life, technically the civil law banning the use of marijuana could be violated according to Jewish law.
A person wishing to use marijuana in this way, however, could not just decide to do so. He or she would have to get a ruling from a rabbi about whether or not using this drug would be permitted in his or her specific case. Most rabbis would look for alternatives that would not break the law.

Does God Control and Rule Everything?

Jews believe that there is no beginning or end to God, so technically, God does control and rule everything. We also believe that God helps us and loves us. However, God gave all living creatures free will. Because of this, God cannot interfere when those creatures — whether human, animal or even microbes and viruses — use their free will. When something bad happens, I believe that this is because of random factors caused by free will. I don’t think that bad things that happen are God’s punishment. God can’t interfere with free will or it wouldn’t be free. This is not to suggest that there aren’t miracles, or that we shouldn’t pray for God’s help. There’s a meditation in the Jewish prayerbook that says, “Pray as though everything depended upon God. Act as though everything depended upon you.”
This reminds us that we are in partnership with God. Prayer and love of God is important in helping us to feel supported and safe. Our own actions are important because we are humans living in a human world. This gives us special power to change things in our life and in the world around us.

What Makes a Person Jewish?

There are no simple answers in Judaism to any question. Jewish law, Jewish beliefs, rituals and customs have been formed over a period of over 3,500 years. In addition, a primary teaching of Judaism is that each generation must study our law and heritage and implement these things as seems suitable for our own time, so we keep adding to this body of wisdom. Each time we try to answer a question, Jews have 3,500 years of teachings, traditions, ideas, writings, and philosophy to consider as well as the most modern teachings. Further complicating the problem is the fact that, in America today, the Jewish community is made up of a number of different Jewish groups, each with its own understanding of Jewish law.
Prior to the early 1800s, the world Jewish community was relatively united in its understanding of Jewish law. Although there were some different traditions for Jews who lived in Eastern Europe (called Ashkenazic Jews) and Jews living in Spanish speaking countries and in Arab countries (called Sephardic Jews), these differences were seen as relatively minor, matters more of local custom than of fundamental differences over issues of legal interpretation.
All that changed in the early 1800s when a segment of the German Jewish community created a congregation that abolished many traditional Jewish practices. The goal of this congregation was to “reform” Judaism so that Jews could retain their Jewish identity while living in the modern world. From this early effort, the Reform Movement was born.
Reform Judaism was brought to the United States during the latter part of the 19th century, a time during which there was a major immigration of Germans into America. The other three movements in American Judaism — Modern Orthodox, Conservative, and Reconstructionist — developed, in large part, in reaction to the success of American Reform Judaism. Each of the movements has its own understanding of the way in which Jewish law is to be applied to Jewish life. Here is a quick look at how the movements differ:

1. Modern Orthodox Movement. Modern Orthodox Jews believe that Jewish law is binding on the individual because the laws were given to us by God. Jewish law cannot be changed; however, interpretation of the law can be expanded under the supervision of the foremost rabbinic legal authorities when circumstances warrant it.
An example, Jews may not make an electrical connection on the Sabbath. However, if one lives in a high rise apartment building, must one climb 15 flights of stairs on the Sabbath rather than take the elevator? (Pressing the button to indicate your floor creates an electrical connection.) The answer? The creation of “Shabbat elevators.” These are preset prior to the Sabbath to stop at every floor until after the Sabbath is over. In this way, an Orthodox Jew may ride in the elevator without breaking the law prohibiting the creation of an electrical connection.
2. Conservative Movement. Conservative Jews believe that Jewish law is binding. Jewish law can be changed, however, when the needs of modern society make such changes necessary. However, these changes must be made with care, and are undertaken only after sufficient study and discussion on the part of appropriate rabbinic authorities.
An example: After considerable study of traditional legal texts, the Conservative Movement’s Law Committee agreed that the ordination of women as rabbis was within the parameters of Jewish law. The first female Conservative rabbi was ordained in 1985, thirteen years after the ordination of the first female rabbi by the Reform Movement.
3. Reconstructionist Movement. This is an offshoot of the Conservative Movement. The founder of the Reconstructionist Movement, Rabbi Mordecai Kaplan, believed that traditional Jewish ritual practices and customs are binding, not because they were commanded by a deity but because they have been the heritage of the Jewish people for millennia. The Reconstructionist Movement teaches that Jewish law is a guide, but that new laws and new interpretations of existing law can evolve under appropriate rabbinic supervision when modern life suggests the necessity for such changes.
An example: The Reconstructionist Movement has been very supportive of openly gay and lesbian candidates for rabbinical ordination. This is in direct contrast to the policies of the Orthodox and Conservative Movements, which bar people who are openly gay or lesbian from rabbinic ordination.
4. Reform Movement. Reform Judaism teaches that Jewish law is a guide rather than a binding force on the individual. Reform Jews are challenged, through a teaching known as informed choice, to study Judaism and to chose those rituals and observances that seem most suited to their own needs. The Reform Movement regularly issues position statements on important Jewish practices and rituals. However, these positions are not binding.
An example: Some years ago, the Reform Movement decided that it would accept as Jewish any person who had either a Jewish mother or a Jewish father, as long as this person had a Jewish education, appropriate coming of age religious celebrations, and was willing to identify himself/herself exclusively with the Jewish people. The term for this policy is “patrilineal descent.” This was a major break with the other movements, which only accept as Jewish the child of a Jewish mother — “matrilineal descent.”
The question of what makes a person Jewish hinges on this issue of matrilineal and patrilineal descent. For the majority of the Jewish community, someone who is the child of a Jewish mother is Jewish. For Reform Jews, and for some Reconstructionist Jews, patrilineal descent, with some conditions, may also be used to establish Jewish identity. From a Jewish “legal” point of view, one need not practice Judaism in order to be considered Jewish.

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"As you believe" ---->Mural Gallery

gerbick · Posted: Thu Dec 07, 2006 8:09 pm Post subject:

These posts are here at Graphics.com mostly to serve as a reminder to the holiday season for all of us that celebrate; this is a season of unity despite your beliefs.

This thread as well as the accompanying educational "What is..." threads will be closed; however you are encouraged to participate in the forthcoming seasonal mural.

Thank you in advance. Happy Holidays.
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william mcbee | removethelabels