Don't Let the Light Go Out!

Don’t let the light go out…

It’s the chorus on the classic Peter, Paul, and Mary Chanukah song, which is turning 40 this year. David Broza gives it a contemporary spin in a new version. (Listen HERE.)

I always feel that Chanukah starts slowly but rushes to its conclusion. On the third night, it seems like we’re in a good groove. A few nights into Chanukah, we’ve had some latkes, at least one Chanukah party, and a present or two. The fourth night means Chanukah is only halfway through. Then, all of a sudden, on the fifth night, it seems like things are moving too fast. The holiday zooms to its conclusion from there.

What can we do so that, even as Chanukah ends, the lights don’t go out?

The Chasidic master Rebbe Shlomo of Karlin (1740-1792) had a personal custom to light with wax candles on Chanukah. He felt that when the wax drips and the liquid hardens, an imprint is made that lasts well beyond the eight days of Chanukah, whereas oil simply burns and nothing of it remains. Wax candles symbolize the lesson that Chanukah must make a lasting impression on the soul.

One year he was unable to acquire the wax candles, and he used oil instead. It happened that, one night, the menorah tipped over, and a small fire started that was quickly extinguished. It did, however, leave a dark burn mark on the wall. Reb Shlomo was actually pleased with this development since, once again, Chanukah had left its mark.

Chanukah must make an impression on us.

This Chanukah, there has been a lot of focus on shining and sharing the light. In times of uncertainty – whether its antisemitism or confusion or internal division, publicly lighting Chanukah lights was undertaken in all sorts of ways to illuminate the darkness. From Time Square to the Atlantic Beach Village Green to the front steps of the shul, we shared the light, publicized the miracle, and demonstrated Jewish pride.

Will the light last? It’s up to us.

The Lubavitcher Rebbe once pointed to a candle and asked a visitor what he saw? The visitor responded, “A candle.”

The Rebbe replied, “It’s not a candle. It is simply a lump of wax with a string in the middle of it… When does a lump of wax become a candle? Only when you bring a flame and ignite the wick does it become a candle.” The Rebbe continued, “The ‘wax’ is our body…and the ‘wick’ is our soul; the ‘flame’ is the fire of Torah and mitzvos. When the soul is lit up by the flame of Torah, achieving the purpose for which we are created, that’s when the person becomes a ‘candle’. This is the goal, to help every man and woman achieve the purpose for which they were created.”

Before leaving , the visitor asked, “So… has the Rebbe lit my candle?”

The Rebbe shook his head, and answered in a quiet, serious tone, “No, no…I am only able to give you the match. It is you who must light your own candle.”

How will this Chanukah leave its mark on us? Did the candles “light” us up? Which Chanukah insight will shed light on the coming months? Which gift did we give or get which will remind us to be kind, to be attentive, or to be more supportive of others?

Chanukah is ending. Did it leave its mark? Will the light shine on?

A Colorful Coat for Each of Us

 

It’s one of the most famous coats in history. (It even appears in a Seinfeld episode.)

יִשְׂרָאֵל אָהַב אֶת־יוֹסֵף מִכׇּל־בָּנָיו כִּי־בֶן־זְקֻנִים הוּא לוֹ וְעָשָׂה לוֹ כְּתֹנֶת פַּסִּים׃ 

“Now Israel (Jacob) loved Joseph best of all his sons - he was his “child of old age,” and he had made him a ketonet passim.” (Bereishit 37:3)

What is the ketonet passim? You’re thinking it was the coat of many colors. While that’s how we describe it, what do the words actually mean?

Artscroll translates it as “a fine woolen tunic.” The Jewish Publication Society says it’s “an ornamented tunic.” Koren calls it “a coat with long sleeves.” The Metzudah translation uses the more familiar and popular “long, colorful cloak.” You get the idea. Something we all think is pretty obvious – that Yosef’s coat had many colors – is actually not so simple after all. (Don’t tell the producers of Joseph and the Amazing Technicolor Dreamcoat.)

The classic commentaries present various explanations of the coat. The Midrash adds several layers of interpretation and symbolism. (See HERE for an article summarizing many of the views.) The coat was everything from a simple gift to the forerunner for the priestly garments to a foretelling of the Jewish future.

I believe the story of the “coat of many colors” is a lesson for the generations. It is a timely reminder of the privilege of being Jewish, how that will make us appear different, and differences are no reason to keep us apart.

Yaakov gave Yosef something special, something no other bother had. While this can be understood as favoring Yosef (had he learned nothing from his experiences with his own, brother, Esav?), it also taught Yosef that he possessed unique strengths and responsibilities. Yaakov was instilling in Yosef a sense of mission and purpose. “I see great things in store for you. I present you with this very visible and noticeable symbol of that responsibility.”

Might this cause tension with the other brothers? Of course! Yosef dreams didn’t help either.

Yaakov knew this. The text (37:11) says clearly that Yaakov kept the matter in mind. That didn’t stop him, however, from sending Yosef out in search of his brothers – wearing that colorful coat, the visible reminder of Yosef’s potential that would certainly trigger the brothers.

“Lech na re’eh et sh’lom achecha ­– Please go and check on the wellbeing of your brothers.” (37:14) Yaakov tells Yosef, “They may dislike you, but you still have to encounter them and be concerned for their wellbeing.” Yosef’s future wasn’t to keep to himself. His future was to lead by engaging with his brothers – disagreements and all. There was no avoiding that fate regardless of the potential for danger.

And Yosef took on the assignment. “Hineni – Here I am.” (37:13) Yosef doesn’t hesitate to accept the mission. Even when he gets lost – an opportunity to return home saying he would love to find the brothers but couldn’t, he seeks help from the mysterious man on the road. “Et achai anochi mevakeish – I am seeking out my brothers.” (37:16) With these words, Yosef accepts his ultimate mission – not only to fulfill Yaakov’s request to locate the brothers. Yosef is ready to engage his brothers in full “coat of many colors” regalia. They may not want to see him; but Yosef is committed to find them.

One creative way of interpreting Yosef’s response to the mystery man is “Et achai – I am looking for my brothers” because “anochi mevakeish – that is the only way I can find my true self.”

We know how the story plays out. Yosef finds his brothers. They are, indeed, triggered. They tear off his coat because they do not understand or appreciate the role that Yosef is mean to fill in modeling leadership, compassion, and responsibility for all. Yosef ends up in Egypt, yadda, yadda, yadda…

The coat of many colors remains relevant in our role as Jews today. There is no avoiding the fact that we stand out. It’s a privilege. This may attract unwanted attention and cause strife with outsiders – and even fellow Jews. Like Yosef, we need to find the passion and determination to wear our colorful coats out into the world in search of a way to connect to all of our brothers and sisters – whether we agree or disagree - and live lives of mission and purpose that will enlighten the world.

That’s quite a coat.

The "Ish" in Each of Us

 

What do you think of when you hear the word "wrestling?" 

I must confess that I associate wrestling with the entertainment variety. That’s the one that everyone says is “fake” or entertainment. I grew up in the era of the World Wrestling Federation and personalities like Hulk Hogan and Sgt. Slaughter. Parshat Vayishlach tells the story of the first wrestling match in history, the “main event” between Yaakov and…

With whom exactly is Yaakov wrestling?

"Va-yivateir Yaakov levado va-yei’aveik ish imo – Jacob remained alone, and a man wrestled with him until daybreak.” (Bereishit 32:25)

Who was this ish?

Rabbi Ari Kahn, a senior lecturer at Bar-Ilan University, addresses this and a number of other issues in this story. One answer is that Yaakov fought against the angel of Esav. Another suggestion is that Yaakov was fighting against himself. If Yaakov was alone, though, with whom was he wrestling?  Why would a sane person wrestle with himself?

Rabbi Kahn notes that there is another, less enigmatic “ish” in an earlier verse:

“The man (ish) prospered exceedingly and he possessed great herds and maids and servants and camels and donkeys.” (Bereishit 30:43)

This “ish” is clearly Yaakov. He is successful and prosperous. The blessings he received, which had initially been meant for Esav, have come to fruition. Yaakov has "made it". He has completed a metamorphosis from being a “man sitting in the tent” to becoming a successful entrepreneur.  

Yet Yaakov struggles with his success. As he prepares to meet his brother, he is left alone. Yaakov looks at all the wealth which he has accumulated, and he questions his identity. “Is this who I am really meant to be? Might I have become too much like Esav?” All night long, Yaakov’s spiritual self and his physical self wrestle with each other as he tries to determine his true identity. In the end, Yaakov prevails, but he is injured. He receives a new name, Yisrael, and he limps away. From this point on, Jews do not eat the hip tendon (gid ha-nasheh) of the animal to remember this battle.

Rabbi Kahn writes: “In the resolution that is finally achieved, the physical realm is forced to yield. Laws, like that of the hip tendon will create spiritual boundaries within the physical experience, making possible the elevation of the physical world to a spiritual plane. This is Yaakov's resolution – and a resolution for us, his descendants. Yaakov may look like Esav, but he is now Yisrael, the name which speaks of his relationship with the physical and spiritual realms.”

This battle continues within each of us.

The upcoming Chanukah holiday is an appropriate time to remember the struggle. It is a holiday with a spiritual message of the light that shone due to the miracle of the oil. At the same time, Chanukah commemorates a battle of ideas and cultures, Judaism and Hellenism. The Jews fought the Greeks, but they also fought with each other over how much outside influence can be allowed in. The struggle continues today. We are incredibly blessed with rich Jewish lives in the middle of an incredible modern society that, at times, challenges our Jewish identities. There is a struggle.

Embrace the struggle. Elevate the struggle. It is right in the middle of this disequilibrium that our future will be won. 

How will we transmit passion to our children?

What should I be studying that will fortify my Jewish commitment?

How can I respond to the turbulent times?

How can we ensure our commitment to the Jewish people and Israel can transcend our many disagreements?

How can I make a difference in a world where the volume is louder and common ground is getting smaller?

I don’t know, but let’s get ready to rumble!

Having the Last Laugh Against Antisemitism

It’s a classic “Seinfeld” scene:

Dr. Tim Whatley: Jerry, it's our sense of humor that sustained us as a people for 3,000 years.
Jerry: 5,000.
Dr. Tim Whatley: 5,000. Even better.

Our sense of humor plays a huge role in the Jewish mindset and the story of our survival.

Ruth Wisse wrote a book entitled No Joke: Making Jewish Humor, which explores the phenomenon of Jewish humor, jokes, and comedy. She quotes the London Daly Telegraph (4/10/01) that “Jewish humor is one of the wonders of the world. No other community can compete with the range and subtlety of Jewish jokes.” Jews are empirically funny. Some estimate that the proportion of Jewish professionals in U.S. comedy is as high as 80 percent. Wisse notes (p. 17) that “Jewish comedy must go where the Jews go, into the concentration camps of Adolf Hitler and gulags of Joseph Stalin.” There is a Yiddish witticism recorded in the Warsaw Ghetto that captures the essence of Jewish humor: “God forbid that this war should last as long as we are able to endure it.”

Our ability to laugh is built into the spiritual DNA of our peoplehood.

Avraham was chosen to be a patriarch of a great nation. For that to happen, he needed to have a child. What did Avraham do when told he would have that child? He laughed. It wasn’t only Sarah who laughed. She just seems to be the one blamed…

Rabbi Samson Raphael Hirsch (Bereishit 17:17) explains this laughter as essential to Jewish continuity.

“The beginning of the Jewish people was absurd. To the rational mind…this people's history, expectations, hopes and life appear as a monstrous, ludicrous, pretension…The laughter that follows the Jew on their way through history testifies to the Divine character of their path. The laughter does not disturb them, because they were prepared for this laughter in advance.”

Yitzchak provided the Jewish people with a legacy of laughter. How to laugh off the challenges and difficulties. We have already heard whatever joke our enemies want to tell, and we’ll have the last laugh.

Recently, there has been more attention paid to jokes about Jews and when the line is crossed into antisemitism. Yes, Dave Chappelle’s Saturday Nigh Live opening monologue. I know some – even some Jewish comics – thought it was funny. Some thought it was not funny. Some thought it was funny, but this is not the time for such humor. I played the monologue for my teenage daughter. She was bored.

Last week, I heard Jerry Seinfeld live in conversation with Brian Williams. When asked about Chappelle, he commented that comics should avoid saying things that will then be associated with statements or actions that are inappropriate. Don’t go treading down the slippery slope.

I think there is a heightened sensitivity these days because comments go viral, and the media can take an off-the-cuff reference and make it a headline. The wider the jokes are heard can create a danger, but it doesn’t mean the joke teller is necessarily antisemitic. It is a serious issue, but it shouldn’t define our daily lives or affect our sense of Jewish pride. We cannot control other people’s portrayal of us. We can control what we do as individuals and as a community.

I find it interesting that the targets of antisemitic aggression (e.g. slurs shouted, shoving, hats knocked off) are more often visible Jews. While it is often the comments or jokes which garner the most attention (and go viral), the violence is more often directed at visibly Orthodox or Chasidic Jews. How do they respond? They don’t write articles, call for corporate boycotts, or start campaigns. They partner with law enforcement and local government, advocate for more protection, and keep going to shul.

We get the last laugh by doubling down on being Jewish and showing Jewish pride. Rabbi Jonathan Sacks wrote: “Non-Jews respect Jews who respect Judaism, and they are embarrassed by Jews who are embarrassed by Judaism.” (Radical Then, Radical Now, Chapter 15)

Yes, there is rising antisemitism out there. There are important educational and communal initiatives that wonderful organizations are offering in response. The issue is on the governmental and law enforcement radar screen. I know this from firsthand experience chairing Nassau County’s Task Force on Antisemitism. Good people care and want to act. Our job, though, is to just be Jewish. Be more proudly and visibly Jewish. The world is complicated and hateful speech and antisemitism are an unfortunate, growing reality. Actions, though, speak more loudly than words or laughs or likes.

Jews may be getting the message. An article in the New York Times described how in-person Shabbat meals are making a comeback. It seems that some young people who are busy on Friday nights are gathering on Thursday nights for “Shabbat: meals. “It’s a little weird that it’s not on a Friday,” Rabbi Green said, “but whatever gets people excited about Shabbat works for me.” What?!?!

I thought this isjust one more example of the sense of entitlement Gen-Z’ers have. Shabbat has to respond to their lifestyle. But it seems that, for some, the increased interest in Shabbat is an opportunity to support and celebrate Jewish culture in response to the rise in antisemitism.

“People want to show that they are proud of being Jewish and they believe in the spirit of Judaism.”

“As we are watching antisemitism come to an uncomfortable rise, we need to do more.”

So…go for it! More Shabbat, more Judaism. More Jewish pride!

Chanukah is an ideal time for proudly doing Jewish. The lights of the Menorah face outwards so people will see them. We can share the light with friends, family, and neighbors. I encourage everyone to transform their home into a “Chanukah Home of Light” and choose one night to host people for the Menorah lighting – especially if you know people (Jewish or non-Jewish) who are less familiar with Chanukah. Large Menorah lightings are great opportunities to show Jewish pride and spark a conversation about Judaism. This year, the JCAB will spearhead be two large, outdoor Menorah lightings in Atlantic Beach – one outside the Shul and one at the Green on Park Street.

Yitzchak Avinu underwent many trials in his lifetime - from his early rivalry with Yishmael to the binding to the rivalry between his sons to going blind in his old age. Yet, it is Yitzchak who carries a name that means, “He will laugh.” Perhaps it’s because when Jews persevere and remain committed to our Torah and our people, we get the last laugh.