The audacity of light
Light has always been used as a metaphor for revelation. In Kabbalah, the Jewish mystics referred to the highest expression of divinity as “infinite light”. And, of course, when revelation strikes, we “see the light”.
But what drives people to be so obsessed with light?
Plainly, I am thinking about Chanukah, the Festival of Lights. For generations, Chanukah was observed at home and the menorah (chanukiah) would also be kindled in shuls before the evening service. But, in our times, public menorah lighting ceremonies are so widespread, they have become part of the Jewish landscape.
It all started back in Chanukah 1974, when Rabbi Abraham Shemtov, a leading Chabad shaliach, kindled a menorah outside Independence Hall in Philadelphia near the Liberty Bell. The following year, an old friend of mine, Rabbi Chaim Drizin, erected the first giant menorah in San Francisco.
When they tried to do a public menorah lighting in Burlington, Vermont, it was met by protests. The then mayor came to its defence. His name? Bernie Sanders! The world’s largest menorah was designed by renowned artist Yaacov Agam in 1977, and is located, appropriately, in New York City. It goes up on Fifth Avenue at Central Park, and is certified by the Guinness World Records. It was inspired by a hand drawing by the Rambam (Maimonides) of the original menorah in the Holy Temple of Jerusalem.
For Israel’s chief rabbis to kindle a giant menorah at the Kotel doesn’t raise any eyebrows, but it’s heart-warming to see a huge menorah outside the White House in Washington or at the Eiffel Tower in Paris. And isn’t it awe-inspiring to see that they’ve been lighting up Red Square at the Kremlin in Moscow since 1991, a year before the fall of the Soviet Union, and now also at the Brandenburg Gate in Berlin, a former symbol of Nazi power and tyranny?
I was privileged to organise the first giant menorah in Johannesburg at the Killarney Mall way back in 1979 when I was the director of Chabad House here. It was such a novelty then that there were, literally, thousands of Jews at the nightly ceremonies.
Which Jew in the world hasn’t seen or experienced these iconic public menorahs? Indeed, they have helped to publicise the miracle of Chanukah, and have encouraged countless Jews to observe it themselves with their families.
But it wasn’t always that simple. In fact, it would take the United States Supreme Court itself to give the legal stamp of approval for the City of Pittsburgh to erect a giant menorah outside City Hall on 3 July 1989. And even after that, a series of court cases up until 2002 were necessary finally to put to bed the arguments of the ACLU (American Civil Liberties Union) that contended it was a violation of the separation of church and state principle enshrined in the American Constitution. (Why the ACLU never argued that against the thousands of festival trees and nativity scenes in public areas is a moot question.)
My question is this: the Lubavitcher Rebbe was famous for always being positive and non-confrontational. Why would he instruct his people to fight the case and indeed to take it to the highest court in the land?
It may be because the Rebbe was infatuated with light. He believed more than anyone in the power of light to stamp out darkness. Others concentrate their efforts on fighting darkness, while the Rebbe taught us to spread light.
Can you imagine a Chabadnik throwing rocks at people driving their cars on Shabbos, as so sadly happens in Jerusalem? Impossible! The Rebbe would have been horrified. We must teach, encourage, invite, share, and inspire, not threaten people here or in the hereafter.
His way was always to spread light. To share the beauty of our faith rather than the consequences of disregarding it. “A little light dispels a lot of darkness” became one of the most quoted lines in the movement, almost a mantra.
But, in fact, it goes all the way back to the Talmud itself, which states that the Chanukah menorah should ideally be kindled “at the outside doorway of one’s home”. If we cannot manage that (can you just imagine us trying that in South Africa today?) then a windowsill which is visible to the outside may be used. The guiding principle here is pirsumei nisa, (to publicise the miracle) of Chanukah as widely as possible. That is also one of the main reasons we light the menorah in shul.
Clearly, the purpose of the Chanukah lights isn’t only to light up our own homes, but to illuminate the night, to remove the darkness from the streets.
Yes, there is something audacious about taking the Chanukah lights out into the streets and into the most public square. But the Rebbe believed in the power of light. He was absolutely determined and focused on changing the world by disseminating light. He was single-minded about sharing and spreading the light of Torah and Judaism in every corner of the world.
Are you embarrassed? Do you question why we should be flaunting our faith in public? Then, I quote my deeply lamented senior colleague, Rabbi Lord Jonathan Sacks, obm, who said, “Non-Jews respect Jews who respect Judaism, and they are embarrassed by Jews who are embarrassed by Judaism.” Be proud of who you are, and others will be proud of you too.
Why the Rebbe’s obsession with light? Perhaps to banish darkness once and for all and usher in a new dawn, a new light, the light of redemption.
- Rabbi Yossy Goldman is rabbi at Sydenham Shul and the president of the South African Rabbinical Association.
Looking devastation squarely in the eye
“How can we be brave enough not to look away?” These were the words that writer and thought leader Beth Amato asked on Facebook after yet another tragic loss was announced in the midst of this savage third wave.
With all the suffering, the growing despair, the loss of so much life, and the poverty, she was asking about our courage to bear it all, to “see” what’s happening. At times, the immense losses and despair feel like too much. And yet, as humans, how dare we turn away from the horror we see unfolding?
In the fifth chapter of Tractate Gittin in the Babylonian Talmud, we find a number of aggadata (stories) which recount the destruction of Jerusalem, Betar, and the Temple. Indeed, the rabbis wrote searing accounts of that time. They had the courage “not to look away”. Yet, the stories aren’t only about the rivers that run red with the blood of the Jewish people, the devastation is also described in terms of the loss of daily rites of passage, the blows dealt to communal life.
In one story, we are told that when a Jewish bride and groom would walk towards their chuppah, it was customary for a rooster and a hen to be included in the procession as a positive omen for procreation. One time, a Roman troop came upon a Jewish wedding procession, and stole the fowl pair. Enraged, the Jewish community attacked the troop of Romans, provoking the Roman emperor to bring an onslaught on the Jewish people.
A further story recounts that trees were planted upon the birth of every Jewish boy and girl. When they got married, boughs from these trees would be intertwined to build the chuppah, symbolic of the bride and groom’s intertwinement. One time, the emperor’s daughter was passing by a grove of these trees when her carriage broke. Her soldiers hacked down one of the trees in order to replace the shaft. The Jewish people were so angered, they attacked the daughter’s attendants, leading the emperor to attack Betar.
If the Ninth of Av is linked in our minds to the destruction of the Temple, here we read that it’s also about desecration of the precious traditions that enriched the daily lives of the Jewish people – chickens and roosters at a wedding, cedar and cypress trees at births.
It’s hard to quantify loss in a pandemic. On one level, if we are alive and healthy, we might whisper dayeinu, and thank G-d for our fundamental existence. Yet, as these stories teach us, life is made up of more than mere survival.
During this pandemic, we have been robbed of the experience of living on all levels: weddings and B’neimitzvah are postponed, a simple birthday which a child anticipates all year around is celebrated on Zoom, we are denied our usual rites to comfort the mourner, and our Jewish holidays are celebrated alone.
As with these aggadata, we can affirm that the loss of a tree or a rooster, a school play, or a long-anticipated birthday party are part of this suffering and part of this story.
As we move into the heart of these stories of killing and destruction, the rabbis recall how in an act of deep perversity, Romans compelled Jewish children to watch while they engaged in sexual relations. Again, the horror feels too much to witness.
Yet, we read of a story where two children who are forced to watch this degradation open their mouths and speak. Their response is surprising, they turn to text. One of them says to the other, “Where is this terribleness written in our Torah?” The pathos of the question is felt keenly. The child is both protesting this suffering and seeking to draw some meaning from it. The other child responds, “It is written about in Devarim.” The first child then responds, “Why haven’t I reached that sentence yet?”, to which the second child responds, “You are one and a half pages away.” The first child then responds, “I’m glad I haven’t reached it yet because had I reached it, I wouldn’t have needed you to answer the question.”
At the pinnacle of their despair and humiliation, these children turn to the ageless Jewish practice of Torah learning and chavruta (friendship). The first child asks a quintessentially Jewish question about meaning-making: “Where is this written?” The Romans incorporate the Jewish children in a perverse sexual relationship, enacting the very antithesis of connection and ethical relatedness.
Yet, in the midst of that evil, the two children remember the perennial Jewish practice of meaning-making through text and chevruta. Theirs is a profound form of protest and hope in the middle of despair.
Wherever we are, we have the capacity for consciousness and connection. I like to imagine that as the rabbis recounted this story, they too felt a shift. They were “seeing” the devastation of this time with unflinching courage. And at this moment, like the children, they recalled that as humans, we can seek meaning, as humans we have each other. Even now, all isn’t lost.
What these stories seem to teach is that the courage to look suffering in the eye is the very place from which hope can emerge. In mourning our losses and crying our sense that the world we once knew is gone, we begin the process of dreaming and re-building. Richard Tarnas writes that hope isn’t a flimsy rainbow-in-the-sky experience. Rather, hope is a spiritual discipline.
What’s more, when we engage in the spiritual practice of hope, we’re no longer victims to the whims of history. Hope allows us to become participatory actors in the unfolding of reality. The Jewish people have always embodied hope as a spiritual practice. We look at suffering on Tisha B’Av squarely in the eye, and from that place, we remember Torah study and relationships, we remember who we were, are, and who we can become.
We will come out of this wave, and this time, as the Jewish people and humanity, we will pray and dance together, we will learn and we will befriend. Nachamu, nachamu, ami (Take comfort, oh my people).
- Adina Roth is a clinical psychologist in private practice, and a teacher of Jewish Studies. She runs an independent Barmitzvah and Batmitzvah programme in Johannesburg, and teaches Tanach to adults.
Purim: a four-point plan for embracing uncertainty
As we approach Purim this year, it’s hard to escape the feeling of disappointment. This is the second Purim since the beginning of the pandemic, and the world remains upside down. Our lives at the moment seem reduced, our Purim celebrations muted.
But maybe it’s the opposite. Maybe this is the year for a Purim like no other.
Think about what we are all grappling with at the moment – the pervading sense we have is of living in a world of uncertainty.
Purim is all about embracing uncertainty. In fact, the very word “Purim” means “lots”, referring to the lots Haman cast randomly to select the day to carry out his genocidal plan.
In a world so full of threats and danger, Purim gives us a game plan. In fact, the four mitzvot of Purim constitute the perfect formula for coping with an uncertain world.
First, the mitzvah to hear the reading of the Megillah in the night and again on the day of Purim teaches us about faith. The Megillah inspires us to see Hashem’s presence everywhere, even when it isn’t obvious. The name Esther – the Megillah’s chief protagonist – comes from the word hester, meaning “hidden”, a hint at G-d’s hidden presence in the world (Talmud, Chulin 139b). Famously, the Megillah, which relates the miraculous story of how the Jewish people were saved from annihilation, doesn’t mention Hashem’s name once. Even when we cannot see Him, we are reminded that He is there, looking out for us every moment of every day.
He was in ancient Persia when Haman rose up against us, and He is here with us in the midst of the COVID-19 pandemic. We can take comfort in knowing we are in His loving embrace, and that everything He does is ultimately for our best.
The third mitzvah of Purim – matanot l’evyonim (Esther 9:22), giving money to those in need on the day – reminds us of the power of giving. There are many who have been hit financially by COVID-19. Our incredible institutions, too, are buckling under the strain. This year in particular, when so many of us are vulnerable, we need to reach out and give according to our means.
Then there’s mishloach manot (Esther 9:22) – sending gifts of food to our friends and family on Purim. Now is the time to invest in our relationships. We need them more than ever. We need to lean on one another. Our relationships feed us, giving us the strength and emotional well-being to withstand these difficult times. At a time of isolation and dislocation, mishloach manot remind us to fortify our connections to the people around us as we draw strength from them and they draw strength from us.
Finally, there is the seudat Purim, the celebratory meal on Purim day. The Purim seudah is a feast of gratitude and thanksgiving. We are grateful to Hashem for our miraculous deliverance on Purim, and it reminds us to offer thanks to Him also for the daily miracles we all experience, to truly savour the divine blessings we have in our lives, and to live with gratitude.
And so, as the world gradually moves to the next phase of this great global health struggle, let’s embrace Purim. Not with big gatherings, but with immersive engagement in the four mitzvot of the day which, together, provide a game plan for living in a world of uncertainty, guiding us to the four things we need right now: faith, kindness, love, and gratitude.
May we all merit the “light and joy and celebration and glory” (Esther 8:16) which the Megillah tells us filled their world after the miracles of Purim, and may these divine blessings flow into our lives and into our world.
Valiant heroes and dark villians – why Purim is like COVID-19
We all love fairy tales. Beautiful, clever heroes who use their charm to bring frightening dramas to a quick denouement after which everybody lives happily ever after.
From nursery school, this is how the story of Purim has been told to us by well-meaning educators: gorgeous young Esther, blessed to have won an empire-wide beauty contest to become the new Queen of Persia, lives in wedded bliss with the King. As soon as a threat is levelled against her people, she manages to sweet-talk her husband, Achashverosh, to nullify the plan. And they all live happily ever after.
I apologise in advance if I’m spoiling a childhood dream. A thorough reading of the Book of Esther, aided by the commentary found in Talmud Megillah, shows each of the statements in the above paragraph to be untrue. Esther was neither young, gorgeous, nor happy. She was dragged, against her will, to join the King’s harem. Though she secured the role of spouse, she still lived a miserable double life, and had to vie for the monarch’s attention against many rivals.
By the time she heard of Haman’s evil plan, she hadn’t seen the King for more than a month. And here’s a little challenge: for an audience with the King, you need to be invited. Nobody, even Achashverosh’s wife, simply marches into the throne room and says, “Howzit!”, as Mordechai expected Esther to do. Trespassers are executed!
Esther’s approach to the King could only have disastrous consequences for her. At worst, she would lose her life for her breach of royal protocol. At best, the King would extend his golden sceptre to her, signifying forgiveness for her breach (which, as we all know, is what happened). This outcome would actually be far from pretty. But first let me introduce you to another fact you are unlikely to have been taught by your nursery – or even primary – school teacher.
As per the Talmud, prior to her abduction to the harem, Mordechai and Esther were husband and wife. For years, she lived a double life, halachically married to one man while prisoner to another’s whims. Yet, from the moment she volunteered to approach the King and seduce him into saving her people, her marriage to Mordechai would have to end by Jewish law (which tragically is precisely what happened).
Mordechai’s request of Esther was to make an ultimate sacrifice for both of them. It involved pain and deprivation for individuals for the sake of the entire nation. A sacrifice Esther took upon herself, with the famous words, “Thus I will come to the King, contrary to the law, and if I perish, I perish.” (Esther, Chapter 4). A verse heavily loaded with double meaning. “Contrary to the law” – Persia’s or G-d’s? “I perish, I perish” – in this world or in the world to come.
The past year has been no fairy tale, just like the Purim story. But these magic stories often involve villains and heroes. Here the parallel applies.
The hero and heroine of Purim are Mordechai and Esther, a couple prepared to make huge personal sacrifices (hers far greater than his, of course) for the benefit of a community.
So many heroes have emerged in the past year and a half. These are good men and women, giving up what’s precious to them for the common good. Tribute has been paid to the angels of Hatzolah and to frontline health workers who have worked tirelessly under horrid conditions to save lives and minimise pain. In my position of chairperson of the South African Rabbinical Association, I also want to make mention of the heroic efforts of my colleagues to give spiritual guidance and hope to our community, this with our sanctuaries shuttered for the greater part of the past year.
The real hero is each one of us, in our own personal life, who has made and continues to make huge personal sacrifices for the good of the wider community. The many of us who stay home, cut down on socialising, give up on parties, glamourous weddings, Barmitzvahs and Batmitzvahs, and other life-cycle celebrations, and have radically modified our lifestyle to save others’ lives. Not to mention the wretched mask wearing, an altruistic act, according to experts, who say that most of the benefit is for those around us. The cost to this year’s Purim observance has been huge, accustomed as we are to large, merry gatherings.
The mortal danger in the Purim story took close to a year to disappear. To be exact, from Pesach to Purim. (Haman’s edict was promulgated on the Eve of Passover; the threat ceased about 11 months later, on 14 Adar, later to become Purim.) That’s the precise timeline of the current peril we are facing. We pray for Hashem to give us another Purim miracle, with total and complete deliverance from the current danger. As we read in the Book of Esther (Chapter 9), may we experience “transformation from sorrow to gladness, and from mourning to festivity”.
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