Although not all of us learned about this during our education at Bais Yaakov or yeshiva, we are not the first generations to think and write about the experience of going off the derech. Of course dissent has always been a part of Jewish tradition, from Hillel and Shammai down to Spinoza. But the OTDers of the nineteenth and early twentieth-century Europe are particularly interesting for us, because of their reflections on Jewish life and thought and because of the role they played in many of the events and movements which have shaped the world outside of the Jewish community as well. Those of us who have exchanged the pursuit of mitzvos, Moshiach and olam haba for the pursuit of justice for all people can look back to OTDers like anarchist and feminist Emma Goldman, Ludwig (Leyzer) Zamenhof who invented Esperanto in an attempt to eliminate the language barriers between people, or the Bundists and creators of modern Yiddish literature. I hope to devote future blog posts to them. Today’s post is about OTD literature, and specifically Hebrew literature, because it will show how easily we can connect to the past.
The conversation on my Facebook page was like the ones that happen between Republicans and Democrats after mass shootings: Half the posts said that we should not be looking at religious society as a cause of mental illness.
The Maccabees make complicated heroes. Yes, they stood up for being Jewish against forced assimilation to Greek culture. And yes, they achieved Jewish independence for a hundred years, a model for Jewish self-defense and dignity that resonates even today. At the same time, they were religious fanatics, the haredim of their day: the first person killed in the revolt was a Jew participating in Greek religion, and the Maccabee kingdom made the nations they conquered convert to Judaism (including circumcision!). We who enjoy to modern, secular culture, we who like a clean shave and “immodest” clothing, we have more in common with Hellenized Jews the Maccabees hated than with the Maccabees themselves.
Hanukkah is a complicated holiday. The miracle of the lights story first appears in the Babylonian Talmud, but it is NOT in the histories of Josephus or First or Second Maccabees, which were written much closer in time to the Maccabean revolt. In fact, the Books of Maccabees give alternative reasons why the holiday is 8 days long: a Temple dedication like Solomon’s in I Kings, or Sukkot out of season. There may even be an earlier lighting holiday connected to the winter solstice, a common human experience not unique to the Jews, buried behind it all. Most complicated of all, for people who have become less religious, and who may have family they no longer connect with, a season of celebration and joy can bring loneliness and sadness instead.
What can we do with this history and this holiday? There are many human reasons to celebrate light fighting darkness that also apply to those on their own derech: the light of knowledge fighting superstition, the light of inspiration helping us move forward, the light given by human discovery to improve the world. Even though the Maccabees and today’s traditionalists try to impose their Judaism on others, the fact that Jews are still arguing about ways to be Jewish makes us part of a deeply rooted tradition. And, even without miracles or mitzvot, many of us value Jewish survival, Jewish distinctiveness, and the richness of unique Jewish expressions of the unique Jewish experience, our family’s subset of the human experience.
The most important symbolism Hanukkah can provide to those “off the derech,” on their own derech, is the role they can play. When the shamash is used to light other candles, it keeps burning just as brightly, and together even more light shines. We can be the shamash to others, to our community, to people in need, even to ourselves through difficult times. The secular Israeli Hanukkah song “Anu Nos’im Lapidim – We are Carrying Torches,” puts it very well in its last stanza:
Ness lo karah lanu –
Pach shemen lo matzanu.
Basela chatzavnu ad dam –
No miracle befell us –
No cruse of oil found by us.
We quarried rock until we bled –
And then there was light!
Rabbi Chalom was ordained by the International Institute for Secular Humanistic Judaism in 2001, and received his PhD in Near Eastern Studies – Hebrew and Jewish Cultural Studies concentration from the University of Michigan. In addition to his work with the Institute, Rabbi Chalom is the rabbi of Kol Hadash Humanistic Congregation in north suburban Chicago, Illinois. Contact Rabbi Chalom at firstname.lastname@example.org or 847-602-4500or read his blog on http://hjrabbi.wordpress.com.
by Peter Walters
Remember Chanukah – dreidels, chocolate coins, latkes, lamp-lighting, all that stuff? Great wasn’t it? One of the really great things about Chanukah is that it’s almost as good as Christmas, but without the whole goy-guilt.
Remember how it was put: the time when the few defeated the many; the small beat the great; a handful of yeshivah bochurim and Kohanim defeated the whole Greek army. The nasty goyim tried to stamp out our religion and desecrated our Temple; but God performed a miracle for us and provided oil for the menorah – so now we light the Chanukiah for eight nights to publicize the miracle. Chanukah doesn’t have any fasting, like Yom Kippur, or any crazy cleaning like Pesach, and we don’t even have to build a shack to live in. All in all, Chanukah is a very feel-good festival. It even helps us feel better about Christmas.
However, there is another side to Chanukah. The Rabbis of the Talmud were more diffident than is their norm when describing Chanukah, and with good reason. Jews are very attached to their status as a victimized minority, so winning battles (at least since the time of Yehoshua) hasn’t sat very easily with our self-image. And I’m sorry to say, it gets much worse.
We are given to understand that Chanukah is a war of liberation against the Greek-Syrian forces under King Antiochus Epiphanes. But, sadly, it really wasn’t. It was a civil war, with Jew fighting against Jew, until King Antiochus intervened on one side. The first person killed by our hero Mattityahu, was a Jew. It was not only a political struggle, it was preeminently a cultural and religious struggle between Jews who saw themselves as part of the wider Mediterranean world of Greek culture, of religious tolerance, of secular education and science; against religious extremists who wanted to keep Judaism and Jewish culture exclusive, narrow, intolerant and ignorant of the wider world. The Maccabees were the Islamic State of their day, killing any Jew whom they suspected of deviating from their own version of fundamentalist Judaism.
Rather than possessing an irrational hatred of God-given Jewish religious practices, Antiochus was, as was normal at the time, very tolerant of all the many religions in his kingdom. And the leader of the Hellenising party in Israel was none other than the Kohen Gadol (high priest) – who rejoiced in the Greek name of Jason. He presided over the opening of a Greek-style gymnasium in Jerusalem, and many of the Kohanim enjoyed wrestling and bathing after a hard day’s korbanot (sacrifices).
The Jewish diaspora was very numerous even then, and, although still religious, was overwhelmingly Greek in culture. Jews were doing very well for themselves as part of the Greek-speaking Mediterranean world, thank you, and they were happy to leave being meshuggeh frum to the peasants back in the middle of nowhere.
Well, it couldn’t last, could it? The traditionalists tried to take over and oust the Kohen Gadol, putting one of their own choosing in place. King Antiochus, hitherto happy to let the Jews get on with things themselves, had to intervene to prevent what had become a civil war from getting even more out of hand. And we all know the rest: eventually the fundamentalists won and set up their own priesthood and government, outlawing Greek-style practices.
Think for a moment what it’s like for the fundamentalists to win. Think of Iran when the Islamic revolution brought Ayatollah Khomeini to power. Think of Afghanistan under the Taliban. Think what it would be like if Islamic State won. That’s what happened to Israel as a result of Chanukah.
Of course it backfired. The fundamentalists invited the Romans in to help them, which was rather like inviting a wolf to guard your sheep. Then they took over Edom and forcibly converted its population to Judaism; which came back to haunt them because King Herod was an Idumean descended from such converts. After another battle a few years later with the Syrian Greeks, there was another civil war, this time between the Maccabees and the Pharisees. Finally the Romans, again on the pretext of coming in to help, took over Israel and ended any real independence.
Very interesting, but so much for history – what does all this mean for us?
At Chanukah we celebrate the victory of the fanatics, the fundamentalists and the extremists over the forces of education, internationalism and tolerance. Rather than being a festival of light, it is about extinguishing light in favor of darkness. For those of us who have left the Charedi world with its own intolerant fundamentalism, and have boldly stepped into the world of secular learning, scientific thinking, respect for others and tolerance of others’ views, Chanukah is no celebration. It is a disaster. Make no mistake: if Mattityahu and Yehuda the Maccabee were here now, we would be the first up against the wall.
Think of that when you are munching your latkes.
Searching for a way to bring light and meaning to the upcoming Jewish holiday?
Here’s a great resource from the Society for Humanistic Judaism:
Interesting linksHere are some interesting links for you! Enjoy your stay :)
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