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Parshat Miketz
1997
Let's Embrace Hillelism Not Hellenism
It's a veritable tale of two cities. As the famed theologian Tertullian wrote,"what does Athens have to do with Jerusalem?" One the city of the Parthenon, the other, the city of the Kotel. The former the city of Homer with its panoply of gods, the latter, the city of Hillel with its profession of one G-d. What happens when the two meet? Even better, what happens when the discrete agendas clash and the differing value systems come in conflict? Answer; Chanukah happens!
If we put this holiday into a context, we will discern a fundamental truth. Chanukah is only one of two rabbinically ordained holidays that have been preserved since their historic inception. Our Talmudic tradition records that there were a host of rabbinically declared holidays during the time of the Second Temple era, yet, they are no longer on the books. Obviously the message of Chanukah is so crucial that it retains its full force in our lives.
When the Talmud (B.Shabbat 21b) speaks of this holiday we are shocked to learn that it introduces the discussion with these two words: "Mai Chanukah, what is Chanukah?" A rather perplexing question given its significance. Rashi (1040-1105) the father of all exegetes, is more explicit. The Talmud, says Rashi, is asking the following question: What was the Miracle of Chanukah? The question takes on even more significance in its fuller context. The other rabbinic holiday on the books is Purim, yet, no where do we find the Talmudic sages asking this question with regards to Purim.
If we grasped the essential difference between Purim and Chanukah, then I believe we would garner a penetrating and relevant insight. During the Purim epoch (350BCE), it was clear who the enemy was and what his agenda was. The Jewish body was in danger, in short, the Jewish person was in jeopardy. (Genocide)
A lot transpired in the ensuing 200 years. The Greek epoch was not a struggle to eradicate the Jewish body, it was an attempt to alienate the Jewish soul. It wasn't the Jewish person who was in jeopardy, it was the Jewish purpose. (Genesis-cide, to coin a phrase). It was a struggle for the soul. If you think we have magnificently evolved in these 2,000 years, may I remind you of the Southern Baptists call to missionary arms.
Chanukah would not have been a holiday if only we assimilated. But, thank G- d, (the G-d of Abraham, not Athena, that is), Chanukah is a holiday because it was a victory of the spiritual values and ideals of being..DIFFERENT...not to succumb to prevailing fads and vogues, not to acquiesce to foreign values; to dare to be different, to dare to be...OURSELVES. And this, though a miracle worthy of a holiday, is a mandate worthy of our attention.
So the only thing we need to assimilate is this thought. Yes, in an age where homogenization is lauded and differences are downplayed, making Kiddush-sanctifying is important in our lives; making Havdala-preserving our uniqueness, equally so. And did not the illustrious founder of the Daf Yomi concept, Rabbi Meir Shapiro point out that the first activity that the Torah imputes to the Creator is "Vayavdale Elokim, and He separated!"
Hillel-ism is to be embraced, not Hellen-ism. Chanukah declares that the Jewish soul and purpose must, and will survive. The Jewish flame will not be extinguished. All we have to do is to light-one candle at a time-just for the Hillel of it!
Y'hi ratzon shenizkeh l'mosif v'holeich k'da'at Beit HILLEL.
Chag Sameach.
Prepared by Rabbi David Gutterman, Rutgers University Hillel.
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