When Do You Shine Brightest? (a Monday post practice post) November 30, 2021

Posted by ajoyfulpractice in "Impossible" People, Books, Changing Perspectives, Chanukah, Dharma, Faith, Healing Stories, Hope, Karma, Life, Men, Music, Mysticism, Pain, Religion, Suffering, Tragedy, Writing, Yoga.
Tags: 1 Maccabees, Beresh't, C. S. Lewis, Chanukah, Charlie Harary, Deuteronomy, Devarim, dreidel, Ethics of the Fathers, Exodus, Genesis, hanukia, Hanukkah, Hebrew, Leviticus, Maccabeats, Maccabees, Matisyahu, Matitiyahu, Matīṯyāhū, Pirkei Avot, Shamash, Shemot, Vayikra
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“Happy Chanukah!” to all who are celebrating.

This is the post for Monday, November 29^th. You can request an audio recording of Monday’s practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

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“I believe in Christianity as I believe that the sun has risen: not only because I see it, but because by it I see everything else.”

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– quoted from the speech “Is Theology Poetry” as printed in The Weight of Glory and Other Addresses by C. S. Lewis

Yes, it is strange (and some might even say disrespectful) to start off a class about Chanukah with a quote from C. S. Lewis. In my defense, the first day and second night of Chanukah this year coincide with the anniversary of the birth of the author (born Clive Staples Lewis, November 29, 1898) and, as I’ve mentioned before, his faith and career as a Christian apologetic have roots in some of the same elements we find in the story of Chanukah: Judaism, Torah study, and Greek philosophical discourse. But, more to the point, this particular quote, from a speech “Jack” presented to the to the Oxford University Socratic Club (November 6, 1944), speaks to the connection between light, faith, and how we see the world based on the light of faith. In turn, it also highlights how our beliefs shape our behavior – and these are all, very much, themes related to Chanukah.

Light and the symbolic meanings of light have been celebrated since the beginning of time and by every culture on the planet. During the darkest times of the year, people celebrate light as well as the symbolic meaning of light overcoming darkness. In the Northern Hemisphere, we have a whole long list of winter celebrations that start around Halloween and will continue into the beginning of the new secular year. This year’s celebrations started with Samhain (October 31-November 1); which was followed by Diwali, the 5-day Indian festival of lights, (November 2-6); and now Chanukah, the 8-day Jewish festival of lights, which started at sunset on Sunday. The highlight, some might even say the culmination, of the Chanukah story is “the miracle of the oil,” the miracle of light. However, the fact that there were eight nights and eight days of light when there was only enough oil for one day is just one of many miracles in the story – and one could argue that it’s not even the final miracle.

“(1) Rabbi [Judah HaNassi] would say: Which is the right path for man to choose for himself? Whatever is harmonious for the one who does it, and harmonious for mankind.

Be as careful with a minor mitzvah as with a major one, for you do not know the rewards of the mitzvot. Consider the cost of a mitzvah against its rewards, and the rewards of a transgression against its cost….

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(3) Be careful with the government, for they befriend a person only for their own needs. They appear to be friends when it is beneficial to them, but they do not stand by a person at the time of his distress.”

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– quoted from Pirkei Avot (Ethics of the Fathers) (2:1 & 2:3)

More often than not, I question where to begin this story. For some, it makes sense to start with Matīṯyāhū and his sons, the ones who would become known as the Maccabees, and how they defied the orders of King Antiochus IV Epiphanes. But, I like to put certain actions in context – which means going back over two hundred years to the rule of Alexander the Great who, in the 4th century BCE, conquered Persia and expanded the Greek empire – an expansion that included the Jewish people.

Alexander’s attitude towards the Jews and their faith is sometimes described as “tolerant.” He didn’t really care what they did or what they believed, because he didn’t see them as a threat. Life was hard if you were a Jew under the reign of Alexander the Great, and even under the rule of many of the Greek kings that came after him. It was hard to make a living and you would face harassment and bullying, but you could do you (as we say these days).

Of course, some people wanted an easier life. Known as Hellenic Jews, these people changed the way they dressed and wore their hair; the things they ate; how they talked; and what they talked about. They even changed the way they practiced their faith. They stopped observing the Sabbath and (publicly) studying Torah. They stopped circumcising their male children or devised ways to hide the circumcision. This last part was necessary, because of there were many aspects of Greek life that required men to be nude. However, by the 2nd century BCE it wasn’t enough to hide who you were. King Antiochus made it illegal, under penalty of death, to be Jewish or to practice the faith. He also created situations, like appointing High Priests and building a gymnasium outside of the temple, that made it harder for people to hide.

It’s one thing to keep the faith when doing so just makes things a little uncomfortable. It’s another thing altogether to keep the faith when doing so could result in your death. Yes, I know; throughout the history of religion there has been religious persecution and there have been people who kept the faith despite that persecution. But, whenever it happens, I think it’s a bit of a miracle.

To understand why people keep the faith, sometimes it’s helpful to understand what the believe. Definitely, in this case, to really understand the Maccabees and the gravity of what they did, we have to understand what they believed – which means getting into a bit of Torah… and, eventually, going back to the beginning of time.

“And God said, ‘Light will be,’ and light was.”

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– Transliteration of the Hebrew from Bereishit – Genesis (1:3), most commonly translated as “And God said, ‘Let there be light,’ and there was light.

So, in the beginning of the Abrahamic creation story, there was God, there was heaven and earth, there was water, and there was “the spirit on the water.” There was also emptiness and darkness. Then, depending on how you translate or interpret the text from the Hebrew Bible (which is also the Christian Old Testament), God either created light with a command or predicted the existence of light. Either way, in the original Hebrew, the twenty-fifth word is ohr (“light”) and Chanukah begins, every year, on the 25th of Kislev. (Similarly, Christmas occurs, every year, on the 25th of December, but that’s a another story.)

Matīṯyāhū and his sons believed this creation story, believed in God and the power of God, and lived their lives according to their faith. They were priests who studied the word and the laws of their people and, therefore, observed the commandments and the commanded holidays. Of course, if you look at Vayikra–Leviticus 23, where the appointed festivals and holy days are outlined, you won’t find any mention of a festival of light. Neither will you find mention of Chanukah in the similar list located in Devarim–Deuteronomy 16. After all, the word chanukah means “dedication” and that doesn’t happen until later in the story.

What you will find instead, at the beginning of Vayikra–Leviticus 24, is a commandment to “take to you pure olive oil, crushed for lighting, to kindle the lamps continually” and detailed instructions on how the menorah should be publicly displayed (24:1-3). You will also find, at the end of Devarim–Deuteronomy 16 and the beginning of Devarim–Deuteronomy 17, commandments on what not to do; instructions to investigate reports of transgressions; and instructions on punishments. Now, I am not going to support or condone the instructions on punishments. I am just pointing out that they are there and that Matīṯyāhū and his sons believed in these instructions.

When the father was told to make a sacrifice to the Greek gods, he refused. When a Hellenic Jew stepped up to perform the desecration in his place, Matīṯyāhū killed him. His actions meant that he and his family had to flee to the caves in the wilderness. Others followed them – and I don’t just mean physically. They also followed them spiritually. In the caves, the people studied Torah, observed the Sabbath, and kept the faith. They were a light in the wilderness.

“The world that we live in, so much cold and strife
One little light to warm another life
Fill the darkest night with the brightest light
Cause it’s time for you to shine
A little dedication, a small illumination
Just one person to change a whole nation
Let me see the light”

*

– quoted from the song “Shine” by the Maccabeats

At some point, someone suggested that this father and his sons, this band of brothers, should take on the Greek army. Now, keep two things in mind. First, Matīṯyāhū and his sons were Kohens, they were priests and scholars. They weren’t warriors or athletes, like the Greeks. In fact, one could say that they were the polar opposite. Second, the Greek army at this time was (reportedly) the biggest and best trained army in the world. Remember, they were the army of a people and a culture that prized physical prowess. So, it was kind of ludicrous to consider going up against them.

Yet, take them on they did… which brings us back to their beliefs and the power of their beliefs.

Remember, the earlier commandments on setting up temple, observing the Sabbath, and all the different ways of keeping the faith were codified within the context of God leading the Jews out of slavery in Egypt. Matīṯyāhū and his sons may not have been physically ready for the battle, but they were mentally and spiritually ready. They knew the wilderness and they knew the Torah. They knew that in Shemot–Exodus 15, their ancestors sang of the power of God. They knew that story included the words, “Who is like You among the powerful, O Lord? Who is like You, powerful in the holy place? Too awesome for praises, performing wonders!” (S-E 15:11) And that, at least that first part, became their battle cry.

They put the initials of the battle cry on their shields and banners. When Matīṯyāhū died, Judah, the son he left in charge, became known as Judah Maccabee (or Judas Maccabeus, in Greek). While there are several other explanations for the name and for the meaning behind the name, the one I learned first was that Maccabee (the acronym) sounded like the word for “hammer” and so the people in the revolt became known as God’s hammer. For seven years, the hammer came down on the mighty Greek army and eventually defeated them. This, depending on how you count, is the second or third miracle of the story: the light breaking through the darkness.

“But when they saw the army coming to meet them, they said to Judas: How shall we, being few, be able to fight against so great a multitude, and so strong, and we are ready to faint with fasting today?

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And Judas said: It is an easy matter for many to be shut up in the hands of a few: and there is no difference in the sight of the God of heaven to deliver with a great multitude, or with a small company:

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For the success of war is not in the multitude of the army, but strength cometh from heaven.”

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– 1 Maccabees 3:17-19 (DRB)

The Maccabees returned to the temple and found it was completely wrecked. Everything forbidden had taken place. There were idols and evidence of sacrifice. The menorah was not lit and bottles of olive oil had been shattered and in other ways desecrated. Cleaning up the temple became the new battle. Rededicating the temple became the new mission. In the process of cleaning up and restoring the temple, they (miraculously) found one vial of oil that still had the seal of the High Priest. Who knows how old the vial was? Who know who found it? Doesn’t matter. It was another miracle.

It would take several days, over a week, to make the oil required to light the menorah as detailed in the Torah. Using the one vial of oil they found would be a symbolic gesture – one might even call it a sign of faith. But, it wouldn’t fulfill the commandment, because they wouldn’t be able to keep the candles “continually” lit. They had to make a choice: wait or do what they could do.

They decided to do what they could do. Miraculously, the candles stayed lit. As I point out each year, going into the first day and the second night – even the second day and the third night – people might have thrown the word “miracle” around lightly. After all, there was always the possibility that someone had measured the oil incorrectly and there was more than expected in the vial. (We won’t get into the odds of that happening or the odds of that particular bottle being the one that wasn’t violated.) However, as the nights and the days progressed, there was no denying that “a great miracle happened.”

Letters on dreidels (outside of Israel): nun (נ), gimel (ג), hei (ה), and shin (ש)

Letters on dreidels (in Israel): nun (נ), gimel (ג), hei (ה), and pei, (פ)

– Hebrew letters symbolizing the phrases (in Hebrew) “A great miracle happened there” and “A great miracle happened here”

Every year, people celebrate the miracle of the oil and commemorate the rededication of the temple. Part of that celebration is a game that involves spinning a four-sided top, a dreidel. Each side contains a Hebrew letter that represents a word. While many people only think of the dreidel in the context of modern celebrations, the practice of spinning the top actually dates back to the time of the Maccabees. It was a way for children (in particular) to study in secret.

Except in extenuating circumstances, when it is not safe to do so, people are instructed to place their hanukia (a special menorah for the occasion) next to their door or in a window that can be seen from the street – so that anyone walking past will be reminded of the miracle that started with faith. In some traditions, each person lights their own individual hanukia – again, in a place that is visible. Lighting the candles is a sign a faith, a sign that people are keeping the faith, and after all this time, that is itself a miracle.

Lighting the candles in as public of a way as is possible is a way to see someone’s faith and, also, a way by which the faithful “see everything else.” If you look at a hanukia you will notice that it is different from a regular menorah. The primary way it is different is that there are nine candles instead of seven. I know, if you are unaware of this, you’re thinking, “Wait. Aren’t there supposed to be eight candles?” One would think that, except for the fact that the eight candles (and lighting them) are part of a mitzvah (“commandment”). Therefore, they can’t do any other “work.”

The ninth candle, the one that is set apart – either out to the side or on a different plane than the others – is a worker, an attendant, a caretaker: the Shamash. It is the candle that lights all the other lights and, in Orthodox homes, it is the light by which people read the Torah and play the dreidel. It is the light by which people see.

Take a moment to notice, in this story and in all the other light related stories of this dark season (even the ones from faiths that don’t share roots), to notice there is always a worker, an attendant, a shamash or caretaker of the miracle. There is always someone who is the source of light. Whether that light is goodness, wisdom, love, kindness, compassion, equanimity, or joy there is always someone shining bright. And if we see that world in that light, by that light, we all end up living a better world.

Before I start the recording for the practice associated with Common Ground Meditation Center, I always offer a prompt question (for anyone who chooses to answer). The loveliest thing about these prompts isn’t the question though; it’s the answers. This Monday the question was, “When do you shine brightest?” Part of me asked this question because light always seems brightest when surrounded by darkness. So, part of me wanted to know when people felt it was darkest and maybe even a little bit of information about how they shine.

But, I rarely explain how I think about the question, because if I did the answers might not be as lovely. This week, for instance, everyone who answered mentioned the means by which they shine brightest. There were great answers. All of them were great answers – and great reminders. As we head into the darkest part of the year, your answer is a reminder to consider what helps you shine. Then do what you need to do to shine brighter… because the world needs your light.

“The more they target our spirit, the brighter we let our souls shine.”

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– quoted from a Charlie Harary presentation about Chanukah and lessons he learned from his grandparents 

There is no playlist for the Common Ground Meditation Center practice.

### YOU WILL BE LIGHT ###