|
|
November 29, 2002
It was their miracle too
Seattle educator explores women's role in Chanukah.
CYNTHIA RAMSAY SPECIAL TO THE JEWISH BULLETIN
What is the miracle that we celebrate at Chanukah? Is it the Maccabees'
victory over the Hellenists? Is it the jar of oil that lasted eight
days until the destroyed Temple could be rededicated? Or is it the
heroism of a woman? While "all of the above" (and more)
is the correct answer, Rivy Poupko Kletenik zeroed in on the latter
miracle in her Sunday evening talk at Schara Tzedeck called Will
the Real Chanukah Hero Please Stand Up? In Search of Judith.
Using a variety of sources – halachah (Jewish law),
the Apocrypha, midrash and poetry – Kletenik, director of Jewish
education services for the Jewish education council of the Jewish
Federation of Greater Seattle, led the audience in an examination
of women's special connection to Chanukah. It was a lively discussion,
involving the contributions of several audience members, representing
at least three generations.
In Judaism, women are exempt from the positive, time-bound commandments,
explained Kletenik, however, there are exceptions: women are obligated
to read the Megillah at Purim, partake in the four cups of wine
at Passover and light the candles at Chanukah. Why? Because in all
of these instances, she explained, women were involved in the miracles
that took place. Esther saved the Jews from being exterminated by
Haman, righteous women helped the Jews escape from slavery in Egypt
and Yehudit (Judith) helped the Maccabees to victory.
The basic story of Judith is that she, like the other unmarried
women of the time, was forced to sleep with a Greek officer before
marrying her husband-to-be. This practice was intended to immasculate
the conquered males and to put doubt into their minds as to who
fathered their children, said Kletenik. Judith, the daughter of
Yochanan the high priest, pretended to go along with this practice
but instead fed her officer (or the king of the Greeks) so much
cheese and wine that he became drunk and fell into a deep sleep.
She then took his sword and chopped off his head. When she showed
the head to the Greek soldiers, they fled in fear.
The authenticity of this and other versions of the Judith story
was questioned by many people at Kletenik's lecture. She herself
said that the heroic tale "may very well have been manufactured."
"To me, it's less important that it really took place,"
said Kletenik. "To me, it's more important that it captured
the imaginations of our sages."
In the Talmud, Tractate Shabbat 23a, Rabbi Yehoshua ben Levi says,
"women are obligated in [lighting] the Chanukah candles for
they too were in that miracle." Rashi interprets this to mean
that it was through the hand of a woman that the miracle was done.
Rashi's grandson, the Rashbam, also supports this view, and names
Yehudit as the heroine. There was disagreement with this interpretation
from the school of Tosfot, the counter-argument being that "they
too were in the miracle" simply meant that women also suffered
under the Greeks, as did the men.
In addition to the Talmud, the Shulchan Aruch, Code of Jewish
Law, states in the first law of Chanukah that women have the custom
of abstaining from work while the candles are burning. While no
one – male or female – is supposed to use the candles'
light to work by, this extra reminder for women indicates to Kletenik
that a woman's role in the celebration of Chanukah is special. Also
in the Shulchan Aruch is the directive that, not only does the woman
light the candles, but she "lights for the whole household."
Kletenik read portions of a 12th-century piyyut (poem) that
was traditionally read on the Shabbat of Chanukah – it comprises
another rendition of Judith's brave actions, which begin with her
under the chuppah about to be married. Then there is the story of
the widow Judith that is found in the Apocrypha. While this version
takes place after the Maccabees won and they are trying to rebuild
the Temple, it is again a portrayal of Judith's strength and courage.
"For a tiny little festival," said Kletenik, "there's
a lot of women and Yehudit-ness in it."
^TOP
|
|
