Chanukah: Gift of hope

Editorial

Chanukah teaches us important lessons about heroism, about the right to be different, about faith and about miracles. It has also become a popular time to exchange gifts. In fact, the tradition of gift-giving has taken hold to such an extent that it would be both foolish and unrealistic to ignore it. Yet, we should keep in mind that the most valuable gifts are not those that can be purchased.

No one person can bestow peace, although it may well top most of our wish lists. Likewise, no one person can redress the economic disparities in our own communities and throughout the world. So just what gift would make a real difference in someone's life?

After 9/11, we all began to feel significantly less secure, less trusting. We now look twice at fellow passengers on buses and trains, and we say a silent prayer when driving our cars over bridges and through tunnels. Many have watched their investment accounts shrink and have stopped imagining blissful times in which their retirement funds will carry them comfortably through their golden years.

The world political situation seems to worsen on a daily basis, from continuing violence in Iraq, to bombings in Turkey, to increasing anti-Semitism in Europe. In addition, while the informal Geneva agreement crafted recently by Yossi Beilin and Yasser Abed Rabbo demonstrates that dialogue between Israelis and Palestinians is still possible, the "official" situation in Israel continues to be grim.

So what can someone give me and what can I give others that will make a difference? One of the commodities in shortest supply this year is optimism. We read in Psalm 30: "Ba'erev yalin bechi v'la'boker rinah" –- "Tears may linger for a night, but joy comes with the dawn." This is this message we must spread – the gift of hope.

Jews who survived the Holocaust somehow internalized this message, against great odds, marrying, having children, enjoying grandchildren and building new communities. Similarly, those who triumphed during the struggles that led to Purim and Chanukah refused to surrender hope and emerged victorious from situations that carried the seeds of our national destruction. The Talmud (Baba Batra 60b) tells us that after the Second Temple was destroyed, there were many people who refrained from eating meat and from drinking wine, since they were part of the Temple ritual. Rabbi Joshua pointed out that, if so, they would also have to give up bread, fruit and even water, as they were all part of the rituals as well. The Talmud records Rabbi Joshua's conclusion: "Not to mourn at all is impossible.... Yet, to mourn excessively is also impossible." The Talmud relates, for example, that when a house is built – and we must go on building for the future – we should leave a small section unfinished as a memorial to the destruction of the Temple. In other words, while we must always remember the tragedies in our life, we must continue to go on living as normally as possible.

Every year, Jews are reminded that things can change for the better. During the High Holy Days, we immerse ourselves in the machzor (High Holiday prayerbook) and repeat over and over again our belief that God is rooting for us to improve ourselves, our lives and our relationships with others. The ability to do teshuvah, to make amends, is a Divine gift.

We cannot claim to understand why things happen as they do, nor can we accept without question the reality that bad things happen to good people. We can, however, find some solace in our tradition and – if we cannot quite echo the sage Nachum who, when faced with life's difficulties and challenges, would proclaim "Gam zu l'tovah" ("This is also for the good") – we can nevertheless continue to hope that the dawn of goodness will soon arise.

The Maccabees persevered when the situation of the Jewish people seemed most bleak. Showing our children and grandchildren, our friends, relatives and neighbors that we will not despair, that we will maintain faith and hope, that we are optimists, is a gift worthy of Chanukah.

This is a guest editorial by Rabbi Jerome M. Epstein, executive vice-president of the United Synagogue of Conservative Judaism, the association of Conservative congregations in North America.

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