Sefat emet online dating
Nurturing holy sparks, kindling light in the darkness: these take on profound spiritual meaning when we remember that light is associated with , God's abundant lovingkindness -- and that the first thing created, at the beginning of time, was (spiritual/metaphysical) light.Our task is to purify our hearts so that divine light can shine in and through us.And just as Solomon had dedicated the First Temple in an eight-day celebration during the festival of Sukkot, so Judah decided to rededicate it during an eight-day celebration which is called, in Maccabees II, "Sukkot in Kislev." Chanukah, in other words, was initially conceived as a kind of second Sukkot. ) I grew up on a sanitized version of the story (minus the bloody massacre of Hellenized Jews) and didn't read the version that's in Maccabees until I was in my thirties.I suspect most Jews are in that same boat, because when the Tanakh was canonized the books of Maccabees didn't make the cut. One plausible reason is that the rabbis who canonized the Tanakh were already uneasy with the Maccabees' story of military might.Light in the dead of winter, victory when it had seemed impossible, more than enough when there had been far too little, few against many, the freedom to be -- these are the essence, and the stories built around them only so much adornment -- and therefore alterable.The whole chapter is good, but I love the marginal notes -- like Rabbi Everett Gendler's wonderings about what would have happened "if the light and vegetation motifs of Hanukkah had early coalesced around those green branches described in 2 Maccabees rather than around clay or cast menorahs.The apocryphal books of Maccabees (written in Greek) tell the story of the Hasmonean dynasty.
Either way, the odd thing is that although the war ended in the early spring, the Maccabees didn't seek to rededicate the temple until deep midwinter.
(For another Hasidic interpretation of Chanukah, I point you back to The smallest miracle, a post I made about some of the Sefat Emet's teachings on Chanukah back in 2003.) Of course, in the American imagination Chanukah has been enlarged so that it can serve as a counterpart to the gift-giving extravaganza that is contemporary Christmas.
(For historical perspective on that, I recommend The Comeback Holiday in was securely lodged in the American Jewish imagination.
That Chanukah is a time for giving gifts has become another set of lenses through which to view the festival.
Still another interpretation holds that Chanukah, (the festival of lights), arose when and how it did out of the natural human need to celebrate light in a time of great (northern hemisphere) darkness. This interpretation naturally doesn't work so well for y'all.) Reb Arthur Waskow has suggested that Chanukah was rooted in "solstice-festival envy." (He alludes to this in The meaning of the Hanukkah oil, though to read his whole argument you'll need to delve into Some symbols are so primary that purported "meanings" can only prove inadequate.