December 4, 2010 | 27 Kislev 5771 | Shabbat Chanukah

I went to one of my doctors just prior to Thanksgiving. Dr. X said to me, “Rabbi Sandler, you’re getting into your busy season, aren’t you?” A week later I went to another doctor. Again, Dr. Y said to me, “Rabbi Sandler, you’re getting into your busy season, aren’t you?”

I really wanted to say to both physicians, “I’m afraid you have me confused with your minister or priest patients.  I’m Jewish!” But I thought better. So, instead, I explained that Chanukah isn’t a particularly busy time for rabbis. This year September was a busy month because it included so many holidays including Rosh Hashana and Yom Kippur.

Both physicians responded similarly – “Oh,” looked a bit perplexed…and changed the subject.

This is a joyous time of year for Jews as we light the Chanukah menorah each evening. Last night a number of people attended a Chanukah Family Dinner here at the synagogue…latkes and chicken, singing and story-telling, a magician…it was great fun! And tomorrow I imagine that a number of you will gather with family and friends for your annual Chanukah party.

Yes, Chanukah is a relaxed, fun time. But ever since my encounter with those two physicians I have been wondering if maybe, quite unwittingly, they were on to something when they suggested that this time of year must be a busy one for me.

It isn’t a busy time, but maybe it ought to be busier than it is at present. It ought to be a busier time for you, too.

Why? Because no holiday is more relevant to American Jewry in the 21st century than the one we now celebrate. By “relevant,” I don’t mean “most fun” or “frequently observed.” By “most relevant,” I mean to say that Chanukah is the holiday that throws into high relief the potential blessings and pitfalls of 21st century life for Jews in America.

Chanukah encourages us to consider some challenging questions that may significantly affect our personal and collective Jewish futures. They ought to keep us busy.

The Chanukah story is about the limits of acculturation… to what extent may a person adopt and enjoy the surrounding culture before he assimilates…which is to say he loses his distinctive identity?

That’s what the Maccabees’ revolt was about. A healthy portion of the Jewish community living in 2nd century B.C.E. Palestine enjoyed much of Hellenistic culture. It wasn’t entirely foreign to the Maccabees either.

Do you remember the precipitating factor in their revolt; what it was that forced them “over the edge?” It was when one of King Antiochus’ officials in Modi’in invited a thoroughly assimilated Jew to come forward and offer a sacrifice at a pagan altar. When he did so, Mattathias rushed forward, killed both the Jew and the official and tore down the pagan statue. He turned to the people and invited them to join his revolt against those who sought to obliterate anything distinctive about Jewish life and practice.

Today, of course, is very different. No power overtly threatens the continuation of Jewish life and practice here. On the contrary, we’ve never had it better than this moment in American Jewish life.

Almost every single Jewish opportunity we can imagine is available to us. Extending that ceiling of Jewish opportunity isn’t a problem. But, paradoxically, reaching its floor in order to avoid the loss of Jewish identity is a relevant issue today for many Jews!

Here’s a question to ask yourself and others on Chanukah:

Where do you draw the line between acculturation and assimilation?

Many people would say that the line lies at the point of self-identification. As long as a person says, “I’m Jewish” he hasn’t lost his distinctive identity. But what if he doesn’t do anything that’s meaningfully Jewish?! What does it mean for a person to define himself in a particular way that does not motivate action?!

Are you really something – kind, caring, bold – unless you act on the basis of that descriptor?! To say “I am Jewish” is not ipso facto a meaningful statement. It doesn’t preclude the loss of distinctive identity. 

The Maccabees caution us. They believed something that is every bit as true now as it was more than 2000 years ago.

Jewish identity lies only in meaningful Jewish action.

To believe or to act otherwise is eventually to assimilate. What are those “meaningful Jewish actions?” Of course, we have a rich tradition that describes and obligates them. But today all of us are Jews by choice.

That means that each of us will choose… We will choose to be commanded, or we will choose portions of the Tradition that appeal to us and are meaningful. We will choose to observe in traditional fashion, or we will do so in a contemporary way we find more meaningful. And many among us will choose none of the above.

Yes, Chanukah is a fun time.

It’s about lighting the menorah, exchanging presents and eating our fill of latkes. But it is also about making affirmative choices for Jewish life, now and in the future.

Not very busy during the holiday? Spend some time considering and acting on those choices.

Shabbat Shalom and Happy Chanukah.