JFJFP

December 12, 2017

Frances Donnelly

JJP signatory and member of the executive committee, Marion Hersh

A good time to launch the new JJP website – showing the light of resistance and posing challenging questions at a time when the political situation seems particularly bleak, with Trump’s recognition of Jerusalem as the capital of the state of Israel. Chanukah celebrates the miracle of the flask of oil which lasted for eight days rather than one, and successful resistance to a brutal occupation. Like most Jewish festivals it is family and food-centred with parties and games. I have eaten very tasty slightly spicy vegan ladkes made by non-Jewish friends in Poland, but my own attempts have been less successful. Again, like other festivals, it has both spiritual and political interpretations.

Chanukah marks the successful military revolt against brutal occupation by the Seleucid Greek Empire (named after Seleucus, one of Alexander of Macedonia’s generals.) Violent rebellions, successful or otherwise by definition lead to casualties, often in significant numbers. Occupation is oppressive, particularly spiritually, to occupiers, just as it is damaging, mentally, physically and spiritually to those who experience it. It encourages atrocities. Resistance does occur and there are, for instance, a number of Israeli refuseniks, though the price is high. Politicians and others who send generally young people to invade and occupy are transgressing against the young people they are making into a occupation force, as much as those who are being occupied.

Two articles in the Forward^1,2 raise the issue in the context of Chanukah of the type of Jew we might want to be, the tension between secular and religious Jews and the possibility of combining Hellenising (or other) cultural influences with traditional Judaism. I disagree with the author of the first article that it would have been feasible at the time to combine the two traditions of Judaism. Brutal occupation polarises and forces people to take sides. It reduces tolerance for diversity and different views. Autocratic rulers such as Antiochus IV, who tried to totally crush Jewish cultural and religious life, would not have been interested in allowing religious freedom to Jews who, to some extent, had embraced Hellenic culture. There have been some positive changes since them, including the recognition of the concept of human rights, and that these should be universal. However, considerable further campaigning will be required before universal human rights are a reality.

I like a statement from the Chabad web site³ that Chanukah (from chinuch, education) is a cumulative spiritual process in which the 36 lights kindled combine to reveal the light of creation. Having light which, in the words of the blessing we say when we light them, are holy, not to be used, but only to be look at (admired, wondered at) implies to me a space apart which creates strong possibilities for transformation at a combined political and spiritual level. I would also suggest, possibly slightly arrogantly, that working for social justice contributes to maintaining and strengthening this powerful light, and that there are not just 36 people who maintain it (Judaism likes numbers), but all of us who work for positive change, as well as many others.

In December 2015, Jewish Voices for Peace organised a Chanukah action Rekindling our Commitment to Justice⁴ involving eight commitments to challenging anti-Muslim and anti-Black racism and supporting refugees. This action was continued in 2016 by JVP and other Jewish groups⁵. The fourth commitment covers protesting the use of anti-Muslim and anti-Arab racism to justify Israel’s treatment of the Palestinians. This action could be copied directly by JJP signatories and other UK Jews interested in justice and human rights. There is also scope for adding additional specific commitment relative to recognising and taking action on Palestinian rights, such as learning about Palestinian history and culture or (gently) challenging uninormed remarks in the Jewish community.

JJP has a smart rather than total boycott, sanctions and divestment policy. By next year I would hope to have investigated traditional sources of Chanukah candles and how they fit with this policy. However, I would like to make a couple of suggestions of particularly positive choices for Chanukah candles. The first is the use of an oil menorah with Palestian olive oil. The second is Narrow Bridge Candles⁶ which gives a part of its profits to the Stop the Jewish National Fund (JNF) Campaign (though unfortunately for me and other vegans the candles are beeswax). In the latter case I would suggest a group purchase to reduce postage costs, as they come from California.

And finally I would like to wish everyone a happy Chanukah and the miracle of transformation, social justice and an end to occupation.

Chanukah: a personal reflection by Marion Hersh