The Challenge of Engaging Secular Culture

Rabbi Isaac Elchanan Theological Seminary • YU Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld • December 2018 • Kislev 5779

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2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 Table of Contents Chanukah 5779

Dedicated by Dr. David and Barbara Hurwitz in honor of their children and grandchildren

6 Rabbi Yaakov Glasser: Torah, Culture and the Communal Havdalah Introduction

Engaging Secular 7 Rabbi Joshua Flug: Preface— Greek Culture: A Study Guide Culture 11 Rabbi Dovid Bashevkin, Rabbi Daniel Z. Feldman and Rabbi Yaakov Glasser: The Role of Pop Culture in Torah Growth and Education: A Conversation 19 Rabbi Moshe Benovitz and Rabbi Larry Rothwachs: Maccabees, Warriors, Giants, and Braves: Sports and Religious Attention 23 Mrs. Chaya Batya Neugroschl: Contemporary Digital Culture: A Challenge To Our Community, Our Culture And Our Teens

27 Rabbi Lawrence Hajioff: Discovering Chanukah in the Torah Insights into Chanukah 30 Ms. Eliana Sohn: The Jewish Hero’s Journey

33 Rabbi Ari Sytner, PhD, LMSW: Igniting a Marriage Through the Lights of Chanukah and Shabbos

Dedicate this space in memory or in honor of a loved one. For more information, please contact Rabbi David Eckstein at 212.960.0162 or [email protected]

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779

Find more Chanukah Insights on the Marcos and Adina Katz www.yutorah.org

This issue is sponsored in memory of Elaine Bienenfeld Silver z”l By her children Evelyn and Larry Kraut, Ruthie Cohen, and Sharon and Morris Silver And grandchildren Shlomo Cohen, Chani (z”l) and Guy Nussbaum, Avi Cohen, Sheri and Eli Brazil, Terri and Yitzi Karasick, Jennifer and Benjamin Hooper, Michelle and Steven Farbman, Dalia and Evan Silver, and Alison Silver and great grandchildren Introduction Rabbi Yaakov Glasser David Mitzner Dean, Yeshiva University Center for the Jewish Future Rabbi, Young Israel of Passaic-Clifton TORAH, CULTURE AND THE COMMUNAL HAVDALAH

habbos Chanukah lives in the nissah. For this reason, we have a our personal religious goals, and the familial religious experience custom to light the menorah in shul approach to societal engagement that as an emotional, inspirational, between Mincha and Maariv, when is right for us. But these decisions Sand highly stressful weekend. Often, the congregation is in the middle are not only personal. Engaging with as families prepare for Shabbos, they of its “gathering” for services. On contemporary culture and its values leave themselves very little time Motzaei Shabbos, we obviously must impacts the community around on Friday to light the candles, sing wait until the conclusion of Maariv us. It isn’t exclusively a personal or Maoz Tzur, distribute the presents, to light the candles, because we familial decision, and it influences and then make their way to shul for cannot light on Shabbos. But after the tone and identity of our larger Mincha. Yet once the harried onset Havdalah, no further prayers are community. Parents are familiar of Shabbos passes, the combination recited by the congregation. Once with what happens when the first of Chanukah—which profoundly Havdalah is recited, on a halachic member of the class procures some celebrates our communal identity— level, the congregation disbands new technological device — it affects and the sacred atmosphere of the into a collection of individuals, no the way many others will now address Shabbos home, creates a spiritually longer comprising a larger entity. these challenges. saturated day of rich family tradition. Yet while anticipating Havdalah, the Part of what defines our community is At the conclusion of Shabbos, the congregation retains the status of Havdalah — the degree to which we competing priorities of Chanukah community. Therefore, explains Rav preserve and nurture our uniqueness candles and Havdalah are often Moshe, we light the candles before from the world around us. This addressed differently in the home and the formal Havdalah in order to do so issue of Torah To Go explores the in the shul. TheShulchan Aruch, Orach while the congregation has the status relationship between our community Chaim 681:2, writes that in shul, of a halachic community. and our surrounding culture. While the Chanukah candles are lit before This interpretation conveys a each individual and family must Havdalah. At home, the Mishnah fundamental principle regarding the consider their personal approach, we Berurah 681:3 writes that many have idea of community in Jewish life. The must also recognize that our collective the practice to recite Havdalah first. community is not simply a common identity is impacted greatly by those R Moshe Soloveitchik (cited in Nefesh space for individuals to gather in their personal decisions. The discussions Harav pp. 222-223) accounts for this own service to G-d. The community in this volume are intended to discrepancy by explaining the nature is a living entity that is defined by its address these issues substantively of pirsumei nissah (publicizing the shared values and shared pursuits. and honestly. May we each find the miracle) in the synagogue. In our Only while we are bound by our strength to navigate these complex homes, the kindling takes place within shared obligation in Havdalah are we issues with courage and conviction, the confines of our private space, classified as a singular unit regarding and may our individual choices help and the pirsumei nissah is reflected the lighting of the menorah. Our shape a community of nuance and on those outside the home who view common goals, ambitions, and depth. the candles. In shul, the congregation immediate engagement ultimately itself forms a community worthy defines us as a community. As of its own experience of pirsumei individuals, we each have a sense of

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 Engaging Secular Rabbi Joshua Flug Culture Director of Torah Research Yeshiva University’s Center for the Jewish Future

PREFACE— GREEK CULTURE: A STUDY GUIDE

av Shamshon Refael Hirsch, B’Ma’aglei Shanah, first time in the days of Mattathias. Hellenism and Judaism: Chanukah no. 1, has a very poignant description of when examined in depth they are the two leading forces which the underlying struggle in the Chanukah story: today again are struggling for mastery in the Jewish world. R (Translation: Collected Writings, Vol. 3 pg. 200) היתה אז ההתנגשות הראשונה בין שתי השקפות חיים, שתי תרבויות R. Hirsch’s observation that this culture clash existed in his שונות אשר עד היום הזה הן מתחרות ביניהן על השלטון בעולם: time still rings true today. In surveying rabbinic literature היוונות והיהדות. אלו שני היסודות הרוחניים אשר תרבויותיהם on this topic, much of the focus is on the intellectual ומפעליהם מהווים את תולדות ההתפתחות של האנושות כולה בפעם .aspects of Greek culture, such as philosophy and literature הראשונה הם נפגשו בימי מתתיהו בארץ יהודה, ומאז ועד היום נטוש These discussions include questions such as whether it is המאבק בין שתי ההשקפות הללו המתחרות על השלטון הרוחני בקרב ,appropriate to take time from Torah study to study Homer ישראל. Chanukah represents the clash of two doctrines, two views, or whether we should be concerned that reading Aristotle two civilizations, capable of molding opinions, training will lead us off the path of Torah. Yet there is another and educating those who until this very day compete for the area in this culture clash that also deserves our attention mastery of the world. Hellenism and Judaism: These are the — popular culture. We are probably more familiar with two forces whose effect upon the nations mark the historical stories of people who dropped out of the Thursday night development of mankind, and which surfaced in Judea for the Talmud class to watch Thursday Night Football than we

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 are of people who dropped it to study literature. We are likely more concerned about our children’s exposure to Questions for Discussion: the behavior of celebrities than we are to our children’s 1. If Greek culture leads to a kingdom and people who exposure to Greek mythology. impose their viewpoints on the Jewish people, why did our rabbis praise their culture as a culture of beauty? This section ofTorah To Go will focus on this aspect of the 2. What do you think is meant by the imagery of the culture clash and how it applies to our community. The Jews being forced to deny their faith on the horn of a study guide below will help provide some general sources bull? and discussion points about how our rabbis related to popular culture, and some of the issues we struggle with today. Source 1d: R. Avraham Yitzchak Kook, Shmuot Ra’ayah pg. 84

היונים שידעו חכמות, את התורה תרגמו ליונית, היונים חפצו את Topic 1: Integrating Greek Culture התבוללות ישראל בעמים אמרו כתבו לכם על קרן השור ליוסף נאמר בכור שורו הדר לו ... היונים חפצו שישראל יחזיקו בשיטת יוסף להיות Source 1a: Bereishit 9:27 בין העמים ולהתבולל ביניהם ... אבל לא הבינו את שיטת יוסף ואמרו כתבו לכם כי אין לכם חלק באלקי ישראל.יַפְתְ לא הבינו אֱֹלקִ יםשיוסף התכוןלְיֶפֶת וְיִשְ כֹן בְאָהֳ לֵי םשֵ וִיהִי כְ נַעַן עֶבֶד לָ מֹו. בשיטתו שישראל יהיו מורי הדרך לכל העמים שיש אלקי ישראל. ;May God expand Yefet, And let him dwell in the tents of Shem And let Canaan be a slave to them. The Greeks, who had familiarity with wisdom and had the Torah translated into Greek, desired the Jews to assimilate Source 1b: Megillah 9b among the nations. They said, “write on the horn of a bull,” referring to Yosef upon whom it was said, “Like a firstborn יפת אלקים ליפת יפיותו של יפת יהא באהלי שם. bull in his glory” … The Greeks wanted the Jews to embrace “May God expand (yaft) Yefet.” The beauty (yofi) of Yefet will the doctrine of Yosef, to live among the nations and assimilate be in the tents of Shem. with them … but they didn’t understand Yosef’s doctrine and The Jewish people are descendants of Shem and the Greeks said, “Write for yourselves that you have no share in the God of are descendants of Yavan, the son of Yefet. The Gemara Israel.” They didn’t understand that Yosef followed a doctrine introduces the concept of the beauty of Yefet as a source that the Jewish people should be a guide to the nations that that a Torah can be written in Greek. The Gemara seems there is a God in Israel. to endorse Greek influence even on our most sacred text. While other statements of Chazal seem to cast a negative Source 1e: R. Menachem Ben Tzion Sacks, Menachem Tziyon to Parashat Noach light on Greek language (Mishna, Sotah 49a) and the בעזבו את התבה ראה לפניו נח עולם חרב ושמם ... הוא הגיע למסקנה ,(translation of the Torah into Greek (Masechet Sofrim 1:7 שהעולם החדש זקוק למיזוג של שם ויפת לסינטיזה של תורתו ומוסרו there is a statement of Chazal that addresses a fundamental של שם יחד עם המדע והאמנות של יפת בכדי להתגבר על כחו של חם :issue with Greek culture ולרסן את הכנענים לכן הציג להעולם תכנית של יפיותו של יפת באהלי שם והדגיש את המילה וישכון להבליט שעל יפת לדעת ולהכיר את Source 1c: Bereishit Rabbah 2:4 מקומו כי הוא רק שכן אצל שם ובשום אופן איננו בעל הבית אל יעיז השכן לגרש את בעל הבית. וְ ח ֶ ְך,ש זֶהּגָלּות יָוָ ן, שֶהֶחֱִ שיכָה עֵ ֶ לינֵיהֶ ם שיִׂשְרָאֵ ל בִגְזֵרֹותֵיהֶ ן,ֶהָ שיְתָ ה When Noach left the ark, he saw before him a world that was ִתְ בּואֹומֶרֶ ת לָהֶ ם,עַל כקֶרֶ ןהַ ּׁשֹור שֶאֵ ין לָכֶם ֵחֵ לֶ ק י אֹלקֵ ביִׂשְרָאֵ ל. “And darkness” — this is [a reference to] the exile of Greece, destroyed and devastated … He reached the conclusion that which darkened the eyes of Israel with its decrees, as it said to the new world needed a combination of Shem and Yefet — to them, “Write on the horn of a bull that you have no share in synthesize the Torah and ethics of Shem together with the the God of Israel.” wisdom and culture of Yefet in order to overcome the power of Cham and to hamper the Canaanites (and their idolatrous influence). Therefore, he presented to the world a program of the beauty of Yefet in the tents of Shem. He stressed the word “veyishkon” — let him dwell — to emphasize that Yefet should

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 know and recognize his place that he is only dwelling with Shem, but under no circumstances is he the host. The guest Questions for Discussion: should never have the audacity to expel the host. 1. Why do you think wasting time is considered a form of scorn? Questions for Discussion: 2. How should one determine whether an event is 1. R. Kook and R. Sacks both stress the importance considered a gathering of scorners or simply a means of ensuring Torah’s primacy before allowing Greek of relaxing and recharging? culture to “enter the tent.” What do you think are examples of cultural elements that belong in the tent and elements that do not? Source 2c: Avodah Zarah 18b 2. R. Kook and R. Sacks both highlight the dangers תנו רבנן ההולך לאיצטדינין )רש"י- מקום שמנגחין את השור( of assimilation when engaging with culture. R. Kook ולכרקום )רש"י-מצור ועושין שם שחוק וליצנות( ... הרי זה מושב is based on a source (1c) that discusses an overt לצים ועליהם הכתוב אומר אשרי האיש אשר לא הלך וגו' כי אם attempt at assimilation while R. Sacks is based on בתורת ה' חפצו הא למדת שדברים הללו מביאין את האדם לידי ביטול a source (1b) that doesn’t discuss overt attempts at תורה. assimilation, and the danger seems to be when Jews Our rabbis taught: One who goes to stadiums (Rashi: places embrace that cultural desire to assimilate. Does the where they engage in bullfighting) or to camps of besiegers culture around us pose a greater threat from overt (Rashi: a siege where they engage in frivolity and cynicism) attempts at assimilation or from an inner desire to … this is a company of scorners and on them, the verse states, assimilate? Why? “Praised is the person who did not follow etc. Rather, the teaching of the Lord is his desire, etc.” We see that these types of Topic 2: Moshav Leitzim: Are We Wasting Too activities lead to wasting time from Torah study. Much Time? Source 2d: Rama, Orach Chaim 316:2 Source 2a: Tehillim 1:1 המשסה כלב אחר חיה בשבת הוי צידה וי"א דאף בחול אסור משום מושב לצים. ]פרי מגדים- ואפשר אם פרנסתו בכך אין שאֲשֶר איסור,לֹא רקהָ אם לְַך אַשְרֵ י בַעֲצַתהָאִ ירְשָ עִ ים ּובְדֶרֶ ְךחַטָאִ ים לֹא עָמָ דּובְמֹושַ ב לטיול הוא עושה אז הוה מושב לצים.[ לֵצִ ים לֹא יָשָ ב. כִי אִם בְתֹורַ ת ה' חֶפְ צֹו ּובְתֹורָ תֹו ֶהיֶהְ ּגיֹומָ ם וָלָ יְלָ ה. Praised is the person who did not follow the advice of the If one sicks a dog after an animal on Shabbat, it is considered wicked and did not stand in the path of sinners and did not sit trapping. There are those who say that even during the week in the company of scorners. Rather, the teaching of the Lord is it is prohibited because it is a “company of scorners.” [P’ri his desire, and he studies that teaching day and night. Megadim: It is possible that if one is doing so for livelihood, there is no prohibition and the concern for “company of Source 2b: Rabbeinu Yonah, Commentary to Avot 3:2 scorners” only applies when one is doing so for leisure [.purposes אבל הכתוב שאמר ובמושב לצים לא ישב לא דבר מן הלצנים שאמרנו כי זה או בכלל חטאים או בכלל רשעים האמורים בראש הפסוק הוא. Questions for Discussion: אלא מושב לצים קרא הפך ממה שכתוב אחריו כי אם בתורת ה' חפצו 1. Is there a difference between the forms of ובתורתו יהגה יומם ולילה. על העושים ישיבה של קבע על דעת לדבר entertainment mentioned by the Gemara and Rama בדברי הבאי ובוטלין מדברי תורה. and the forms of entertainment that are popular The verse that states, “and did not sit in the company of scorners” today? Why or why not? is not referring to people engaged in cynicism; those are included 2. Are there positive aspects of today’s forms of among the “wicked” and the “sinners” mentioned in the verse. entertainment that could be used to argue that it is not Rather, the “company of scorners” referred to in the verse is in considered a “company of scorners”? contrast to what it says afterward, “Rather, the teaching of the Lord is his desire, and he studies that teaching day and night,” referring to those who set aside time to discuss frivolous matters and waste time that could be used for Torah study.

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 Topic #3: Idolizing and Following Entertainers Source 3c: Berachot 8a and Sports Figures אמר ר"ע בשלשה דברים אוהב אני את המדיים. R. Akiva said: In three areas I like the Medes. Source 3a: Mishlei 27:21 Source 3d: R. Yosef Chaim of Baghdad, Ben Yehoyada, 8b מַ Berachot ֶסֶ ףצְרֵ ף לַוְכּורכ לַּזָהָ ב ש וְאִ ילְפִי מַהֲ לָ לֹו. For silver — the crucible, for gold — the furnace, And a man is בשלשה דברים אוהב אני ... קשה והא כתיב לא תחנם ודרשו רז"ל .tested by his praise בגמרא דע"ז דף כ' לא תתן להם חן ופירש רש"י שלא יאמר כמה נאה נכרי זה ונ"ל בס"ד דכאן רוצה להלהיב את לבות ההמון יותר ע"י דברים אלו שיקחו ישראל קל וחומר ומה המדיים נזהרים בזה כל שכן Source 3b: Rabbeinu Yonah, Sha’arei Teshuva 3:148 ישראל שהם עם חכם ונבון. In three areas I like … This is difficult because it states, “Lo ונאמר )משלי כז, כא(: “מצרף לכסף וכור לזהב ואיש לפי מהללו” Techanem,” which our rabbis (Avodah Zarah 20) interpret as פירושו: מעלות האדם לפי מה שיהלל, אם הוא משבח המעשים Do not give [the idolaters] praise.” Rashi explains that one“ הטובים והחכמים והצדיקים תדע ובחנת כי איש טוב הוא ושרש הצדק should not say, “look how wonderful this heathen is.” It seems נמצא בו, כי לא ימצא את לבו רק לשבח את הטוב והטובים תמיד בכל to me that here [R. Akiva] wanted to instill in the hearts of the דבריו, ולגנות את העבירות ולהבזות בעליהן, מבלי מאוס ברע ובחור people that through these, the Jewish people should learn that בטוב. It says “For silver — the crucible, for gold — the furnace, if the Medes are careful about these, then certainly the Jewish And a man is tested by his praise.” The explanation is that the people, a nation of wisdom and insight, should do so as well. assessment of a person is determined based on what he praises. If he praises good deeds, wise people and righteous people, you Source 3e: R. Avraham Yitzchak Kook, To Ro’i, Berachot 8b know and determine that he is a good person and the roots of בשלשה דברים אוהב אני את המדיים קשיא לי הא איכא משום לא righteousness are found within him, because his heart can only תחנם ... ויותר נראה שכמו שמותר להודות לד' ... הכי נמי מותר ,find a way to praise good and good people on a consistent basis לספר בשבחן אם הכונה היא כדי שיהיה לנו מקום לימוד ומוסר. and to denigrate sins and those who don’t despise evil and choose good. In three areas I like the Medes. This is difficult because of the prohibition of “Lo techanem” … it seems that just as it is Questions for Discussion: permissible to praise God [for providing the individual with 1. Many of today’s entertainers have talents that are talent or beauty] … so too, it is permissible to praise them if worthy of praise, but are not good role models in their one’s intent is teach ethics and morals. personal lives. How do you think Rabbeinu Yonah’s comments apply? Questions for Discussion: 2. Can one make a determination about the character 1. How are the comments of R. Yosef Chaim and R. of an individual based on who he or she is following Kook similar? How are they different? online? Why or why not? 2. What are some examples of ethical and moral lessons that can be learned from pop culture?

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 Engaging Secular Rabbi Dovid Bashevkin Director of Education, NCSY and Faculty, IBC and Sy Syms School of Business Culture and Rabbi Daniel Z. Feldman Rosh Yeshiva, RIETS and Rabbi, Ohr Saadya, Teaneck, NJ moderated by Rabbi Yaakov Glasser David Mitzner Dean, YU’s Center for the Jewish Future Rabbi, Young Israel of Passaic-Clifton, NJ

THE ROLE OF POP CULTURE IN TORAH GROWTH AND EDUCATION: A CONVERSATION

hanukah accentuates the place specifically during a period of society that is characterized by its threshold between the Jewish time when people are “in the street.” own ideals and culture is contingent home and the public domain. The religious and cultural crisis upon our ability to discern and filter, CBoth the position of the menorah that ultimately led to the Chanukah embrace and reject; to relate to the and the timing of lighting relate to story has much to do with the complexity and nuance of the world the ritual act of observance, as well as challenge of living a unique Jewish around us. to the distinction between our own life within the larger environment of In no area of societal engagement internal home environment and the the outside world. Total isolation is is this more complex than popular outside world. We ideally light the virtually impossible, while complete culture. Popular culture emanates menorah in the doorway of our home, integration has shown to be an almost from the population that creates, or minimally at a window through certain path toward assimilation. nurtures, and sustains it. We are part which we can project the light out Clearly, our capacity to survive and of that population, and therefore into the street. The lighting takes thrive within the framework of a

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 exposed to much of its substance. and understood, and is of course a While his focus was on film, he could Its influence is inevitable, yet also concern. But the term “pop culture” have just as well been commenting incredibly challenging. How do we requires greater definition. Often, on any medium depicting the human relate to the popular culture around in discussing the parameters of condition. us? How do we determine which engagement, we talk about “low So which is it? Presumably, both elements are opportunities for the culture” and “high culture.” I don’t descriptions are possible. Further, a edification of our religious life, and know if I’m qualified to define person’s reaction joins the intent of which threaten it? How do we create these terms, but I would not use the producer with the sensitivities of a framework of engagement that the particular medium or genre as the consumer, making the eventual relates to the reality within which defining what is low culture and response a highly individual outcome we live, yet also rises above it when what is high culture. I would rather that transcends the vessel that the standards are not appropriate define high or low culture based on contains the product. to our values? How do we teach our what the product seeks to evoke, children that certain elements of the or even more subjectively, what the High culture, accordingly, would be culture may prove enjoyable and unique personality of the individual that which elevates and edifies, while enriching, while others are hostile and consumer takes from the experience. low culture desensitizes and demeans. This classification might not be a incongruent with our way of life? How To illustrate, Rav Moshe Feinstein, do we place limits on our exposure binary reality inherent in the artistic zatzal, in his Teshuvos (Igros without projecting inconsistency and output, but can be descriptive of the Moshe II, 79), is dismissive of the hypocrisy to those around us? The unique experience that occurs to the possibility of any redeeming value consumer, which can vary widely discussion that follows explores the in theatrical pursuits, noting, among religious and communal dynamics from the experience of a different other objections, that they reduce consumer. that frame these questions. our aversion to the seriousness of murder and the value of human life. Of course, the intent of the creator What are the challenges and This is an understandable and in fact does play an outsized role, which opportunities that you see in documentable concern: the U.S. Army adds to concerns inherent in whatever our community’s relationship has trained soldiers to overcome might be called “low culture.” to pop culture? a resistance to killing the enemy Objectionable content may not by exposing them to war movies; only be incidentally present, but this resistance to killing was also may represent the purpose of the RABBI far less common once such movies production, greatly intensifying the FELDMAN: Our had permeated the general culture. already significant obstacles therein. Yeshiva is known for, Undeniably, such depictions have the among other This, again, is a classification that capacity to dehumanize the other and qualities, balancing exists outside of medium and genre. disconnect the viewer. an appreciation of the wisdom and With all due respect to Marshall culture of all of humanity with an And yet other reactions are possible McLuhan, the medium may be the absolute commitment to the too. The late film critic Roger Ebert message, but not absolutely so. While principles of Torah, which is notably compared movies to “a one medium or another may be more necessarily exclusive of much of what machine that generates empathy,” or less conducive to a particular type is present within that culture. claiming that they “let ... you of experience, it is also true that every Accordingly, by that reality, it is the understand a little bit more about medium has unique capacities in how relationship with culture itself that is different hopes, aspirations, dreams it communicates, and in the hands of both the challenge and the and fears [and] help ... us to identify a thoughtful artist can enhance any opportunity. with the people who are sharing this message. journey with us.” Also, “The great Likewise, the same applies when The significant problem of movies enlarge us, they civilize us, addressing “pop” culture. The objectionable content is well known they make us more decent people.” manifestations of culture can be at

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 once popular and also high, low, or That being said, I do think it is training ground for such development. any place in between. Shakespeare, in important to be aware of the risks that Nonetheless, many bnei aliyah have his day, was the ultimate in popular are attached to sports fandom. The found opportunities within both to culture. [Similarly, the oeuvre of admiration of professional athletes display and to mold refined character, Alfred Hitchcock has generated generally focuses on skills and abilities and we all benefit from their efforts. many hundreds of pages of scholarly that do not have inherent moral or analysis.] spiritual value, and then draws us RABBI The crucial question then is not into idolizing of individuals who may BASHEVKIN: Let’s whether the product was designed not have any other traits worthy of start with a given. for the masses, or appreciated by emulation by bnei Torah (of course We’re talking about them, but rather what effect it has on they may indeed be upstanding and communities that its beholder. This, in turn, is greatly admirable people, but that is not a are already engaged in outside culture. shaped by the eye of that beholder, as necessary prerequisite for athletic Whether its subscriptions to the Wall well as by his ear, mind, and soul. skill). Street Journal, television, art, movies, or theater, many in our community Every individual needs to understand Again, many spiritually sensitive people engage with culture in different ways. I himself and what he extracts from have found great inspiration and moral would like to leave aside a halakhic his interaction with any form of insight from their engagement with discussion, since, as far as I know this culture, popular or otherwise. The the sports world. However, as with is not being published in the Purim strength and character of our internal all cultural intake, this is contingent edition, and such a discussion is foundation will greatly impact what on the consumer’s own inherent woefully out of my scope of expertise. such engagement brings, and thus moral framework, since the game will Sadly, much of outside culture is. define both the challenge and the generally not provide such messages or highlight them naturally. opportunity. I want to start by highlighting Regarding sports, I’m in a minority I have heard many rebbeim modify the an important distinction in the on this question because I am more statement of the Talmud that one can question. A February 1949 article in cautious about sports than I am about be recognized “b’koso, kiso, u’b’kaaso” Harper’s, titled “Highbrow, Lowbrow, some other aspects of general culture, (in one’s [uninhibited] intoxicated Middlebrow,” by Russel Lynes, which I think is a less common state, in one’s spending priorities, introduced to a wider audience the attitude. I should mention first that and in one’s state of anger,” Eiruvin distinctions within different forms 65b), to include “ ,” i.e. one’s many wonderful bnei Torah, many b’kaduro of culture. Namely, there are two character can be discerned by how outstanding talmidei chachamim who major poles in culture. There’s elite are far beyond me, have benefited they behave on the basketball court. culture like fine art found in museums, greatly from their appreciation of This is certainly true. However, the and lowbrow culture like television, sports, and have found a place for it in competitive environment does not comics, and movies. During the “early their spiritual lives that fits well with always reward refined midos; thus, years” of the Modern Orthodox their overall character. the context is valuable as a reflection community, there was much of character, but not naturally as a discussion about the encounter and integration between elite culture forms like literature and art with the Every individual needs to understand himself and world of Torah. People were rightfully what he extracts from his interaction with any form fascinated when Rabbi Soloveitchik could marshal Kierkegaard and Hume of culture, popular or otherwise. The strength and within Talmudic discussions, and character of our internal foundation will greatly they would boast that their rabbi also had a PhD. By and large, the thought impact what such engagement brings, and thus leadership within our community define both the challenge and the opportunity. ignored pop culture, deeming it too

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 pedestrian and low-class. Of course, about the ontological importance cherished and invaluable natural outside of the leadership, much of of floor hockey in his Halakhic Man, resource, can nonetheless be the community drifted toward the I do think that our yeshiva sports dangerous when not carefully pleasant distraction of pop culture leagues are a great case study for disciplined. A remark that seems and left more highbrow discussions this. The culture surrounding the casual when uttered by the average of “integration” and “encounter” to leagues, standards of behavior, and person is devastating when spoken by rabbis with PhDs. As Rav Aharon sportsmanship is a great opportunity a respected teacher. Further, a teacher Lichtenstein noted, “The children in to develop positive and sticky culture must be concerned that his or her Centrist summer camps today do not for our community. Many of our high less serious remarks can potentially waste away their summers because schools and youth organizations are create a climate of negation of others they are busy mastering Bach or leading the way in this regard. They that the students will pick up on. If a Euclid.” are all developing great experiential teacher makes remarks about others So, if pop culture is a reality within programming, means of affiliation, that appear to be disparaging, even if our community, where does that leave and just good old-fashioned it is granted that the remarks may be us? As noted, there is a challenge and shtick that can compete with the justifiable from his or her perspective, an opportunity. And, as is often the gravitational pull of pop culture. No the effect on his or her students’ case, I think they may be one and forum, symposium, panel session, or respect for others, as well as their the same. Peter Drucker, a noted conference is going to stem the tide perception of how a Torah scholar management consultant, famously of pop culture. The way to countervail relates to others, can be severely remarked, “culture eats strategy for the messaging of pop culture is to affected. This topic is addressed breakfast.” Sure, a company can have develop a better one of your own. very effectively in Rabbi Shalom impressive change-management Carmy’s important article, “You plans, but if it does not address the Should Torah education Taught Me Musar and the Profit On underlying culture in the institution incorporate pop culture It” (Tradition, 42:2, Summer 2009). nothing will really change. For too references (from sports, It is instructive in this regard to read long, Modern Orthodoxy has been movies, etc.)? Is there a right the responsum of the Chavvos Yair trying to beat culture with strategy. way and wrong way to do this? (#152) that the Chafetz Chaim printed They re-examined the sources, they in the back of his sefer, in which the issued white papers, they convened author contextualizes and explains the RABBI conferences. But all our strategic statements in the Talmud that appear FELDMAN: This plans were always devoured by the to challenge our perceptions of what question represents voracious appetite of culture. Our is expected in terms of mutual respect a particular yeshiva league, our bar and bat among scholars. challenge for mitzvahs, our Netflix account. Regarding the referencing of popular educators and others who influence culture, the benefits are similarly The challenge of pop culture is that public discourse. The use of our surrounded by risks. The teacher, it is very sticky, very contagious, and personal sense humor, as well as of as a mature and sensitive religious blissfully distracting. If the only pop mass-produced sources of humor or personality, is hopefully careful to culture in our community is sports, entertainment, can be powerful tools structure his or her own cultural movies, and television, we are going to for pedagogy; when employed well, engagement with discrimination and be left with a Modern Orthodoxy that not only does an educational message balance. However, this may not be is just a shell without substance. The get across more effectively, it can accurately perceived or appreciated opportunity, however, is to develop endure for a lifetime. At the same by his or her students, who may lack and mimic many of the positive time, there are inherent risks that are the same ability of discernment. This trappings of pop culture within a magnified exponentially when a rebbe is particularly true in that the attitude Torah context. Though I often joke or any teacher of Torah is involved. that given the attention it gets, you portrayed toward media consumption would think Rabbi Soloveitchik wrote Using our own sense of humor, a is often conveyed as all or nothing; i.e., we either abstain from engaging

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 with popular culture, or engage kabbolas Shabbos, or an energetic Beis with it indiscriminately. While the Medrash. It is not the world you live in simplicity of such an approach may everyday and that is exactly what be appealing, its premise makes it makes it so captivating. harder for a teacher to maintain a nuanced approach in public. This When I think about incorporating pop is all in addition to the fact that a culture references, I think about these Torah teacher has a need to maintain two types of religious experiences. an appropriate level of dignity (see For the former experience, where Listen to Rabbi Feldman religiosity is a function of relevance, Rambam, Hil Talmud Torah 4:5), at analyze a topic in Bava Kama the same time attempting to create an then pop culture, like economic atmosphere where his or her students terminology or the latest headline, using the recent Banksy will reap the positive benefits humor is crucial to connecting to your painting shredding story. can provide. audience. The danger, I think, is when our reliance on making religion the pronunciation so badly that the Beyond this concern, it is also relatable comes at the expense of entire audience doesn’t know what I important that any reference be used showing how it is also aspirational. am referring to? to enhance the message, rather than Many of the most powerful religious 2. Am I referencing a show that tailoring the lesson to the reference, moments emerge because they anyone in the audience has ever heard which has the effect of cheapening transport the participants to places of, or in my sad and desperate attempt both the content and possibly the where clichéd sports references and to assert my relevance am I actually image of the speaker as well. If I may dated 90’s movie quotes are no longer just highlighting my irrelevance? cite Rabbi Shalom Carmy twice in one important. response, he illustrated the difference 3. Is this example so over-used and Torah learning can be a mirror and quite effectively in another one of cliché that most of the audience a ladder. When used as a mirror, a his articles, “Homer and the Bible” knows exactly where I am going with well-placed movie quote or sports (Tradition 41:4, 2008). the analogy from the moment I start? reference can remind the listener that Torah reflects and reaches the world RABBI we live in. But Torah also needs to be Nowadays, aside from BASHEVKIN: used as a ladder. It allows us, however professional sports games Generally, I think briefly, to transcend the banality of and Hollywood movies, there there are two types our routines and responsibilities is a culture of content that of religious and, for a moment, feel eternity. Pop is shared in the form of experiences. One is a religiosity that culture used right will sharpen the memes, GIFS, and amateur reflects your life, your experiences, reflection in the mirror. But if used content. Sometimes this is your worldview. It is a religious world haphazardly and sloppily, it will erode called “low brow pop culture.” that understands what your workplace the rungs of the ladder. Is there any distinction in may feel like and what your Sunday incorporating this new form of mornings look like. This is a religious As an aside, for those who do plan on content as opposed to other affiliation that, to use an over-used incorporating pop culture into their types of content, such as descriptor, feels relevant. There is a shiurim, please allow me to append sports and movies? second form of religious experience this this handy check-list: that is nearly the opposite. Not 1. Do I really know how to pronounce because it is irrelevant, but because the name of the actor/movie star/ RABBI the power of such religious television personality I am about to FELDMAN: As experiences derives from their other- cleverly reference, or is it just a name mentioned above, worldliness, rather than reflecting the I have seen in print or overheard my the format doesn’t quotidian world where you live. This children say, and I now plan to butcher have to dictate the may be a darkened tisch, a moving

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 character of the message. Sometimes culture into shiurim began as But the lesson from this model is the tools like these can be very effective, something very interesting, but the power of harnessing a medium that especially since they are low-budget overwhelming development of online speaks to your audience. options, both for the creator and the communication and programming Another example is the proliferation consumer, who don’t have to invest should force us to look at new ways of Jewish memes shared online. Now money, or more important, time, to we should be interacting with culture. before people start sending angry appreciate them. The constrained Namely, as I have written about once letters to the editors, I am aware formats can also be very conducive to in these very pages, we should focus that some of these memes can be creativity. less on topical connections (Torah inappropriate and they certainly AND Sports/Movies/Television etc. do not require a Birchas HaTorah etc.) and instead consider much more RABBI before looking at them. But that carefully the medium of the internet doesn’t make them insignificant. As I BASHEVKIN: and the opportunities it presents. Most discussions discussed earlier, Modern Orthodox about how we The next generation of creative Torah communities have a culture problem. integrate pop culture presentation will not just be about who We have spent too much time on into Torah learning relate to topical could find a connection between the strategy and not enough time building integration. latest show or trend and Torah, but culture. A dear friend who was raised who could integrate the medium of in a Hassidic community once told First, what is topical integration and such trends into Torah presentations. me that the most important lesson did I make up that term just now? Yes, Simply put, the innovation of pop our community should be learning yes I did. culture is not just about its messages — from the Hassidic world is how to Leaving the genesis of this term it is about the medium. create great fun Jewish culture among aside, I believe topical integration Let me give two concrete examples. our children. Now sharing “Shtark can refer either to shiurim that use Jewish Memes” may not be the sole some pop culture phenomenon as a YUTorah.org is a fabulous case study comparative value to Torah, or pop in Torah innovation. On October culture examples that explain or 26, 2009, Rabbi Aryeh Lebowitz highlight Torah scenarios. An example uploaded a shiur to YU Torah titled, of the former would be any shiur titled, “Ten Minute Halacha – Microwave “[Insert name of popular movie/video Kashrus.” What was the innovation game/sports]: A Torah Perspective.” of that shiur? It wasn’t the first Here, pop culture is being used to time someone spoke about kosher contrast some Torah value. So maybe it microwaves. It probably wasn’t the is Fortnite and Torah or Snapchat and first time someone spoke about Torah or The Avengers and Torah, but microwaves for 10 minutes. But it pop culture is being used to highlight was probably the first time that a some Torah value. Similarly, in the discussion of kosher microwaves latter example of topical integration, was marketed using a “Ten Minute” pop culture is used to highlight a headline. That is not achiddush of halakhic process or scenario. So messaging, it is a chiddush of medium. perhaps you use the Simpsons to It presented classic Torah within a consider a halakhic dilemma or new medium — in this case, a catchy, analyze whether Seinfeld was, in fact, bite-size time frame. The sensibility of obligated to wear the puffy shirt, but this new medium was quickly proven pop culture can provide a situational by imitators who gave you the ability lens to consider Torah questions. to learn about kosher microwaves in a variety of timeframes from 20 minutes The topical integration of pop all the way down to two minutes.

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 answer to this problem, but it is likely This development allows for advances the days of sitcoms with sentimental a part of it. For too long, too much of both quantity and quality. I often happy endings; instead we have self- of our community has not been think about how my grandfather wrote referential shows that exhibit witty smiling in their official photographs sefarim 50 years ago, and probably irony and biting cynicism about our — and a resilient community needs wondered how widely distributed he lives. David Foster Wallace famously a sense of humor. Such memes and could ever hope for them to be. I can’t warned of the corrosive effects of GIFS provide the slice-of-life smiles imagine he ever dreamt that someday, cynical culture: that help communities cultivate a thanks to Hebrewbooks.org and other Few artists dare to try to talk about ways warm and accepting self-awareness sites, someone in Hong Kong with a of working toward redeeming what’s with a smile. Of course, they can go phone could call them up in a second, wrong, because they’ll look sentimental overboard or cross lines. But so can and may even be directed there by a and naive to all the weary ironists. anything else. A Jewish community search. Irony’s gone from liberating to enslaving. that embraces such a medium does Further, there is the collaborative There’s some great essay somewhere that not have to become duller. If anything, nature of what is now possible. has a line about irony being the song of it opens more entryways for more Torah study has always been an the prisoner who’s come to love his cage. people to fall in love with the oddities, extended conversation that spans Advertisements, television, and quirks, joy, and inspiration of the across the generations. The fact that perhaps most of all snarky social Jewish community. technology now preserves aspects media, eschew sentimentalism for of that conversation, disseminates a sharp quip and a clever retort What do you think are the that conversation more broadly than that allows people to avoid clearly most exciting opportunities ever, and allows additions to that articulating what really moves them. and developments in the way conversation to take place in real time, As Wallace said elsewhere, “hip we create and share Torah in formats that allow for all kinds of cynical transcendence of sentiment is ideas in 2018? What concerns insight and detail to be shared both really some kind of fear of being really you most? creatively and instantaneously, is human.” exhilarating and brings new meaning Most of our communal concern about to the mandate of yagdil Torah v’yadir RABBI social media has revolved around — the spreading and glorification of FELDMAN: Here pornography and, undoubtedly, it Torah. again, concerns arise poses an immense threat on our in tandem with conceptions of intimacy and family. opportunities. And RABBI also again, the concerns have been BASHEVKIN: I I love a well-placed joke, discussed extensively and effectively will begin by elsewhere. discussing my a funny caption, a clever concerns, so I can In terms of opportunities, they close with my optimism. meme, but sometimes may also be termed mechayvim — I wonder if people are obligators. It is now possible to carry For all of the value of building around in the palm of your hand culture, there are some very real losing their capacity to literally kol haTorah Kulah. You can issues. Culture in general has gone experience sincerity. I access anything anywhere, and while through many stages. Scholars have that is a danger when it comes to noted that in the last few decades am nervous that sincere problematic content, it is a miracle post-modernism has seeped into expressions of religiosity when it comes to Torah content. If our cultural language, rejecting you have an hour or a minute sitting, many of the once sacrosanct grand will soon be instinctively standing, or walking, you can fill that narratives of life as trite and clichéd. greeted with knee-jerk time with valuable learning. Our television shows have become more ironic and cynical. Gone are eye-rolls.

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 A subtler but perhaps more troubling though its wider reception remains concern is the ascent of irony and underappreciated. Aside from the cynicism in our religious discourse. creativity of the pieces themselves, There are several examples of this each one sparks substantive Torah on Facebook, where groups such as conversations, as readers squabble “Sounds Yeshivish But OK,” boasting with his summaries or suggest other nearly twenty thousand members, distillations for personalities he did share memes, pictures, and GIFs that Reb Joey Rosenfeld, in a brilliant not cover. And, much like Ten Minute seem to mock and deride any hint of example of recognizing an emerging Halacha, this innovation has also sentimentalism about Jewish devotion medium, began using a similar format garnered its fair share of flattering and practice. I feel comfortable for Torah ideas. imitations. leveling this criticism because I What a time to be alive! Content myself am a product of this culture is being shared in such exciting and interact with it every day. I love new ways, which only opens more a well-placed joke, a funny caption, a possibilities for reimagining the ways clever meme, but sometimes I wonder in which we share Torah. For all our if people are losing their capacity to creativity, I still believe that nobody experience sincerity. I am nervous has sufficiently unlocked how to share that sincere expressions of religiosity Torah through video. That, I believe, will soon be instinctively greeted with is the next frontier. The secular knee-jerk eye-rolls. We cannot allow world has found ways to get millions our culture to become cynical. Maybe of people interested in philosophy I sound yeshivish advocating such a through the lens of pop culture position, but that’s ok. (see, for instance the Wisecrack or Whatever ills may be emerging Nerdwriter channels on YouTube), from these developments, they have but the Jewish community remains thankfully been mostly overshadowed far, far behind within this medium. by some very exciting developments. The world is always evolving, but so People are sharing Torah online is Torah. Rav Tzadok HaKohen of in frankly jaw-droppingly creative Lublin writes that just as creation is ways. Communities of educators, renewed every day, so too Torah is students, and friends are beginning renewed each day (Tzidkas HaTzadik to form online cohorts that transcend #216). And I am excited to see what geographic and economic boundaries renewals tomorrow will bring. and have become genuine communal places to share Torah and ideas in innovative ways. Here is one exciting example that gives me hope for Torah in 2018. Jan Mieszkowski, a professor of German and comparative literature at Reed College, began sharing on Twitter brief comparative breakdowns The creativity of his execution of of different philosophies and this idea cannot be understated, philosophers.

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 Engaging Secular Rabbi Moshe Benovitz Ram, Yeshivat Reishit Yerushalayim Culture and Managing Director, International NCSY and Rabbi Larry Rothwachs Director of Professional Rabbinics, RIETS, and Rabbi, Congregation Beth Aaron, Teaneck, NJ

MACCABEES, WARRIORS, GIANTS, AND BRAVES: SPORTS AND RELIGIOUS ATTENTION1

n February 2011, the Green Bay This one was truly impressive. In never asked what we can do?” and Packers faced the Pittsburgh less than two minutes, with somber “if he [MLK] didn’t dream?” Just in Steelers for the National Football narration from the actor Michael case the viewer might be distracted ILeague Championship. Super Bowl Douglas, archival imagery, and a by nachos and tailgating, thus missing Sunday is close to a national holiday musical score that stirred the soul, some of the subtleties in the message, in America, with the accompanying viewers were treated to a crash course the narration transitioned to its more ceremony and ritual often eclipsing in American history and its values. explicit climax. “Tonight, here we are the game itself. These traditions “But through it all, generation after united to see their journey… These include hours and hours of pregame generation we never give up,” Douglas two teams have given us the chance broadcasts, analysis, and introduction. intoned, as pictures of D-Day and for one night not only to dream but to Shortly before kickoff the networks air Iwo Jima filled the screen. With clips believe… This is a celebration of their a briefer video introduction that tries from JFK and Martin Luther King as journey, of our journey.” Of course, to capture the emotions and import of a backdrop, he wondered where our all American history — including the game.1 history would have led “If he [JFK] our sacrifices, wars, and most noble

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 ambitions — are leading to a football the term “avodah zara” to describe and almost self-evident. Beyond the game. Not to worry, the narrator idol worship. “Zar” is not generally a elements of wastefulness (resources assures us that it is not just an athletic reference to an idol or false God. It is like time and money) and capricious contest. With all the appropriate most often translated as the strange, foolishness, there are the added gravitas he declares, “this is so much or foreign. Rav Wolbe contends pitfalls of service and devotion to bigger than just a football game.” that, in fact, it is the introduction external powers and a complete Is it? Can it? Should it? of an unnatural, false, or unjustified confusion of what is valuable and influence that defines this cardinal what is valueless. All these dangers are Before even approaching the Torah sin. When the central focus of life risk factors toward a life unfulfilled perspective on athletics and society, and effort is artificial or meaningless, and particularly threatening for the we might wonder if there is a broader the distortion is devastating. Sports devoted servant of God. cultural corruption in our cheering often uses religious terminology that spectator sports. Is there an unhealthy Many would stop here and go help blur the line between theocentric no further. This is a formidable obsession and is there a severe behavior and something else entirely. misappraisal of value? There is a clear argument against spectator sports. alternative to Douglas’ proclamations. Rav Shamshon Raphael Hirsch4 offers Why even entertain the notion of One of those same football teams an etymology to the biblical concept their prominent place in any serious recently caught headlines for their of “arachin.” This is an area of law that growth-focused society, given the role in healing their grieving city. The involves the appropriate valuation of severe challenges they present? same Pittsburgh Steelers took the people and life. Rav Hirsch points out First, sports provide a projection field a mere day after the Synagogue that there are multiple words used of certain positive values and a massacre. Here, the game announcer in Tanach for value and worth. He showcase arena for a true learning delivered a very different perspective asserts that A-RA-CH shares roots experience. The Gemara5 identifies on the role of sports. He said, with A-RA-G, the act of weaving. an opportunity to learn traits like “Hopefully, today football can provide Just as weaving is based on relative modesty and honesty from the a small escape for this city.” Nothing positions and an intertwining, the behaviors of cats and ants. Apparently, more grandiose and no claims for specific connotation ofarachin is there is an educational process that greater consequence or good. Just a something of relative value. [This can emerge from less likely and distraction and outlet, comfortable in is as opposed to words like “damim” obvious teachers.6 Further, Rav its own whimsy and insignificance. and “shaveh,” which imply a more Chaim Yaakov Goldwicht7 (and objective worth.] In the context of the The vernacular already hints to others) extend this license to even arachin commandments, the value is more dubious sources for learning. some of the lurking dangers. A relative to the service in the Mikdash. supporter of a team or player is most The Gemara8 describes a process But there is a broader implication in whereby repentance (performed commonly referred to as a “fan,” short viewing value as contextual rather for “fanatic.” It’s rarely a label for a out of love and not any other than independent. Here the Torah compulsion) actually transforms balanced or cerebral approach to instructs us (a) to ascribe value to the much of anything.2 sins and errors into merit. How does things we encounter, and to consider such an ambitious metamorphosis The dearth of Torah sources that this valuation as a mitzvah, and (b) transpire? How can repentance be any directly address sports fandom is also to understand that these assessments more than an eraser? Rav Goldwicht likely an indication of some of the are always most accurate when suggests that the human powers and almost indefensible absurdity of these placed in comparison to other acts or even virtues (!) that can be revealed pursuits. However, there are a number objectives. through pursuing sins can serve a of general references that have been Put together, these ideas would person well and can be channeled interpreted to provide further caution seem to argue strongly against as catalysts to greater achievement against an over-emphasis on sports. any significant emotional or time and productivity. Perhaps there is a Rav Shlomo Wolbe, in his classic work investment in the fortunes of an physical strength or industriousness Alei Shor,3 speculates on the use of athletic contest. The risks are real (to cite just two examples) that

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 emerge only in the world of sin, and prove once and for all the superiority of human performance. The 4-minute linger through teshuva to motivate of God. Abravanel9 wonders why mile and Cal Ripken’s consecutive more wholesome behavior. If this can the miracle chosen is the heavenly game streak. Record-breaking feats be true of observing bugs and of using fire that consumes the Jews’ animal and seeing things we’ve never seen sin to grow, it must certainly apply to offering. Aren’t there, quite literally, before. These are reminders to rethink a baseball game or track meet. There an infinite number of ways that God our own capabilities and motivators are certain values that are conveyed could choose to announce Himself? toward accomplishment in areas that through sport, and these can indeed Aren’t some far more grandiose and matter much more.10 be learning opportunities. Teamwork eye-catching? Frankly, aren’t some Perhaps we are overthinking the issue and social cohesion are prime far more convincing? Abravanel and attributing too much to a couch examples. Focus, determination, and posits that this community was not potato watching the World Series or perseverance are others. Before we struggling only with questions of a tailgater eating a hotdog in freezing decried some of the parallels between philosophy or belief; even if such a temperatures before a Jets game. If sports imagery and organized religion, God were to exist, they wondered, so, there is the more simple fact that we might also acknowledge the wouldn’t He be the ultimate proof sports provide that very diversion pervasive use of sports metaphors in of human insignificance? Could He referred to at the beginning of this language and descriptions (almost care about and engage in human discussion. We need outlets that are exclusively positive) of all human enterprise? Therefore, God does wholesome, especially those that can endeavor. Sports are a grand metaphor not just reveal Himself, He reveals be occasionally uplifting. We need for success and particular moral and His everlasting desire to respond to a release from life’s pressures and to ethical objectives. our efforts and actions. The miracle relax in ways that are not harmful More generally, man constantly does not only show us God; it or dangerous to body and soul. All craves significance and always demonstrates human potential and work and no play makes Yaakov… attempts to identify with greatness. influence. The revealed God swoops something less than completely Sports glorifies the great, even as it down and attributes significance to an healthy. Is play the same as watching poorly defines it. Sports celebrates otherwise lowly effort and offering. play? Certainly not. But sports can achievement and attests to human Does God do the same for motivate and animate indirectly accomplishment. The drive and a touchdown run or buzzer- too. Even when not communicating ambition that pervade the sports beating 3-pointer? Seemingly no, profundity and life lessons, it can world easily serve to inspire human athlete triumphant gesticulations recharge and invigorate by giving greatness in arenas where it is even notwithstanding. But there is a benign break from pressure and more needed. At Mt. Carmel, Eliyahu something inspiring in a primal way stress. This too can justify some, if summons a divine revelation to when we encounter the outer reaches not all, of our sports entertainment

There is something inspiring in a primal way when we encounter the outer reaches of human performance. The 4-minute mile and Cal Ripken’s consecutive game streak. Record- breaking feats and seeing things we’ve never seen before. These are reminders to rethink our own capabilities and motivators toward accomplishment in areas that matter much more.

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 consumption. Especially in contrast to when, and how often. We may not be 6. Significantly, this passage itself is subject to the messaging and effects of so many required to change if we root, but we a vociferous debate, not unlike our discussion other forms of passive recreation and may want to adjust how. regarding sports. Some commentators question the value in looking too closely at interactions, sports would seem to be In Breslov chassidus there is an role models who are less pure and consistent. an attractive alternative. acronym that is meant to guide There are simply too many negative traits we can observe in the cat and insect. Others Nevertheless, the initial concerns are another of our appetites, that for food. go further and interpret the Gemara as real and left unaddressed by unfiltered Ma’achal, or food, is a representation describing a poor learning process that and indiscriminate viewing habits. of matai, eich, kamma, and lama. preceded our Torah-based system of growth Therefore we conclude with two These are four questions that are and that was rendered insignificant and modest proposals. meant to define our relationship undesirable by it. Nevertheless, the simple reading does imply an opportunity to learn First, like so many of our relationships with food: When? How? How and grow through the scrutiny of physical acts with the world at large, moderation much? Why? Even just asking these and prowess. questions provides a framework will be a critical factor in success or 7. Asufat Ma’arachot, Yamim Noraim, pp. failure. It is highly probable that some for a healthier lifestyle and greater 61-63. efficiency and success. So too for sports viewing can be productive, 8. Yoma 86b. sports, the same structure can offer a something more excessive neutral, 9. Kings I, 18. and a gluttonous feeding frenzy road map for viewing, cheering, and devastating. Less can be more, and even celebrating — always with an 10. It should be noted that some of these objectives are undermined when sports even an attempt at moderation can ever-present focus on a greater goal and good. deviate from the moral to the barbaric. This reframe the approach in extremely too is beyond the scope of the article, but a helpful ways. Parents can and should fuller treatment would have to address the involve themselves in this process of Endnotes moral implications in cheering boxing and moderation for their children. This modern football. The parallels to Roman 1. The scope of this essay will be limited to gladiators and circuses are troubling. is an area that youth will struggle the following of sports and being invested in with. Both the complexities involved 11. Further, there is an opportunity for the athletic performance of others. A good both modeling and bonding here. One of with where to draw such a line and number of the points will easily apply to the additional benefits of sports fandom the impulse control required to participation sports as well, but that will not is the intergenerational connection and enforce limits on viewing habits be the primary focus. communication it traditionally engenders. and emotional attachment suggest a 2. Another prominent divergence from the Parents who are involved with the supervision greater parenting role. This is a very mindful to the mindless can be found in the of their children’s sports following will have curious and unique phenomenon of American the opportunity to connect with them in good thing and consistent with the wholesome and wonderful ways. 11 collegiate athletics. There is no historical or responsibilities of child rearing. geographical parallel to the phenomenon In addition, perspective and intent of institutions of higher learning being so commonly associated with sports. On other matters too. If we do not contemplate continents, competitive university sports are the role that sports play in our lives, a hobby or diversion, never a primary focus. we are highly unlikely to tumble upon In the U.S., 39 of the 50 states compensate the most wholesome dimensions or a university football or basketball coach as any eternal truths. Rather, we will their highest paid employee. This does not include the salaries of coaches at private become ensnared in the worst of universities. While it is true that these salaries sports culture and victimized by its are primarily a reflection of the revenues most damaging influences. We would generated by sports and not an independent be well served to more purposeful value statement, it is still an indication of a viewing habits, even if that purpose is bizarre societal priority scale. See more shiurim on just to have a break. Such an approach 3. Volume one, pp. 152. YUTorah on sports in would quickly redefine some of the 4. Vayikra 27:2. halacha and Jewish thought. most important aspects of our sports 5. Eruvin 100b. experiences, particularly the what,

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 Engaging Secular Mrs. Chaya Batya Neugroschl Culture Head of School, YU High School for Girls

CONTEMPORARY DIGITAL CULTURE: A CHALLENGE TO OUR COMMUNITY, OUR CULTURE AND OUR TEENS

hanukah marks the victory of of Chanukah are an opportunity Certainly, finding fault lines the Maccabim who famously to examine an age-old question: or paradigm shifts in cultural rallied under the banner when is cultural integration positive, developments is challenging. It’s C“Mi LaHashem Elei” in defiance of and when it is best resisted? Even common for many adults to consider the challenge of Hellenism. The while acknowledging the positive the challenges of any new generation Maccabean revolt was triggered by contributions of Greek culture, our with mild contempt. Just being the policies of Antiochus IV, who, in a traditional sources mostly focus on distant from the realities that kids face sharp departure from his father’s more the insidious threat that cultural makes it easy to justify dismissing mild and accommodating policies, integration posed to Judaism and their challenges as comparably imposed a radical program to force to Jewish survival.1 In every age, as insignificant. Anyone can finish the the Hellenization of Judea. Aside cultural paradigms shift, we must sentence “When I was your age …” from the political context and the consider a similar question, discern a with numerous conclusions, from inherent religious conflict between the worthy threat brewing in our midst, serious to humorous, to convey Jews of Judea and the Syrian Greeks’ and consider what correctives are that kids nowadays have it easy. A radical Hellenization, the events needed. paradigm shift, however, is defined

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 by a fundamental change in approach The traditional definition of Culture individualization that characterizes or underlying assumption, and as aspirational self-betterment was the increasingly personalized user this means that the realities before shifting toward its use to describe experience of the internet and all and after the shift are essentially a commonality, a trend in ideas or digital platforms. From music choices different.2 In 2018, when digital behaviors of a specific sub-group; as to online shopping and news stories, device distraction has become a it is used in “teen culture, rap culture, our online browsing histories are a near ubiquitous cultural concern, campus culture, culture of privilege, data mine refined for algorithms that we can identify a number of major etc.” This type of culture inducts you reflect our personal preferences. So shifts in our contemporary reality into a group and is absorbed through while market researchers are tracking that have the potential to challenge osmosis in the group’s experiences. the social economic trends of this both the behavior and the ethics In contrast, the institutions of “high demographic in order to harness and of our community.3 I would like to culture” are aspirational and support retail to their needs and interests, we explore a few specific features of our those who consciously work toward ought to consider how these trends contemporary culture, emerging from self-betterment. And these institutions might impact identity formation for the digital age, and how they are even still persist, as does the self-conscious our teens, as their online experience more prominent and problematic ladder of cultural improvement. is increasing shaped to meet their in the emerging “teen culture.” However, when language changes, it expectations. These include personal relationship signals a paradigm shift.5 building, membership and group What is the impact of such a Customization: Echo affiliation, and general mental health. widespread popular redefinition of Chambers and Silos Can Teenagers spend an average of seven culture? How might this shift impact Hinder Development to nine hours a day dedicated to the way Orthodox teens consider their device time. Multiple social media own ethical and behavioral norms? It is well established within platforms replace in-person prosocial Our teens, born after 1996, are part of developmental psychology that part relationships.4 Our teens are growing Generation Z and the iGeneration.6 of the “job” of a teenager is to find the up with new assumptions about their This generation represents the boundaries in their lives, test them, relationships, their loyalties, and pendulum swinging away from and in “testing” these demarcating themselves. These experiences are the “Millennials.” The Millennial lines, developing their own sense of part of a profoundly challenging set of Generation confronted the shifting right and wrong.9 For most teens, this norms that teens must navigate as they sands of their personal, financial and expresses itself normatively, as they develop their increasingly counter- global security in the wake of 9/11 collect experiences and encounters cultural identities as Orthodox Jews. and the economic crises of 2000 with both ideas and people, familiar and 2008. When it comes to Jewish and new, and approach them all Understanding Culture vs. identity, millennials predominantly with a newfound lens of curiosity. “Teen Culture” self-reported that being Jewish was Through this process of self- very important to them.7 GenZ/ reflection and individuation, teens What is changing about the iGen children, on the other hand, often try on idealism, skepticism, experience of culture for our teens? were raised in a substantially different enthusiasm or contempt as they An investigative report, published world. While millennials are described attempt to explore all the contours by The New Yorker, explored the fact as self-absorbed and unrealistic, of their world, whether intellectual, 10 that the word “culture” was named GenZ members are “conscientious, social, or emotional. Teens may the most popular word queried hard-working, somewhat anxious find themselves reshaping their in the Merriam Dictionary search and mindful of the future.”8 These relationships as they develop answers engine. This spike in searches for GenZ characteristics are clearly to personal identity questions: Who the definition of the word culture, positive personal traits. Those am I? What do I stand for? Who it was suggested, reflects a new researchers using the label iGen are do I agree with? Whether with need to understand how the word describing both the “i” of the internet parents or peers, this doesn’t always Culture (capital C) was changing. as well as the “i” of a high degree of indicate rebellion; instead, it is a

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 key part of solidifying their growing the Millennial Generation has full Research in the fields of education, independence. What happens when non-digital communities as well, for psychology, and sociology is needed online platforms are customized the iGeneration these online identities to explore antidotes to all of us to reflect their personal interests may be replacing real-life communal struggling with digital distraction, and “likes,” and neatly avoiding identities that are relatively less especially in support of the prosocial sites, news items or issues that they significant in their lives. In discussing development of identity formation “dislike”? It creates an echo chamber the negative impact of digitizing in iGen teens. However, I want to of the familiar, where they engage children’s free time, Dr. Steiner-Adair, suggest, humbly, that our community primarily with customized content clinical psychologist and instructor seriously considers our responsibility that essentially prevents them from in the Department of Psychiatry at to our teens (and our adults) with the encountering a broad range of ideas, Harvard Medical School, reflects that, following midrash in mind. The verse experiences, or other content that “children have to know that life is fine is Kohelet (4:12) states: וְאִ ם ְ נַיִם יִתְקְפֹו יַעַמְ הָאֶחָד הַדּו ּׁשנֶגְּדֹו וְהַ חּוט they may not agree with or “like.” off the screen. It’s interesting and good ש הַמְשֻ לֹא לָבִמְהֵרָ ה יִנָתֵ ק. Therefore, it is important that the to be curious about other people, to iGen expects to experience a constant learn how to listen. It teaches them Also, if one attacks, two can stand up series of “new and better.” Every social and emotional intelligence, to him. A threefold cord is not readily purchase is a “new generation” that which is critical for success in life.”14 broken! not only replaces old features with Instead, the contemporary “teen Kohelet Rabba explains that the new ones that are faster, brighter, and culture” is dominated by online “threefold cord” refers to Shabbos, more engaging, but that also includes identities and online communities Torah and chesed. a higher level of customization. that are being shaped by likes Instead of the World Wide Web being and preferences; behaviors that The first strand of this strong cord a portal to a broad range of culture, may be more reactive to powerful is Shabbos, which allows us to news, etc., it is increasingly a carefully neurostimulants than to aspirational reconnect to our faith, to Hashem curated and customized platform cultural engagement in the pursuit of and to each other. Shabbos is a that reflects only the popular trends self-betterment. prominent prosocial tool that has become recognized as a technology that we have chosen to react to over Without a conscious effort to the course of our internet surfing. addiction antidote, singled out as a counteract these realities, many teens prime example of establishing “no The comfort and convenience factors of the iGeneration will shape personal aside, this is essentially narrowing tech-zones” as part of a family’s identities that may be limited by routine. Whether at dinner, in the our online communities, and creating their inability to explore differences silos of “friends” and echo chambers living room, between specific hours, freely, and to thereby develop their or in the car, it is recommended that of ideas. Certainly everyone online own opinions with greater breadth needs to contend with whether families establish these habits to and depth. As one blogger put it: provide their kids (and themselves) a the benefits outweigh the costs of “Does digital engagement encourage digital distraction.11 However, these refuge, a mental and behavioral break, better decision-making, or merely during which they can reconnect customizing algorithms may target reinforce prejudice?”15 Dr. Steiner- teens disproportionally, since they are with each other. Shabbos is a built-in Adair adds, “The big disconnect really reconnector. It is the anchor of our potentially even more vulnerable to is the paradox of the age. We are the negative impacts. Quantitatively, spirituality, our relationship with unbelievably connected to each other Hashem, and asserts the centrality teens spend much more time online, in ways we’ve never been able to be whether gaming or on social media of that faith above the centrality and yet the quality of our connection of technology. Of course the platforms, and qualitatively, these has led to an increase in loneliness, in curated communities become their neurostimulants that are associated face time, in speaking to one another, with digital temptations make this a online identities that are reinforced in in being fully present with each other. these silos and echo chambers.12 Even new challenge for some frum kids, and All the human attributes that make parents must be prepared to create teens are worried about the impact of us fully human in our connections to 13 plans around the possibility that their their digital “addictions.” Whereas each other.”16

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 children may be too connected to ways to bring our children, and our 3. https://www.nytimes.com/2018/07/14/ their devices to easily disconnect even community, out of the echo chambers opinion/sunday/smartphone-addiction- for Shabbos. Having no-tech zones, that are growing around us and in teenagers-stress.html or times, throughout the week, can which we may all feel so comfortable. 4. http://www.pewinternet.org/2018/08/22/ serve as important training spaces The iGeneration will likely know their how-teens-and-parents-navigate-screen-time- and-device-distractions/ for our children to exercise asserting way around the internet much more their counter-cultural identities and deftly than we could even imagine — 5. https://www.newyorker.com/books/ breaking the bonds that otherwise and we must add to their navigation, joshua-rothman/meaning-culture may develop as part of their regular the skills needed to find the nuance, 6. https://www.psychologytoday.com/ development. complexity, uncertainty and us/blog/rewired-the-psychology- technology/201003/welcome-the- Second is the strand of Torah, which confidence to be critical consumers igeneration certainly refers to our commitment of the “teen culture” that surrounds them. “In” the culture but perhaps not 7. https://www.barna.com/research/beliefs- to Torah law and Torah ethics, as the behaviors-shaping-jewish-millennials/ “of” the culture. barometer of our choices, behaviors, 8. https://www.nytimes.com/2015/09/20/ and values: The third strand of this threefold cord fashion/move-over-millennials-here-comes- generation-z.html?_r=0 is chesed, acts that require us to give to כי הם חיינו ואורך ימינו ובהם נהגה יומם -others. There is no shortage ofchesed 9. http://journalpsyche.org/jung-and-his ולילה. opportunities in our community. individuation-process/ For [Torah and mitzvot] are our lives However, it is very important for and the length of our days and we will 10. https://www.cdc.gov/ncbddd/ our teens to be connected to our reflect upon them day and not. childdevelopment/positiveparenting/ local community in a giving capacity. adolescence2.html Ma’ariv prayer Chesed activities allow teens to see 11. https://www.theatlantic.com/magazine/ However, in the age of highly curated themselves filling a communal need archive/2018/07/the-dangers-of-distracted- digital identity, where teens are used and connects them with parts of our parenting/561752/ to having multiple identities on varied community that they would otherwise 12. http://www.pewinternet. digital platforms, this compounds not naturally associate with. org/2018/08/22/how-teens-and-parents- the need to pursue a Torah ideal of navigate-screen-time-and-device-distractions/ some objective truth, not the virtual In an age where online activities are designed to engage our time and 13. http://www.pewinternet. “truths” that surround them. Living a org/2018/05/31/teens-social-media- Torah life means that we are guided by attention, our buying capacity and technology-2018/ our affiliations, we must work hard to rules and values that are not affirmed 14. https://well.blogs.nytimes. by the numbers of likes in our virtual avoid them replacing some of our core com/2015/07/06/screen-addiction-is- communities. That we are proud to be real-life identities and assumptions. taking-a-toll-on-children/?_r=0 These three core values, these counter-cultural in our assumptions 15. http://rozenbergquarterly.com/digital- requires that we expose the vacuity three mitzvot, Shabbos, Torah and engagement-in-a-post-actual-world-silos- of the relativism promoted by media chesed, have the combined power to echo-chambers-and-lies/ coverage of facts and alternative facts, strengthen a counter-cultural move to 16. https://dianerehm.org/ by the growth of fake news platforms, secure an Orthodox identity for all of shows/2013-08-14/catherine-steiner-adair- or viral trends as more and more us, and especially for our developing big-disconnect normative. This means that we must iGeneration. proactively educate our children about how, in the age of information, there Endnotes is also a surplus of misinformation. 1. https://www.yutorah.org/lectures/lecture. While it is all at their fingertips, cfm/785181/mrs-c-b-neugroschl/yafta- they may need to work harder to elokim-l-yafet-vayishkon-b-ohalei-shem-can- develop the discernment necessary we-beautify-judaism-with-greek-culture-/ to truly pursue truth. We need to 2. https://www.merriam-webster.com/ model, discuss, provoke and explore dictionary/paradigm%20shift

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 Insights into Rabbi Lawrence Hajioff Chanuka Faculty, Stern College for Women Assistant Director of Undergraduate Admissions, Yeshiva University

DISCOVERING CHANUKAH IN THE TORAH

צַו ְרָאֵ אֶת לבְ נֵי יִׂשוְיִקְחּו אֵ לֶיָך ןשֶמֶ זַיִת זְָך ”.he Ramban, in his introduction says, “And G-d said, let there be light כָתִ ית לַמָ אֹור לְהַעֲ ֹלת נֵר תָמִ יד. to Sefer Bereishit, tells us The wordohr , light, is the 25th word that, “Everything is written in the Torah, the idea being that the Command (Tzav) the children of Israel Tin the Torah, whether explicitly or by darkness the Greeks brought to the to take extra pure olive oil, pressed for allusion.” Given the miraculous nature world would be illuminated by the kindling, to light the continual lamp. of the Chanukah story and the fact light of the Menorah on the 25th of This command to light the Menorah that a holiday was created because of Kislev, i.e. on Chanukah. also contains a reference to a time it, Chazal scoured Scripture to find when the Beit Hamikdash is no subtle references to this event. Let’s see Chanukah, the Eternal Holiday longer standing but still needs to be some of the references that they found, The Torah hints to us that Chanukah lit in the homes of the Jewish people sometimes hidden and sometimes was not a one-time event, but a holiday — on Chanukah. In the following revealed before our very eyes. that should be celebrated every year verse, the Torah says, “chukat olam The Midrash Bereishit( Rabbah 2:5) in perpetuity. The Gemara Kiddushin( ledoroteichem” — it is an eternal explains that the second verse of the 29a) gives us the tools to understand decree for your generations! Torah, “And the earth was unformed this: “Wherever the Torah uses the Chanukah is not explicitly mentioned and void, and darkness was on the face word “tzav,” command, it means that in the Torah. In fact, Chanukah is of the deep,” refers to the darkness of it is to be carried out immediately and not mentioned in Tanach at all! The Yavan, Greece. Why is Greece referred for future generations.” Based on this obvious reason is that the events to as “darkness”? Because it was the idea we can discover something about occurred over a millennium after the Greeks who darkened the eyes of the use of the word tzav regarding the Torah was given to the Jewish people. the Jewish people with its decrees. lighting of the Menorah. The Torah The Gemara (Yoma 29a) gives a deeper The next pasuk, however, seems to (Vayikrah 24:2) tells Moshe Rabbeinu: reason why we don’t find the story of contradict the previous one when it Chanukah mentioned in Tanach:

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 not only refers to the fact that the The 25th Stop in the Midbar א"ר אסי למה נמשלה אסתר לשחר לומר לך מה Chashmonaim rested on the 25th of שחר סוף כל הלילה אף אסתר סוף כל הנסים ,Kislev, it also means that even though After the Jewish people left Mitzrayim והא איכא חנוכה ניתנה לכתוב קא אמרינן. Rav Assi said, why is Esther compared Chanukah could have qualified to be they spent 40 years walking through to the shachar, the morning? To tell the 25th book of Tanach, Chazal were the Sinai desert on their way to you that just as morning is the end of the ones who rested from including it. Eretz Yisrael. The Torah lists the the entire night, so too the salvation of number of stops as 42. The Ramban Purim that occurred through Esther is Chanukah in the List of (Bamidbar 33:1) tells us that when the end of all miracles. But the story of Holidays the Torah introduces these journeys, Chanukah occurred after this event of it says, “Moshe wrote about their The Torah lists the holidays in Parashat Esther! What it means is that Purim was travels according to their journeys Emor (Vayikrah 23). It begins by the last miracle allowed to be committed at the request of Hashem.” It did discussing Shabbat, which occurs to writing as part of Tanach. this so that Moshe should know that every week. Following this, it describes each destination they reached and The events of Chanukah happened Pesach, Shavuot, Rosh Hashanah, Yom encamped in should be recorded at the beginning of the period of the Kippur and finally Sukkot and Shmini to convey the message that deep Second Beit Hamikdash, after the Atzeret. If we follow the chronological secrets are contained in each of their Anshei Kensset HaGedolah (the order of the holidays as they appear destinations. Men of the Great Assembly) sealed during the year, Chanukah occurs after the Tanach and legislated that no Sukkot. The Torah hints to this in the We already noted that the number 25 more books could be added to the next verses (Vayikrah 24, referenced is strongly connected to the holiday 24 books already included in it. The earlier), which discuss the command of Chanukah, and not just because Anshei Knesset HaGedolah were the to take extra pure olive oil, pressed for Chanukah appears on that date in immediate successors to the era of the kindling, to light the continual light Kislev. When we look at the 25th prophets (Avot 1:1). According to the (i.e. the Menorah). encampment of the Bnei Yisrael in the Bnei Yissaschar (Maamarei Chodshei desert, we see that the verse records This verse is describing the Kislev Tevet 2:14), the story of it as “vayachanu B’Chashmonah,” they commandment to light the Menorah Chanukah was meant to demonstrate camped in Chashmonah. These words on a daily basis in the Mishkan to the Jewish people that even though can actually be read as “they rested and the Beit Hamikdash. However, the Jewish people no longer merited in Chashmonah,” a reference to the discussing this command here after the gift of prophecy, G-d still performs Chashmonaim, a.k.a the Hasmoneans, listing the holidays, when it could have miracles for His Chosen Nation. that fought and defeated the Greeks been mentioned anywhere else, is the on the 25th. The word Chashmonah The 25th Book of Tanach Torah’s way of including Chanukah in is spelled with a letterhey at the end, the chronology of the holidays, even whereas the Chashmonaim is spelled Chazal indicated that Tanach should though Chanukah didn’t occur for with an aleph. Spelling it with a hey only contain 24 books (Kohelet another thousand-plus years after the reveals the word “shemonah” eight, Rabbah 12:2), and that all 24 had giving of the Torah. contained within it. This is a hint been designated before the time of When the verse discusses the that the holiday that begins on the Chanukah. Since Chanukah would Menorah, it commands, “leha’alot ner 25th will last eight days (Hamaor have been the 25th book, Chazal tamid,” light a continual lamp. When SheB’Chanukah, Neis Chanukah p. 125). could not let it be added to Scripture. all the Temple activities ceased after The Torah Reading for Fascinatingly, HaRav Yosef Chaim the destruction of the Second Beit Chanukah Sonnenfeld demonstrated this idea Hamikdash, the command to light from the word Chanukah itself. the Menorah would live on tamid, The Torah readings for Chanukah continually, through the Jewish The word Chanukah can be broken up are taken from the Parasha of Naso people’s lighting of the Chanukah into two words: Chanu, they rested, (Bamidbar 7:1-89). They describe the candles (Midrash Tanchuma, and Kah, which has the gematria, bringing of the korbanot, offerings, or numerical value, of 25. This Behalotecha 5).

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 by the nesi’im, princes, of each of the command to Pharaoh. Chanukah took it upon himself to cheer them up. tribes at the Chanukat HaMishkan, always coincides with the Shabbat For Yosef, a little bit went a long way, the inauguration of the Tabernacle. that we read Vayeishev or Miketz. just like a little jar of oil lasted for eight The inauguration started on Rosh Sometimes it coincides with both. days. When the world around Yosef Chodesh Nissan and lasted for 12 What is the deeper connection was full of falsehood, Yosef stayed days. During each one of those 12 between the story of Yosef and the connected to the truth and passed that days a different nasi, one per day, events of Chanukah, which would on to his children. brought 21 korbanot. occur many years later? The Jews in the time of the Greek exile A seemingly more appropriate reading Chanukah is about the ability of the did the same. When harsh decrees for the holiday of Chanukah would Jewish people to face adversity and were placed upon them, they stood up be something related to the Menorah. succeed in overcoming challenges to proudly, and confidently declared their What is the connection between the our core values. In addition, we learn identities as Jews. It is for this reason korbanot listed in the Torah and the not to succumb to outside forces or that we connect Yosef and Chanukah, dedication of the Mishkan and the feel despair in the challenges we face because Yosef teaches us how to holiday of Chanukah? as a nation. The ability to be in a dark survive in the darkest and harshest The dedication of the Mishkan is environment and to bring light into of spiritual and physical exiles, while directly related to Chanukah, because that place is a quality we learn from remaining connected to the cause. Yosef Hatzadik. according to the midrash, Bamidbar Chanukah represents the power of light Rabbah 13:2, the construction of the Yosef was the first person to be thrust in the deepest darkest moments in the components of the Mishkan were into exile when his brothers sold him year and in Jewish history. As we stand completed in the desert on the 25th to Egypt. The fact that the Egyptians today at the last moments of the final of Kislev, the date that centuries referred to him as the Ivri, Hebrew, exile, we can learn so much from the later would become the holiday of informs us that he kept his Jewish Chanukah story. Just like Yosef didn’t Chanukah. Although the Mishkan’s identity, and did not become lost in the despair in the darkness of his time in dedication did not occur until Nissan, norms of Egyptian culture. He proved prison and stayed true to his faith and it was ready to be dedicated in Kislev, that exile can be beaten, no matter how people, so too, we who are experiencing and the rededication of the Beit bleak the circumstances may appear. the last darkest moments of this exile, Hamikdash many years later did fall in Yosef married Osnat, who according with all the personal and national Kislev. This rededication is considered challenges that it brings, must hold on to the midrash (Pirkei D’Rabbi Eliezer to be just like the original dedication ch. 38) was the illegitimate daughter tight to the message of the menorah and itself, as though the Mishkan was born to Dina through Shechem and that small light of hope it contains. standing anew for the first time. was adopted by Potiphar. With such a The fact that we can see the Chanukah In order to connect the reading of background, it would seem like nothing story hinted at in the Torah, just Chanukah with the lights of the holy could emerge from such a union. proves that it was part of Hashem’s Menorah, most communities have Yet Yosef’s entire future, his sons plan for the world and the Jewish the custom to extend the Torah Menashe and Efrayim, who become people. How much more so does this readings of Chanukah past the their own tribes of Israel, were born apply to these final moments of exile, parsha of Naso, which deals with the from her. Rav Gedalya Schorr (Ohr which are also alluded to in the Torah? Korbanot, directly into the Parsha Gedaliyahu, Moadim, Galus Yavan We wait for the day when Mashiach of Beha’alotcha, which describes L’Ohr Maaseh Avos Siman L’Banim) comes and shows us how everything the Menorah and its lighting in the explains that precisely for this reason, was truly part of Hashem’s plan for Mishkan by Aaron HaKohen. the episode of Shechem and Dina is a from the very start of history. precursor to the entire Chanukah story. Yosef’s Connection to Chanukah May we all learn how to strengthen While in prison for a crime he did not ourselves in the last moments of The parshiyot of Vayeishev, Miketz commit, Yosef refused to give in to this final exile and keep the flame of and Vayigash tell the story of Yosef’s despair. When the royal baker and wine connection to Hashem, His Torah and rise to power as the second in server were depressed, it was Yosef who the mitzvot.

29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 Insights into Ms. Eliana Sohn Insights into Chanuka Program Manager, Alumni Affairs and Special Programs Chanuka Yeshiva University in Israel

THE JEWISH HERO’S JOURNEY

The Chanukah story is brimming historical heroes because of why they are found in famous Jewish themes of .Who teshuva .מי כמוך באלים י-ה :with iconic Jewish heroes, most took action famously the Maccabees. This group is like you Hashem? Their heroism of brothers from the Hasmonean and subsequent choices and actions A Quick Biography of Joseph family are perhaps the classic symbol were rooted in their relationship to Campbell of Jewish grit, might, and resistance. G-d. For them, there was no strength, To this day, they are a go-to symbol victory or progress that existed Joseph Campbell (1904-1987), an across the Jewish world: the only without this relationship and belief, American college professor and Jewish sports organization is called and ultimately, that is the essence of academic known for his research on the Maccabi World Union, one of the every Jewish hero. myths, legends, and Bible, is famous State of Israel’s largest healthcare While the heroism of the Maccabees for creating the “monomyth,” more providers goes by the name Maccabi, is generally tied to fighting colloquially known as “The hero’s and of course, the Yeshiva University assimilation, it is also deeply tied journey.” Campbell spent decades athletics department shares this to what I would like to call The studying, cataloguing, and categorizing name as well. The understanding is Jewish Hero’s Journey, what is most stories from history’s civilizations that where there is a Maccabee, there commonly known as teshuva. Using both great and small. It was in his most is might, but not just the generic the literary framework of cultural famous work, The Hero with a Thousand brute force kind — rather, the kind mythologist Joseph Campbell, we can Faces (1949), that he introduces the whose source is much deeper, that see how, essentially, the Maccabees hero’s journey, the shared systematic goes beyond physical strength and were striving for the same goals that arc among thousands of myths, agile prowess. The Maccabees are

30 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 legends, and stories that have lasted the Greek soldiers. Spread of the news Step Two: Initiation through the ages. Though there are was imminent, and so Matityahu dozens of steps to the monomyth, this knew it was time to answer “the call Matityahu’s choice was anything but article will only use three overarching of adventure,” or rather, the call of safe. The Maccabees were fiercely outnumbered, and were far less כל המקנא לתורה העומד :steps as a means to highlight the his destiny whoever is ready to armed than their Greek and Hellenist ,בברית ילך אחרי heroism of the Maccabees, and ultimately to demonstrate how their defend the Torah, follow me” (Aryeh counterparts. Not long after his journey and heroism are rooted in the Ulman). Echoing the words of Moshe revolt, Matityahu passes away, and journey of teshuva. Rabbeinu, he created a break between the torch of leadership is passed onto what was and would be a new reality. his son, Yehuda. He headed a guerilla Step One: Call to Adventure Those who wanted to observe mitzvot army that started out as 3,000 and had a destiny to fulfill, a destiny that at its largest was 12,000 men. They The transition from Jewish influence would choose them if they chose it. fled their homes, gathering in caves, planning their next steps against an to Greek influence was a gradual one. According to Campbell, this first step army nearly five times their size. Over Slowly, slowly, yet step by step, the is one in which the hero departs from years, they wore down the Syrian- Jews of ancient Israel embraced Greek the status quo and into the unknown Greek brigades using strategic hit-and- culture until there was a large faction for a greater cause. Matityahu could run attacks. Without physical power of Jewish people who identified with have continued going along with on their side, they had to strategize this new way of life over the traditions the day-to-day reality of his times, as intelligently as they could, of their forefathers — the Hellenists. practicing Judaism in secret and making every move count, never Hellenists welcomed the customs and encouraging others to do the same. emphases of Greek philosophy, style, underestimating the grave possibilities and values, to the point where there Yet there is something incredibly that go along with fighting the world’s were cosmetic surgeries available for powerful about admission. It separates largest military. the actual from the theoretical. Until Jewish men to “undo” brit millah. For The same is true in our lives. R. we put our intentions into words the paternal figure of the Chanukah Moshe Chaim Luzzatto discusses how or actions, they are only intentions. story, Matityahu, a scholar and kohen the Yetzer HaRah (evil inclination) Perhaps this is why Rabbi Moshe descending from the Hasmonean is programmed to keep us incredibly Ben Maimon (1138-1204) begins family, this indicated the need to take busy in order to prevent us from Hilchot Teshuva with viduy, admission. action. With a statue of Zeus in the reflecting upon and strategically This is the first step, but not because Beit HaMikdash and basic mitzvah approaching teshuva: observance outlawed, Jerusalem, it’s meant to make a person feel bad. ואולם הנה זאת באמת אחת מתחבולות היצר which served as the epicenter of After all, teshuva is a choice. Those הרע וערמתו להכביד עבודתו בתמידות על national and individual encounter who choose to embark on the journey לבות בני האדם עד שלא ישאר להם ריוח between man and G-d, looked like of getting closer to G-d and to their להתבונן ולהסתכל באיזה דרך הם הולכים. כי it would never be the same. In an truest self realize that they are worthy יודע הוא שאלולי היו שמים לבם כמעט קט effort to save his family from this fate, and capable of change. It takes more על דרכיהם, ודאי שמיד היו מתחילים להנחם Matityahu moved his family to the than wanting and yearning to make ממעשיהם, והיתה החרטה הולכת ומתגברת small village of Modi’in. change happen; first comes clarifying בהם עד שהיו עוזבים החטא לגמרי. the goal and committing to seeing it It was only a matter of time until the through. By standing up to the Greek The Yetzer HaRah labors endlessly upon Greeks found their way to Modi’in, agenda and stating loud and clear the hearts of humanity so that he won’t where they publicly demanded that that he was with Hashem, Matityahu have even a moment to reflect and pay one of the men from Modi’in give a created a new reality for Torah- attention to the road they are walking pagan sacrifice. A Hellenist stepped observant Jews. They didn’t have to sit down. He knows that if a person paid forward to oblige, and that was when back and watch their nation disappear just a small amount of attention to his Matityahu felt there was no choice but — they could enact change. They own ways, he would immediately regret to take action. He killed the man, and could pursue a different destiny. his [bad] deeds to the point where he then with the help of his sons, killed would turn away from sin altogether.

31 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 Mesillat Yesharim 2: 9-10 the Holy Temple itself and smash the making them known bazman hazeh Life in and of itself is a journey with statue of Zeus and rid the area of all — in today’s times. Surely this brings many options and obstacles, helpers traces of paganism. The Menorah is much light and joy into our lives, as it and detractors, opportunities and found and they would like to light it, should. However, Chanukah can also distractions. Campbell labels this step and they do so with a lone pitcher of be a time when we reflect on our own “initiation” because this is the part of undefiled oil, still sealed and eligible Jewish heroes journeys, remembering the plot where the hero gets tested for use in the Beit HaMikdash. This who and where we come from and over and over again, initiating his is only the beginning of change, and how we have the potential to tap into self-actualization, gaining new tools there is still a long road ahead, but the the strength they had all those years and allies to overcome the enemies journey has come full circle; Jews no ago. The journey initiates growth, and challenges. The more Yehuda and longer have to hide in caves or behind yet the goal of that growth is to bring the Maccabees focused on their goal, closed doors to participate in Jewish it back home and use it to influence the more difficulties came their way. ritual and life. They have reached the atmospheres of our homes and However, with time, effort, sacrifice, a point where there is hope and communities for the better, and please and dedication, they inched closer possibility for a renewed Jerusalem, G-d, Jewish history as well. toward victory, and toward being one that revolves around Jewish able to openly practice and celebrate values, where Jews can openly say, Sources: מי כמוך באלים י-ה mitzvah observance. . This time, perhaps, they meant it more than ever, because Aryeh Ulman, “Did Matityahu Say ‘Mi they were the ones who fought down LaHashem Elai’,” HaMaayan, Tevet 5774, Step 3: Return a hard and trying road to attain it. available at: https://www.machonso.org/ uploads/images/14-B-18%2022-27.pdf “Having endured the trials and The Gemara inNedarim 39b states, Joseph campbell biography: https://www. hardships of the adventure, the hero “seven things were created before britannica.com/biography/Joseph-Campbell- returns home. But the hero is no longer the world was created,” and one of American-author the same. An internal transformation those seven is teshuva. The ability http://www.aish.com/h/c/t/h/48967051. has taken place through the maturation to turn inward and see what we can html process of the experience” –Scott Jeffrey be, and then turn outward and make The Hero’s Journey, available at: https:// it a reality, is part and parcel of our The Maccabees’ battle against the scottjeffrey.com/heros-journey-steps/ existence. Chanukah is a time when Greeks comes to an end at the fortress much of our focus is on publicizing of Antiochus, where the Maccabees the miracle that happened bayamim overcome the battalions guarding the hahem — in those days — and Beit HaMikdash. They gain control of

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32 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 Insights into Rabbi Ari Sytner, PhD, LMSW Chanuka Director of Community Initiatives, Yeshiva University Center for the Jewish Future Adjunct Professor, Wurzweiler School of Social Work

IGNITING A MARRIAGE THROUGH THE LIGHTS OF CHANUKAH AND SHABBOS

he Gemara in Shabbos Rava said: It is obvious to me that when light is necessary to fulfill the mitzvah, (23b) embarks on several one has a choice between a candle for the Shabbos candles play a far discussions regarding the one’s home [on Shabbos] and the candle more important and practical role. Tintricacies and minutiae of ner of Chanukah, the candle of one’s home It is specifically through the light Chanukah. These includes the forms takes precedence because it is for the produced by the Shabbos candles that of acceptable oils, candles and wicks, harmony of the home. If one has a choice shalom bayis, harmony in the home, is and the lengths we must go to perform between a candle for one’s home and achieved. the mitzvah, even under difficult [wine] for kiddush, the candle of one’s Rashi’s definition ofshalom bayis circumstances. home takes precedence because it is for refers to our ability to safely function The Gemara poses the following the harmony of the home. in the dark while avoiding injury dilemma: If one realized late on a Rava declares that the answer is an (Shabbos 23b). The Rambam, Friday afternoon that there was only obvious one — Shabbos candles however, interprets shalom bayis as a enough money to purchase one single take precedence. However, contrary reference to marital harmony between candle, should it be allocated for to conventional logic, where we may husband and wife: היה לפניו נר ביתו ונר חנוכה או נר ביתו Shabbos or Chanukah use? assume that the Biblical sanctity of וקדוש היום נר ביתו קודם משום שלום ביתו Shabbos supersedes the Rabbinic אמר רבא, פשיטא לי: נר ביתו ונר חנוכה - נר שהרי השם נמחק לעשות שלום בין איש requirement of ner Chanukah, Rava’s ביתו עדיף, משום שלום ביתו. נר ביתו וקידוש לאשתו. rationale is entirely different. He היום נר ביתו עדיף, משום שלום ביתו. explains that while the Chanukah

33 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 night as described by Beis Shamai ת"ר מצות חנוכה נר איש וביתו והמהדרין נר If one has the means of fulfilling the and Beis Hillel? Why not simply light לכל אחד ואחד והמהדרין מן המהדרין ב"ש mitzvah of the candle in one’s home or eight candles every night of Chanukah אומרים יום ראשון מדליק שמנה מכאן ואילך Chanukah, or the candle in one’s home as the ultimate expression of mehadrin פוחת והולך וב"ה אומרים יום ראשון מדליק or kiddush, the candle in one’s home ?min hamehadrin אחת מכאן ואילך מוסיף והולך. takes precedence because it provides harmony in the home, for the name of The Rabbis taught: The mitzvah of 5. Why, regarding Chanukah, do G-d is erased to make peace between [lighting candles on] Chanukah is [to Chazal place such an emphasis on the husband and wife. light] one candle [per] person and his household and the members of the Rambam, Hilchos Chanukah 4:14 household [each night]. And those who family — ner ish uveiso — something pursue mitzvos [with greater enthusiasm not seen in other mitzvos? Rava’s ruling is based on a light] one candle for each and every one fundamental contrast between the [in the household each night]. And [as To answer these questions, it is use of the Shabbos and Chanukah for] those who pursue mitzvos with even important to recall that the miracle candles. While it is forbidden to greater enthusiasm, Beis Shammai say of Chanukah did not begin with the derive any benefit from the lights that [on] the first day [of Chanukah] missing oil and rededication of the of Chanukah, we are encouraged to one lights eight [candles, and] from then Temple. It was first a story of religious utilize the lights of Shabbos. It is in on continuously decreases [the number intolerance, anti-Semitism, and a war the glow of the Shabbos candles that of candles lit each night], and Beis Hillel on Jewish observance that was waged shalom bayis exists, where husband say that [on] the first day [of Chanukah] on the family front. and wife can comfortably interact and one lights one [candle, and] from then The foremost goal of the Greeks was to enjoy a peaceful environment. on continuously increases [the number of unravel the Jewish family, the bedrock Yet it is this curious relationship candles lit each night]. of Jewish continuity. By enacting between light and shalom bayis that Shabbos 21b decrees aimed at the eradication of bris creates a number of related questions: The mitzvah of Chanukah is fulfilled milah, Shabbos and Rosh Chodesh, the 1. What is the connection between in its entirety by simply kindling natural flow of the Jewish home would the presence of light and a peaceful one light for the entire home — ner become permanently disrupted. שגזרו יוונים על כל בתולות הנשואות להיבעל marriage? ish uveiso. However, we may strive לטפסר תחלה. to capture a higher fulfillment of 2. The role of light seems to extend mehadrin by enabling each family The Greeks decreed that all Jewish brides beyond the marriage itself and into member to light one candle, and an the outcome of the children, as the must first be defiled by a Greek officer. even higher level yet of mehadrin min Rashi, Shabbos 23a Gemara (Shabbos 23b) states: hamehadrin by lighting eight candles. Per the debate of Beis Shamai and Beis Through the Greeks’ abhorrent אמר רב הונא הרגיל בנר הויין ליה בנים ,Hillel, this is achieved when we either practice of violating all Jewish brides תלמידי חכמים. the sanctity of the Jewish marriage Rava said: One who is accustomed to decrease one candle each night, or add would become forever tainted. No lighting candles will merit children who one candle. longer could husband and wife turn are Torah scholars. Although every mitzvah can be to one another in holiness, but rather Rashi, quoting the verse “ki ner mitzvah performed with various degrees of they would turn away from one v’Torah or” — for a candle represents a investment and intentionality, thus another with trauma and shame. good deed and Torah represents light producing higher levels of hiddur, why (Mishlei 6) — explains that this merit do Chazal present such a particular Thus it is the salvation of the Jewish is achieved specifically by kindling the roadmap regarding ner Chanukah for home and marriage that represents the lights of Chanukah and Shabbos. What achieving higher levels of fulfillment underlying victory of Chanukah. The connection is there between kindling of the mitzvah? light of Chanukah, uncompromising lights and the development of children? and unusable, stands as a strict symbol 4. Why does the highest form of and beacon of the miracles of the past. 3. The mitzvah of Chanukah uniquely lighting the menorah require the includes various tiers of fulfillment: addition or removal of candles each By contrast, the light of Shabbos lives

34 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 in the present. It serves a practical need to raise awareness about healthy Divine relationship, bein adam purpose in supporting couples as they communication, and to educate our LaMakom. Children raised in such navigate the obstacles of marriage. It children and communities about safe an environment, exposed daily is by this light that families strengthen relationships and shalom bayis. Thus to this dynamic duality where their bonds and grow closer to each the way we successfully relate to one both illuminations are upheld and other and their mesorah. another requires the foremost ability treasured, are bound to become Can this be achieved in darkness? to truly see the other person — both talmidei chachamim. literally and figuratively. In research studies on human Perhaps we can suggest that because interaction, behavioral scientists have Chazal understood that marriage is the Greek warfare against the Jews found that anywhere from 66% to not easy, and couples cannot skate by was an assault on the Jewish home 93% of communication is non-verbal. in the darkness. To have a successful and family, Chazal emphasized the home, husband and wife must be fulfillment of the mitzvah, not only in In other words, achieving shalom bayis may be more closely related to how personal terms but in familial terms. something is conveyed, rather than It is these countless Unlike other mitzvos, which are the actual words themselves. generally individualistic, the concept interactions between of ner ish uveiso reminds us of the Noted marriage researcher Dr. John centrality of the home, where the bayis Gottman spent over four decades husband and wife, albeit is inseparable from the mitzvah. observing couples talking and fighting. subtle and sometimes By watching their body language, Much like the views of Beis Shamai facial expressions, eye contact, active unspoken, that not only and Beis Hillel, who debate between listening, and ability to turn toward define the marriage, but adding or subtracting candles each one another, he was able to see their night, the imagery of this ebb and levels of engagement, mutual concern, ultimately mold and flow captures an authentic snapshot and friendship. After refining his shape the children. of every home. The home is a living, research and honing his craft, Dr. breathing, and dynamic organism that Gottman, who has visually studied requires a great deal of thought, love, patience, and investment. and coded the behaviors of more than intentional about their relationship 3,000 couples, can observe a couple and their communication skills. It Because Chanukah represents not talking for 15 minutes and amazingly, is not enough to converse in the only a rededication of G-d’s home within the first three minutes of the darkness; couples must consciously but of our own home and family, conversation, predict with over 90% invest in the larger, non-verbal forms Chazal specifically chose Chanukah accuracy whether that couple will of communication as well. to emphasize the concept of mehadrin. ultimately divorce. For although a person can fulfill the Thus, the role of light in the home mitvah of ner Chanukah with a single In today’s modern marriage, where is critical for the success of marriage stresses and distractions are at an candle, the concept of mehadrin and family. It is these countless becomes a non-verbal expression all-time high, shalom bayis may be interactions between husband and threatened even under the best of our desire to strive for more and wife, albeit subtle and sometimes go above and beyond. The lesson of conditions. How much more so is unspoken, that not only define the risk elevated in homes where the Chanukah for the Jewish marriage the marriage, but ultimately mold is to strengthen the home by finding proverbial darkness is growing. In my and shape the children. When the doctoral research studying several our own mehadrin. When husband home is filled with the physical and wife take the time to really see hundred divorced individuals in the and spiritual lights of Shabbos, Orthodox community, the findings one another and interact in a healthy children are taught about the power and loving manner, the silent but uncovered the harsh realities of of human relationships, bein adam physical, emotional, and verbal abuse profound power of mehadrin has the lechaveiro. At the same time, the ability to elevate a relationship to new in one-third to half of those in the lights of Chanukah reinforce our sample. These findings highlight a heights.

35 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 YESHIVA UNIVERSITY NINETY-FOURTH ANNUAL Hanukkah Dinner& Convocation Sunday, December 9, 2018

HADASSAH LIEBERMAN J. PHILIP ROSEN HONORARY DEGREE RECIPIENT HONORARY DEGREE RECIPIENT PHOTO COURTESY OF THE WORLD ECONOMIC FORUM ECONOMIC WORLD THE OF COURTESY PHOTO PAUL SINGER KEYNOTE SPEAKER

BENNETT SCHACHTER INAUGURAL SERVICE AWARD I THE YU SHIELD

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THE NEW YORK HILTON | 5 P.M. RECEPTION | 6 P.M. DINNER & CONVOCATION www.yu.edu/Hanukkah