Growing up in the Reform community in the US in the 50s and 60s, I remember the constant discussions of the Chanukah-Christmas dilemma. Was it possible to disengage Chanukah from the seasonal linkage to Christmas, and keep it somehow true to its roots? Or was it doomed to be "the Jewish answer to Christmas," which increasingly meant an orgy of shopping and materialism?
When I first heard the term “Thanksgivukkah”—the convergence of Chanukah and Thanksgiving—and that it was happening this year, I must admit that I became a little anxious because it brought back some of my interfaith marriage insecurities that I thought were long gone.
In Parashat Emor, the Torah reports that a man born of mixed Israelite-Egyptian descent “blasphemed the Name [of God],” was placed on trial, and was stoned to death. A law was then enacted that anyone, Jewish or gentile, who blasphemes the name of God shall be put to death. Over time, in communities throughout the world, laws against blasphemy were put in place to address curses leveled at God as well as perceived slights against some religions.
Crises often continue long after they disappear from the headlines, and the ethnic cleansing of the Rohingya people in Burma is no exception.
Eileh Azkara (These I Remember) is the lament that recounts the martyrdom of ten rabbis during the Roman brutality of 2000 years ago.
When we love something, we want to share it – so why not be inspired to bring our Jewish friends into the kehilla kedosha (holy community), embracing them within a wonderful, sacred congregation?
As you’ve undoubtedly heard, the Jewish calendar and the secular calendar offer a strange convergence in the United States this year as Hanukkah and Thanksgiving coincide. The Jewish media has been full of humorous articles about combined menus (like this one from Jewish cooking expert Tina Wasserman) featuring foods like latkes with cranberry sauce, and the term “Thanksgivukkah” has been coined to describe the merged holiday.