Hanukkah

Hanukkah
Holiday of:	Judaism and Jews
Name:	Hebrew: חנכה or חנוכה
Translation:	"Renewal/Rededication" (of the Beit Hamikdash, the Temple in Jerusalem)
Begins:	25th day of Kislev
Ends:	2nd/3rd day of Tevet
Occasion:	One of two Rabbinical Festivals (the other is Purim.) The Maccabees and Judas Maccabeus' successful rebellion against the ancient Greeks. The purification of the Temple. The miracle of the Menorah's lights burning for eight days with only enough (olive) oil for one day. The victory of the "few" over the "many", the "pure" over the "impure".
Symbols:	(See Hanukkah rituals): Lighting a candle each night of Hanukkah in a small Menorah (Chanukiah) near a window for eight nights. Spinning a dreidel (sevivon), eating some foods fried in oil like a latke or doughnuts (sufganiyot).
Related to:	Purim (as a rabbinically decreed holiday.)

Hanukkah (חנכה ḥănukkāh, or חנוכה ḥănūkkāh) is a Jewish holiday, also known as the Festival of lights. Hanukkah is a Hebrew word meaning "dedication". (It also has other spellings in English, such as Chanukah, Hannukah, Hanukah, Chanuka, Chanukkah, Hanuka, Channukah, Hanukka, Hanaka, Haneka, Hanika and Khanukkah.)

Hanukkah begins on the 25th day of the Hebrew month of Kislev, and the holiday is celebrated for eight days. Since in Jewish tradition the Hebrew calendar date starts at sunset, the first evening of Hanukkah starts after the sunset of the 24th of Kislev. This is usually the evening before the date shown for the first day of Hanukkah on the Gregorian calendars that include it. The start of Hanukkah usually falls in December but occasionally is in late November.

Always an important holiday to religious Jews, Hanukkah gained unusual importance with many assimilated secular Jewish families in twentieth century America, who did not consider themselves religious, yet wanted an alternative to Christmas celebrations that often coincide with Hanukkah.

Hanukkah commemorates two main historical events:

1. The triumph of Judaism's spiritual values as embodied in its Torah (symbolized by the Menorah) over Hellenistic civilization which had attempted to Hellenize (culturally assimilate) the Jews away from practicing Judaism's commandments.
   
   
2. The victory of the ancient Jewish Hasmoneans over the Grecian Seleucid Empire when Judah Maccabee and his brothers defeated overwhelming forces and rededicated the Temple in Jerusalem, almost two centuries before the common era. However, because Jews do not glorify war and because of Judaism's dislike for the Hasmonean later ungodly behavior, the holiday has never emphasized these military aspects but has concentrated on celebrating the rededication and the associated miracle of the Hanukah lights as described in the Talmud (see below)

The festival is observed in Jewish homes by the kindling of special Hanukkah lights on each of the festival's eight nights.

Sources

The story of Hanukkah is preserved in the books of 1 Maccabees and 2 Maccabees. These books are not part of the Hebrew Bible, but are part of the deuterocanonical historical and religious material preserved in the Septuagint; this material was not later codified by Jews as part of the Bible, but was so codified by Catholics and Eastern Orthodox. Another, probably later, source is the Megillat Antiokhos — a text ascribed to the Maccabees themselves by Saadia Gaon, but more likely written around the first or second century CE.

In the Talmud

Various menorot used for Hanukkah, also called Hanukiot (sing. Hanukiah).

The miracle of Hanukkah is referred to in the Talmud, but not in the books of the Maccabees. The Gemara, in tractate Shabbat 21b ^[1], says that after the occupiers had been driven from the Temple, the Maccabees discovered that almost all of the ritual oil had been profaned. (They needed ritually purified olive oil to light a Menorah to rededicate the Temple.) They found only a single container that was still sealed by the High Priest, with enough oil for a single day. They lit this, and miraculously, that oil burned for eight days (the time it took to have new oil pressed and made ready). A story similar in character, and obviously older in date, is the one alluded to in 2 Maccabees 1:18 et seq., according to which the relighting of the altar-fire by Nehemiah was due to a miracle which occurred on the twenty-fifth of Kislev, and which appears to be given as the reason for the selection of the same date for the rededication of the altar by Judah Maccabeus.

The Talmud presents three customs: lighting one light each night per household, one light each night for each member of the household, or, the most pious method, where the number of candles changed each night. There was a dispute over how the last option was to be performed: either display eight lamps on the first night of the festival, and reduce the number on each successive night; or begin with one lamp the first night, increasing the number till the eighth night. The followers of Shammai favored the former custom; the followers of Hillel advocated the latter. As is the case in most such disputes, Jews today follow Hillel. Except in times of danger, the lights were to be placed outside one's door or in the window closest to the street. Josephus believed that the lights were symbolic of the liberty obtained by the Jews on the day that Hanukkah commemorates. Rashi, in a note to Shabbat 21b, says their purpose is to publicize the miracle.

Story

Around 200 BCE Jews lived as an autonomous people in the land of Israel, which at this time was controlled by the Seleucid King of Syria. The Jewish people paid taxes to Syria and accepted its legal authority, and by and large were free to follow their own faith, maintain their own jobs, and engage in trade.

By 175 BCE Antiochus IV Epiphanes ascended to the Seleucid throne. At first little changed, but under his reign Jews were gradually forced to violate the precepts of their faith. Jews rebelled at having to do this. Under the reign of Antiochus IV, the Temple in Jerusalem was looted, Jews were massacred, and Judaism was effectively outlawed.

In 167 BCE Antiochus ordered an altar to Zeus erected in the Temple. Mattathias, a Jewish priest, and his five sons John, Simon, Eleazar, Jonathan, and Judah led a rebellion against Antiochus. Judah became known as Judah Maccabee (Judah The Hammer). By 166 BCE Mattathias had died, and Judah took his place as leader. By 165 BCE the Jewish revolt against the Seleucid monarchy was successful. The Temple was liberated and rededicated.

The festival of Hanukkah was instituted by Judah Maccabee and his brothers to celebrate this event. (1 Macc. iv. 59). After having recovered Jerusalem and the Temple, Judah ordered the Temple to be cleansed, a new altar to be built in place of the polluted one and new holy vessels to be made. When the fire had been kindled anew upon the altar and the lamps of the candlestick lit, the dedication of the altar was celebrated for eight days amid sacrifices and songs (1 Macc. iv. 36).

Hanukkah lamp unearthed near Jerusalem, c. 1900.

A number of historians believe that the reason for the eight day celebration was that the first Hanukkah was in effect a belated celebration of the festival of Sukkot, the Feast of Tabernacles (Macc. x. 6 and i. 9). During the war the Jews were not able to celebrate Sukkot properly. Sukkot also lasts for eight days, and was a holiday in which the lighting of lamps played a prominent part during the Second Temple period (Suk.v. 2-4). Lights were also kindled in the household, and the popular name of the festival was, therefore, according to Josephus ([2] Jewish Antiquities xii. 7, § 7, #323) the "Festival of Lights" ("And from that time to this we celebrate this festival, and call it Lights"). It has been noted that Jewish festivals are connected to the harvesting of the Biblical seven fruits which Israel was famed for. Pesach is a celebration of the barley harvest, Shavuot of the wheat, Sukkot of the figs, dates, pomegranates and grapes, and Hanukkah of the olives. The olive harvest is in November and olive oil would be ready in time for Hanukkah in December.

Hanukkah rituals

File:HanukkahStamp.png

US stamp honoring Hanukkah and showing a dreidel.

Hanukkah has relatively simple religious rituals that are performed during the eight nights and days of the holiday. Some aspects are practiced at home by the family, other aspects are communal. There are additions to the regular daily prayer services in the Siddur, the Jewish prayer book.

Kindling the Menorah

The primary ritual, according to Jewish law and custom, involves kindling an eight-branched candelabrum, known by different names. Ashkenazi (European Jews) have always referred to it as a Hanukkah menorah. Some Sephardi (Spanish and North African Jews) refer to the menorah as a "hanukkah". Modern Israelis call it a "hanukiah". The reason for its use is not for the "lighting of the house within", but rather for the "illumination of the house without", so that passers-by should see it and be reminded of the holiday's miracle. Accordingly lamps are set up at a prominent window or near the door leading to the street. It is customary amongst some Ashkenazim to have a separate menorah for each family member (customs vary), whereas most Sephardim light one hanukkah for the whole household.

Only when there was danger of anti-semitic persecution, as was the case in Persia under the rule of the fire-worshipers, or in Europe before and during World War II, were lamps supposed to be hidden indoors. As the lights were intended only for illumination in honor of the feast, reading by them was prohibited. A separate guard candle, or shammas, is lit first to prevent this. (as derived from the Talmud (Tracate Shabbat 21b-23a).

Blessings over the candles

File:Hanukkah menorah stamp 1999.jpg

US stamp honoring Hanukkah and showing a Menorah with colored candles

Typically three blessings (Berakhot singular Berakhah) are recited during this eight-day festival. On the first night of Hanukkah, Jews recite all three blessings, on all subsequent nights, they recite only the first two. The blessings are said before the the candles are lit. On the first night of Hanukkah one light (candle, lamp, or electric) is lit on the right side of the Menorah, on the following night a second light is placed to the left of the first and is lit first proceeding from left to right, and so on each night.

The first blessing

Recited all eight nights just prior to lighting the candles:

Baruch atah Adonai, Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu l'hadlik neir (shel) chanukah.

Translation: "Praised are You, Lord our God, King of the Universe, Who sanctified us with His commandments and commanded us to kindle the Hanukkah lights."

The second blessing

Recited all eight nights just prior to lighting the candles:

Baruch atah Adonai, Eloheinu melech ha-olam, she-asah nisim la-avoteinu, bayamim haheim, (u)baz'man hazeh.

Translation: "Praised are You, Lord our God, King of the universe, Who performed wondrous deeds for our ancestors, in those days, at this season."

The third blessing

Recited only on the first night just prior to lighting the candles:

Baruch atah Adonai, Eloheinu melech ha-olam, shehecheyanu, v'kiyemanu, vehigi-anu laz'man hazeh.

Translation: "Praised are You, Lord our God, King of the universe, Who has kept us in life, sustained us, and enabled us to reach this season."

After kindling the lights

When the lights are kindled the Hanerot Halalu prayer is subsequently recited:

(Ashkenazi version):

Hanneirot hallalu anachnu madlikin 'al hannissim ve'al hanniflaot 'al hatteshu'ot ve'al hammilchamot she'asita laavoteinu bayyamim haheim, (u)bazzeman hazeh 'al yedei kohanekha hakkedoshim. Vekhol-shemonat yemei Hanukkah hanneirot hallalu kodesh heim, ve-ein lanu reshut lehishtammesh baheim ella lir'otam bilvad kedei lehodot ul'halleil leshimcha haggadol 'al nissekha ve'al nifleotekha ve'al yeshu'otekha.

Translation: "We light these lights For the miracles and the wonders, for the redemption and the battles that you made for our forefathers, in those days at this season, through your holy priests. During all eight days of Hanukkah these lights are sacred, and we are not permitted to make them serve except for to look at them in order to express thanks and praise to Your great Name for your miracles, Your wonders and Your salvations."

Singing of Maoz Tzur after lighting

Each night immediately after the lighting of the candles, while remaining and staring at the candles, Ashkenazim (and, in recent decades, some Sephardim and Mizrahim in Western countries, then usually sing the following hymn written in Medieval Ashkenaz (Germany).

Ma-oz Tzur Yeshu-ati, lecha na-eh leshabei-ach. Tikon beit tefilati vesham todah nezabei-ach. Le-et tachin matbe-ach mitzar hamnabei-ach. Az egmor beshir mizmor chanukat hamizbei-ach.

Ra-ot sav'ah nafshi, b'yagon kochi kilah. Chayai meir'ru b'koshi, b'shibe-ud malchut eglah. Uv'yado hag'dolah hotzi et has'gulah. Cheil Par'oh vechol zaroh yardu ke-even bim'tzulah.

D'vir kodsho hevi-ani vegam sham lo shakateti. Uva noges v'higlani ki zarim avad'ti. V'yein ra-al masachti kimat she-avarti. Keitz Bavel Zerubavel l'keitz shivim noshati.

Kerot komat b'rosh bikesh Agagi ben Hamdatah. V'nih'yata lo lefach ul'mokesh vegavato nishbata. Rosh y'mini niseita ve-oyev shemo machita. Rov banav v'kinyanav al ha-etz talita.

Y'vanim nikbetzu alai azai bimei Chashmanim. Ufartzu chomot migdalai vetimu kol hashmanim. Uminotar kankanim na-aseh nes lashoshanim. B'nei vinah yemei sh'monah kavu shir urna-anim.

Chasof z'roa kodshecha v'karev keitz hayeshu-a. Nekom nikmat dam avadecha me-uma haresha-a. Ki archa lanu hasha-a ve-ein keitz limei hara-ah. Dechei admon b'tzeil tzalmon hakeim lanu ro'im shiv'ah.

Additions to the daily prayers

An addition is made to the "hoda'ah" (thanksgiving) benediction in the Amidah, called Al ha-Nissim ("On/about the Miracles"). This addition refers to the victory achieved over the Syrians by the Hasmonean Mattathias and his sons. (The erroneous designation of Mattathias as son of Johanan the high priest seems to rest upon the late Hebrew apocryphal "Megillat Antiokhos" or "Megillat Hanukkah," which has other names and dates strangely mixed.) The liturgical part inserted reads as follows:

Transliteration:

Al hanisim v'al hapurkan v'al hag'vurot v'al hat'shuot, v'al hamilchamot she-asita la-avoteinu bayamim haheim bazman hazeh. Bimei Matityahu ben Yochanan kohein gadol chashmonai u-vanav, k'she-amda malchut yavan har'sha-a al amcha Yisrael l'hashkicham toratecha ul'ha-aviram meichukei r'tzonecha. V'ata b'rachamecha harabim amadta lahem b'eit tzaratam, ravta et rivam, danta et dinam, nakamta et nikmatam, masarta giborim b'yad chalashim v'rabim b'yad chalashim v'rabim b'yad m'atim, ut'mei-im b'yad t'horim, ursha-im b'yad tzadikim v'zeidim b'yad os'kei toratecha. Ul-cha asita t'shu-a g'dola ufurkan k'hayom hazeh. V'achar kein ba-u vanecha lidvir beitecha ufinu et heichalecha v'tiharu et mikdsashecha v'hidliku neirot b'chatzrot kodsecha v'kav'u sh'monat y'mei Chanuka eilu l'hodot ul'haleil l'shimcha hagadol.

Translation:

We thank You also for the miraculous deeds and for the redemption and for the mighty deeds and the saving acts wrought by You, as well as for the wars which You waged for our ancestors in ancient days at this season. In the days of the Hasmonean Mattathias, son of Johanan the high priest, and his sons, when the iniquitous Greco-Syrian kingdom rose up against Your people Israel, to make them forget Your Torah and to turn them away from the ordinances of Your will, then You in your abundant mercy rose up for them in the time of their trouble, pled their cause, executed judgment, avenged their wrong, and delivered the strong into the hands of the weak, the many into the hands of few, the impure into the hands of the pure, the wicked into the hands of the righteous, and insolent ones into the hands of those occupied with Your Torah. Both unto Yourself did you make a great and holy name in Thy world, and unto Your people did You achieve a great deliverance and redemption. Whereupon your children entered the sanctuary of Your house, cleansed Your temple, purified Your sanctuary, kindled lights in Your holy courts, and appointed these eight days of Hanukkah in order to give thanks and praises unto Your holy name.

The same prayer is added to the grace after meals. In addition, the Hallel Psalms are sung during each morning service and the Tachanun penitential prayers are omitted. Since Hanukkah lasts eight days it includes at least one, and sometimes two, Sabbaths. The weekly Torah portion for the first Sabbath is almost always Miketz, telling of Joseph's dream and his enslavement in Egypt.

Traditional Hanukkah foods

There is a custom to have Hanukkah parties and to eat foods fried or baked in some kind of kosher cooking oil/s, preferably olive oil, as the original miracle of the Hanukkah menorah involved the discovery of the small flask of oil used by the Jewish High Priest (the Kohen Gadol). Many Ashkenazi families make potato pancakes, known as latkes in Yiddish. Many Sephardim as well as Polish Ashkenazim and Israelis have the custom to eat all kinds of doughnuts (bimuelos or sufganiyot) which are deep-fried in kosher (mainly non animal-fat) oils. In America, some make a point of eating fried chicken and french fries on at least one of the eight nights of Hanukkah.

Chanukkkah games: Dreidel and gelt

Dreidel

The dreidel (a four-sided "top") is associated with Hanukkah. It has four sides:

1. נ (Nun),
2. ג (Gimel),
3. ה (Hey),
4. ש (Shin) - (In Israel instead of shin the letter פ-pey is written because shin means Sham-שם there and pey means po - here), and is usually played with coins, chips, or gelt (chocolate coins).

These letters also stand for the words Nes Gadol Haya Sham meaning "a great miracle happened there," or, without the nikkud (vowel marks),

• נס גדול היה שם (Hebrew is read right to left)

Before beginning, each player starts with 10 or 15 coins (gelt), and then each player puts one in the pot. The dreidel stops and lands with one of the symbols facing up and the appropriate action is taken:

• Nun - nischt - "nothing" - the next player spins
• Gimel - gantz - "all" - the player takes the entire pot
• Hey - halb - "half" - the player takes half of the pot, rounding up if there is an odd number
• Shin - shtel - "put in" - the player puts one or two in the pot

The game may last until one person has won everything.

In Israel the ש (Shin) is replaced with the פ (Pe). The phrase used in Israel means "A great miracle happened here (the letter peh stands for po ("here")." This form is only used inside Israel.

Chanukkah gelt

Chanukkah gelt ("Hanukkah money") is used as part of a game on the festival of Hanukkah. It is a term used for the money used in playing the game of dreidel. Traditionally, gelt came in the form of genuine coins, but most modern games are played using coins made of solid chocolate wrapped in gold-colored foil.

The dreidel game involves placing gelt in a central "pot," spinning a four-sided top, and taking one of four actions (claiming the entire pot, claiming half the pot, doing nothing, or putting addtional gelt into the pot) based on which side the top lands on.

Modern Christian interaction with Hanukkah

Evangelical Christian views of Hanukkah's influence

Main article: Evangelical Christian views of Hanukkah

"Chrismukkah"

Main article: Chrismukkah

In recent years, particulalrly in the United States, an amalgam of Christmas and Hanukkah, dubbed Chrismukkah, has emerged, celebrated by some inter-faith families.

Alternative spellings based on transliterating Hebrew letters

As mentioned above, there is a frequent confusion over the many alternative spellings of Hanukkah in the English language. The only standard spelling of Hanukkah is the hebrew five letters. Chet(Ch,H,Kh) Nun Vav Kaf Hey.

File:Hannukah.JPG

spelling variations are due to transliteration of Hebrew Chet Nun Vav Kaf Hey

• Hanukkah (most common in the United States)
• Chanukah (common alternative in the United States)
• Hanukah (common alternative in the United States)
• Chanuka (rare spelling)
• Chanukkah
• Hanuka (rare spelling)
• Channukah
• Hanukka (rare spelling)
• Khanike (YIVO standard transliteration from the Yiddish and/or Ashkenazic pronuciation of the Hebrew)

Chronology

• 198 BCE: Armies of the Seleucid King Antiochus III (Antiochus the Great) oust Ptolemy V from Judea and Samaria.
• 175 BCE: Antiochus IV (Epiphanes) ascends the Seleucid throne.
• 168 BCE: Under the reign of Antiochus IV, the Temple is looted, Jews are massacred, and Judaism is outlawed.
• 167 BCE: Antiochus orders an altar to Zeus erected in the Temple. Mattathias, and his five sons John, Simon, Eleazar, Jonathan, and Judah lead a rebellion against Antiochus. Judah becomes known as Judah Maccabe (Judah The Hammer).
• 166 BCE: Mattathias dies, and Judah takes his place as leader. The Hasmonean Jewish Kingdom begins; It lasts until 63 BCE
• 165 BCE: The Jewish revolt against the Seleucid monarchy is successful. The Temple is liberated and rededicated (Hanukkah).
• 142 BCE: Establishment of the Second Jewish Commonwealth. The Seleucids recognize Jewish autonomy. The Seleucid kings have a formal overlordship, which the Hasmoneans acknowledged. This inaugurates a period of great geographical expansion, population growth, and religious, cultural and social development.
• 139 BCE: The Roman Senate recognizes Jewish autonomy.
• 130 BCE: Antiochus VII besieges Jerusalem, but withdraws.
• 131 BCE: Antiochus VII dies. Israel throws off Syrian rule completely
• 96 BCE: An eight year civil war begins.
• 83 BCE: Consolidation of the Kingdom in territory east of the Jordan River.
• 63 BCE: The Hasmonean Jewish Kingdom comes to an end due to rivalry between the brothers Aristobulus II and Hyrcanus II, both of whom appeal to the Roman Republic to intervene and settle the power struggle on their behalf. The Roman general Gnaeus Pompeius Magnus (Pompey the Great) is dispatched to the area. Twelve thousand Jews are massacred as Romans enter Jerusalem. The Priests of the Temple are struck down at the Altar. Rome annexes Judea.

Hanukkah's dates in the Gregorian calendar

Hanukkah begins on the evening prior to these dates. See also Jewish holidays 2000-2050.

December 3, 1980 December 21, 1981 December 11, 1982 December 1, 1983 December 19, 1984 December 8, 1985 December 27, 1986 December 16, 1987 December 4, 1988 December 23, 1989

December 12, 1990 December 2, 1991 December 20, 1992 December 9, 1993 November 28, 1994 December 18, 1995 December 6, 1996 December 24, 1997 December 14, 1998 December 4, 1999

December 22, 2000 December 10, 2001 November 30, 2002 December 20, 2003 December 8, 2004 December 26, 2005 December 16, 2006 December 5, 2007 December 22, 2008 December 12, 2009

December 2, 2010 December 21, 2011 December 9, 2012 November 28, 2013 December 17, 2014 December 7, 2015 December 25, 2016 December 13, 2017 December 3, 2018 December 23, 2019

See also

• Hasmonean
• Maccabees
• Jewish holidays
• Temple in Jerusalem
• Hanukkah bush (a jocular euphemism for Christmas trees, a controversial practice, found in the homes of some assimilated US Jews.)
• County of Allegheny v. ACLU on the constitutionality of Hanukkah displays on public property in the U.S.

References

1. ^ The Gemara, tractate Shabbat 21b

External links

• Chanukah - Aish.com - how to light, stories, children's activities
• Hannuka - A Spiritual Holiday - Torah.org
• Chanukkah - Judaism 101 with links to tunes, recipes, and a virtual dreidel game for two
• Another Miracle of Chanukah Chanukah and Idealistic Non-Conformity on *Tikkun
• Virtual Hanukkah - chabad.org
• Chanukah recipes - chabad.org
• Chanuka classes and songs of 613.org Torah audio
• Miracles, an 8 minute Hanukkah film