Chanukah, also called the Feast of Dedication and Festival of Lights, is a memorial feast to remember the rededication of the Temple in Jerusalem, under the leadership of Judah Maccabe in the year 167 BCE.
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Chanuka occurs on the 25th of Kislev, usually in December on the Gregorian calendar.
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Although not one of God's "appointed times", Chanukah was celebrated in Yeshua's time and observed by him. In John 10:22 (CJB) we read, "Then came Hanukah in Yerushalayim. It was winter, and Yeshua was walking around inside the Temple area, in Shlomo's Colonnade."
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Short Story
Under the inspired leadership of Judah Maccabee, the Jews were able to successfully confront the Greeks and eventually recapture the Temple in 165 BCE. Judah Maccabee, after defeating Lysias, entered Jerusalem and purified the Temple. The altar that had been defiled was demolished and a new one was built. Judah then made new holy vessels (among them a menorah, an altar for incense, a table, and curtains) and set the 25th of Kislev as the date for the rededication of the Temple. The day coincided with the third anniversary of the proclamation of the restrictive edicts of Antiochus Epiphanes in which he had decreed that idolatrous sacrifices should be offered on a platform erected upon the altar. The altar was to be consecrated with the renewal of the daily sacrificial service, accompanied by song, the playing of musical instruments, the chanting of Hallel (lZh, the general term designating Psalms 113–118), and the offering of sacrifices. The celebrations lasted for eight days and Judah decreed that they be designated as days of rejoicing for future generations.
A tradition ascribes the eight-day celebration of Hanukkah to the kindling of the Temple menorah. It states that on entering the Temple, the Hasmoneans discovered that the Greeks had defiled all the oil, except for one cruse, which contained enough oil to keep the menorah burning for only one day. A miracle, however, happened and they kindled from it for eight days; in its commemoration a festival lasting eight days was instituted for future generations.
Because of their importance to the story, celebration, light, miracle, temple and dreidel are icons of Chanukah.
Long Story
History. Hellenism, the culture that blossomed in Athens, is the primary source of western civilization.1 (Helene, in Greek legend, was the most beautiful woman of Greece and the indirect cause of the Trojan War. She was daughter of Zeus, either by Leda or by Nemesis.)2 As hinted by the reference to Zeus, there was more to Greece than Hellenistic culture – there was the ever-present religion of the Greek gods.3
As Greek society “progressed” it began to subtly question the position of reverence accorded to the gods, and eventually concluded that people were capable of being the equal of, if not superior to, the gods. With time, through the customs, forms of worship and festivals surrounding the gods, the philosophy developed that the true masters of the world were human, and not gods.4 {Any similarities to today?}
The golden age of Greek Hellenism was the fourth and fifth centuries BCE. Athens rose above her competitor Sparta as the center of the “enlightened” culture that would eventually conquer the known world. It was this same culture that would ultimately clash with Judaism at the time of Chanukah.
In 338 BCE Philip of Macedon invaded and absorbed the Greek states into the Macedonian empire. Two years later he died and his son Alexander assumed the throne. It was5 the conquering forces of Alexander that first brought Hellenism to Jerusalem and the Jewish people.
The Jewish people were a people who revered education, literacy and deep thinking, as were the Greeks. They should have been soul mates in an otherwise darkened world. However, the Jews became the Greeks harshest enemies; they rejected its heart and soul – its culture. For all its beauty, Greek society had numerous prominent aspects that are abhorrent to most people today, and were certainly abhorrent to the Jews of two thousand years ago. Infanticide,6 pederasty (child molesting),7 adultery and institutionalized prostitution are examples of Greek societal norms that the Jews could not accept. {Any similarities to today?}
The Jewish people are, and were, a people that place the utmost value on human life and that consider the relationship between a husband and wife and parents and children to be holy. Such a people just couldn’t tolerate a society in which infanticide and pedophilia as well as the advocation of adultery and institutionalized prostitution existed.
The singularity of the Jews, holding to one God rather than gods, who acknowledged Jerusalem as the Holy City where stood the Temple of their one true God, invisible and transcendent, who refused to assume His place in the pantheons of the empire, caused them to group themselves in a quarter of the cities where they lived. The “ghetto” was a voluntary reality hundreds of years before the term was coined. However, convinced that all that was not Greek was barbarian, the Greeks resented rival claims to superiority or privilege on the part of a people they considered politically and culturally undistinguished. A collision between these two proud and dissimilar mentalities could only be a matter of time. (Flannery, Anguish of the Jews, 1985)
Further, the Greeks said the function of a human being, above all else, is the unique ability to use language and to reason. Since happiness is an outgrowth of fulfilling one’s function, the happy man is the man of reason and logic. They saw the human mind as the ultimate tool to fathom the will of nature. The Jews see the human mind as a gift to use to fathom the will of the Creator. The Greek world view is nature and man centered; The Jewish world view is God centered.
And that is a big difference.
However, as has been frequently repeated in history when peoples mix geographically, assimilation was only natural. Despite the many ways Hellenism and Judaism were at seemingly unreconcilable odds with one another, powerful political and social forces were at work that made Hellenism attractive to many Jews.8 “The only way to gain entry into the new system of power lay in the adoption of Greek culture.” (Boardman, et al, Oxford History of Greece and the Hellenistic World, 1991) And was there anything really so objectionable with the Greek emphasis on beauty, athletics, the arts, and education? {Any similarities to today?}
After Alexander the Great died, his kingdom was fractioned into thirds.9 Under the Seleucids, harsh decrees were issued against the practice of Judaism in a long-standing and continuing effort to force the Jews to embrace Greek culture, gods and practices. The study of Torah and the observance of Judaism brought the risk of death. The dual forces of Hellenist assimilation and Greek oppression posed a great threat to the continuity of biblical and traditional Jewish life.
“Jerusalem, the spiritual center of Judaism, with its Temple, great Torah academies and large Jewish population, was the natural target for the fiercest enforcement of the anti-Jewish decrees. To drive their point home the Greeks built a gymnasium, one of the central symbols of Greek culture, right next to the Temple. Eventually they would insist that a statue of Zeus be placed in the Temple itself. For those reasons Mattisyahu, the scholarly and righteous scion of the Hasmonean family, moved his family out of Jerusalem to Modiin. But the reign of terror followed them there too.” (Apisdorf, Chanukah, 2000) When confronted with the command to sacrifice to idols in front of the community of Modiin, Mattisyahu instead killed a renegade Jew who began to so sacrifice, killed the general and soldiers, and fled to the desert with several like believers, ca 167 BCE.10
Happening. Mattisyahu died a year later and his son Judah continued to lead the family and the revolt at his father’s deathbed request. A brilliant tactician and leader, Judah organized a fighting force known as the Maccabees. It was under the inspired leadership of Judah Maccabee that the Jews were able to successfully confront the Greeks and eventually recapture the Temple which Antiochus Epiphanes had dedicated to Jupiter Olympus. Judah Maccabee, after defeating Lysias, entered Jerusalem and purified the Temple.11 The altar that had been defiled was demolished and a new one was built. Judah then made new holy vessels (among them a menorah, an altar for incense, a table, and curtains) and set the 25th of Kislev as the date for the rededication of the Temple. The day coincided with the third anniversary of the proclamation of the restrictive edicts of Antiochus Epiphanes in which he had decreed that idolatrous sacrifices should be offered on a platform erected upon the altar. The altar was to be consecrated with the renewal of the daily sacrificial service, accompanied by song, the playing of musical instruments, the chanting of Hallel (lZh, the general term designating Psalms 113–118), and the offering of sacrifices. The celebrations lasted for eight days and Judah decreed that they be designated as days of rejoicing for future generations. (Encyclopedia Judaica)
A tradition ascribes the eight-day celebration of Hanukkah to the kindling of the Temple menorah. It states that on entering the Temple, the Hasmoneans discovered that the Greeks had defiled all the oil, except for one cruse, which contained enough oil to keep the menorah burning for only one day. A miracle, however, happened and they kindled from it for eight days; in its commemoration a festival lasting eight days was instituted for future generations. (Encyclopedia Judaica)
The Story of Chanukah has been told in many ways, both historical, halachahly, and allegorically. A very few of these are:
At first glance, the answer is a definitive yes. After all, the word 'Chanuka' seems to evolve from the popular acronym, chanu b'chaf hey (Hebrew chet nun vav chaf hey) - they rested [from battle] on the 25th (of Kislev)? Presumably, then, had the battle ended (and/or had the miracle of the Menora taken place) on a different date, we would observe Chanuka on that day, rather than the twenty-fifth Kislev.
Correct?
Not really. A closer examination of various traditional sources relating to Chanuka indicates quite the opposite:
- The book of Maccabees informs us that the decision to rededicate the Temple on the 25th of Kislev was intentional.
- From an important passage in the book of CHAGAI [Haggai], it appears that the date of the 25th of Kislev had already borne prophetic significance for the Second Temple, since the time of its construction some two hundred years earlier!
- Finally, according to the Midrash, it appears that the time of year of Chanuka had been significant since the time of Adam ha-Rishon [Adam the First].
So why do we celebrate Chanukah on Chanuka' (i.e. on the 25th of Kislev)?
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In the book of Maccabees we are told how that very same Temple was later defiled by the Greeks; and then re-dedicated by the Hasmoneans - on that very same day!
"Now upon the same day that the strangers profaned the temple, on the very same day it was cleansed again, even the five and twentieth day of the same month, which is Casleu. 6 And they kept the eight days with gladness, as in the feast of the tabernacles, remembering that not long afore they had held the feast of the tabernacles, when as they wandered in the mountains and dens like beasts. 7 Therefore they bare branches, and fair boughs, and palms also, and sang psalms unto him that had given them good success in cleansing his place. 8 They ordained also by a common statute and decree, That every year those days should be kept of the whole nation of the Jews." 2 Macabees 10:5-8.
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" . . . from the twenty-fourth day of the ninth month, from the day the foundation of Adonai's temple was laid, consider this:" Haggai 2:18 CJB. Here we find that the construction of the second Temple began on the 24th day (or 25th). And when we study the prophecies that Chagai delivered on that special date, we find that he speaks of great hopes for economic prosperity (as they rebuild the Temple), as well as predictions of great military victories over mighty enemies.
Could this date and theme simply be 'coincidental'?
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The First Winter: In Masechet Avoda Zara (see 8b), the Gemara records a very interesting Midrash about Adam ha-Rishon's [Adam the First] first winter. First, the Mishna notes various pagan holidays when it is forbidden to conduct business (with idol worshippers). Then,
the Gemara explains the origin of some of these holidays. In regard to the origin of Saturna and Kalanda, the Gemara records the following story. As you read it, note how it relates to the time of year of Chanuka.
“Kalanda is the eight days after the winter solstice, and Saturna is eight days beforehand. The Rabbis taught: 'As Adam ha-Rishon [created in Tishrei (first month of civil year; seventh month of biblical year)] noticed [during the first three months of his life] how the days slowly became shorter and shorter - He said: Woe to me, because of my sin [in Gan Eden] the world is getting darker [as soon there would be no more light] and will return to 'tohu va-vohu' - and this must be my 'death sentence'. [Instead of accepting this imminent fate, Adam ha-Rishon overcame his depression] and took upon himself to fast, pray and repent.
“After eight days, Adam noticed that the days indeed had begun to lengthen. Realizing that this is 'minhago shel olam' [the way of the world], he made a celebration for eight days [giving thanksgiving to the Almighty]. The next year, he made these days holidays. He [Adam] had good intentions [when making these holidays; however] they [his offspring] turned them into holidays of idol worship” (Avoda Zara 8a, see also Rambam Hilchot Avoda Zara - Chapter One).
It should be noted that in the Roman Empire, a popular pagan holiday was celebrated at the end of December, which (according to historians) later evolved into Christmas.
This Midrash already points to a thematic connection between Chanuka (an eight day celebration) and this time of year (the winter solstice). It should not surprise us that
Adam ha-Rishon noticed this winter solstice, and properly related this phenomenon to God Himself; while his offspring (living in a pantheistic culture) instituted a pagan ritual to mark this critical time of the solar year.
However, this Midrash also alludes to a human psychological phenomena as well, i.e., what we call winter depression. [It is well known that lack of sunlight leads to depression.] Adam ha-Rishon did not simply give up [or get drunk at a New Year's party] at this depressing time in his life; instead, he transformed it into a time for introspection and repentance, with hope for a better future. Note in this regard that Chanukah is also referred to as the Festival of Lights.
Thus we have found the 'roots' of Chanuka in the very story of Creation.
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Further, the 25th word (in Hebrew) of Scripture is light, created during Creation.
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The theme of Chanukah is a miracle -- victory and light. During Chanukah Yeshua spoke of His miracles: "If I am not doing deeds that reflect my Father's power, don't trust me. But if I am, then, even if you don't trust me, trust the deeds; so that you may understand once and for all that the Father is united with me, and I am united with the Father." (John 10:37-38 CJB). Yeshua wanted the people of his day to see His miracles and believe in Him as a result. His miracles point to his divine and messianic identity. In this way Yeshua personifies the message of Hanukkah: God actively involved in the affairs of his people. Chanukah reminds us that God is a God of miracles, not just of concept and religious ideals. He has broken through into human history and continues to do so today. All of us who know Yeshua can speak of God’s working in our lives.
Yeshua is the Light of the World. He preached three sermons in which he declared Himself the “light of the world,” and all three could have been during Chanukah, the Festival of Lights. It is not clear from the text when these incidents happened, but it was some time between the Feast of Tabernacles and the Feast of Dedication (Hanukkah); both of these celebrations focused on light.
"Yeshua said to them, 'The light will be with you only a little while longer. Walk while you have the light, or the dark will overtake you; for he that walketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light. These things spake Yeshua, and departed, and did hide himself from them." (John 12:35-36)
Just before Yeshua announced that He was the Light of the world, He had shone upon the conscience of those who accused the adulteress. Read the story in John Chapter 8. John also records Yeshua healing a blind man (9:1-12) at about the same time (8:12 and 9:5) that Yeshua declared himself to be the Light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, He went his way therefore, and washed, and came seeing (John 9:5-7).
The story of Hanukkah can be also compared with end-time happenings described in the books of Revelation and Daniel. Antiochus is a type of the antichrist. Just as happened under the rule of Antiochus, Daniel prophesied in Daniel 9:27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
The same powers promoted by Antiochus are in the world today. Worldwide immorality, and idolatry are the norm. We must come out and be separate. And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you. The deceiver stands waiting to devour in this present culture (2 Cor. 6:16-17).
Was Yeshua Conceived on Chanukah? Many believe that our Messiah, the “light of the world,” was conceived on the festival of lights — Chanukah. The Bible does not specifically say the date of Yeshua’s birth. It was not during the winter months because the sheep were in the pasture (Luke 2:8). A study of the time of the conception of John the Baptist reveals he was conceived about Sivan 30, the eleventh week (Luke 1:8-13, 24). Adding forty weeks, for a normal pregnancy reveals that John the Baptist was born on or about Passover (Nisan 14). Six months after John’s conception, Mary conceived Yeshua (Luke 1:26-33); therefore He would have been conceived six months after Sivan 30 in the month of Kislev — Chanukah. Was the “light of the world,” conceived on the festival of lights? Starting at Chanukah, which begins on Kislev 25 and continues for eight days, and counting through the nine months of Mary’s pregnancy, one arrives at the approximate time of the birth of Yeshua at the Festival of Tabernacles.
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During the Greek rule, reading the Torah was considered illegal and to study it was punishable by death. However, this did not stop the Jews. They would study the Torah and when soldiers would come close they would quickly replace the Torah with the dreidel, a harmless game.
Where did the dreidel come from? The game is based on old German gambling games. The word dreidel is a derivative of the German word for top.
Spinning the dreidel is a favorite pastime during Chanukah. The traditional game is played for Chanukah gelt (foil covered chocolate coins). A dreidel is a special four-sided top. Each side has a symbol that dictates what should happen next. These letters stand for "A great miracle happened there." In Israel Pey is used in place of Shin meaning "A great miracle happened here."
Instructions for one of several games using the dreidel:
Each player must have 10 gelt to begin play. If you don't have gelt, pennies, beans or marbles may be used. Or, play for big money and use dimes.
Each player chooses a color or a dreidel and places a gelt in the pot. Player with the red top begins by spinning the dreidel and doing whatever the dreidel lands turned up:
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NUN - Nothing, next player spins.
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GIMEL - Take all of the money in the pot, next player spins.
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HAY - Take half of the money in the pot, next player spins
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SHIN - Player pays in two gelt to the pot. In Israel, the PEY is substituted for SHIN.
Play continues as long as there is gelt in the pot. The player with the most money, wins.
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The Laws of Chanukah provides a summary of the Jewish traditions of Chanukah.
Lighting of the candles of a 9-branched menorah, often called a chanukiah, each evening of the eight days of Chanukah is germane to the celebration. The minimum obligation is that every household should have one candle burning every night. It is customary to be scrupulous regarding this mitzvah: to have one candle on the first night and an additional candle every night (1-8), and for everyone in the house as well. Place first candle on the extreme right of the Menorah. On the second night add a candle on the left. Light the newest candle first and proceed to the right.
On the first night three brachot, blessings, are recited:
Blessed are you, Lord, our God, king of the universe who has sanctified us with His commandments and commanded us to light the candles of Chanukah. Amen.
Blessed are you, Lord, our God, king of the universe who performed miracles for our ancestors in those days at this time. Amen.
Blessed are you, Lord, our God, king of the universe who has kept us alive, sustained us, and enabled us to reach this season. Amen.
On the other nights only the first two blessings are said.
All the blessings should be recited before actually lighting the candles. First light the Shamash before the blessings to avoid delay. It is forbidden to speak between the recitation of the blessings and the completion of candle lighting.
After the lights are kindled the Hanerot Halalu prayer is traditionally recited:
We kindle these lights [to commemorate] the saving acts, miracles and wonders which You have performed for our forefathers, in those days at this time, through Your holy priests. Throughout the eight days of Chanukah, these lights are sacred, and we are not permitted to make use of them, but only to look at them, in order to offer thanks and praise to Your great Name for Your miracles, for Your wonders and for Your salvations.
See Blessings on the Menorah for original Hebrew text, including transliteration and audio, of the blessings.
The festivities of Chanukah should be combined with study of Torah. Although many people have a custom to play card games on Chanukah, the Mishna Berurah states that, "He who cares for his soul should not involve himself in card games."
Hebrews 11 is an excellent text on which to base a celebration of God's Memorial Day with emphasis on victory and light. One suggestion is to study the life experiences of a different person each night of Chanukah. We might assign each family member the study of a different aspect of his or her life, and enjoy uncovering new insights into the person of faith who was victorious.
For one idea on setting a festive table during Chanukah, see this link.
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Traditionally, fried food and dairy food are eaten during Hanukkah. Why?
- Why Fry?
Latkas and soofganiot are traditional Hanukkah foods. They are fried in oil, and remind us of the miracle of the oil which burned for eight days rather than for one. It is said that oil is like studying Torah in two ways.
- Oil is not a food we eat by itself and is not necessary for our daily existence. It simply adds pleasure to our food and life, as does the study of Torah.
- Oil has the potential to illuminate. If you stand in a dark room you can light oil to see the room around you. Study of Torah can also illuminate our world for us.
- Why Dairy?
Dairy is often eaten on Hanukkah to remind us of the story of the Jewish heroine, Yehudit (Judith). (Apocrypha Judith 12, 13)
Yehudit saved her village which was under siege by the Syrians. The Syrians were trying to starve the Jews so they would surrender. She went to the governor of the Syrian troops and intentionally brought him plenty of cheese, to make him thirsty, and plenty of wine, to get him drunk. After he collapsed on the floor, Yehudit took his sword and beheaded him. She brought his head back to her town in her basket. The next morning the Jews attacked the Syrian troops. When the Syrians ran to their governor and found him on the ground beheaded, they got scared and fled. Thus Yehudit saved her town. In memory of this story, it has become a tradition to eat dairy food on Hanukkah.
Traditional Foods:
- Latkes (Potato pancakes or fritters)
Classic potato latkes--made with grated potatoes, eggs, and matzo meal--are a must. Recipes abound on the internet. For a tasty twist, try sweet potato latkes and root vegetable latkes. We make latkes before guests arrive and warm them in a 350 [degrees] F oven, so we can enjoy our company.
- Sufganiot (Jelly Doughnuts)
Most of us lack the fortitude and patience for making our own doughnuts and take the Krispy Kreme route to enjoying this tradition. However, if you are especially ambitious, here's a recipe for making your own doughnuts.
- Gelt (chocolate candy in the shape of coins)
You can purchase gelt in stores. Small chocolate "coins" are wrapped in silver or gold foil. It is also fun to make gelt with your children. This is an easy recipe for fudge, which you can then cut into the shapes you want and wrap in foil.
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Yes and No. As Rabbi Shimon Apisdorf explained,
The reason we give presents on Chanukah is because Chanukah just happens to arrive around the same time as Santa. Our Jewish holiday has become culturally overwhelmed by society's obsession with Christmas presents.
There is great historical irony in the fact that Chanukah has been so dramatically impacted by a non-Jewish religion and culture. The Jewish people fought to resist one culture and have celebrated that resistance for over 2,000 years. Now we find ourselves adopting the customs of yet another culture to celebrate the victory of Chanukah.
I wonder what Judah Maccabee would say about that?
I've even heard of a modern Rabbi playing Santa to children in a mall for charity. Talk about religious and cultural assimilation! Again, I wonder what Judah Maccabee would say about that.
Presents are wonderful, to give and to receive. But Chanukah is primarily not a season of giving but a season of growing. It is the opportunity to discover so much more, to acquire fresh insights into our spiritual life and a bold new inspiration for living.
After all, what greater gift could there be?
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