Hanukkah Totally Explained

Everything about Hanukkah totally explained

Hanukkah (alt. Chanukah), also known as the Festival of Lights, is an eight-day Jewish holiday commemorating the rededication of the Second Temple in Jerusalem at the time of the Maccabean Revolt of the 2nd century BCE. Hanukkah is observed for eight nights, starting on the 25th day of Kislev according to the Hebrew calendar, and may occur from late November to late December on the Gregorian calendar.
The festival is observed by the kindling of the lights of a special candelabrum, the Menorah or Hanukiah, one light on each night of the holiday, progressing to eight on the final night. An extra light called a shamash, (Hebrew: "guard" or "servant") is also lit each night, and is given a distinct location, usually higher or lower than the others. The purpose of the extra light is to adhere to the prohibition, specified in the Talmud (Tracate Shabbat 21b-23a), against using the Hanukkah lights for anything other than publicizing and meditating on the Hanukkah story.
Hanukkah is mentioned in the deuterocanonical or apocrypha books of 1 Maccabees and 2 Maccabees. 1 Maccabees states: "For eight days they celebrated the rededication of the altar. Then Judah and his brothers and the entire congregation of Israel decreed that the days of the rededication...should be observed...every year...for eight days. (1 Mac.4:56-59)" According to 2 Maccabees, "the Jews celebrated joyfully for eight days as on the feast of Booths."

Origins of the holiday

"Hanukkah," from the Hebrew word for "dedication" or "consecration", marks the re-dedication of the Temple in Jerusalem after its desecration by the forces of Antiochus IV and commemorates the "miracle of the container of oil." According to the Talmud, at the re-dedication following the victory of the Maccabees over the Seleucid Empire, there was only enough consecrated olive oil to fuel the eternal flame in the Temple for one day. Miraculously, the oil burned for eight days, which was the length of time it took to press, prepare and consecrate fresh olive oil.
Hanukkah is also mentioned in the deuterocanonical books of 1 Maccabees and 2 Maccabees. 1 Maccabees states: "For eight days they celebrated the rededication of the altar. Then Judah and his brothers and the entire congregation of Israel decreed that the days of the rededication...should be observed...every year...for eight days. (1 Mac.4:56-59)" According to 2 Maccabees, "the Jews celebrated joyfully for eight days as on the feast of Booths."
The martyrdom of Hannah and her seven sons has also been linked to Hanukkah. According to the Talmudic story and 2 Maccabees, a Jewish woman named Hannah and her seven sons were tortured and executed by Antiochus for refusing to bow down to a statue and eat pork, in violation of Jewish law.

Name

The name "Hanukkah" is interpreted in many ways.

Some scholars say the word was derived from the Hebrew verb "חנך" meaning "to dedicate" or to "educate." On Hanukkah, Jews mark the rededication of the House of the Lord.

Others argue that the name can be broken down into "חנו", from the Hebrew word for encampment, and the Hebrew letters כ"ה, which stand for the 25th day of Kislev, the day on which the holiday begins: Hence, the Jews sat in their camp, that is, they rested fighting, on the 25th day of Kislev.

Hanukkah is also the Hebrew acronym for "ח' נרות והלכה כבית הלל" meaning "eight candles as determined by House of Hillel" This is a reference to the disagreement between two rabbinical schools of thought - Hillel and the House of Shammai - on the proper way to light Hanukkah candles. Shammai said that eight candles should be lit from the start, and reduced by one candle every night, whereas Hillel argued in favor of starting with one candle and lighting an additional one every night. Jewish law adopted the position of Hillel.

Historical sources

In the Talmud

The miracle of Hanukkah is described in the Talmud. The Gemara, in tractate Shabbat 21b focuses on Shabbat candles and moves to Hanukkah candles and says that after the occupiers had been driven from the Temple, the Maccabees discovered that almost all of the ritual olive oil had been profaned. They found only a single container that was still sealed by the High Priest, with enough oil to keep the menorah in the Temple lit for a single day. They used this, and miraculously, that oil burned for eight days (the time it took to have new oil pressed and made ready).
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 beautiful method, where the number of candles changed each night. There was a dispute among the sages 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, Jewish law followed Hillel. Except in times of danger, the lights were to be placed outside one's door or in the window closest to the street. Rashi, in a note to Shabbat 21b, says their purpose is to publicize the miracle. Hanukkah is also mentioned in the (older) Mishnah (TB Megillah 30b).

In the Septuagint and other sources

The story of Hanukkah is alluded to in the books of 1 Maccabees and 2 Maccabees of the Septuagint but Hanukkah isn't specially mentioned; rather, 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 Books of Maccabees are not part of the Tanakh (Hebrew Bible), but are part of deuterocanonical historical and religious material preserved in the Septuagint. The Tanakh ends with the consequences following the events of Purim, and had already been codified many centuries earlier by the Men of the Great Assembly (Anshei Knesset HaGedolah).
   Another source is the Megillat Antiochus. This work (also known as "Megillat HaHasmonaim", or "Megillat Hanukkah") is in both Aramaic and Hebrew; the Hebrew version is a literal translation from the Aramaic original. Recent scholarship dates it to somewhere between the 2nd and 5th Centuries, probably in the 2nd Century, with the Hebrew dating to the seventh century. It was published for the first time in Mantua in 1557. Saadia Gaon, who translated it into Arabic in the 9th Century, ascribed it to the Maccabees themselves, disputed by some, since it gives dates as so many years before the destruction of the second temple in 70 CE. The Hebrew text with an English translation can be found in the Siddur of Philip Birnbaum.
   Hanukkah is also mentioned in the New Testament, where in the Gospel of John it's referred to as the Feast of the Dedication .

The story

Around 200 BCE Jews lived as an autonomous people in the Land of Israel, also referred to as Judea, which at that time was controlled by the Seleucid king of Syria. The Jewish people paid taxes to Syria and accepted its legal authority, and they 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, 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.
   Many modern scholars argue that the king may have been intervening in an internal civil war between the traditionalist Jews in the country and the Hellenized elite Jews in Jerusalem. These competed violently over who would be the High Priest, with traditionalists with Hebrew/Aramaic names like Onias overthrown by Hellenizers with Greek names like Jason and Menelaus. As the conflict escalated, Antiochus took the side of the Hellenizers by prohibiting the religious practices the traditionalists had rallied around. This may explain why the king, in a total departure from Seleucid practice in all other places and times, banned the traditional religion of a whole people.
   Antiochus' actions proved to be a major miscalculation as they provoked a large-scale revolt. Mattathias, a Jewish priest, and his five sons Jochanan, Simeon, Eleazar, Jonathan, and Judah led a rebellion against Antiochus. Judah became known as Yehuda HaMakabi ("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. After recovering 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. According to the Talmud, olive oil was needed for the menorah in the Temple, which was required to burn throughout the night every night. But there was only enough oil to burn for one day, yet miraculously, it burned for eight days, the time needed to prepare a fresh supply of oil for the menorah. An eight day festival was declared by the Jewish sages to commemorate this miracle. The version of the story in 1 Maccabees, on the other hand, states that an eight day celebration of songs and sacrifices was proclaimed upon rededication of the altar, and makes no mention of the miracle of the oil. 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 festivals of Sukkot and Shemini Atzeret. During the war the Jews were not able to celebrate Sukkot/Shemini Atzeret properly; the combined festivals also last eight days, and the Sukkot festivities featured the lighting of lamps in the Temple (Suk.v. 2-4). The historian Josephus mentions the eight-day festival and its customs, but doesn't tell us the origin of the eight day lighting custom. Given that his audience was Hellenized Romans, perhaps his silence on the origin of the eight-day custom is due to its miraculous nature. In any event, he does report that lights were kindled in the household and the popular name of the festival was, therefore the "Festival of Lights" ("And from that time to this we celebrate this festival, and call it Lights").
   It has also been noted that the number eight has special significance in Jewish theology, as representing transcendence and the Jewish People's special role in human history. Seven is the number of days of creation, that is, of completion of the material cosmos, and also of the classical planets. Eight, being one step beyond seven, represents the Infinite. Hence, the Eighth Day of the Assembly festival, mentioned above, is according to Jewish Law a festival for Jews only (unlike Sukkot, when all peoples were welcome in Jerusalem). Similarly, the rite of brit milah (circumcision), which brings a Jewish male into God's Covenant, is performed on the eighth day. Hence, Hanukkah's eight days (in celebration of monotheistic morality's victory over Hellenistic humanism) have great symbolic importance for practicing Jews.

Hanukkah rituals

Hanukkah is celebrated by a series of rituals that are performed every day throughout the 8-day holiday. Some are family-based and others are communal. There are special additions to the daily prayer service, and a section is added to the blessing after meals. Hanukkah isn't a "Sabbath-like" holiday, and there's no obligation to refrain from activities that are forbidden on the Sabbath, as specified in the Shulkhan Arukh People go to work as usual, but may leave early in order to be home to kindle the lights at nightfall. There is no religious reason for schools to be closed, although, in Israel, schools close for the whole week of Hanukkah. Many families exchange gifts each night, and fried foods are eaten.

Kindling the Hanukkah lights

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The primary ritual, according to Jewish law and custom, is to light a single light each night for eight nights. As a universally practiced "beautification" of the mitzvah, the number of lights lit is increased by one each night. An extra light called a shamash, meaning guard or servant is also lit each night, and is given a distinct location, usually higher or lower than the others. The purpose of the extra light is to adhere to the prohibition, specified in the Talmud (Tracate Shabbat 21b-23a), against using the Hanukkah lights for anything other than publicizing and meditating on the Hanukkah story. This differs from Sabbath candles which are meant to be used for illumination. Hence, if one were to need extra illumination on Hanukkah, the shamash candle would be available and one would avoid using the prohibited lights. Some light the shamash candle first and then use it to light the others. So all together, including the shamash, two lights are lit on the first night, three on the second and so on, ending with nine on the last night, for a total of 44. The lights can be candles or oil lamps. The blessings are said before or after the candles are lit depending on tradition. 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 candle and so on, proceeding from right to left each night.
For the full text of the blessings, see List of Jewish prayers and blessings: Hanukkah

Hanerot Halalu

During or after the lights are kindled the hymn Hanerot Halalu is recited. There are several differing versions - the version presented here's recited in many Ashkenazic communities:

Ashkenazic version:
Transliteration	English
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	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're not permitted to make ordinary use of them 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.

Maoz Tzur

Each night after the lighting of the candles, while remaining within sight of the candles, Ashkenazim (and, in recent decades, some Sephardim and Mizrahim in Western countries) usually sing the hymn Ma'oz Tzur written in Medieval Germany. The song contains six stanzas. The first and last deal with general themes of divine salvation, and the middle four deal with events of persecution in Jewish history, and praises God for survival despite these tragedies (the the exodus from Egypt, the Babylonian captivity, the miracle of the holiday of Purim, and the Hasmonean victory).

Other customs

After lighting the candles and Ma'oz Tzur, singing various other Hanukkah songs is customary in many Jewish homes. Various Hasidic and Sefardic traditions have additional prayers that are recited both before and after lighting the Hanukkah lights. This includes the recitation of many Psalms, most notably Psalms 30, 67, and 91 (many Hasidim recite Psalm 91 seven times after lighting the lamps, as was taught by the Baal Shem Tov), as well as other prayers and hymns, each congregation according to its own custom. In North America it's common to exchange presents or give children presents at this time.

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 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. The Torah is read every day in the synagogue, the first day beginning from Numbers 6:22 (According to some customs, Numbers 7:1), and the last day ending with Numbers 8:4.
   Since Hanukkah lasts eight days it includes at least one, and sometimes two, Jewish Sabbaths (Saturdays). The weekly Torah portion for the first Sabbath is almost always Miketz, telling of Joseph's dream and his enslavement in Egypt. The Haftarah reading for the first Sabbath Hanukkah is Zechariah 2:14-4:7. When there's a second Sabbath on Hanukkah, the Haftarah reading is from I Kings 7:40 - 7:50.
   The Hanukkah menorah is also kindled daily in the synagogue, at night with the blessings and in the morning without the blessings. The menorah isn't lit on the Sabbath, but rather prior to the beginning of the Sabbath at night and not at all during the day.
   During the Middle Ages "Megillat Antiochus" was read in the Italian synagogues on Hanukkah just as the Book of Esther is read on Purim. It still forms part of the liturgy of the Yemenite Jews. After lighting the Hanukkah menorah, it's customary in many homes to play the dreidel game: Each player starts out with 10 or 15 coins (real or of chocolate), nuts, raisins, candies or other markers, and places one marker in the "pot." The first player spins the dreidel, and depending on which side the dreidel falls on, either wins a marker from the pot or gives up part of his stash. The code (based on a Yiddish version of the game) is as follows:

Nun - nisht - "nothing" - nothing happens and the next player spins

Gimel - gants - "all" - the player takes the entire pot

Hey - halb - "half" - the player takes half of the pot, rounding up if there's an odd number

Shin - shtel ayn - "put in" - the player puts one marker in the pot Another version differs:

Nun - nim - "take" - the player takes one from the pot

Gimel - gib - "give" - the player puts one in the pot

Hey - halb - "half" - the player takes half of the pot, rounding up if there's an odd number

Shin - shtil - "still" (as in "stillness") - nothing happens and the next player spins The game may last until one person has won everything.
Some say the dreidel game is played to commemorate a game devised by the Jews to camouflage the fact that they were studying Torah, which was outlawed by Greeks. The Jews would gather in caves to study, posting a lookout to alert the group to the presence of Greek soldiers. If soldiers were spotted, the Jews would hide their scrolls and spin tops, so the Greeks thought they were gambling, not learning.

Hanukkah gelt

Hanukkah gelt (Yiddish for "money") is often distributed to children to enhance their enjoyment of the holiday. The amount is usually in small coins, although grandparents or other relatives may give larger sums as an official Hanukkah gift. In Israel, Hanukkah gelt is known as dmei Hanukkah. Many Hasidic Rebbes distribute coins to those who visit them during Hanukkah. Hasidic Jews consider this to be an auspicious blessing from the Rebbe, and a segulah for success.
Twentieth-century American chocolatiers picked up on the gift/coin concept by creating chocolate gelt, or chocolate shaped and stamped like coins and wrapped in gold or silver foil. Chocolate gelt is often used in place of money in dreidel games.

Alternative spellings based on transliterating Hebrew letters

In Hebrew, the word Hanukkah is written or . It is most commonly transliterated to English as Chanukah or Hanukkah, the latter because the sound represented by "CH" ([/x/], as in the Scottish pronunciation of "loch") essentially doesn't exist in the modern English language. Furthermore, the letter "heth", which is the first letter in the Hebrew spelling, is pronounced differently in modern Hebrew (voiceless velar fricative) than in classical Hebrew (voiceless pharyngeal fricative), and neither of those sounds is unambiguously representable in English spelling. Moreover, the 'kaf' consonant is geminate in classical (but not modern) Hebrew. Adapting the classical Hebrew pronunciation with the geminate and pharyngeal Ḥeth can lead to the spelling "Hanukkah"; while adapting the modern Hebrew pronunciation with no geminate and velar Ḥeth leads to the spelling "Chanukah". Variations include:

Most commonly used spellings

Hanukkah (in North America, Australia - also very common in UK)

Chanukkah (in the UK, also common in North America)

Common variants

Hannukah

Hannukkah

Chanukah

Channukkah

YIVO variant

Khanike (YIVO standard transliteration from the Yiddish and/or Ashkenazic pronunciation of the Hebrew)

Background

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. The Hasmonean Jewish Kingdom 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.

Battles of the Maccabean revolt

There were a number of key battles between the Maccabees and the Seleucid Syrian-Greeks:
� Listed alphabetically:

Battle of Adasa (Judas Maccabeus leads the Jews to victory against the forces of Nicanor.)

Battle of Beth Horon (Judas Maccabeus defeats the forces of Seron.)

Battle of Beth-zechariah (Elazar the Maccabee is killed in battle. Lysias has success in battle against the Maccabess, but allows them temporary freedom of worship.)

Battle of Beth Zur (Judas Maccabeus defeats the army of Lysias, recapturing Jerusalem.)

Dathema (A Jewish fortress saved by Judas Maccabeus.)

Battle of Elasa (Judas Maccabeus dies in battle against the army of King Demetrius and Bacchides. He is succeeded by Jonathan Maccabaeus and Simon Maccabaeus who continue to lead the Jews in battle.)

Battle of Emmaus (Judas Maccabeus fights the forces of Lysias and Georgias).

Battle of Wadi Haramia.

When Hanukkah occurs

The dates of Hanukkah are determined by the Hebrew calendar. Hanukkah begins at the 25th day of Kislev and concluding on the 2nd or 3rd day of Tevet (Kislev can have 29 or 30 days). The Jewish day begins at sunset, whereas the Gregorian calendar begins the day at midnight. So, the first day of Hanukkah actually begins at sunset of the day immediately before the date noted on Gregorian calendars.

Hanukkah according to the Gregorian calendar

Hanukkah begins at sundown on the evening before the date shown.

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

Further Information

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