Что символизирует праздник ханука

Подсвечник Ханукия – это главный символ праздника Ханука. Его зажигание напоминает о чуде, произошедшем в непростой период истории еврейского народа под властью Селевкидов. Для исполнения заповеди пирсум а-ниса (в пер. c арам.: «возвещение о чуде») необходимо соблюсти ряд условий: выбрать соответствующее место и время, произнести благословения и прочее.

Что такое праздник Ханука?

Еврейский праздник Ханука появился во II веке до н. э., когда Иудея находилась под властью Сирии. Ее правители насаждали эллинизм еврейскому народу, запрещали изучать Тору и соблюдать заповеди.

Верные Всевышнему евреи восстали под предводительством семьи Хасмонеев (Хашмонаим). После победы над притеснителями 25 кислева 3622 года (139 г. до н.э.) повстанцы освободили оскверненный Храм.

В нем они нашли маленький сосуд с маслом, опечатанный первосвященником и приготовленный им для зажжения Меноры. Этого количества хватило бы только на день горения. Но произошло чудо – свечи горели 8 дней.

В память о чуде и в благодарность Всевышнему мудрецы установили праздник Ханука – дни радости, символизирующие победу чистоты над скверной, света над тьмой. Каждый год праздник отмечают, начиная с 25 кислева на протяжении 8 дней.

К сведению. Праздник стал называться Ханука (в переводе «очищение» или «обновление»), поскольку евреи очистили Храм от идолов и заново его освятили.

Что такое подсвечник Ханукия?

Ханукия (иногда она называется ханукальная Менора) представляет собой восьмиствольный подсвечник, который зажигают в течение восьми дней праздника Ханука. Ханукия может быть любой формы и размера. Она может быть не только золотой, но и серебряной, бронзовой, латунной, медной, железной, а также изготовлена из дерева, камня, стекла. И если материал может быть любой, то сколько свечей должно быть в подсвечнике, строго регламентировано.

К сведению. Ханукии из глины используют только один раз. Уже после первого зажжения они теряют привлекательность, поэтому не подходят для исполнения заповеди.

В чем разница между Менорой и Ханукией?

Визуальная разница между Менорой и Ханукией состоит в числе рожков, или стеблей. У первого подсвечника их семь. У второго – восемь, по количеству дней горения масла.

Первую Менору создал сам Всевышний в первый год выхода из Египта. Впоследствии светильник поместили в Иерусалимский Храм.

По Галахе (еврейскому закону) запрещено изготавливать семисвечник Менору для собственных нужд, т. к. данный светильник предназначен только для Храма.

Еще одно отличие Ханукии от Меноры – расположение чаш подсвечника. Менора должна иметь центральный ствол, из которого выходят шесть ветвей по диагонали или в виде дуги. Ханукия же не должна иметь центральный ствол, поэтому может иметь различные формы, главное, чтобы восемь свечей стояли в ряд и на одном уровне.

Между свечами Ханукии оставляют достаточно свободного пространства. Недопустимо, чтобы фитили переплетались, а ханукальные свечи плавили друг друга.

Некоторые законы зажигания Ханукального подсвечника

Ханукию можно наполнить любым маслом, которое хорошо горит – все виды считаются кошерными. Но предпочтительнее зажигать чистое оливковое. Именно его использовали в Храме, когда произошло ханукальное чудо.

Во время Хануки разрешаются свечи из воска, сала и парафина. Главное, чтобы пламя горело ровно, без копоти. Для получения ясного света фитили желательно сделать из скрученных хлопковых нитей.

Существует еще несколько правил:

1. За 30 минут до того, как зажечь ханукальный подсвечник, запрещается начинать хлебную трапезу.
2. Свет Ханукльного подсвечника запрещено использовать в качестве источника света – помещение должно быть хорошо освещено другой свечой.
3. Во время горения запрещается переставлять Ханукию в другое место.

Подсвечник на Хануку должен гореть не менее 30 минут после выхода звезд. Если масла недостаточно, необходимо затушить все огни, подлить нового и снова зажечь светильник.

Когда зажигают Ханукию?

Празднование Хануки начинается накануне 25 кислева, вечером. Тогда же зажигают первую свечу. Относительно точного времени сложились две традиции:

1. На закате солнца или в течение нескольких минут после него.
2. С выходом звезд, после чтения молитвы Маарив.

Первый обычай характерен для литовских общин, второй – для хасидских и сефардских.

Если в силу каких-либо причин нужное время упущено, разрешается зажигать ханукальные свечи ночью. Главное, чтобы на улице еще ходили люди. Если Ханукию зажигают дома, то другие члены семьи в это время должны бодрствовать. Если же они уже спят, подсвечник можно зажечь, но уже без благословения.

Важно. Перед субботой сначала зажигают Ханукию, а потом – субботние светильники. Это делается еще днем, поэтому нужно позаботиться о достаточном количестве масла, чтобы оно горело еще полчаса после выхода звезд.

Где нужно зажигать Ханукию?

Ханукию устанавливают так, чтобы ее видел каждый. Обычно подсвечник размещают у парадного входа в дом слева у двери, напротив мезузы (свитка пергамента с отрывками из Торы).

Важно правильно разместить ханукальный светильник по высоте:

• не ниже трех тфахим (27 см);
• не выше 10 тфахим (90 см).

Однако заповедь не будет нарушена, если установить Ханукию выше 10 тфахим.

Допускается ставить Ханукию на подоконник, чтобы весть о чуде распространилась и среди прохожих. Можно разместить подсвечник у входа, слева от двери, или зажечь Ханукию внутри дома, однако для этого должна быть веская причина.

Поскольку правила зажигания Ханукии имеют много нюансов, чтобы выполнить заповедь о ханукальных свечах наилучшим образом, следует посоветоваться с компетентным раввином.

Как правильно зажигать Ханукию?

Еврейская семья должна зажигать свечи в Хануку в присутствии всех ее членов, чтобы чудо получило огласку.

Правильный порядок зажигания Ханукии такой:

• первый день – свеча, расположенная с правого края;
• второй день – добавляют свечу слева от первой свечи и зажигают ее первой;
• третий день – добавляют еще одну свечу слева, и опять огонь на этой свече должен появиться сначала и т. д.

Первой каждый раз разжигают новую, добавленную с левого края свечу. Таким образом получается, что добавляют и зажигают ханукальные свечи слева направо. К последнему праздничному вечеру будут гореть все огни. Такое зажигание свечей напоминает о свершившемся чуде – день ото дня оно проявлялось все сильнее.

Кроме Ханукии зажигают служебную свечу (служку) – шамаш. Она необходима для освещения и зажигания других огней, поскольку ханукальные свечи разрешено использовать только для выполнения заповеди.

Шамаш помещают отдельно или на том же канделябре, но не в ряду с ханукальными свечами. Обязательно должно быть видно, что «служка» не относится к ним.

Кто обязан зажигать

Зажигание свечей на Хануку касается всех – мужчин, женщин и детей старше 9 лет, в случае когда взрослые не делают это за них. Если женщина живет не одна, то обязанность исполнения заповеди лежит на главе семейства.

У взрослого сына, живущего в доме отца, но имеющего собственную комнату или угол, должен быть отдельный светильник. Родители незамужней девушки, которая живет вместе с ними, могут зажигать ханукальный светильник за нее.

К сведению. Если кто-то из домочадцев отсутствует, но другие члены семьи зажигают Ханукию, заповедь считается исполненной.

Гость тоже зажигает Ханукию, если ему выделена отдельная комната. Иначе он обязан поучаствовать в расходах на свечи. Тогда заповедь за него исполнит хозяин дома.

В синагоге ханукальные подсвечники устанавливают у южной стены. Благословение и зажигание проводят между молитвами Минха и Маарив.

Благословения перед зажиганием ханукальных свечей

Перед тем, как зажечь Ханукию, читают два благословения (брахот):

• «Леадлик нер шель ханука» («…зажигать ханукальную свечу»);
• «Ше-аса нисим» («…сотворивший чудеса отцам нашим…»).

В первый вечер Хануки добавляют еще одну браху – «Шеехеяну» (… давший нам жизнь»). В дальнейшем ее не повторяют.

Когда произнесено благословение и зажжена первая свеча, говорят: «Ѓанерот ѓалалу…» («Эти свечи…»), после чего зажигают другие ханукальные свечи и поют праздничный гимн «Маз цур».

К сведению. Кроме этого, по закону Хануки утром в молитве Шахарит читают полный Ѓалель. Во все молитвы и часть благословений добавляют ханукальный фрагмент «Аль а-нисим…» («За чудеса…»).

Ханукия своими руками

Подсвечник на Хануку легко сделать в домашних условиях из:

• деревянной дощечки;
• воска;
• 9 стеклянных пузырьков (8 одинаковых, 1 чуть больше – это шамаш);
• клея;
• песка, мелких камней или соли.

Вместо пузырьков можно использовать бутылки. Но тогда понадобятся высокие свечи.

Порядок действий будет таким:

1. Дощечку ошкуривают, натирают воском.
2. Намечают места для пузырьков, оставляя между ними достаточное расстояние, на каждое капают клей.
3. Приклеивают пузырьки (самый большой – в центре), наполняют их песком, камушками или солью.
4. Вставляют свечи.

Такую поделку может сделать даже ребенок, чтобы украсить праздничный стол.

Более трудоемкие варианты – из глины или дерева. Приложив фантазию, из этих материалов можно создать настоящие произведения искусства.

Значение Хануки крайне велико для еврейского народа. Зажигание свечей стало символом духовной стойкости, победы чистоты и искренности над приспособленчеством. Этот праздник наполнен радостью и возвещает всем вокруг о произошедшем чуде.

Hanukkah
Dreidels, hanukkiah, and sufganiyot
Official name	Hebrew: חֲנֻכָּה or חֲנוּכָּה English translation: ‘Establishing’ or ‘Dedication’ (of the Temple in Jerusalem)
Observed by	Jews
Type	Jewish
Significance	The Maccabees successfully revolted against Antiochus IV Epiphanes. According to the Talmud, the Temple was purified and the wicks of the menorah miraculously burned for eight days, even though there was only enough sacred oil for one day’s lighting.
Celebrations	Lighting candles each night. Singing special songs, such as Ma’oz Tzur. Reciting the Hallel prayer. Eating foods fried in oil, such as latkes and sufganiyot, and dairy foods. Playing the dreidel game, and giving Hanukkah gelt
Begins	25 Kislev
Ends	2 Tevet or 3 Tevet
Date	25 Kislev, 26 Kislev, 27 Kislev, 28 Kislev, 29 Kislev, 30 Kislev, 1 Tevet, 2 Tevet, 3 Tevet
2022 date	Sunset, 18 December – nightfall, 26 December[1]
2023 date	Sunset, 7 December – nightfall, 15 December[1]
2024 date	Sunset, 25 December – nightfall, 2 January[1]
2025 date	Sunset, 14 December – nightfall, 22 December[1]
Related to	Purim, as a rabbinically decreed holiday.

Hanukkah^[a] (; Hebrew: חֲנֻכָּה‎, Modern: Ḥanukka, Tiberian: Ḥănukkā listen) is a Jewish festival commemorating the recovery of Jerusalem and subsequent rededication of the Second Temple at the beginning of the Maccabean Revolt against the Seleucid Empire in the 2nd century BCE.^[3][4]

Hanukkah is observed for eight nights and days, starting on the 25th day of Kislev according to the Hebrew calendar, which may occur at any time from late November to late December in the Gregorian calendar. The festival is observed by lighting the candles of a candelabrum with nine branches, commonly called a menorah or hanukkiah. One branch is typically placed above or below the others and its candle is used to light the other eight candles. This unique candle is called the shammash (Hebrew: שַׁמָּשׁ, «attendant»). Each night, one additional candle is lit by the shammash until all eight candles are lit together on the final night of the festival.^[5] Other Hanukkah festivities include singing Hanukkah songs, playing the game of dreidel and eating oil-based foods, such as latkes and sufganiyot, and dairy foods. Since the 1970s, the worldwide Chabad Hasidic movement has initiated public menorah lightings in open public places in many countries.^[6]

Originally instituted as a feast «in the manner of Sukkot (Booths)», it does not come with the corresponding obligations, and is therefore a relatively minor holiday in strictly religious terms. Nevertheless, Hanukkah has attained major cultural significance in North America and elsewhere, especially among secular Jews, due to often occurring around the same time as Christmas during the holiday season.^[7]

Etymology[edit]

The name «Hanukkah» derives from the Hebrew verb «חנך«, meaning «to dedicate». On Hanukkah, the Maccabean Jews regained control of Jerusalem and rededicated the Temple.^[8][9]

Many homiletical explanations have been given for the name:^[10]

• The name can be broken down into חנו כ״ה, «[they] rested [on the] twenty-fifth», referring to the fact that the Jews ceased fighting on the 25th day of Kislev, the day on which the holiday begins.^[11]
• חינוך Chinuch, from the same root, is the name for Jewish education, emphasizing ethical training and discipline.
• חנוכה (Hanukkah) is also the Hebrew acronym for ח נרות והלכה כבית הלל – «Eight candles, and the halakha is like the House of Hillel». This is a reference to the disagreement between two rabbinical schools of thought – the House of Hillel and the House of Shammai – on the proper order in which to light the Hanukkah flames. Shammai opined that eight candles should be lit on the first night, seven on the second night, and so on down to one on the last night (because the miracle was greatest on the first day). Hillel argued in favor of starting with one candle and lighting an additional one every night, up to eight on the eighth night (because the miracle grew in greatness each day). Jewish law adopted the position of Hillel.^[12]
• Psalm 30 is called שיר חנכת הבית‎, the «Song of Ḥănukkāt HaBayit«, The Song of the «Dedication» of the House», and is traditionally recited on Hanukkah. 25 (of Kislev) + 5 (Books of Torah) = 30, which is the number of the song.

Alternative spellings[edit]

In Hebrew, the word Hanukkah is written חֲנֻכָּה‎ or חֲנוּכָּה‎ (Ḥănukā). It is most commonly transliterated to English as Hanukkah or Chanukah. The spelling Hanukkah, which is based on using characters of the English alphabet as symbols to re-create the word’s correct spelling in Hebrew,^[13] is the most common^[14] and the preferred choice of Merriam–Webster,^[15] Collins English Dictionary, the Oxford Style Manual, and the style guides of The New York Times and The Guardian.^[16] The sound represented by Ch ([χ], similar to the Scottish pronunciation of loch) is not native to the English language, although it is native to the Welsh language.^[17] Furthermore, the letter ḥeth (ח), which is the first letter in the Hebrew spelling, is pronounced differently in modern Hebrew (voiceless uvular fricative) from in classical Hebrew (voiceless pharyngeal fricative [ħ]), and neither of those sounds is unambiguously representable in English spelling. However, its original sound is closer to the English H than to the Scottish Ch, and Hanukkah more accurately represents the spelling in the Hebrew alphabet.^[13] 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 gemination and uvular Ḥeth leads to the spelling Chanukah.^{[citation needed]}

Festival of Lights[edit]

In Modern Hebrew, Hanukkah may also be called the Festival of Lights (Hebrew: חַג הַאוּרִים, Ḥag HaUrim), based on a comment by Josephus in Antiquities of the Jews, καὶ ἐξ ἐκείνου μέχρι τοῦ δεῦρο τὴν ἑορτὴν ἄγομεν καλοῦντες αὐτὴν φῶτα «And from then on we celebrate this festival, and we call it Lights». The first Hebrew translation of Antiquities (1864) used (Hebrew: חַג הַמְּאֹרוֹת) «Festival of Lamps», but the translation «Festival of Lights» (Hebrew: חַג הַאוּרִים) appeared by the end of the nineteenth century.^[18]

Historical sources[edit]

Books of Maccabees[edit]

The story of Hanukkah is preserved in the books of the First and Second Maccabees, which describe in detail the rededication of the Temple in Jerusalem and the lighting of the menorah. These books, however, are not a part of the canonized Masoretic Text version of the Tanakh (Hebrew and Aramaic language Jewish Bible) used and accepted by normative Rabbinical Judaism and therefore modern Jews (as copied, edited and distributed by a group of Jews known as the Masoretes between the 7th and 10th centuries of the Common Era). However, the books of Maccabees were included among the deuterocanonical books added to the Septuagint, a Jewish scholarly Greek-language translation of the Hebrew Bible originally compiled in the mid-3rd century BCE. The Roman Catholic and Orthodox Churches consider the books of Maccabees as a canonical part of the Old Testament.^[19]

The eight-day rededication of the temple is described in 1 Maccabees,^[20] though the miracle of the oil does not appear here. A story similar in character, and older in date, is the one alluded to in 2 Maccabees^[21] according to which the relighting of the altar fire by Nehemiah was due to a miracle which occurred on the 25th 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 Maccabee.^[22] The above account in 1 Maccabees, as well as 2 Maccabees^[23] portrays the feast as a delayed observation of the eight-day Feast of Booths (Sukkot); similarly 2 Maccabees explains the length of the feast as «in the manner of the Feast of Booths».^[24]

Early rabbinic sources[edit]

Megillat Taanit (1st century) contains a list of festive days on which fasting or eulogizing is forbidden. It specifies, «On the 25th of [Kislev] is Hanukkah of eight days, and one is not to eulogize» and then references the story of the rededication of the Temple.^[25]

The Mishna (late 2nd century) mentions Hanukkah in several places,^[26] but never describes its laws in detail and never mentions any aspect of the history behind it. To explain the Mishna’s lack of a systematic discussion of Hanukkah, Rav Nissim Gaon postulated that information on the holiday was so commonplace that the Mishna felt no need to explain it.^[27] Modern scholar Reuvein Margolies suggests that as the Mishnah was redacted after the Bar Kochba revolt, its editors were reluctant to include explicit discussion of a holiday celebrating another relatively recent revolt against a foreign ruler, for fear of antagonizing the Romans.^[28]

The miracle of the one-day supply of oil miraculously lasting eight days is described in the Talmud, committed to writing about 600 years after the events described in the books of Maccabees.^[29] The Talmud says that after the forces of Antiochus IV 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, yet it burned for eight days (the time it took to have new oil pressed and made ready).^[30]

The Talmud presents three options:^[31]

1. The law requires only one light each night per household,
2. A better practice is to light one light each night for each member of the household
3. The most preferred practice is to vary the number of lights each night.

Except in times of danger, the lights were to be placed outside one’s door, on the opposite side of the mezuza, or in the window closest to the street. Rashi, in a note to Shabbat 21b, says their purpose is to publicize the miracle. The blessings for Hanukkah lights are discussed in tractate Succah, p. 46a.^[32]

Megillat Antiochus (probably composed in the 2nd century^[33]) concludes with the following words:

…After this, the sons of Israel went up to the Temple and rebuilt its gates and purified the Temple from the dead bodies and from the defilement. And they sought after pure olive oil to light the lamps therewith, but could not find any, except one bowl that was sealed with the signet ring of the High Priest from the days of Samuel the prophet and they knew that it was pure. There was in it [enough oil] to light [the lamps therewith] for one day, but the God of heaven whose name dwells there put therein his blessing and they were able to light from it eight days. Therefore, the sons of Ḥashmonai made this covenant and took upon themselves a solemn vow, they and the sons of Israel, all of them, to publish amongst the sons of Israel, [to the end] that they might observe these eight days of joy and honour, as the days of the feasts written in [the book of] the Law; [even] to light in them so as to make known to those who come after them that their God wrought for them salvation from heaven. In them, it is not permitted to mourn, neither to decree a fast [on those days], and anyone who has a vow to perform, let him perform it.^[34]

The Al HaNissim prayer is recited on Hanukkah as an addition to the Amidah prayer, which was formalized in the late 1st century.^[35] Al HaNissim describes the history of the holiday as follows:

In the days of Mattiyahu ben Yohanan, high priest, the Hasmonean and his sons, when the evil Greek kingdom stood up against Your people Israel, to cause them to forget Your Torah and abandon the ways You desire – You, in Your great mercy, stood up for them in their time of trouble; You fought their fight, You judged their judgment, You took their revenge; You delivered the mighty into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure, the evil into the hands of the righteous, the sinners into the hands of those who engaged in Your Torah; You made yourself a great and holy name in Your world, and for Your people Israel You made great redemption and salvation as this very day. And then Your sons came to the inner chamber of Your house, and cleared Your Temple, and purified Your sanctuary, and lit candles in Your holy courtyards, and established eight days of Hanukkah for thanksgiving and praise to Your holy name.

Narrative of Josephus[edit]

The Jewish historian Titus Flavius Josephus narrates in his book, Jewish Antiquities XII, how the victorious Judas Maccabeus ordered lavish yearly eight-day festivities after rededicating the Temple in Jerusalem that had been profaned by Antiochus IV Epiphanes.^[36] Josephus does not say the festival was called Hanukkah but rather the «Festival of Lights»:

Now Judas celebrated the festival of the restoration of the sacrifices of the temple for eight days, and omitted no sort of pleasures thereon; but he feasted them upon very rich and splendid sacrifices; and he honored God, and delighted them by hymns and psalms. Nay, they were so very glad at the revival of their customs, when, after a long time of intermission, they unexpectedly had regained the freedom of their worship, that they made it a law for their posterity, that they should keep a festival, on account of the restoration of their temple worship, for eight days. And from that time to this we celebrate this festival, and call it Lights. I suppose the reason was because this liberty beyond our hopes appeared to us; and that thence was the name given to that festival. Judas also rebuilt the walls round about the city, and reared towers of great height against the incursions of enemies, and set guards therein. He also fortified the city Bethsura, that it might serve as a citadel against any distresses that might come from our enemies.^[37]

Other ancient sources[edit]

In the New Testament, John 10:22–23 says, «Then came the Festival of Dedication at Jerusalem. It was winter, and Jesus was in the temple courts walking in Solomon’s Colonnade» (NIV). The Greek noun used appears in the neuter plural as «the renewals» or «the consecrations» (Greek: τὰ ἐγκαίνια; ta enkaínia).^[38] The same root appears in 2 Esdras 6:16 in the Septuagint to refer specifically to Hanukkah. This Greek word was chosen because the Hebrew word for ‘consecration’ or ‘dedication’ is Hanukkah (חנכה). The Aramaic New Testament uses the Aramaic word hawdata (a close synonym), which literally means ‘renewal’ or ‘to make new’.^[39]

Story[edit]

Background[edit]

After the death of Alexander the Great in 323 BCE, Judea became part of the Ptolemaic Kingdom of Egypt until 200 BCE, when King Antiochus III the Great of Syria defeated King Ptolemy V Epiphanes of Egypt at the Battle of Panium. Judea then became part of the Seleucid Empire of Syria.^[40] King Antiochus III the Great, wanting to conciliate his new Jewish subjects, guaranteed their right to «live according to their ancestral customs» and to continue to practice their religion in the Temple of Jerusalem.^[41] However, in 175 BCE, Antiochus IV Epiphanes, the son of Antiochus III, invaded Judea, at the request of the sons of Tobias.^[42] The Tobiads, who led the Hellenizing Jewish faction in Jerusalem, were expelled to Syria around 170 BCE when the high priest Onias and his pro-Egyptian faction wrested control from them. The exiled Tobiads lobbied Antiochus IV Epiphanes to recapture Jerusalem. As Flavius Josephus relates:

The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months.

Traditional view[edit]

When the Second Temple in Jerusalem was looted and services stopped, Judaism was outlawed. In 167 BCE, Antiochus ordered an altar to Zeus erected in the Temple. He banned brit milah (circumcision) and ordered pigs to be sacrificed at the altar of the temple.^[44]

Antiochus’s actions provoked a large-scale revolt. Mattathias (Mattityahu), a Jewish priest, and his five sons Jochanan, Simeon, Eleazar, Jonathan, and Judah led a rebellion against Antiochus. It started with Mattathias killing first a Jew who wanted to comply with Antiochus’s order to sacrifice to Zeus, and then a Greek official who was to enforce the government’s behest (1 Mac. 2, 24–25^[45]). Judah became known as Yehuda HaMakabi («Judah the Hammer»). By 166 BCE, Mattathias had died, and Judah took his place as leader. By 164 BCE, the Jewish revolt against the Seleucid monarchy was successful. The Temple was liberated and rededicated. The festival of Hanukkah was instituted to celebrate this event.^[46] 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.^[22] According to the Talmud,

«For when the Greeks entered the Sanctuary, they defiled all the oils therein, and when the Hasmonean dynasty prevailed against and defeated them, they made search and found only one cruse of oil which lay with the seal of the kohen gadol (high priest), but which contained sufficient [oil] for one day’s lighting only; yet a miracle was wrought therein, and they lit [the lamp] therewith for eight days. The following year these [days] were appointed a Festival with [the recital of] Hallel and thanksgiving.»

—Shabbat 21b

Tertiary sources in the Jewish tradition make reference to this account.^[47]

The 12th century scholar Maimonides, known for correcting certain of Aristotle’s errors by reference to the Hebrew bible, and subsequently introducing Aristotelianism to both the Jewish world and to the Christian scholastics, described Hanukkah thus in the Mishneh Torah, his authoritative 14 volume compendium on Jewish law:

When, on the twenty-fifth of Kislev, the Jews had emerged victorious over their foes and destroyed them, they re-entered the Temple where they found only one jar of pure oil, enough to be lit for only a single day; yet they used it for lighting the required set of lamps for eight days, until they managed to press olives and produce pure oil. Because of this, the sages of that generation ruled that the eight days beginning with the twenty-fifth of Kislev should be observed as days of rejoicing and praising the Lord. Lamps are lit in the evening over the doors of the homes, on each of the eight nights, so as to display the miracle. These days are called Hanukkah, when it is forbidden to lament or to fast, just as it is on the days of Purim. Lighting the lamps during the eight days of Hanukkah is a religious duty imposed by the sages.^[48]

Academic sources[edit]

Some modern scholars, following the account in 2 Maccabees, observe that the king was intervening in an internal civil war between the Maccabean Jews and the Hellenized Jews in Jerusalem.^{[49][50][51][52]} These competed violently over who would be the High Priest, with traditionalists with Hebrew/Aramaic names like Onias contesting with Hellenizing High Priests with Greek names like Jason and Menelaus.^[53] In particular, Jason’s Hellenistic reforms would prove to be a decisive factor leading to eventual conflict within the ranks of Judaism.^[54] Other authors point to possible socioeconomic reasons in addition to the religious reasons behind the civil war.^[55]

What began in many respects as a civil war escalated when the Hellenistic kingdom of Syria sided with the Hellenizing Jews in their conflict with the traditionalists.^[56] 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 a traditional religion.^[57]

The miracle of the oil is widely regarded as a legend and its authenticity has been questioned since the Middle Ages.^[58] However, given the famous question Rabbi Yosef Karo posed concerning why Hanukkah is celebrated for eight days when the miracle was only for seven days (since there was enough oil for one day),^[59] it was clear that he believed it was a historical event. This belief has been adopted by most of Orthodox Judaism, in as much as Rabbi Karo’s Shulchan Aruch is a main Code of Jewish Law. The menorah first began to be used as a symbol of Judaism in the Hasmonean period – appearing on coins issued by Hasmonean king Mattathias Antigonus between 40 and 37 BCE – indicating that the tradition of an oil miracle was known then.^[60]

Timeline[edit]

• 198 BCE: Armies of the Seleucid King Antiochus III (Antiochus the Great) oust Ptolemy V from Judea and Samaria.^[40]
• 175 BCE: Antiochus IV (Epiphanes) ascends the Seleucid throne.^[61]
• 168 BCE: Under the reign of Antiochus IV, the second Temple is looted, Jews are massacred, and Judaism is outlawed.^[62]
• 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 Maccabee («Judah the Hammer»).
• 166 BCE: Mattathias dies, and Judah takes his place as leader. The Hasmonean Jewish Kingdom begins; It lasts until 63 BCE.
• 164 BCE: The Jewish revolt against the Seleucid monarchy is successful in recapturing the Temple, which is liberated and rededicated (Hanukkah).
• 142 BCE: Re-establishment of the Second Jewish Commonwealth. The Seleucids recognize Jewish autonomy. The Seleucid kings have a formal overlordship, which the Hasmoneans acknowledge. This inaugurates a period of population growth and religious, cultural and social development. This includes the conquest of the areas now covered by Transjordan, Samaria, Galilee, and Idumea (also known as Edom), and the forced conversion of Idumeans to the Jewish religion, including circumcision.^[63]
• 139 BCE: The Roman Senate recognizes Jewish autonomy.^[64]
• 134 BCE: Antiochus VII Sidetes besieges Jerusalem. The Jews under John Hyrcanus become Seleucid vassals but retain religious autonomy.^[65]
• 129 BCE: Antiochus VII dies.^[66] The Hasmonean Jewish Kingdom throws off Syrian rule completely.
• 96 BCE: Beginning of an eight-year civil war between Sadducee king Alexander Yanai and the Pharisees.^[67]
• 85–82 BCE: Consolidation of the Kingdom in territory east of the Jordan River.^[68]
• 63 BCE: The Hasmonean Jewish Kingdom comes to an end because of a 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 in the Roman Siege of Jerusalem. The Priests of the Temple are struck down at the Altar. Rome annexes Judea.^[69]

Battles of the Maccabean Revolt[edit]

Selected battles between the Maccabees and the Seleucid Syrian-Greeks:

• Battle with Apollonius and Battle with Seron: Judas Maccabeus defeats two smaller Seleucid detachments.
• Battle of Emmaus: Judas Maccabeus performs a daring night march to make a surprise attack on the Seleucid camp while the Seleucid forces are split.
• Battle of Beth Zur: Judas Maccabeus defeats the army of Lysias, and captures Jerusalem soon after. Lysias relents and repeals Antiochus IV’s anti-Jewish decrees.
• Battle of Beth Zechariah: The Seleucids defeat the Maccabees. Eleazar Avaran, another of Mattathias’s sons, is killed in battle by a war elephant.
• Battle of Adasa: Judas defeats the forces of Nicanor after killing him early in the battle.
• Battle of Elasa: Judas dies in battle against the army of Bacchides. He is succeeded by his brother Jonathan Apphus, and eventually their other brother Simon Thassi, as leader of the rebellion. The Seleucids re-establish control of the cities for 8 years, but eventually make deals with the Maccabees and appoint their leaders as official Seleucid governors and generals in a vassal-like status before eventual independence.

Characters and heroes[edit]

• Matityahu the Priest, also referred to as Mattathias and Mattathias ben Johanan. Matityahu was a Jewish priest who, together with his five sons, played a central role in the story of Hanukkah.^[70]
• Judah the Maccabee, also referred to as Judas Maccabeus and Y’hudhah HaMakabi. Judah was the eldest son of Matityahu and is acclaimed as one of the greatest warriors in Jewish history alongside Joshua, Gideon, and David.^[71]
• Eleazar the Maccabee, also referred to as Eleazar Avaran, Eleazar Maccabeus and Eleazar Hachorani/Choran.
• Simon the Maccabee, also referred to as Simon Maccabeus and Simon Thassi.
• Johanan the Maccabee, also referred to as Johanan Maccabeus and John Gaddi.
• Jonathan the Maccabee, also referred to as Jonathan Apphus.
• Antiochus IV Epiphanes. Seleucid king controlling the region during this period.
• Judith. Acclaimed for her heroism in the assassination of Holofernes.^[72][73]
• Hannah and her seven sons. Arrested, tortured and killed one by one, by Antiochus IV Epiphanes for refusing to bow to an idol.^[74]

Rituals[edit]

Hanukkah is celebrated with a series of rituals that are performed every day throughout the eight-day holiday, some are family-based and others communal. There are special additions to the daily prayer service, and a section is added to the blessing after meals.^[75]

Hanukkah is not a «Sabbath-like» holiday, and there is no obligation to refrain from activities that are forbidden on the Sabbath, as specified in the Shulkhan Arukh.^[76][77] Adherents 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 from the second day for the whole week of Hanukkah.^[78][79] Many families exchange gifts each night, such as books or games, and «Hanukkah Gelt» is often given to children. Fried foods (such as latkes (potato pancakes), jelly doughnuts (sufganiyot), and Sephardic bimuelos) are eaten to commemorate the importance of oil during the celebration of Hanukkah. Some also have a custom of eating dairy products to remember Judith and how she overcame Holofernes by feeding him cheese, which made him thirsty, and giving him wine to drink. When Holofernes became very drunk, Judith cut off his head.^[80]

Kindling the Hanukkah lights[edit]

Each night throughout the eight-day holiday, a candle or oil-based light is lit. As a universally practiced «beautification» (hiddur mitzvah) of the mitzvah, the number of lights lit is increased by one each night.^[81] An extra light called a shammash, meaning «attendant» or «sexton,»^[82] is also lit each night, and is given a distinct location, usually higher, lower, or to the side of the others.^[77]

Among Ashkenazim the tendency is for every male member of the household (and in many families, girls as well) to light a full set of lights each night,^[83][84] while among Sephardim the prevalent custom is to have one set of lights for the entire household.^[85]

The purpose of the shammash is to adhere to the prohibition, specified in the Talmud,^[86] against using the Hanukkah lights for anything other than publicizing and meditating on the Hanukkah miracle. This differs from Sabbath candles which are meant to be used for illumination and lighting. Hence, if one were to need extra illumination on Hanukkah, the shammash candle would be available, and one would avoid using the prohibited lights. Some, especially Ashkenazim, light the shammash candle first and then use it to light the others.^[87] So altogether, including the shammash, 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 (36, excluding the shammash). It is Sephardic custom not to light the shammash first and use it to light the rest. Instead, the shammash candle is the last to be lit, and a different candle or a match is used to light all the candles. Some Hasidic Jews follow this Sephardic custom as well.^[88]

The lights can be candles or oil lamps.^[87] Electric lights are sometimes used and are acceptable in places where open flame is not permitted, such as a hospital room, or for the very elderly and infirm; however, those who permit reciting a blessing over electric lamps only allow it if it is incandescent and battery operated (an incandescent flashlight would be acceptable for this purpose), while a blessing may not be recited over a plug-in menorah or lamp. Most Jewish homes have a special candelabrum referred to as either a Chanukiah (the modern Israeli term) or a menorah (the traditional name, simply Hebrew for ‘lamp’). Many families use an oil lamp (traditionally filled with olive oil) for Hanukkah. Like the candle Chanukiah, it has eight wicks to light plus the additional shammash light.^[89]

In the United States, Hanukkah became a more visible festival in the public sphere from the 1970s when Rabbi Menachem M. Schneerson called for public awareness and observance of the festival and encouraged the lighting of public menorahs.^{[90][91][92][93]} Diane Ashton attributed the increased visibility and reinvention of Hanukkah by some of the American Jewish community as a way to adapt to American life, re-inventing the festival in «the language of individualism and personal conscience derived from both Protestantism and the Enlightenment».^[94]

The reason for the Hanukkah lights is not for the «lighting of the house within», but rather for the «illumination of the house without,» so that passersby should see it and be reminded of the holiday’s miracle (i.e. that the sole cruse of pure oil found which held enough oil to burn for one night actually burned for eight nights). Accordingly, lamps are set up at a prominent window or near the door leading to the street. It is customary amongst some Ashkenazi Jews to have a separate menorah for each family member (customs vary), whereas most Sephardi Jews light one for the whole household. Only when there was danger of antisemitic persecution were lamps supposed to be hidden from public view, as was the case in Persia under the rule of the Zoroastrians,^[22] or in parts of Europe before and during World War II. However, most Hasidic groups light lamps near an inside doorway, not necessarily in public view. According to this tradition, the lamps are placed on the opposite side from the mezuzah, so people passing through the door are surrounded by the holiness of mitzvot (the commandments).^[95]

Generally, women are exempt in Jewish law from time-bound positive commandments, although the Talmud requires that women engage in the mitzvah of lighting Hanukkah candles «for they too were involved in the miracle.»^[96][97]

Candle-lighting time[edit]

Hanukkah lights should usually burn for at least half an hour after it gets dark.^[98] Many light at sundown and those who do so should be careful to have enough oil or wax to last until half an hour after dark. Most Hasidim and many other communities light later, generally around nightfall.^[99] Many Hasidic Rebbes light much later to fulfill the obligation of publicizing the miracle by the presence of their Hasidim when they kindle the lights.^[100]

Inexpensive small wax candles sold for Hanukkah burn for approximately half an hour so should be lit no earlier than nightfall.^[98] Friday night presents a problem, however. Since candles may not be lit on Shabbat itself, the candles must be lit before sunset.^[98] However, they must remain lit through the lighting of the Shabbat candles. Therefore, the Hanukkah menorah is lit first with larger candles than usual,^[98] followed by the Shabbat candles. At the end of the Shabbat, there are those who light the Hanukkah lights before Havdalah and those who make Havdalah before the lighting Hanukkah lights.^[101]

If for whatever reason one didn’t light at sunset or nightfall, the lights should be kindled later, as long as there are people in the streets.^[98] Later than that, the lights should still be kindled, but the blessings should be recited only if there is at least somebody else awake in the house and present at the lighting of the Hannukah lights.^[102]

Blessings over the candles[edit]

Typically two blessings (brachot; singular: brachah) are recited during this eight-day festival when lighting the candles. On the first night only, the shehecheyanu blessing is added, making a total of three blessings.^[103]

The first blessing is recited before the candles are lit, and while most recite the other blessing(s) beforehand as well, some have the custom to recite them after. On the first night of Hanukkah one light (candle or oil) is lit on the right side of the menorah, on the following night a second light is placed to the left of the first but it is lit first, and so on, proceeding from placing candles right to left but lighting them from left to right over the eight nights.^[104]

Blessing for lighting the candles[edit]

בָּרוּךְ אַתָּה ה’, אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ לְהַדְלִיק נֵר חֲנֻכָּה.^[105]

Transliteration: Barukh ata Adonai Eloheinu, melekh ha’olam, asher kid’shanu b’mitzvotav v’tzivanu l’hadlik ner Hanukkah.

Translation: «Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us to kindle the Hanukkah light[s].»

Blessing for the miracles of Hanukkah[edit]

בָּרוּךְ אַתָּה ה’ אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁעָשָׂה נִסִּים לַאֲבוֹתֵֽינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה.^[105]

Transliteration: Barukh ata Adonai Eloheinu, melekh ha’olam, she’asa nisim la’avoteinu ba’yamim ha’heim ba’z’man ha’ze.

Translation: «Blessed are You, LORD our God, King of the universe, Who performed miracles for our ancestors in those days at this time…»

Hanerot Halalu[edit]

After the lights are kindled the hymn Hanerot Halalu is recited. There are several different versions; the version presented here is recited in many Ashkenazic communities:^[106]

Ashkenazi version:

Hebrew	Transliteration	English
הַנֵּרוֹת הַלָּלוּ שֶׁאָנוּ מַדְלִיקִין, עַל הַנִּסִּים וְעַל הַנִּפְלָאוֹת וְעַל הַתְּשׁוּעוֹת וְעַל הַמִּלְחָמוֹת, שֶׁעָשִׂיתָ לַאֲבוֹתֵינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה, עַל יְדֵי כֹּהֲנֶיךָ הַקְּדוֹשִׁים. וְכָל שְׁמוֹנַת יְמֵי הַחֲנֻכָּה הַנֵּרוֹת הַלָּלוּ קֹדֶשׁ הֵם וְאֵין לָנוּ רְשׁוּת לְהִשְׁתַּמֵּשׁ בָּהֶם, אֶלָּא לִרְאוֹתָם בִּלְבָד, כְּדֵי לְהוֹדוֹת וּלְהַלֵּל לְשִׁמְךָ הַגָּדוֹל עַל נִסֶּיךָ וְעַל נִפְלְאוֹתֶיךָ וְעַל יְשׁוּעָתֶךָ.	Hanneirot hallalu anu 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 kindle 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 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[edit]

In the Ashkenazi tradition, each night after the lighting of the candles, the hymn Ma’oz Tzur is sung. 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, praising God for survival despite these tragedies (the exodus from Egypt, the Babylonian captivity, the miracle of the holiday of Purim, the Hasmonean victory) and expressing a longing for the days when Judea will finally triumph over Rome.^[107]

The song was composed in the thirteenth century by a poet only known through the acrostic found in the first letters of the original five stanzas of the song: Mordechai. The familiar tune is most probably a derivation of a German Protestant church hymn or a popular folk song.^[108]

Other customs[edit]

After lighting the candles and Ma’oz Tzur, singing other Hanukkah songs is customary in many Jewish homes. Some Hasidic and Sephardi Jews recite Psalms, such as Psalm 30, Psalm 67, and Psalm 91. In North America and in Israel it is common to exchange presents or give children presents at this time. In addition, many families encourage their children to give tzedakah (charity) in lieu of presents for themselves.^[109][110]

Special additions to daily prayers[edit]

An addition is made to the «hoda’ah» (thanksgiving) benediction in the Amidah (thrice-daily prayers), called Al HaNissim («On/about the Miracles»).^[112] This addition refers to the victory achieved over the Syrians by the Hasmonean Mattathias and his sons.^{[113][114][22]}

The same prayer is added to the grace after meals. In addition, the Hallel (praise) Psalms^[115] are sung during each morning service and the Tachanun penitential prayers are omitted.^[113][116]

The Torah is read every day in the shacharit morning services in synagogue, on 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 – Zechariah 4:7. When there is a second Sabbath on Hanukkah, the Haftarah reading is from 1 Kings 7:40–50.

The Hanukkah menorah is also kindled daily in the synagogue, at night with the blessings and in the morning without the blessings.^[117]

The menorah is not lit during Shabbat, but rather prior to the beginning of Shabbat as described above 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.^[118]

Zot Hanukkah[edit]

The last day of Hanukkah is known by some as Zot Hanukkah and by others as Chanukat HaMizbeach, from the verse read on this day in the synagogue Numbers 7:84, Zot Hanukkat Hamizbe’ach: «This was the dedication of the altar». According to the teachings of Kabbalah and Hasidism, this day is the final «seal» of the High Holiday season of Yom Kippur and is considered a time to repent out of love for God. In this spirit, many Hasidic Jews wish each other Gmar chatimah tovah («may you be sealed totally for good»), a traditional greeting for the Yom Kippur season. It is taught in Hasidic and Kabbalistic literature that this day is particularly auspicious for the fulfillment of prayers.^[119]

Other related laws and customs[edit]

It is customary for women not to work for at least the first half-hour of the candles’ burning, and some have the custom not to work for the entire time of burning. It is also forbidden to fast or to eulogize during Hanukkah.^[77]

Hanukkah as the end of the High Holy Days[edit]

Some Hasidic scholars teach that the Hanukkah is in fact the final conclusion of God’s judgement extending High Holy Days of Rosh Hashana when humanity is judged and Yom Kippur when the judgment is sealed:^[120]

Hassidic masters quote from Kabbalistic sources that the God’s mercy extends even further, giving the Children of Israel till the final day of Chanukah (known as «Zot Chanukah» based on words which appear in the Torah reading of that day), to return to Him and receive a favorable judgment. They see several hints to this in different verses. One is Isaiah 27:9: «Through this (zot) will Jacob’s sin be forgiven» – i.e., on account of the holiness of Zot Chanukah.^[121]

Customs[edit]

Music[edit]

A large number of songs have been written on Hanukkah themes, perhaps more so than for any other Jewish holiday. Some of the best known are «Ma’oz Tzur» (Rock of Ages), «Latke’le Latke’le» (Yiddish song about cooking Latkes), «Hanukkiah Li Yesh» («I Have a Hanukkah Menorah»), «Ocho Kandelikas» («Eight Little Candles»), «Kad Katan» («A Small Jug»), «S’vivon Sov Sov Sov» («Dreidel, Spin and Spin»), «Haneirot Halolu» («These Candles which we light»), «Mi Yimalel» («Who can Retell») and «Ner Li, Ner Li» («I have a Candle»). Among the most well known songs in English-speaking countries are «Dreidel, Dreidel, Dreidel»^[122] and «Oh Chanukah».^[123]

Among the Rebbes of the Nadvorna Hasidic dynasty, it is customary for the Rebbes to play violin after the menorah is lit.^[124]

Penina Moise’s Hannukah Hymn published in the 1842 Hymns Written for the Use of Hebrew Congregations was instrumental in the beginning of Americanization of Hanukkah.^{[94][125][126]}

Foods[edit]

There is a custom of eating foods fried or baked in oil (preferably olive oil) to commemorate the miracle of a small flask of oil keeping the Second Temple’s Menorah alight for eight days.^[127] Traditional foods include potato pancakes, known as latkes in Yiddish, especially among Ashkenazi families. Sephardi, Polish, and Israeli families eat jam-filled doughnuts (Yiddish: פּאָנטשקעס pontshkes), bimuelos (fritters) and sufganiyot which are deep-fried in oil. Italkim and Hungarian Jews traditionally eat cheese pancakes known as «cassola» or «cheese latkes».^[128]

Latkes are not popular in Israel, having been largely replaced by sufganiyot due to local economic factors, convenience and the influence of trade unions.^[129] Bakeries in Israel have popularized many new types of fillings for sufganiyot besides the traditional strawberry jelly filling, including chocolate cream, vanilla cream, caramel, cappuccino and others.^[130] In recent years, downsized, «mini» sufganiyot containing half the calories of the regular, 400-to-600-calorie version, have become popular.^[131]

Rabbinic literature also records a tradition of eating cheese and other dairy products during Hanukkah.^[132] This custom, as mentioned above, commemorates the heroism of Judith during the Babylonian captivity of the Jews and reminds us that women also played an important role in the events of Hanukkah.^[133] The deuterocanonical book of Judith (Yehudit or Yehudis in Hebrew), which is not part of the Tanakh, records that Holofernes, an Assyrian general, had surrounded the village of Bethulia as part of his campaign to conquer Judea. After intense fighting, the water supply of the Jews was cut off and the situation became desperate. Judith, a pious widow, told the city leaders that she had a plan to save the city. Judith went to the Assyrian camps and pretended to surrender. She met Holofernes, who was smitten by her beauty. She went back to his tent with him, where she plied him with cheese and wine. When he fell into a drunken sleep, Judith beheaded him and escaped from the camp, taking the severed head with her (the beheading of Holofernes by Judith has historically been a popular theme in art). When Holofernes’ soldiers found his corpse, they were overcome with fear; the Jews, on the other hand, were emboldened and launched a successful counterattack. The town was saved, and the Assyrians defeated.^[134]

Roast goose has historically been a traditional Hanukkah food among Eastern European and American Jews, although the custom has declined in recent decades.^[135]

Indian Jews traditionally consume gulab jamun, fried dough balls soaked in a sweet syrup, similar to teiglach or bimuelos, as part of their Hanukkah celebrations. Italian Jews eat fried chicken, cassola (a ricotta cheese latke almost similar to a cheesecake), and fritelle de riso par Hanukkah (a fried sweet rice pancake). Romanian Jews eat pasta latkes as a traditional Hanukkah dish, and Syrian Jews consume Kibbet Yatkeen, a dish made with pumpkin and bulgur wheat similar to latkes, as well as their own version of keftes de prasa spiced with allspice and cinnamon.^[136]

Dreidel[edit]

After lighting the candles, it is customary to play (or spin) the dreidel. The dreidel, or sevivon in Hebrew, is a four-sided spinning top that children play with during Hanukkah. Each side is imprinted with a Hebrew letter which is an abbreviation for the Hebrew words נס גדול היה שם (Nes Gadol Haya Sham, «A great miracle happened there»), referring to the miracle of the oil that took place in the Beit Hamikdash. The fourth side of some dreidels sold in Israel are inscribed with the letter פ (Pe), rendering the acronym נס גדול היה פה (Nes Gadol Haya Po, «A great miracle happened here»), referring to the fact that the miracle occurred in the land of Israel, although this is a relatively recent^[when?] innovation. Stores in Haredi neighborhoods sell the traditional Shin dreidels as well, because they understand «there» to refer to the Temple and not the entire Land of Israel, and because the Hasidic Masters ascribe significance to the traditional letters.^[137][138]

Hanukkah gelt[edit]

Chanukkah gelt (Yiddish for «Chanukkah money»), known in Israel by the Hebrew translation Hebrew: דְּמֵי חֲנֻכָּה, romanized: dmei Hanukkah, is often distributed to children during the festival of Hanukkah. The giving of Hanukkah gelt also adds to the holiday excitement. The amount is usually in small coins, although grandparents or relatives may give larger sums. The tradition of giving Chanukah gelt dates back to a long-standing East European custom of children presenting their teachers with a small sum of money at this time of year as a token of gratitude. One minhag favors the fifth night of Hanukkah for giving Hanukkah gelt.^[139] Unlike the other nights of Hanukkah, the fifth does not ever fall on the Shabbat, hence never conflicting with the Halachic injunction against handling money on the Shabbat.^[140]

Hanukkah in the White House[edit]

The United States has a history of recognizing and celebrating Hanukkah in a number of ways. The earliest Hanukkah link with the White House occurred in 1951 when Israeli Prime Minister David Ben-Gurion presented United States President Harry Truman with a Hanukkah Menorah. In 1979 president Jimmy Carter took part in the first public Hanukkah candle-lighting ceremony of the National Menorah held across the White House lawn. In 1989, President George H. W. Bush displayed a menorah in the White House. In 1993, President Bill Clinton invited a group of schoolchildren to the Oval Office for a small ceremony.^[91]

The United States Postal Service has released several Hanukkah-themed postage stamps. In 1996, the United States Postal Service (USPS) issued a 32 cent Hanukkah stamp as a joint issue with Israel.^[141] In 2004, after eight years of reissuing the menorah design, the USPS issued a dreidel design for the Hanukkah stamp. The dreidel design was used through 2008. In 2009 a Hanukkah stamp was issued with a design featured a photograph of a menorah with nine lit candles.^[142] In 2008, President George W. Bush held an official Hanukkah reception in the White House where he linked the occasion to the 1951 gift by using that menorah for the ceremony, with a grandson of Ben-Gurion and a grandson of Truman lighting the candles.^[143]

In December 2014, two Hanukkah celebrations were held at the White House. The White House commissioned a menorah made by students at the Max Rayne school in Israel and invited two of its students to join U.S. President Barack Obama and First Lady Michelle Obama as they welcomed over 500 guests to the celebration. The students’ school in Israel had been subjected to arson by extremists. President Obama said these «students teach us an important lesson for this time in our history. The light of hope must outlast the fires of hate. That’s what the Hanukkah story teaches us. It’s what our young people can teach us – that one act of faith can make a miracle, that love is stronger than hate, that peace can triumph over conflict.»^[144] Rabbi Angela Warnick Buchdahl, in leading prayers at the ceremony commented on the how special the scene was, asking the President if he believed America’s founding fathers could possibly have pictured that a female Asian-American rabbi would one day be at the White House leading Jewish prayers in front of the African-American president.^[145]

Dates[edit]

The dates of Hanukkah are determined by the Hebrew calendar. Hanukkah begins at the 25th day of Kislev and concludes on the second or third day of Tevet (Kislev can have 29 or 30 days). The Jewish day begins at sunset. Hanukkah dates for recent and upcoming:

In 2013, on 28 November, the American holiday of Thanksgiving fell during Hanukkah for only the third time since Thanksgiving was declared a national holiday by President Abraham Lincoln. The last time was 1899; and due to the Gregorian and Jewish calendars being slightly out of sync with each other, it will not happen again in the foreseeable future.^[146] This convergence prompted the creation of the neologism Thanksgivukkah.^{[147][148][149]}

Symbolic importance[edit]

Major Jewish holidays are those when all forms of work are forbidden, and that feature traditional holiday meals, kiddush, holiday candle-lighting, etc. Only biblical holidays fit these criteria, and Chanukah was instituted some two centuries after the Hebrew Bible was completed. Nevertheless, though Chanukah is of rabbinic origin, it is traditionally celebrated in a major and very public fashion. The requirement to position the menorah, or Chanukiah, at the door or window, symbolizes the desire to give the Chanukah miracle a high-profile.^[150]

Some Jewish historians suggest a different explanation for the rabbinic reluctance to laud the militarism.^{[clarification needed]} First, the rabbis wrote after Hasmonean leaders had led Judea into Rome’s grip and so may not have wanted to offer the family much praise. Second, they clearly wanted to promote a sense of dependence on God, urging Jews to look toward the divine for protection. They likely feared inciting Jews to another revolt that might end in disaster, as the Bar Kochba revolt did.^[151]

With the advent of Zionism and the state of Israel, however, these themes were reconsidered. In modern Israel, the national and military aspects of Hanukkah became, once again, more dominant.^[152][153]

While Hanukkah is a relatively minor Jewish holiday, as indicated by the lack of religious restrictions on work other than a few minutes after lighting the candles, in North America, Hanukkah in the 21st century has taken a place equal to Passover as a symbol of Jewish identity. Both the Israeli and North American versions of Hanukkah emphasize resistance, focusing on some combination of national liberation and religious freedom as the defining meaning of the holiday.^[154][7]

Some Jews in North America and Israel have taken up environmental concerns in relation to Hanukkah’s «miracle of the oil», emphasizing reflection on energy conservation and energy independence. An example of this is the Coalition on the Environment and Jewish Life’s renewable energy campaign.^{[155][156][157]}

Relationship to Christmas[edit]

In the Catholic Church, Christmastide has its own Octave, being eight days especially set aside to celebrate Christmas from December 25th to January 1st. This is seen as a Christian fulfillment of the original text’s demand for Hanukkah to be eight days, «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» (2 Macc 10:6). Advent is considered as the season of darkness preceding the season of light, Christmas, so for this reason, Christmas can be said to be the «New Hanukkah,» or its fulfillment through the Nativity of Christ. This is similar to the Easter Octave being the solemn eight days of the Passover of Exodus.^{[citation needed]}

In North America, Hanukkah became increasingly important to many Jewish individuals and families during the latter part of the 20th century, including a large number of secular Jews, who wanted to celebrate a Jewish alternative to the Christmas celebrations which frequently overlap with Hanukkah.^[158][159] Diane Ashton argues that Jewish immigrants to America raised the profile of Hanukkah as a kid-centered alternative to Christmas as early as the 1800s.^[160] This in parts mirrors the ascendancy of Christmas, which like Hanukkah increased in importance in the 1800s.^[161] During this time period, Jewish leaders (especially Reform) such as Max Lilienthal and Isaac Mayer Wise made an effort to rebrand Hanukkah and started creating Hanukkah celebration for kids at their synagogues, which included candy and singing songs.^[160][162] By the 1900s, it started to become a commercial holiday like Christmas, with Hanukkah gifts and decorations appearing in stores and Jewish Women’s magazines printing articles on holiday decorations, children’s celebrations, and gift giving.^[160] Ashton says that Jewish families did this in order to maintain a Jewish identity which is distinct from mainline Christian culture, on the other hand, the mirroring of Hanukkah and Christmas made Jewish families and kids feel that they were American.^[160] Though it was traditional for Ashkenazi Jews to give «gelt» or money to children during Hanukkah, in many families, this tradition has been supplemented with the giving of other gifts so that Jewish children can enjoy receiving gifts just like their Christmas-celebrating peers do.^[163] Children play a big role in Hanukkah, and Jewish families with children are more likely to celebrate it than childless Jewish families, and sociologists hypothesize that this is because Jewish parents do not want their kids to be alienated from their non-Jewish peers who celebrate Christmas.^[158] Recent celebrations have also seen the presence of the Hanukkah bush, which is considered a Jewish counterpart to the Christmas tree. Today, the presence of Hanukkah bushes is generally discouraged by most rabbis,^[164] but some Reform, Reconstructionist and more liberal Conservative rabbis do not object, they also do not object to the presence of Christmas trees.^{[citation needed]}

Relationship to Kwanzaa[edit]

In December 2022, New York City Mayor Eric Adams, Reverends Al Sharpton and Conrad Tillard, businessman Robert F. Smith, Rabbi Shmuley Boteach, and Elisha Wiesel joined to celebrate Hanukkah and Kwanzaa together, and combat racism and antisemitism, at Carnegie Hall.^{[165][166][167][168]}

See also[edit]

• Jewish greetings
• Jewish holidays

Footnotes[edit]

References[edit]

Further reading[edit]

• Ashton, Dianne (2013). Hanukkah in America: A History. New York: New York University Press. ISBN 978-0-8147-0739-5.

External links[edit]

• Hanukkah at About.com
• Hanukkah at the History channel
• Hanukkah at the Jewish Encyclopedia
• Hanukkah at the Jewish Agency for Israel
• Hanukkah at Chabad.org
• Hanukkah at Aish HaTorah
• Hanukkah at Curlie

Hanukkah
Dreidels, hanukkiah, and sufganiyot
Official name	Hebrew: חֲנֻכָּה or חֲנוּכָּה English translation: ‘Establishing’ or ‘Dedication’ (of the Temple in Jerusalem)
Observed by	Jews
Type	Jewish
Significance	The Maccabees successfully revolted against Antiochus IV Epiphanes. According to the Talmud, the Temple was purified and the wicks of the menorah miraculously burned for eight days, even though there was only enough sacred oil for one day’s lighting.
Celebrations	Lighting candles each night. Singing special songs, such as Ma’oz Tzur. Reciting the Hallel prayer. Eating foods fried in oil, such as latkes and sufganiyot, and dairy foods. Playing the dreidel game, and giving Hanukkah gelt
Begins	25 Kislev
Ends	2 Tevet or 3 Tevet
Date	25 Kislev, 26 Kislev, 27 Kislev, 28 Kislev, 29 Kislev, 30 Kislev, 1 Tevet, 2 Tevet, 3 Tevet
2022 date	Sunset, 18 December – nightfall, 26 December[1]
2023 date	Sunset, 7 December – nightfall, 15 December[1]
2024 date	Sunset, 25 December – nightfall, 2 January[1]
2025 date	Sunset, 14 December – nightfall, 22 December[1]
Related to	Purim, as a rabbinically decreed holiday.

Hanukkah^[a] (; Hebrew: חֲנֻכָּה‎, Modern: Ḥanukka, Tiberian: Ḥănukkā listen) is a Jewish festival commemorating the recovery of Jerusalem and subsequent rededication of the Second Temple at the beginning of the Maccabean Revolt against the Seleucid Empire in the 2nd century BCE.^[3][4]

Hanukkah is observed for eight nights and days, starting on the 25th day of Kislev according to the Hebrew calendar, which may occur at any time from late November to late December in the Gregorian calendar. The festival is observed by lighting the candles of a candelabrum with nine branches, commonly called a menorah or hanukkiah. One branch is typically placed above or below the others and its candle is used to light the other eight candles. This unique candle is called the shammash (Hebrew: שַׁמָּשׁ, «attendant»). Each night, one additional candle is lit by the shammash until all eight candles are lit together on the final night of the festival.^[5] Other Hanukkah festivities include singing Hanukkah songs, playing the game of dreidel and eating oil-based foods, such as latkes and sufganiyot, and dairy foods. Since the 1970s, the worldwide Chabad Hasidic movement has initiated public menorah lightings in open public places in many countries.^[6]

Originally instituted as a feast «in the manner of Sukkot (Booths)», it does not come with the corresponding obligations, and is therefore a relatively minor holiday in strictly religious terms. Nevertheless, Hanukkah has attained major cultural significance in North America and elsewhere, especially among secular Jews, due to often occurring around the same time as Christmas during the holiday season.^[7]

Etymology[edit]

The name «Hanukkah» derives from the Hebrew verb «חנך«, meaning «to dedicate». On Hanukkah, the Maccabean Jews regained control of Jerusalem and rededicated the Temple.^[8][9]

Many homiletical explanations have been given for the name:^[10]

• The name can be broken down into חנו כ״ה, «[they] rested [on the] twenty-fifth», referring to the fact that the Jews ceased fighting on the 25th day of Kislev, the day on which the holiday begins.^[11]
• חינוך Chinuch, from the same root, is the name for Jewish education, emphasizing ethical training and discipline.
• חנוכה (Hanukkah) is also the Hebrew acronym for ח נרות והלכה כבית הלל – «Eight candles, and the halakha is like the House of Hillel». This is a reference to the disagreement between two rabbinical schools of thought – the House of Hillel and the House of Shammai – on the proper order in which to light the Hanukkah flames. Shammai opined that eight candles should be lit on the first night, seven on the second night, and so on down to one on the last night (because the miracle was greatest on the first day). Hillel argued in favor of starting with one candle and lighting an additional one every night, up to eight on the eighth night (because the miracle grew in greatness each day). Jewish law adopted the position of Hillel.^[12]
• Psalm 30 is called שיר חנכת הבית‎, the «Song of Ḥănukkāt HaBayit«, The Song of the «Dedication» of the House», and is traditionally recited on Hanukkah. 25 (of Kislev) + 5 (Books of Torah) = 30, which is the number of the song.

Alternative spellings[edit]

In Hebrew, the word Hanukkah is written חֲנֻכָּה‎ or חֲנוּכָּה‎ (Ḥănukā). It is most commonly transliterated to English as Hanukkah or Chanukah. The spelling Hanukkah, which is based on using characters of the English alphabet as symbols to re-create the word’s correct spelling in Hebrew,^[13] is the most common^[14] and the preferred choice of Merriam–Webster,^[15] Collins English Dictionary, the Oxford Style Manual, and the style guides of The New York Times and The Guardian.^[16] The sound represented by Ch ([χ], similar to the Scottish pronunciation of loch) is not native to the English language, although it is native to the Welsh language.^[17] Furthermore, the letter ḥeth (ח), which is the first letter in the Hebrew spelling, is pronounced differently in modern Hebrew (voiceless uvular fricative) from in classical Hebrew (voiceless pharyngeal fricative [ħ]), and neither of those sounds is unambiguously representable in English spelling. However, its original sound is closer to the English H than to the Scottish Ch, and Hanukkah more accurately represents the spelling in the Hebrew alphabet.^[13] 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 gemination and uvular Ḥeth leads to the spelling Chanukah.^{[citation needed]}

Festival of Lights[edit]

In Modern Hebrew, Hanukkah may also be called the Festival of Lights (Hebrew: חַג הַאוּרִים, Ḥag HaUrim), based on a comment by Josephus in Antiquities of the Jews, καὶ ἐξ ἐκείνου μέχρι τοῦ δεῦρο τὴν ἑορτὴν ἄγομεν καλοῦντες αὐτὴν φῶτα «And from then on we celebrate this festival, and we call it Lights». The first Hebrew translation of Antiquities (1864) used (Hebrew: חַג הַמְּאֹרוֹת) «Festival of Lamps», but the translation «Festival of Lights» (Hebrew: חַג הַאוּרִים) appeared by the end of the nineteenth century.^[18]

Historical sources[edit]

Books of Maccabees[edit]

The story of Hanukkah is preserved in the books of the First and Second Maccabees, which describe in detail the rededication of the Temple in Jerusalem and the lighting of the menorah. These books, however, are not a part of the canonized Masoretic Text version of the Tanakh (Hebrew and Aramaic language Jewish Bible) used and accepted by normative Rabbinical Judaism and therefore modern Jews (as copied, edited and distributed by a group of Jews known as the Masoretes between the 7th and 10th centuries of the Common Era). However, the books of Maccabees were included among the deuterocanonical books added to the Septuagint, a Jewish scholarly Greek-language translation of the Hebrew Bible originally compiled in the mid-3rd century BCE. The Roman Catholic and Orthodox Churches consider the books of Maccabees as a canonical part of the Old Testament.^[19]

The eight-day rededication of the temple is described in 1 Maccabees,^[20] though the miracle of the oil does not appear here. A story similar in character, and older in date, is the one alluded to in 2 Maccabees^[21] according to which the relighting of the altar fire by Nehemiah was due to a miracle which occurred on the 25th 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 Maccabee.^[22] The above account in 1 Maccabees, as well as 2 Maccabees^[23] portrays the feast as a delayed observation of the eight-day Feast of Booths (Sukkot); similarly 2 Maccabees explains the length of the feast as «in the manner of the Feast of Booths».^[24]

Early rabbinic sources[edit]

Megillat Taanit (1st century) contains a list of festive days on which fasting or eulogizing is forbidden. It specifies, «On the 25th of [Kislev] is Hanukkah of eight days, and one is not to eulogize» and then references the story of the rededication of the Temple.^[25]

The Mishna (late 2nd century) mentions Hanukkah in several places,^[26] but never describes its laws in detail and never mentions any aspect of the history behind it. To explain the Mishna’s lack of a systematic discussion of Hanukkah, Rav Nissim Gaon postulated that information on the holiday was so commonplace that the Mishna felt no need to explain it.^[27] Modern scholar Reuvein Margolies suggests that as the Mishnah was redacted after the Bar Kochba revolt, its editors were reluctant to include explicit discussion of a holiday celebrating another relatively recent revolt against a foreign ruler, for fear of antagonizing the Romans.^[28]

The miracle of the one-day supply of oil miraculously lasting eight days is described in the Talmud, committed to writing about 600 years after the events described in the books of Maccabees.^[29] The Talmud says that after the forces of Antiochus IV 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, yet it burned for eight days (the time it took to have new oil pressed and made ready).^[30]

The Talmud presents three options:^[31]

1. The law requires only one light each night per household,
2. A better practice is to light one light each night for each member of the household
3. The most preferred practice is to vary the number of lights each night.

Except in times of danger, the lights were to be placed outside one’s door, on the opposite side of the mezuza, or in the window closest to the street. Rashi, in a note to Shabbat 21b, says their purpose is to publicize the miracle. The blessings for Hanukkah lights are discussed in tractate Succah, p. 46a.^[32]

Megillat Antiochus (probably composed in the 2nd century^[33]) concludes with the following words:

…After this, the sons of Israel went up to the Temple and rebuilt its gates and purified the Temple from the dead bodies and from the defilement. And they sought after pure olive oil to light the lamps therewith, but could not find any, except one bowl that was sealed with the signet ring of the High Priest from the days of Samuel the prophet and they knew that it was pure. There was in it [enough oil] to light [the lamps therewith] for one day, but the God of heaven whose name dwells there put therein his blessing and they were able to light from it eight days. Therefore, the sons of Ḥashmonai made this covenant and took upon themselves a solemn vow, they and the sons of Israel, all of them, to publish amongst the sons of Israel, [to the end] that they might observe these eight days of joy and honour, as the days of the feasts written in [the book of] the Law; [even] to light in them so as to make known to those who come after them that their God wrought for them salvation from heaven. In them, it is not permitted to mourn, neither to decree a fast [on those days], and anyone who has a vow to perform, let him perform it.^[34]

The Al HaNissim prayer is recited on Hanukkah as an addition to the Amidah prayer, which was formalized in the late 1st century.^[35] Al HaNissim describes the history of the holiday as follows:

In the days of Mattiyahu ben Yohanan, high priest, the Hasmonean and his sons, when the evil Greek kingdom stood up against Your people Israel, to cause them to forget Your Torah and abandon the ways You desire – You, in Your great mercy, stood up for them in their time of trouble; You fought their fight, You judged their judgment, You took their revenge; You delivered the mighty into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure, the evil into the hands of the righteous, the sinners into the hands of those who engaged in Your Torah; You made yourself a great and holy name in Your world, and for Your people Israel You made great redemption and salvation as this very day. And then Your sons came to the inner chamber of Your house, and cleared Your Temple, and purified Your sanctuary, and lit candles in Your holy courtyards, and established eight days of Hanukkah for thanksgiving and praise to Your holy name.

Narrative of Josephus[edit]

The Jewish historian Titus Flavius Josephus narrates in his book, Jewish Antiquities XII, how the victorious Judas Maccabeus ordered lavish yearly eight-day festivities after rededicating the Temple in Jerusalem that had been profaned by Antiochus IV Epiphanes.^[36] Josephus does not say the festival was called Hanukkah but rather the «Festival of Lights»:

Now Judas celebrated the festival of the restoration of the sacrifices of the temple for eight days, and omitted no sort of pleasures thereon; but he feasted them upon very rich and splendid sacrifices; and he honored God, and delighted them by hymns and psalms. Nay, they were so very glad at the revival of their customs, when, after a long time of intermission, they unexpectedly had regained the freedom of their worship, that they made it a law for their posterity, that they should keep a festival, on account of the restoration of their temple worship, for eight days. And from that time to this we celebrate this festival, and call it Lights. I suppose the reason was because this liberty beyond our hopes appeared to us; and that thence was the name given to that festival. Judas also rebuilt the walls round about the city, and reared towers of great height against the incursions of enemies, and set guards therein. He also fortified the city Bethsura, that it might serve as a citadel against any distresses that might come from our enemies.^[37]

Other ancient sources[edit]

In the New Testament, John 10:22–23 says, «Then came the Festival of Dedication at Jerusalem. It was winter, and Jesus was in the temple courts walking in Solomon’s Colonnade» (NIV). The Greek noun used appears in the neuter plural as «the renewals» or «the consecrations» (Greek: τὰ ἐγκαίνια; ta enkaínia).^[38] The same root appears in 2 Esdras 6:16 in the Septuagint to refer specifically to Hanukkah. This Greek word was chosen because the Hebrew word for ‘consecration’ or ‘dedication’ is Hanukkah (חנכה). The Aramaic New Testament uses the Aramaic word hawdata (a close synonym), which literally means ‘renewal’ or ‘to make new’.^[39]

Story[edit]

Background[edit]

After the death of Alexander the Great in 323 BCE, Judea became part of the Ptolemaic Kingdom of Egypt until 200 BCE, when King Antiochus III the Great of Syria defeated King Ptolemy V Epiphanes of Egypt at the Battle of Panium. Judea then became part of the Seleucid Empire of Syria.^[40] King Antiochus III the Great, wanting to conciliate his new Jewish subjects, guaranteed their right to «live according to their ancestral customs» and to continue to practice their religion in the Temple of Jerusalem.^[41] However, in 175 BCE, Antiochus IV Epiphanes, the son of Antiochus III, invaded Judea, at the request of the sons of Tobias.^[42] The Tobiads, who led the Hellenizing Jewish faction in Jerusalem, were expelled to Syria around 170 BCE when the high priest Onias and his pro-Egyptian faction wrested control from them. The exiled Tobiads lobbied Antiochus IV Epiphanes to recapture Jerusalem. As Flavius Josephus relates:

The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months.

Traditional view[edit]

When the Second Temple in Jerusalem was looted and services stopped, Judaism was outlawed. In 167 BCE, Antiochus ordered an altar to Zeus erected in the Temple. He banned brit milah (circumcision) and ordered pigs to be sacrificed at the altar of the temple.^[44]

Antiochus’s actions provoked a large-scale revolt. Mattathias (Mattityahu), a Jewish priest, and his five sons Jochanan, Simeon, Eleazar, Jonathan, and Judah led a rebellion against Antiochus. It started with Mattathias killing first a Jew who wanted to comply with Antiochus’s order to sacrifice to Zeus, and then a Greek official who was to enforce the government’s behest (1 Mac. 2, 24–25^[45]). Judah became known as Yehuda HaMakabi («Judah the Hammer»). By 166 BCE, Mattathias had died, and Judah took his place as leader. By 164 BCE, the Jewish revolt against the Seleucid monarchy was successful. The Temple was liberated and rededicated. The festival of Hanukkah was instituted to celebrate this event.^[46] 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.^[22] According to the Talmud,

«For when the Greeks entered the Sanctuary, they defiled all the oils therein, and when the Hasmonean dynasty prevailed against and defeated them, they made search and found only one cruse of oil which lay with the seal of the kohen gadol (high priest), but which contained sufficient [oil] for one day’s lighting only; yet a miracle was wrought therein, and they lit [the lamp] therewith for eight days. The following year these [days] were appointed a Festival with [the recital of] Hallel and thanksgiving.»

—Shabbat 21b

Tertiary sources in the Jewish tradition make reference to this account.^[47]

The 12th century scholar Maimonides, known for correcting certain of Aristotle’s errors by reference to the Hebrew bible, and subsequently introducing Aristotelianism to both the Jewish world and to the Christian scholastics, described Hanukkah thus in the Mishneh Torah, his authoritative 14 volume compendium on Jewish law:

When, on the twenty-fifth of Kislev, the Jews had emerged victorious over their foes and destroyed them, they re-entered the Temple where they found only one jar of pure oil, enough to be lit for only a single day; yet they used it for lighting the required set of lamps for eight days, until they managed to press olives and produce pure oil. Because of this, the sages of that generation ruled that the eight days beginning with the twenty-fifth of Kislev should be observed as days of rejoicing and praising the Lord. Lamps are lit in the evening over the doors of the homes, on each of the eight nights, so as to display the miracle. These days are called Hanukkah, when it is forbidden to lament or to fast, just as it is on the days of Purim. Lighting the lamps during the eight days of Hanukkah is a religious duty imposed by the sages.^[48]

Academic sources[edit]

Some modern scholars, following the account in 2 Maccabees, observe that the king was intervening in an internal civil war between the Maccabean Jews and the Hellenized Jews in Jerusalem.^{[49][50][51][52]} These competed violently over who would be the High Priest, with traditionalists with Hebrew/Aramaic names like Onias contesting with Hellenizing High Priests with Greek names like Jason and Menelaus.^[53] In particular, Jason’s Hellenistic reforms would prove to be a decisive factor leading to eventual conflict within the ranks of Judaism.^[54] Other authors point to possible socioeconomic reasons in addition to the religious reasons behind the civil war.^[55]

What began in many respects as a civil war escalated when the Hellenistic kingdom of Syria sided with the Hellenizing Jews in their conflict with the traditionalists.^[56] 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 a traditional religion.^[57]

The miracle of the oil is widely regarded as a legend and its authenticity has been questioned since the Middle Ages.^[58] However, given the famous question Rabbi Yosef Karo posed concerning why Hanukkah is celebrated for eight days when the miracle was only for seven days (since there was enough oil for one day),^[59] it was clear that he believed it was a historical event. This belief has been adopted by most of Orthodox Judaism, in as much as Rabbi Karo’s Shulchan Aruch is a main Code of Jewish Law. The menorah first began to be used as a symbol of Judaism in the Hasmonean period – appearing on coins issued by Hasmonean king Mattathias Antigonus between 40 and 37 BCE – indicating that the tradition of an oil miracle was known then.^[60]

Timeline[edit]

• 198 BCE: Armies of the Seleucid King Antiochus III (Antiochus the Great) oust Ptolemy V from Judea and Samaria.^[40]
• 175 BCE: Antiochus IV (Epiphanes) ascends the Seleucid throne.^[61]
• 168 BCE: Under the reign of Antiochus IV, the second Temple is looted, Jews are massacred, and Judaism is outlawed.^[62]
• 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 Maccabee («Judah the Hammer»).
• 166 BCE: Mattathias dies, and Judah takes his place as leader. The Hasmonean Jewish Kingdom begins; It lasts until 63 BCE.
• 164 BCE: The Jewish revolt against the Seleucid monarchy is successful in recapturing the Temple, which is liberated and rededicated (Hanukkah).
• 142 BCE: Re-establishment of the Second Jewish Commonwealth. The Seleucids recognize Jewish autonomy. The Seleucid kings have a formal overlordship, which the Hasmoneans acknowledge. This inaugurates a period of population growth and religious, cultural and social development. This includes the conquest of the areas now covered by Transjordan, Samaria, Galilee, and Idumea (also known as Edom), and the forced conversion of Idumeans to the Jewish religion, including circumcision.^[63]
• 139 BCE: The Roman Senate recognizes Jewish autonomy.^[64]
• 134 BCE: Antiochus VII Sidetes besieges Jerusalem. The Jews under John Hyrcanus become Seleucid vassals but retain religious autonomy.^[65]
• 129 BCE: Antiochus VII dies.^[66] The Hasmonean Jewish Kingdom throws off Syrian rule completely.
• 96 BCE: Beginning of an eight-year civil war between Sadducee king Alexander Yanai and the Pharisees.^[67]
• 85–82 BCE: Consolidation of the Kingdom in territory east of the Jordan River.^[68]
• 63 BCE: The Hasmonean Jewish Kingdom comes to an end because of a 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 in the Roman Siege of Jerusalem. The Priests of the Temple are struck down at the Altar. Rome annexes Judea.^[69]

Battles of the Maccabean Revolt[edit]

Selected battles between the Maccabees and the Seleucid Syrian-Greeks:

• Battle with Apollonius and Battle with Seron: Judas Maccabeus defeats two smaller Seleucid detachments.
• Battle of Emmaus: Judas Maccabeus performs a daring night march to make a surprise attack on the Seleucid camp while the Seleucid forces are split.
• Battle of Beth Zur: Judas Maccabeus defeats the army of Lysias, and captures Jerusalem soon after. Lysias relents and repeals Antiochus IV’s anti-Jewish decrees.
• Battle of Beth Zechariah: The Seleucids defeat the Maccabees. Eleazar Avaran, another of Mattathias’s sons, is killed in battle by a war elephant.
• Battle of Adasa: Judas defeats the forces of Nicanor after killing him early in the battle.
• Battle of Elasa: Judas dies in battle against the army of Bacchides. He is succeeded by his brother Jonathan Apphus, and eventually their other brother Simon Thassi, as leader of the rebellion. The Seleucids re-establish control of the cities for 8 years, but eventually make deals with the Maccabees and appoint their leaders as official Seleucid governors and generals in a vassal-like status before eventual independence.

Characters and heroes[edit]

• Matityahu the Priest, also referred to as Mattathias and Mattathias ben Johanan. Matityahu was a Jewish priest who, together with his five sons, played a central role in the story of Hanukkah.^[70]
• Judah the Maccabee, also referred to as Judas Maccabeus and Y’hudhah HaMakabi. Judah was the eldest son of Matityahu and is acclaimed as one of the greatest warriors in Jewish history alongside Joshua, Gideon, and David.^[71]
• Eleazar the Maccabee, also referred to as Eleazar Avaran, Eleazar Maccabeus and Eleazar Hachorani/Choran.
• Simon the Maccabee, also referred to as Simon Maccabeus and Simon Thassi.
• Johanan the Maccabee, also referred to as Johanan Maccabeus and John Gaddi.
• Jonathan the Maccabee, also referred to as Jonathan Apphus.
• Antiochus IV Epiphanes. Seleucid king controlling the region during this period.
• Judith. Acclaimed for her heroism in the assassination of Holofernes.^[72][73]
• Hannah and her seven sons. Arrested, tortured and killed one by one, by Antiochus IV Epiphanes for refusing to bow to an idol.^[74]

Rituals[edit]

Hanukkah is celebrated with a series of rituals that are performed every day throughout the eight-day holiday, some are family-based and others communal. There are special additions to the daily prayer service, and a section is added to the blessing after meals.^[75]

Hanukkah is not a «Sabbath-like» holiday, and there is no obligation to refrain from activities that are forbidden on the Sabbath, as specified in the Shulkhan Arukh.^[76][77] Adherents 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 from the second day for the whole week of Hanukkah.^[78][79] Many families exchange gifts each night, such as books or games, and «Hanukkah Gelt» is often given to children. Fried foods (such as latkes (potato pancakes), jelly doughnuts (sufganiyot), and Sephardic bimuelos) are eaten to commemorate the importance of oil during the celebration of Hanukkah. Some also have a custom of eating dairy products to remember Judith and how she overcame Holofernes by feeding him cheese, which made him thirsty, and giving him wine to drink. When Holofernes became very drunk, Judith cut off his head.^[80]

Kindling the Hanukkah lights[edit]

Each night throughout the eight-day holiday, a candle or oil-based light is lit. As a universally practiced «beautification» (hiddur mitzvah) of the mitzvah, the number of lights lit is increased by one each night.^[81] An extra light called a shammash, meaning «attendant» or «sexton,»^[82] is also lit each night, and is given a distinct location, usually higher, lower, or to the side of the others.^[77]

Among Ashkenazim the tendency is for every male member of the household (and in many families, girls as well) to light a full set of lights each night,^[83][84] while among Sephardim the prevalent custom is to have one set of lights for the entire household.^[85]

The purpose of the shammash is to adhere to the prohibition, specified in the Talmud,^[86] against using the Hanukkah lights for anything other than publicizing and meditating on the Hanukkah miracle. This differs from Sabbath candles which are meant to be used for illumination and lighting. Hence, if one were to need extra illumination on Hanukkah, the shammash candle would be available, and one would avoid using the prohibited lights. Some, especially Ashkenazim, light the shammash candle first and then use it to light the others.^[87] So altogether, including the shammash, 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 (36, excluding the shammash). It is Sephardic custom not to light the shammash first and use it to light the rest. Instead, the shammash candle is the last to be lit, and a different candle or a match is used to light all the candles. Some Hasidic Jews follow this Sephardic custom as well.^[88]

The lights can be candles or oil lamps.^[87] Electric lights are sometimes used and are acceptable in places where open flame is not permitted, such as a hospital room, or for the very elderly and infirm; however, those who permit reciting a blessing over electric lamps only allow it if it is incandescent and battery operated (an incandescent flashlight would be acceptable for this purpose), while a blessing may not be recited over a plug-in menorah or lamp. Most Jewish homes have a special candelabrum referred to as either a Chanukiah (the modern Israeli term) or a menorah (the traditional name, simply Hebrew for ‘lamp’). Many families use an oil lamp (traditionally filled with olive oil) for Hanukkah. Like the candle Chanukiah, it has eight wicks to light plus the additional shammash light.^[89]

In the United States, Hanukkah became a more visible festival in the public sphere from the 1970s when Rabbi Menachem M. Schneerson called for public awareness and observance of the festival and encouraged the lighting of public menorahs.^{[90][91][92][93]} Diane Ashton attributed the increased visibility and reinvention of Hanukkah by some of the American Jewish community as a way to adapt to American life, re-inventing the festival in «the language of individualism and personal conscience derived from both Protestantism and the Enlightenment».^[94]

The reason for the Hanukkah lights is not for the «lighting of the house within», but rather for the «illumination of the house without,» so that passersby should see it and be reminded of the holiday’s miracle (i.e. that the sole cruse of pure oil found which held enough oil to burn for one night actually burned for eight nights). Accordingly, lamps are set up at a prominent window or near the door leading to the street. It is customary amongst some Ashkenazi Jews to have a separate menorah for each family member (customs vary), whereas most Sephardi Jews light one for the whole household. Only when there was danger of antisemitic persecution were lamps supposed to be hidden from public view, as was the case in Persia under the rule of the Zoroastrians,^[22] or in parts of Europe before and during World War II. However, most Hasidic groups light lamps near an inside doorway, not necessarily in public view. According to this tradition, the lamps are placed on the opposite side from the mezuzah, so people passing through the door are surrounded by the holiness of mitzvot (the commandments).^[95]

Generally, women are exempt in Jewish law from time-bound positive commandments, although the Talmud requires that women engage in the mitzvah of lighting Hanukkah candles «for they too were involved in the miracle.»^[96][97]

Candle-lighting time[edit]

Hanukkah lights should usually burn for at least half an hour after it gets dark.^[98] Many light at sundown and those who do so should be careful to have enough oil or wax to last until half an hour after dark. Most Hasidim and many other communities light later, generally around nightfall.^[99] Many Hasidic Rebbes light much later to fulfill the obligation of publicizing the miracle by the presence of their Hasidim when they kindle the lights.^[100]

Inexpensive small wax candles sold for Hanukkah burn for approximately half an hour so should be lit no earlier than nightfall.^[98] Friday night presents a problem, however. Since candles may not be lit on Shabbat itself, the candles must be lit before sunset.^[98] However, they must remain lit through the lighting of the Shabbat candles. Therefore, the Hanukkah menorah is lit first with larger candles than usual,^[98] followed by the Shabbat candles. At the end of the Shabbat, there are those who light the Hanukkah lights before Havdalah and those who make Havdalah before the lighting Hanukkah lights.^[101]

If for whatever reason one didn’t light at sunset or nightfall, the lights should be kindled later, as long as there are people in the streets.^[98] Later than that, the lights should still be kindled, but the blessings should be recited only if there is at least somebody else awake in the house and present at the lighting of the Hannukah lights.^[102]

Blessings over the candles[edit]

Typically two blessings (brachot; singular: brachah) are recited during this eight-day festival when lighting the candles. On the first night only, the shehecheyanu blessing is added, making a total of three blessings.^[103]

The first blessing is recited before the candles are lit, and while most recite the other blessing(s) beforehand as well, some have the custom to recite them after. On the first night of Hanukkah one light (candle or oil) is lit on the right side of the menorah, on the following night a second light is placed to the left of the first but it is lit first, and so on, proceeding from placing candles right to left but lighting them from left to right over the eight nights.^[104]

Blessing for lighting the candles[edit]

בָּרוּךְ אַתָּה ה’, אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ לְהַדְלִיק נֵר חֲנֻכָּה.^[105]

Transliteration: Barukh ata Adonai Eloheinu, melekh ha’olam, asher kid’shanu b’mitzvotav v’tzivanu l’hadlik ner Hanukkah.

Translation: «Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us to kindle the Hanukkah light[s].»

Blessing for the miracles of Hanukkah[edit]

בָּרוּךְ אַתָּה ה’ אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁעָשָׂה נִסִּים לַאֲבוֹתֵֽינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה.^[105]

Transliteration: Barukh ata Adonai Eloheinu, melekh ha’olam, she’asa nisim la’avoteinu ba’yamim ha’heim ba’z’man ha’ze.

Translation: «Blessed are You, LORD our God, King of the universe, Who performed miracles for our ancestors in those days at this time…»

Hanerot Halalu[edit]

After the lights are kindled the hymn Hanerot Halalu is recited. There are several different versions; the version presented here is recited in many Ashkenazic communities:^[106]

Ashkenazi version:

Hebrew	Transliteration	English
הַנֵּרוֹת הַלָּלוּ שֶׁאָנוּ מַדְלִיקִין, עַל הַנִּסִּים וְעַל הַנִּפְלָאוֹת וְעַל הַתְּשׁוּעוֹת וְעַל הַמִּלְחָמוֹת, שֶׁעָשִׂיתָ לַאֲבוֹתֵינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה, עַל יְדֵי כֹּהֲנֶיךָ הַקְּדוֹשִׁים. וְכָל שְׁמוֹנַת יְמֵי הַחֲנֻכָּה הַנֵּרוֹת הַלָּלוּ קֹדֶשׁ הֵם וְאֵין לָנוּ רְשׁוּת לְהִשְׁתַּמֵּשׁ בָּהֶם, אֶלָּא לִרְאוֹתָם בִּלְבָד, כְּדֵי לְהוֹדוֹת וּלְהַלֵּל לְשִׁמְךָ הַגָּדוֹל עַל נִסֶּיךָ וְעַל נִפְלְאוֹתֶיךָ וְעַל יְשׁוּעָתֶךָ.	Hanneirot hallalu anu 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 kindle 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 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[edit]

In the Ashkenazi tradition, each night after the lighting of the candles, the hymn Ma’oz Tzur is sung. 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, praising God for survival despite these tragedies (the exodus from Egypt, the Babylonian captivity, the miracle of the holiday of Purim, the Hasmonean victory) and expressing a longing for the days when Judea will finally triumph over Rome.^[107]

The song was composed in the thirteenth century by a poet only known through the acrostic found in the first letters of the original five stanzas of the song: Mordechai. The familiar tune is most probably a derivation of a German Protestant church hymn or a popular folk song.^[108]

Other customs[edit]

After lighting the candles and Ma’oz Tzur, singing other Hanukkah songs is customary in many Jewish homes. Some Hasidic and Sephardi Jews recite Psalms, such as Psalm 30, Psalm 67, and Psalm 91. In North America and in Israel it is common to exchange presents or give children presents at this time. In addition, many families encourage their children to give tzedakah (charity) in lieu of presents for themselves.^[109][110]

Special additions to daily prayers[edit]

An addition is made to the «hoda’ah» (thanksgiving) benediction in the Amidah (thrice-daily prayers), called Al HaNissim («On/about the Miracles»).^[112] This addition refers to the victory achieved over the Syrians by the Hasmonean Mattathias and his sons.^{[113][114][22]}

The same prayer is added to the grace after meals. In addition, the Hallel (praise) Psalms^[115] are sung during each morning service and the Tachanun penitential prayers are omitted.^[113][116]

The Torah is read every day in the shacharit morning services in synagogue, on 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 – Zechariah 4:7. When there is a second Sabbath on Hanukkah, the Haftarah reading is from 1 Kings 7:40–50.

The Hanukkah menorah is also kindled daily in the synagogue, at night with the blessings and in the morning without the blessings.^[117]

The menorah is not lit during Shabbat, but rather prior to the beginning of Shabbat as described above 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.^[118]

Zot Hanukkah[edit]

The last day of Hanukkah is known by some as Zot Hanukkah and by others as Chanukat HaMizbeach, from the verse read on this day in the synagogue Numbers 7:84, Zot Hanukkat Hamizbe’ach: «This was the dedication of the altar». According to the teachings of Kabbalah and Hasidism, this day is the final «seal» of the High Holiday season of Yom Kippur and is considered a time to repent out of love for God. In this spirit, many Hasidic Jews wish each other Gmar chatimah tovah («may you be sealed totally for good»), a traditional greeting for the Yom Kippur season. It is taught in Hasidic and Kabbalistic literature that this day is particularly auspicious for the fulfillment of prayers.^[119]

Other related laws and customs[edit]

It is customary for women not to work for at least the first half-hour of the candles’ burning, and some have the custom not to work for the entire time of burning. It is also forbidden to fast or to eulogize during Hanukkah.^[77]

Hanukkah as the end of the High Holy Days[edit]

Some Hasidic scholars teach that the Hanukkah is in fact the final conclusion of God’s judgement extending High Holy Days of Rosh Hashana when humanity is judged and Yom Kippur when the judgment is sealed:^[120]

Hassidic masters quote from Kabbalistic sources that the God’s mercy extends even further, giving the Children of Israel till the final day of Chanukah (known as «Zot Chanukah» based on words which appear in the Torah reading of that day), to return to Him and receive a favorable judgment. They see several hints to this in different verses. One is Isaiah 27:9: «Through this (zot) will Jacob’s sin be forgiven» – i.e., on account of the holiness of Zot Chanukah.^[121]

Customs[edit]

Music[edit]

A large number of songs have been written on Hanukkah themes, perhaps more so than for any other Jewish holiday. Some of the best known are «Ma’oz Tzur» (Rock of Ages), «Latke’le Latke’le» (Yiddish song about cooking Latkes), «Hanukkiah Li Yesh» («I Have a Hanukkah Menorah»), «Ocho Kandelikas» («Eight Little Candles»), «Kad Katan» («A Small Jug»), «S’vivon Sov Sov Sov» («Dreidel, Spin and Spin»), «Haneirot Halolu» («These Candles which we light»), «Mi Yimalel» («Who can Retell») and «Ner Li, Ner Li» («I have a Candle»). Among the most well known songs in English-speaking countries are «Dreidel, Dreidel, Dreidel»^[122] and «Oh Chanukah».^[123]

Among the Rebbes of the Nadvorna Hasidic dynasty, it is customary for the Rebbes to play violin after the menorah is lit.^[124]

Penina Moise’s Hannukah Hymn published in the 1842 Hymns Written for the Use of Hebrew Congregations was instrumental in the beginning of Americanization of Hanukkah.^{[94][125][126]}

Foods[edit]

There is a custom of eating foods fried or baked in oil (preferably olive oil) to commemorate the miracle of a small flask of oil keeping the Second Temple’s Menorah alight for eight days.^[127] Traditional foods include potato pancakes, known as latkes in Yiddish, especially among Ashkenazi families. Sephardi, Polish, and Israeli families eat jam-filled doughnuts (Yiddish: פּאָנטשקעס pontshkes), bimuelos (fritters) and sufganiyot which are deep-fried in oil. Italkim and Hungarian Jews traditionally eat cheese pancakes known as «cassola» or «cheese latkes».^[128]

Latkes are not popular in Israel, having been largely replaced by sufganiyot due to local economic factors, convenience and the influence of trade unions.^[129] Bakeries in Israel have popularized many new types of fillings for sufganiyot besides the traditional strawberry jelly filling, including chocolate cream, vanilla cream, caramel, cappuccino and others.^[130] In recent years, downsized, «mini» sufganiyot containing half the calories of the regular, 400-to-600-calorie version, have become popular.^[131]

Rabbinic literature also records a tradition of eating cheese and other dairy products during Hanukkah.^[132] This custom, as mentioned above, commemorates the heroism of Judith during the Babylonian captivity of the Jews and reminds us that women also played an important role in the events of Hanukkah.^[133] The deuterocanonical book of Judith (Yehudit or Yehudis in Hebrew), which is not part of the Tanakh, records that Holofernes, an Assyrian general, had surrounded the village of Bethulia as part of his campaign to conquer Judea. After intense fighting, the water supply of the Jews was cut off and the situation became desperate. Judith, a pious widow, told the city leaders that she had a plan to save the city. Judith went to the Assyrian camps and pretended to surrender. She met Holofernes, who was smitten by her beauty. She went back to his tent with him, where she plied him with cheese and wine. When he fell into a drunken sleep, Judith beheaded him and escaped from the camp, taking the severed head with her (the beheading of Holofernes by Judith has historically been a popular theme in art). When Holofernes’ soldiers found his corpse, they were overcome with fear; the Jews, on the other hand, were emboldened and launched a successful counterattack. The town was saved, and the Assyrians defeated.^[134]

Roast goose has historically been a traditional Hanukkah food among Eastern European and American Jews, although the custom has declined in recent decades.^[135]

Indian Jews traditionally consume gulab jamun, fried dough balls soaked in a sweet syrup, similar to teiglach or bimuelos, as part of their Hanukkah celebrations. Italian Jews eat fried chicken, cassola (a ricotta cheese latke almost similar to a cheesecake), and fritelle de riso par Hanukkah (a fried sweet rice pancake). Romanian Jews eat pasta latkes as a traditional Hanukkah dish, and Syrian Jews consume Kibbet Yatkeen, a dish made with pumpkin and bulgur wheat similar to latkes, as well as their own version of keftes de prasa spiced with allspice and cinnamon.^[136]

Dreidel[edit]

After lighting the candles, it is customary to play (or spin) the dreidel. The dreidel, or sevivon in Hebrew, is a four-sided spinning top that children play with during Hanukkah. Each side is imprinted with a Hebrew letter which is an abbreviation for the Hebrew words נס גדול היה שם (Nes Gadol Haya Sham, «A great miracle happened there»), referring to the miracle of the oil that took place in the Beit Hamikdash. The fourth side of some dreidels sold in Israel are inscribed with the letter פ (Pe), rendering the acronym נס גדול היה פה (Nes Gadol Haya Po, «A great miracle happened here»), referring to the fact that the miracle occurred in the land of Israel, although this is a relatively recent^[when?] innovation. Stores in Haredi neighborhoods sell the traditional Shin dreidels as well, because they understand «there» to refer to the Temple and not the entire Land of Israel, and because the Hasidic Masters ascribe significance to the traditional letters.^[137][138]

Hanukkah gelt[edit]

Chanukkah gelt (Yiddish for «Chanukkah money»), known in Israel by the Hebrew translation Hebrew: דְּמֵי חֲנֻכָּה, romanized: dmei Hanukkah, is often distributed to children during the festival of Hanukkah. The giving of Hanukkah gelt also adds to the holiday excitement. The amount is usually in small coins, although grandparents or relatives may give larger sums. The tradition of giving Chanukah gelt dates back to a long-standing East European custom of children presenting their teachers with a small sum of money at this time of year as a token of gratitude. One minhag favors the fifth night of Hanukkah for giving Hanukkah gelt.^[139] Unlike the other nights of Hanukkah, the fifth does not ever fall on the Shabbat, hence never conflicting with the Halachic injunction against handling money on the Shabbat.^[140]

Hanukkah in the White House[edit]

The United States has a history of recognizing and celebrating Hanukkah in a number of ways. The earliest Hanukkah link with the White House occurred in 1951 when Israeli Prime Minister David Ben-Gurion presented United States President Harry Truman with a Hanukkah Menorah. In 1979 president Jimmy Carter took part in the first public Hanukkah candle-lighting ceremony of the National Menorah held across the White House lawn. In 1989, President George H. W. Bush displayed a menorah in the White House. In 1993, President Bill Clinton invited a group of schoolchildren to the Oval Office for a small ceremony.^[91]

The United States Postal Service has released several Hanukkah-themed postage stamps. In 1996, the United States Postal Service (USPS) issued a 32 cent Hanukkah stamp as a joint issue with Israel.^[141] In 2004, after eight years of reissuing the menorah design, the USPS issued a dreidel design for the Hanukkah stamp. The dreidel design was used through 2008. In 2009 a Hanukkah stamp was issued with a design featured a photograph of a menorah with nine lit candles.^[142] In 2008, President George W. Bush held an official Hanukkah reception in the White House where he linked the occasion to the 1951 gift by using that menorah for the ceremony, with a grandson of Ben-Gurion and a grandson of Truman lighting the candles.^[143]

In December 2014, two Hanukkah celebrations were held at the White House. The White House commissioned a menorah made by students at the Max Rayne school in Israel and invited two of its students to join U.S. President Barack Obama and First Lady Michelle Obama as they welcomed over 500 guests to the celebration. The students’ school in Israel had been subjected to arson by extremists. President Obama said these «students teach us an important lesson for this time in our history. The light of hope must outlast the fires of hate. That’s what the Hanukkah story teaches us. It’s what our young people can teach us – that one act of faith can make a miracle, that love is stronger than hate, that peace can triumph over conflict.»^[144] Rabbi Angela Warnick Buchdahl, in leading prayers at the ceremony commented on the how special the scene was, asking the President if he believed America’s founding fathers could possibly have pictured that a female Asian-American rabbi would one day be at the White House leading Jewish prayers in front of the African-American president.^[145]

Dates[edit]

The dates of Hanukkah are determined by the Hebrew calendar. Hanukkah begins at the 25th day of Kislev and concludes on the second or third day of Tevet (Kislev can have 29 or 30 days). The Jewish day begins at sunset. Hanukkah dates for recent and upcoming:

In 2013, on 28 November, the American holiday of Thanksgiving fell during Hanukkah for only the third time since Thanksgiving was declared a national holiday by President Abraham Lincoln. The last time was 1899; and due to the Gregorian and Jewish calendars being slightly out of sync with each other, it will not happen again in the foreseeable future.^[146] This convergence prompted the creation of the neologism Thanksgivukkah.^{[147][148][149]}

Symbolic importance[edit]

Major Jewish holidays are those when all forms of work are forbidden, and that feature traditional holiday meals, kiddush, holiday candle-lighting, etc. Only biblical holidays fit these criteria, and Chanukah was instituted some two centuries after the Hebrew Bible was completed. Nevertheless, though Chanukah is of rabbinic origin, it is traditionally celebrated in a major and very public fashion. The requirement to position the menorah, or Chanukiah, at the door or window, symbolizes the desire to give the Chanukah miracle a high-profile.^[150]

Some Jewish historians suggest a different explanation for the rabbinic reluctance to laud the militarism.^{[clarification needed]} First, the rabbis wrote after Hasmonean leaders had led Judea into Rome’s grip and so may not have wanted to offer the family much praise. Second, they clearly wanted to promote a sense of dependence on God, urging Jews to look toward the divine for protection. They likely feared inciting Jews to another revolt that might end in disaster, as the Bar Kochba revolt did.^[151]

With the advent of Zionism and the state of Israel, however, these themes were reconsidered. In modern Israel, the national and military aspects of Hanukkah became, once again, more dominant.^[152][153]

While Hanukkah is a relatively minor Jewish holiday, as indicated by the lack of religious restrictions on work other than a few minutes after lighting the candles, in North America, Hanukkah in the 21st century has taken a place equal to Passover as a symbol of Jewish identity. Both the Israeli and North American versions of Hanukkah emphasize resistance, focusing on some combination of national liberation and religious freedom as the defining meaning of the holiday.^[154][7]

Some Jews in North America and Israel have taken up environmental concerns in relation to Hanukkah’s «miracle of the oil», emphasizing reflection on energy conservation and energy independence. An example of this is the Coalition on the Environment and Jewish Life’s renewable energy campaign.^{[155][156][157]}

Relationship to Christmas[edit]

In the Catholic Church, Christmastide has its own Octave, being eight days especially set aside to celebrate Christmas from December 25th to January 1st. This is seen as a Christian fulfillment of the original text’s demand for Hanukkah to be eight days, «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» (2 Macc 10:6). Advent is considered as the season of darkness preceding the season of light, Christmas, so for this reason, Christmas can be said to be the «New Hanukkah,» or its fulfillment through the Nativity of Christ. This is similar to the Easter Octave being the solemn eight days of the Passover of Exodus.^{[citation needed]}

In North America, Hanukkah became increasingly important to many Jewish individuals and families during the latter part of the 20th century, including a large number of secular Jews, who wanted to celebrate a Jewish alternative to the Christmas celebrations which frequently overlap with Hanukkah.^[158][159] Diane Ashton argues that Jewish immigrants to America raised the profile of Hanukkah as a kid-centered alternative to Christmas as early as the 1800s.^[160] This in parts mirrors the ascendancy of Christmas, which like Hanukkah increased in importance in the 1800s.^[161] During this time period, Jewish leaders (especially Reform) such as Max Lilienthal and Isaac Mayer Wise made an effort to rebrand Hanukkah and started creating Hanukkah celebration for kids at their synagogues, which included candy and singing songs.^[160][162] By the 1900s, it started to become a commercial holiday like Christmas, with Hanukkah gifts and decorations appearing in stores and Jewish Women’s magazines printing articles on holiday decorations, children’s celebrations, and gift giving.^[160] Ashton says that Jewish families did this in order to maintain a Jewish identity which is distinct from mainline Christian culture, on the other hand, the mirroring of Hanukkah and Christmas made Jewish families and kids feel that they were American.^[160] Though it was traditional for Ashkenazi Jews to give «gelt» or money to children during Hanukkah, in many families, this tradition has been supplemented with the giving of other gifts so that Jewish children can enjoy receiving gifts just like their Christmas-celebrating peers do.^[163] Children play a big role in Hanukkah, and Jewish families with children are more likely to celebrate it than childless Jewish families, and sociologists hypothesize that this is because Jewish parents do not want their kids to be alienated from their non-Jewish peers who celebrate Christmas.^[158] Recent celebrations have also seen the presence of the Hanukkah bush, which is considered a Jewish counterpart to the Christmas tree. Today, the presence of Hanukkah bushes is generally discouraged by most rabbis,^[164] but some Reform, Reconstructionist and more liberal Conservative rabbis do not object, they also do not object to the presence of Christmas trees.^{[citation needed]}

Relationship to Kwanzaa[edit]

In December 2022, New York City Mayor Eric Adams, Reverends Al Sharpton and Conrad Tillard, businessman Robert F. Smith, Rabbi Shmuley Boteach, and Elisha Wiesel joined to celebrate Hanukkah and Kwanzaa together, and combat racism and antisemitism, at Carnegie Hall.^{[165][166][167][168]}

See also[edit]

• Jewish greetings
• Jewish holidays

Footnotes[edit]

References[edit]

Further reading[edit]

• Ashton, Dianne (2013). Hanukkah in America: A History. New York: New York University Press. ISBN 978-0-8147-0739-5.

External links[edit]

• Hanukkah at About.com
• Hanukkah at the History channel
• Hanukkah at the Jewish Encyclopedia
• Hanukkah at the Jewish Agency for Israel
• Hanukkah at Chabad.org
• Hanukkah at Aish HaTorah
• Hanukkah at Curlie

Ханука, или Праздник Обновления, — это больше, чем просто еврейская альтернатива Рождеству для дарения подарков. Ханука — это радостный праздник, посвящённый победе, которую Бог дал нашему народу 25 Кислева (ноябрь/декабрь) 165 года до н.э., благодаря героическим, помазанным Богом усилиям верной семьи Маккавеев.

Ханукальное торжество

Среди торжеств и символов, которые ассоциируются с Ханукой, одно из самых известных — это детская игра под названием дрейдл. Дрейдл — это четырехгранный волчок с еврейскими буквами на каждой стороне. Эти четыре буквы: нун, гимель, хей, шин, они являются аббревиатурой фразы “Великое чудо произошло там”, В Израиле дрейдл немного отличается. Последняя буква изменяется на пей, что значит: “Великое чудо произошло здесь!” Играя в эту игру, дети крутят волчок, вспоминая историческое событие, во время которого наш народ был спасён от уничтожения.

В течение восьми дней Хануки также зажигается менора. Ханукальная менора называется ханукия, и в ней девять подсвечников вместо семи. Восемь свечей символизируют каждый из вечеров Хануки, а девятая свеча называется шамаш, что с иврита переводится как слуга.

Шамаш, или свечка-служка, зажигается первой, и потом используется для того, чтобы зажечь остальные свечи, число которых увеличивается каждый день. Еда, которую обычно едят на Хануку, — это латкес (картофельные деруны, жаренные на масле, моё любимое блюдо) и суфганийот — пончики с повидлом (любимое лакомство моей жены Мириам). Хотя Ханука считается просто еврейским праздником, она содержит в себе глубокие библейские истины для всех, и над ними стоит серьёзно задуматься.

Небольшой урок истории

Ханука была установлена в память об очищении и перепосвящении Иерусалимского Храма. Это очищение было необходимо из-за его осквернения тремя годами ранее. Антиох Эпифан, сирийский царь, захватил Иерусалим, разграбил храмовую сокровищницу и добавил к этому ещё и оскорбление, принеся на алтаре Храма свинью в жертву Зевсу.

Его попытка эллинизировать Иудею привела к тому, что известно под названием восстание Маккавеев. Во главе с Иудой Маккавеем израильтяне дали отпор и сражались против оккупационной сирийской армии. Через три года они поразили сирийцев и освободили свой еврейский народ.

Легенда о масле

Многие считают, что Ханука празднуется восемь дней из-за легенды о масле в Храме. Согласно этой традиции, когда Маккавеи отвоевали Храм и перепосвятили его, они попробовали зажечь храмовую менору. Эта менора, которая должна гореть непрерывно, символизировала вечный Божий свет. Но, увы, масла было достаточно лишь на один день. Согласно легенде, после переосвящения Храма, масла чудесным образом хватило не на один день, а на восемь.

На самом деле, легенда о масле не является исторически достоверной, она развивается во время римской оккупации (примерно 1-й век до н.э. — 1-й век н.э.), значительно позже событий праздника. Почему? Вероятно, легенда о масле становится популярной во избежание упоминания “военных аспектов” праздника. В конце концов, празднование победы над своими угнетателями было бы воспринято как “политически некорректное” римской армией и с большой вероятностью принесло бы израильтянам в те дни ещё больше проблем.

Восемь дней Хануки

На самом деле Ханука празднуется восемь дней из-за того, что, когда Храм был вновь посвящён для священного поклонения, уже прошёл великий праздник Суккот.

“В тот самый день, в какой осквернен был храм иноплеменниками, совершилось и очищение храма, в двадцать пятый день того же месяца Хаслева. И провели они в весельи восемь дней по подобию праздника кущей, воспоминая, как незадолго пред тем временем они проводили праздник кущей, подобно зверям, в горах и пещерах.” (2 Мак. 10:5-6)

Таким образом, армия победителей рассматривала Хануку как “второй Суккот”.

Мессия праздновал Хануку!

Вас может удивить, что единственное место в Библии, где конкретно упоминается праздник Хануки, находится в Новом Завете:

“Настал же тогда в Иерусалиме праздник обновления, и была зима. И ходил Иисус в храме, в притворе Соломоновом.” (Ин. 10:22-23)

Мессия идентифицировал Себя с Ханукой, потому что этот праздник изображает суть Его дел и желаний. Поскольку осквернённый Храм был непригоден для святого служения или поклонения, это также символизирует и нас. Бог создал нас по Своему образу, чтобы мы имели общение с Ним и представляли Его в мире. Фактически, Писание называет всех верующих “Храмом Живого Бога”.

Святой Храм

“Разве не знаете, что вы храм Божий, и Дух Божий живет в вас? Если кто разорит храм Божий, того покарает Бог: ибо храм Божий свят; а этот храм — вы.” (1 Кор. 3:16-17)

“Итак вы уже не чужие и не пришельцы, но сограждане святым и свои Богу, быв утверждены на основании Апостолов и пророков, имея Самого Иисуса Христа краеугольным камнем, на котором все здание, слагаясь стройно, возрастает в святый храм в Господе, на котором и вы устрояетесь в жилище Божие Духом.” (Еф. 2:19-22)

“Какая совместность храма Божия с идолами? Ибо вы храм Бога живаго, как сказал Бог: вселюсь в них и буду ходить в них; и буду их Богом, и они будут Моим народом.” (2 Кор. 6:16)

Подобно Иерусалимскому Храму, из-за осквернения грехом мы также духовно непригодны ни для святого служения, ни для поклонения. Точно так же, как Маккавеи поразили врагов, отвоевали Храм, очистили и освятили его для поклонения, так же и Мессия пришёл, освободил, очистил и освятил нас для святого служения. Мессия, Сын Божий, и таким образом “Величайший из Маккавеев”, “пришёл, чтобы разрушить дела дьявола”. Он совершил искупление грехов и отделил нас для Бога как Святой Храм для служения, поклонения и общения.

Традиция и триумф!

Так что, давайте в эту Хануку постараемся не только покрутить дрейдл, зажечь ханукию и поесть латкес; но, что наиболее важно, давайте воздадим хвалу Мессии, который спас нас и очистил нас через Свою великую победу и искупление на кресте.

Шалом!

источник: ieshua.org

Еврейские праздники – это важнейший элемент жизни израильтян. Каждая знаменательная дата имеет особенные, характерные только для нее традиции, обычаи и устав празднования. Ханука относится к праздничным дням, введенным в еврейскую традицию мудрецами. Его празднование происходит в полном соответствии с заповедями и древними обычаями. На протяжении восьми дней запрещен траур и оплакивание умерших. Хануку называют еще праздником света, так как каждый день, согласно обычаям, принято зажигать ханукальные свечи. Об истории происхождения праздника и его основных ритуалах расскажем дальше.

Праздник свечей – древняя и очень важная традиция евреев

Праздник Ханука появился в то время, когда народ Израиля находился под владычеством сирийцев, которые, в свою очередь, были порабощены греками. В то время часть евреев становилась эллинистами, то есть отказывались от заповедей священной Торы и духовной жизни, предписанной Вс-вышним. Все больше иудеев переходили к идолопоклонничеству, тем более что греческие правители стали запрещать «жить по законам отцов». Был введен запрет на Тору, иудейские святыни подверглись осквернению.

Тогда истинные иудеи подняли восстание, которое было возглавлено семейством первосвященников Хашмонаим. За три года удалось освободить Священную Землю. По легенде, иудеи поднялись на гору в Храм, чтобы зажечь свечи. Случилось это 25 кислева в 164 году до н.э. Но все кувшины со священным маслом были осквернены. Остался только один, отмеченный печатью первосвященника. Такого количества масла могло хватить только на одни сутки, но горшочек масла горел целых восемь дней. Именно тогда мудрецами было принято решение, сделать 8 дней, начиная с 25 месяца кислева, праздничными. Это дни, когда нужно славить Вс-вышнего и каждый вечер зажигать ханукальные свечи.

Значение праздника

Что за праздник Ханука? Этот праздник очень важен для еврейского народа. 25 кислева произошло повторное освящение храма.

Праздник чтится и отмечается евреями по всему миру. Это время радости и прославления Вс-вышнего. Считается, что в тот день, когда священник зажег минору, чтобы очистить Иерусалимский храм от нечисти, Господь бог ниспослал благословение на иудеев, следовавших его Заповедям. С тех пор Ханука становится праздником света и обновления. 

Когда празднуется Ханука

В Израиле наряду с григорианским календарем действует еврейский лунно-солнечный, по нему и празднуются все иудейские праздники. Еврейский календарь был утвержден в 359 году по постановлению Гилея Второго, что соответствует 3 761 году до н.э. Согласно еврейскому календарю, каждая фаза луны соответствует конкретной дате. 

Тот единственный горшочек с маслом был зажжен 25 кислева и продолжилось 8 дней (до начала Тевета). Кислева – третий месяц еврейского календаря, совпадающий с декабрем. 2020-й год соответствует 5781 году по иудейскому летоисчислению. Празднование начнется 11 декабря, а закончится 18 декабря. В 2021 году праздник начнется зажиганием праздничной свечи 29 ноября и закончится 6 декабря.

Восемь дней хануки – зажигание свечей

Обязательный атрибут праздника – ханукальные свечи и ханукии. Ханукия – это подставка для праздничных свечей, особый символ праздника, указывающий на победу добра над злом. Ханукия символизирует чудо. Ее изготавливают из любого материала, но обязательно составляют на 9 свечей. Размеры также не важны. 

Главная традиция праздника – зажигание светильников. И делать это нужно по строгому регламенту. С заходом солнца следует зажечь первую свечу справа при помощи специальной ритуальной свечи шамаша. Каждый вечер добавляется по новой свече, при чем важно первой зажечь ту, которая уже была установлена. Нужно продвигаться справа налево, пока ханукия не будет полностью заполнена свечами. В первую ночь перед зажиганием свечей следует проговорить три благословения. В последующие 7 дней произносятся два, без последнего «Шеhехияну». Как только будет зажжена первая свеча, проговаривается «hанэрот hалалу» и зажигаются оставшиеся.

Ханукия размещается в комнате, где принято собираться всей семьей, на самом видном месте. Часто подставка выставляется на подоконнике, чтобы поделиться чудом с прохожими и соседями. Таинство зажигать светильники доверяется мужчине – главе семьи, в момент, когда на небе появляются первые звезды. Во время зажигания должна присутствовать вся семья, только так можно получить Благословение Божие. Светильники должны гореть не менее 30 минут. Заповедь хануки указывает на то, что каждый в дни праздника обязан зажечь ханукальные светильники, даже нищий должен найти для этого средства.

Принято устанавливать ханукии огромного размера возле правительственных зданий и учреждений.

Запреты на Хануку

Ханука – праздник радости и света, поэтому в этот день запрещен траур. Нельзя оплакивать умерших, грустить и печалиться. Запрещено отказываться от еды или поститься. В традициях праздника – устраивать праздничные застолья с обилием разнообразных блюд. 

В дни хануки женщинам нельзя заниматься домашними делами, особенно в часы, когда горят ханукальные светильники. Так они выражают благодарность Вс-вышнему за чудо Хануки и освобождение от гнета и глумлений, которым они подвергались во времена греческого владычества. В школах на 8 дней устанавливаются каникулы для того, чтобы дети смогли провести дни хануки вместе с семьей. 

Традиции праздника

Особенно праздник нравится детям. В дни хануки принято играть в четырехгранный волчок – севивон. Если игра проходит на территории Израиля, то на гранях волчка пишется – «Чудо великое было здесь». Если праздник проводится евреями, живущими в другом государстве, на волчке пишется – «Чудо великое было там». Волчком играют на мелкие монетки, конфетки, орехи или яблоки. 

Традиция играть в волчок появилась еще в древности, когда греческий царь четвертый Эпифан, ненавидевший иудеев и их религию, пытался всячески искоренить еврейские традиции. Изучение и чтение Торы было под большим запретом. Поэтому мальчики на занятия по изучению священного писания приходили с волчками. А если появлялся чужой, делали вид, что они собрались для игры. В наши дни игра в волчок стала интересной и веселой забавой, напоминающей о важных событиях давних лет.

Ханука – это не просто символ еврейской культуры. Это праздник, побуждающий помнить и чтить заповеди мудрецов, глубоко изучать Тору. Основная задача праздника – добиться того, чтобы еврейский народ вне зависимости от того, живут ли его представители в Израиле или другом государстве, не забывали о благодати, посланной им Вс-вышним, прославляли Господа Бога, чтили и исполняли его Заповеди.

Оглавление

Праздник Хануки ^[↑]

Этот восьмидневный праздник начинается двадцать пятого Кислева. Вечером — накануне первого дня Хануки — начинают зажигать ханукальный светильник и зажигают его каждый вечер в течение восьми дней.

Что такое Ханука? ^[↑]

Наши наставники учили: «25-е Кислева — начало восьми дней Хануки. В эти дни не оплакивают умерших и не постятся.

Когда греки захватили Храм, они осквернили все масло для светильника. После победы Хашмонаев они искали масло и нашли только один кувшин, запечатанный печатью первосвященника. В нем было масла лишь на один день, но произошло чудо, и оно горело восемь дней. На следующий год в эти дни был установлен праздник благодарения и прославления Вс-вышнего.» (Шабат, 21)

«Во времена Второго Храма греческие цари издали злодейские указы, запрещающие веру Израиля, не позволяли изучать Тору и исполнять заповеди. Они грабили евреев и преследовали их, ворвались в Храм и осквернили его чистоту. Они жестоко притесняли Израиль, пока Вс-вышний не спас его от преследований. Тогда усилились Хашмонаи, семейство первосвященников, и спасли Израиль от врагов и поставили царя из священников. После этого на двести лет Израиль стал независимым — вплоть до гибели Второго Храма.

Когда Израиль победил и уничтожил своих врагов, был двадцать пятый день месяца Кислев. Вступившие в Храм нашли только один кувшин чистого масла для светильника, которого могло хватить только на один день. Но оно горело в храмовых светильниках восемь дней, пока не было приготовлено новое чистое масло.» (Рамбам, «Законы Хануки», 3)

Ханукальные свечи

Как пишет далее Рамбам и другие комментаторы, мудрецы того поколения решили сделать эти восемь дней (начинающиеся двадцать пятого Кислева) днями радости и прославления Вс-вышнего и постановили каждый вечер зажигать светильники у входа в дом, чтобы открыто свидетельствовать о чуде. Этот праздник назвали «Ханукой» — днем, когда еврейский народ, наконец, вздохнул свободно.

В самом названии праздника содержится намек на это. Дело в том, что слово «Ханука» можно прочитать как Хану-ка, на иврите — «отдохнули двадцать пятого».

Дни Хануки — дни прославления и благодарения. Для того, чтобы прославлять в эти дни Вс-вышнего, в утренней молитве Шахарит в Хануку читают Галлель — специально отобранные Псалмы Давида — целиком, не пропуская отрывки, которые пропускают в Рош Ходеш, в седьмой день Песаха и в полупраздничные дни (холь hа-моэд) Песаха.

В знак нашей благодарности за чудесное спасение, посланное нам Вс-вышним во времена Хашмонаев, мы включаем во все молитвы и некоторые благословения особый ханукальный отрывок: «За чудеса… совершенные в дни Матитьягу — первосвященника…»

Ханукальные светильники ^[↑]

Если это возможно, следует наполнять ханукальные светильники очищенным оливковым маслом и пользоваться фитилем, скрученным из хлопковых волокон, поскольку в таком случае светильник дает ясный, чистый свет и напоминает о светильниках, стоявших в Храме, в которых тоже горело оливковое масло. Но годятся и любые другие масло и фитиль, если их пламя горит ровно и не дает копоти. Можно зажигать и восковые, сальные или парафиновые свечи.

Для исполнения заповеди достаточно каждый день Хануки зажечь как минимум одну свечу.
Свеча может быть и парафиновой, но лучше — свеча с оливковым маслом, в память о Храмовой Меноре

Светильник должен быть красивым и хорошо начищенным, желательно — металлическим или стеклянным. В глиняном светильнике можно зажечь огонь только один раз, ибо он сразу же становится непривлекательным и не годится для исполнения заповеди уже назавтра.

Остатки фитиля и масла, использованных для зажигания ханукального светильника, можно использовать еще раз.

Это же относится и к парафиновым и восковым свечам — все пригодные для исполнения заповеди предметы можно использовать изо дня в день.

Как их зажигают ^[↑]

В первый праздничный вечер зажигают один светильник, во второй — два и так далее, так что в восьмой вечер зажигают восемь светильников.

Ханукальный светильник — «Ханукия»: каждый день зажигают на одну свечу больше

Берут «ханукию» — ханукальный подсвечник с восемью светильниками — и зажигают в первый день крайний правый светильник.

Во второй день к нему добавляют один светильник слева и начинают зажигать с него (т.е. зажигают слева направо), и так каждый день — прибавляют по светильнику слева и начинают зажигать огни с него, то есть слева направо.

Этот порядок установлен, чтобы напомнить, что каждый новый светильник драгоценнее предыдущего, ибо напоминает о чуде, становившемся все более явным и значительным с каждым днем. Поэтому всегда зажигают первым новый светильник; зажигание их слева направо — часть общего правила, установленного для всех мицвот, к которым это может относиться: двигаться слева направо.

Светильники должны располагаться на одной линии и иметь одинаковую высоту. Между светильниками должно быть достаточное расстояние, чтобы каждый из них горел отдельно, пламя их не сливалось и жар одной свечи не оплавлял другую.

В первый вечер Хануки, прежде чем зажечь светильники, произносят три благословения:

«Благословен Ты, Г-сподь Б-г наш, Царь Вселенной, освятивший нас Своими заповедями и повелевший нам зажигать ханукальный светильник», «Благословен Ты, Г-сподь Б-г наш, Царь Вселенной, совершивший чудеса для наших отцов в те дни, в это время [года]» и «Благословен Ты, Г-сподь Б-г наш, Царь Вселенной, давший нам дожить, досуществовать и дойти до этого времени».

После этого зажигают светильники.

Третье благословение — «Давший нам дожить…» — произносят только, когда зажигают светильники в первый раз в течение праздника — либо в первый день его, либо во второй, третий и т.д., если что-либо помешало зажечь их раньше — и больше не повторяют.

Кроме ханукальных огней принято зажигать еще один, дополнительный светильник — шамаш («служебный»).

Шамаш используется для освещения, от него можно зажигать другие огни, в то время, как ханукальные светильники нельзя использовать ни для какой другой цели, кроме выполнения заповеди. Поэтому обычно зажигают ханукальные светильники от шамаша и оставляют шамаш рядом, на том же подсвечнике. Однако его нельзя ставить в один ряд с ханукальными светильниками, ибо должно быть заметно, что он не является одним из них.

Необходимо также, чтобы чтобы помещение было достаточно освещено и без ханукальных светильников и шамаша.

Не принято зажигать друг от друга даже ханукальные светильники, находящиеся на одной «ханукии».

Во время зажигания светильников все домочадцы должны собраться вместе, ибо заповедь требует именно огласки, прославления чуда.

После зажигания первого светильника произносят или поют слова «аНерот алалу» («Эти светильники»), а также праздничные песни.

Где зажигают Ханукию ^[↑]

Мудрецы постановили, что светильники следует зажигать у главного, ближайшего к Ршут Гарабим («Общественной территории») входа в дом, с левой стороны двери, напротив мезузы. Светильники не должны находиться на высоте, меньшей трех ладоней (около 24 см) и большей десяти ладоней (около 80 см) от земли. Тем не менее, если светильники установлены на высоте от 10 до 20 ладоней, заповедь все-таки считается выполненной.

Все эти правила установлены для лучшего прославления чуда, ибо в этом месте и на этой высоте светильники наиболее заметны.

В наше время многие ставят светильники на подоконники окон, выходящих на улицу.

Светильники не следует ставить на стол внутри квартиры, поскольку в таком случае не происходит всеобщее, публичное «оглашение» чуда.

Тому, кто живет в высоком доме, и его окно выходит на улицу на высоте более двадцати локтей (т.е. около десяти метров), не следует зажигать светильники на подоконнике. В таком случае предпочтительнее зажечь их у того входа в квартиру, которым пользуется большинство входящих, с левой стороны двери.

Когда зажигают Ханукальные свечи ^[↑]

Существует два наиболее распространенных обычая:

1. Зажигать ханукальные светильники с закатом солнца (согласно мнению Виленского гаона раби Элияу). Так поступают во многих литовских общинах (некоторые ждут несколько минут после заката солнца).

2. Зажигать с выходом звезд, так поступают во многих хасидских и сефардских общинах. Как правило, после появления звезд произносят вечернюю молитву Маарив и тотчас после этого зажигают ханукальные огни.

Каждый должен поступать в соответствии с обычаем, принятым у него в общине.

Если это время было по каким-то причинам пропущено, ханукальные свечи можно зажечь на протяжении всей ночи, пока члены семьи не спят.

Тот, кто не смог зажечь светильники, пока члены его семьи бодрствовали, зажигает их, когда они спят, но без благословения. Тот, кто не успел зажечь их до рассвета, уже не должен зажигать их в этот день.

За полчаса до времени зажигания свечей нельзя есть и пить опьяняющие напитки, а после появления первых звезд, когда уже можно зажигать свечи, или, по мнению Виленского гаона, после захода солнца, запрещается даже учить Тору до тех пор, пока не будет исполнена заповедь.

Светильники должны гореть не меньше получаса после выхода звезд. Поэтому необходимо заранее заправить их соответствующим количеством масла. Те, кто зажигают светильники раньше, сразу после захода солнца, должны позаботиться, чтобы они горели не меньше пятидесяти минут, то есть чтобы после появления звезд оставалось достаточно масла для горения хотя бы полчаса.

Если масла не хватило на полчаса, его не следут добавлять, ибо заповедь все равно не будет считаться выполненной. Нужно погасить все светильники, заправить их и зажечь заново.

Если масла налито вдоволь, через полчаса светильники можно погасить, чтобы сохранить масло назавтра или воспользоваться им для других нужд. Все это — лишь при условии, что так было намечено поступить заранее. Но если с самого начала не была обусловлена возможность его использования в других целях, остаток масла и фитиля (не использованный при зажигании светильника в последний день праздника) можно только сжечь, устроив из них костер.

Все время, пока ханукальный светильник горит, даже если обязательные полчаса уже прошли, его нельзя использовать для освещения и переносить с места на место. Сначала надо погасить огонь, а потом зажечь его снова, уже для будничных нужд.

В канун субботы зажигают сначала ханукальные светильники, а затем субботние. Это происходит задолго до захода солнца, поэтому необходимо залить в светильники побольше масла, чтобы после появления звезд они горели хотя бы полчаса.

На исходе субботы вначале совершают Гавдалу над вином, и лишь затем зажигают ханукальные огни. Однако существует и противоположный обычай, и каждый должен следовать тому, который принят у него в общине. У сефардских евреев принято в синагоге зажигать ханукальные огни до Гавдалы, а дома — наоборот.

Кто зажигает Ханукальные свечи ^[↑]

Исполнять эту заповедь обязаны все — и мужчины, и женщины. Даже ребенок старше девяти лет обязан зажигать ханукальные светильники, если кто-то из членов семьи не сделал это за него.

Сын, живущий в доме у своего отца, обязан зажечь отдельный светильник, если у него есть своя комната или угол в доме. Если нет, светильники за него зажигает отец. У сефардских евреев принято, что ханукальные светильники за всех домочадцев зажигает глава семьи.

Гость тоже должен зажигать светильники, если ему отведена в доме особая комната или угол. Если нет, то он обязательно должен принять хотя бы символическое участие в расходах, связанных с зажиганием светильников, и тогда заповедь за него может выполнить хозяин дома.

В синагоге ханукальные светильники благословляют и зажигают между молитвами Минха и Маарив. Тот, кто благословил и зажег светильники в синагоге, дома делает это еще раз.

Вообще — зажигать светильники надо повсюду, где постоянно собираются люди — ради публичного свидетельства о чуде.

В синагоге ханукальные светильники зажигают у южной стены здания.

В доме, где ханукальные светильники зажигают несколько человек, нужно поставить подсвечники на таком расстоянии друг от друга, чтобы было хорошо видно, сколько огней зажег каждый.

«Заповедь Хануки в высшей, особой степени угодна Вс-вышнему. Человек должен исполнять ее со всей тщательностью, повествуя о чуде и умножая хвалы Вс-вышнему, сделавшему его для нас. Даже тот, кто кормится подаянием, пусть попросит милостыню или продаст свою одежду, купит на добытые таким образом деньги масло и зажжет светильник.

Тот, перед кем в канун субботы стоит выбор — купить масла для ханукальных светильников или вино для субботнего кидуша, должен предпочесть заповедь Хануки и купить масло, даже если в таком случае у него не будет вина для кидуша.

Поскольку обе эти заповеди установлены еврейскими мудрецами, следует предпочесть ту, которая содержит память о чуде.» (Рамбам)

Законы Хануки ^[↑]

Все восемь дней Хануки в утреннюю молитву включается полный Галлель, а специальный ханукальный фрагмент «За чудеса…» включается во все молитвы и некоторые благословения (в том числе в благословение после трапезы — Биркат Амазон).

В синагогах читают раздел Торы «Начальники колен» (Бамидбар, 7), рассказывающий о жертвах, приносившихся в Храме при обновлении жертвенника. Каждый день читают о жертвах, принесенным главой одного из колен, а в восьмой день читают о жертвоприношениях главы восьмого и всех оставшихся колен. Затем читают «Это — [дары] в честь обновления жертвенника…» и завершают чтение Торы первой частью раздела «Когда ты будешь зажигать светильники» — до слов «Так сделал он светильник».

Тот, кто по ошибке пропустил слова «За чудеса…» в молитве «Восемнадцать благословений» и вспомнил об этом до того, как произнес Имя Вс-вышнего в конце благословения «Благодарим…», возвращается назад и произносит отрывок «За чудеса…» если же он вспомнил об этом позже, то заканчивает молитву без этого фрагмента.

Если Рош Ходеш Тевет пришелся на субботу, то в Биркат Гамазон читаются три дополнительных фрагмента: «За чудеса» — в честь Хануки, «Да будет угодно…» — в честь субботы и «Да поднимется и придет…» — в честь Рош Ходеш. Это — самое длинное благословение после трапезы в году! В синагоге в таком случае выносят сразу три свитка Торы. По одному из них шесть человек читают недельную главу Торы, по другому седьмой человек читает отрывок, посвященный жертвам новомесячья, а по третьему читают о жертвоприношениях глав колен — в честь Хануки.

Все восемь дней Хануки не оплакивают мертвых и не постятся, однако можно совершать любую работу. Однако если умер еврейский мудрец — его оплакивают и в Хануку.

Магарилъ писал: «Традиция донесла до нас, что не следует работать в то время, когда горят ханукальные светильники, то есть, в то время, когда исполняется заповедь». Намек на это содержится в самом слове Ханука — «Хану-ка» («отдохнули 25-го [Кислева]»).

Существует обычай, запрещающий женщинам работать, пока горят ханукальные светильники, и от него не следует отступать. В некоторых сефардских общинах женщины не работают либо все восемь дней праздника, либо в первый и последний его дни.

Женщины выполняют обычай воздерживаться в Хануку от работы более строго, чем мужчины, потому, что военной победой над греками еврейский народ был, как рассказывает Талмуд, в значительной степени обязан женщине — Йегудит, дочери первосвященника Йоханана. Этот обычай является признанием заслуг еврейских женщин всех поколений.

В дни Хануки принято есть блюда, приправленные маслом или поджаренные на нем, в память о кувшине с оливковым маслом, благодаря которому совершилось чудо.

На Хануку принято жарить традиционные пончики — суфганиет.
Также жарят на масле картофельные оладьи — латкес

Обычаи Хануки ^[↑]

Хотя в Хануку не обязательно устраивать праздничную трапезу, большинство евреев все-таки старается в эти дни садиться за стол в праздничной обстановке, беседовать о Торе и рассказывать о чудесах Хануки.

В сефардских общинах Иерусалима устраивают в дни Хануки многолюдные застолья, одна из задач которых — мирить людей, поссорившихся между собой.

В Хануку уделяют особое внимание обучению детей Торе. Во многих общинах устраиваются различные мероприятия, задача которых — пробудить в детях тягу к глубокому изучению Торы. Существует обычай раздавать детям в ходе этих мероприятий «ханукальные деньги» с тем, чтобы привлечь их внимание и интерес.

В диаспоре многие раввины покидали в дни Хануки свои города и отправлялись в деревни и местечки, где жили евреи, чтобы обучать их Торе. Таким образом евреи, жившие в далеких деревнях, могли хотя бы раз в году встретиться с выдающимися знатоками Торы и поучиться у них.

Дети в дни Хануки играют в свивон — четырехгранный волчок, на гранях которого начертаны еврейские буквы нун, гимел, гэй и пэй (в диаспоре — шин). Это первые буквы слов фразы «Великое чудо произошло здесь (в диаспоре — там, в Эрец Исраэль)». Игра в свивон была придумана для того, чтобы даже самые маленькие дети задумались о чуде Хануки.

Главный обычай Хануки — Хинух, воспитание — (однокоренное со словом «Ханука» слово на иврите) — воспитание как детей, так и всего народа. Его задача — добиться того, чтобы евреи не забывали о милости, оказанной им Вс-вышним, прославляли Его и исполняли Его заповеди.

День Обновления ^[↑]

День двадцать пятого Кислева, когда произошло обновление (очищение и освящение) жертвенника во времена Хашмонаев, был выделен для этой цели еще со времен Дарования Торы. Об этом дне говорил позднее пророк Хаггай. Смысл его предсказания стал полностью понятен только во времена Хашмонаев.

Вот что говорят об этом наши мудрецы.

Рабби Ханина сказал: «Работы по изготовлению Мишкана (Скинии Завета) в пустыне были закончены 25-го Кислева. Однако он хранился в разобранном виде до 1-го Нисана, когда, по приказу Вс-вышнего, Моше собрал его».

«Моше пришлось ждать так много времени, потому что Вс-вышний хотел отложить освящение Мишкана до радостного месяца Нисан. Поскольку, таким образом, месяц Кислев лишился этой высокой чести, Вс-вышний решил возместить ему потерянное. Это и произошло в Хануку, когда Хашмонаи обновили жертвенник во Втором Храме». (Ялкут, 184)

Позднее, когда первые изгнанники вернулись из Вавилона и начали строить Второй Храм, фундамент нового здания был завершен 24-го Кислева. 25-го Кислева евреи праздновали это событие. Однако пророк Хаггай написал: «Обратите ваши сердца от этого дня и далее, от двадцать четвертого дня девятого месяца, от того дня, когда был основан Храм Г-спода, обратите ваши сердца». (Хаггай, 2)

В этих словах был скрыт намек. «Обратите ваши сердца от этого дня далее» значило — не празднуйте его, празднуйте следующий за ним день, 25-е Кислева, когда придет его срок. Об этом же свидетельствует и то, что гематрия слов «ваши сердца» равна девяноста четырем и совпадает с гематрией слова «Ханука».

р. Элияу Ки-Тов, «Книга нашего наследия»

Чудо Хануки: что это такое и в чем заключается его суть, каковы его символы и главные смыслы

Важные истории проносятся через века: так, рассказ о ханукальном чуде, произошедшем во II веке до н.э., сохранился до наших дней. А мы, в свою очередь, расскажем, в чем заключается его суть.