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Hanukkah (, ; Ḥănukkā ) is a Rabbinic Judaism Jewish holidays 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.
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 November 28 to December 27 in the Gregorian calendar. The festival is observed by lighting the candles of a candelabra with nine Branch, commonly called a Hanukkah menorah or hanukkiah. One branch is placed above or below the others and its candle is used to light the other eight candles. This unique candle is called the gabbai (, "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.
Other Hanukkah festivities include singing Hanukkah music, playing the game of dreidel and eating oil-based foods, such as and Sufganiyah (similar to jelly donuts), and dairy foods. Since the 1970s, the worldwide Chabad Hasidic Judaism movement has initiated public menorah lightings in open public places in many countries.
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 festive season.
Many Homiletics explanations have been given for the name:
The eight-day rededication of the temple is described in 1 Maccabees, 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 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. The above account in 1 Maccabees, as well as 2 Maccabees 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".
The Mishna (late 2nd century) mentions Hanukkah in several places, Bikkurim 1:6, Rosh HaShanah 1:3, Taanit 2:10, Megillah 3:4 and 3:6, Moed Katan 3:9, and Bava Kama 6:6 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, Nissim ben Jacob postulated that information on the holiday was so commonplace that the Mishna felt no need to explain it.In his Hakdamah Le'mafteach Hatalmud 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. Yesod Hamishna Va'arichatah pp. 25–28 ()
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. 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 Kohen Gadol, 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).
The Talmud presents three options:
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.
Megillat Antiochus (probably composed in the 2nd century) concludes with the following words:
The Al HaNissim prayer is recited on Hanukkah as an addition to the Amidah prayer, which was formalized in the late 1st century.Babylonian Talmud, Berachot 28a Al HaNissim describes the history of the holiday as follows:
Antiochus's actions provoked a large-scale Maccabean Revolt. Mattathias (Mattityahu), a Kohen, and his five sons Jochanan, Simon Maccabaeus, Eleazar, Jonathan, and Judas Maccabeus 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). 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. Judah ordered the Temple to be cleansed, a new altar to be built in place of the polluted one and new holy vessels to be made. According to the Talmud,
Tertiary sources in the Jewish tradition make reference to this account.
Maimonides (12th century) described Hanukkah as follows:
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. 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.
The miracle of the oil is widely regarded as a legend and its authenticity has been questioned since the Middle Ages. However, given the famous question Joseph Karo (1488–1575) 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), it was clear that writing in the 16th century CE, he believed it to be a historical event. This belief has been adopted by most of Orthodox Judaism, in as much as Karo's Shulchan Aruch is a main code of Jewish Law.
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. Shulkhan Arukh Orach Chayim 670:1 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. Many families exchange gifts each night, such as books or games, and "Hanukkah Gelt" is often given to children. Fried foods—such as (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.
Among Ashkenazic 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, while among Sephardic the prevalent custom is to have one set of lights for the entire household.
The purpose of the shammash is to adhere to the prohibition, specified in the Talmud,Tractate Shabbat 21b–23a against using the Hanukkah lights for anything other than publicizing and meditating on the Hanukkah miracle. This differs from Shabbat 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. Shulkhan Arukh Orach Chayim 673:1 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.
The lights can be candles or oil lamps. 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 Hanukkah menorah (the traditional name, menorah being Hebrew for 'lamp') or a Chanukiah (the modern Israeli term). Some families use an oil lamp menorah (traditionally filled with olive oil) for Hanukkah; like the candle version, it has eight wicks to light plus the additional shammash light.
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 .
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 Antisemitism were lamps supposed to be hidden from public view, as was the case in Iran under the rule of the Zoroastrianism, or in parts of Europe before and during World War II. However, most Hasidic Judaism 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 Mitzvah (the commandments).
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."Babylonian Talmud: Shabbat 23a
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.
Inexpensive small wax candles sold for Hanukkah burn for approximately half an hour so should be lit no earlier than nightfall. Friday night presents a problem, however. Since candles may not be lit on Shabbat itself, the candles must be lit before sunset. However, they must remain lit through the lighting of the Shabbat candles. Therefore, the Hanukkah menorah is lit first with larger candles than usual, 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.
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. 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.
The blessings are recited before each candle is lit. 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.
Translation: "Blessed are You, our God, King of the universe, Who has sanctified us with His commandments and commanded us to kindle the Hanukkah lights."
Translation: "Blessed are You, LORD our God, King of the universe, Who performed miracles for our ancestors in those days at this time..."
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.
The same prayer is added to the grace after meals. In addition, the Hallel (praise) Psalms are sung during each morning service and the Tachanun penitential prayers are omitted.
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, Shabbat (Saturdays). The weekly Parsha for the first Sabbath is almost always Miketz, telling of Joseph's dream and his enslavement in Ancient 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.
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.
Some Hasidic Judaism scholars teach that the Hanukkah is in fact the final conclusion of God's judgment extending High Holy Days of Rosh Hashana when humanity is judged and Yom Kippur when the judgment is sealed:
Among the best known songs in English-speaking countries are "Dreidel, Dreidel, Dreidel" and "Oh Chanukah".
In the Nadvorna Hasidic dynasty, it is customary for the rebbes to play violin after the menorah is lit.
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.
Latkes are not popular in Israel, having been largely replaced by sufganiyot due to local economic factors, convenience and the influence of trade unions. 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. In recent years, downsized, "mini" sufganiyot containing half the calories of the regular, 400-to-600-calorie version, have become popular.
Rabbinic literature also records a tradition of eating cheese and other dairy products during Hanukkah. 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. 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.Mishna Berurah 670:2:10
Roast goose has historically been a traditional Hanukkah food among Eastern European and American Jews, although the custom has declined in recent decades.
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 as a traditional Hanukkah dish.
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.
The United States Postal Service has released several Hanukkah stamps postage stamps. In 1996, the United States Postal Service (USPS) issued a 32 cent Hanukkah stamp as a joint issue with Israel. 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. 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.
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." 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.
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 nature of the Gregorian and Jewish calendars being slightly out of sync with each other, it will not happen again in the foreseeable future. This rare convergence prompted the creation of the neologism Thanksgivukkah.
Some Jewish historians suggest a different explanation for the rabbinic reluctance to laud the militarism. 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.
Hanukkah took on renewed meaning following the rise of Jewish nationalism as a National day, symbolizing the struggle of the Jewish people against foreign oppression and their desire for national re-creation (although the struggle of Jews against foreign oppression has always been a core component of Hanukkah, as shown by the Al HaNissim, which has been part of Jewish liturgy since at least 700 CE). Hanukkah served as a common ground where both religious and secular Zionists could unite around their nationalist agenda. Rabbi Samuel Mohilever, an early religious Zionist, proposed making Hanukkah the official holiday of the proto-Zionist organization Hovevei Zion in Russia in 1881. Public celebrations of Hanukkah gained prominence in the early 20th century, with parades and public events becoming common. Schools in Mandate Palestine played an early role in promoting these celebrations.
With the advent of Zionism and the state of Israel, the themes of militarism were reconsidered. In modern Israel, the national and military aspects of Hanukkah became, once again, more dominant.
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".
Early rabbinic sources
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". The scholion (9th-10th century) then references the story of the rededication of the Temple.
Narrative of Josephus
The Jewish historian 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. Josephus does not say the festival was called Hanukkah but rather the "Festival of Lights":
Other ancient sources
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" (; ta enkaínia).This is the first reference to the Feast of Dedication by this name (ta egkainia, ta enkainia a) in Jewish literature (Hengel 1999: 317). 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'.
History
Background
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 Coele-Syria defeated King Ptolemy V Epiphanes of Egypt at the Battle of Panium. Judea then became part of the Seleucid Empire of Syria. 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. The Seleucids, like the Ptolemies before them, held a suzerainty over Judea, where they respected Jewish culture and protected Jewish institutions. This policy was drastically reversed by Antiochus IV Epiphanes, the son of Antiochus III, seemingly after what was either a dispute over leadership of the Temple in Jerusalem and the office of High Priest, or possibly a revolt whose nature was lost to time after being crushed. In 175 BCE, Antiochus IV invaded Judea at the request of the sons of Tobias. 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:
Traditional view
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.
"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 therewith for eight days. The following year these days were appointed a Festival with the Hallel and thanksgiving."
—Shabbat 21b
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.Mishneh Torah,
Academic sources
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. These competed violently over who would be the High Priest, with traditionalists with Hebrew/Aramaic names like Onias III contesting with Hellenizing High Priests with Greek names like Jason and Menelaus. In particular, Jason's Hellenistic reforms would prove to be a decisive factor leading to eventual conflict within the ranks of Judaism. Other authors point to possible socioeconomic reasons in addition to the religious reasons behind the civil war.
Timeline
(2025). 9780664220808, Presbyterian Publish Corp.. ISBN 9780664220808
Battles of the Maccabean Revolt
Selected battles between the Maccabees and the Seleucid Syrian-Greeks:
Characters and heroes
Rituals
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 Birkat Hamazon.
Kindling the Hanukkah lights
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. Shulkhan Arukh Orach Chayim 671:2 An extra light called a shammash, meaning "attendant" or "sexton", is also lit each night, and is given a distinct location, usually higher, lower, or to the side of the others.
Candle-lighting time
Hanukkah lights should usually burn for at least half an hour after it gets dark. Many light at sundown, while most Hasidim and many other communities light later, generally around nightfall.Shulchan Aruch OC 672:1, as understood by the Magen Avraham and others. 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.
Blessings over the candles
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. Shulkhan Arukh Orach Chayim 676:1–2
Blessing for lighting the candles
Transliteration: Barukh ata Adonai Eloheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu l'hadlik ner Hanukkah.
Blessing for the miracles of Hanukkah
Transliteration: Barukh ata Adonai Eloheinu, melekh ha'olam, she'asa nisim la'avoteinu ba'yamim ha'heim ba'z'man ha'ze.
Hanerot Halalu
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: Shulkhan Arukh Orach Chayim 676:4
+ Ashkenazi version:
! scope-"col" Hebrew
! scope="col" Transliteration
! scope="col" 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 Kohen. 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
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 Ancient Rome.
Other customs
After lighting the candles and Ma'oz Tzur, singing other Hanukkah songs is customary in many Jewish homes. Some Hasidic Judaism and Sephardic Jews 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.
Special additions to daily prayers
An addition is made to the " hoda'ah" (thanksgiving) benediction in the Amidah (thrice-daily prayers), called Al HaNissim ("On/about the Miracles"). Shulkhan Arukh Orach Chayim 682:1 This addition refers to the victory achieved over the Syrians by the Hasmonean Mattathias and his sons.
Zot Hanukkah: Hanukkah as the end of the High Holy Days
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 Hasidic Judaism, 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.
Other related laws and customs
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.
Customs
Music
Hanukkah songs (in Hebrew except where indicated) include " Ma'oz Tzur" (Rock of Ages), " Latke'le Latke'le" (Yiddish: "Little Latke, Little Latke"), " Hanukkiah Li Yesh" ("I Have a Hanukkah Menorah"), " Ocho Kandelikas" (Judeo-Spanish: "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").
Foods
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. Traditional foods include , known as Latke in Yiddish language, especially among Ashkenazi Jews families. Sephardi, Polish, and Israeli Jews families eat jam-filled ( pontshkes), bimuelos (fritters) and sufganiyot which are Deep frying in oil. Italkim and Hungarian Jews traditionally eat cheese pancakes known as "cassola" or "cheese latkes".
Dreidel
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 rtl=yes ( 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 rtl=yes (Pe), rendering the acronym rtl=yes ( 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 innovation. Stores in Haredi Judaism 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.
Hanukkah gelt
Chanukkah gelt (Yiddish language for "Chanukkah money"), known in Israel by the Hebrew translation , 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. 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.
Hanukkah in the White House
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.
Dates
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:
Symbolic importance
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 Tanakh 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. Moreover, Hallel (a set of Psalms expressing praise that is recited on significant Jewish holidays) is recited on all eight days of Hanukkah, which signifies Hanukkah's importance on the Jewish calendar. While not considered the most significant holiday, the recitation of Hallel on Hanukkah highlights its importance in Jewish tradition.
Modern history
Zionism
The emergence of Jewish nationalism and the Zionism movement in the late 19th and early 20th centuries had a profound impact on the celebration and reinterpretation of . These developments resulted in increased emphasis on certain Jewish celebrations, of which Hanukkah and Tu BiShvat are prominent examples.
North America
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.
Relationship to Christmas
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. 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. This in parts mirrors the ascendancy of Christmas, which like Hanukkah increased in importance in the 1800s. During this time period, Jewish leaders (especially Reform Judaism) 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. 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. 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. 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. 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. 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 . But that would seem to be overstating the case, vide Ron Isaacs (2025). 078796784X, Jossey-Bass. 078796784X
Relationship to Kwanzaa
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.
See also
Footnotes
Further reading
External links
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