(photo © chabad.de)
In Hebrew, the word Hanukkah is written חנֻכה or חנוכה, meaning „dedication“ or „consecration“. and is most commonly transliterated to English as Chanukah or Hanukkah.
The holiday commemorates the miracle that happened after the Jew’s 164 B.C.E. victory over the Hellenist Syrians. Antiochus IV, the Greek King of Syria who outlawed Jews, had forbidden the observance of Judaism under penalty of death and had forced Jews to worship Greek gods. After the victory, a Temple lamp has been lighted and although the lamp had oil for only one day, it stayed miraculously lit for eight days until a new supply of oil could be prepared. To commemorate this miracle, Hannukah is observed by lighting one Hanukkah light of the Menorah (candelabrum) on each of the eight holiday nights, progressing to eight lights on the final night of Hanukkah.
Hanukkah festivities include games, gift-giving to children and gathering for enjoying traditional foods. Hanukkah is a minor Jewish holiday and its religious significance is far less than that of Rosh Hashanah, Yom Kippur, Sukkot, Passover, and Shavu’ot. It is roughly equivalent to Purim in significance. On the other hand, Hanukkah is probably one of the best known Jewish holidays because of its proximity to Christmas. Some orthodox groups criticize the adoption of many Christmas customs, such as gift-giving and decoration, making Hanukkah the most secular holiday of the Jewish calendar.
Chanukah, Oh Chanukah! – A traditional Hanukkah song,
sung by Theodore Bikel
first in Yiddish, then in English, then in Hebrew
sung by Theodore Bikel
first in Yiddish, then in English, then in Hebrew
Hanukkah began to find new expression in the years leading up to the founding of the modern state of Israel and has developed into a holiday rich with historical significance, physical and supernatural miracle narratives, and a dialogue with Jewish history.
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History & Origins
The story of Chanukkah begins in the reign of Alexander the Great. Alexander conquered Syria, Egypt and Palestine, but allowed the lands under his control to continue observing their own religions and to retain a certain degree of autonomy. Under this relatively benevolent rule, many Jews assimilated much of Hellenistic culture, adopting the language, the customs and the dress of the Greeks.
After Alexander’s death, the Greek Empire was formed into four divisions: the Ptolemaic Kingdom of Egypt, the Seleucid Empire expanding further east, south and west, the Kingdom of Pergamon in Asia Minor, and Macedon.
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Bust of Antiochius IV at the Altes Museum in Berlin
Antiochus IV ruled the Jews from 175-163 BC. He is remembered as a persecutor in the Jewish traditions associated with Hanukkah, including the books of Maccabees and the “Scroll of Antiochus”. Rabbinical sources refer to him as הרשע ,harasha (“the wicked”).
Antiochus IV Epiphanes, born c. 215 BC; died 163 BC) ruled the Seleucid Empire from 175 BC until his death in 163 BC. He was a son of King Antiochus III the Great and the brother of Seleucus IV Philopator. His original name was Mithridates; he assumed the name Antiochus after he assumed the throne. Notable events during the reign of Antiochus IV include his near-conquest of Egypt, which led to a confrontation that became an origin of the metaphorical phrase, “line in the sand”, and the rebellion of the Jewish Maccabees.
Antiochus IV assumed divine epithets, which no other Hellenistic king had done, such as Theos Epiphanes (“God Manifest”) and after his defeat of Egypt, Nikephoros (“Bearer of Victory”). But his often eccentric behavior, capricious actions and even insanity led some of his contemporaries to call him Epimanes (“The Mad One”), a word play on his title Epiphanes.
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Conquest of Egypt – “Line in the Sand”
When the guardians of King Ptolemy VI of Egypt demanded the return of Coele-Syria in 170 BC, Antiochus launched a preemptive strike against Egypt, conquering all but Alexandria and capturing King Ptolemy. To avoid alarming Rome, Antiochus allowed Ptolemy VI to continue ruling as a Puppet-king. Upon Antiochus’ withdrawal, the city of Alexandria chose a new King, one of Ptolemy’s brothers, also named Ptolemy (VIII Euergetes). Instead of fighting a civil war, the Ptolemy brothers agreed to rule Egypt jointly.
In 168 BC Antiochus led a second attack on Egypt and also sent a fleet to capture Cyprus. Before reaching Alexandria, his path was blocked by a single, old Roman ambassador named Gaius Popillius Laenas, who delivered a message from the Roman Senate directing Antiochus to withdraw his armies from Egypt and Cyprus, or consider themselves in a state of war with the Roman Republic. Antiochus said he would discuss it with his council, whereupon the Roman envoy drew a line in the sand around him and said, “Before you cross this circle I want you to give me a reply for the Roman Senate” – implying that Rome would declare war if the King stepped out of the circle without committing to leave Egypt immediately. Weighing his options, Antiochus wisely decided to withdraw. Only then did Popillius agree to shake hands with him.
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Massacre in Jerusalem
While Antiochus was busy in Egypt, a rumor spread that he had been killed. The deposed High Priest Jason gathered a force of 1,000 soldiers and made a surprise attack on the city of Jerusalem. The High Priest appointed by Antiochus, Menelaus, was forced to flee Jerusalem during a riot. On the King’s return from Egypt in 167 BC enraged by his defeat, he attacked Jerusalem and restored Menelaus, then executed thousands of Jews.
“When these happenings were reported to the king, he thought that Judea was in revolt. Raging like a wild animal, he set out from Egypt and took Jerusalem by storm. He ordered his soldiers to cut down without mercy those whom they met and to slay those who took refuge in their house. There was a massacre of young and old, a killing of women and children, a slaughter of virgins and infants. In the space of three days, eighty thousand were lost, forty thousand meeting a violent death, and the same number being sold into slavery.”
(2 Maccabees 5:11-14)
To consolidate his empire and strengthen his hold over the region, Antiochus decided to side with the Hellenized Jews by outlawing Jewish religious rites and traditions kept by observant Jews and by ordering the worship of Zeus as the supreme god. This was anathema to the Jews and when they refused, Antiochus sent an army to enforce his decree. Because of the resistance, the city was destroyed, many were slaughtered, and a military Greek citadel called the Acra was established.
“Not long after this the king sent an Athenian senator to force the Jews to abandon the customs of their ancestors and live no longer by the laws of God; also to profane the temple in Jerusalem and dedicate it to Olympian Zeus, and that on Mount Gerizim to Zeus the Hospitable, as the inhabitants of the place requested…They also brought into the temple things that were forbidden, so that the altar was covered with abominable offerings prohibited by the laws. A man could not keep the sabbath or celebrate the traditional feasts, nor even admit that he was a Jew. At the suggestion of the citizens of Ptolemais, a decree was issued ordering the neighboring Greek cities to act in the same way against the Jews: oblige them to partake of the sacrifices, and put to death those who would not consent to adopt the customs of the Greeks. It was obvious, therefore, that disaster impended. Thus, two women who were arrested for having circumcised their children were publicly paraded about the city with their babies hanging at their breasts and then thrown down from the top of the city wall. Others, who had assembled in nearby caves to observe the sabbath in secret, were betrayed to Philip and all burned to death.”
(2 Maccabees 6:1-11)
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Rebellion of the Maccabees
Wojciech Stattler's "Machabeusze" ("The Maccabees"), 1844
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 that the traditionalists had rallied around. This may explain why the king, in a total departure from Seleucid practice in all other places and times, banned the traditional religion of a whole people
Two groups opposed Antiochus: a basically nationalistic group led by Mattathias the Hasmonean, a Jewish High Priest, and his son Judah Maccabee, 
and a religious traditionalist group known as the Chasidim, the forerunners of the Pharisees (no direct connection to the modern movement known as Chasidism).
They joined forces in a revolt against both the assimilation of the Hellenistic Jews and oppression by the Seleucid Greek government.
The fighting began in Modiin, a village not far from Jerusalem. A Greek officer and soldiers assembled the villagers, asking them to bow to an idol and eat the flesh of a pig, activities forbidden to Jews. The officer asked Mattathias to take part in the ceremony. He refused, and another villager stepped forward and offered to do it instead. Mattathias became outraged, took out his sword and killed the man, then killed the officer. His five sons and the other villagers then attacked and killed the soldiers. Mattathias’ family went into hiding in the nearby mountains, where many other Jews who wanted to fight the Greeks joined them. They attacked the Greek soldiers whenever possible. Eventually, the revolution was successful.
Judah Maccabee and his soldiers went to the holy Temple, and were saddened that many things were missing or broken, including the golden menorah. They cleaned and repaired the Temple, and when they were finished, they decided to have a big dedication ceremony. For the celebration, the Maccabees wanted to light a menorah. They looked everywhere for oil, and found a small flask that contained only enough oil to light the menorah for one day. Miraculously, the oil lasted for eight days. This gave them enough time to obtain new oil to keep the menorah lit.
The festival of Hanukkah was instituted by Judah Maccabee and his brothers Jochanan, Simeon, Eleatar and Jonathan to celebrate this event.
Today Jews celebrate Hanukkah for eight days by lighting candles in a menorah every night, commemorating the eight-day miracle of the oil.
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Talmud
The Talmud (Hebrew, “instruction, learning”), is a central text of Judaism, in the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history.
The Talmud has two components: the Mishna (c. 200 CE), the first written compendium of Judaism’s Oral Law, and the Gemara (c. 500 CE), a discussion of the Mishnah and related writings.
The story of Hanukkah, along with its laws and customs, is entirely missing from the Mishna apart from several passing references. The Mishna is the first major written redaction of the Jewish oral traditions called the “Oral Torah” and the first major work of Rabbinic Judaism.
In the Gemara, the story of Hanukkah and the miracle of the oil that burned for eight days is described.
In the Talmud, On the 25th of Kislev are the days of Hanukkah, which are eight… these were appointed a Festival with Hallel [prayers of praise] and thanksgiving.
-Shabbat 21b, Babylonian Talmud -
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(photo © www.annarbor.com)
Hanukkah is celebrated by a series of rituals that are performed every day throughout the 8-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. Hanukkah is not a “Sabbath-like” holiday, and there is no obligation to refrain from activities that are forbidden on the Sabbath.
People go to work as usual, but may leave early in order to be home to kindle the lights at nightfall. There is no religious reason for schools to be closed, although, in Israel, schools close from the second day for the whole week of Hanukkah.
(photo © www.alljewishlinks.com)
The festival is observed by the kindling of the lights of a special candelabrum, the Hanukkah Menorah, that holds nine candles: one for each night, plus an extra light called Shamash (Hebrew, “servant”, “guard”) at a different height. The Shamash is used to light the other lights. The purpose of the extra light is to adhere to the prohibition, specified in the Talmud (Tracate Shabbat 21b-23a), against using the Hanukkah lights for anything else than publicizing and meditating on the Hanukkah story.
This differs from Shabbath candles which are meant to be used for illumination. Hence, if one were to need extra illumination on Hanukkah, the Shamash candle would be available and one would avoid using the prohibited lights. Some light the Shamash candle first and then use it to light the others.
On the first night, one candle is placed at the far right. The Shamash candle is lit and three Berakhot (blessings) are recited:
l’hadlik neir (a general prayer over candles), she-asah nisim (a prayer thanking God for performing miracles for Jewish ancestors at this time), and she-hekhianu (a general prayer thanking God for allowing Jews to reach this time of year).
The blessings are said before or after the candles are lit depending on tradition. When the first candle is lit the Shamash candle is placed in its holder. On all subsequent nights, Jews recite only the first two blessings.
Hanukkah Celebration with Blessings and Songs:
Each night, another candle is added from right to left (like the Hebrew language). Candles are lit from left to right (to pay honor to the newer thing first). So all together, including the Shamash, two lights are lit on the first night, three on the second and so on, ending with all nine candles (the 8 Hanukkah and the Shamash candle) on the last night, for a total of 44.
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 passers-by should see it and be reminded of the holiday’s miracle. Accordingly, lamps are set up at a prominent window or near the door leading to the street.
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.
(photo © www.history.com)
Hanukkah lights should burn for at least one half hour after it gets dark.
Friday night presents a problem. Since candles may not be lit on the Shabbat itself, the candles must be lit before sunset. However, they must remain lit until the regular time—thirty minutes after nightfall—and inexpensive Hanukkah candles do not burn long enough to meet the requirement. A simple solution is to use longer candles, or the traditional oil lamps. In keeping with the above-stated prohibition, the Hanukkah menorah is lit first, followed by the Shabbat candles which signify its onset.
Menorahs come in all shapes and sizes.
The only requirement is that the flames are separated enough so that they will not look too big and resemble a pagan bonfire.
Ancient menorahs were made of clay. They consisted of small, pearl shaped vessels, each with its own wick, which were arranged side-by-side.
Today’s menorah, which stands on a base from which the branches sprout, resembles the holy Temple’s menorah and started to appear towards the end of the Middle Ages.
After lighting the candles, singing various Hanukkah songs is customary in many Jewish homes.
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Ma’oz Tzur
“Ma’oz Tzur” is a Jewish liturgical poem or piyyut. It is written in Hebrew, and is often sung on the holiday of Hanukkah, after lighting the festival lights. The name is a reference to the Hasmonean stronghold of Beth-zur. This Hebrew song is thought to have been written sometime in the 13th century. It was originally sung only in the home, but has been used in the synagogue since the nineteenth century or earlier. Of its six stanzas, often only the first stanza is sung (or the first and fifth).
The hymn is named for its first two words in Hebrew, which mean “Stronghold of Rock” as a name or epithet for God.
The first letters of the first five stanzas form an acrostic of the composer’s name, Mordechai.
Maoz Tzur – Bel Canto & Madrigal Women
In English, there is a popular non-literal translation that is sung, called “Rock of Ages”, which is based on the German version by Leopold Stein (1810–1882), and was written by Talmudic linguist Marcus Jastrow and Gustav Gottheil.
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Hanerot Halalu
During or after the lights are kindled the hymn Hanerot Halalu is recited. There are several differing versions; depending on regional traditions.
Hanerot Halalu, is an ancient chant mentioned in the Talmud (Soferim 20:6),
Hanerot Halalu – By Baruch J. Cohon
Arranged by Blanche Chass
Performed by Liberty High School Concert Choir, 2004
Arranged by Blanche Chass
Performed by Liberty High School Concert Choir, 2004
Lyrics:
Al hatshu-ot ve’al hamilchamot
She-asita la’avoteynu
Bayamim hahem, bazman hazeh
Al yedey kohanecha hakdoshim.
Vechol shmonat yemey Chanukah
Hanerot halalu kodesh hem,
Ve-ein lanu reshut lehishtamesh bahem
Ela lirotam bilvad
Kedai lehodot leshimcha
Al nissecha veal nifleotecha ve-al yeshuotecha.
Translation:
We light these lights
For the miracles and the wonders,
For the redemption and the battles
That you made for our forefathers
In those days at this season,
Through your holy priests.
During all eight days of Chanukah
These lights are sacred
And we are not permitted to make
Ordinary use of them,
But only to look at them;
In order to express thanks
And praise to Your great Name
For your miracles, Your wonders
And your salvations.
Al hatshu-ot ve’al hamilchamot
She-asita la’avoteynu
Bayamim hahem, bazman hazeh
Al yedey kohanecha hakdoshim.
Vechol shmonat yemey Chanukah
Hanerot halalu kodesh hem,
Ve-ein lanu reshut lehishtamesh bahem
Ela lirotam bilvad
Kedai lehodot leshimcha
Al nissecha veal nifleotecha ve-al yeshuotecha.
Translation:
We light these lights
For the miracles and the wonders,
For the redemption and the battles
That you made for our forefathers
In those days at this season,
Through your holy priests.
During all eight days of Chanukah
These lights are sacred
And we are not permitted to make
Ordinary use of them,
But only to look at them;
In order to express thanks
And praise to Your great Name
For your miracles, Your wonders
And your salvations.
Avraham Fried – Haneiros Halalu
The following video includes the Channukah Menorah lighting in Mumbai India at the Chabad House (Nariman House), followed by Avraham Fried’s live singing of Haneiros Halalu broadcasted live around the world:
The following video includes the Channukah Menorah lighting in Mumbai India at the Chabad House (Nariman House), followed by Avraham Fried’s live singing of Haneiros Halalu broadcasted live around the world:
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Playing Dreidel
The Dreidel game was popular during the rule of Antiochus before the Maccabees’ revolt, a time when soldiers executed any Jews who were caught practicing their religion. When pious Jews gathered to study the Torah, they had the top ready in case they heard soliders approaching. If the soldiers appeared, they would hide the holy scriptures and pretend to play with the dreidel. In Israel the dreidel is called a sivivon. The Yiddish word “dreidel” is derived from the German word “drehen” (“turn”).
After lighting the Hanukkah menorah, it is customary in many homes to play the dreidel game.
The dreidel is a four-sided spinning top with a Hebrew letter inscribed on each side:
Nun, Gimel, Hey (Hay) and Shin. These letters stand for the Hebrew phrase “Nes Gadol Hayah Sham”, a great miracle happened there, referring to the miracle of the oil.
The letters also stand for the Yiddish words nit (nothing), gantz (all), halb (half) and shtell (put), which are the rules of the game.
S’vivon Sov Sov Sov – Dreidel, Spin and Spin
A classic “Dreidel Song”
here performed by Moshe Skier Band
A classic “Dreidel Song”
here performed by Moshe Skier Band
Each player receives a given number of coins (real or of chocolate), nuts, raisins, candies or other markers, and places one marker in the “pot” (kupah or kitty).
The first player spins the dreidel, and depending on which side the dreidel falls on, either wins a marker from the pot or gives up part of his stash.
Each player in turn spins the dreidel. When the dreidel falls, it will fall on one of the 4 letters. According to the letter, the following will happen: Nun – no win / no lose, Gimmel – take all (from the kitty) Hey – take half (from the kitty) Shin – lose (what you deposited).
Anyone losing all funds is out of the game.The game may last until one person has won everything or when it is agreed to stop.
One of the most well known in English-speaking countries is
“The Dreidel Song” (Dreidel, Dreidel, Dreidel)
here performed by Harrison Avenue School Kindergarten Class of 2007
“The Dreidel Song” (Dreidel, Dreidel, Dreidel)
here performed by Harrison Avenue School Kindergarten Class of 2007
Some Jewish commentators ascribe symbolic significance to the markings on the dreidel. One commentary, for example, connects the four letters with the four exiles to which the nation of Israel was historically subject: Babylonia, Persia, Greece, and Rome.
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Gift-Giving & Hanukkah Gelt
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.
In North America especially, Hanukkah gained increased importance with many Jewish families in the latter half of the twentieth century, including large numbers of secular Jews, who wanted a Jewish alternative to the Christmas celebrations that often overlap with Hanukkah.
Though it was traditional among Ashkenazi Jews (literally: “German Jews”) to give “gelt” (Yiddish: money; refers to money as well as chocolate coins) to children during Hanukkah, in many families this has changed into gifts in order to prevent Jewish children from feeling left out of the Christmas gift giving. Many families exchange gifts each night.
Hanukkah Gelt is often distributed to children to enhance their enjoyment of the holiday. The amount is usually in small coins, although grandparents or other relatives may give larger sums as an official Hanukkah gift. In Israel, Hanukkah gelt is known as dmei Hanukkah.
According to Rabbi Abraham P. Bloch “The tradition of giving money (Chanukah gelt) to children is of long standing. The custom had its origin in the seventeenth-century practice of Polish Jewry to give money to their small children for distribution to their teachers. In time, as children demanded their due, money was also given to children to keep for themselves. Teen-age boys soon came in for their share.
According to Magen Avraham (18th Cent.), it was the custom for poor yeshiva students to visit homes of Jewish benefactors who dispensed Chanukah money (Orach Chaim 670). The rabbis approved of the custom of giving money on Chanukah because it publicized the story of the miracle of the oil.”
Twentieth-century American chocolatiers picked up on the gift/coin concept by creating chocolate gelt.
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Dairy Foods – Judith and Holofernes
At Hanukkah it is a minor custom to eat dairy foods. This tradition has its roots in the story of Judith.
The deuterocanonical book of Judith (Yehudit or Yehudis in Hebrew), 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 is 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.
Generally women are exempt in Jewish law from time bound positive commandments, however the Talmud requires that women engage in the mitzvah of lighting Hanukkah candles “for they too were involved in the miracle.” This account of Judith’s involvement with the events of Chanukah serves to explain the requirement of women to participate in the rituals of Hanukkah and the origins of the custom of eating dairy during the holiday.
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(photo © www.sheknow.com)
The most popular themes throughout the Hanukkah dishes are foods fried or baked in oil. The oil reminds of the oil which burned eight days instead of one.
Latkes are potato pancakes made from grated potatoes mixed with eggs, onions, and flour, then fried in vegetable oil. The texture is crispy on the outside and tender within. They’re served hot and often dipped in apple sauce or sour cream.
The Maccabbee soliders ate latkes made from cheese, vegetables, or fruits which were brought to them on the battlefields. However, they didn’t eat potato latkes, as potatoes weren’t available until the 16th century.
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SUFGANIYOT – Hanukkah Jelly Doughnuts
Sufganiyot are jelly doughnuts without the hole. They’re dropped into hot oil without being shaped and come out in odd, funny shapes, then covered in powdered sugar and/or cinnamon. Sufganiyot are particularly popular in Israel, where they are sold on stands in the streets over a month before Hanukkah begins.
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Mi Yimalel (Who can retell) – A traditional Hanukkah song
here performed by Craig Taubman, The Tribe & Alberto Mizzahi
at the Live Concert “Lights”:
here performed by Craig Taubman, The Tribe & Alberto Mizzahi
at the Live Concert “Lights”:
“Lights” is a concert celebration of Hanukkah featuring some of the most beloved and exciting Jewish artists in the world. Representing a wide array of musical styles from cantorial to rock ‘n roll, Sephardic to folk and bluegrass, Lights is an experience that blends colorful Jewish traditions of yesterday, while creating new traditions for today and tomorrow.
Lich’vod Hachanukkah – by Chaim Nachman Bialik
a traditional Chanukah song
sung by THE WESTERN WIND
and Fran Avni
a traditional Chanukah song
sung by THE WESTERN WIND
and Fran Avni
Hayyim Nahman Bialik (Hebrew: חיים נחמן ביאליק) (January 9, 1873-July 4, 1934), also Chaim or Haim, was a Jewish poet who wrote in Hebrew. Bialik was one of the pioneers of modern Hebrew poets and came to be recognized as Israel’s national poet.
Bialik wrote most of his poems using “Ashkenazi” pronunciation, while Hebrew in Israel uses the Sephardi pronunciation. In consequence, Bialik’s poems are rarely recited in the meter in which they were written.
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I wish all Jews around the world
HAPPY HANUKKAH!
Chag Chanukkah Sameach!
Best wishes,
Angela Nilsson
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Sources:
http://www.history.com/topics/hanukkah
http://judaism.about.com/od/holidays/a/hanukkah.htm
http://www.jewfaq.org/holiday7.htm
http://en.wikipedia.org/wiki/Hanukkah
http://en.wikipedia.org/wiki/Antiochus_IV_Epiphanes
http://en.wikipedia.org/wiki/Maccabees
http://en.wikipedia.org/wiki/Ma’oz_Tzur
http://judaism.about.com/od/chanukah/a/hanukahanerot.htm
http://www.jewishfederations.org/page.aspx?id=51717
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