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| När man festar på Hanukkah så kan man runka | |||
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| {{Infobox Holiday | |||
| |image = Hanukia.jpg | |||
| |caption = A Hanukkiya or Hanukkah Menorah | |||
| |holiday_name = Hanukkah | |||
| |official_name = {{lang-he-n|חֲנֻכָּה}} or {{lang|he|חנוכה}}<br /> ] translation: "Establishing" or "Dedication" (of the ]) | |||
| |nickname = Festival of Lights, Festival of Dedication | |||
| |observedby = ] | |||
| |begins = 25 ] | |||
| |ends = 2 ] or 3 ] | |||
| |celebrations = Lighting ]s each night. Singing special songs, such as ]. Reciting ] prayer. Eating foods fried in oil, such as ]s and ], and dairy foods. Playing the '']'' game, and giving ] | |||
| |type = Jewish | |||
| |significance = The ] successfully rebelled against ]. According to the ], a late text, 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. | |||
| |relatedto = ], as a ]nically decreed holiday. | |||
| |date2012 = Sunset, December 8 to nightfall, December 16 | |||
| }} | |||
| '''Hanukkah''' (pronounced {{respell|HAH|nə-kə }};<ref>''']''': : {{respell|HAH|nə-kə }}</ref><ref>''']''': : {{respell|HAH|nə-kə }}, {{respell|KHAH|nə-kə }}, {{respell|khah-noo|KAH|'}}</ref><ref>''']''': : {{respell|KHAH|nə-kə }}, {{respell|HAH|nə-kə }}, {{respell|HAH|nuu|KAH |'}}, {{respell|khah-noo|KAH|'}}</ref> {{lang-he-n|חֲנֻכָּה}}, Tiberian: {{transl|he|Ḥănukkāh}}, usually spelled {{lang|he|חנוכה}}, pronounced {{IPA-he|χanuˈka|}} in ]; a transliteration also romanized as '''Chanukah''', '''Chanukkah''' or '''Chanuka'''), also known as the '''Festival of Lights''', is an eight-day ] commemorating the rededication of the ] (the ]) in ] at the time of the ] of the 2nd century BCE. Hanukkah is observed for eight nights and days, starting on the 25th day of ] according to the ], which may occur at any time from late November to late December in the ]. | |||
| The festival is observed by the kindling of the lights of a unique ], the nine-branched '']'' or ''Hanukiah'', one additional light on each night of the holiday, progressing to eight on the final night. The typical Menorah consists of eight branches with an additional raised branch. The extra light is called a '']'' ({{lang-he|שמש}}, "attendant")<ref name=Kotel-Notes>Gateway To The Holy Land: "." Retrieved on September 03, 2010</ref> and is given a distinct location, usually above or below the rest. The purpose of the ''shamash'' is to have a light available for use, as using the Hanukkah lights themselves is forbidden.<ref>Babylonian Talmud Shabbat 21b</ref> | |||
| ==Etymology== | |||
| ] | |||
| The name "Hanukkah" derives from the Hebrew verb "{{lang|he|חנך}}", meaning "to dedicate". On Hanukkah, the Jews regained control of Jerusalem and rededicated the Temple.<ref>] Shabbat 21b; see there for a detailed discussion. ({{PDFLink|1=}})</ref> | |||
| Many ] explanations have been given for the name:<ref>{{cite web|url=http://www.torah.org/features/holydays/originchanukah.html|title=Origin of the Name Chanukah|first=Nosson|last=Scherman|publisher=Torah.org}}</ref> | |||
| *The name can be broken down into {{lang|he|חנו כ"ה}}, "they rested on the twenty-fifth", referring to the fact that the Jews ceased fighting on the 25th day of ], the day on which the holiday begins.<ref>] Shabbat 9b ({{PDFLink|1=}})</ref> | |||
| * {{lang|he|חנוכה}} (Hanukkah) is also the Hebrew ] for {{lang|he|'''ח''' '''נ'''רות '''ו'''הלכה '''כ'''בית '''ה'''לל}} — "Eight candles, and the ] is like the House of Hillel". This is a reference to the disagreement between two rabbinical schools of thought — the ] and the ] — 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. Hillel argued in favor of starting with one candle and lighting an additional one every night, up to eight on the eighth night. Jewish law adopted the position of Hillel.{{citation needed|date=December 2012}} | |||
| ==Historical sources== | |||
| ===Maccabees, Mishna and Talmud=== | |||
| {{See also2|]}} | |||
| The story of Hanukkah, along with its laws and customs, is entirely missing from the ] apart from several passing references (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). ] postulates in his ''Hakdamah Le'mafteach Hatalmud'' that information on the holiday was so commonplace that the Mishna felt no need to explain it. ]<ref>''Yesod Hamishna Va'arichatah'' pp. 25–28 ({{PDFLink|1=}})</ref> suggests that as the Mishnah was redacted after the ], 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. | |||
| ] | |||
| The story of Hanukkah is preserved in the books of the First and Second Maccabees. These books are not part of the ] (Hebrew Bible); they are apocryphal books instead. The miracle of the one-day supply of oil miraculously lasting eight days is first described in the ], written about 600 years after the events described in the books of Maccabees. | |||
| <ref>http://www.huffingtonpost.com/shawna-dolansky/the-truth-about-hanukah_b_1165708.html</ref> The ], in tractate ''Shabbat 21'', focuses on ] candles and moves to Hanukkah candles and 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 ]ed by the ], 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).<ref>{{cite web|url=http://www.jewishvirtuallibrary.org/jsource/Talmud/shabbat2.html |title=Jewishvirtuallibrary.org |publisher=Jewishvirtuallibrary.org |date= |accessdate=2011-12-25}}</ref> | |||
| The Talmud presents three options: | |||
| #The law requires only one light each night per household, | |||
| #A better practice is to light one light each night for each member of the household | |||
| #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 ], or in the window closest to the street. ], in a note to ''Shabbat 21b,'' says their purpose is to publicize the miracle. | |||
| ===Narrative of Josephus=== | |||
| ] | |||
| The ancient Jewish Historian Flavius ] narrates in his book Jewish Antiquities XII, how the victorious ] ordered lavish yearly eight-day festivities after rededicating the Temple in Jerusalem that had been profaned by Antiochus IV Epiphanes. ] does not say the festival was called Hannukkah 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."<ref>, ''Jewish Antiquities'' xii. 7, § 7, #323</ref> | |||
| ===Other ancient sources=== | |||
| The story of Hanukkah is alluded to in the book of ] and ]. The eight-day rededication of the temple is described in 1 Maccabees 4:36 ''et seq'', though the name of the festival and the miracle of the lights do not appear here. A story similar in character, and obviously older in date, is the one alluded to in 2 Maccabees 1:18 ''et seq'' according to which the relighting of the altar fire by ] 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. | |||
| Another source is the ]. This work (also known as "Megillat HaHasmonaim", "Megillat Hanukkah" or "Megillat Yevanit") is in both ] and ]; the Hebrew version is a literal translation from the Aramaic original. Recent scholarship dates it to somewhere between the 2nd and 5th Centuries, probably in the 2nd century,<ref>{{cite web|first=Benjamin|last=Zvieli|title=The Scroll of Antiochus|url= http://www.biu.ac.il/JH/Parasha/eng/miketz/zev.html| accessdate=2007-01-28}}</ref> with the Hebrew dating to the 7th century.<ref name = "pvgsyw">{{dead link|date=December 2011}}</ref> It was published for the first time in ] in 1557. ], who translated it into ] in the 9th century, ascribed it to the Maccabees themselves, disputed by some, since it gives dates as so many years before the destruction of the second temple in 70 CE.<ref> and </ref> The Hebrew text with an English translation can be found in the ] of ]. | |||
| The Christian Bible refers to Jesus being at the Jerusalem Temple during "the ] and it was winter" in John 10:22-23, the Greek term used is "the renewals" (Greek ''ta engkainia'' τὰ ἐγκαίνια).<ref>Andreas J. Köstenberger ''John'' 2004 "... incident occurred only about one month later (December 18–25).57 This is the first reference to the Feast of Dedication by this name (ta egkainia, ta | |||
| enkainia ) in Jewish literature (Hengel 1999: 317). "</ref> ] refers to the festival as "lights."<ref>''Mercer Dictionary of the Bible'' ed. Watson E. Mills, Roger Aubrey Bullard - 1990 -"Hence Hanukkah also is called the Feast of Lights, an alternate title Josephus confirms with this rationale: "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." (per ''The works of Flavius Josephus'' translated by William Whiston)</ref> | |||
| at The ] in 2010 presented a rare selection of Hanukkah lamps from the Museum’s collection.]] | |||
| ==Story of Hanukkah== | |||
| ===Background=== | |||
| ] was part of the ] of Egypt until 200 ] when King ] of ] defeated King ] of Egypt at the ]. ] became at that moment part of the ] of Syria. King ] 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. However in 175 BCE, ], the son of Antiochus III invaded Judea, ostensibly at the request of the sons of Tobias.<ref> | |||
| ''Jewish War'' i. 31</ref> The ], who led the ] 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 the ancient Jewish historian ] tells us "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."<ref>, ''Jewish War'' i. 32</ref> | |||
| ===Traditional view=== | |||
| When the ] in Jerusalem was looted and services stopped, ] was outlawed. In 167 BCE ] ordered an altar to ] erected in the Temple. He banned circumcision and ordered pigs to be sacrificed at the altar of the temple.<ref>, ''Jewish War'' i. 34</ref> Antiochus's actions provoked a large-scale revolt. ], a ], and his five sons ], ], ], ], and ] led a rebellion against Antiochus. Judah became known as Yehuda HaMakabi ("Judah the Hammer"). By 166 BCE Mattathias had died, and Judah took his place as leader. By 165 BCE the Jewish revolt against the Seleucid monarchy was successful. The Temple was liberated and rededicated. The festival of Hanukkah was instituted to celebrate this event.<ref>{{Dead link|date=December 2011}}</ref> Judah ordered the Temple to be cleansed, a new altar to be built in place of the polluted one and new holy vessels to be made. According to the Talmud, olive oil was needed for the menorah in the Temple, which was required to burn throughout the night every night. The story goes that there was only enough oil to burn for one day, yet it burned for eight days, the time needed to prepare a fresh supply of oil for the menorah. An eight-day festival was declared by the Jewish sages to commemorate this miracle. | |||
| The version of the story in 1 Maccabees states that an eight-day celebration of songs and sacrifices was proclaimed upon re-dedication of the altar, and makes no mention of the miracle of the oil.<ref>{{Dead link|date=December 2011}}</ref> A number of historians believe that the reason for the eight-day celebration was that the first Hanukkah was a belated celebration of ] and ].<ref> and {{Dead link|date=December 2011}}</ref> During the war the Jews were not able to celebrate these festivals, when lamps were supposed to be lit in the Temple (Suk.v. 2–4). | |||
| ===Modern scholarship=== | |||
| ] personnel light candles on Hanukkah]] | |||
| Some modern scholars argue that the king was intervening in an internal ] between the traditionalist Jews and the Hellenized Jews in Jerusalem.<ref>{{cite book |title= Jewish Literacy: The Most Important Things to Know about the Jewish Religion, Its People, and Its History|last=Telushkin |first=Joseph |year= 1991|publisher= W. Morrow|isbn= 0-688-08506-7|page=114 }}</ref><ref>{{cite book |title= Religions of the Ancient World: A Guide|last=Johnston |first=Sarah Iles |year=2004 |publisher=] |isbn=0-674-01517-7 |page= 186}}</ref><ref>{{cite book |title= The Jewish Way: Living the Holidays|last= Greenberg|first=Irving |year=1993 |publisher=Simon & Schuster |isbn= 0-671-87303-2|page= 29}}</ref><ref>{{cite book |title=Judaism and the Gentile Faiths: Comparative Studies in Religion |last=Schultz |first=Joseph P. |year= 1981|publisher=] |isbn= 0-8386-1707-7|page= 155|quote=Modern scholarship on the other hand considers the Maccabean revolt less as an uprising against foreign oppression than as a civil war between the orthodox and reformist parties in the Jewish camp}}</ref> | |||
| These competed violently over who would be the ], with traditionalists with Hebrew/Aramaic names like ] contesting with Hellenizing High Priests with Greek names like ] and ].<ref>{{cite book |title= A Survey of the New Testament|last=Gundry |first=Robert H. |year=2003 |publisher=] |isbn= 0-310-23825-0|page= 9}}</ref> In particular Jason's Hellenistic reforms would prove to be a decisive factor leading to eventual conflict within the ranks of Judaism.<ref>{{cite book |title= Judaic Religion in the Second Temple Period: Belief and Practice from the Exile to Yavneh|last= Grabbe|first=Lester L. |year= 2000|publisher=] |isbn=0-415-21250-2 |page= 59}}</ref> Other authors point to possible socioeconomic reasons in addition to the religious reasons behind the civil war.<ref>{{cite book |title=Eerdmans Dictionary of the Bible |last=Freedman |first= David Noel|coauthors=Allen C. Myers, Astrid B. Beck|year=2000 |publisher= Wm. B. ]|isbn=0-8028-2400-5 |page= 837}}</ref> | |||
| What began in many respects as a civil war escalated when the Hellenistic kingdom of Syria sided with the ] in their conflict with the traditionalists. | |||
| <ref>{{cite book |title=A Survey of Israel's History |last=Wood |first=Leon James |year= 1986|publisher= Zondervan|isbn= 0-310-34770-X|page=357 }}</ref> 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.<ref>{{cite book |title=Hellenistic Civilization and the Jews |last=Tcherikover |first=Victor |year= 1999|origyear=1959|publisher=Baker Academic |isbn= 0-8010-4785-4}}</ref> | |||
| ==Hanukkah rituals== | |||
| ] in ]]] | |||
| ] in ], ]]] | |||
| 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 ], as specified in the '']''.<ref>'']'' '']'' 670:1</ref> 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 small gifts each night, such as books or games. Fried foods are eaten to commemorate the importance of oil during the celebration of Hanukkah. | |||
| ===Kindling the Hanukkah lights=== | |||
| The single light each night for eight nights. As a universally practiced "beautification" of the ], the number of lights lit is increased by one each night.<ref>'']'' '']'' 671:2</ref> An extra light called a ''shamash'', meaning "attendant" or "sexton,"<ref name=Kotel-Notes /> is also lit each night, and is given a distinct location, usually higher, lower, or to the side of the others. The purpose of the extra light is to adhere to the prohibition, specified in the Talmud (Tracate Shabbat 21b–23a), against using the Hanukkah lights for anything other than publicizing and meditating on the Hanukkah story. This differs from ] 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.<ref name = "lonorw">'']'' '']'' 673:1</ref> So all together, including the ''shamash'', two lights are lit on the first night, three on the second and so on, ending with nine on the last night, for a total of 44 (36, excluding the ''shamash''). | |||
| The lights can be candles or oil lamps.<ref name = "lonorw"/> Electric lights are sometimes used and are acceptable in places where open flame is not permitted, such as a hospital room. Most Jewish homes have a special ] correctly referred to as a ''chanukkiah'', not menorah, or oil lamp holder for Hanukkah, which holds eight lights plus the additional ''shamash'' light. | |||
| 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. Accordingly, lamps are set up at a prominent window or near the door leading to the street. It is customary amongst some Ashkenazim to have a separate menorah for each family member (customs vary), whereas most Sephardim light one for the whole household. Only when there was danger of ] were lamps supposed to be hidden from public view, as was the case in ] under the rule of the ], or in parts of Europe before and during World War II. However, most ] 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 '']'', so that when one passes through the door he is surrounded by the holiness of ''mitzvoth''. | |||
| 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.”<ref>Babylonian Talmud: Shabbat 23a</ref> | |||
| ===Candlelighting time=== | |||
| Hanukkah lights should burn for at least one half hour after it gets dark. The custom of the ] observed by many residents of Jerusalem as the custom of the city, is to light at sundown, although most Hassidim light later, even in Jerusalem. Many Hasidic Rebbes light much later, because they fulfill the obligation of publicizing the miracle by the presence of their Hasidim when they kindle the lights. Inexpensive small wax candles sold for Hanukkah burn for approximately half an hour, so on most days this requirement can be met by lighting the candles when it is dark outside. Friday night presents a problem, however. Since candles may not be lit on the ] 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.{{Original research?|date=December 2012}} | |||
| ===Blessings over the candles=== | |||
| Typically three blessings (''Brachot'' singular ''Brachah'') are recited during this eight-day festival. On the first night of Hanukkah, Jews recite all three blessings; on all subsequent nights, they recite only the first two.<ref>'']'' '']'' 676:1–2</ref> The blessings are said before or after the candles are lit depending on tradition. 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, and so on, proceeding from right to left over the eight nights. On each night, the leftmost candle is lit first, and lighting proceeds from left to right. | |||
| For the full text of the blessings, see ]. | |||
| ====''Hanerot Halalu''==== | |||
| During or after the lights are kindled the hymn ''Hanerot Halalu'' is recited. There are several differing versions; the version presented here is recited in many Ashkenazic communities:<ref>'']'' '']'' 676:4</ref> | |||
| {| class="wikitable" | |||
| |+ Ashkenazi version: | |||
| ! scope-"col" | Hebrew | |||
| ! scope="col" | Transliteration | |||
| ! scope="col" | English | |||
| |- | |||
| |{{rtl-para|he|הנרות הללו אנחנו מדליקים על הנסים ועל הנפלאות ועל התשואות ועל המלחמות שעשית לאבותינו בימים ההם, בזמן הזה על ידי כהניך הקדושים. וכל שמונת ימי חנוכה הנרות הללו קודש הם, ואין לנו רשות להשתמש בהם אלא להאיר אותם בלבד כדי להודות ולהלל לשמך הגדול על נסיך ועל נפלאותיך ועל ישואותיך.}} | |||
| || Hanneirot hallalu anachnu madlikin 'al hannissim ve'al hanniflaot 'al hatteshu'ot ve'al hammilchamot she'asita laavoteinu bayyamim haheim, (u)bazzeman hazeh 'al yedei kohanekha hakkedoshim. Vekhol-shemonat yemei Hanukkah hanneirot hallalu kodesh heim, ve-ein lanu reshut lehishtammesh baheim ella lir'otam bilvad kedei lehodot ul'halleil leshimcha haggadol 'al nissekha ve'al nifleotekha ve'al yeshu'otekha. | |||
| || We light these lights for the miracles and the wonders, for the redemption and the battles that you made for our forefathers, in those days at this season, through your ]. 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''=== | |||
| Each night after the lighting of the candles, the hymn ] 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 ], and praises God for survival despite these tragedies (] from Egypt, the ], the miracle of the holiday of ], and the ] victory). | |||
| ===Other customs=== | |||
| ]s / ] in a Jerusalem market]] | |||
| After lighting the candles and Ma'oz Tzur, singing other Hanukkah songs is customary in many Jewish homes. Some ] and ] Jews recite ], such as Psalms 30, 67, and 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 ] in lieu of presents for themselves. | |||
| ===Special additions to daily prayers=== | |||
| An addition is made to the "''hoda'ah''" (thanksgiving) benediction in the ], called ''Al ha-Nissim'' ("On/about the Miracles").<ref>'']'' '']'' 682:1</ref> This addition refers to the victory achieved over the Syrians by the Hasmonean Mattathias and his sons. | |||
| {{quote box|align=right|width=30%|quote="We thank You also for the miraculous deeds and for the redemption and for the mighty deeds and the saving acts wrought by You, as well as for the wars which You waged for our ancestors in ancient days at this season. In the days of the Hasmonean Mattathias, son of Johanan the high priest, and his sons, when the iniquitous Greco-Syrian kingdom rose up against Your people Israel, to make them forget Your Torah and to turn them away from the ordinances of Your will, then You in your abundant mercy rose up for them in the time of their trouble, pled their cause, executed judgment, avenged their wrong, and delivered the strong into the hands of the weak, the many into the hands of few, the impure into the hands of the pure, the wicked into the hands of the righteous, and insolent ones into the hands of those occupied with Your Torah. Both unto Yourself did you make a great and holy name in Thy world, and unto Your people did You achieve a great deliverance and redemption. Whereupon your children entered the sanctuary of Your house, cleansed Your temple, purified Your sanctuary, kindled lights in Your holy courts, and appointed these eight days of Hanukkah in order to give thanks and praises unto Your holy name."|source=Translation of ''Al ha-Nissim''}} | |||
| The same prayer is added to the grace after meals. In addition, the '']'' Psalms are sung during each morning service and the '']'' penitential prayers are omitted. The Torah is read every day in the ], the first day beginning from ] 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, ] (Saturdays). The weekly ] for the first Sabbath is almost always '']'', telling of ]'s dream and his enslavement in ]. The '']'' reading for the first Sabbath Hanukkah is ] 2:14–4:7. When there is a second Sabbath on Hanukkah, the ''Haftarah'' reading is from ] 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 on the Sabbath, but rather prior to the beginning of the Sabbath at night and not at all during the day. | |||
| During the ] "]" was read in the ] ] on Hanukkah just as the ] is read on ]. It still forms part of the liturgy of the ].<ref name = "pvgsyw"/> | |||
| ===''Zot Hanukkah''=== | |||
| The last day of Hanukkah is known as ''Zot Hanukkah'', from the verse read on this day in the synagogue (Numbers 7:84, ''Zot Chanukat Hamizbe'ach'', "This was the dedication of the altar"). According to the teachings of ] and ], this day is the final "seal" of the High Holiday season of ], 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. | |||
| ==Symbolic importance== | |||
| ] attends Menorah Lighting, ], ], 1979]] | |||
| The classical rabbis downplayed the military and nationalistic dimensions of Hanukkah, and some even interpreted the emphasis upon the story of the miracle oil as a diversion away from the struggle with empires that had led to the disastrous downfall of Jerusalem to the Romans. With the advent of Zionism and the state of Israel, these themes were reconsidered. In modern Israel, the national and military aspects of Hanukkah became, once again, more dominant. | |||
| In North America especially, Hanukkah gained increased importance with many Jewish families in the latter half of the 20th century, including large numbers of ], who wanted a Jewish alternative to the ] celebrations that often overlap with Hanukkah. Though it was traditional among Ashkenazi Jews to give "gelt" or money 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. | |||
| 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 has taken a place equal to ] 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. | |||
| ==Hanukkah music== | |||
| {{Main|Hanukkah music}} | |||
| 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 "''Hanukkiah Li Yesh''" ("I Have a Hanukkah Menorah"), "'']''" ("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"). The most well known in English-speaking countries include "]" and "Chanukah, Oh Chanukah". | |||
| ==Hanukkah foods== | |||
| ] frying in hot ].]] | |||
| ] / ]s at a Jerusalem bakery]] | |||
| There is a custom of eating foods fried or baked in oil (preferably ]) to commemorate the miracle of a small flask of oil keeping the flame in the Temple alight for eight days. Traditional foods include ]s, known as ''latkes'' in ], especially among ] families. Sephardi, ] and ] families eat jam-filled ]s ({{lang-yi|פאנטשקעס}} '']''), ] (fritters) and ] which are ] in oil. Bakeries in Israel have popularized many new types of fillings for ''sufganiyot'' besides the traditional strawberry jelly filling, including chocolate cream, vanilla cream, caramel, cappucino and others.<ref>Gur, Jana, ''The Book of New Israeli Food: A Culinary Journey'', pp. 238–243, Schocken (2008) ISBN 0-8052-1224-8</ref> In recent years, downsized, "mini" sufganiyot containing half the calories of the regular, 400-to-600-calorie version have become popular.<ref>. ], 10 December 2009. Retrieved 17 December 2009.</ref> There is also a tradition of eating cheese products on Hanukkah recorded in rabbinic literature. This custom is seen as a commemoration of the involvement of Judith and women in the events of Hanukkah. | |||
| ==Dreidel== | |||
| ] side up]] | |||
| The ], or ''sevivon'' in Hebrew, is a four-sided spinning top that children play with on Hanukkah. Each side is imprinted with a Hebrew letter. These letters are an acronym for the Hebrew words {{lang|he|נס גדול היה שם}} ('''''N'''es '''G'''adol '''H'''aya '''S'''ham'', "A great miracle happened there"), referring to the miracle of the oil that took place in the ]. | |||
| *{{lang|he|נ}} ''(])'' | |||
| *{{lang|he|ג}} ''(])'' | |||
| *{{lang|he|ה}} ''(])'' | |||
| *{{lang|he|ש}} ''(])'' | |||
| On dreidels sold in Israel, the fourth side is inscribed with the letter {{lang|he|פ}} ''(])'', rendering the acronym {{lang|he|נס גדול היה פה}} ('''''N'''es '''G'''adol '''H'''aya '''P'''o'', "A great miracle happened here"), referring to the fact that the miracle occurred in the land of Israel. Stores in ] neighbourhoods sell the traditional ''Shin'' dreidels as well. | |||
| 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.<ref>{{cite web|last=Yaakov |first=Rabbi |url=http://www.ohr.org.il/yhiy/article.php/1309 |title=Ohr Somayach :: Chanukah :: The Secret of the Dreidel |publisher=Ohr.org.il |date= |accessdate=2011-12-25}}</ref> | |||
| After lighting the Hanukkah menorah, it is customary in many homes to play the dreidel game: Each player starts out with 10 or 15 coins (real or of chocolate), nuts, raisins, candies or other markers, and places one marker in the "pot." The first player spins the dreidel, and depending on which side the dreidel falls on, either wins a marker from the pot or gives up part of his stash. The code (based on a ] version of the game) is as follows: | |||
| *Nun–''nisht'', "nothing"–nothing happens and the next player spins | |||
| *Gimel–''gants'', "all"–the player takes the entire pot | |||
| *Hey–''halb'', "half"–the player takes half of the pot, rounding up if there is an odd number | |||
| *Shin–''shtel ayn'', "put in"–the player puts one marker in the pot | |||
| Another version differs: | |||
| *Nun–''nim'', "take"–the player takes one from the pot | |||
| *Gimel–''gib'', "give"–the player puts one in the pot | |||
| *Hey–''halb'', "half"–the player takes half of the pot, rounding up if there is an odd number | |||
| *Shin–''shtil'', "still" (as in "stillness")–nothing happens and the next player spins | |||
| The game may last until one person has won everything. | |||
| The dreidel is believed to commemorate a game devised by the Jews to camouflage the fact that they were ], which was outlawed by Greeks. The Jews would gather in caves to study, posting a lookout to alert the group to the presence of Greek soldiers. If soldiers were spotted, the Jews would hide their scrolls and spin tops, so the Greeks thought they were gambling, not learning.<ref></ref> | |||
| The historical context may be, more properly, from the time of the Bar-Kohba war, 132-135C.E. when the penalty for teaching Torah was death, so decreed by Rome. Others trace the dreidel itself to the children's top game ].<ref>http://parsha.blogspot.com/2008/12/why-we-should-ban-playing-dreidel-pt-ii.html</ref> | |||
| ==Hanukkah gelt== | |||
| ]]] | |||
| ] (] for "money") is often distributed to children to add to the holiday ''excitement''. The amount is usually in small coins, although grandparents or relatives may give larger sums. In Israel, Hanukkah ''gelt'' is known as ''dmei Hanukkah''. 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. The connection may be etymological: In Hebrew, the words "Hanukkah" (dedication) and "hinnukh" (education) come from the same root.<ref name="forward1">{{cite web|url=http://www.forward.com/articles/120106/ |title=Deconstructing Chocolate Gelt |publisher=Forward.com |date= |accessdate=2011-12-25}}</ref> In time, money was also given to children to keep for themselves. According to ], poor yeshiva students would receive a gift of money from their Jewish benefactors on Hanukkah.<ref>The Biblical and Historical Background of Jewish Customs and Ceremonies by Abraham P. Bloch. Published by KTAV Publishing House, Inc., 1980. Pp. 277.</ref> In the 1920s, ] ]s picked up on the gift/coin concept by creating ].<ref name="forward1"/> | |||
| Many Hasidic ]s distribute coins to those who visit them during Hanukkah. Hasidic Jews consider this to be a '']'' for success. | |||
| ==Judith and Holofernes== | |||
| The eating of dairy foods, especially cheese, on Hanukkah is a minor custom that has its roots in the story of Judith. The ] book of ] (Yehudit or Yehudis in Hebrew), which is not part of the ], records that ], 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 ] 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.<ref>]'' 670:2:10</ref> | |||
| ==Alternative spellings== | |||
| ] | |||
| In ], the word Hanukkah is written {{Hebrew|חֲנֻכָּה}} or {{lang|he|חנוכה}} ({{transl|he|Ḥănukkāh}}). It is most commonly transliterated to English as ''{{transl|he|Chanukah}}'' or ''Hanukkah'', the former because the sound represented by "CH" ({{IPAblink|χ}}, similar to the ] pronunciation of "]") does not exist in the English language. Furthermore, the letter "]" ({{lang|he|ח}}), which is the first letter in the Hebrew spelling, is pronounced differently in modern Hebrew (]) than in classical Hebrew (] {{IPAblink|ħ}}), and neither of those sounds is unambiguously representable in English spelling. Moreover, the 'kaf' consonant is ] in classical (but not modern) Hebrew. Adapting the classical Hebrew pronunciation with the geminate and pharyngeal {{transl|he|Ḥeth}} can lead to the spelling "Hanukkah"; while adapting the modern Hebrew pronunciation with no gemination and uvular {{transl|he|Ḥeth}} leads to the spelling "{{transl|he|Chanukah}}". It has also been spelled as "Hannukah". | |||
| ==Historic timeline== | |||
| ] ] lights the menorah]] | |||
| *198 BCE: Armies of the Seleucid King ] (Antiochus the Great) oust ] from Judea and Samaria. | |||
| *175 BCE: ] (Epiphanes) ascends the Seleucid throne. | |||
| *168 BCE: Under the reign of Antiochus IV, the Temple is looted, Jews are massacred, and ] is outlawed. | |||
| *167 BCE: Antiochus orders an altar to ] erected in the Temple. Mattathias, and his five sons John, Simon, Eleazar, Jonathan, and Judah lead a rebellion against Antiochus. Judah becomes known as Judah Maccabe (Judah The Hammer). | |||
| *166 BCE: Mattathias dies, and Judah takes his place as leader. The ] Jewish Kingdom begins; It lasts until 63 BCE | |||
| *165 BCE: The Jewish revolt against the ] monarchy is successful in recapturing the Temple, which is liberated and rededicated (Hanukkah). | |||
| *142 BCE: Establishment of the Second Jewish Commonwealth. The Seleucids recognize Jewish autonomy. The Seleucid kings have a formal overlordship, which the Hasmoneans acknowledged. This inaugurates a period of population growth, and religious, cultural and social development. This included the conquest of ], ], ], and ] (also known as ]), and the forced conversion of Idumeans to the Jewish religion, including circumcision.<ref></ref></blockquote> | |||
| *139 BCE: The ] recognizes Jewish autonomy. | |||
| *134 BCE: ] besieges ]. The Jews under ] become Seleucid vassals, but retain religious autonomy.<ref>{{cite web|title=Antiochus VII Sidetes |url=http://virtualreligion.net/iho/antiochus_7.html |last=Smith |first=Mahlon H.}}</ref> | |||
| *129 BCE: Antiochus VII dies.<ref>{{cite web|url=http://www.jewishencyclopedia.com/articles/1592-antiochus-vii-sidetes |title=Antiochus VII., Sidetes |last=Ginzburg |first=Louis |work=] |year=1901}}</ref> The ] Jewish Kingdom throws off Syrian rule completely | |||
| *96 BCE: An eight-year civil war begins. | |||
| *83 BCE: Consolidation of the Kingdom in territory east of the ]. | |||
| *63 BCE: The Hasmonean Jewish Kingdom comes to an end because of rivalry between the brothers ] and ], both of whom appeal to the ] to intervene and settle the power struggle on their behalf. The Roman general ] (Pompey the Great) is dispatched to the area. 12 thousand Jews are massacred as Romans enter Jerusalem. The Priests of the Temple are struck down at the Altar. Rome annexes Judea. | |||
| ===Battles of the Maccabean revolt=== | |||
| ], ]]] | |||
| Key battles between the ] and the Seleucid Syrian-Greeks: | |||
| *] (] leads the Jews to victory against the forces of Nicanor.) | |||
| *] (Judas Maccabeus defeats the forces of Seron.) | |||
| *] (Elazar the Maccabee is killed in battle. Lysias has success in battle against the Maccabess, but allows them temporary freedom of worship.) | |||
| *] (Judas Maccabeus defeats the army of ], recapturing Jerusalem.) | |||
| *] (A Jewish fortress saved by Judas Maccabeus.) | |||
| *] (Judas Maccabeus dies in battle against the army of ] and ]. He is succeeded by ] and ] who continue to lead the Jews in battle.) | |||
| *] (Judas Maccabeus fights the forces of ] and ]). | |||
| *]. | |||
| ==Dates== | |||
| {{Further2|]}} | |||
| The dates of Hanukkah are determined by the ]. Hanukkah begins at the 25th day of ] and concludes on the 2nd or 3rd day of ] (Kislev can have 29 or 30 days). The Jewish day begins at sunset, whereas the ] begins the day at midnight. Hanukkah begins on sunset of the date listed. | |||
| {{Col-begin}} | |||
| *December 8, 2012 | |||
| *November 27, 2013 | |||
| *December 16, 2014 | |||
| *December 6, 2015 | |||
| *December 24, 2016 | |||
| *December 12, 2017 | |||
| *December 2, 2018 | |||
| *December 22, 2019 | |||
| *December 10, 2020 | |||
| {{Col-end}} | |||
| ==Hanukkah in the White House== | |||
| ] (left, back turned to camera) in the ], receiving a Hanukkah Menorah as a gift from the Prime Minister of Israel, ] (center). To the right is ], the Ambassador of Israel to the United States.]]{{Main|White House Hanukkah Party}}The United States has a history of recognizing and celebrating Hanukkah in a number of ways, from menorah lighting ceremonies to a 1996 postage stamp, jointly issued with Israel, to special receptions in the White House (although the United States has not had any Jewish presidents). | |||
| One of the earliest links with the White House occurred in 1951, when Israeli Prime Minister ] presented United States President ] with a Hanukkah Menorah. But it was not until 1979 that a sitting president, ] took part in a public Hanukkah candle-lighting ceremony on the ], followed by the first Hanukkah candle-lighting ceremony in the ] itself, led by President ]. | |||
| In 2001, President ] held an official Hanukkah reception in the White House in conjunction with the candle-lighting ceremony, and since then this ceremony has become an annual tradition attended by Jewish leaders from around the country. In 2008, George Bush 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. | |||
| ==Green Hanukkah== | |||
| Some Jews in North America and Israel have taken up environmental concerns in relation to Hanukkah's "miracle of the oil", emphasizing reflection on ] and ]. An example of this is the Coalition on the Environment and Jewish Life's renewable energy campaign.<ref>{{cite web|url=http://www.theshalomcenter.org/node/1315 |title=Shalom Center on Hannukah and the environment |publisher=Theshalomcenter.org |date=2007-11-16 |accessdate=2011-12-25}}</ref><ref>{{cite web|last=Hoffman |first=Gil |url=http://fr.jpost.com/servlet/Satellite?cid=1195546797524&pagename=JPost/JPArticle/ShowFull |title=Jerusalem Post: Green Hanukkia' campaign sparks ire |publisher=Fr.jpost.com |date=2007-12-04 |accessdate=2011-12-25}}</ref><ref>{{dead link|date=December 2011}}</ref> | |||
| ==See also== | |||
| {{Portal|Judaism}} | |||
| *] | |||
| *] | |||
| *] | |||
| *] | |||
| *]s | |||
| ==References== | |||
| {{Reflist|colwidth=30em}} | |||
| ==External links== | |||
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Revision as of 12:38, 13 December 2012
När man festar på Hanukkah så kan man runka