Chanukah

Introduction

Since the holidays are coming soon, people have been asking about Chanukah. What is it? Where did it originate? Is it in the Scriptures? Is it a pagan day? Should we be keeping it?

History

Sacred Origins of Profound Things, Charles Panati, pages 230-231 -

"Also called Feast of Lights, or Feast of the Maccabees, Hanukkah commemorates the rededication in 165 B.C.E. of the Second Temple of Jerusalem, which had been desecrated three years earlier by Syrian king Antiochus IV Epiphanes in his efforts to wipe out the Jewish religion.

"One of the chief sources of information about this period is the collection of Jewish writings known as the Apocrypha, containing the Books of the Maccabees, which recount some of the historical background of Hanukkah.

"Antiochus IV was an ambitious monarch, who sought to establish political and religious uniformity within his vast empire, which included Palestine. In short, he wanted to 'Hellenize' the Jews totally, from their attire and customs to their religious beliefs to outlawing circumcision. Many Jews caved in under pressure.

"The most outrageous violation of Jewish custom occurred when Antiochus decreed that the Temple of Jerusalem was to become a temple of the Greek god Zeus - outright desecration. Altar statues of that deity were erected, bearing the likeness of the emperor himself, who, adopting the surname Epiphanes ('God manifest'), proclaimed himself the incarnation of the god. A band of rebellious Jews, lead by Judas Maccabeus, eventually won the so-called Maccabean War against Antiochus, and saved the Jewish religion from extinction.

"The story of the Maccabeans stresses that the Syrian king was able to get as far as he did in his Hellenization campaign because of laxity and neglect on the part of the Jewish community; and because of a desire of many Jews to assimilate. Thus, Hanukkah stands for the continual dedication of the people to the practices and ideals that bind them together as a distinctive community.

"Although modern Israel tends to emphasize the military victory of Judas Maccabeus, the solemn ritual of lighting the multibranched candelabrum - the menorah - has a spiritual meaning and represents the inextinguishable faith in God.

"The ceremony also recalls the Talmudic story of how a small, one-day supply of nondesecrated oil miraculously burned in the Temple for eight full days until new oil could be obtained.

"The customs of Hanukkah have become like those of the Christian Christmas, which falls in the same season: giving gifts, lighting candles, decorating the home, and enjoying a festive meal. Whereas Christians hang up a Star of Bethlehem and decorate in red and green, Jews hang a Star of David and wrap their gifts in paper of blue and white.

"One special symbol of Hanukkah is the elephant, because of the trained elephants used by the Syrian armies. Another is the hammer, in commemoration of the dogged leader Judas Maccabeus, called 'Judah the Hammerer'."

International Standard Bible Encyclopedia, volume 2, pages 816-817 -

"Feast of Dedication - A feast held by the Jews, throughout the country for eight days, commencing on the 25th Kislev (December), in commemoration of the cleansing of the temple and dedication of the altar by Antiochus Epiphanes (I Macc 4:56.59). The feast was to be kept 'with mirth and gladness.' 2 Macc 10:6.7 says it was kept like the Feast of the Tabernacles, with the carrying of palms and other branches, and the singing of psalms. Josephus calls it 'Lights,' from the joy which accompanied it (Ant, XII, viii, 7). At this winter feast Jesus delivered in the temple the discourse recorded in John 10:22ff, at Jerusalem."

Gates of the Seasons, Peter S Knobel, editor -

From page 89 - "What is Chanukah? For the rabbis have taught: Commencing with the 25th day of the month of Kislev, there are eight days upon which there shall be neither mourning nor fasting. For when the Hellenists entered the Temple, they defiled all the oil that was there. It was when the might of the Hasmonean dynasty overcame and vanquished them that, upon search, only a single cruse of undefiled oil, sealed by the High Priest, was found. In it was oil enough for the needs of a single day. A miracle was wrought and it burned eight days. The next year they ordained these days a holiday with songs and praises. - Talmud B., Shabbat 21b"

From page 92 - "It is an old custom to place the Chanukiyah where its lights will be visible from the outside. The public proclamation of the miracle of Chanukah is part of the observance of the holiday. Displaying the Chanukiyah is a demonstration of the Jew's pride and identity."

From page 93 - "The playing of games has long been associated with Chanukah. The most popular is the game of Dreidel (or Sevivon). Dreidel is a four-sided top with the Hebrew letters Nun, Gimel, He, and Shin inscribed on its sides. The letters have been popularly identified as mnemonic for Nes Gadol Haya Sham, 'A great miracle happened there.'

"Many people exchange gifts during Chanukah and or give small sums of money to children. These practices are part of Chanukah's special appeal to children during what has become (in our society) a time of almost universal gift giving. While this practice can add to the enjoyment of the holiday, undue emphasis should not be placed upon the giving and receiving of gifts. When money is given, children should be encouraged to use some of it for Tzedakah. In any case, it is important to stress the real message of Chanukah, the struggle of the Jewish people to remain distinctive in a non-Jewish world."

From page 136 - "Although Chanukah is not a Biblical festival, the Rabbis required that blessings be recited over the lighting of Chanukah lights and used the same formula that is used for Biblical mitzvot - 'Blessed is the Lord our God, Ruler of the Universe, by whose mitzvot we are hallowed, who commands us … (Talmud B., Sukkah 46a)."

The Jewish Festivals, Hayyim Schauss -

From page 208 - "It is not one of the great Jewish festivals, and bears no aura of sanctity. They say only that the lamps of the menorah were kindled. But this was no special Chanukkoh ritual; the lamps of the menorah were kindled every day of the year in the Temple. The burning of special lights in honor of the festival is first mentioned about two centuries later. The first one to speak of it is Josephus Flavius. Following the account in the First Book of Maccabees, he tells of the renewal of the Temple services, and then he adds, 'From that day to this we observe this festival, and call it "lights".' Josephus also strives to give a reason for the name of the festival because freedom glowed and lighted up Jewish life unexpectedly."

From pages 221-222 - "Chanukkoh is not only the festival of the re-dedication of the Temple, but is also a second Sukkos and it is observed, as Sukkos is, with the singing of Hallel and the carrying of the lulov."

"We see from this that in Josephus' time, in the generation of the destruction of the Second Temple, the Chanukkoh lights were not yet an old or deep-rooted ceremony and the custom was not yet generally understood. An explanation for the lights was still being sought. This is further demonstrated from the fact that in those days there was no specification for the number of lights to be kindled each day of the festival; it was still a matter of controversy between the followers of the school of Hillel and the school of Shammai.

"Shammai's followers declared that the festival must start with the kindling of eight lights, steadily diminishing the number till there was only one light on the last day; Hillel's followers held the opposite view, that it was to begin with one light and end with eight."

"It was first observed as a festival of joy, with the singing of Hallel and the waving of palm branches, just as Sukkos. It was made a second Sukkos because, in the three years that the Temple service was halted, it was impossible to observe Sukkos. This explains several Sukkos-traits that remain in the festival to this day, as the eight-day duration of the holiday and the inclusion of Hallel in the daily religious services during the festival."

"If Chanukkoh were to become a universal festival for all Jews and for all time, it could not remain a second Sukkos. It was, therefore, made the festival of the re-dedication of the Temple and the name Chanukkoh (dedication) was given to it."

From page 224-225 - "The very fact that legends were created in an effort to connect the festival with the lights arouses suspicion. Had this connection existed from the beginning, from the time that Chanukkoh became a festival, there would have been no need to invent tales about them.

It is believed that this took the place of an older festival. It is possible that "the original festival had to do with fire and lights. It was no doubt a nature festival, one of those semi-holidays with a heathenish background that was bound up, not with the official Jewish religion, but with the folk belief, as for instance, the Fifteenth Day of Sh'vot, Lag Bo-Omer, and others."

"The Chanukkoh lights originated in an old nature festival, that was observed in winter by certain Jewish groups, in the season when the days begin to lengthen. In time the lights were eventually tied up with Chanukkoh."

"In order to imbue the Chanukkoh lights with a religious aura, with a sacred tradition, the legend of the flask of oil was created."

From page 226 - " 'Why are the lights kindled on Chanukkoh?' the Midrash asks, and the answer is: 'When the Sons of the Hasmonean, the High Priest, defeated the Greeks they entered the Temple and found there eight iron spears. They stuck candles in these spears and kindled them'."

From page 227 - Also in the Midrash - "The first question asked is why Chanukkoh is observed for eight days; the answer is that it took the Hasmoneans eight days to erect and whitewash the new altar and to install the new sacred utensils. Then the reason for the kindling of the lights is asked; to which the reply is given that, when the Hasmoneans entered the Temple, they held eight iron spears in their hands, and they covered them with wood, in which they kindled lights."

From page 228 - "Chanukkoh is a young festival, without deep roots, and therefore the attitude toward it changed greatly in the course of time.

"Had Chanukkoh been only a political, national holiday, a reminder of the victory of the Hasmoneans, it would surely have disappeared, exactly as other festivals that originated in the same period disappeared. The holiday, however, soon became a religious festival, in commemoration of the rededication of the Temple, and for that reason was able to continue its course even after the Pharisees became antagonistic to the Hasmonean rulers."

Jewish Days, Francine Klagsbrun, page 66 -

"When Judah and his men began purifying the Temple they found only one unopened, uncontaminated, cruse, with enough oil to light the menorah for one day. Miraculously, the oil kept the Temple light for eight days, until new oil was prepared, and that is the reason why the holiday has been celebrated for eight days."

"The Book of Maccabees, however, describes none of that. It does connect Judah's celebration to King Solomon's dedication of the First Temple, when a miraculous fire descended from heaven. It makes a stronger case, however, for linking Judah's festivities to the holiday of Sukkot."

"No mention is made of lights in relation to Hanukkah until about the year 100 C.E., when Josephus speaks of a 'Festival of Lights' commemorating the Maccabean victory. No mention again for almost another hundred years until the name Hanukkah crops up full-blown in the Talmud and the story of the miracle appears, along with discussions about lighting the menorah."

"What is the source of the Hanukkah lights? They may have originated in the need for light and hope during the dark days of winter. Or they may have been an adaptation of the great menorah lit in the Temple court during the ancient Sukkot celebration."

One day the author of this article sat down and read most of First and Second Maccabees. There is all the history about the Maccabees, Antiochus Epiphanes, the battles, the re-dedication of the temple - but no mention of the oil that lasted for eight days. No mention at all!

To Be A Jew, Rabbi Hayim Halevy Donin -

From page 258 - "These days are not sanctified with a Sabbath-like atmosphere.

"Hanukah means dedication and refers to the rededication of the Temple to the service of God after it had been defiled with pagan images and practices."

From page 260 - "The light of the Hanukah menorah may not be used for any utilitarian purpose - to read by, to light a room, to light a cigarette, etc."

Becoming a Jew, by Maurice Lamm -

From page 367 - "Hanukkah may be twentieth-century Judaism's most popular holiday - surely it is the best known amongst gentiles. Of all the holidays in the entire Jewish calendar, it is the last holiday of the ancient world; it is the only one not based on a biblical narrative; the only one that celebrates a military conquest; the only holiday based on a miracle not instituted by a prophet; the only one not celebrated by a synagogue special service, or by a scroll, or by biblical reference."

From page 368-369 - "The Rabbis of the Jerusalem Talmud kindled the lights in jugs fastened to the tops of their swords, celebrating a battlefield victory. The Rabbis of the Babylonian Talmud decided that the holiday would be observed, not primarily for the victory on the battlefield, but for the victory in the Temple.

"The celebration of Hanukkah, the Festival of the Dedication of the Temple, is expressed in a spiritual mode by the addition to the service of psalms of praise, the Hallel; thanksgiving for the miracles, Al Ha'Nissim, introduced into the Silent Devotion and the Grace after Meals. The character of the celebration is unlike the Shabbat and major holidays, on which one does no manner of work. Primarily, Hanukkah is celebrated by the kindling of little tapers that burn for half an hour each night for eight nights of Hanukkah in honor of that miraculous one-day jug of oil."

From page 370 - "Hanukkah is remembered not only for the miracle of the lights that burned in the Temple, but for the miracle of bringing light to a darkened world. The days of December on which Hanukkah usually falls are the shortest in daylight and the longest in night of the entire year. On the twenty-fifth night of Kislev, the moon begins to shrink from sight altogether, and at the winter solstice, the sun begins to weaken and sheds least of its warmth on the cold earth. It is a time of year when a little light must go a long way. Running counter to the natural process of diminishing light, the ceremonial candles grow in number, shedding more light with each successive night."

Scriptures

Now as to the question of whether or not this is mentioned in Scripture or whether it has the authority and backing of Yahweh. There is only one verse in the entire Scriptures where this festival is mentioned at all. And, of course, it is not in the Torah. It is in John's gospel. There are people who use this one verse to celebrate this festival, saying that Yahshua did so.

John 10: 22-23
And the Feast of Dedication took place in Jerusalem, and it was winter.
And Yahshua was walking in the temple, in Solomon's Porch.

Does this really say that Yahshua kept this festival? That He was taking part in any of its activities? No, it does not. This statement by John is no different than saying that you were in Hong Kong and it was the time of the Chinese New Year. Does that mean that you observe their new year? No. You were simply there. This verse was simply giving a reference point in time.

Yes, He was at the temple. That was His Father's House, as He called it and it is where He often went when He was in Jerusalem - to see and talk to people; to teach; to be about His Father's business, etc.

Matthew Henry's Commentary on the Whole Bible, Matthew Henry, Volume 5, page 835-836 -

"The celebration of it was not confined to Jerusalem, as that of the divine feasts was, but every one observed it in his own place, not as holy time (it is only a divine institution that can sanctify a day), but as a good time, as the days of Purim, Esth. 9:19. Christ forecasted to be now at Jerusalem, not in honour of the feast, which did not require his attendance there, but that he might improve those eight days of vacation for good purposes.

"The place where it was (v. 23): Jesus walked in the temple in Solomon's porch … Here Christ walked, to observe the proceedings of the great Sanhedrim that sat here (Ps. 82:1); he walked, ready to give audience to any that should apply to him, and to offer them his services."

Questions

Instead of a simple yes or no regarding this holiday, how about thinking over these questions? Then make a decision on what you should or should not do.

Leviticus 23 lists the days Yahweh requires. Chanukah is not listed there. And Yahweh said in Deuteronomy 4:2 that we are not to add to nor diminish from the commands He has given us.
None of the other apostles mention this festival.
Books mention the candles in the window to show Jewish identity and pride. Are you Jewish? And what does Yahweh say about pride?
If the traditions of Christmas (decorating, gift-giving, etc) are being applied to Chanukah, does that "clean them up"? Does changing them to Judaism make it okay?
Is the glory of the festival given to Yahweh? Or to the military victory and might of the Maccabeans? Or to the oil?
Why would you pick this festival out to do and not follow all the other customs of Judaism?
Are you simply looking for a substitute for Christmas? If so, why?
It is interesting that they mention honoring the miracle of the oil, especially when that does not appear in the original accounts of either First or Second Maccabees. So did it really happen? Or was it an invention of man?
Could this be just another tradition of men that Yahshua condemned?

Additional Information

This article had already been sent to the webmaster for publication when additional information became available through our Biblical Hebrew class. Preceding the high days, the teacher gives us what she calls a "drive-thru" of all Scriptures in the Old Testament that pertain to that festival.

There are no Old Testament Scriptures regarding Chanukah, but we did a "drive-thru" of other Hebrew sources. They are interesting and show us why they kept it and what the purpose was.

I Maccabees was written sometime 103-73 BCE. This quote is taken from the Jerusalem Bible, pages 578-579, speaking of Judas Maccabee and his brothers.

I Maccabees 4: 44-59
They discovered what should be done about the altar of holocausts which had been profaned.
and very properly decided to pull it down, that it might never become a reproach to them, from its defilement by the pagans. They therefore demolished it,
and deposited the stones in a suitable place on the Temple hill to await the appearance of a prophet who should give a ruling about them.
They took unhewn stones, as the Law prescribed, and built a new altar on the lines of the old one.
They restored the Holy Place and the interior of the house, and purified the courts.
They made new sacred vessels, and brought the lampstand, the altar of incense, and the table into the Temple.
They burned incense on the altar and lit the lamps on the lampstand, and these shone inside the Temple.
They set out the loaves on the table and hung the curtains and completed all the tasks they had undertaken.
On the twenty-fifth of the ninth month, Chislev, in the year one hundred and forty-eight, they rose at dawn,
and offered a lawful sacrifice on the new altar of holocausts which they had made.
The altar was dedicated, to the sound of zithers, harps and cymbals, at the same time of the year and on the same day on which the pagans had originally profaned it.
The whole people fell prostrate in adoration, praising to the skies him who had made them so successful.
For eight days they celebrated the dedication of the altar, joyfully offering holocausts, communion sacrifices and thanksgivings.
They ornamented the front of the Temple with crowns and bosses of gold, repaired the gates and the storerooms and fitted them with doors.
There was no end to the rejoicing among the people, and the reproach of the pagans was lifted from them.
Judas, with his brothers and the whole assembly of Israel, made it a law that the days of the dedication of the altar should be celebrated yearly at the proper season, for eight days beginning on the twenty-fifth of the month Chislev, with rejoicing and gladness.

How could they do these things? Remember, these men were of the priestly line.

There were letters written to the Jews of Egypt in the years 65-105 CE. This one is found in the Jerusalem Bible, page 604:

2 Maccabees 1: 7-9
When Demetrius was king, in the year 169, we Jews wrote to you as follows, 'In the desperate affliction that has come on us in these years since Jason and his associates betrayed the Holy Land and the kingdom,
they burned the Temple gateway and shed innocent blood. Then we prayed to the Lord and were heard; we offered a sacrifice with wheat flour, kindled the lamps and set out the loaves.
And we now recommend you to keep the feast of Tabernacles of the month of Chislev. In the year one hundred and eighty-eight'.

Did you catch that? "Feast of Tabernacles?" What they had done when they rededicated the temple was simple. They had been unable to observe the feast of Tabernacles that year at the correct time because the temple and the altar were defiled. They waited until everything was cleaned up and made pure and then they celebrated the feast, for eight days as Scripture specifies. It was late, but apparently Yahweh honored it.

Some have stated that it may have taken some time for the priests to make new, pure oil. Others say that it would have taken eight days. But how was that possible? The harvest would have long been over. The olives would have already been pressed and stored.

In the same Jerusalem Bible, pages 618-619, there is a section titled "The Victory of Judaism."

2 Maccabees 10:1-8
Maccabaeus and his companions, under the Lord's guidance, restored the Temple and the city,
and pulled down the altars erected by the foreigners in the market place, as well as the sacred enclosures.
They purified the sanctuary and built another altar; then striking fire from flints and using this fire, they offered the first sacrifice for two years, burning incense, lighting the lamps and setting out the loaves.
When they had done this they threw themselves flat on the ground, and implored the Lord never again to let them fall into such adversity, but if they should ever sin, to correct them with moderation and not to deliver them over to blasphemous and barbarous nations.
This day of the purification of the Temple fell on the very day on which the Temple had been profaned by the foreigners, the twenty-fifth of the same month, Chislev.
They kept eight festal days with rejoicing, in the manner of the feast of Tabernacles, remembering how, not long before at the time of the feast of Tabernacles, they had been living in the mountains and caverns like wild beasts.
Then, carrying branches, leafy boughs and palms, they offered hymns to him who had brought the cleansing of his own Holy Place to a happy outcome.
They also decreed by public edict, ratified by vote, that the whole Jewish nation should celebrate those same days every year.

They celebrated these days in Chislev in the same manner in which they did the feast of Tabernacles. Have you noticed there is yet no mention of the one bottle of pure oil that was found?

Megillat Ta'anit was a scroll written in the first century BCE. It told the people when they could or could not fast or mourn. It stated basically that in those days they were busy for eight days; they entered the Hasmonean temple with seven iron rods coated with wood to burn - possibly as a menorah. Only seven, not the nine found of the present-day Chanukah menorah.

Josephus Flavius was written in the first century CE. In his book Josephus, under Antiquities of the Jews, page 260, book 12, chapter 7, section 7, it says -

"Now Judas celebrated the festival of the restoration of the sacrifices of the temple for eight days; and omitted no sorts of pleasures thereon: but he feasted upon them very rich and splendid sacrifices; and he honoured 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 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."

Even Josephus was not certain of the reason for this name for the festival! And still no mention of that oil!

One reason put forth for the name "Lights" is that the Jews had developed a custom during the feast of Tabernacles. At the time of the water libation, they were carrying torches and brought much light to the area around the courts of the temple. But that is in history - it isn't in the Torah.

There is very little found in the Talmud - just one short paragraph in the tractate Shabbat. They wrote entire books on the other holy days, but why is there nothing more on Chanukah? Here is one simple, possible explanation. The days of the rededication were days of a struggle for who would be in control. The Hasmoneans were Levitical and took on the jobs of the priesthood as well as the political jobs and ruled the country. That was not pleasing to the Pharisees, Jews who compiled the Talmud, so they gave very little notice or information on the festival.

The mention in the Talmud is the only source than talks about the one container of pure oil that was found in the area of the high priest's office that held enough oil for the lamp to burn for one day. They kindled one lamp and a miracle occurred - it lasted for eight days.

But what was the real miracle here? The story of the oil? No. The fact that a few Jews were able to overcome the Greeks and rededicate the Temple.

The Midrash was compiled in the 600's CE. Basically it said: "Why keep lights in Chanukah? In the time the sons of the Hasmonean were victorious, they entered the temple and found there eight skewers of iron and they kindled lights in them."

So the start of Chanukah is easy to see. It came about when the Temple and the altar were cleansed by the Maccabees. The people came to celebrate the feast of Tabernacles that they had not been able to do at its usual time. The next year, the feast of Tabernacles returned to its usual time, but the festival held in the month of Chislev was to commemorate the rededication of the Temple and the eight-day festival held at that time. That's it. It's that simple.

Today, in Israel, this holiday is much more modest. There are not eight days of presents. They are not trying to compete with Christmas. They might get one gift for the whole time. Traditionally, the children were each given a coin. They were supposed to give it to their teacher. The teachers were among the poorest of the people.