1. Hanukkah Overview
Hanukkah (also spelled Chanukah or Hanukah), is an annual festival of the Jews celebrated on eight successive days to honor the restoration of divine worship in the Temple after it had been defiled by heathens. The return of their religious liberty was to them as life from the dead and, in remembrance of it, they kept an annual holiday on the twenty-fifth day of Kislev. Kislev is the third month of the Jewish calendar corresponding, approximately, to early December in the Gregorian calendar. Jesus kept this festival. The principal source for the story of Hanukkah is found in the Talmud.
The biggest lesson of Hanukkah was the power of the spirit, the ability of God’s people to live by God’s commands. …Not by might, nor by power, but by my spirit, saith the LORD of hosts (Zech. 4:6). In between the Testaments, around 164 b.c., the Maccabees (or Hasmoneans), led by Judah Maccabee, wrested Judea from the rule of the Seleucids?Syrian rulers who supported the spread of Greek religion and culture. Hanukkah commemorates the recapture of Jerusalem by the Maccabees and the establishment of the Temple. The Temple had been profaned by Antiochus IV Epiphanes, king of Syria and overlord of Palestine. The Maccabees ruled Judea until Herod took power in 37 b.c.e.
Hanukkah centers around a nine-branch menorah. The Temple menorah has seven branches. The Hanukkah menorah has nine branches, eight to remember the eight days of Hanukkah and one is the shamus, the candle used to light the other candles (this is usually either higher or separate from the other eight branches).
Chanukah, which begins on the 25th day of the month of Kislev and lasts eight days, is known mainly for the ritual of lighting the Menorah, an eight branched candelabra. Before we discuss this and other rituals and observances associated with Chanukah, a little historical background about Chanukah is in order.
Chanukah, unlike the other Rabbinically ordained observances (Purim, the Four Fasts), is not mentioned explicitly at all in Scripture. Even in the Talmud, there is little discussion about Chanukah. The Gemora in the tractate of Shabbos (21b) writes: "What is (the reason for) Chanukah? For our Rabbis have taught 'On the 25th of Kislev, the days of Chanukah, which are eight (start), on which eulogies and fasting are not permitted.' - For when the Greeks entered the sanctuary of the Temple, they made all of the oil there ritually impure (and therefore unfit for use in the Temple). When the Hashmonean dynasty gained the upper hand and defeated them, they searched and found only one flask of oil on which the seal of the High Priest remained (which indicated it was not defiled). There was only enough in this flask to light (the Menorah in the Temple) for one day. A miracle occurred and they were able to light (the Menorah) with it for eight days. The next year, they established and made (these days) a holiday, with Hallel (praises of G-d) and ｅxpression!s of thanks (to G-d)."
There are many commentators who elaborate on the Gemora. one of these is the Aruch HaShulchan. His words, which follow, add to the very general description that the Gemora offers. There are more detailed historical works which deal with the background of Chanukah. However, the general description of the Aruch HaShulchan is a good starting place for the discussion of Chanukah which will follow in later issues.
The Aruch HaShulchan (Orech Chayim 670) writes that: At the time of the Second Temple, during the reign of the wicked kings known as Antiochus, decrees were issued on the nation of Israel. These decrees had the effect of anulling the practice of the holy Jewish religion. The Jews were not permitted to study Torah or perform Mitzvos. The money of the Jews was confiscated, and the Jewish daughters were snatched. They went into the Temple where they performed improper acts and defiled the ritually pure. They pained the nation of Israel and pressured them immensely until the point where Hashem, the G-d of their forefathers, had mercy on them and saved them from the evil hands that were persecuting them. Hashem saved them through the hands of the holy and pure Hasmoneans, who were high priests, with Mattisyahu and his sons, who fought with Antiochus. The victory occurred in a way that went against the laws of nature, as the Hashmoneans, with their righteous troops, were very small in number, while Antiochus fell upon them with a great number of people, with many elephants, and with horsemen and chariots. However, Hashem favored His nation of Israel and therefore let the strong fall into the hands of the weak, the wicked into the hands of the righteous, the impure into the hands of the pure. Furthermore, those traitors from the nation of Israel who sided with Antiochus fell into the hands of those who studied Torah. Then, the name of G-d was elevated and sanctified in the world, and the light of Torah with its purity shined, and the name of the nation of Israel reached a level of great stature amongst the nations of the world .
This miracle came to a completion on the 25th day of Kislev. There was, however, another miracle. When the nation of Israel entered the Temple to purify it, all of the people were ritually impure because they came into contact with the dead during the course of the battles. A person who is impure because of contact with the dead can only become pure through a process which takes seven days. It was only after these seven days that people were able to obtain a supply of pure oil. Furthermore, it took 8 days to make the round-trip needed to obtain pure oil. only one flask of pure oil, which still bore the unbroken seal of the High Priest, was found in the Temple. Hashem performed a miracle, and this flask of oil which should only have lasted for one day was able to be used to light the Menorah in the Temple for eight days, until which time no additional pure oil was available. We therefore have eight days on which we praise and give thanks to Hashem.
A generally trustworthy historical narrative of the events surrounding the Maccabean revolt against the Seleucid king Antiochus IV Epiphanes during the second century BC (167-135 BC). The book is an apology for the Hasmonean (Maccabean) dynasty as the divinely appointed leaders of Israel (see e.g., 5:62). The story mentions the death of Alexander the Great and the rise to power and atrocities of Antiochus IV. It recounts the exploits of the Hasmonean heroes: Mattathias, and his five sons ? particularly Judas Maccabeus, Jonathan, and Simon, and Simon's son and successor as king and high priest, John Hyrcanus. The book presumes that the prophetic voice has been (for the moment) silenced (4:46; 9:27; 14:41).
2. Hanukkah in Bible Times
Nearly twenty-two centuries ago, during the time of the Second Temple in Jerusalem, the events took place that the Jews memorialize each year at Hanukah time: The Jewish people had returned to the Land of Israel from the Babylonian Exile, and had rebuilt the Holy Temple, but they remained subject to the reigning powers: first, the Persian Empire, then later, the conquering armies of Alexander the Great.
Alexander the Great was a kind and generous ruler to the Jews. He canceled the Jewish taxes during Sabbatical years, and even offered animals to be sacrificed on his behalf in the Temple. After the death of Alexander, his kingdom was divided among his generals. Judea was caught in the middle and ended up under the system of the Seleucid Dynasty, Greek kings who reigned from Syria.
The Jews Under Syrian Rule
A Syrian tyrant, Antiochus IV, was the new king who ruled Judea. He worshipped the Greek gods, but he did allow the Jews to worship YHWH. During the years of Greek power, many Jews started to embrace the Greek culture and its Hellenistic, pagan way of life. These Jewish Hellenists helped Antiochus’s goal to abolish every trace of the Jewish religion.
Desecrated the Temple
Eventually, King Antiochus decided to go into Jerusalem and take the treasures in the temple and forbid the Jews from keeping their holy traditions, such as the Sabbath, kosher laws, studying their holy books, and the practice of circumcision. To prove his point he desecrated the Holy Altar by sacrificing a forbidden, unclean pig on it. The Temple was dedicated to the worship of Zeus Olympus. An altar to Zeus was set up on the high altar. The Jews were forced to bow before it under penalty of death. The Holy Temple was invaded, desecrated, and pillaged of all its treasures. Many innocent people were massacred, and the survivors were heavily taxed. Antiochus went so far as to proclaim himself a god, taking the name Epiphanes?God manifest.
Flavius Josephus, a renowned historian who lived at the time of the Apostles recorded the horrifying event of that time in this way: (Antiquities of the Jews Book 12, Chapter 5) And when the king had built an idol altar upon God’s Altar, he slew swine upon it, and so offered a sacrifice neither according to the law, nor the Jewish religious worship in that country. He also compelled them to forsake the worship which they paid their own God, and to adore those whom he took to be gods; and made them build temples, and raise idol altars, in every city and village, and offer swine upon them every day (254). He also commanded them not to circumcise their sons, and threatened to punish any that should be found to have transgressed his injunction. He also appointed overseers, who should compel them to do what he commanded (255). And indeed many Jews there were who complied with the king’s commands either voluntarily, or out of fear of the penalty that was denounced; but the best men, and those of the noblest souls, did not regard him, but did pay a greater respect to the customs of their country than concern as to the punishment which he threatened to the disobedient; on which account they every day underwent great miseries and bitter torments (256). For they were whipped with rods and their bodies were torn to pieces, and were crucified while they were still alive and breathed: they also strangled those women and their sons whom they had circumcised, as the king had appointed, hanging their sons about their necks as they were upon the crosses. And if there were any sacred book of the law found, it was destroyed; and those with whom they were found miserably perished also.
A Wicked High Priest
Some Jews drifted into the Greek Ways, changed their names from their Hebrew names, and followed the Greek “modern” practices, giving up the “old” ways of their ancestors. one hellenized Jew’s Hebrew name was Joshua, but he changed it to the Greek name Jason. He offered King Antiochus a bribe so he could take over the position of the High Priest.
The “High Priest” Jason constructed a gymnasium near the Temple, and demoralized his fellow Jews with pagan customs and licentious behavior.
Another Hellinized Jew came along and offered a bigger bribe and Jason was replaced. Jason then gathered an army and attacked Menelaus in the Holy City, slaughtering many of the Jews. Antiochus interpreted this civil squabble as a revolt against his throne, and sent his armies into Jerusalem, plundering the Temple and murdering tens of thousands of Jews. Altars were erected with statues of the Greek gods and goddesses in every city and town. Soldiers forced Jews to make offerings, to eat forbidden foods, and to engage in other immoral acts.
Revolt
Many other Jews resisted, and refused to follow Greek practices, and would not bow down to the Greek’s pagan idols. The Greeks tried to get Jews to abandon the Torah and commandments, but God was in charge. Many times God had fought the Jewish battles, against all odds, delivering the evil to the righteous and the outnumbered. God helped the Jews to organize the common people, farmers, workers, and servants, and they began to fight the Syrian persecutors.
The Maccabees
This small group of Hasmoneans, under the leadership of Judas Maccabee, employed guerrilla warfare and drove the Syrians out. The Maccabees regained control of the Holy Temple, and began the task of purifying it. The altar which had been defiled by the sacrifice of a pig upon it was torn down and rebuilt. All new holy vessels were crafted. A date for the rededication of the Temple was set?the twenty-fifth day of the Hebrew month of Kislev, which occurs approximately in the Roman month of December (A.T.O.M. 1995).
Taking unhewn stones, as the law commands, they built a new altar on the model of the previous one. They rebuilt the Temple and restored its interior, and consecrated the Temple courts. They renewed the sacred vessels and the lampstand, and brought the altar of incense and the table into the Temple. They burnt incense on the altar and lit the lamps on the lamp-stand to shine within the Temple. They decorated the front of the Temple with golden wreaths and ornamental shields. They renewed the gates and the priest’s rooms, and fitted them with doors. When they had put the Bread of the Presence on the table and hung the curtains, all their work was completed (Killian 1996). The Temple was then rededicated to God with festivities that lasted eight days.
The Miracle
When the Jews cleaned out the temple idols, they found only one small cruse of oil with only enough oil for one day to light their holy lamps. They decided to light the Menorah (the Temple candelabra) even with the small amount of oil. To everyone’s amazement the menorah miraculously burned for eight days until new oil was available!
Celebration
The congregation of Israel decreed that the rededication of the altar should be observed with joy and gladness at the same season each year, for eight days, beginning on the twenty-fifth of Kislev. The light of the menorah is the symbol of the light of Yahweh. The fact that the light burned even when no supply was left is a perfect symbol of the eternity of God’s Word. The heart of the celebration, is not only the Rabbis retelling of the saga of revolt and renewal, but also the retelling of the divine experience of the miracle of the oil.
3. Jewish Customs of Hanukkah
Jewish tradition sought to embellish these days of celebration. It is the practice to have festive meals for the eight days, and in addition to Latkes, jelly doughnuts fried in oil became popular. (Both symbolize the miracle of the oil.) Other popular sources of joy are the Hanukkah gifts and Hanukkah gelt (money.) The major ritual ceremony of the holiday is the lighting of the Hanukkah menorah. The eight days are marked by prayers of thanksgiving, special songs of praise (for the miracles and redemption), the Shmoneh Esrei (the central silent prayer) three times a day, and grace after meals.
Lighting the Candles
Some Jews light one candle the first night and add one additional light every subsequent night. Others Jews start with all eight candles lit and decrease one every night.
Since the object of the lighting is to publicize the miracle, the candles are usually placed near windows: to remind others of the holiday and the redemption. It is customary to light the candles right after sundown. After the destruction of the temple the menorah became the most import!ant Jewish pictorial motif: what had been a holy implement became the symbol of Judaism. The main prophetic reading of Hanukkah is the prophecy of Zechariah, which ends, “…Not by might, nor by power, but by my spirit, saith the Lord of hosts” (Zech. 4:6).
Hallel
A Hallel is a song of praise celebrating God’s mighty acts on behalf of His Chosen People, the nation of Israel. The complete text of the song is contained in Psalms 115 through 118. The complete HALLEL is recited in the morning service throughout the eight days of Chanukah.
Al Hanisim
The prayer of “Al Hanisim,” in which we give thanks to God for all the miracles of Chanukah, is recited in the Shmone Esrei (Amidah) as well as in the Birkat Hamazon (grace after meal) each day of Chanukah.
Reading the Torah
The Torah is read each day of Chanukah, specifically, the story of the dedication of the Tabernacle in the desert and the special gifts donated by the leaders of each of the twelve tribes of Israel in connection with the dedication. This Torah portion is read on Chanukah because the Tabernacle was completed on the twenty-fifth of Kislev, the same day in which the miracle of Chanukah took place close to one thousand years later.
Spinning the Dreidel
Those who would like to quickly part with their gelt play the game of Dreidel (spinning top). on the Dreidel are Hebrew letters Nune, Gimel, Shin, and Hay. on the surface, those letters stand for “Nes Gadol Hayah Sham - A great miracle happened there” Each player puts the same amount of something? nuts, raisins, pennies, or chocolate coins in the middle, which is called “the pot”. Play proceeds clockwise around the circle of players. Each player takes a turn spinning the Dreidel. Whatever the Dreidel lands on decides what you are to do.
HAY: you get half of the pot.
GIMEL: you get ALL of the pot.
NUNE: you get nothing.
SHIN: you must put 1 (nut, or raising, or penny, etc.) in the pot.
Whoever has the most in the end wins! The Rabbis are opposed to gambling games and it became customary to give any Dreidel money to charity.
4. Messianic Significance of Chanukah
The Messiah in Hanukkah
The law did not require Jews to be at the Temple in Jerusalem, as this was not one of the pilgrimage festivals. Every one observed it in his own place, not as a holy time. Jesus was there that He might improve those eight days of holiday for good purposes.
Jesus walked in the temple in Solomon’s porch when the Sadduciens asked him “How long dost thou make us to doubt? If thou be the Christ tell us.” They pretended to want to know the truth, as if they were ready to embrace it; but it was not their intention. Jesus answered them, I told you, and ye believed not: the works that I do in my Father’s name, they bear witness of me. But ye believe not, because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them, and they follow me (John 10:25-27). He had told them, and they believed not; why then should they be told again, merely to gratify their curiosity?
Miracles
Hanukkah’s theme is of a miracle. During Hanukkah Jesus spoke of His miracles: If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him (John 10:37-38). Jesus wanted the people of his day to see His miracles and believe in Him as a result. His miracles point to his divine and messianic identity. In this way Yeshua personifies the message of Hanukkah: God actively involved in the affairs of his people. Hanukkah reminds us that God is a God of miracles, not just of concept and religious ideals. He has broken through into human history and continues to do so today. All of us who know Yeshua can speak of God’s working in our lives (Gilman 1995).
Jesus is the Light of the World
Jesus preached three sermons in which he declared Himself the “light of the world,” and all three could have been during Hanukkah, the Festival of Lights. (It is not clear from the text when this incident happened, but it was some time between the Feast of Tabernacles and the Feast of Dedication (Hanukkah); both of these celebrations focused on light).
Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them (John 12:35-36).
Just before Jesus announced that He was the Light of the world, Jesus had shone upon the conscience of those who accused the adulteress. Read the story in John Chapter 8. John also records Jesus healing a blind man (9:1-12) at about the same time (8:12 and 9:5) that Jesus declared himself to be the Light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, He went his way therefore, and washed, and came seeing (John 9:5-7).
End Times
The story of Hanukkah can be compared with end-time happenings described in the books of Revelation and Daniel. Antiochus is a type of the antichrist. Just as happened under the rule of Antiochus, Daniel prophesied in Daniel 9:27 And he shall confirm! the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
The same powers promoted by Antiochus are in the world today. Worldwide immorality, and idolatry are the norm. We must come out and be separate. And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you. The deceiver stands waiting to devour in this present culture (2 Cor. 6:16-17).
Was Jesus Conceived on Hanukkah?
Many believe that our Messiah, the “light of the world,” was conceived on the festival of lights?Hanukkah. The Bible does not specifically say the date of Jesus’ birth. It was not during the winter months because the sheep were in the pasture (Luke 2:8). A study of the time of the conception of John the Baptist reveals he was conceived about Sivan 30, the eleventh week (Luke 1:8-13, 24). Adding forty weeks, for a normal pregnancy reveals that John the Baptist was born on or about Passover (Nisan 14). Six months after John’s conception, Mary conceived Jesus (Luke 1:26-33); therefore Jesus would have been conceived six months after Sivan 30 in the month of Kislev?Hanukkah. Was the “light of the world,” conceived on the festival of lights? Starting at Hanukah, which begins on Kislev 25 and continues for eight days, and counting through the nine months of Mary’s pregnancy, one arrives at the approximate time of the birth of Jesus at the Festival of Tabernacles. (See the Tabernacle chapter.)
5. Lighting the Menorah
Hanukkah Blessings
The first blessing thanks God for the commandment to "kindle the Hanukkah lights." We therefore recite the blessing before lighting the candles, and then proceed to carry out the commandment. The second blessing praises God for the miracle the candles publicize, and is therefore said as the candles are being lit.
Hold the lit shamash in your right hand and say:
1. Ba-ruch a-ta A-do-nai, E-lo-hei-nu me-lech ha-olam, a-sher kid-sha-nu be-mitz-vo-tav ve-tzi-va-nu le-had-lik ner shel cha-nu-kah.
Blessed are you, Lord our God, King of the universe, who has sanctified us with his commandments and commanded us to kindle the lights of Hanukkah.
2. Ba-ruch a-ta A-do-nai, E-lo-hei-nu me-lech ha-olam, she-a-sa ni-sim la- avo-tei-nu ba-ya-mim ha-hem ba-zman ha-zeh.
Blessed are you, Lord our God, King of the universe, who performed miracles for our ancestors, at this season, in days past.
3.On the first night of Hanukkah we add the following "shehechiyanu" blessing, signifying that it is the first time that we have lit the Hanukkah lights this season:
Ba-ruch a-ta A-do-nai, E-lo-hei-nu me-lech ha-olam, she-he-chi-yanu ve-kiy'manu ve-higi-anu la'zman ha'zeh
Blessed are you, Lord our God, King of the universe, who gave us life and kept us and delivered us to this time.
Lighting the Menorah
On the first night of Hanukkah, a single candle (or oil wick) is lit, on the far right side of the menorah. on each successive night an additional candle is added, from right to left (two candles lit on the second night, three on the third...) until finally, on the eighth night, all eight candles are lit. It is customary to light from left to right, with the newest candle lit first. Kindly allow the candles to burn themselves out.
The candles are lit by a "shamash" or service candle, which after being used to light the other candles, takes its own special place on the menorah - usually in a place slightly set apart from the rest.
When To Light
The candles are lit starting at nightfall, and should burn for at least half an hour. on Friday afternoon, the candles are traditionally lit before sunset, to avoid lighting on the Sabbath. By putting longer candles in the menorah (or thick Shabbat candles on tin foil), the lights will still be burning after it grows dark.
Where To Light
The glowing Hanukkah candles are meant to advertise the holiday's miracles. That's why some people erect towering menorahs in shopping centers, hotels and town squares.
At home, some families put the lit menorah in the window where passers-by can see their light, while others place the menorah where family members can best enjoy it.
And afterwards...
Got all that? Don't worry, there are eight nights to get it right!
After lighting all the candles of the day, it's traditional to sing upbeat Hanukkah hymns like "Ha'Nerot Ha'Lalu (Those Candles) or Maoz Tzur (Rock of Strength). Then enjoy homemade latkes with sour cream and apple sauce (we'll save the miracle of cholesterol for next week).
What does the word "Hannukah" mean? [하누카의 字意]
Some other ways of spelling Hanukkah are: Chanukkah, Hanukkah, Chanukah, Hanukkah, Channukah, Chanuka. But most use Hanukkah.
This word means "dedication." The root of the word is "education" (Strong's Concordance Number 1456). This is a festival that educates or teaches about dedicating your "temple" or "life" to God. We all want to learn about the preparation of our "temples" where Yeshua haMashiach ( Jesus the Messiah) lives. Our living "temples" are just as import!ant to God today, as His Holy Temple that once stood in Jerusalem.
Our prayer is that through this festival you can draw closer to God through His established lesson of this festival which teaches about "rededicating God's Temple".
Where does God command us to light the Hanukkah candles?[하누카의 연관經籍]
The Jewish Sages (Wisemen or Learned Rabbis) saw the Hanukkah festival as the Rededication of the Dwelling Place of the Most High. In the Tabernacle in the wilderness they were instructed about the festivals in Leviticus 23:1-44. Immediately following in Leviticus 24:1-9, they were instructed to light the Tabernacle lamps to burn continuously. This indicated to them that whereever the Dwelling Place of the Most High was, that lamps must be lit. Festivals and lamps were acknowledged as going hand in hand. Thus God commanded that the lamps always be lit when they observed festivals.
Where else is Kislev 25 found in the Bible?
Kislev 25 (around November/December on our calendar) is also found in Genesis 9 where Noah saw the rainbow upon exiting the ark. This was seen by the Sages as a promise of some greater event in the future happening on Kislev 25 (Ecc. 9:1). on Kislev 25 the Tabernacle in the Wilderness was finished. We also see Kislev 25 as the day that the Babylonian exiles dedicated the foundation of the Temple. Thus the pattern is set and we must look then to Yeshua for our judgement whether to keep the festival or not. Did He keep Hanukkah? Yes! Did He condemn the people for keeping Hanukkah? No! Reread the passage from John 10:22. He kept the festival and was angry because they wanted to argue with Him about His claim as the Messiah! He declared the festival acceptable just as the sages had established it. The men could not see Him as the Messiah, therefore they could not see the future Kislev 25 when Yeshua would rededicate the Temple. This is perhaps why you have not understood Hanukkah; you could not see Yeshua Messiah in Hanukkah. He was there all the time! We just haven't been trained to understand the pictures that the festivals present. The festivals teach of Yeshua in His First Coming and His Second Coming. Even Hanukkah was so import!ant that Yeshua made a point of being remembered in John 10:22 for all of us to see. It is very import!ant that we understand that what He did was pass judgement on the festivals and whether we were to keep them or not was evident by His presence.
Why Eight Days?
In the last post, we discussed the background history of Chanukah. We mentioned that only one flask of pure oil which still bore the unbroken seal of the High Priest was found in the Temple. Hashem performed a miracle, and this flask of oil which should only have lasted for one day was able to be used to light the Menorah in the Temple for eight days, until which time no additional pure oil was available.
Therefore, we celebrate eight days of Chanukah. The Bais Yosef, a commentator on the Tur Shulchan Aruch, asks (in Orech Chayim 670) a question that has been termed by many as "The Bais Yosef's Question" on Chanukah, due to the popularity of the question which emerged becuase of the seeming simplicity of the question, the large number of answers offered to resolve the question and the discussion surrounding these answers. He asks why Chanukah is eight days long. If there was enough oil in the flask that was found to last one day, then the miracle of the oil lasting for was really only a miracle for the latter seven of the eight days. Yet, we know that we celebrate Chanukah for eight days! What is the reason behind the eight day celebration that we have?
The Bais Yosef himself offers three approaches:
-
Those who were preparing the Menorah for lighting knew that it would take eight days until new oil could be obtained. They therefore divided the flask into eight parts, so that at least the Menorah would be lit every day, albeit not for the entire day. A miracle occurred and the small amount of oil that was placed in the Menorah each day lasted an entire day. Hence, there was a miracle on the first day as well.
-
On the first night, the contents of the flask were emptied into the Menorah. This would enable the Menorah to be lit for one entire day. However, after filling the Menorah, it was discovered that the flask miraculously was still full. This miracle repeatedly occurred for each of the days. Hence, there was a miracle on each of the eight days.
-
On the first night, the entire contents of the flak were emptied into the Menorah. This would enable the Menorah to be lit for an entire day. When the Menorah was checked on in the morning, it was discovered that none of the oil burned up, and the Menorah was still full, although the flame was lit. This miracle occurred for each of the days. Hence, the first day when the oil did not burn up was miraculous as well.
Many other answers have been proposed. The P'ri Chodosh writes that we do cot celebrate the first day of Chanukah because of the miracle of the oil. We celebrate the first day in commemoration of the miraculous victory by the Jews in the wars waged against Antiochus and his troops. The Aruch HaShulchan mentions a number of reasons. He writes that the Mitzvah of Bris Milah (circumcision) was forbidden under the reign of Antiochus, and after the military victory, the Jews were once again able to openly perform this commandment. In order to commemorate the fact that we were able to resume performing this commandment which occurs on the eighth day of a baby boy's life, we have eight days of Chanukah.
Another reason he gives is that the Medrash tells us that the construction of the Mishkan (The Tabernacle, which was the equivalent of the Temple, and built while the Jews were in the desert after leaving Egypt) was completed on the 25th day of Kislev. However, the Mishkan was not "dedicated" until the month of Nissan, the month in which our forefathers were born. Hashem, in order to "make up" the loss of a holiday to the month of Kislev, caused the miracle of Chanukah and the rededication of the Temple occur in Kislev. As the dedication of the Mishkan and the beginning of the service lasted eight days, we too celebrate for eight days. In fact, the name "Chanukah" means "dedication," to allude to this aspect of the celebration. (As an aside, the name Chanukah can also be read as a combination of the two words "Chanu k'h" which means "they rested on the 25th" - an allusion to the "resting" that occurred after the Jews were victorious in their battles.)
Chanukah is a festival that was created by the rabbis and not by God, much as Christmas was created by men many years after the time of the Apostles. It does affect our studies as we see that Yeshua was in the Temple at that time of year. This was preserved for a reason, right? Putting this scripture within the right historical setting is very import!ant..
Historical background: Between the Old Testament and the New Testament about 400 years in length happened. During that time an evil king took over Israel. A few people, The Maccabbees, went into rebellion against the evil king. The Maccabbeans have been in the battle for a long time...three years! When they return to Jerusalem they immediately go to the Temple to see great destruction. This was recorded in the Book of Maccabbees (historical documents):
The following from "A History of the Jewish People in the Time of Jesus Christ" first division, volume 1 by Schurer:
"Everything impure was carried out from the temple. The altar of burnt-offering, which had been polluted by heathen sacrifices, was wholly taken down and a new one built in its place.(56) The sacred garments and furniture were replaced by new ones; and when everything was ready, the temple was consecrated anew by the celebration of a great feast. This took place, according to 1 Macc. iv. 52, on 25th Chisleu, in the Seleucid year 148, or December B.C. 165, or precisely the same day on which three years before, for the first time, the altar had been desecrated by offering up of heathen sacrifices. The festivities lasted for eight days, and it was resolved that every year the memory of those events should be revived by the repetition of the festival observance.(56)
The stones of the heathen altar of sacrifice, or rather of several such altars, were carried out [by the Maccabees] to "an unclean place," therefore completely outside of the temple precincts (1 Macc. iv. 43). The stones of the earlier Jewish altar of burnt-offerings, on the other hand, were laid on the temple mount, on a suitable place, "until there should come a prophet to show what should be done with them" (1 Macc. iv.46). According to Mishna (Oral Tellings Middoth I.6), the stones of the Jewish altar were laid down in a chamber within the bounds of the inner court, but no longer on "holy" ground. With 1 Macc. iv. 43 and 46, Derenbourg, pp. 60,61, combined two obscure passages in Megillath Taanith (Jewish historical books 17 and 20), according to which the stones of the Jewish altar were removed on 23rd Marcheschwan (Jewish calendar is different than Roman Gregorian calendar), that is, November, those of the heathen altar somewhat later, on 3rd Chisleu, or December. The exposition of the two passages, however, is still very uncertain."
The following is from, "Antiquities of the Jews" by Josephus (First century Jewish historian), book xii, chapter v: ". . . he slew swine upon it . . . from chapter vii: "He also took down the altar [of burnt offering], and built a new one of stones that he gathered together, and not of such as were hewn with iron tools."
So, time passes and Yeshua is born many years later. Many are saying that HE is "a prophet" and that maybe HE is even "a messiah"! So Chanukkah rolls around and, HE is in the Temple compound in the porch (where much teaching and discussion was carried on), and the people want to know if HE is "the prophet." In other words, they came to "test HIM" as "the prophet." What is HIS answer?
"Then came Chanukkah in Yerushalayim. It was winter, and Yeshua/Jesus was walking around inside the Temple area, in Shlomo's Colonade. So the Judeans surrounded him and said to him, 'How much longer are you going to keep us in suspense? If you are Messiah, tell us publicly!' Yeshua answered them, "I have already told you, and you don't trust me. The works I do in my Father's name testify on my behalf; but the reason you don't trust is that you are not included among my sheep. My sheep listen to my voice, I recognize them, they follow me, and I give them eternal life. They will absolutely never be destroyed, and no one will snatch them from my hands. My Father, who gave them to me, is greater than all; and no one can snatch them from the Father's hand. I and the Father are one." Yochanan/John 10:22 Jewish New Testament by David Stern
So, if we add back in some history we can see that it will add new light to this passage, can't we? HE knew what they wanted, and HE told them that they would not recognize HIM as Messiah, so why should HE waste his breath! only HIS sheep would recognize HIM! Are you one of HIS sheep? Do YOU recognize HIS voice?
At this festive time of year, we wish you and yours "Happy Holidays"
Tradition of the holiday is playing dreidel , a gambling game played with a square top. Most people play for matchsticks, pennies, M&Ms or chocolate coins. A dreidel is marked with four Hebrew letters: Nun, Gimmel, Heh and Shin. Some say that the four sides represent the four great powers that subjugated Israel: Babylon, Persia, Greece, and Rome.
This supposedly stands for the Hebrew phrase "nes gadol hayah sham", a great miracle happened there. Actually, it stands for the Yiddish words nit (nothing), gantz (all), halb (half) and shtell (put), which is the rules of the game! There are some variations in the way people play the game, but the way I learned it, everyone puts in one coin. A person spins the dreidel.
On Nun, nothing happens;
on Gimmel (or, as we called it as kids, "gimme!"), you get the whole pot;
on Heh, you get half of the pot; and
on Shin, you put one in. When the pot is empty,
everybody puts one in. Keep playing until one person has everything. Then redivide it, because nobody likes a poor winner.
Hanukkah: The Light is Messiah-1
HANUKKAH: LET YOUR LIGHT SHINE !!!
Hanukkah is the story of the struggle of the Jewish people to resist the pressure to assimilate and conform to the world's ways and the world's system and choose instead to remain loyal to the ways of the God of Israel. Today, there are many lessons to be learned from this struggle for believers in Yeshua/Jesus as Messiah. We also struggle with resisting the desires of our flesh and conforming to the world's ways and the world's system. The ruler of the world's system is HaSatan. When we walk in the world's ways, we walk in darkness. When we remain loyal to the ways of the God of Israel, we walk in light. Hanukkah is called the Festival of lights. Our light is Messiah. When we choose to follow Messiah and walk in the ways of the Kingdom of God, we are able to resist conforming to the ways of the world. Just as the Maccabee's were able to overcome the forces to conform to the Greco world with the supernatural help of God, when we resist to conform to the ways of the world God will also give us the power to overcome so that our lights will shine for Messiah!
YESHUA IS THE LIGHT OF THE WORLD
In John 8:12, it is written: "Then spake Jesus again unto them, saying, I am the light of the
world: he that follows me shall not walk in darkness but shall have the light of life."
BELIEVERS ARE THE LIGHT OF THE WORLD
In Matthew 5:14-16, Yeshua said these words: "You are the light of the world. A city that is set on a hill cannot be hid. Neither do men light a candle and put it under a bushel but on a candlestick and it gives light unto all that are in the house. Let your light so shine before me that they may see your good works and glorify your Father which is in heaven."
WHAT DOES IT MEAN TO WALK IN DARKNESS?
Walking in darkness means that you are living a carnal Christian life. Walking in darkness means that while you may be saved by accepting Jesus into your heart and life, you are still influenced by the ways of the world and are dominated by the desires of your flesh. Walking in darkness will result in walking in spiritual ignorance to the ways of God and blind your understanding to the deeper spiritual truths in God's Word. Below is a list of scriptures which explains these things.
Walking in darkness will keep us from comprehending God (John 1:5)
Walking in darkness will blind our spiritual eyes (I John 2:11)
a) God is light and in Him is no darkness (I John 1:5)
b) Followers of God will not walk in darkness (I John 1:6)
c) Walking in the truth of God's Word will keep us from walking in darkness
(Psalm 119:105, John 3:21, John 17:17, I John 1:6)
Walking in darkness will produce the WORKS OF DARKNESS which is the manifestation of the desires of the flesh. The works of the flesh = Unfruitful Works of darkness (John 3:20, Ephesians 5:11)
a) The believers are to cast off the works of darkness and put on the armor of light (Romans 13:12)
WHAT ARE THE UNFRUITFUL WORKS OF DARKNESS?
1.ROMANS 13:13
a) Rioting b) Drunkenness c) Chambering d) Wantonness e) Strife f) Envying
The unfruitful works of righteousness = Works of the flesh (Romans 13:14)
2.GALATIONS 5:19-21
a) Adultery b) Fornication c) Uncleanness d) Lasciviousness e) Idolatry f) Witchcraft
g) Hatred h) Variance i) Emulations j) Wrath k) Strife l) Seditions m) Heresies n) Envyings
o) Murders p) Drunkenness q) Revellings
3. 1 CORINTHIANS 5:9-11
a) Fornicators b) Covetous c) Extortioners d) Idolaters e) Railers f) Drunkards
4. 2 CORINTHIANS 12:20-21
a) Debates b) Envyings c) Wraths d) Strifes e) Backbitings f) Whisperings g) Swellings
h) Tumults i) Uncleanness j) Fornication k) lasciviousness
5.EPHESIANS 4:17-18
Walking in Darkness and producing the unfruitful works of darkness by living according to
the desires of the flesh is walking in the vanity of your mind (Ephesians 4:17)
Walking in Darkness: (Ephesians 4:18)
a) Darkens our understanding of God
b) Blinds our hearts
c) Alienates us from the life of God
6.COLOSSIANS 3:5-9
a) Fornicators b) Uncleanness c) Inordinate affections d) Evil Concupiscence
e) Covetousness f) Idolatry g) Anger h) Wrath i) Malice j) Blasphemy
k) Filthy Communication l) Lying
BELIEVERS WHO WALK IN THE LIGHT OF MESSIAH WILL DO GOOD WORKS
Believers who walk in light do good works unto God. Doing good works does not save you. We are saved by the grace of God through faith and not by our good works (Ephesians 2:8-9). Yet, after we are saved, God requires us to walk in light and perform good works which is our reasonable service unto Him. After explaining in Ephesians 2:8-9 that we are not saved by good works, it explains in Ephesians 2:10 that after we are saved, we are required by God to do good works of service for the Kingdom of God as it is written: "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.''
These truths can be see in the following scriptures:
1. Yeshua did the GOOD WORKS of God (John 10:32, Acts 10:38)
2. The believers were created before the foundation of the world to do good works (Ephesians 2:10)
3. By walking in the LIGHT of the life, the world will be able to see our GOOD WORKS and give glory to God (Matthew 5:16)
4. The believers are commanded by God to do the good works of Messiah
(John 14:12, 1 Timothy 6:17-18, 2 Timothy 3:17, Titus 1:16, 2:14, 1 Peter 2:12)
BELIEVERS IN MESSIAH WILL WALK IN LIGHT AND NOT IN DARKNESS
Believers in Messiah are instructed to: (Romans 13:12)
1.Cast off the works of darkness
2.Put on the armor of light
a) We are to turn from darkness to light (Acts 26:18)
b) We have been delivered from darkness into the kingdom of God (Colossians 1:13)
3.We are the children of light and not of darkness (I Thessalonians 5:5)
4.We were in darkness but now are children of light (John 12:36, Ephesians 5:8)
5.God has commanded the light to shine out of the darkness (II Corinthians 4:6).
We have this treasure in earthen vessels (II Corinthians 4:7)
When the Maccabee's resisted conforming to darkness and the ways of the world but chose to remain loyal to the ways of the God of Israel, God allowed their light to shine before men and their story remains with us to this day. Our light is Messiah (John 8:12). Therefore, let your faith and love for Messiah shine before men so that they may see your good works and give glory to God (Matthew 5:14-16). This is the spiritual message of Hanukkah. So, let your light shine!!!!!
Hanukkah: The Light is Messiah-2
The word chanukah means dedication. This is applied to the holiday celebrating the dedication of the Temple after the Maccabean revolt.
Mattathias was a Hasmonean priest who rebelled against the Greek rule with it's desecration of the Temple and Judaism. After the Greek king Anticohus IV forcibly introduced the sacrifice of pigs in 167 BC, Mattathias had enough. In Modi'in he stabbed a Jew who sacrificed a pig , killed the
kings agent and pulled down the altar. He then fled to the hills along with his four sons. He and his family were now outlaws. Mattathias was an old man and died shortly after he fled. His son Judah took over the leadership of the group who set about to struggle against the Greek rule. Judah became known as Judah Maccabee, "Judah the hammer" and his band of followers were called the "Maccabees". The band of Jews began to grow and entered in to what we would call "guerrilla warfare" or "resistance fighters". Not so much an organized army as a group of religious rebels.
Finally after about 3 years in 165 BC the Jews recaptured the Temple Mount. They preceded to cleanse the area, tore down the desecrated altar and built a new one. The Great Menorah, the candelabra of gold was lit. The rededication lasted for 8 days. There are several explanations for this; Solomon's Temple was dedicated for 7 days and the pilgrims left on the 8th, Sukkot had not been celebrated and it was included even though out of season. The most romantic story deals with the miracle of the oil. When the Jews entered the store rooms they found only one vial of oil that was
not contaminated. It would last for one day....so they lit the Menorah. It would take 8 days to sanctify new oil to replenish the spent oil in the golden lamp but the one vial lasted the full 8 days. This today, is known as the miracle of Chanukah.
Today there is a nine branch Menorah called a Chanukiah. Eight branches for each of the eight days of the miracle. The ninth branch which is behind or off to the side, is the shammash or servant candle. The shammash is used to light the other candles. one candle or light, is lit on the first night
and then two on the second and so on for the eight days until on the last day, all eight lights are burning. This is not a Sabbath and there is no prohibition against work or other duties, except for the Sabbath that falls within the celebration. There are no special foods decreed or other rituals other than prayers and reflection on the miracle of God. Today, there are gifts given, usually coins or chocolate or, coins of chocolate called "Chanukah Gelt". Sometimes small gifts are given and in the USA this has become a counterpart to Christmas even though it was not originally so.
We know from John 10:22 that Jesus observed the feast of dedication, or Chanukah. It is called the feast of dedication, it was observed in Jerusalem, and it was winter. Earlier in John 8:12, Jesus makes this statement ; " I am the light of the world : he that followeth me shall not walk in darkness, but shall have the light of life." This is made the day after the "great hosanna" or Hoshana Rabbah which is at the end of Sukkot, or the Feast of Tabernacles. Could this image linger in the minds of those who heard him as the Feast of Dedication began?
Jesus is truly the light of the world. We can use Chanukah to remind us of this fact. As we light the 9 branch candelabra each night for 8 nights, we can take the opportunity to remember the miracle of the birth, death and resurrection of our Messiah. There is a parallel in this.
1. Jesus is born, Temple worship is instituted.
2. Jesus dies on the cross, the Temple is desecrated and the worship stops.
3. Jesus is resurrected in glory, The light comes back into the Temple through a miracle of oil. Both by the power of the Holy Spirit. Oil is a symbol of the Holy Spirit and without it there is no fire or light!
Chanukah is not one of the ordained feasts from Torah, but we do see from scripture that Jesus observed it. Did it have special meaning to Him? Or, was it an opportunity to teach and find an audience in the Temple? I am reminded of Paul's words in I Corinthians 9:22 " To the weak I became weak, that I might win the weak; I have become all things to all men, that I may by all means save some."
We need to be like Paul and use Jesus as our pattern. When you go back to the original pattern you are much closer to what the creator had in mind in the first place. As I look at the Menorah or Chanukiah I am reminded of Romans chapter 11. Branches coming out of the same trunk, taking nourishment out of the same root. I find it interesting that the lights rise to the same level no matter where they are grafted into the trunk of the tree and the Servant is set apart. only the light of the shammash rises higher and shines distinctly. I simply want to serve my Messiah accurately. The best way I know to do this is by following Him and doing what He said to do.
I will leave you with the charge I have been impressed with from scripture. It is found in Matthew 28:19 -20. "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age
Maoz Tzur (Rocky Fortress) 
The lyrics of this song date back to approximately the 13th century C.E. It is believed to be written by a man named Mordecai, because that name is encrypted in the first letters of the five stanzas. The music dates back to at least the 18th century, and possibly as far back as the 15th century. Most people are only familiar with the first stanza, which is reproduced below. This very literal translation is not what most people are used to seeing (it is usually translated as "Rock of Ages"). |
Rocky Fortress of my Salvation
It is delightful to praise You
Restore my House of Prayer
And there we will give thanks with an offering
When you have prepared the slaughter
for the blaspheming foe
Then I will complete with a song of hymn
the dedication of the altar
Then I will complete with a song of hymn
the dedication of the altar |
Ma'oz tzur y'shuati
L'kha na-eh l'shabei-ach
Tikon beyt t'filati
V'sham todah n'zabei-ach
L'eit tachin matbei-ach
Mitzar ha-m'nabei-ach
Az egmor b'shir mizmor
Chanukat ha-mizbei-ach
Az egmor b'shir mizmor
Chanukat ha-mizbei-ach |
| A less literal but more singable translation: |
Rock of Ages, let our song, Praise Thy saving power
Thou amidst the raging foes, Wast our sheltering tower
Furious they assailed us, But Thine arm availed us
And thy word broke their sword, When our own strength failed us.
And thy word broke their sword, When our own strength failed us. |
|
Hanukkah Songs |
|
|
| Hebrew Transliteration |
|
English Translation |
| Savivon sov sov sov |
|
Dreidel, spin, spin, spin |
|
Savivon, sov, sov, sov
Hanukkah, hu chag tov
Hanukkah, hu chag tov
Sivivon, sov, sov, sov!
Chag simcha hu la-am
Nes gadol haya sham
Nes gadol haya sham
Chag simcha hu la-am. |
|
Dreidel, spin, spin, spin.
Hanukkah is a great holiday.
It is a celebration for our nation.
A great miracle happened there.
 Listen to this song
|
|
| Yodim Atem |
|
You Know |
|
Li Avi hidlik nerot
v'shmash lo avukah
v'shmash lo avukah
Chorus:
Yodim atem lichvod ma
Yodim atem lichvod ma
Yodim atem lichvod ma
Lichvod ha-Chanukah
Li imi natna l'viva
l'viva chama u'mitukah
l'viva chama u'mitukah |
|
Father lights the Chanukah candles
The shamash burns so bright
The shamash burns so bright
Chorus:
Do you know why we light them?
Yes, I know why we light them.
Do you know why we light them?
Because it's Chanukah.
Mother bakes the potato latkes
Latkes so warm and sweet.
Latkes so warm and sweet.
|
|
|
Mi Yemalel |
|
Who Can Retell |
Mi yemalel g'vurot Yisra-el,
Otan mi yimneh?
Hen b'khol dor yakum hagibor,
Go-el ha-am.
Sh'ma! Bayamim hahem
bazman hazeh,
Makabi moshiyah ufodeh -
Uv'yamenu kol am Yisra-el,
Yit'ahed, yakum veyiga-el.
Mi yemalel g'vurot Yisra-el,
Otan mi yimneh?
Hen b'khol dor yakum hagibor,
Go-el ha-am. |
|
Who can retell,
the things that befell us,
Who can count them?
In every age a hero or sage,
Came to our aid.
Hark! In days of yore in
Israel's ancient land,
Brave Maccabeus led the
faithful band.
But now all Israel must as one arise,
Redeem itself through deed and
sacrifice.
Who can retell,
the things that befell us,
Who can count them?
In every age a hero or sage,
Came to our aid.
Listen to this song |
Vayishlach
tal u'matar (diaspora) 
Christmas
)
