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All About Channukah HanukkahJames Trimm, Edited by with Additions of Jackson SnyderChanukah is a celebration of the victory of Judaism over Greek culture. When Alexander conquered much of the known world, it was his dream to bring the Greek culture to the world. Upon his death his Empire was divided among his generals. Each of these new Kingdoms were Greek in culture. In time the Syrian “Seleucid Empire” came to be ruled by Antiochus Epiphanies who also gained control of Jerusalem. This coincided with a campaign of forced Hellenization in Judea. Circumcision and Torah observance became outlawed. Jews were forced, on pain of death, to sacrifice unkosher animals on the altar, to rededicate the Temple to the Greek god Zeus and to eat meat that had been offered up to idols. In reaction to this oppression a group of Jewish warriors known as the Maccabees fled into the wilderness and fought gorilla warfare against the Greco-Syrians. They ultimately prevailed and rededicated the Temple to YHWH on the 25th of Kislev, establishing the eight day festival of Chanukah to celebrate the rededication of the altar. Chanukah vs. Christmas Often Chanukah is confused with Christmas. Some have even said that Chanukah is “Jewish Christmas” or “what the Jews call Christmas”. This is most unfortunate. Christmas resulted when the Christian Church chose to incorporate pagan customs into their religion. Christmas was adopted from the very Hellenist culture that the Maccabees were resisting. Christmas is a capitulation to Hellenism while the point of Chanukah is a celebration of the successful refusal to capitulate to Hellenism. Long before Christmas, Chanukah was celebrated as a “festival of lights”. We learn from 2Maccabees (1:18 & 10:6) that Chanukah was celebrated in the same manner as Sukkot (Tabernacles). And according to the Talmud Sukkot was celebrated by lighting up Jerusalem with four menorahs that stood 75 feet tall (m.Sukkah 5:2-4; b.Sukkah 52b). And while some believe that gift giving originated in Christmas and was adopted into Chanukah, it was very likely the other way around, as Jewish festivals were celebrated with gift giving at least as early as the time of Esther (Esther 9:22). Chanukah and Torah Chanukah is very much a pro-Torah festival. The primary symbol of Chanukah is light and light represents the Torah, as the Tanak says:
For the commandment is a lamp; The antagonists in the Books of the Maccabees are called in the Greek versions of these books “Torah-less” (anomian) and “Opposed to Torah” (para-nomian). The books of 2nd and 4th Maccabees tell us of those who were martyred because they refused to abandon Torah and the theme of the 4th Book of Maccabees is that the Torah (being divine reason) is supreme. Channukiah | Celebration of Chanukah The central element of Chanukah celebration is the lighting of the Channukiah, a special Chanukah menorah. Unlike the seven branched menorah, the Chanukah menorah has nine branches. Eight of these are for each of the eight days of Chanukah and one, called the Shamah (helper, servant, slave) is used to light the other eight. This ninth light is usually elevated from the other eight so as to distinguish it from the others. One each of the eight nights of Chanukah an additional candle (or lamp) is lit so that on the eighth day, all eight are burning. The first night the light on the far right is lit. On the second night the two on the farthest right are lit and so on. Also each night we begin by lighting the new light first and then working our way back to the beginning (to the left) so that the first comes last and the last comes first. On Friday evenings the Chanukah candle (or oil) is lit early, before sun down and before the Sabbath candles. On Saturday night the Chanukah candle is lit after havdalah (the close of Sabbath).
On the first night of Chanukah we also recite the Shehecheyanu, the traditional prayer marking special occasions: Leader: Baruch ata YHWH Eloheynu Melech Ha-Olam People: Blessed are You YHWH our Elohim, King of the universe Leader: Shehecheyanu v’kiy’manu v’higanu la-zman hazeh. People: Who has kept us in life, and has preserved us, and enabled us to reach this season. Each night immediately after lighting the Chanukah lights, the following prayer is said: Leader: Baruch ata YHWH Eloheynu Melech Ha-Olam People: Blessed are You YHWH our Elohim, King of the universe Leader: Asher kidshanu b’mitzvotav vitzivanu l’hadlik ner shel Chanukah People: Who has sanctified us by your commandments and commanded us to kindle the light of Chanukah. Leader: Baruch ata YHWH Eloheynu Melech Ha-Olam People: Blessed are You YHWH our Elohim, King of the universe Leader: She-asa nisim la’avoteynu bayamim haheym ba-zman hazeh. People: Who worked miracles for our fathers in days of old, at this season. Often the song Haneirot Halalu is sung We kindle these lights - the saving acts, miracles and wonders that You have performed for our forefathers, in those days at this time, through Your holy priests. Throughout the eight days of Chanukah, these lights are sacred, and we are not permitted to make use of them, but only to look at them, in order to offer thanks and praise to Your great Name for Your miracles, for Your wonders and for Your salvations. Every day of Chanukah, the complete Hallel is recited in the course of the morning prayers. The Hallel is a sequence of praise and gratitude-themed psalms (Tehillim 113-118), recited on all the set-apart days. The Torah portion, part of which is read each day, is from Bamidbar 7 – 8:4 regarding the dedication of the temple. The Maoz Tsur may be sung after the lighting (found in EloHymns 52 – “Children of the Maccabees”). The Tov Besorah reading is of course Yochanon 10:22-25: Yahshua on Solomon’s Porch during the Dedication. 22. It was the feast of the Dedication at Jerusalem; 23. it was winter, and Yahshua was walking in the temple, in the portico of Solomon. 24. So the Jews gathered round him and said to him, "How long will you keep us in suspense? If you are the Anointed One, tell us plainly." 25. Yahshua answered them, "I told you, and you do not believe. The works that I do in my Father's name, they bear witness to me; 26. but you do not believe, because you do not belong to my sheep. 27. My sheep hear my voice, and I know them, and they follow me; 28. and I give them life age-to-age, and they will never perish, and no one will snatch them out of my hand. 29. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father's hand. 30. I and the Father are Echad." 31. The Jews took up stones again to stone him. 32. Yahshua answered them, "I have shown you many good works from the Father; for which of these do you stone me?" 33. The Jews answered him, "It is not for a good work that we stone you but for blasphemy; because you, being a man, make yourself Elohim." 34. Yahshua answered them, "Is it not written in your law, 'I said, you are elohim'? 35. If he called them elohim to whom the word of El came 36. do you say of him whom the Father consecrated and sent into the world, 'You are blaspheming,' because I said, 'I am the Ben Elohim'? 37. If I am not doing the works of my Father, then do not believe me; 38. but if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me and I am in the Father." 39. Again they tried to arrest him, but he escaped from their hands.
Other Traditions of Chanukah
Chanukah is also often celebrated
by eating foods cooked in oil. Traditional favorites are potato
latkes, a sort of potato pancake. Another favorite are homemade
donuts fried in oil. Many families also exchange gifts at Chanukah. Some see this as a custom borrowed from Christmas, however some evidence indicates that gift-exchanging was a common part of Jewish festival celebration in general, and may have been incorporated into Christmas from Chanukah. It appears that anciently Jewish festival celebration often included gift-giving. The Scriptures mention this custom in connection with Rosh Hashanna (Neh. 8:10) and Purim (Esther 9:22) and it may well have been practiced in connection with Chanukah as well. Another popular Chanukah custom is the Dreidel game. A Dreidel is a four sided top, with a Hebrew letter on each of the four sides. The game is played by spinning the top, when the top finally comes to rest, one of the four letters is facing up (similar to rolling dice). The letters on the Dreidel are: Nun Gimel Hey Shin These four letters stand for the phrase: Nes Gadol Haya Sham - “A great miracle happened there.” Depending on which letter comes up the player does one of four things: GIMEL Take everything from the pot. HEY Take half of the pot. SHIN Put one in the pot. NUN Do nothing. Children often play the dreidl game with candy coins called “gelt”. There is a tradition the game was used to conceal Torah study in times when Torah study was outlawed. Men would be gathered around studying Torah and if they were discovered by the authorities they would pretend to be gathered around gambling. The Chanukah Story; A Second Tabernacles? A major part of the Chanukah story is the miracle of the oil. In fact, when the Hasmonian dynasty fell out of favor, celebration of Chanukah shifted in theme from the military victory itself, to the miracle of the oil. The miracle of the oil is not actually mentioned in the books of the Maccabees however the Talmud does recount it: What is the reason for Chanukah? For our Rabbis taught: On the 25th of Kislev begin the days of Chanukah, which are eight, during which lamentation for the dead and fasting are forbidden. For when the Greeks entered the Temple, they defiled all the oils in it, and when the Hasmonean dynasty prevailed against and defeated them, they [the Maccabees] searched and found only one cruse of oil that possessed the seal of the High Priest, but that contained sufficient oil for only one day's lighting; yet a miracle occurred there and they lit [the lamp] for eight days. The following year these days were appointed a Festival with the recitation of Hallel and thanksgiving. (b.Shabbat 21b) It was also recounted in the Megillat Antiochus (c. 200 CE):
The Hasmoneans entered the Sanctuary, rebuilt the gates, closed the
breaches, and cleansed the Temple court from the slain and the
impurities. They looked for pure olive oil to light the Menorah, and
found only one bottle with the seal of the Kohen Gadol so that they
were sure of its purity. Though its quantity seemed sufficient only
for one day’s lighting, it lasted for eight days owing to the
blessing of the Elohim of heaven who had established His Name there.
Hence, the Hasmoneans and all the Jews alike instituted these eight
days as a time of feasting and rejoicing, like any festival
prescribed in the Torah, There has been some controversy concerning the miracle of the oil. Some say that it was a later innovation, since it is not mentioned in either 1st of 2nd Maccabees. I am convinced that the miracle of the oil did take place for three reasons: 1. It is implied in 2nd Maccabees (we will cover this below) 2. It is recorded in other early sources, such as the Megillat Antiochus. 3. It fits the Last Days prophetic imagery to well for that relationship to be coincidental. While none of the books of the Maccabees mention this miracle, there are hints of it found in 2Maccabees, which opens with two letters. The first is a letter to the Jews in Egypt (2Macc. 1:1-9) and the second is more specifically to Aristobulus and to the Jews in Egypt (2Macc. 1:10-2:18). The purpose of these letters, is to explain to the Jews in Egypt why they should keep the eight day Chanukah Festival, despite the fact that it is not one of the feasts prescribed in the Torah. The letter begins with events concerning Nehemiah and works it way backwards to the time of Moses. The letter encourages the Egyptians to “celebrate the feast of tabernacles and the feast of fire” that he says “was given when Nehemiah, who built the Temple and the altar, offered sacrifices.” (2Macc. 1:18) What is “the feast of fire”? Is it a reference to the original feast of Tabernacles or to Chanukah, which originated as a belated feast of Tabernacles? The text is unclear. But the Letter goes on to explain the original “miracle of the oil” that took place in association with the dedication of the Second Temple built by Nehemiah: Nehemiah called this thing Naphthar, which is as much as to say, a cleansing: but many men call it Naphta (2Macc. 1:19-36) (Is not this naphta / naptha a very volatile substance, subject to spontaneous ignition?) The account is unclear as to whether these events took place at a Suukot (Tabernacles) or on the 25th of Chislev. The author probably assumes that his audience is familiar with this account and knows which was the case.If it took place on a Sukkot, it might explain how Sukkot has become the original “festival of lights” a characteristic that transferred to Chanukah. Sukkot was known as the “Festival of Light” and at this feast he entire city of Jerusalem was filled with light from giant 75 feet tall menorahs. (m.Sukkah 5:2–4; b.Sukkah 52b). This author’s intent was to justify the observance of Chanukah through this account, which certainly implies that Chanukah also involved a similar “miracle of the oil”. The letter goes on to recount another apocryphal event, in which Jeremiah also took some of this “fire” that by implication, would also have taken the form of the miraculous thick liquid (oil) “nephthar” along with certain Temple artifacts including the Ark of the Covenant, hiding them up in a cave in Mount Moab: 1: It is also found in the records, that Jeremiah the prophet commanded them that were carried away to take of the fire, as it hath been signified: 2: And how that the prophet, having given them the law, charged them not to forget the commandments of the Yahweh, and that they should not err in their minds, when they see images of silver and gold, with their ornaments. 3: And with other such speeches exhorted he them, that the law should not depart from their hearts. 4: It was also contained in the same writing, that the prophet, being warned of El, commanded the tabernacle and the ark to go with him, as he went forth into the mountain, where Moses climbed up, and saw the heritage of Elohim. 5: And when Jeremiah came thither, he found an hollow cave, wherein he laid the tabernacle, and the ark, and the altar of incense, and so stopped the door. 6: And some of those that followed him came to mark the way, but they could not find it. 7: That when Jeremiah perceived, he blamed them, saying, As for that place, it shall be unknown until the time that Elohim gather his people again together, and receive them unto mercy. 8: Then shall Yahweh shew them these things, and the glory of the Sovereign One shall appear, and the cloud also, as it was shewed under Moses … (2Macc. 2:1-8a) The Author of 2nd Maccabees is telling us that on the Last day when Messiah returns there will be a great miracle, the pillar of cloud will return and indicate the hidden position of the Ark of the Covenant, Temple artifacts and the “Naphthar” the oil that will miraculously restore the fire of the alter for the Millennial Temple. The letter goes on to recount Solomon’s dedication of the First Temple, and how the original fire of the altar of the First Temple was also a great miracle: 8b …and as when Solomon desired that the place might be honourably sanctified. 9: It was also declared, that he being wise offered the sacrifice of dedication, and of the finishing of the temple. 10: And as when Moses prayed unto the Lord, the fire came down from heaven, and consumed the sacrifices: even so prayed Solomon also, and the fire came down from heaven, and consumed the burnt offerings. 11: And Moses said, Because the sin offering was not to be eaten, it was consumed. 12: So Solomon kept those eight days. (2Macc. 2:8b-12) This refers back to the events recorded in 2 Chronicles : Now when Shlomo had made an end of praying, the fire came down from heaven, and consumed the burnt-offering and the sacrifices, and the glory of Yahweh filled the house. (2Chon. 7:1 HRV)
This was part of the dedication of Solomon’s Temple, which took
place at Sukkot (2Chron. 7:8-10; 1Kn. 8:2). Prophetic Significance of Chanukah
The miracle of the oil points to the last days in two important
ways. To begin with, the finding of the oil in the Temple as the
re-dedication prefigures the finding of the Naphthar as well as the
Ark of the Covenant and other Temple artifacts that will bring about
another “miracle of fire” at the dedication of the Millennial
Temple. This seal is the seal of the Ruach HaKodesh: (Eph. 1:11-13) In the Tanak, the olive oil of the menorah is identified as symbolic of the Ruach HaKodesh: (Zech. 4:1-14) Note the parallel here between these two “olive trees” and the two “olive tree” witnesses who witness during the forty-two months of the Great Tribulation: (Rev 1:1-4) Yahshua illustrates the “oil” that the remnant will have upon their return: (Mt. 25:1-12) Just as Judas Maccabee found a single jar of set-apart oil sealed with the seal of the Cohen HaGadol, when Messiah returns, he will find a remnant sealed with the seal of the Ruach HaKodesh, filled with the Ruach HaKodesh. Yahshua at Hanukkah We find Yahshua attending this eight day Hanukkah or “Dedication” according to John 10:22-25, 30. It’s in this passage and at this festival that he actually reveals his identity to the temple authorities. So the story goes: It was the time of the feast of Dedication in Jerusalem. It was winter, and Yahshua was in the Temple walking up and down in the Portico of Solomon. The Jews gathered round him and said, “How much longer are you going to keep us in suspense? If you are the Anointed One, tell us openly.” Yahshua replied: “I have told you, but you do not believe. The works I do in my Father’s name are my witness [that] the Father and I are one.” In a turn-around of the original Maccabees story, after Yahshua makes this declaration, the faithful of the temple take up stones to throw at him since, in their opinion, he was not only blaspheming but desecrating the temple anew with his outrageous claims. However, Yahshua, even through the violent symbolic acts of overthrowing the moneychangers, even through his many signs and words, even through the witness of his willingness to be a “zealot for the Law,” could not convince these unrighteous priests of his identity. In the name of Matthias the Maccabee, these, his successors, lift rocks against the light of the world. (The did the same against the righteous priestshood of Zadok in the latter decades of their reign.) Feast of Lights in Practice Hanukkah is also called the Feast of Lights; a lamp is lit for each of the eight days of the rededication of the temple. You may now be able to make a connection between the lights of Hanukkah and the Advent candles. (We use candles simply because they’re more convenient than oil lamps.) But since Hanukkah and Advent always happen about the same time, indeed, Hanukkah points to Advent in so many ways, the Jewish tradition of lights bleeds over into the modern church-goer tradition of lighting candles one by one, marking time until the advent of the One Light of the World. We remember that the Maccabean hope was that the land and temple of Israel might be liberated, cleansed and renewed by the coming of a more righteous priesthood, even if that hope could only be realized through violent overthrow. Likewise, our Messianic hope is that our Righteous Priest and King will descend and liberate not just Israel, but all of creation, cleansing the entire earth of the systematic destruction wrought by Satan and all those who assimilated his evil ways. This too will be through violent acts, as prophesied. But, when He finally arrives, the Light of the reign of Yahweh will enlighten the entire world to the extent that no sun need even shine anymore nor candle burn. He will be all the light the world needs.
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