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Six13 - Bohemian Chanukah (a Queen adaptation)

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Six13 - A Hamilton Chanukah (with introduction from President Barack Obama)

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Hanukkah, or the Festival of Rededication, celebrates the rededication of the Temple in Jerusalem after its defilement by the Syrian Greeks in 164 BCE. Although it is a late addition to the Jewish liturgical calendar, the eight-day festival of Hanukkah has become a beloved and joyous holiday. It is also known as the Festival of Lights and usually takes place in December, at the time of year when the days are shortest in the northern hemisphere.
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Beginning in 167 BCE, the Jews of Judea rose up in revolt against the oppression of King Antiochus IV Epiphanes of the Seleucid Empire. The military leader of the first phase of the revolt was Judah the Maccabee, the eldest son of the priest Mattityahu (Mattathias). In the autumn of 164, Judah and his followers were able to capture the Temple in Jerusalem, which had been turned into a pagan shrine. They cleansed it and rededicated it to Israel's God. This event was observed in an eight-day celebration, which was patterned on Sukkot, the autumn festival of huts. Much later rabbinic tradition ascribes the length of the festival to a miraculous small amount of oil that burned for eight days.

Much of the activity of Hanukkah takes place at home. Central to the holiday is the lighting of the or menorah, an eight-branched candelabrum to which one candle is added on each night of the holiday until it is ablaze with light on the eighth night. In commemoration of the legendary cruse of oil, it is traditional to eat foods fried in oil. The most familiar Hanukkah foods are the European (Ashkenazi) potato pancakes, or latkes, and the Israeli favorite, jelly donuts, or sufganiyot. The tradition developed in Europe to give small amounts of money as well as nuts and raisins to children at this time. Under the influence of Christmas, which takes place around the same time of year, Hanukkah has evolved into the central gift-giving holiday in the Jewish calendar in the Western world.

Since Hanukkah is not biblically ordained, the liturgy for the holiday is not well developed. It is actually a quite minor festival. However, it has become one of the most beloved of Jewish holidays. In an act of defiance against those in the past and in the present who would root out Jewish practice, the observance of Hanukkah has assumed a visible community aspect. Jews will often gather for communal celebrations and public candle lighting. At such celebrations, Hanukkah songs are sung and traditional games such as dreidel are played.

Like Passover, Hanukkah is a holiday that celebrates the liberation from oppression. It also provides a strong argument in favor of freedom of worship and religion. In spite of the human action that is commemorated, never far from the surface is the theology that the liberation was possible only thanks to the miraculous support of the Divine.

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Hanukkah, or the Festival of Rededication, celebrates the rededication of the Temple in Jerusalem after its defilement by the Syrian Greeks in 164 BCE. It is also known as the Festival of Lights and takes place in December, at the time of year when the da

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Customs and Observances

Hanukkah, a joyous celebration of family, freedom, and light, is a holiday primarily celebrated at home, beginning on the 25th day of the Hebrew month of Kislev (usually falling in December) and lasting for eight days. At what is the coldest, darkest time of the year for many people, we celebrate by bringing light and warmth into our homes, into our communities and into the world around us. In the , the rabbis taught that the of Hanukkah, the commandment at the heart of the observance of the holiday, is a "candle for each man and his household" (the modern Reform understanding is that this text refers to everyone, not just men). So the actual mitzvah, or commandment, of Hanukkah is to kindle the Hanukkah lights at home, ideally with family and friends!

Blessings are recited when lighting the candles, which are held in a nine-branched (also called a ). In some families, members of the household, including the children, light their own Hanukkah menorah. Many families use the eight-day period of Hanukkah to spend time together each night.

Another mitzvah of Hanukkah is pirsum hanes, the public proclamation of the miraculous events that transpired in the days of the . A number of Hanukkah observances are connected with this requirement. The Hanukkah lights are lit at sundown, the time when passers-by are most likely to see them. When possible, the menorah is placed in a window or elsewhere in the home so that it can be seen from the outside. This custom is especially prevalent in Israel, where cities and towns hold public menorah- lighting ceremonies and the entire country is full of candles, bright with the celebration of the Festival of Lights.

Ritual Objects

Ritual objects associated with Hanukkah include the menorah and the .

Menorah is a Hebrew word meaning "candelabrum" and sometimes refers to the nine-branched ceremonial lamp in which the Hanukkah candles are placed and blessed each night of the holiday. The nine branches include eight branches, one for each day of the holiday, and one branch for the candle that is used to light the other candles. In ancient times, oil was used in the menorah. Over time, candles were substituted for oil. The Hanukkah menorah can also be called a hanukkiyah.

The word dreidel derives from a German word meaning "spinning top," and is the toy used in a Hanukkah game adapted from an old German gambling game. (Historically, Hanukkah was one of the few times of the year when rabbis permitted games of chance.) The four sides of the top bear four Hebrew letters: nun, gimel, hey, and shin. Players begin by putting into a central pot or "kitty" a certain number of coins, foil-wrapped chocolate disks known as geltgelt כֶּסֶף "Money" (Yiddish); often given as a Hanukkah gift; used for playing dreidel.,nuts, buttons or other small objects. Each player in turn spins the dreidel and proceeds as follows:

Over time, the letters on the dreidel were reinterpreted to stand for the first letter of each word in the Hebrew statement, " Neis gadol hayah sham," which means "A great miracle happened there" and refers to the defeat of the Syrian army and the re-dedication of the Temple. In Israel, one letter on the dreidel differs from those used in the rest of the world. The shin has been replaced with a pey, transforming the Hebrew statement into " Neis gadol hayah po," which means "A great miracle happened here. "

Music

For many families and communities, singing is a particularly joyous part of Hanukkah celebrations. There are many traditional and contemporary songs for the holiday, and videos and recordings are widely available online.

"" ("Rock of Ages") is customarily sung after the lighting of the candles each night, and at other times throughout the holiday. It was composed in Europe in the 12th or 13th century.

" I Have a Little Dreidel" is a modern-day children's song frequently sung during the Festival of Lights. Other holiday favorites include "Hanukkah, Oh Hanukkah;" "Sivivon, sov, sov, sov," a Hebrew folksong; "Light One Candle," written by Peter Yarrow; and "The Latke Song," by Debbie Friedman, z"l, the renowned Jewish singer and songwriter.

Food

and -foods cooked in oil-are customarily eaten during Hanukkah and serve as a symbol of the legend of the jar of oil that lasted for eight days. In Israel, pastry shops specialize in creating delicious and creative sufganiyot. Also popular are bimuelos (fried dough puffs), (North African yeast doughnuts), and keftes de prasas (fried leek patties).

Synagogue Rituals

Inclusions in our worship services held during Hanukkah are the additions of the Al HaNisim ("for the miracles") passage in the (the central prayer in worship, recited while standing) and in .

In some congregations, on the Shabbat during Hanukkah families are invited to bring their own hanukkiyot to Friday night services and everyone lights them together in community.

In addition, we read special Torah portions during the holiday. The Torah reading for each day of Hanukkah is taken from Numbers 6:22-8:4, which recounts the dedication of the Mishkan (temporary, moveable place of worship) by the Israelites in the desert. On Shabbat during Hanukkah, we read the regular weekly portion. During Hanukkah, the readings are Zechariah 4:1-7 and I Kings 7:40-50.

Preparing for the Holiday

To prepare to celebrate Hanukkah at home, you will need candles and a Hanukkah menorah with nine candle holders (also called a hanukkiyah), or, as is the custom in some families, one menorah for each member of the family. (For those living in places where open flames aren't allowed or are unsafe, or those who are traveling, electric menorahs are widely available.) You also can decide together as a family how to celebrate each night of the holiday - whether with activities, cooking, or by bringing a social justice element to the holiday.

Many families like to exchange gifts during Hanukkah, and some families also use the opportunity to give charitable gifts. Designating the sixth evening as the Ner Shel Tzedakah ("Candle of Righteousness") offers an opportunity to learn about poverty or other social justice issues and to make a donation or engage in other activities related to a cause that is important to you and/or your family. This social justice gift guide offers suggestions that emphasize .

Lighting the Hanukkah Candles

From one Hanukkah to the next, it can be a challenge to remember in which direction to add candles and in which direction to light them. Here's what you need to know: When the menorah is facing you, the candle for the first night is placed in the right-most holder of the eight-branched menorah and the shamashshamash שַׁמָּשׁ Helper candle used to light the other candles in a menorah.is placed in its holder, which is raised or otherwise distinguished from the rest of the candleholders.

Anyone may chant or recite the blessings by lighting and holding the shamash, reciting the blessings, and then using the shamash to light the candles (from left to right, so that the kindling begins with the newest light).

Two blessings are chanted or recited every night of Hanukkah. The first is a blessing over the candles themselves. The second blessing expresses thanks for the miracle of deliverance. A third blessing - the Shehecheyanu prayer, marking all joyous occasions in Jewish life - is chanted or recited only on the first night.

On each successive night, an additional candle is placed to the immediate left of the previous night's candle, and the candles are lit from left to right, so the kindling begins with the newest light. Since these lights are holy, we aren't supposed to make practical use of them (e.g., using them to see or read by, or lighting other candles with them); therefore, we use the shamash to light the ones that mark each night of the holiday.
Learn how to light the candle with this video from Shaboom!

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Customs and Observances Hanukkah, a joyous celebration of family, freedom, and light, is a holiday primarily celebrated at home, beginning on the 25th day of the Hebrew month of Kislev (usually falling in December) and lasting for eight days.

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The hanukkiah, also known as the Hanukkah "menorah," is a candelabra designated specifically for the Hanukkah candles. The Hanukkah lamp contains room for nine candles - one for each night, plus the shammash or helper candle - though it is possible to find some antique European examples with 10 candle holders.

Menorah is the Hebrew word for lamp, and specifically refers to the seven-branched candelabrum that was used in the ancient Temple in Jerusalem. Thus, a hanukkiah, or Hanukkah menorah, is a type of menorah; every hanukkiah is a menorah, but not every menorah is a hanukkiah.

Lighting the candles is Hanukkah's most central ritual. One candle is added on each night of the eight-night holiday until it is ablaze with light on the eighth evening.

Hanukkiyot (Hanukkah menorahs) can be made of any nonflammable material, and they come in a wide variety of shapes and sizes. The eight candles should be the same height and at the same level, but the shammash is often placed higher or set off to the side.

Hanukkah menorahs are sold in Judaica stores and online.

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The Hanukkiah (Hanukkah Menorah) | My Jewish Learning

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The hanukkiah, also known as the Hanukkah "menorah," is a candelabra designated specifically for the Hanukkah candles. The Hanukkah lamp contains room for nine candles - one for each night, plus the shammash or helper candle - though it is possible to find some antique European examples with 10 candle holders.

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Although according to Jewish custom Hanukkah is considered a "minor" Jewish festival, today it ranks-along with Passover and Purim -as one of the most beloved Jewish holidays, full of light and joy and family celebration.

Unlike many Jewish holidays, Hanukkah (also known as the Festival of Lights) is not mentioned in the Bible. The historical events upon which the celebration is based are recorded in Maccabees I and II, two books contained within a later collection of writings known as the Apocrypha.

In the year 168 B.C.E., the Syrian king Antiochus Epiphanes sent his soldiers to Jerusalem. The Syrians desecrated the Temple, the holiest place for Jews at that time. Antiochus also abolished Judaism, outlawing the observance of Shabbat and the Festivals, as well as circumcision. Altars and idols were set up for the worship of Greek gods, and he offered Jews two options: conversion or death.

On the 25th day of the Hebrew month of Kislev in 168 B.C.E., the Temple was renamed for the Greek god Zeus. A Jewish resistance movement - led by a priestly family known as the Hasmoneans, or Maccabees - developed against the cruelty of Antiochus. The head of the family was Mattathias, an elderly man. His son, Judah, became the chief strategist and military leader of the resistance. Though outnumbered, Judah Maccabee and his fighters miraculously won two major battles, routing the Syrians decisively.

Although historians debate the causes and outcomes of the war in which Judah Maccabee and his followers defeated the Syrian armies of Antiochus, there is no doubt that Hanukkah evokes stirring images of Jewish valor against overwhelming odds. Other themes of the holiday include the refusal to submit to the religious demands of an empire practicing idolatry, the struggle against total assimilation into Greek culture and loss of Jewish identity, and the fight for Jewish political autonomy and self-determination.

Hanukkah, which means "dedication," is the festival that commemorates the purification and rededication of the Temple following the Greek occupation of that holy place. Today, the holiday reminds Jews to rededicate themselves to keeping alive the flame of Jewish religion, culture, and peoplehood so that it may be passed on to the next generation.

The Miracle of the Oil

Originally, the eight-day holiday was intended to parallel the eight-day festival of Sukkot. The Books of the Maccabees made no mention of the legend concerning a small jar of oil that unexpectedly lasted for eight days. Only centuries after the Maccabees' defeat of the Syrians did the story of the jar of oil - which has come to be associated with Hanukkah - appear in the Talmud.

According to the legend, when the Maccabees entered the Temple and began to reclaim it from the Greeks, they immediately relit the ner tamidner tamid נֵר תָּמִיד "Eternal light;" the light that hangs above the ark in every synagogue; symbolizes God's omnipresence in our lives. ,which burned constantly in the Temple and has a parallel in our synagogues to this day. In the Temple, they found a single jar of oil, which was sufficient for only one day. The messenger who was sent to secure additional oil took eight days to complete his mission, and miraculously, the single jar of oil continued to burn until his return. The rabbis of the Talmud attributed the eight days of Hanukkah to the miracle of this single jar of oil.

Modern Observance

Although the practice of lighting the menorah menorah מְנוֹרָה Seven- or nine-branched candelabra; commonly refers to the nine-branched Hanukkah lamp; plural: menorot. (also called ahanukkiyahhanukkiyah חֲנֻכִּיָּה Nine-branched candelabra used during Hanukkah - eight branches for each night of the holiday, plus another branch (often taller, central, or more prominently displayed) for the shamash (helper) candle, which is used to light the others. ) was common throughout much of the 19th century, North American Jews tended to neglect most of the other traditions and practices associated with the holiday. By the 1920s, however, Jews increasingly added gift-giving to their Hanukkah celebrations, prompting some people to refer to Hanukkah as the "Jewish Christmas."

In some ways, the transformation of Hanukkah was linked to the growth of North American Jewry within its unique environment. The elevation of Hanukkah to a major holiday was partly the result of Jews acculturating themselves to a North America that was overwhelmingly Christian in population and symbols.

Although Hanukkah had become an important holiday among North American Jews by the 1920s, it would be incorrect to regard it as an imitation of Christmas with an emphasis on the exchange of presents. Rather, North American Jews use this holiday as a celebration of family, reinforcing Jewish identity in a place whose population may be overwhelmingly Christian but in which Jews feel at home. Hanukkah, therefore, is a means for North American Jews to feel a kinship with their neighbors, while simultaneously asserting their Jewish distinctiveness.

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Although according to Jewish custom Hanukkah is considered a "minor" Jewish festival, today it ranks-along with Passover and Purim -as one of the most beloved Jewish holidays, full of light and joy and family celebration. Unlike many Jewish holidays, Hanukkah (also known as the Festival of Lights) is not mentioned in the Bible.

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“Hanukkah is about the freedom to be true to what we believe without denying the freedom of those who believe otherwise. It’s about lighting our candle, while not being threatened by or threatening anyone else’s candle.” -Rabbi Sacks

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The last two festivals to be added to the Jewish calendar prior to modern times - Purim and Hanukkah - are both about anti-Semitism. There is one obvious difference between them: Haman, of the Purim story, wanted to kill Jews. Antiochus, of the Hanukkah story, wanted to kill Judaism. It was the difference between Nazi Germany and Soviet Communism.

But there is another difference that has renewed salience after the horrifying knife attack in Monsey, N.Y. What saved Jews on Purim was behind-the-scenes influence: Esther's influence in the royal court. But the danger of anti-Semitism remained. What if hatred returned and this time there was no Esther around to save the Jews? That is one reason, according to the Talmud, why we do not say Hallel on Purim.

On Hanukkah, by contrast, Jews fought back and won. The Maccabees became a symbol of Jewish activism, of refusing to live in fear. As a symbol of this, the original custom was to light Hanukkah lights outside the front door of the house, or at least in a window facing the street, to publicize the miracle. Today, we see the lighting of giant menorahs in the most prominent public face of cities throughout the world.

Hanukkah tells us not to curse the darkness, but instead to bring light to the world. It tells us to fight back and not to be afraid.

The shocking events in Monsey, together with those in Jersey City, Poway, Pittsburgh and elsewhere, are proof that the darkness has returned. It has returned likewise to virtually every country in Europe. That this should have happened within living memory of the Holocaust, after the most systematic attempt ever made by a civilization to find a cure for the virus of the world's longest hate - more than half a century of Holocaust education and anti-racist legislation - is almost unbelievable. It is particularly traumatic that this has happened in the United States, the country where Jews felt more at home than anywhere else in the Diaspora. Why is it happening now?

First, because of everything associated with the internet, smartphones, viral videos and above all, social media. These have what is called a "disinhibition effect." People are far more hateful when communicating electronically than when speaking face-to-face.

Cyberspace has proved to be the most effective incubator of resentment, rancor and conspiracy theories ever invented. Anti-Semitism thrives on conspiracy theories, versions of the Blood Libel and the Protocols of the Elders of Zion, updated for the twenty-first century.

Second, because of the way people encounter these phenomena: often alone, in the privacy of their own home. This allows them to be radicalized without anyone realizing it is happening. Time and again, we read of people carrying out horrific attacks, while those who knew them recall not having seen any warning signs that they were intent on committing evil attacks.

The most dangerous phenomenon of our time is the "lone wolf" attack, because it is so hard to predict. The internet is particularly dangerous for loners, people in whom the normal process of socialization - learning to live with others who are not like us - has broken down.

Historically though, the most important factor in the rise of anti-Semitism is the sense among a group that the world as it is now is not the way it used to be, or ought to be.

The far left has not recovered from the global collapse of communism and socialism as ideologies. Hence the assault on Jews as capitalists and libertarians.

The far right feels threatened by the changing composition of Western societies, because of immigration on an unprecedented scale and low birth rates among the native population. Hence white supremacists.

Many radical Islamists are troubled by dysfunctions in the Muslim world. Hence the emergence of anti-Zionism as the new anti-Semitism.

These concerns do not, in and of themselves, lead to anti-Semitism. One other factor must be added.

When bad things happen, good people ask, "What did I do wrong?" They put their house in order. But bad people ask, "Who did this to me?" They cast themselves as victims and search for scapegoats to blame.

The scapegoat of choice has long been the Jews. They were the archetypal outsiders. For a thousand years, they were the most prominent non-Christian minority in Europe. Today, the state of Israel is the most significant non-Muslim presence in the Middle East. It is easy to blame Jews because they are conspicuous, because they are a minority and because they are there.

Anti-Semitism has little to do with Jews - they are its object, not its cause - and everything to do with dysfunction in the communities that harbor it.

Anti-Semitism, or any hate, becomes dangerous in any society when three things happen: when it moves from the fringes of politics to a mainstream party and its leadership; when the party sees that its popularity with the general public is not harmed thereby; and when those who stand up and protest are vilified and abused for doing so.

All three factors exist in Britain now. The same must not be allowed to happen in America.

What, then, must we do? The first priority must be to strengthen security in Jewish venues, to intensify police patrols and to develop habits of vigilance. The British Jewish community has a fine example in its Community Security Trust which, with the support of government grants, monitors risks, enlists thousands of volunteers to stand security duty and works closely with the government and local police forces. "Lone wolves" tend to seek soft targets, and the Jewish community must ensure as far as possible that there are no soft targets.

Next, we must recognize that while we have enemies, we also have friends - and they are many and strong. In Britain, as we faced a leader of the opposition who many of us felt has made his party a safe haven for anti-Zionists and anti-Semites, it was enormously important that non-Jews from all walks of life came out in our support. It made us feel we were not alone.

Many surveys in the United States have shown that Jews are the most admired of all minorities. We cannot fight anti-Semitism alone. The victim cannot cure the crime. We need to make friends who will stand with us and help lead the fight. This is best done by explaining how antisemitism endangers everyone, because the hate that begins with Jews never ends with Jews.

Lastly, we must never forget the message of Hanukkah: Fight back. Never be afraid. Whatever the threats, be proud to be Jewish and share this pride with others.

At times our history has been written in tears, yet we have outlived every empire and every civilization that sought to destroy us. Our spirit, symbolized by the Hanukkah candles, is indomitable. Where others spread darkness, let us bring light.
This article was published by the Jewish Telegraphic Agency on 2nd January 2020.

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The keys to understanding American anti-Semitism - and fighting back (published by the Jewish Telegraphic Agency) - Rabbi Sacks

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The last two festivals to be added to the Jewish calendar prior to modern times - Purim and Hanukkah - are both about anti-Semitism. There is one obvious difference between them: Haman, of the Purim story, wanted to kill Jews. Antiochus, of the Hanukkah story, wanted to kill Judaism.

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"Look at how a single candle can both defy and define the darkness." –Anne Frank

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"A candle loses nothing by lighting another candle."

—James Keller

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"The proper response, as Hanukkah teaches, is not to curse the darkness but to light a candle."

—Irving Greenberg

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“The Shamash lights the other candles. Be the Shamash.”-Rabbi David Wolpe

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Ages: 6 Months to 2 Years

Last Sent to Families: November 2016

Synopsis

Latkes are frying, the menorah is shining -- what holiday is this family getting ready for? By the story's end, your child will be reciting it with you.

What Do You Think?

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Ages: 6 Months to 2 Years Last Sent to Families: November 2016 Latkes are frying, the menorah is shining -- what holiday is this family getting ready for? By the story's end, your child will be reciting it with you. What Do You Think?

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Chanukah Lights Everywhere , written by Michael Rosen and illustrated by Melissa Iwai, is published by Houghton Mifflin Harcourt.

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Last Sent to Families: November 2017

Synopsis

From the warm glow of holiday candles to the fun of family gatherings, dinosaurs love to celebrate the Festival of Lights. Sometimes the excitement of Chanukah can lead to some unexpected dinosaur behaviors!

What Do You Think?

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Last Sent to Families: November 2017 From the warm glow of holiday candles to the fun of family gatherings, dinosaurs love to celebrate the Festival of Lights. Sometimes the excitement of Chanukah can lead to some unexpected dinosaur behaviors! What Do You Think?

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Sadie's Almost Marvelous Menorah, written by Jamie Korngold and illustrated by Julie Fortenberry, is published by Kar-Ben Publishing.

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Sharon Jones & the Dap-Kings "8 Days (of Hanukkah)" Lyric Video

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The Maccabeats - I Have a Little Dreidel - Hanukkah