Tonight is the first candle.
Guess I'd better get the menorahs out and the the decorations up!
Alex lights the menorah he made (in kindergarten) from a block of wood and bolts, Lisa lights the Jerusalem menorah I've had 'forever' (although she won't be here with us tonight), and I light the penguin menorah that my brother found for me some years ago. By the eighth night we always have quite a glow from the three of them.
Just got back from having my blood drawn - will know tomorrow if my South Beach regimen has lowered my cholesterol or not. After that I'll be a little more willing to 'cheat' on my diet (and don't forget that tomorrow is the Busy Bee holiday party!)
For those of you who are interested in the history/meaning of Chanukah, here's a little lesson from the Jewish Virtual Library:
Chanukah, the Jewish festival of rededication, also known as the festival of lights, is an eight day festival beginning on the 25th day of the Jewish month of Kislev.
Chanukah is probably one of the best known Jewish holidays,
not because of any great religious significance, but because of its proximity to Christmas. Many non-Jews (and even many assimilated Jews!) think of this holiday as the Jewish Christmas, adopting many of the Christmas customs, such as elaborate gift-giving and decoration. It is bitterly ironic that this holiday, which has its roots in a revolution against assimilation and suppression of Jewish religion, has become the most assimilated, secular holiday on our calendar.
The story of Chanukah begins in the reign of Alexander the Great. Alexander conquered Syria, Egypt,
and Judea, but allowed the people under his control to continue observing their own religions and retain a certain degree of autonomy. Under this relatively benevolent rule, many Jews assimilated, adopting much of Hellenistic culture, including the language, customs, dress, etc., in much the same way that Jews in America today blend into the secular American society.
More than a century later, a successor of Alexander, Antiochus IV was in control of the region. He began to oppress the Jews severely, placing a Hellenistic priest in the Temple, massacring Jews, prohibiting the practice of the Jewish religion, and desecrating the Temple by requiring the sacrifice of pigs (a non-kosher
animal) on the altar. Two groups opposed Antiochus: a basically nationalistic group led by Mattathias the Hasmonean and his son Judah Maccabee, and a religious traditionalist group known as the Chasidim, the forerunners of the Pharisees (no direct connection to the modern movement known as Chasidim).
They joined forces in a revolt against both the assimilation of the Hellenistic Jews and oppression by the Selucid Greek government. The revolution succeeded and theTemple was rededicated.
According to tradition as recorded in the Talmud, at the time of the rededication, there was very little oil left that had not been defiled by the Greeks. Oil was needed for the menorah
(candelabrum) in the Temple, which was supposed to burn throughout the night every night. There was only enough oil to burn for one day, yet miraculously, it burned for eight days. An eight day festival was declared to commemorate this miracle. Note that the holiday commemorates the miracle of the oil, not the military victory: Jews do not glorify war.
Chanukah is not a very important religious holiday. The holiday's religious significance is far less than that of Rosh Hashannah, Yom Kippur, Sukkot, Passover, and Shavu'ot. It is roughly equivalent to Purim
in significance, and you won't find many non-Jews who have even heard of Purim! Chanukah is not mentioned in Jewish scripture; the story is related in the book of the Maccabbees,
which Jews do not accept as scripture.
The only religious observance related to the holiday is the lighting of candles. The candles are arranged in a candelabrum called a Hanukia. Many people refer to the Hanukia incorrectly as a menorah. The name menorah
is used only to describe the seven-branched candelabrum that was housed in the Jewish Temple. The Hanukiah holds nine candles: one for each night, plus a shamash (servant) at a different height. On the first night, one candle is placed at the far right. The shamash candle is lit and three berakhot (blessings) are recited: l'hadlik neir (a general prayer over candles), she-asah nisim (a prayer thanking G-d for performing miracles for our ancestors at this time), and she-hekhianu (a general prayer thanking G-d
for allowing us to reach this time of year). The first candle is then lit using the shamash candle, and the shamash candle is placed in its holder. The candles are allowed to burn out on their own after a minimum of 1/2 hour. Each night, another candle is added from right to left (like the Hebrew language). Candles are lit from left to right (because you pay honor to the newer thing first).
Because of the law prohibiting the lighting of a fire on Shabbat, Chanukah candles are lit before the Shabbat candles on Friday night, and they are lit after Havdaleh
on Saturday night. The following blessings are said:
 | Blessed are You, |
| our God, Creator of time and space, |
| who enriches our lives with holiness, |
| commanding us to kinkle the Chanukah lights. |
Baruch atah adonai eloheinu melech ha'olam asher kid'shanu b'mitzvotav v'tzivanu l'hadlik neir shel Chanukah. |
Baruch atah adonai eloheinu melech ha'olam she'asah
nisim la'avoteinu bayamim haheim baz'man hazeh.
On the first night, the Shecheyanu is also recited.
Why the shamash candle? The Chanukah candles are for pleasure only; we are not allowed to use them for any productive purpose. We keep an extra one around (the shamash), so that if we need to do something useful with a candle, we don't accidentally use the Chanukah candles. The shamash candle is at a different height so that it is easily identified as the shamash.
It is traditional to eat fried foods on this holiday, because of the significance of oil to the holiday. Among Ashkenazic [Eastern European] Jews, this usually includes latkes (pronounced “lot-kuhs” or “lot-keys” depending on where your grandmother comes from), or “potato pancakes.”
Gift-giving is not a traditional part of the holiday, but has been added in places where Jews have a lot of contact with Christians as a way of dealing with children’s jealousy of their Christian friends. The only traditional gift of the holiday is “gelt,” small amounts of money. Chanukah gelt is a Jewish custom rooted in the Talmud:
“The Talmud
states that even a very poor person must light Chanukah lights, even if he can’t afford it. A person with no money is required to go ‘knocking on doors’ until he collects enough to buy at least one candle for each night of Chanukah. The Torah
concept of charity -- tzedakah -- requires us to help the recipient in the most dignified manner possible. Therefore, the custom arose to give gifts of money during Chanukah so that someone who needs extra money for Chanukah candles can receive it in the form of ‘Chanukah Gelt.’”
Another tradition of the holiday is playing dreidel, a gambling game played with a square top. Most people play for matchsticks, pennies, M&Ms or chocolat coins
. A dreidel is marked with the following four
Hebrew letters:
Nun,
Gimmel,
Heh and
Shin. On Israeli dreidels, there is no
Shin but rather a
Peh, which stands for
Po, meaning here.
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.
A traditional song of this holiday is “Maoz Tzur,” better known to Christians as “Rock of Ages” (the tune is the same as one of the more popular ones; the Christian translation takes substantial liberties).
