ABC's of Chanukah -­‐ Everything you need to know about the Festival of Lights.
Chanukah, the Festival of Lights, begins on the 25th day of the Jewish month of Kislev, and lasts
eight days. On the secular calendar, Chanukah generally falls in December.
What is the correct spelling of Hanukah / Chanukah? It is very important to remember that in
all Jewish holidays and in the bible itself, the language is Hebrew, or ancient Hebrew. In
Hebrew, there is only one correct spelling for the Holiday, which is spelled by the Hebrew
letters chet, nun, vav, kaf, hey ʤʕ˗ʗʰʧʏ . When trying to write a Hebrew word in English, the result is
not always clear. For example, the right pronunciation of Chanukah is neither "ch", nor "h", but
a consonant that doesn't exist in English (similar to the Spanish "J"). Therefore, you can write
Chanukah any way you want, as long as the other side knows what you are talking about.
Chanukah (ʤʫʥʰʧ) means "dedication." The Feast of Chanukah is the Feast of Dedication. It is a
thoroughly Jewish festival, which commemorates an important Jewish victory over tyranny.
Except for its mention in the book of John, it is not a biblical festival. Unlike the other festivals,
Chanukah is not an appointed time (mo'ed) from the Torah. Instead, the celebration of
Chanukah began after the last book of the Hebrew Scriptures had been composed. By the time
of the days of the Apostles, however, it had become a long-­‐established tradition. The events
that Chanukah commemorates occurred some 160 years before the birth of Yeshua.
A Bit of History
In the 2nd century BCE, during the time of the Second Holy Temple, the Syrian-­‐Greek regime of
Antiochus sought to pull Jews away from Judaism, with the hopes of assimilating them into
Greek culture. Antiochus outlawed Jewish observance -­‐-­‐ including circumcision, Shabbat, and
Torah study -­‐-­‐ under penalty of death. As a result, many Jews -­‐-­‐ called Hellenists -­‐-­‐ began to
assimilate into Greek culture, taking on Greek names and marrying non-­‐Jews. This began to
decay the foundation of Jewish life and practice.
When the Greeks challenged the Jews to sacrifice a pig to a Greek god, a few courageous Jews
took to the hills of Judea in open revolt against this threat to Jewish life. Led by Matitiyahu, and
later his son Judah the Maccabee, this small band of pious Jews led guerrilla warfare against the
Syrian-­‐Greek army.
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Antiochus sent thousands of well-­‐armed troops to crush the rebellion, but after three years the
Maccabees against incredible odds miraculously succeeded in driving the Greeks from Judea.
The victory was on the scale of Israel defeating the combined super-­‐powers of today.
Jewish fighters entered Jerusalem and found the Holy Temple in shambles and desecrated with
idols. The Maccabees cleansed the Temple and re-­‐dedicated it on the 25th of Kislev. When it
came time to re-­‐light the Menorah, they searched the entire Temple, but found only one jar of
pure oil bearing the seal of the High Priest. This group of Jews lit the Menorah anyway, and was
rewarded with a miracle: That small jar of oil burned for eight days, until a new supply of oil
could be brought.
From then on, Jews have observed a holiday for eight days, in honor of this historic victory and
the miracle of the oil. To publicize the Chanukah miracle, Jews add the special Hallel praises to
the Shacharit service, and light a menorah during the eight nights of Chanukah.
Lighting Instructions
In Ashkenazi tradition, each person lights his own menorah. Sefardi tradition has just one
menorah per family.
What Menorah to Light
A hanukkiyah (pronouncation ha-­‐noo-­‐kee-­‐ay) menorah is a
candelabrum with eight candleholders in a row and a ninth
candleholder set a little above the others. It's different from the
Temple menorah, which has seven branches and was used in the
Temple before it was destroyed in 70 CE. In the English-­‐speaking
Diaspora, the lamp is most commonly called a "Hanukkah
menorah," or simply "menorah" for short, whereas in Modern
Hebrew it is exclusively called a chanukkiyah, and the Hebrew
word menorah simply means "lamp". The term chanukkiyah was coined at the end of the
nineteenth century in Jerusalem by the wife of Eliezer Ben Yehuda, the reviver of the Hebrew
language.
To publicize which night of Chanukah it is, all eight candles on the menorah should be at the
same height -­‐-­‐ and preferably in a straight line. Otherwise, the candles may not be easily
distinguishable and may appear like a big torch.
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In addition to the eight main lights, the menorah has an extra
helper candle called the "Shamash." As we are forbidden to
use the Chanukah lights for any purpose other than "viewing,"
any benefit is as if it's coming from the Shamash. The menorah
you use can be of any shape, size of design.
Since the Shamash does not count as one of the eight regular
lights, your menorah should have the Shamash set apart in some way -­‐-­‐ either placed higher
than the other candles, or off to the side.
What Candles to Light
The most important thing is that that your candles must burn for at least
30 minutes after nightfall. (Those famous colored candles barely qualify!)
Many Jewish bookstores sell longer colored candles. Because you will be
lighting an additional candle (or lamp) each night, you will need a total of
45 candles for the entire festival.
Actually, it is even better to use olive oil, since the miracle of the Maccabees occurred with
olive oil. Glass cups containing oil can be placed in the candle holders of any standard menorah.
Many Jewish bookstores even sell kits of pre-­‐measured oil in disposable cups.
Shamash (Servant) Candle
Messiah Yeshua stated in Mark 10:44-­‐45: “Whoever wishes to be first among you shall be the
servant of all. For even the Son of Man did not come to be served, but to serve, and to give His
life a ransom for many.”
First Candle
Genesis 1:3-­‐4 describes the creation of the first light: “God said, 'Let there be
light'; and there was light. And God saw that the light was good; and God
separated the light from the darkness.”
Second Candle
Exodus 13:21-­‐22 reveals that God is the source of Israel's light: “And the
Lord was going before them in a pillar of cloud by day to lead them on the
way, and in a pillar of fire by night to give them light, that they might travel
by day and by night. He did not take away the pillar of cloud by day, nor the
pillar of fire by night, from before the people.”
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Third Candle
King David reminds us in Psalm 27:1 and Psalm 18:28 that God Himself is the
source of our own individual light: “The Lord is my light and my salvation;
whom shall I fear? The Lord is the defense of my life; whom shall I dread? For
You light my lamp; the Lord my God illumines my darkness.”
Fourth Candle
Psalm 119:105 and Psalm 119:130 describe the light that comes from God's
Word: “Your word is a lamp to my feet, and a light to my path. The unfolding of
Your words gives light; it gives understanding to the simple.”
Fifth Candle
Messiah Yeshua is the greatest light of all: “In Him was life, and the life was the
light of men. And the light shines in the darkness, and the darkness did not
comprehend it (John 1:4-­‐5).” As Messiah Yeshua was in the Temple in
Jerusalem watching the illuminating lights, He declared: “'I am the light of the
world; he who follows Me shall not walk in the darkness, but shall have the light of life' (John
8:12).” Aged Simeon was promised by the Lord that he would not die until he saw Israel's
Messiah. When he saw Yeshua as an infant in the Temple, he knew that this One was the light
of Israel and the Nations. Simeon declared: “'My eyes have seen Your salvation, which You have
prepared in the presence of all peoples, a light of revelation to the gentiles, and the glory of
Your people Israel' (Luke 2:30-­‐32).” For God, who said, “'Light shall shine out of darkness,' is
the One who has shone in our hearts to give the light of the knowledge of the glory of God in the
face of Messiah (2 Corinthians 4:6).”
Sixth Candle
After we come to know Messiah, we are to be a source of light for the world.
King Messiah tells us in Matthew 5:14-­‐16: “You are the light of the world. A city
set on a hill cannot be hidden. Nor do men light a lamp, and put it under the
peck-­‐measure, but on the lampstand; and it gives light to all who are in the house. Let your
light shine before men in such a way that they may see your good works, and glorify your
Father who is in heaven.”
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Seventh Candle
The prophet Isaiah speaks of the future glory of a restored Israel in Isaiah
60:1-­‐3: “Arise, shine; for your light has come, and the glory of the Lord has
risen upon you... And nations will come to your light, and kings to the
brightness of your rising.”
Eighth Candle
Revelation 21:22-­‐27 give us a description of our glorious eternal dwelling place
in the New Jerusalem: “And I saw no temple in it, for the Lord God, the
Almighty, and the Lamb, are its temple. And the city has no need of the sun or
of the moon to shine upon it, for the glory of God has illumined it, and its lamp is the Lamb.
And the nations shall walk by its light, and the kings of the earth shall bring their glory into it.
And in the daytime (for there shall be no night there) its gates shall never be closed; and they
shall bring the glory and the honor of the nations into it; and nothing unclean and no one who
practices abomination and lying, shall ever come into it, but only those whose names….”
Where to Light
Jewish Halacha (usually translated as "Jewish Law) outlines how a menorah should be used.
Halakhah comes from three sources: from the Torah, from laws instituted by the rabbis and
from long-­‐standing customs. While we are not bound by the requiremens s of men, it does give
us practical information on how to observe the commandments when the Torah is silent on
these issues.
To best publicize the miracle, the menorah is ideally lit outside the doorway of your house, on
the left side when entering. (The mezuzah is on the right side; in this way you are "surrounded
by mitzvot.") In Israel, many people light the menorah outside in special glass boxes built for a
menorah.
If this is not practical, the menorah should be lit in a window facing the
public thoroughfare.
Someone who lives on an upper floor should light in a window. If for some
reason the menorah cannot be lit by a window, it may be lit inside the
house on a table; this at least fulfills the mitzvah of "publicizing the miracle"
for the members of the household.
Since the mitzvah occurs at the actual moment of lighting, moving the menorah to a proper
place after lighting does not fulfill the mitzvah.
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When to Light
The menorah should preferably be lit immediately at nightfall. It is best to wait, however, until
alll the members of the household are present. This adds to the family atmosphere and also
maximizes the mitzvah of "publicizing the miracle." The menorah can still be lit (with the
blessings) late into the night, as long as people are still awake.
The menorah
h should remain lit for at least 30 minutes after nightfall, during which time no use
should be made of its light.
On Friday afternoon, the menorah should be lit 18 minutes before sundown. And since the
menorah needs to burn for 30 minutes into the night, the candles used on Friday need to be
bigger than the regular "colored candles" (which typically don't burn longer than a half-­‐hour).
half
How to Light
Things You'll Need:
x
x
x
Candles
Menorah(s)
Matches
On the first night, place one candle at the far right, as you face the menorah. Another candle is
placed for the Shamash (taller helper candle) which is used to light the others. It is not counted
as one of the candles.
First light the Shamash, then recite the blessings, and then use the Shamash to light the
Chanukah candle.
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On the second night, place two candles in the two far-­‐right positions (like Hebrew writing) -­‐-­‐
and use the Shamash to light the left one first.
The third night, place three candles in the three far-­‐right positions -­‐-­‐ and use the Shamash to
light them in order, from left to right. Follow this same procedure each night of Chanukah until
all the lights are kindled and glowing brightly!
The Blessings
The first two blessings are said with the Shamash already lit, but immediately prior to lighting
the Chanukah candles.
Blessing #1
Baruch ata Ado-­‐noi Elo-­‐heinu melech ha-­‐olam,
Asher kid-­‐shanu bi-­‐mitzvo-­‐sav, Vi-­‐tzee-­‐vanu
li-­‐had-­‐leek ner shel Chanukah.
Blessed are You, the Lord our God, King of the universe, Who sanctified us with His
commandments, and commanded us to kindle the Chanukah light.
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Blessing #2
Baruch ata Ado-­‐noi Elo-­‐heinu melech ha-­‐olam,
Shi-­‐asa nee-­‐seem la-­‐avo-­‐seinu,
Baya-­‐meem ha-­‐haim baz-­‐man ha-­‐zeh.
Blessed are You, the Lord our God, King of the universe, Who made miracles for our
forefathers, in those days at this season.
Blessing #3
This blessing is said on the first night only.
Baruch ata Ado-­‐noi Elo-­‐heinu melech ha-­‐olam,
Sheh-­‐he-­‐che-­‐yanu vi-­‐kee-­‐yimanu Vi-­‐hee-­‐gee-­‐yanu laz-­‐man ha-­‐zeh.
Blessed are You, the Lord our God, King of the universe, Who has kept us alive, sustained us,
and brought us to this season.
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The following paragraph is said each night, after the first light has been kindled:
Ha-­‐nerot ha-­‐lalu anach-­‐nu mad-­‐likin Al ha-­‐nissim vi-­‐al hanif-­‐laot Al ha-­‐tshu-­‐ot vi-­‐al ha-­‐
milchamot She-­‐asita la'avo-­‐teinu Ba-­‐yamim ha-­‐heim, ba-­‐zman ha-­‐zeh Al ye-­‐dey kohan-­‐echa
haki-­‐doshim.
Vi-­‐chol shmonat ye-­‐mey Chanukah Ha-­‐nerot ha-­‐lalu kodesh heim, Ve-­‐ein lanu reshut li-­‐heesh-­‐
tamesh ba-­‐hem Ela leer-­‐otam bilvad Kedai le-­‐hodot u-­‐li-­‐hallel li-­‐shimcha Al ni-­‐secha vi-­‐al niflo-­‐
techa vi-­‐al yeshua-­‐techa.
Tips & Warnings
x
x
x
x
The menorah should be filled from right to left, but the candles lighted from left to right.
The placement of the shamash can vary with different menorahs, but it will be set apart
in some way. It may be in the center of the menorah, or it may be raised above the
others.
On Friday, light the candles before sunset to avoid lighting on the Shabbat.
As you do with all lighted candles, keep these ones away from highly flammable objects
and well beyond the reach of small children.
Other Chanukah Customs
After lighting the Chanukah menorah, families enjoy sitting in the glow, singing and recalling the
miracles of yesterday and today. The first song traditionally sung after lighting the candles is
Maoz Tzur (Rock of Ages)
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Giving Gelt
Gelt is a Yiddish slang term meaning "money." During
Chanukah it is traditional to give gelt as a gift. Chanukah gelt
was originally given in the form of actual money and still is
today. It is also more symbolically given in the form of
chocolate coins, especially when used to play the dreidel
game. Chocolate gelt and dreidels are available at most
grocery and drug stores in November and December. Both
the cash and the candy are called gelt.
The tradition of giving gelt is traditionally linked with education and charity. Children who
receive gelt are often expected to pass it on to the poor, or to save it for future use.
Playing Dreidel Game
Dreidel is a Yiddish word that comes from the German word "drehen," which means “to turn.”
In Hebrew the dreidel is called a "sevivon," which comes from the root "savov" and also means
"to turn."
A dreidel is looks like a four-­‐sided top with a Hebrew
letter on each side (sivivon in Hebrew) The letters on
the dreidel are nun, gimmel, hey, shin -­‐-­‐ the first
letters of Nes Gadol Haya Sham – "A Great Miracle
Happened There."
After the State of Israel was founded in 1948 the Hebrew letters were changed for dreidels
used in Israel. They became: ʰ (Nun), ʢ (Gimmel), ʤ (Hay) and ʴ
(Pey), which stand for the
Hebrew phrase "Nes Gadol Haya Po." This means "A great miracle happened here."
Origins
A game similar to the dreidel game was popular during the rule of Antiochus. During this period
Jews were not free to openly practice their religion, so when they gathered to study Torah they
would bring a top with them. If soldiers appeared, they would quickly hide what they were
studying and pretend to be playing a gambling game with the top.
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How to Play Dreidel
One way to play dreidel is to see who can keep theirs spinning for the longest time. Or
alternatively, to see how many dreidels you can get spinning simultaneously.
Any number of people can play the dreidel game. At the beginning of the game each player is
given an equal number of gelt pieces or candy, usually 10-­‐15. At the beginning of each round,
every player puts one piece into the center "pot." They then take turns spinning the dreidel,
with the following meanings assigned to each of the Hebrew letters:
NUN -­ Lose his turn, the top passes to the next player.
GIMEL -­ Win all the pot.
HEY -­ Win half the pot
SHIN (or PEH) -­ Lose all of his coins
When a player runs out of game pieces they are "out."
Dreidel Song Lyrics
I have a little dreidel
I made it out of clay
And when it's dry and ready
Then dreidel I shall play!
Oh -­‐ dreidel, dreidel, dreidel
I made it out of clay
And when it's dry and ready
Then dreidel I shall play!
Oh -­‐ dreidel, dreidel, dreidel
I made it out of clay
And when it's dry and ready
Then dreidel I shall play!
My dreidel's always playful
It loves to dance and spin
A happy game of dreidel
Come play now, let's begin!
It has a lovely body
With legs so short and thin
And when my dreidel's tired
It drops and then I win!
Oh -­‐ dreidel, dreidel, dreidel
I made it out of clay
And when it's dry and ready
Then dreidel I shall play!
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Chanukah Foods
Like most Jewish holidays, Chanukah comes with its own special food traditions and recipes.
Soofganiot (doughnuts) and latkas or livivot (potato pancakes) are popular Chanukah treats.
Traditionally, fried food and dairy food are eaten during Chanukah.
Why Fry?
Fried food reminds us of the miracle of the oil that burned for eight days when the Maccabees
purified and rededicated the holy Temple in Jerusalem. Potato pancakes (latkas in Yiddish and
Livivot in Hebrew) and doughnuts (soofganiot in Hebrew) are traditional Chanukah treats.
Some rabbis have taken the explanation of why we eat fried food on Chanukah one step
further. They say that oil is like studying Torah in two ways.
1) Oil is not a food we eat by ourselves and not necessary for our daily existence. It
simply adds pleasure to our food and life, as does the study of Torah.
2) Oil has the potential to illuminate. If you stand in a dark room you can light oil to see
the room around you. Study of Torah can also illuminate our world for us.
Why Dairy?
Dairy is often eaten on Chanukah to remind us of the story of the Jewish heroine, Yehudit
(Judith).
Yehudit saved her village which was under siege by the Syrians. The Syrians were trying to
starve the Jews so they would surrender. She went to the governor of the Syrians troops and
brought him cheese and wine. She got him drunk. After he collapsed on the floor, Yehudit took
the govenor’s sword and beheaded him. She brought his head back to her town in her basket.
The next morning the Jews attacked the Syrian troops. When the Syrians ran to their governor
and found him on the ground beheaded, they got scared and fled. Thus Yehudit saved her
town. In memory of this story, it has recently become a tradition to eat dairy food on Chanukah
Sampling of Recipes
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Potato Latkes
Ingredients:
x
x
x
x
x
x
x
x
4 large potatoes
1 medium onion
1 large egg
1 tsp. salt
1/2 tsp. white pepper
1 Tbsp. all-­‐purpose flour
1/2 tsp. baking powder
vegetable oil (for frying)
Preparation:
1. Grate potatoes and onion. Transfer to colander and squeeze mixture to press out as much
liquid as possible.
2. In a large bowl, mix egg, salt, pepper, flour and baking powder. Add potato and onions, and
mix well.
3. Heat oil in a deep, heavy skillet.
4. Drop about 2 tablespoons of potato mixture into the pan for each pancake. Flatten with back
of spoon so each pancake is about 2 1/2 to 3 inches in diameter.
5. Fry over medium heat for about 4 to 5 minutes on each side, or until golden brown and crisp.
Turn carefully with 2 spatulas so oil does not splatter. 6. Drain on paper towels.
7. Before frying each new batch, stir potato mixture. If all the oil is absorbed, add a little more
to the pan.
8. Serve hot with applesauce, or sour cream, or sugar.
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Colorful Latkes
Ingredients:
x
x
x
x
x
x
x
x
x
x
4 large baking potatoes
2 large carrots
2 small zucchini
1 medium onion
1 egg
1/4 cup matzah meal
1/4 tsp. salt
1/4 tsp. white pepper
1/4 tsp. dried rosemary
canola oil for frying
Preparation:
1. Shred potatoes, onions and zucchini. Be sure to drain for about 15 minutes, squeezing down
every five minutes. The shredded vegetables should be dry.
2. Shred carrots and add to above shredded and well-­‐drained vegetables.
3. Blend with remaining ingredients.
4. Fry in minimum amount of oil (approximately 2 tablespoons per cake).
5. Serve with applesauce or sour cream.
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Soofganiot
One of the best known Chanukah food traditions, is a Jewish version of a jelly-­‐
filled doughnut. These Chanukah treats are typically somewhat time-­‐
consuming to make, requiring a yeast dough and allowing time for it to rise,
and special equipment such as a piping bag fitted with a special tip or a
syringe to fill the pastry once it has been fried. The below recipe for
soofganiot simplifies the steps with a non-­‐yeast dough and by serving the
unfilled soofganiot with preserves along with creme fraiche, which adds a rich
finishing touch to this delicious Chanukah tradition.
1 cup water
1/2 cup (1 stick) butter
1 tablespoon sugar
1 cup all-­‐purpose flour
2 eggs
vegetable oil for frying
powdered sugar
strawberry or raspberry preserves
creme fraiche
Note: to make the soofganiot even more Chanukah-­‐festive, use a six-­‐pointed star-­‐shaped cookie
cutter which are easy to find this time of year in any store that sells cookie cutters. Crate &
Barrel stores sell a set of Chanukah cookie cutters that include a Start of David, menorah and
dreidel cutters.
1. Combine the water, butter and sugar to a heavy saucepan. Bring to a boil over medium-­‐
high heat.
2. Add the flour and cook, whisking constantly, for 3 -­‐ 4 minutes until mixture thickens.
3. Remove from heat, pour mixture into a mixing bowl and let cool completely.
4. Once the mixture has cooled, beat in the eggs one at a time with an electric mixer on
medium speed, beating well after each egg is added.
5. Turn the dough out onto a well-­‐floured surface
6. Using your hands, put the dough into a 1/8-­‐inch thick circle.
7. Dipping the cookie cutter into flour before each shape is cut, cut out the dough.
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8. Reshape any excess dough into another 1/8-­‐inch thick circle and continue to cut with the
cookie cutter until all dough is used.
9. In a large skillet, pour vegetable oil to a depth of 1/2 an inch. Heat the oil over medium-­‐high
heat to 375 degrees. (If you have a cooking thermometer, use this to evaluate when the oil
has reached the proper temperature. If you don't have a cooking thermometer, a good way
to test for the correct frying temperature is to stick the bottom of a wooden spoon into the
oil. If bubbles immediately start forming around the base of the spoon, the oil is hot enough
for frying.)
10. Fry doughnuts in batches, 3 -­‐ 4 minutes on each side until golden.
11. Remove from the pan to drain on paper towels.
12. Sift powdered sugar over the cooled doughnuts.
13. Serve with preserves and creme fraiche.
Using white icing and colored sugar, soofganiot can also be decorated with only your
imagination as your limit.
Bon Appetit
(b'tayavon) ʯʥʡʠʩʺʡ
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The Spiritual Side to Chanukah
Chanukah Torah Readings
Day
Day 1 – Kislev 25
Day 2 – Kislev 26
Day 3 – Kislev 27
Day 4 – Kislev 28
Day 5 – Kislev 29
Day 6 – Rosh Chodesh
Day 7 – Tevet 1
Day 8 – Tevet 2
Torah
Numbers 7:1-­‐17
Numbers 7:18-­‐29
Numbers 7:24-­‐35
Numbers 7:30-­‐41
Numbers 7:36-­‐47
Numbers 28:1-­‐15
Numbers 7:4-­‐47
Numbers 7:48-­‐59
Numbers 7:54 – 8:4
Haftarah
Zech 2:14 – 4:17
Brit Chadash
John 10:22-­‐39
John 10:22-­‐39
John 10:22-­‐39
John 10:22-­‐39
John 10:22-­‐39
John 10:22-­‐39
John 10:22-­‐39
John 10:22-­‐39
Chanukah and Believers in Messiah
When we celebrate Chanukah , we are not just celebrating a victory that happened in the past,
but one that happens in the future, and one that is happening right now.
The Body of Messiah is likened unto a Temple. Individually and corporately, we are the Temple
of the Holy Spirit. Like the Holy Temple of Jerusalem in the days of the Maccabees, we have
been defiled as well. Even in the days of Paul, the "mystery of Torah-­‐lessness"1 was at work
among the believers. If that was true among believers in the First Century, how much more so
now!
As one studies the history of religion and the world, a disturbing pattern emerges. In every
generation, there is a systematic assault on Torah, and on the people who choose to live by it.
Thus, it says in the Passover Haggadah, "In every generation they rise up against us to destroy
us!" It is true, and never has it been more true than in our own generations, which have seen
the events of the Holocaust, Stalin's purges, and even now the rising Muslim hatred for Jews.
Our days are certainly no exception to the rule.
However, when we sanctify the Sabbath day, we have joined the Chanukah revolution. We are
in defiance of the mystery of Torah-­‐lessness. When we choose to eat biblically, we have joined
the revolution. When we choose to learn and live the Word, God's Torah, we are part of the
revolution. How does it feel to be a Maccabee?
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Festival of Light
Chanukah is the Festival of Light. The Master told His disciples, "I am the Light of the world." On
another occasion, He instructed them, "You are the light of the world... Let your light shine
before men in such a way that they may see your good works (mitzvot), and glorify your Father
who is in heaven" (Matthew 5:16). In the same way, it is traditional to place the Chanukah
menorah in a window so that its light radiates outward and illuminates the darkness of the
outside world. So may it be with us.
The celebration of Chanukah is relevant and important for all Torah keeping believers. It is the
story of tenacious zeal for Torah, devotion to God's covenant, and the will to stand up for what
is right and holy.
Therefore, we pray that this Chanukah season will find the light of the Gospel burning ever
brighter within you. May the flame of heaven ignite your heart for Torah, mitzvot, and devotion
to Him. May the light of Yeshua pour forth from within each one of us as we set about to
illuminate the darkness.
Five Reasons to Keep Chanukah
Did you know that Chanukah is in the Gospels?
Chanukah is not mentioned in the Hebrew Scriptures because the story of Chanukah happened
after the last book of the Tanakh had been written. However, Chanukah is mentioned in the
Apostolic Scriptures. Yeshua went to the Temple for the Feast of Chanukah. If Chanukah
matters to Yeshua, shouldn't it matter to us?
Did you know that Chanukah is a story of religious persecution?
Chanukah is a story of religious persecution and standing up for faith in God. Yeshua tells us we
can expect persecution, but He also tells us that we must stand firm in our faith. If that's what
the story of Chanukah is about, shouldn't it matter to us?
Did you know that Chanukah is the Festival of the Light of the World?
Chanukah is the Festival of Light. It celebrates the relighting of the menorah lamp that burned
in God's Holy Temple. In rabbinic terminology, the menorah was called the "light of the world."
Yeshua said, "I am the Light of the world," and another time He told His disciples, "You are the
light of the world." If Chanukah is the Festival of the Light of the World, shouldn't it matter to
us?
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Did you know that Yeshua talked about Chanukah ?
Yeshua talked about Chanukah . He warned His disciples that the things that happened in the
story of Chanukah would happen again (Mark 13:13-­‐16, Matthew 24:15-­‐18). To understand
what He was saying, His disciples had to know the story of Chanukah . If Yeshua talked about
the story of Chanukah , and His disciples knew the story, shouldn't it matter to us?
Did you know that Chanukah commemorates the dedication of God's Temple?
Chanukah means "dedication." It is a remembrance of when the Jews rededicated God's Holy
Temple to serve only Adonai. The Apostolic Scriptures tell us that we are God's Temple. If
Chanukah is a festival about the dedication of God's Temple, and we are God's Temple,
shouldn't it matter to us?
Chanukah Reflections:
The following was written from an Orthodox Jewish woman but I think it holds something we all
can relate to as we journey along in our Messianic walk.
Pure Oil
It looked the same, smelled the same, tasted the same.
There was nothing in that little jar of oil to distinguish it
from any other pure-­‐grade, virgin olive oil. The only distinct
thing about it was the seal of the high priest, signifying that
it was ritually pure. But the Jews insisted on using only the
ritually pure oil, and no other, to light the menorah in the
Holy Temple, thus precipitating the renowned miracle of
Chanukah.
"Ritually pure." What, exactly, is that? What properties does
a ritually pure sample of olive oil have that the others don't?
What laboratory tests can be performed to measure
degrees of ritual purity? There are none. Ritual purity is a
state that has no parallel in the physical universe; it exists
solely in the world of the spirit.
The Jewish tenacity in adhering to their rigorous rules of purity and impurity drove the
rationalistic Greeks berserk. This was why, when plundering the Holy Temple, they defiled
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every jar of oil that they could get their hands on. The obstinacy of the Jews enraged them.
Why did the Jews insist on living in a reality that no one else could see, one that was
unverifiable by empirical evidence? Bring a proof, bring evidence that the "pure" olive oil was
indeed more refined or superior to the "defiled" oil, and we'll accept your religious ritual. But
the Jews did not and could not offer any earthly evidence that this oil was any different than
other oil. All they had was their faithfulness to a standard that existed purely in the realm of
spirit.
Mind you, the Greeks were not strangers to the world of the spirit. They had their own finely
developed culture with drama, art, philosophy and religions, rivaling anything in modern times.
But their aesthetic had a certain logic to it; it appealed to human instincts. The Jews followed
rules that did not conform to any human system of thought. They unapologetically declared
their allegiance to a Master who was above human logic and understanding.
Not much has changed in the 2,000 years of Jewish existence since the Chanukah story. As an
observant Jewish woman, I often field questions about my lifestyle from curious, usually
friendly outsiders. I don't mind these questions at all; in fact, I enjoy the challenges they
present to me. But in the questions I hear echoes of the ancient Greeks. "What's the point of
covering your hair with a wig, if it's just as attractive as your own hair?" "The kosher laws may
have made sense before modern refrigeration and sanitation. But in today's world, what makes
kosher meat different than non-­‐kosher?" "I understand Shabbat is a special day of the week.
But is turning on a light that big of a deal?"
I do the best I can to answer these questions truthfully and intelligently. But before I can
formulate an answer for someone else, I must turn to myself first and ask, why? Why, indeed,
do I follow these laws? What compels me to observe Shabbat, eat only kosher, or maintain the
intricate laws of family purity? As I question myself, I realize that all the beautiful, eloquent
explanations I find do not really express the core reason for why I keep the commandments.
Not that those answers are not truthful; they are all absolutely sincere. Shabbat is truly a
magnificent experience, a day that nurtures me and gives me strength to cope with the week to
come. Keeping kosher helps me be more mindful of the act of eating and elevates all my
physical functions to a higher plane. Observing the laws of modesty enhances my relationship
with my husband and brings us closer together. But none of these reasons really explain why I
keep these laws. What is my real motivation, the "why" behind my observance?
It's a sentiment that is not very easy to articulate, especially to a slightly mocking stranger. It
sounds almost uncouth; too raw and unsophisticated to declare that I observe Jewish laws
because I am a Jew, and G-­‐d commanded me to do so. As a 21st century Jew, I am still battling
an inner foe, a modern incarnation of the ancient Greek who derides open displays of faith.
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That inner Greek is comfortable with rational, cultural or psychological explanations for the
commandments. Observance based on faith sounds scary and out of touch with modern-­‐day
reality.
But that's the whole point -­‐-­‐ as Jews we've never been in touch with everyone else's reality,
modern or otherwise. Being Jewish means having a connection with a reality that's out of view
of the physical senses; a reality in which the difference between pure and impure, kosher and
non-­‐kosher, Shabbat and weekday, is self-­‐evident and intuitive. The miracle of Chanukah that
we commemorate each year is a celebration of that essential connection we have with that
which is beyond reason.
As I said, it's not easy for me to express my faith in words. Words are for communicating
thoughts, concepts, philosophies. Words are what we use to bridge the gap, when my reality is
different from yours. But the faith that is in me, my soul-­‐bond with G-­‐d, is the same as in you.
Mitzvot are not a philosophy; they are our life, our essence. That's why mitzvot can't really be
explained. They need to be felt, experienced, through tangible physical acts. Like laying tefillin.
Or placing a coin in a charity box.
Or lighting a candle. That's another "why" question that Chanukah often invokes. It's such a
warm little holiday, a nice alternative to all the commercialized glitz out there. We can
celebrate at home, share latkes and jelly donuts, play a few rounds of draidel and sing Maoz
Tzur. But why all the publicity? Why the huge Menorahs and celebrations? Why does Jewish
law stipulate that we must light the Menorah by either the window or the door, at a time of
night when passersby are likely to see it? The answer is really the culmination of all of those
"why" questions: because it's not enough to hold my faith hidden deep in my heart like a
treasure. It can't just remain "up there," in the spiritual realm. It needs to be expressed and
articulated; it must find a home within the physical, commonplace world.
We kindle the Chanukah lights in public to make a proud statement to everyone, curious
strangers and mocking Greeks alike: We are the Jewish nation, and we are here to stay. These
lights will pierce through all worldly darkness, and will never be extinguished.
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Shabbat Chanukah Haftorah in a Nutshell
Zechariah 2:14-­‐4:7.
This haftorah is read on Shabbat Chanukah as it contains a vision of the golden Temple
Menorah.
This prophecy was communicated by Zechariah shortly before the building of the Second
Temple. The haftorah opens with a vivid depiction of the joy that will prevail when G-­‐d will
return to Jerusalem: "Sing and rejoice, O daughter of Zion, for, behold! I will come and dwell in
your midst, says the L-­‐rd."
The prophet then describes a scene in the Heavenly Court: Satan was seeking to incriminate
Joshua, the first High Priest to serve in the Second Temple, because of the "soiled garments"
(i.e. sins) he was wearing. God himself defends the High Priest: "And the Lord said to Satan: The
Lord shall rebuke you, O Satan; the Lord who chose Jerusalem shall rebuke you. Is [Joshua] not
a brand plucked from fire?" I.e., how dare Satan prosecute an individual who endured the
hardships of exile? "And He raised His voice and said to those standing before him, saying, 'Take
the filthy garments off him.' And He said to him, 'See, I have removed your iniquity from you,
and I have clad you with clean garments.'"
G-­‐d then proceeds to outline the rewards awaiting Joshua if he and his descendents follow G-­‐
d's ways. The ultimate reward is, "Behold! I will bring My servant, the Shoot, " an allsion to
Moshiach, the Shoot of David.
Zechariah then describes a vision of a golden seven-­‐branched Menorah. An angel interprets the
meaning of this vision: "This is the word of the Lord to Zerubbabel [descendent of King David,
one of the protagonists in the building of the Second Temple], 'Not by military force and not by
physical strength, but by My spirit,' says the Lord of Hosts." Meaning that Zerubbabel's
descendent, Moshiach, will have no difficulty in his task, it will be as simple as lighting a
menorah.
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Dreidel Template to make your own dreidel
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