Chanukah is a Hebrew word meaning dedication.

H2598 חנכּה chanukkah khan-ook-kaw'

From H2596; initiation, that is, consecration: - dedicating (-tion).

Total KJV Occurrences: 8

dedication, 6

Num_7:84 , Num_7:88 , 2Ch_7:9 , Neh_12:27 (2), Psa_30:1

dedicating, 2

Num_7:10-11 (2)

G1456 εγκαινια egkainia

Total KJV Occurrences: 2

dedication, 1

Joh_10:22

feast, 1

Joh_10:22 (2)

H2597 חנכּא (Aramaic) chanukka'

(Chaldee); corresponding to H2598; consecration : - dedication

Total KJV Occurrences: 4

dedication, 4

Ezr_6:16-17 (2), Dan_3:2-3 (2)

H2598 חנכּה chanukkah khan-ook-kaw'

From H2596; initiation , that is, consecration: - dedicating (-tion).

In the scriptures above, pertaining to Chanukah or dedication , John was talking about Solomon's temple that Ezra help rebuild. (1 Kings 8:2; 2 Chr. 5:3) Also please read the scriptures below in Ezra, chapter 6.

Ezra.6:[14] And the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia.
[15] And this house was finished on the third day of the month Adar, (our Feb. / March - cold - not December ), which was in the sixth year of the reign of Darius the king.
[16] And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy,
[17] And offered at the dedication of this house of God an hundred bullocks, two hundred rams, four hundred lambs; and for a sin offering for all Israel, twelve he goats, according to the number of the tribes of Israel.

Esth.3 [7] In the first month, that is, the month Nisan, in the twelfth year of king Ahasuerus, they cast Pur, that is, the lot, before Haman from day to day, and from month to month, to the twelfth month, that is, the month Adar. ( Feb. not Dec. )

Chanukah is a Hebrew word meaning dedication because this observance marks the rededication and building of the Temple after it had been desecrated.

Also remember: The first dedication was in the 7th month, Ethanim, 1Kings. 8:2 ( Sept. - Oct.) not December:

1Kgs.8:[2] And all the men of Israel assembled themselves unto king Solomon at the feast in the month Ethanim, which is the seventh month.

Also, this is not new years as some falsely report.

[63] And Solomon offered a sacrifice of peace offerings, which he offered unto the LORD, two and twenty thousand oxen, and an hundred and twenty thousand sheep. So the king and all the children of Israel "dedicated" the house of the LORD. וַיַּחְנְכוּ

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This is what you will hear from tradition, which is wrong.

Also please remember there is "NO" commandment from God to "light candles" on this made up feast or the Holy Shabbat. If you light candles on the Shabbat, it is fine as long as you DON'T say it is a commandment.

Scripture says:

Zech.7[1] And it came to pass in the fourth year of king Darius, that the word of the LORD came unto Zechariah in the fourth day of the ninth month, even in Chisleu;

The other common name for this feast is Hag Haorim, which means 'the Feast of Lights' It is found in the writings of Josephus, who was a first Century Jewish historian. This second name, however, is based upon a tradition. Supposedly, when the Jews rededicated the Temple and wanted to rekindle the lampstand, they found only enough oil for one day. It would take 8 days to make a new supply they decided to kindle and burn the remaining oil, a miracle occurred as the oil that was enough for only one day lasted for eight days ... thus, the term representing, "the Feast of Lights. This is why the Chanukah menorah has eight candles, ( which is unscriptural ) instead of the seven the scripture menorah has.

They made 8 candles to commemorate this made up miracle.

The made of feast of today, Chanukah, in and of itself, is not found anywhere in the Scriptures , as it originated during the time of history after the Book of Malachi. There were no prophets for 397 years after the book of Malachi.

It should be remembered that none of the historical books mention this miracle, as it Originates with the "Talmud" and not with the books of the Holy Scriptures.

The historical books that speak of the Maccabean revolt as a real event are in the uninspired "Catholic" I and 2 Maccabees and they make no mention of any miracle of 8 days of oil at all.

As you can see, it is fact that this made-up feast is recorded in Rabbinic writings not found in the Holy Scriptures.

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Here is purported Tradition from off the web:

Around 200 BCE Jews lived as an autonomous people in the land of Israel, which at this time was controlled by the Seleucid King of Syria. The Jewish people paid taxes to Syria and accepted its legal authority, and by and large were free to follow their own faith, maintain their own jobs, and engage in trade.

By 180 BCE Antiochus IV Epiphanes ascended to the Seleucid throne. At first little changed, but under his reign Jews were gradually forced to violate the precepts of their faith. Jews rebelled at having to do this. Under the reign of Antiochus IV, the Temple in Jerusalem was looted, Jews were massacred, and Judaism was effectively outlawed.

In 167 BCE Antiochus ordered an altar to Zeus erected in the Temple. Mattathias, a Jewish priest, and his five sons John, Simon, Eleazar, Jonathan, and Judah led a rebellion against Antiochus. Judah became known as Judah Maccabe (Judah The Hammer). By 166 BCE Mattathias had died, and Judah took his place as leader. By 165 BCE the Jewish revolt against the Seleucid monarchy was successful. The Temple was liberated and rededicated.

The festival of Chanukah was instituted by Judah Maccabee and his brothers to celebrate this event. (1 Macc. iv. 59). After having recovered Jerusalem and the Temple, Judah ordered the Temple to be cleansed, a new altar to be built in place of the polluted one, and new holy vessels to be made. When the fire had been kindled anew upon the altar and the lamps of the candlestick lit, the dedication of the altar was celebrated for eight days amid sacrifices and songs (1 Macc. iv. 36).

A number of historians believe that the reason for the eight day celebration was that the first Chanukah was in effect a belated celebration of the festival of Sukkot, the Feast of Tabernacles (2 Macc. x. 6 and i. 9). During the war the Jews were not able to celebrate Sukkot properly. Sukkot also lasts for eight days, and was a holiday in which the lighting of lamps played a prominent part during the Second Temple period (Suk.v. 2-4). Lights were also kindled in the household, and the popular name of the festival was, therefore, according to Josephus ( Jewish Antiquities xii. 7, § 7) the "Festival of Lights."

The Rabbis, years later commemorated this miracle that occurred, then decided to make this holiday more special so they designed a special menorah in which eight candles plus the 9^th the Shamash candle were represented instead of the usual 7 candle lamp stand in the temple. 'From that came the concept of the eight days of Chanukah, which in actuality is merely a copying of the Feast of Tabernacles which has 8 days. Also, they put this made-up feast at the same time the gentile children were getting presents, December 25, pagan Christmas. Now all the jewish children can get presents and not feel left out.

Now, let us look at the Talmud and the story the rabbis came up with, read on...

 

Talmud - Mas. Shabbath 21b

It does not require attention, and one may make use of its light. R. Zera said in R. Mattenah's name — others state, R. Zera said in Rab's name — :Regarding the wicks and oils which the Sages said, One must not light therewith on the Sabbath, one may light therewith on Hanukkah, either on weekdays or on the Sabbath. Said R. Jeremiah, What is Rab's reason? He holds, If it goes out, it does not require attention, and one may not make use of its light.1 The Rabbis stated this before Abaye in R. Jeremiah's name, but he did not accept it. [But] when Rabin came,2 the Rabbis stated it before Abaye in R. Johanan's name, whereupon he accepted it.3 Had I, he observed, merited the great fortune,4 I would have learnt this dictum originally. But he learnt it [now]?-The difference is in respect of the studies of one's youth.5

Now, if it goes out, does it not require attention? But the following contradicts it: Its observance is from sunset until there is no wayfarer in6 the street. Does that not mean that if it goes out [within that period] it must be relit?-No: if one has not yet lit, he must light it;7 or, in respect of the statutory period.8

‘Until there is no wayfarer in the street.’ Until when [is that]? — Rabbah b. Bar Hanah said in R. Johanan's name: Until the Palmyreans have departed.9

Our Rabbis taught: The precept of Hanukkah [demands] one light for a man and his household;10 the zealous [kindle] a light for each member [of the household]; and the extremely zealous, — Beth Shammai maintain: On the first day eight lights are lit and thereafter they are gradually reduced;11 , but Beth Hillel say: On the first day one is lit and thereafter they are progressively increased.12 ‘Ulla said: In the West [Palestine] two amoraim,13 R. Jose b. Abin and R. Jose b. Zebida, differ therein: one maintains, The reason of Beth Shammai is that it shall correspond to the days still to come,14 and that of Beth Hillel is that it shall correspond to the days that are gone; but another maintains: Beth Shammai's reason is that it shall correspond to the bullocks of the Festival;15 whilst Beth Hillel's reason is that we promote in [matters of] sanctity but do not reduce.

Rabbah b. Bar Hana said: There were two old men16 in Sidon:17 one did as Beth Shammai and the other as Beth Hillel: the former gave the reason of his action that it should correspond to the bullocks of the Festival, while the latter stated his reason because we promote in [matters of] sanctity but do not reduce.

Our Rabbis taught: It is incumbent to place the Hanukkah lamp by the door of one's house on the outside;18 if one dwells in an upper chamber, he places it at the window nearest the street. But in times of danger19 it is sufficient to place it on the table. Raba said: Another lamp is required for its light to be used;20 yet if there is a blazing fire it is unnecessary. But in the case of an important person,21 even if there is a blazing fire another lamp is required.

What is [the reason of] Hanukkah? For our Rabbis taught: On the twenty-fifth of Kislew22 [commence] the days of Hanukkah, which are eight on which a lamentation for the dead and fasting are forbidden.23 For when the Greeks entered the Temple, they defiled all the oils therein, and when the Hasmonean dynasty prevailed against and defeated them, they made search and found only one cruse of oil which lay with the seal of the High Priest,24 but which contained sufficient for one day's lighting only; yet a miracle was wrought therein and they lit [the lamp] therewith for eight days. The following year these [days] were appointed a Festival with [the recital of] Hallel25 and thanksgiving.26

We learnt elsewhere: If a spark which flies from the anvil goes forth and causes damage, he [the smith] is liable. If a camel laden with flax passes through a street, and the flax overflows into a shop, catches fire at the shopkeeper's lamp, and sets the building alight, the camel owner is liable; but if the shopkeeper placed the light outside, the shopkeeper is liable.27 R. Judah said: In the case of a Hanukkah lamp he is exempt.28 Rabina said in Rab's name: This proves that the Hanukkah lamp should [in the first instance] be placed within ten.29 For should you think, above ten, let him say to him, ‘You ought to have placed it higher than a camel and his rider.’ ‘Yet perhaps if he is put to too much trouble, he may refrain from the [observance of the] precept’.30

R. Kahana said, R. Nathan b. Minyomi expounded in R. Tanhum's name: ____________________

(1) To show that it was lit in celebration of Hanukkah, not merely for illumination.

(2) V. p. 12, n. 9.

(3) R. Johanan being a greater authority than R. Jeremiah.

(4) The verb denotes both to be fortunate and to merit.

(5) These are more abiding. Abaye felt that he would have had a surer hold upon it had he learned it earlier.

(6) Lit., ‘Until the foot ceases from’.

(7) Anytime within that period.

(8) I.e., the lamp must contain sufficient oil to burn for that period. Nevertheless, if it goes out sooner, it need not be rekindled.

(9) Lit., ‘until the feet of the Tarmodians have ceased’. Tarmod or Tadmor is Palmyra, an oasis of the Syrian desert. They sold lighting materials and went about in the streets later than the general populace as their wares might be needed.

(10) I.e., one light is lit every evening of the eight days (v.infra) for the entire household.

(11) One less each day.

(12) Up to eight.

(13) V. Glos.

(14) I.e., each evening one must kindle as many lights as the number of days of Hanukkah yet to come.

(15) ‘The Festival’, without a determinate, always refers to Tabernacles (Sukkoth). Thirteen bullocks were sacrificed on the first day, twelve on the second, and so on, one less each succeeding day; v, Num. XXIX, 12 seqq.

(16) The Heb. zaken, pl. zekenim, frequently means learned men, without particular reference to age (Kid. 32b), and may connote this here.

(17) On the coast of Phoenicia.

(18) To advertise the miracle. Their houses did not open directly on to the street but into a courtyard, and there the lamp was to be placed (Rashi); v., however, Tosaf, a.l.

(19) When there is religious persecution.

(20) Agreeing with the view supra that the light of the Hanukkah lamp may not be used.

(21) Who is not accustomed to work at the light of a blazing fire.

(22) The ninth month of the Jewish year, corresponding to about December.

(23) This is an extract of the Megillath Ta'anith, lit., ‘the scroll of fasting’.

(24) Hence untouched and undefiled.

(25) ‘Praise’, Ps. CXIII-CXVIII, recited on all Festivals; v. Weiss, Dor, I, p. 108, n. 1.

(26) This lighting took place in 165 B.C.E. Exactly three years before, on the same day, Antiochus Epiphanes had a pagan altar erected in the Temple, upon which sacrifices were offered (I Macc. I, 41-64). Apart from the Talmudic reason stated here, Judas Maccabeus chose 25th of Kislew as the anniversary of the Temple's defilement, and the dedication of the new altar was celebrated with lights for eight days, similarly to the Feast of Tabernacles, which lasted eight days and was celebrated by illuminations (I Macc. IV, 36;II Macc. X, 6; supra a, p. 90, n. 3). Actually the revolt was against the Syrians, of whom Antiochus Epiphanes was king, but the term ‘Greeks’ is used loosely, because the Seleucid Empire was part of the older Empire founded by Alexander the Great of Macedon, and because it was a reaction against the attempted Hellenization of Judea. The historic data are contained in the First Book of the Maccabees.

(27) For the loss of the flax.

(28) Because, as stated above, it should be placed outside; the onus then lies upon the camel driver.

(29) Handbreadths from the ground.

(30) Possibly the lamp may be placed at the outset higher, yet the Rabbis did not wish to make the precept too burdensome.

Dreidel - A German Gambling Game?

The modern dreidel, from the German dreihen - to spin, is a Judaicized version of a German gambling game. (Nineteenth century Englishmen revived the game as "teetotum," a similar wobbly game of chance.) Even the Hebrew is based on the German gambling instructions. Each of the four sides has a Hebrew letter. The "Nun" stands for "nisht," none. "Gimmel" stands for "ganz," all. "Hey" stands for "halb," half. "Shin" stands for "shtel - stay put."

The dreidel is associated with the Jewish holiday of Hanukkah. It has four sides: נ (Nun), ג (Gimel), ה (Hey), ש (Shin), and is usually played with coins, chips, or gelt (chocolate coins). These letters also stand for the words Nes Gadol Haya Sham meaning "a great miracle happened there," or, without the nikkud (vowel marks), נס גדול היה שם (Hebrew is read right to left)

Before beginning, each player starts with 10 or 15 coins, and then each player puts one in the pot. The dreidel stops and lands with one of the symbols facing up and the appropriate action is taken: Nun - nischt - "nothing" - the next player spins Gimel - gantz - "all" - the player takes the entire pot Hey - halb - "half" - the player takes half of the pot, rounding up if there is an odd number Shin - shtel - "put in" - the player puts one or two in the pot

The game may last until one person has won everything. In Israel the ש (Shin) is replaced with the פ (Pe). The phrase used in Israel means "A great miracle happened here." The meaning on the Dreidel is "Pay" - peh. This form is only used inside Israel.

Perinola - A Perinola is a 6-sided top, very similar to the dreidel, that is used for a similar game in most Latin American countries. Perinola is also the name of a stick and ball game.

Please do not follow any made up traditions, feasts or events.

Shalom