Celebrating Hanukkah 2

After lighting the candles and Ma'oz Tzur, singing other Hanukkah songs is customary in many Jewish homes. Some Hasidic and Sephardi Jews recite Psalms, such as Psalm 30, Psalm 67, and Psalm 91. In North America and in Israel it is common to exchange presents or give children presents at this time. In addition, many families encourage their children to give tzedakah (charity) in lieu of presents for themselves.

Special additions to daily prayers

An addition is made to the "hoda'ah" (thanksgiving) benediction in the Amidah (thrice-daily prayers), called Al HaNissim ("On/about the Miracles"). This addition refers to the victory achieved over the Syrians by the Hasmonean Mattathias and his sons.

The same prayer is added to the grace after meals. In addition, the Hallel (praise) Psalms are sung during each morning service and the Tachanun penitential prayers are omitted.

The Torah is read every day in the shacharit morning services in synagogue, on the first day beginning from Numbers 6:22 (according to some customs, Numbers 7:1), and the last day ending with Numbers 8:4. Since Hanukkah lasts eight days it includes at least one, and sometimes two, Jewish Sabbaths (Saturdays). The weekly Torah portion for the first Sabbath is almost always Miketz, telling of Joseph's dream and his enslavement in Egypt. The Haftarah reading for the first Sabbath Hanukkah is Zechariah 2:14 – Zechariah 4:7. When there is a second Sabbath on Hanukkah, the Haftarah reading is from 1 Kings 7:40–50.

The Hanukkah menorah is also kindled daily in the synagogue, at night with the blessings and in the morning without the blessings.

The menorah is not lit during Shabbat, but rather prior to the beginning of Shabbat as described above and not at all during the day. During the Middle Ages "Megillat Antiochus" was read in the Italian synagogues on Hanukkah just as the Book of Esther is read on Purim. It still forms part of the liturgy of the Yemenite Jews.

Zot Hanukkah

The last day of Hanukkah is known by some as Zot Hanukkah and by others as Chanukat HaMizbeach, from the verse read on this day in the synagogue Numbers 7:84, Zot Hanukkat Hamizbe'ach: "This was the dedication of the altar". According to the teachings of Kabbalah and Hasidism, this day is the final "seal" of the High Holiday season of Yom Kippur and is considered a time to repent out of love for God. In this spirit, many Hasidic Jews wish each other Gmar chatimah tovah ("may you be sealed totally for good"), a traditional greeting for the Yom Kippur season. It is taught in Hasidic and Kabbalistic literature that this day is particularly auspicious for the fulfillment of prayers.

Other related laws and customs

It is customary for women not to work for at least the first half-hour of the candles' burning, and some have the custom not to work for the entire time of burning. It is also forbidden to fast or to eulogize during Hanukkah.

Hanukkah as the end of the High Holy Days

Some Hasidic scholars teach that the Hanukkah is in fact the final conclusion of God's judgment extending High Holy Days of Rosh Hashana when humanity is judged and Yom Kippur when the judgment is sealed:

Hassidic masters quote from Kabbalistic sources that the God's mercy extends even further, giving the Children of Israel till the final day of Chanukah (known as "Zot Chanukah" based on words which appear in the Torah reading of that day), to return to Him and receive a favorable judgment. They see several hints to this in different verses. One is Isaiah 27:9: "Through this (zot) will Jacob's sin be forgiven" – i.e., on account of the holiness of Zot Chanukah.

Customs

Music

Radomsk Hasidic Ma'oz Tzur.

Hanukkah songs (in Hebrew except where indicated) include "Ma'oz Tzur" (Rock of Ages), "Latke'le Latke'le" (Yiddish: "Little Latke, Little Latke"), "Hanukkiah Li Yesh" ("I Have a Hanukkah Menorah"), "Ocho Kandelikas" (Judeo-Spanish: "Eight Little Candles"), "Kad Katan" ("A Small Jug"), "S'vivon Sov Sov Sov" ("Dreidel, Spin and Spin"), "Haneirot Halolu" ("These Candles Which We Light"), "Mi Yimalel" ("Who Can Retell") and "Ner Li, Ner Li" ("I have a Candle").

Among the best known songs in English-speaking countries are "Dreidel, Dreidel, Dreidel" and "Oh Chanukah".

In the Nadvorna Hasidic dynasty, it is customary for the rebbes to play violin after the menorah is lit.

Penina Moise's Hannukah Hymn published in the 1842 Hymns Written for the Use of Hebrew Congregations was instrumental in the beginning of Americanization of Hanukkah.

Foods

Potato latke frying in hot olive oil.

There is a custom of eating foods fried or baked in oil (preferably olive oil) to commemorate the miracle of a small flask of oil keeping the Second Temple's Menorah alight for eight days.Traditional foods include potato pancakes, known as latkes in Yiddish, especially among Ashkenazi families. Sephardi, Polish, and Israeli families eat jam-filled doughnuts (Yiddish: פּאָנטשקעס pontshkes), bimuelos (fritters) and sufganiyot which are deep-fried in oil. Italkim and Hungarian Jews traditionally eat cheese pancakes known as "cassola" or "cheese latkes".

Sufganiyot/doughnuts filled with strawberry jelly

Latkes are not popular in Israel, having been largely replaced by sufganiyot due to local economic factors, convenience and the influence of trade unions. Bakeries in Israel have popularized many new types of fillings for sufganiyot besides the traditional strawberry jelly filling, including chocolate cream, vanilla cream, caramel, cappuccino and others. In recent years, downsized, "mini" sufganiyot containing half the calories of the regular, 400-to-600-calorie version, have become popular.

Rabbinic literature also records a tradition of eating cheese and other dairy products during Hanukkah. This custom, as mentioned above, commemorates the heroism of Judith during the Babylonian captivity of the Jews and reminds us that women also played an important role in the events of Hanukkah. The deuterocanonical book of Judith (Yehudit or Yehudis in Hebrew), which is not part of the Tanakh, records that Holofernes, an Assyrian general, had surrounded the village of Bethulia as part of his campaign to conquer Judea. After intense fighting, the water supply of the Jews was cut off and the situation became desperate. Judith, a pious widow, told the city leaders that she had a plan to save the city. Judith went to the Assyrian camps and pretended to surrender. She met Holofernes, who was smitten by her beauty. She went back to his tent with him, where she plied him with cheese and wine. When he fell into a drunken sleep, Judith beheaded him and escaped from the camp, taking the severed head with her (the beheading of Holofernes by Judith has historically been a popular theme in art). When Holofernes' soldiers found his corpse, they were overcome with fear; the Jews, on the other hand, were emboldened and launched a successful counterattack. The town was saved, and the Assyrians defeated.

Roast goose has historically been a traditional Hanukkah food among Eastern European and American Jews, although the custom has declined in recent decades.

Indian Jews traditionally consume gulab jamun, fried dough balls soaked in a sweet syrup, similar to teiglach or bimuelos, as part of their Hanukkah celebrations. Italian Jews eat fried chicken, cassola (a ricotta cheese latke almost similar to a cheesecake), and fritelle de riso par Hanukkah (a fried sweet rice pancake). Romanian Jews eat pasta latkes as a traditional Hanukkah dish, and Syrian Jews consume Kibbet Yatkeen, a dish made with pumpkin and bulgur wheat similar to latkes, as well as their own version of keftes de prasa spiced with allspice and cinnamon.

Dreidel

Dreidels in a Jerusalem market

After lighting the candles, it is customary to play (or spin) the dreidel. The dreidel, or sevivon in Hebrew, is a four-sided spinning top that children play with during Hanukkah. Each side is imprinted with a Hebrew letter which is an abbreviation for the Hebrew words נס גדול היה שם (Nes Gadol Haya Sham, "A great miracle happened there"), referring to the miracle of the oil that took place in the Beit Hamikdash. The fourth side of some dreidels sold in Israel are inscribed with the letter פ (Pe), rendering the acronym נס גדול היה פה (Nes Gadol Haya Po, "A great miracle happened here"), referring to the fact that the miracle occurred in the land of Israel, although this is a relatively recent innovation. Stores in Haredi neighborhoods sell the traditional Shin dreidels as well, because they understand "there" to refer to the Temple and not the entire Land of Israel, and because the Hasidic Masters ascribe significance to the traditional letters.

Hanukkah gelt

Chocolate gelt

Chanukkah gelt (Yiddish for "Chanukkah money"), known in Israel by the Hebrew translation Hebrew: דְּמֵי חֲנֻכָּה, romanized: dmei Hanukkah, is often distributed to children during the festival of Hanukkah. The giving of Hanukkah gelt also adds to the holiday excitement. The amount is usually in small coins, although grandparents or relatives may give larger sums. The tradition of giving Chanukah gelt dates back to a long-standing East European custom of children presenting their teachers with a small sum of money at this time of year as a token of gratitude. One minhag favors the fifth night of Hanukkah for giving Hanukkah gelt. Unlike the other nights of Hanukkah, the fifth does not ever fall on the Shabbat, hence never conflicting with the Halachic injunction against handling money on the Shabbat.

Relationship to Christmas

In the Catholic Church, Christmastide has its own Octave, being eight days especially set aside to celebrate Christmas from December 25th to January 1st. This is seen as a Christian fulfillment of the original text's demand for Hanukkah to be eight days, "And they kept the eight days with gladness, as in the feast of the tabernacles, remembering that not long afore they had held the feast of the tabernacles" (2 Macc 10:6). Advent is considered as the season of darkness preceding the season of light, Christmas, so for this reason, Christmas can be said to be the "New Hanukkah," or its fulfillment through the Nativity of Christ. This is similar to the Easter Octave being the solemn eight days of the Passover of Exodus.

In North America, Hanukkah became increasingly important to many Jewish individuals and families during the latter part of the 20th century, including a large number of secular Jews, who wanted to celebrate a Jewish alternative to the Christmas celebrations which frequently overlap with Hanukkah. Diane Ashton argues that Jewish immigrants to America raised the profile of Hanukkah as a kid-centered alternative to Christmas as early as the 1800s. This in parts mirrors the ascendancy of Christmas, which like Hanukkah increased in importance in the 1800s. During this time period, Jewish leaders (especially Reform) such as Max Lilienthal and Isaac Mayer Wise made an effort to rebrand Hanukkah and started creating Hanukkah celebration for kids at their synagogues, which included candy and singing songs. By the 1900s, it started to become a commercial holiday like Christmas, with Hanukkah gifts and decorations appearing in stores and Jewish Women's magazines printing articles on holiday decorations, children's celebrations, and gift giving. Ashton says that Jewish families did this in order to maintain a Jewish identity which is distinct from mainline Christian culture, on the other hand, the mirroring of Hanukkah and Christmas made Jewish families and kids feel that they were American. Though it was traditional for Ashkenazi Jews to give "gelt" or money to children during Hanukkah, in many families, this tradition has been supplemented with the giving of other gifts so that Jewish children can enjoy receiving gifts just like their Christmas-celebrating peers do. Children play a big role in Hanukkah, and Jewish families with children are more likely to celebrate it than childless Jewish families, and sociologists hypothesize that this is because Jewish parents do not want their kids to be alienated from their non-Jewish peers who celebrate Christmas. Recent celebrations have also seen the presence of the Hanukkah bush, which is considered a Jewish counterpart to the Christmas tree. Today, the presence of Hanukkah bushes is generally discouraged by most rabbis, but some Reform, Reconstructionist and more liberal Conservative rabbis do not object, they also do not object to the presence of Christmas trees.