How do Jews celebrate Hanukkah and what is the significance of it?

I am Jewish and I'm going to tell you a little bit of what my family does on Hanukah. Everyone has their own traditions and special things they do but, there are also a few things that everyone does. Everyone lights a chanukeya (this is what you're probably familiar with as a menorah. It's not actually menorah however because a menorah was only used in the temple.) Everyone also says the blessing after lighting the candles too. During Hanukkah people traditionally eat foods fried in oil such as doughnuts or latkas (potato pancakes). There are also a lot of songs that are associated with this holiday. The traditional songs are mostly in Hebrew but, there are some newer ones in English. Dreidel is a fun tradition that is played on Hanukah too. It is a spinning top with Hebrew letters on it. The tradition of this game traces back to historical times when the Jews were persecuted by the Greeks. The Jews were forbidden to learn Torah but many Jews still did undercover. They would play witha dreidel as a coverup plan. Some people give gifts on Hanukah. There is no real historical basis for this tradition however. And that's Hanukah in a nutshell. Hope this helped! oh and P.S..... this is NOT the only Jewish holiday that is jouyous. Alomost all Jewish holidays,Shavout, Pesach, and Sukkot, are happy holidays which praise G-d for the miracles that he did for us.

Hanukkah is the festival of lights. It commemorates a military victory over Greek forces, but more importantly, it celebrates the removal of the various Greek god-images and related items from the Temple in Jerusalem, and the rededication of the temple. The Maccabees, who had led the victory, wanted to light the temple properly with the menorah; but they had only enough oil to last for one day. By a miracle of God, the oil lasted for 8 days, until more oil was available. Hanukkah is a relatively minor festival (our "big" celebrations are Passover, and Yom Kippur); however, Hanukkah has gotten more "press" because of its proximity to Christmas. There are traditional dishes - usually things that are cooked in oil, to remind us of the oil used in the temple; these can include potato pancakes or "latkes", and "sufganiot", which are similar to donuts. On each of the 8 nights of Hanukkah, we light a candle on the menorah (acuatlly a "hannukiah" - an 9-branched menorah especially for the holiday; most are 7-branched); the first night we light one candle, the second night we light two candles, and so on, until the last night when all the candles are lighted. It's very much a family-centered holiday (Judaism being a very family-centered religion, rather than a synagogue-centered faith), and children are very much a part of it. Many families have a small menorah for each child to light, as well as a "family" menorah. We display our menorah in a window for all to see, to celebrate our freedom. Children also often play a game with a top called a dreidel; it's a gambling game, ususally played for candies, pennies, or "Hannukah gelt" (chocolate coins wrapped in gold foil). The confusion over the spelling of the holiday arises from the fact that the Hebrew word has some sounds and letters in it that don't have an exact equivalent in English. The first letter of the Hebrew word is a "chet," which makes a sound somewhere between an "h" and the "ch" sound that you might find in German words. Thus, you will see the holiday spelld both "Hanukkah" and "Channukah;" neither is truly right or wrong. For more information, the link below is very good.

hanukkah tends to fall ethier over, or right before christmas. i believe that some years its started in late november. the date is determined by the hebrew calander, not the english one. some popular dishes many jewish familys make are anything using oil, considering the holiday celebrates the miracle of the oil, [see answers above]. my family always makes potato pancakes [with lots of sour cream and apple sause] some make homemade dougunts. it all depends on the family. and of course there's the menorah lighting ceramony held every night over the holiday. traditionaly each person has their own menorah, and a candle is added and lite each night by the shammus, or the center candle [usualy rasied]. hanuakkah is not a very important holiday religiously, but many make it more of a present holiday because of how close it falls to christams.

Chanukah is truly the only Jewish holiday that is a happy holiday. All our other holidays are solemn events where we are remembering death and distruction. The holiday lasts for 8 days. Basically it is based on the return of the Macabees (the fighters) to the temple of Solomon and they went to light the holy lantern with oil, but they found that they had only enough oil for one day. The miracle was that the lamp stayed lit for 8 days, and so the holiday is the celebration of the light staying light for the 8 days. This was a miracle, so it is a happy holiday. There is nothing special that goes on before the holiday, except the mad rush, like you have before Christmas to get presents for friends and family. It is up to the individuals how they handle the giving of gifts. Some people give gifts on the first and last days, some only on the first, and then there are people like my husband and myself who like to give presents basically nightly. We give a few fancy presents and a few gag gifts, just so we have something to open. On each night of Chanuka (or Hanukkah, the spelling varies) you light a candle in the menorah, which is a 9 holed candle candle holder. There is a place for a candle for each night and a place for the candle you use to light all the other candles. While you light the candles there is a prayer in Hebrew that you recite. There are also some songs that can be sung if you chose. We both have bad voices, but sort of fool around as there is nobody there but us and sing some of the songs, or the parts of them that we remember. After you light the candles you get to open your presents. As far as foods go, the only food I can think of that really goes for Chanuka is potato latkes, which is potatoes that have been riced and then mixed with egg and then deep fried. Also popular is what is known as Chanuka gelt, which is chocolate wrapped in gold foil. Kids love it. This is not a holiday that is associated with food. A lot of times you try and get a number of people together for the first night and make it into a big party and celebrate, especially with your family. I hope I've explained a bit of the holiday to you.

Hanukka, from the Hebrew word for "dedication," marks the re-dedication of the Temple after its desecration by Antiochus IV and commemorates the "miracle of the cruze of oil." According to the Talmud, at the re-dedication of the Temple in Jerusalem following the victory of the Maccabees over the Seleucid Empire, there was only enough consecrated olive oil to fuel the eternal flame in the Temple for one day. Miraculously, the oil burned for eight days - which was the length of time it took to press, prepare and consecrate new oil. Hanukkah is also mentioned in the deuterocanonical books of 1 Maccabees and 2 Maccabees. 1 Maccabees states: "For eight days they celebrated the rededication of the altar. Then Judah and his brothers and the entire congregation of Israel decreed that the days of the rededication...should be observed...every year...for eight days. (1 Mac.4:56-59)" According to 2 Maccabees, "the Jews celebrated joyfully for eight days as on the feast of Booths." The martyrdom of Hannah and her seven sons has also been linked to Hanukkah. According to the Talmudic story[citation needed] and Book of Maccabees, a Jewish woman named Hannah and her seven sons were tortured and executed by Antiochus' for refusing to bow down to a statue and eat pig's meat, in violation of Jewish law. Historically, Hanukkah commemorates two events: The triumph of Judaism's spiritual values as embodied in the Torah (symbolized by the Menorah, since the Torah is compared to light) over Hellenistic civilization (considered darkness). Under Antiochus IV, Jewish religious practices were outlawed, and Greek religious symbols were forcibly installed in the Second Temple. The victory of the Jews over the armies of Antiochus IV. The rebellion, begun by Mattathias Maccabee and continued by Judah Maccabee and his brothers, ended in a resounding victory of the "few against the many" and the rededication of the Second Temple. Because Judaism as a religion shies away from glorifying military victories, the Hasmoneans later became corrupt, and civil war between Jews is viewed as deplorable, Hanukkah does not formally commemorate these historical events. Instead, it focuses on the Miracle of the Oil and the positive spiritual aspects of the Temple's rededication; The oil becomes a metaphor for the miraculous survival of the Jewish people through millennia of trials and tribulations. Name The name "Hanukkah" is interpreted in many ways. Some scholars say the word was derived from the Hebrew verb "חנך" meaning "to dedicate." When a new house is built, it is customary to hold a "חנוכת בית" or dedication ceremony, before moving in. On Hanukkah, the Jews mark the rededication of the House of the Lord. Others argue that the name can be broken down into "חנו," from the Hebrew word for encampment, and the Hebrew letters כ"ה, which stand for the 25th day of Kislev, the day on which the holiday begins: Hence, the Jews sat in their camp, i.e., rested from fighting, on the 25th day of Kislev. Hanukkah is also the Hebrew acronym for "ח' נרות והלכה כבית הלל" meaning "eight candles as determined by House of Hillel". This is a reference to the disagreement between two rabbinical schools of thought - Hillel and the House of Shammai - on the proper way to light Hanukkah candles. Shammai said that eight candles should be lit from the start, and reduced by one candle every night, whereas Hillel argued in favor of starting with one candle and lighting an additional one every night. The custom today is based on Hillel's opinion. Historical sources In the Talmud The miracle of Hanukkah is described in the Talmud. The Gemara, in tractate Shabbat 21b, says that after the occupiers had been driven from the Temple, the Maccabees discovered that almost all of the ritual olive oil had been profaned. They found only a single container that was still sealed by the High Priest, with enough oil to keep the Menorah in the Temple lit for a single day. They used this, and miraculously, that oil burned for eight days (the time it took to have new oil pressed and made ready). The Talmud presents three customs: Lighting one light each night per household, One light each night for each member of the household, or, The most beautiful method, where the number of candles changed each night. There was a dispute over how the last option was to be performed: either display eight lamps on the first night of the festival, and reduce the number on each successive night; or begin with one lamp the first night, increasing the number till the eighth night. The followers of Shammai favored the former custom; the followers of Hillel advocated the latter. As is the case in most such disputes, Jews today follow Hillel. Except in times of danger, the lights were to be placed outside one's door or in the window closest to the street. Josephus could not believe that the lights were symbolic of the liberty obtained by the Jews on the day that Hanukkah commemorates. Rashi, in a note to Shabbat 21b, says their purpose is to publicize the miracle. Hanukkah is also mentioned in the (older) Mishnah (TB Megillah 30b). In the Septuagint and other sources The story of Hanukkah is alluded in the books of 1 Maccabees and 2 Maccabees. But Hannukah is not specially mentioned, rather, a story similar in character, and obviously older in date, is the one alluded to in 2 Maccabees 1:18 et seq., according to which the relighting of the altar-fire by Nehemiah was due to a miracle which occurred on the twenty-fifth of Kislev, and which appears to be given as the reason for the selection of the same date for the rededication of the altar by Judah Maccabeus. The Books of Maccabees are not part of the Tanakh (Hebrew Bible), but are part of deuterocanonical historical and religious material preserved in the Septuagint. The Tanakh ends with the consequences following the events of Purim, and had already been codified many centuries earlier by the Men of the Great Assembly (Anshei Knesset HaGedolah). Another source is the Megillat Antiochus. This work (also known as "Megillat HaHasmonaim", or "Megillat Hanukkah") has come down to us in both Aramaic and Hebrew; the Hebrew version is a literal translation from the Aramaic original. Recent scholarship dates it to somewhere between the 2nd and 5th Centuries, probably in the 2nd Century,with the Hebrew dating to the seventh century .It was published for the first time in Montoba in 1557. Saadia Gaon, who translated it into Arabic in the 9th Century, ascribed it to the Maccabees themselves, but this seems unlikely, since it gives dates as so many years before the destruction of the second temple in 70 AD The Hebrew text with an English translation can be found in the Siddur of Philip Birnbaum. The story Around 200 BCE Jews lived as an autonomous people in the land of Israel, also referred to as Judea, which at that 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 175 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 Jochanan, Simeon, Eleazar, Jonathan, and Judah led a rebellion against Antiochus. Judah became known as Judah Maccabee ("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 Hanukkah was instituted by Judah Maccabee and his brothers to celebrate this event.After recovering 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. According to the Talmud, oil was needed for the menorah in the Temple, which was supposed to burn throughout the night every night. But there was only enough oil to burn for one day, yet miraculously, it burned for eight days, the time needed to prepare a fresh supply of oil for the menorah. An eight-day festival was declared to commemorate this miracle The version of the story in 1 Maccabees, on the other hand, states that an eight day celebration of songs and sacrifices was proclaimed upon rededication of the altar, and makes no mention of the miracle of the oil.A number of historians believe that the reason for the eight-day celebration was that the first Hanukkah was in effect a belated celebration of the festivals of Sukkot and Shemini Atzeret. During the war the Jews were not able to celebrate Sukkot/Shemini Atzeret properly; the combined festivals also last eight days, and the Sukkot festivities featured the lighting of lamps in the Temple (Suk.v. 2-4). The historian Josephus mentions the eight-day festival and its customs, but does not tell us the origin of the eight day lighting custom. Given that his audience was Hellenized Romans, perhaps his silence on the origin of the eight-day custom is due to its miraculous nature. In any event, he does report that lights were kindled in the household and the popular name of the festival was, therefore the "Festival of Lights" ("And from that time to this we celebrate this festival, and call it Lights"). It has been noted that Jewish festivals are connected to the harvesting of the Biblical seven fruits which Israel was famed for. Pesach is a celebration of the barley harvest, Shavuot of the wheat, Sukkot of the figs, dates, pomegranates and grapes, and Hanukkah of the olives. The olive harvest is in November and olive oil would be ready in time for Hanukkah in December. It has also been noted that the number eight has special significance in Jewish theology, as representing transcendence and the Jewish People's special role in human history. Seven is the number of days of creation, that is, of completion of the material cosmos, and also of the classical planets. Eight, being one step beyond seven, represents the Infinite. Hence, the Eighth Day of the Assembly festival, mentioned above, is according to Jewish Law a festival for Jews only (unlike Sukkoth, when all peoples were welcome in Jerusalem). Similarly, the rite of circumcision, which brings a Jewish male into God's Covenant, is performed on the eighth day. Hence, Hanukkah's eight days (in celebration of monotheistic morality's victory over Hellenistic humanism) have great symbolic importance for practicing Jews. Hanukkah rituals Hanukkah is celebrated by a series of rituals that are performed every day throughout the 8-day holiday. Some are family-based and others are communal. There are special additions to the daily prayer service, and a section is added to the blessing after meals. Hanukkah is not a "Sabbath-like" holiday, and there is no obligation to refrain from activities that are forbidden on the Sabbath, as specified in the Shulkhan Arukh People go to work as usual, but may leave early in order to be home to kindle the lights at nightfall. There is no religious reason for schools to be closed, although, in Israel, schools close for the whole week of Hanukkah. Kindling the Hanukkah Lights See also: Chanukkiyah The primary ritual, according to Jewish law and custom, is to light a single light each night for eight nights. As a universally-practiced "beautification" of the mitzvah, the number of lights lit is increased by one each night. An extra light called a shamash, meaning guard or servant is also lit each night, and is given a distinct location, usually higher or lower than the others. The purpose of the extra light is to adhere to the prohibition, specified in the Talmud (Tracate Shabbat 21b-23a), against using the Hanukkah lights for anything other than publicizing - and meditating on - the Hanukkah story. (This differs from Sabbath candles which are meant to be used for illumination). Hence, if one were to need extra illumination on Hanukkah, the shamash candle would be available and one would avoid using the prohibited lights. Some light the shamash candle first and then use it to light the others.So all together, including the shamash, two lights are lit on the first night, three on the second and so on, ending with nine on the last night, for a total of 44. The lights can be candles or oil lamps. Electric lights are sometimes used and are acceptable in places where open flame is not permitted, such as a hospital room. Most Jewish homes have a special candelabrum or oil lamp holder for Hanukkah, which holds eight lights plus the additional shamash light. In the State of Israel, it is usually called a "chanukkiyah". Ashkenazic Jews (central and east European Jews) mostly call it a "Hanukkah menorah," though chanukkiyah has become more common in Israel. Some Sephardic Jews (west European, Mediterranean and Latin American Jews) simply call it "a hanukkah". By contrast, the Temple menorah, described in Exodus 25:31 ff, which is often used to symbolize Judaism, has six branches plus a central shaft, for a total of seven lamps. The reason for the Hanukkah lights is not for the "lighting of the house within," but rather for the "illumination of the house without," so that passers-by should see it and be reminded of the holiday's miracle. Accordingly lamps are set up at a prominent window or near the door leading to the street. It is customary amongst some Ashkenazim to have a separate menorah for each family member (customs vary), whereas most Sephardim light one chanukkiyah for the whole household. Only when there was danger of anti-semitic persecution were lamps supposed to be hidden from public view, as was the case in Persia under the rule of the Zoroastrians, or in parts of Europe before and during World War II. However, most Hasidic groups, light lamps near an inside doorway, not necessarily in public view. According to this tradition, the lamps are placed on the opposite side from the mezuzah, so that when one passes through the door he is surrounded by the holiness of mitzvoth When to light the lights Hanukkah lights should burn for at least one half hour after it gets dark (the custom of the Vilna Gaon - observed by many residents of Jerusalem as the custom of the city, is to light at sundown, although most Hassidim light later, even in Jerusalem. Many Hassidic Rebbes light much later, because they fulfill the obligation of publicising the miracle by the presence of their Hasidim when they kindle the lights.). The standard inexpensive wax candles sold for Hanukkah burn for approximately half an hour, so on most days this requirement can be met by lighting the candles when it is dark out. Friday night presents a problem, however. Candles must be lit before the start of Shabbat and inexpensive Hanukkah candles do not burn long enough to meet the requirement. A simple solution is to use "tea lights" or Sabbath candles, arranging them in a straight line and setting the shamash candle apart and above the rest, or by using the traditional oil lamps. Typically three blessings (Brachot singular Brachah) are recited during this eight-day festival. On the first night of Hanukkah, Jews recite all three blessings, on all subsequent nights, they recite only the first two. The blessings are said before or after the candles are lit depending on tradition. On the first night of Hanukkah one light (candle, lamp, or electric) is lit on the right side of the Menorah, on the following night a second light is placed to the left of the first and is lit first proceeding from left to right, and so on each night. The first blessing Recited all eight nights just prior to lighting the candles: Baruch atah Adonai, Eloheinu melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu l'hadlik neir (shel) chanukah. Translation: "Praised are You, Lord our God, King of the Universe, Who sanctified us with His commandments and commanded us to kindle the Hanukkah lights." The second blessing Recited all eight nights just prior to lighting the candles: Baruch atah Adonai, Eloheinu melech ha-olam, she-asah nisim la-avoteinu, bayamim haheim, (u)baz'man hazeh. Translation: "Praised are You, Lord our God, King of the universe, Who performed wondrous deeds for our ancestors, in those days, at this season." The third blessing Recited only on the first night just prior to lighting the candles: Baruch atah Adonai, Eloheinu melech ha-olam, shehecheyanu, v'kiyemanu, vehigi-anu laz'man hazeh. Translation: "Praised are You, Lord our God, King of the universe, Who has kept us in life, sustained us, and enabled us to reach this season." After kindling the lights - Hanerot Halalu When the lights are kindled the Hanerot Halalu prayer is subsequently recited: (Ashkenazic version): Hanneirot hallalu anachnu madlikin 'al hannissim ve'al hanniflaot 'al hatteshu'ot ve'al hammilchamot she'asita laavoteinu bayyamim haheim, (u)bazzeman hazeh 'al yedei kohanekha hakkedoshim. Vekhol-shemonat yemei Hanukkah hanneirot hallalu kodesh heim, ve-ein lanu reshut lehishtammesh baheim ella lir'otam bilvad kedei lehodot ul'halleil leshimcha haggadol 'al nissekha ve'al nifleotekha ve'al yeshu'otekha. Translation: "We light these lights For the miracles and the wonders, for the redemption and the battles that you made for our forefathers, in those days at this season, through your holy priests. During all eight days of Hanukkah these lights are sacred, and we are not permitted to make them serve except for to look at them in order to express thanks and praise to Your great Name for your miracles, Your wonders and Your salvations." Singing of Maoz Tzur after lighting: Each night after the lighting of the candles, while remaining within eyeshot of the candles, Ashkenazim (and, in recent decades, some Sephardim and Mizrahim in Western countries), then usually sing the following hymn written in Medieval Ashkenaz (Germany). It lists a number of events of persecution in Jewish history, and praises God for survival despite these tragedies. Ma-oz Tzur Yeshu-ati, lecha na-eh leshabei-ah. Tikon beit tefilati vesham todah nezabei-ah. Le-et tachin matbe-ach mitzar hamnabei-ah. Az egmor beshir mizmor chanukat hamizbei-ah. Ra-ot sav'ah nafshi, b'yagon kochi kilah. Chayai meir'ru b'koshi, b'shibe-ud malchut eglah. Uv'yado hag'dolah hotzi et has'gulah. Cheil Par'oh vechol zaroh yardu ke-even bim'tzulah. D'vir kodsho hevi-ani vegam sham lo shakateti. Uva noges v'higlani ki zarim avad'ti. V'yein ra-al masachti kimat she-avarti. Keitz Bavel Zerubavel l'keitz shivim noshati. Kerot komat b'rosh bikesh Agagi ben Hamdatah. V'nih'yata lo lefach ul'mokesh vegavato nishbata. Rosh y'mini niseita ve-oyev shemo machita. Rov banav v'kinyanav al ha-etz talita. Y'vanim nikbetzu alai azai bimei Chashmanim. Ufartzu chomot migdalai vetimu kol hashmanim. Uminotar kankanim na-aseh nes lashoshanim. B'nei vinah yemei sh'monah kavu shir urna-anim. Chasof z'roa kodshecha v'karev keitz hayeshu-a. Nekom nikmat dam avadecha me-uma haresha-a. Ki archa lanu hasha-a ve-ein keitz limei hara-ah. Dechei admon b'tzeil tzalmon hakeim lanu ro'im shiv'ah. Many Jews sing only the first verse, repeating the lines to form the Hanukkah melody. It is also common to sing just the first and fifth verses, the fifth dealing specifically with Hanukkah.[citation needed] Other customs: Various Hassidic and Sefardic traditions have additional prayers that are recited both before and after lighting the Hanukkah lights. This includes the recitation of many Psalms, most notably Psalms 30, 67, and 91 (many Hassidim recite Psalm 91 seven times after lighting the lamps, as was taught by the Baal Shem Tov), as well as other prayers and hymns, each congregation according to its own custom. Additions to the daily prayers: An addition is made to the "hoda'ah" (thanksgiving) benediction in the Amidah, called Al ha-Nissim ("On/about the Miracles").This addition refers to the victory achieved over the Syrians by the Hasmonean Mattathias and his sons. (The erroneous designation of Mattathias as son of Johanan the high priest seems to rest upon the late Hebrew apocryphal "Megillath Antiokhos" or "Megillath Hanukkah," which has other names and dates strangely mixed.) The liturgical part inserted reads as follows: Al hanisim v'al hapurkan v'al hag'vurot v'al hat'shuot, v'al hamilchamot she-asita la-avoteinu bayamim haheim bazman hazeh. Bimei Matityahu ben Yochanan kohein gadol chashmonai u-vanav, k'she-amda malchut yavan har'sha-a al amcha Yisrael l'hashkicham toratecha ul'ha-aviram meichukei r'tzonecha. V'ata b'rachamecha harabim amadta lahem b'eit tzaratam, ravta et rivam, danta et dinam, nakamta et nikmatam, masarta giborim b'yad chalashim v'rabim b'yad chalashim v'rabim b'yad m'atim, ut'mei-im b'yad t'horim, ursha-im b'yad tzadikim v'zeidim b'yad os'kei toratecha. Ul-cha asita t'shu-a g'dola ufurkan k'hayom hazeh. V'achar kein ba-u vanecha lidvir beitecha ufinu et heichalecha v'tiharu et mikdsashecha v'hidliku neirot b'chatzrot kodsecha v'kav'u sh'monat y'mei Chanuka eilu l'hodot ul'haleil l'shimcha hagadol. Translation: "We thank You also for the miraculous deeds and for the redemption and for the mighty deeds and the saving acts wrought by You, as well as for the wars which You waged for our ancestors in ancient days at this season. In the days of the Hasmonean Mattathias, son of Johanan the high priest, and his sons, when the iniquitous Greco-Syrian kingdom rose up against Your people Israel, to make them forget Your Torah and to turn them away from the ordinances of Your will, then You in your abundant mercy rose up for them in the time of their trouble, pled their cause, executed judgment, avenged their wrong, and delivered the strong into the hands of the weak, the many into the hands of few, the impure into the hands of the pure, the wicked into the hands of the righteous, and insolent ones into the hands of those occupied with Your Torah. Both unto Yourself did you make a great and holy name in Thy world, and unto Your people did You achieve a great deliverance and redemption. Whereupon your children entered the sanctuary of Your house, cleansed Your temple, purified Your sanctuary, kindled lights in Your holy courts, and appointed these eight days of Hanukkah in order to give thanks and praises unto Your holy name." The same prayer is added to the grace after meals. In addition, the Hallel Psalms are sung during each morning service and the Tachanun penitential prayers are omitted. The Torah is read every day in the synagogue, 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, Sabbaths. 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 2:14-4:7. When there is a second Sabbath on Hanukkah, the Haftarah reading is from I Kings 7:40 - 7:50. 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 on the Sabbath, but rather prior to the beginning of the Sabbath at night and not at all during the day. Some congregations have the custom of throwing towels at the one who kindles the menorah in the synagogue, in order to demonstrate that he has not fulfilled his obligation to kindle, and must still kindle again later in his home. 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 as Zot Hanukkah, from the verse in the Book of Numbers 7:84 "Zot Chanukat Hamizbe'ach" - "This was the dedication of the altar", which is read on this day in the synagogue. According to the teachings of Kabballah 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 Hassidic 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 Hassidic and Kabbalistic literature that this day is particularly auspicious for the fulfillment of prayers. Judith and Holofernes: Eating dairy foods, especially cheese, on Hanukkah is a little-known custom that has its roots in the story of Judith, as related in the book of Judith(Yehudit/Yehudis in Hebrew). Holofernes, an Assyrian general, surrounds the village of Bethulia as part of his campaign to conquer Judea. After intense fighting, the water supply of the Jews is cut off and the situation becomes desperate. Judith, a pious widow, tells the city leaders that she has a plan to save the city. Judith goes to the Assyrian camps and pretends to surrender. She meets Holofernes, who he is smitten by her beauty. She goes back to his tent with him, where she plies him with cheese and wine. When he falls into a drunken sleep, Judith beheads him and escapes from the camp, taking the severed head with her. When Holoferenes' soldiers find his corpse, they are overcome with fear; the Jews, on the other hand, are emboldened, and launch a successful counterattack. The town is saved, the Assyrians defeated. Many argue that Holofernes was actually Greek, placing the events in the general time-frame of Hanukkah. The longstanding tradition that Judith was the daughter of Mattathias, the Hasmonean High Priest, and sister to Judah the Maccabee, is how this story came to be associated with Hanukkah. There are many depictions of Judith and Holofernes in Christian art. Hanukkah music After lighting the candles and reciting the blessings, singing Hanukkah songs is customary in many Jewish homes. Israeli Hanukkah songs: As a festival that has become something of a national holiday in Israel, a large number of songs have been written on Hanukkah themes - perhaps more so than for any other Jewish holiday. Some of the most well known are "Hanukkiah Li Yesh" ("I have a Hanukkah Menora"), "Kad Katan" ("A Small Jug"), "Sevivon Sov Sov Sov" ("Hanukka Top, Spin and Spin") and "Ner Li, Ner Li" ("I have a Candle"). Hanukkah games Dreidel DreidelThe dreidel, or sevivon in Hebrew, is a four-sided spinning top that children play with on Hanukkah. Each side is imprinted with a Hebrew letter. These letters are an acronym 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). נ (Nun) ג (Gimel) ה (Hey) ש (Shin) In the State of Israel, the fourth side of most dreidels is 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). Some stores in Haredi neighbourhoods may sell the traditional Shin dreidels. Some Jewish commentators ascribe symbolic significance to the markings on the dreidel. One commentary, for example, connects the four letters with the four exiles to which the nation of Israel was historically subject—Babylonia, Persia, Greece, and Rome. After lighting the Hanukkah menorah, it is customary in many homes to play the dreidel game: Each player starts out with 10 or 15 coins, nuts, candies or other markers, and places one marker in the "pot." The first player spins the dreidel, and depending on which side the dreidel falls on, either wins a marker from the pot or gives up part of his stash. The code (based on a Yiddish version of the game) is as follows: Nun - nisht - "not" - nothing happens and the next player spins Gimel - gants - "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 ayn - "put in" - the player puts one marker in the pot Another version differs in that nun is nem - "take", while gimel is gib - "give". The game may last until one person has won everything. Some say the dreidel game is played to commemorate a game devised by the Jews to camouflage the fact that they were studying Torah, which was outlawed by Greeks. The Jews would gather in caves to study, posting a lookout to alert the group to the presence of Greek soldiers. If soldiers were spotted, the Jews would hide their scrolls and spin tops, so the Greeks thought they were gambling, not learning. Hanukkah gelt: Hanukkah gelt (Yiddish for "money") is often distributed to children to enhance their enjoyment of the holiday. The amount is usually in small coins, although grandparents or other relatives may give larger sums as an official Hanukkah gift. In Israel, Hanukkah gelt is known as dmei Hanukkah. Many Hassidic Rebbes distribute coins to those who visit them during Hanukkah. Hassidic Jews consider this to be an auspicious blessing from the Rebbe, and a segulah for success. Twentieth-century American chocolatiers picked up on the gift/coin concept by creating chocolate gelt, or chocolate shaped and stamped like coins and wrapped in gold or silver foil. Chocolate gelt is often used in place of money in dreidel games. Interaction with other traditions: Hanukkah gained increased importance with many Jewish families in the latter half of the twentieth century, including large numbers of secular Jews who wanted a Jewish alternative to the Christmas celebrations that often overlap with Hanukkah. In recent years, an amalgam of Christmas and Hanukkah has emerged — dubbed "Chrismukkah" — celebrated by some mixed-faith families, particularly in the United States. A decorated tree has come to be called a "Hanukkah bush". Other Jews (tongue-in-cheek) simultaneously acknowledge both the increasing secularization of the holiday season and their Jewish roots by wishing each other a "happy holidays." Though it was traditional to give "gelt" or money coins to children during Hanukkah, in many families this has changed into gifts in order to prevent Jewish children from feeling left out of the Christmas gift giving. These secular traditions are not a traditional part of the Hanukkah observance, and are often frowned upon by more observant and traditionally-minded Jews. The African American festival of Kwanzaa incorporates a ritual similar to that of the menorah. Every day of the week-long festival, celebrants light one candle in a seven-branch candleholder called a kinara. Each candle represents one of the seven principles of Kwanzaa. Alternative spellings based on transliterating Hebrew letters In Hebrew, the word Hanukkah is written חנֻכה or חנוכה. It is most commonly transliterated to English as Chanukah or Hanukkah, the latter because the sound represented by "CH" (as in the Scottish pronunciation of "loch") essentially does not exist in the modern English language. Furthermore, the letter "heth" (ח), which is the first letter in the Hebrew spelling, is pronounced differently in modern Hebrew (voiceless velar fricative) than in classical Hebrew (voiceless pharyngeal fricative), and neither of those sounds is unambiguously representable in English spelling. Moreover, the 'kaf' consonant is geminate in classical (but not modern) Hebrew. Adapting the classical Hebrew pronunciation with the geminate and pharyngeal Ḥeth can lead to the spelling "Hanukkah"; while adapting the modern Hebrew pronunciation with no geminate and velar Ḥeth leads to the spelling "Chanukah". Variations include: Hanukkah (most common in the United States) Chanukah (common alternative in the United States and Canada) Hanukah (less common alternative in the United States) Chanuka (rare spelling) Chanukkah (most used in Australia, and UK) Hanuka (rare spelling) Hanukka (rare spelling) Khanike (YIVO standard transliteration from the Yiddish and/or Ashkeazic pronunciation of the Hebrew) Chronology: 198 BCE: Armies of the Seleucid King Antiochus III (Antiochus the Great) oust Ptolemy V from Judea and Samaria. 175 BCE: Antiochus IV (Epiphanes) ascends the Seleucid throne. 168 BCE: Under the reign of Antiochus IV, the Temple is looted, Jews are massacred, and Judaism is outlawed. 167 BCE: Antiochus orders an altar to Zeus erected in the Temple. Mattathias, and his five sons John, Simon, Eleazar, Jonathan, and Judah lead a rebellion against Antiochus. Judah becomes known as Judah Maccabe (Judah The Hammer). 166 BCE: Mattathias dies, and Judah takes his place as leader. The Hasmonean Jewish Kingdom begins; It lasts until 63 BCE 165 BCE: The Jewish revolt against the Seleucid monarchy is successful. The Temple is liberated and rededicated (Hanukkah). 142 BCE: Establishment of the Second Jewish Commonwealth. The Seleucids recognize Jewish autonomy. The Seleucid kings have a formal overlordship, which the Hasmoneans acknowledged. This inaugurates a period of great geographical expansion, population growth, and religious, cultural and social development. 139 BCE: The Roman Senate recognizes Jewish autonomy. 130 BCE: Antiochus VII besieges Jerusalem, but withdraws. 131 BCE: Antiochus VII dies. The Hasmonean Jewish Kingdom throws off Syrian rule completely 96 BCE: An eight year civil war begins. 83 BCE: Consolidation of the Kingdom in territory east of the Jordan River. 63 BCE: The Hasmonean Jewish Kingdom comes to an end due to rivalry between the brothers Aristobulus II and Hyrcanus II, both of whom appeal to the Roman Republic to intervene and settle the power struggle on their behalf. The Roman general Gnaeus Pompeius Magnus (Pompey the Great) is dispatched to the area. Twelve thousand Jews are massacred as Romans enter Jerusalem. The Priests of the Temple are struck down at the Altar. Rome annexes Judea. Battles of the Maccabean revolt Main article: Maccabees There were a number of key battles between the Maccabees and the Seleucid Syrian-Greeks: Battle of Adasa (Judas Maccabeus leads the Jews to victory against the forces of Nicanor.) Battle of Beth Horon (Judas Maccabeus defeats the forces of Seron.) Battle of Beth Zur (Judas Maccabeus defeats the army of Lysias, recapturing Jerusalem.) Battle of Beth-zechariah (Elazar the Maccabee is killed in battle. Lysias has success in battle against the Maccabess, but allows them temporary freedom of worship.) Battle of Emmaus (Judas Maccabeus fights the forces of Lysias and Georgias). Dathema (A Jewish fortress saved by Judas Maccabeus.) Battle of Elasa (Judas Maccabeus dies in battle against the army of King Demetrius and Bacchides. He is succeeded by Jonathan Maccabaeus and Simon Maccabaeus who continue to lead the Jews in battle.) When Hanukkah occurs: Further information: Jewish holidays 2000-2050 The dates of Hanukkah are determined by the Hebrew Calendar. Hanukkah begins at the 25th day of Kislev and concluding on the 2nd or 3rd day of Tevet (Kislev can have 29 or 30 days). The Jewish day begins at sunset, whereas the Gregorian Calendar begins the day at midnight. So, the first day of Hanukkah actually begins at sunset of the day immediately before the date noted on Gregorian calendars.