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Chanukah Sameach from bangitout

Bang the Rabbi, "Shabbangitout Shalom" Series, Presents:

Who Knows Eight?
The Real Story of Chanukah

by westside scholar in residence, Ethan Eisenberg

A long long time ago, in the early decades of the 20th Century, parents had the custom of giving their kids gelt - a small gift of money -to keep them happy on Chanukah. This, however, didn't work for very long. Soon, Moishe discovered that Luke, the Protestant kid next door, had received a super dooper glow-in-the-dark waterproof flying robotic ninja for Christmas. Now, the $18 Moishe had just lost to dreidle wagering suddenly didn't seem to amount to much… especially considering that it was made of chocolate. So, Moishe, and other Jewish American children just like him, urged their parents to at least meet the consumption level of their neighbors, if not upping the ante. Luke and his parents did their part to outdo the Schwartz's until, eventually, a mini-arms race began to develop. This build-up continues to this day, and it is now referred to simply as the "Holiday Season".

However, the Jewish kids seem to have the upper hand.

In a classic episode of "The Wonder Years", Kevin Arnold reflects on his jealousy towards his Jewish - and somewhat nerdy - friend, Paul, during the holiday season. While Arnold looks forward to Christmas every year, he's somewhat dismayed by the fact that he only gets gifts on one day. Paul, on the other hand, gets to enjoy eight nights of presents - which must mean that he gets eight times as many!

But, if the point was to simply outdo the Christmas cheer, why didn't Jewish custommakers decree twelve nights of gift giving - one for every reindeer (and the partridge in the pear tree)? Hey, why not stop there, but insist that our menoras should be just as large and prominent in the public square as Christmas trees, and that each Jewish family should also have their own piece of shrubbery celebrating Chanukkah - call it a "Hanukka Bush".

OK, I see that some of these suggestions may have actually been implemented, but you may be surprised to know that the eight days of Chanukah do not actually have anything to do with gift giving.

The better-known reason for the eight days of Chanukah is found in the Talmud:

On the twenty-fifth of Kislev begin the eight days of Chanuka; we may not eulogize on these days nor may we fast on them. When the Greeks entered the Temple, they defiled all the oil in the Temple. And when the royal house of the Chashmonaim prevailed and were victorious over them, they searched and found only one vial of oil which still had the stamp of the Kohen Gadol intact, and it contained enough to light for only one day. A miracle occurred and they used this oil to light for eight days. The next year, they fixed this date and made it a festival, celebrated with praise and thanks. (Shabbat 21b)

As everyone knows, we have the the practice of lighting the menorah for eight days to remember the original miracle of the oil lasting for eight days. We also have the custom of eating potatoe pancakes and jelly doughnuts that are saturated with eight times the necessary oil.

However, if you think back, you might remember that we commemorate something else during Chanukah, something more historical. It's the victory of the Judeans over the Greek-Seleucid Empire. This is the story that is found in the famous Book of Maccabees.

Just to clarify, the four Books of Maccabees are considered part of the "Apocrypha", which means that they are among writings that were not included in the Jewish canon. Each of the four Books seems to have been written by a different author. The first two Books, in particular, give the historical background for the Chanukah story.

In a nutshell, the Jews of Judea (Israel) find themselves under the rule of the Seleucid Empire, led by the evil Antiochus IV Epiphanes, who decides to control the troublesome Jews with an iron fist. He issues several decrees, which chillingly parallel the way the Nazis initially treated Jews living under their reign. Learning Torah, observing the Shabbat and holidays, and circumcising one's children are strictly forbidden. Anyone found violating the rules is summarily executed. The king forbids the Jews from bringing sacrifices to the Second Temple, in Jerusalem, and demands that they instead sacrifice to idols of the Greek gods. In order to fully cement the idea that Judaism is a dead religion, the Greeks erect an idol on the main altar of the Temple, desocrating the holiest place on earth. This happens, by the way, on the 25th of Kislev. Many Jews are drawn to the Hellenistic way of life, gladly praying to idols and even trying to undo their circumcisions (ouch!).

But there's one family that nobody messes with - the Hasmoneans. Matityahu starts a rebellion that is soon led by his son, Judah the Maccabee (meaning "hammer"). After much fighting, the Jews are finally successful in repelling the Greek army from Jerusalem. They enter the Temple and reconsecrate it, rededicating the altar on the 25th of Kislev, the very day it was desecrated. They immediately proclaim a festival to celebrate the rededication of the Temple and altar. This is the meaning of "Chanuka" - dedication.

Now, the festival of the Maccabees has earlier precedents in the Bible. Moshe performed an eight day ceremony of miluim sacrifices before dedicating the mishkan, or Tabernacle (Vayikra 9:24). Similarly, King Solomon offered sacrifices and called for a national festival, upon dedicating the First Temple. While this festival was seven days long, it was immediately followed by the eight days of Sukkot (I Melachim 8:65-66; II Divrei Hayamim 7:9). It's very likely, therefore, that in celebrating Chanukah for eight days, the Maccabees were making reference to both the 8 day dedication ceremony of the mishkan as well as the 7+8 day celebration of the dedication of Bayit Rishon, making the point that their own rededication was part of the Divinely guided events of Jewish history.

Now, while the Book of Maccabees concentrates on the military victory, no mention is made of the miracle of the oil! There are two ways to explain this phenomenon:

• The miracle was not particularly well known at the time of the writing of the book, outside the small circle of kohanim and levi'im who witnessed it.
• The oil miracle was simply overshadowed by the miraculous military victory.

If you've ever taken a look at the "Al Hanisim" prayer we say in the silent Amidah and birkat hamazon (Grace After Meals), you might have noticed that the text also places its emphasis on the military victory ("many in the hands of the few… evil in the hands of the righteous"), rather than the miracle of the oil.

In contrast to this, the only mitvah specific to Chanukah is the lighting of the menorah, as mentioned in the gemara. There is no commandment to repeat the historical story, like we do on Passover.

Why is this? The answer lies in understanding the symbolic importance of the miracle of the oil. Rabbi Yair Kahn explains that when the Maccabees rededicated the Temple, they needed to know that God was behind them. Moshe and King Solomon had both received a sign from God at their dedications, when a Heavenly fire consumed their offerings. For the Maccabees, the miracle of the oil served as that sign.

Now, several hundred years later, when the rabbis were writing the gemara, the menorah became a symbol, not only of the miracle of the oil, but of the military victory as well. The miracle served as a reminder that, no matter how dark a period might seem in Jewish history, there should always be the hope that we can overcome. This may be why the holiday occurs in the middle of Kislev, during the darkest week of the year.

This message was meant to apply in all future historical contexts, and therefore the emphasis was placed on the miracle, and not on the actual historical event. In the words of Rabbi Ezra Bick:

…ultimately we are not bound by the present circumstances, we can transcend them, renewing and creating nearly ex nihilo… So it was in the battle between Greek culture and Jewish culture, so it was in the battle of death and defilement against purity and holiness. No matter how dead it seems, there remains a spark of life which can rekindle a mighty flame. This is not history, but it is meta-history in the deepest sense.

Because this holiday had such an important message for future generations, explains R. Bick, it was observed even after the destruction of the Second Temple, in contrast to dozens of other minor holidays that had been abandoned.

This is the deeper meaning behind the eight days of Chanukah, explains R. Bick. Pesach and Sukkot celebrate historical events, and therefore last seven days, which reflect the normal passing of time. Chanukah, on the other hand, celebrates a miracle, and contains a message that is relevant in all times. Thus, the holiday lasts for eight days.

May the light of Chanukah continue to shine for us and give us hope in these dark hours, and may we merit to participate in the rededication of the Third Temple, speedily in our days.

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