[Updated: 2024.12.31]
Interestingly, Israel's first recorded 8-day winter celebration is found in Yᵊhō•shuꞋa (Bin-Nūn) 10.12-13. You don't see it?
Perhaps this will help: the Hebrew phrase in Yᵊhō•shūꞋa, וַיִּדֹּ֨ם הַשֶּׁ֜מֶשׁ, was translated into the Latin phrase for "stands still"; then Anglicized to "sol-stice!" In ancient times, the sun "standing still" referred to the solstice—not the Perfect Creator contradicting Himself by having to abrogate the perfect laws He created in order to accomplish His Will. (Such supernaturalism is a ridiculously limiting and ignorant view of the Omnipotent and Omniscient Existant.)
These pᵊsuq•imꞋ use the verbs דּוֹם (12-13) and אָץ (13).
In pã•sūqꞋ 10.12, the command is דּוֹם. Then 10.13 describes the sun: וְיָדֹם; and the moon עָמָד. Then it is described in even clearer terms:
וַיַּעֲמֹד הַשֶּׁמֶשׁ בַּחֲצִי הַשָּׁמַיִם, וְלֹא-אָץ לָבוֹא כְּיוֹם תָּמִים
וַיַּעֲמֹד הַשֶּׁמֶשׁ [at summer solstice]; the sun in the middle of the heavens, and didn't אָץ, i.e. transition to shortening, to become כְּיוֹם תָּמִים (an average day). In other words, it didn't hasten to the end of the day; i.e. the day didn't begin growing shorter. The sun behaved as it always does in its solstice period. The difference today is that our calculations enable us to predict it more precisely, without having to worry about being wrong; especially when the success of a battle and the nation depends on the extra daylight. This battle might have extended over several days—all of them growing longer, before the summer solstice.
Furthermore, the moon was also in its full-moon solstice, allowing them to see and continue pressing their victory during the night (and perhaps, by this conjunction of solstices, to astronomically date this battle).
pã•sūqꞋ 14.14 declares that "There was no day like that before or after, that י--ה hearkened to the voice of Aman, for י--ה battled for Yi•sᵊ•rã•eilꞋ." This refers to the concurrence of solar summer solstice with the lunar full-moon solstice—and, most miraculous of all, its occurrence precisely when Yᵊhō•shuꞋa Bin-Nun needed the extra daylight and the moonlit nights to continue pressing a critical battle to victory without allowing the enemy a pause to regroup, plan or re-arm.
It should also be pointed out here that the intercalation of these solstices was known by Mosh•ëhꞋ back in Mitz•raꞋyim. He had been taught this by the Mitz•raꞋyim priests; then he, in turn, taught it directly to Yᵊhō•shuꞋa Bin-Nun, who had clearly planned the battle to take advantage of the solstices and knew this when he commanded the sun and moon to "stand still." The miracle wasn't supernatural, but rather in the timing and the fact that most people found it inexplicable.
The battle described in this passage occurred during a concurrence of solar and lunar solstices about the year B.C.E. 1410 (my Chronology of the Tan"kh from the 'Big Stretch-Apart' (popularly 'Big Bang')). Calculating the astronomical positions for the years around B.C.E. 1410 for the concurrence of the winter solar solstice with a full-moon lunar solstice might enable pinpointing the actual year in which this battle occurred—straightening out the errant (and no small number of archeologists).
The ancients could only observe the solstice with the naked eye. Therefore, they required a period of about 8 days to discern the change from shortening days to lengthening days. This was also the 8-day period celebrated by the ancient Mitz•raꞋyim as a time of cheering their ill sun-god. Since the hours of daylight were getting shorter, they reasoned that their sun-god was getting sicker. Their priests taught them that they must cheer it up so that it wouldn't die—in which case the sun would continue waning until there was only total darkness and the end of the world. They decorated their homes with green palm fronds and celebrated by lighting oil-lamps to combat the increasing darkness. The 8th day—which was the birthday of the sun-god was eventually found to be, on modern calendars: 12.25 (Christmas—birth of the sun)!
Biblical Numerology — 8
Every Jewish child knows the answer… The cruse of oil was uncontaminated by the Hellenists; the seal of the "High Priest" being unbroken.
But who was that "High Priest"? It must have been the last one before the Hasmonean Revolt, and that would have been Me•ne•lăꞋŏs. The Book of Maccabees tells us that he was the most wicked of all the priests. But it was Yᵊhō•shuꞋa Bën-Shim•ōnꞋ Jr., Bën-Tzã•dōqꞋ, not Me•ne•lăꞋŏs, who first bought the position from the SëꞋlë•ūk•ŏs Sātrap An•tiꞋ•ŏkh•ŏs [4th] ŏ Ëp•i•phăn•æsꞋ, and ousted his own brother and former High Priest KhōnꞋyō Bën-Shim•ōnꞋ Jr., Bën-Tzã•dōqꞋ.
Yᵊhō•shuꞋa Bën-Shim•ōnꞋ Jr., Bën-Tzã•dōqꞋ was the worst of all priests. So, the rabbis tell us, more than 6 centuries after the fact, that the olive-oil was stamped "kosher" with the seal of one of these two evil—Hellenist—priests—who grilled pigs on their Hellenized "Temple" "Altar"?
The first mention of kindling from one to eight lights (or vice versa) is in the Gᵊmãr•ãꞋ and the Scroll of Fasts, both dated to the 5th century CE—more than 6 centuries after the fact! So where did the idea of 8 oil-lamps and a שַׁמָּשׁ originate?
2nd Maccabees 10.5-7 (c BCE 124) knows about an 8-day find of dedicated olive-oil, but nothing of a progression of lights. They emphasize the miracle of the recapture of the Hellenized "Temple", and the cleansing of its altar, and every dedication (literally, kha•nūkh•ãhꞋ) of the altar has always consisted of eight days, from the time of Moses to that of Ezra.
Only in late Talmudic times—c 500 CE—did the custom of eight lights begin to appear That global traveler of the third century, Rabba bar Bar Hana, reports seeing two old men of Sidon, who lit the lights in a different order, and the schools of Hillel and Shamai had similar contradictory ideas. But though they are said to have kindled from one to eight lights, or vice versa, the matter is reported only in the fifth century CE.
The realist can neither assume that Tōr•ãhꞋ or "Judaism" remained pristine to BCE 175, nor ascertain the trauma suffered as a result of this change in government or religion, without knowing the "before"—the structures and states of the political and religious branches of government in YᵊâhūdꞋãh; from the return of their Bã•vëlꞋ-assimilated dual (Beit-Dã•widꞋ & kō•han•imꞋ) dynastic aristocracies during the 3½+ centuries from BCE 538 to this trauma of Dãn•iy•eilꞋ's "Horrifyingly-appalling Abhorrence" (popularly "Abomination of Desolation") of self-inflicted Hellenization in BCE 175. This is one of many Dark Periods that receive little attention—in a long series of historical lapses and disconnects in "sᵊmikh•ãhꞋ". Yet, YᵊhūdꞋãh was, during this period, wasn't an independent sovereign nation suddenly consumed by a SãꞋtrap. In many ways, YᵊhūdꞋãh was, during this period, similar to Israel today: a 2ⁿᵈ level power subject to ever-changing superpower overlords; bent-over in the direction of alternating currents like seagrass in changing tides. The transition of YᵊhūdꞋãh at this juncture was from a semi-autonomous "annex" under a Greek-Egyptian Hellenist (Ptŏ•le•maiꞋŏs) Sātrapy to a semi-autonomous "annex" under a Greek-Assyrian Hellenist (SëꞋlë•ūk•ŏs) Sātrapy. 
[4th] ŏ Ëp•i•phăn•æsꞋ + ver. 1.0 )An•tiꞋ•ŏkh•ŏs [3rd], "the Great", was killed in BCE 187 and succeeded as Hellenist SëꞋlë•ūk•ŏs Assyrian-Sātrap by his eldest son, SëꞋlë•ūk•ŏs 4th Phi•lŏ•pǎtꞋōr)—older brother of An•tiꞋ•ŏkh•ŏs [4th] ŏ Ëp•i•phăn•æsꞋ. When SëꞋlë•ūk•ŏs 4th Phi•lŏ•pǎtꞋōr was then assassinated in BCE 175, An•tiꞋ•ŏkh•ŏs [4th] ŏ Ëp•i•phăn•æsꞋ seized the Greek-Assyrian Hellenist SëꞋlë•ūk•ŏs Sātrapy—which included YᵊhūdꞋãh!
In BCE 175, the Kō•heinꞋ ha-Jã•dōlꞋ was an Ōs•inꞋ Qa•nãyꞋim Tzᵊdōq•imꞋ named KhōnꞋyō Bën-Shim•ōnꞋ Jr., Bën-Tzã•dōqꞋ, who had a younger brother, also a kō•heinꞋ, but a Hellenist, Tzᵊdōq•imꞋ named Yᵊhō•shuꞋa Bën-Shim•ōnꞋ Jr., Bën-Tzã•dōqꞋ.
The same year that Hellenist An•tiꞋ•ŏkh•ŏs [4th] ŏ Ëp•i•phăn•æsꞋ became Sātrap, Hellenist Yᵊhō•shuꞋa Bën-Shim•ōnꞋ Jr., Bën-Tzã•dōqꞋ went to Damascus and cut a deal with An•tiꞋ•ŏkh•ŏs [4th] ŏ Ëp•i•phăn•æsꞋ essentially purchasing the position of Kō•heinꞋ ha-Jã•dōlꞋ!
By this coup, Hellenist Yᵊhō•shuꞋa Bën-Shim•ōnꞋ Jr., Bën-Tzã•dōqꞋ usurped his own Ōs•inꞋ Qa•nãyꞋim Tzᵊdōq•imꞋ brother, displacing him to become the first Hellenist "High Priest". Thus, KhōnꞋyō Bën-Shim•ōnꞋ Jr., Bën-Tzã•dōqꞋ was the last legitimate Kō•heinꞋ ha-Jã•dōlꞋ.
Soiling the whole house, Hellenist "High Priest" Yᵊhō•shuꞋa Bën-Shim•ōnꞋ Jr., Bën-Tzã•dōqꞋ, with the backing of An•tiꞋ•ŏkh•ŏs [4th] ŏ Ëp•i•phăn•æsꞋ, Hellenized
The Hellenization of the kō•han•imꞋ in BCE 175 by the first "Hellenist Jewish High Priest", Yᵊhō•shuꞋa Bën-Shim•ōnꞋ Jr., Bën-Tzã•dōqꞋ, under the SëꞋlë•ūk•ŏs Sātrap An•tiꞋ•ŏkh•ŏs [4th] ŏ Ëp•i•phăn•æsꞋ, ousted the last Ōs•inꞋ Qa•nãyꞋ Tzᵊdōq•imꞋ Kō•heinꞋ ha-Jã•dōlꞋ, Hellenizing the ranks of the priesthood, the Beit ha-Mi•qᵊdãshꞋ into a Hellenized "Temple", and the Beit Din hã-Gã•dōlꞋ into the Συνέδριον.
Politically savvy, An•tiꞋ•ŏkh•ŏs [4th] ŏ Ëp•i•phăn•æsꞋ recognized from Rome's defeat of his father, An•tiꞋ•ŏkh•ŏs 3rd, at Magnesia (Westernmost Turkey) in BCE 190-89, that Rome was on-track to achieving preeminence over the SëꞋlë•ūk•ŏs SãꞋtrap. Having spent time in Rome as a hostage, An•tiꞋ•ŏkh•ŏs [4th] ŏ Ëp•i•phăn•æsꞋ "knew Roman policies and practices first-hand". With keen foresight, Machiavellian expedience and the cooperation of Yᵊhō•shuꞋa Bën-Shim•ōnꞋ Jr., Bën-Tzã•dōqꞋ, he dictated the Hellenist restructuring of the Beit Din hã-Gã•dōlꞋ of his outlier maverick Judaean Sātrap-"annex" based on the Roman Συνέδριον model. Thus, the Hellenist Duo teamed to impose a monumental reform, diminishing the Beit Din hã-Gã•dōlꞋ from the Supreme Court of Israel, to a Roman-style Provincial Senate—a Συνέδριον, administered by a Zūg of Roman imperial-style administrators:
This is the origin of the division of the Tzᵊdōq•imꞋ into the anti-Hellenist Ōs•inꞋ Tzᵊdōq•imꞋ versus the Hellenist coalition of Hellenist-Jewish priests and Hellenist-Jewish political aristocracy Tzᵊdōq•imꞋ.Hence, Judaea was transformed from a SëꞋlë•ūk•ŏs sub-Sātrap "annex" to a Roman-ready, SëꞋlë•ūk•ŏs "Province", administered by a Roman-style Συνέδριον—but with "Jewish" titles. Neither Judaea nor the נָשִׂיא would ever be the same again.
In BCE 175, Syrian king Antiochus IV Epiphanes secured possession of Phoenicia and Yi•sᵊ•rã•eilꞋ, and the Syrians became overlords over the Yᵊhud•imꞋ. From BCE 171 to 168 Antiochus was involved in a war against Mitz•raꞋyim, defeating two Mitz•raꞋyim kings, Ptŏl•e•maiꞋŏs 6th and Ptŏl•e•maiꞋŏs 7th. He captured Yᵊrushã•laꞋyim, prohibited Judaism, and tried to establish the worship of Hellenist gods.
Here's the first key element: At this time, the Kō•heinꞋ ha-Jã•dōlꞋ was KhōnꞋyō Bën-Shim•ōnꞋ Jr., Bën-Tzã•dōqꞋ.
KhōnꞋyō Bën-Shim•ōnꞋ Jr., Bën-Tzã•dōqꞋ, being the great-grandson of Shim•ōnꞋ ha-Tza•diqꞋ and a documented descendent of A•ha•ronꞋ through the line of Bᵊn•eiꞋ Tzã•doqꞋ, was the last legitimate (i.e., non-Hellenist) descendant of A•ha•ronꞋ to occupy the position of Ko•heinꞋ Jã•dolꞋ.
With pinpoint accuracy, CD identifies Yᵊkhon•yãhꞋ, this last legitimate Ko•heinꞋ Jã•dolꞋ revered by his followers—later known as the Qum•rãnꞋ Tzᵊdoq•imꞋ of the Dead Sea Scrolls—as the legendary MōrꞋeih TzëdꞋëq. He was the last קַנָּאִי Kō•heinꞋ ha-Jã•dōlꞋ, i.e. the last legitimate Ko•heinꞋ Jã•dolꞋ.
The brother of KhōnꞋyō Bën-Shim•ōnꞋ Jr., Bën-Tzã•dōqꞋ was a Hellenist, anti-religious (misojudaic), born-Ko•heinꞋ—no different than the many vehemently misojudaic secular and 'Reform Jews' we see in Israel today. His name was Yᵊhō•shuꞋa Bën-Shim•ōnꞋ Jr., Bën-Tzã•dōqꞋ—who preferred the Hellenized form: "Jason." In B.C.E. 175, Yᵊhō•shuꞋa Bën-Shim•onꞋ Jr. Bᵊn•eiꞋ-Tzã•dōqꞋ went to Syria and obtained from Antiochus the transferal of the office of Ko•heinꞋ Jã•dolꞋ from Yᵊkhon•yãhꞋ to himself in return for a large sum of money and for his efforts to Hellenize the Jews – and Judaism.
Yᵊhō•shuꞋa Bën-Shim•onꞋ Jr. Bᵊn•eiꞋ-Tzã•dōqꞋ expelled and banished his brother, Yᵊkhon•yãhꞋ Bën-Shim•onꞋ Jr. Bën-Tzã•doqꞋ ha-Ko•heinꞋ, and his supporters (the Kha•sid•imꞋ-Tzᵊdoq•imꞋ, including the Qum•rãnꞋ "Essenes") from the Beit ha-Miq•dãshꞋ ha-Shein•iꞋ, which, thereafter, comprised exclusively the Hellenist pseudo-Tzᵊdoq•imꞋ supporters of Yᵊhō•shuꞋa Bën-Shim•onꞋ Jr. Bᵊn•eiꞋ-Tzã•dōqꞋ – the first כֹּהֵן הָרֶשַׁע. Each successive Ko•heinꞋ Jã•dolꞋ was thereafter known as the (current) כֹּהֵן הָרֶשַׁע.
Banished from the Beit ha-Miq•dãshꞋ in Yᵊrushã•laꞋyim, many of these
Under Yᵊhō•shuꞋa Bën-Shim•onꞋ Jr. Bᵊn•eiꞋ-Tzã•dōqꞋ, 'Tōr•ãhꞋ institutions' were abolished and 'new usages contrary to Tōr•ãhꞋ' introduced (and perhaps, his deeds later confused with Yᵊho•shuꞋa Bën-Dã•widꞋ). A gymnasium was erected below the citadel and the young men of Yᵊrushã•laꞋyim practiced the athletic skills of the Greeks (including the Olympic Games). Even the (new Hellenist pseudo-)Kohan•imꞋ left their service at the Miz•beiꞋakh and took part in the games held in the palaestra. The contempt for Jewish customs went so far that many [because the games were contested completely nude] removed their circumcision artificially.
Yᵊhō•shuꞋa Bën-Shim•onꞋ Jr. Bᵊn•eiꞋ-Tzã•dōqꞋ was also the recipient of CD, which was sent to him by his brother Yᵊkhon•yãhꞋ while Yᵊkhon•yãhꞋ was imprisoned in Damascus. Yᵊhō•shuꞋa Bën-Shim•onꞋ Jr. Bᵊn•eiꞋ-Tzã•dōqꞋ was also the original Ko•heinꞋ Jã•dolꞋ labeled by the Qum•rãnꞋ followers of Yᵊkhon•yãhꞋ as the כֹּהֵן הָרֶשַׁע.
Some Dead Sea Scroll scholars have mistakenly rejected the pinpoint identification in CD because the phrase "כֹּהֵן הָרֶשַׁע" was used to describe subsequent Ko•heinꞋ Jᵊdol•imꞋ as well, and it simply never dawned on them that all of the Ko•heinꞋ Jᵊdol•imꞋ after Yᵊkhon•yãhꞋ Bën-Shim•onꞋ II, who subsequently remained corrupted by Hellenism, would also be called כֹּהֵן הָרֶשַׁע!
In BCE 171, Me•ne•lăꞋŏs Ko•heinꞋ Jã•dolꞋ, of the tribe of Bin•yã•minꞋ, and therefore not a descendant of A•ha•ronꞋ, nor, it follows, Bᵊn•eiꞋ Tzã•doqꞋ, obtained the Kᵊhun•ãhꞋ Jã•dolꞋ from Antiochus by offering more money, succeeding Yᵊkhon•yãhꞋ (Bën-Shim•onꞋ II) Bën Tzã•doqꞋ.
In BCE 170, Yᵊkhon•yãhꞋ Bën-Shim•onꞋ II Bën-Tzãdoq—the original 'MorꞋi tzëdꞋëq'—seized the opportunity, when Antiochus made war against Mitz•raꞋyim, and attempted to retake Yᵊrushã•laꞋyim in a surprise attack, to reinstall himself as Ko•heinꞋ Jã•dolꞋ. The coup attempt failed. Me•ne•lăꞋŏs profaned the Temple vessels and caused the murder of the MorꞋi TzëdꞋëq, the former Ko•heinꞋ Jã•dolꞋ—Yᵊkhon•yãhꞋ ca. B.C.E. 170. (Me•ne•lăꞋŏs died c. BCE 162.).
In BCE 169, Yᵊrushã•laꞋyim and the Beit ha-Miq•dãshꞋ were ravaged, as described above, by Antiochus IV Epiphanes. Antiochus interpreted Yᵊkhon•yãhꞋ Bën-Tzã•doqꞋ's attempt to retake Yᵊrushã•laꞋyim as a revolt against his sovereignty and decided to punish the rebellious city. When he returned from Mitz•raꞋyim towards the end of BCE 169, he marched in person with his army against Yᵊrushã•laꞋyim, executed a bloodbath there, and looted the immense treasures of the Beit ha-Miq•dãshꞋ, with the help, it is said, of Me•ne•lăꞋŏs himself. He took all the valuables, amongst them the three great golden vessels from the Beit ha-Miq•dãshꞋ: the Miz•beiꞋakh of Incense, the seven-branched Mᵊnor•ãhꞋ and the Shul•khãnꞋ of the Display Bread, back to Antakya, Turkey, decreeing: "The sanctuary in [Yᵊrushã•laꞋyim] was to be polluted and called Zeus Olympus."
Conspicuously, the A•ronꞋ hã-Eid•utꞋ wasn't mentioned.
To ensure that these measures would be permanently implemented, the walls of the city were torn down by Antiochus. Ir Dã•widꞋ (the Old City of Dã•widꞋ), however, was refortified and converted into a powerful stronghold—the 'Akra' which looked down into the court of the Beit ha-Miq•dãshꞋ, and which was occupied from then on by an physicomorphic garrison of Syrians. In the words of Dãniy•eilꞋ (11.39), 'He will use the people of an alien god to defend the fortress'.
Antiochus issued instructions that the services of the Beit ha-Miq•dãshꞋ and observance of Tōr•ãhꞋ were to be abolished, and physicomorphic cults were to be substituted instead. The observance of all Jewish ordinances, in particular those relating to Shab•ãtꞋ and circumcision, was prohibited upon pain of death. (This precedent would later be revived by the subsequent Romans under the banner of Christianity.) In every town in Yᵊhud•ãhꞋ, sacrifice was decreed to be offered to the heathen gods.
Syrian spies, almost certainly in the guise of false 'geir•imꞋ'—a precedent that would also be emulated by the later Romans—were sent everywhere to see that the royal command was carried out. Where the people did not comply willingly, they were obliged to do so by force. Once a month a check was made, and whoever was found with a scroll of the Tōr•ãhꞋ or had had a child circumcised, was put to death.
On the 15th of Tenthmonth (Kislev) in BCE 167, in Yᵊrushã•laꞋyim, a physicomorphic altar was built on the Great Miz•beiꞋakh of burnt-offering. On the 25th of Tenthmonth the first heathen sacrifice was offered to Zeus Olympus, to whom the (now physicomorphic) "Temple" in Yᵊrushã•laꞋyim had been dedicated—another precedent that would later be emulated by the Romans with Christianity. This is הַשִּׁקּוּץ מְשׁוֹׁמֵם of Dãniy•eilꞋ.
In B.C.E. 166, Ma•tit•yãhꞋu from Mō•di•inꞋ, who was a kō•hænꞋ descended from A•ha•rōnꞋ through Yᵊhō•yã•rivꞋ, declared: 'Though all the nations in the king's realm lapse from the religion of their fathers, yet will I, with my sons and brothers, walk in the bᵊrit of our fathers. May Ël•oh•imꞋ preserve us from abandoning the Tōr•ãhꞋ and the mitz•wōtꞋ!'
He was soon joined by the Kha•sid•imꞋ. The Kha•sid•imꞋ later split into two min•imꞋ: the Tzᵊdoq•imꞋ and the Pᵊrush•imꞋ. The latter became today's Orthodox Jews.
Together Ma•tit•yãhꞋu, his family and the Kha•sid•imꞋ raised a covert army. Though Ma•tit•yãhꞋu is several times referred to as a Ko•heinꞋ Jã•dolꞋ, we Yᵊhud•imꞋ did not reconquer Yᵊrushã•laꞋyim until at least two years after his death in B.C.E. 167—166. (See below where we reconquered our capital of Yᵊrushã•laꞋyim in BCE 164.) Ma•tit•yãhꞋu's family were known as the חַשְׁמוֹנַאיִם.
In B.C.E. 165, After the death of Ma•tit•yãhꞋu, his son, Yᵊhud•ãhꞋ ha-Ma•kab•iꞋ, assumed the leadership of the Yᵊhud•imꞋ—and these are the מַכַּבִּים. Yᵊhud•ãhꞋ ha-Ma•kab•iꞋ routed the Syrians at Emmaus, defeated Lysius (the Syrian Imperial Vice-Regent) at Beit-Tzur and—in BCE 164—retook Yᵊrushã•laꞋyim (except for the 'Akra'). Yᵊhud•ãhꞋ ha-Ma•kab•iꞋ demolished the desecrated altar and erected a new one, replaced the sacred vessels and rededicated the Beit ha-Miq•dãshꞋ—חֲנֻכָּה—on the 25th of Ninthmonth (Kislev), BCE 164!
It is noteworthy that, by the lifetime of RibꞋi Yᵊho•shuꞋa Bën-Yo•seiphꞋ Bën-Dã•widꞋ, the only Kohan•imꞋ in the Beit ha-Miq•dãshꞋ ha-Shein•iꞋ were the כֹּהֵן הָרֶשַׁע and his fellow Hellenist pseudo-Tzᵊdoq•imꞋ—the Kohan•imꞋ recognized throughout first-century Judaism as "Wicked Priests." These, the only Kohan•imꞋ left in the Beit ha-Miq•dãshꞋ ha-Shein•iꞋ in the lifetime of RibꞋi Yᵊho•shuꞋa Bën-Yo•seiphꞋ Bën-Dã•widꞋ, are "the Jews" (sic) who shouted for the crucifixion of the anti-Hellenist Pᵊrush•imꞋ RibꞋi Yᵊhō•shuꞋa Bën-Dã•widꞋ.
Now begins the story of חֲנֻכָּה! Happy studying and…
חֲנֻכָּה שָׂמֵחַ,
Pã•qidꞋ YirmᵊyãhꞋu
There is no difference between the days of חֲנֻכָּה and regular days amongst the Yᵊhud•imꞋ of Tei•mãnꞋ except for the lighting of חֲנֻכָּה candles, saying "עַל הַנִיסִּים" in prayer and in the ברכת המזון, reading the Tōr•ãhꞋ every day [as opposed to just on Day2, Day 5 and Shab•ãtꞋ] and saying the full Ha•leilꞋ. On Shab•ãtꞋ חֲנֻכָּה they would sing during the feast and eating the ג'עלה, in addition to regular Shab•ãtꞋ songs, also this one:
אבני יקר, על הר ציון התפרקו / באו ימי שלום, עלי התחזקו.
(Precious stones, on the mount of zion collapsed / days of payment have come, upon they would become stronger)
רמה ימינם. יום יוונים דלקו / היכל אזי חנכו, ונרות דלקו.
(Their right [hand] has been uplifted. The day that the Greeks chased / then they dedicated the היכל, and candles they lit)
מצוף ישועת אל, לבבות מתקו / על זאת לברך, שם כבודו חשקו.
(From the nectar of the salvation of אל, hearts sweetened / on this to bless the name of his honor they desired)
The ambiance of חֲנֻכָּה is felt, therefore, in בית הכנסת, and at the bottom floor of the house, where the חֲנֻכָּה candles are lit. And when you pass in the city streets, whereas during the rest of the year they are immersed in darkness, you can see a light breaking through and coming out of all of the foyers of the houses.
The Yᵊhud•imꞋ of Tei•mãnꞋ light חֲנֻכָּה candles on the bottom floor (which is used as the internal foyer of the house) from the inside. This ground floor is usually not used for living at all. חֲנֻכָּה candles are lit between מנחה and מעריב. Close to sunset they would go to בית הכנסת to pray מנחה. Afterward, they would exit all of the בתי כנסת to light the candles and return for the prayer of ערבית and to study as it was customary. The head of the family came as aforementioned from בית הכנסת, takes a flashlight in his hand and goes down to the hallway when all of the household members, men, women and children, surround him and go after him, to see and hear the lighting of the candles and to answer אמן after the ברכות…
But, for the children and youth, the days of חֲנֻכָּה were like real חג days. Every day before evening, the mother would give her son a small coin, half a בקשה (vooksha [Arabic], A tiny Tei•mãn•iꞋ coin). The child would hurry off to the market, buy a bunch of carrots with half that coin, soft and small, and with the rest he would get fine sugar. The grocers would prepare it in small paper packages and add a bit of red coloring…, the child would return to his home in joy, put the sugar and color into a small bottle, fill it with water and this would become a sweet red liquid. This was similar to the wine that the grown-ups would drink, which is called שראב חק אלחֲנֻכָּה (the wine of חֲנֻכָּה).
The mother would wash and garnish the carrot and make זבדיה לסיס (zuvediah lasis [? Arabic]) for her son – a small bowl of legume stew, lentils or sorghum. In the evening the little ones would meet in one of the neighbors houses, boys and girls of young age together, to celebrate חֲנֻכָּה. These celebrations are held in the foyer of the house, where the חֲנֻכִּיָּה is lit. The hostess of the house spreads wool rugs on the floor of the foyer, which were worn out and not used in the rooms of the house, and the celebrators would sit on these. The little ones would sit reclined as the grown-ups would, eat לסיס and carrot and drink "wine", treat each other from their wines as the grown-ups do, and being in joy from the wine, sing cheerfully (with the tune of מפי אל, the song sung on שמחת תורה at בית כנסת) the one song in unison:
יא חֲנֻכָּה חנכיני
(The חֲנֻכָּה – educate me,)
דק עמראן ופתחי לי.
(The tomb entrance stone of the son of עמרם open up for me…
They would repeat this song for all during the party, that would last up to an hour. The lady of the house supervises the little ones celebrations so that they won't quarrel, and at the end of party she would escort each one to his house. On the following nights the group would visit different friends, each night at the house of the other, according to a queue.
Older children, meaning from eight years and up, the boys and girls would celebrate separately. And 11 and 12 year olds would already mix the חֲנֻכָּה wine with a bit of real wine, and some would bring real wine, diluted with water and boast to their friends saying: I have שראב אצלי ([Arabic?] real wine)…
Sometimes, a few pleasant young men, 16 or 17 years-old have a feast with friends on the last evening of חֲנֻכָּה. These feasts are not held in the foyer of the house like that of the children, rather in one of the rooms. The members of the group would set their table with fruit, roasted [nuts; ylbd], wine and roasted sheep meat, which they had bought together beforehand… and had a good time until late at night with songs of praise by שבזי, and with a nice conversation about this and that. One of the members of the band, who is knowledgeable in his study, spices the feast with DᵊvarꞋ Tōr•ãhꞋ and a nice dᵊrãsh•otꞋ from our Sages, may their memories be for a bᵊrãkh•ãhꞋ, about the issue of the day [i.e., about חֲנֻכָּה; ylbd]. [Citing Sages is ok, but quoting homilies of Sages instead of discussing Ta•na"khꞋ directly is the greatest failure of modern Judaism. ybd] And finally they feast and leave, content, for their houses. But for the grown-ups, from 20 years and upwards, there is no difference between the days of חֲנֻכָּה and other days except for keeping the mitz•wōtꞋ [of חֲנֻכָּה; ylbd].…
The central commemoration of חֲנֻכָּה is the lighting, each evening, of small olive-oil lamps in a חֲנֻכִּיָּה, preceded by the proper bᵊrãkh•otꞋ. The custom of lighting oil lamps during the eight days of חֲנֻכָּה was practiced by RibꞋi Yᵊhō•shuꞋa (documented in the Christian NT at "John" 10.22).
The lighting of eight lights over eight days (in addition to the שַׁמָּשׁ, one oil lamp on the first eve, two the second eve, and so forth) commemorates the miracle of the one-day's supply of sanctified oil that burned for eight days in the oil lamps of the Beit ha-Miq•dãshꞋ ha-Shein•iꞋ until more oil could be produced and sanctified. The שַׁמָּשׁ is necessary because using any of the other eight lights for any purpose other than viewing is prohibited.
A miracle is something people cannot explain at the time, not something that is contrary to the laws of physics. Almost certainly, there was other olive oil available but not suitable, nor sanctified, for use in the Beit ha-Miq•dãshꞋ ha-Shein•iꞋ. The miracle by which the olive oil lasted eight days can be explained within the bounds of the laws of physics by Ha•lãkh•ãhꞋ governing wine.
Until you can obtain an oil חֲנֻכִּיָּה (and wicks), a candle חֲנֻכִּיָּה may be substituted. However, the candle substitute is too much like a birthday party and fails to properly commemorate the miracle of the sanctified olive-oil at the first חֲנֻכָּה. Be sure, too, that you obtain a halakhically suitable חֲנֻכִּיָּה. Although the שַׁמָּשׁ can be offset, horizontally or vertically, from the other eight lights, the eight lights must be in a straight and level line, both horizontally and vertically. Many "arty" חֲנֻכִּיּוֹת don't satisfy Ha•lãkh•ãhꞋ. Obtain your חֲנֻכִּיָּה from an Orthodox vendor and verify with him that it's halakhically fit.
While hav•dãl•&ãhꞋ must be preserved between QoꞋdësh and khol—preventing assimilation exemplified by "Hanukah Bushes" and the currently promoted "Christm- (lᵊ-hav•dilꞋ) ukah"—Tōr•ãhꞋ-observant families—and especially children—mustn't have cause to feel that חֲנֻכָּה is inferior to the winter holiday. Maximize the festivities of חֲנֻכָּה through winter decorations that have no intrinsic Xmas symbolism (which excludes a "Hanukah Bush"). Decorating the house is important to children—but you must be sure there's no Xmas symbolism and that the most prominent decoration is a חֲנֻכִּיָּה (outside as well as inside).
Use special water-based paint that's easily removed for your child to paint חֲנֻכָּה scenes (discuss the planned scene first, of course, and help them with the project) on the inside of the windows facing the street. When the lights are on it creates a fantastic effect as seen from the street—and makes your children proud of their work and of חֲנֻכָּה.
Within the limits of Ha•lãkh•ãhꞋ, families must adopt their customs, within reason, to the normal level of public display of the surrounding culture. In Israel, where חֲנֻכִּיּוֹת aren't even displayed in most windows, 
a neon חֲנֻכִּיָּה with flashing lights would be ostentatious whereas in the U.S., within the limits of Ha•lãkh•ãhꞋ, one can pull out all of the stops.
Even gift-giving shouldn't be surrendered to symbolism. Before the first day of חֲנֻכָּה, gifts in colorful seasonal (winter in northern hemisphere, summer in southern hemisphere) wrap with colorful shiny ribbon bows should be placed under the חֲנֻכִּיָּה for each child—for each evening of חֲנֻכָּה!!! (That's better than the Xmas celebration. But don't get caught up in physicomorphic materialism. Keep the gifts within reasonable financial limits, not being extravagant like the physicomorphics, especially considering there are eight gifts per child. On the other hand, don't turn it into—as Lewis Black satires—a "Back to school" restocking of pencils, erasers and socks. Love, family participation, meaning and preparations described herein are far more important than extravagant gifts.) Be especially careful, however, before allowing a store to wrap the gift, to closely examine the wrapping paper to ensure it's entirely free of Xmas or other Xn symbolism.
The centerpiece must focus on the theme of oil, oil-lamps and חֲנֻכָּה. For indoors, build a large (1-2 meter high), spray-painted (e.g., white, gold or white & blue—not green or silver like an Xmas tree) חֲנֻכִּיָּה topped by eight electric bubbling-lights or electric candle "flicker" lights, one atop each branch of the חֲנֻכִּיָּה, plus one more as the שַׁמָּשׁ offset from the others somehow. Twine strings of colored optic fiber or tiny twinkle lights (which must be significantly smaller than the lights that top each branch of the חֲנֻכִּיָּה) down each branch of the חֲנֻכִּיָּה. In the northern hemisphere, garnish it with evergreen boughs and pine cones sprayed with artificial snow, hanging artificial icicles and snowflakes from its branches and decorating the home with winter scenes of sleighs, sledding, skiing, ice skating and snowy winter scenery. In the southern hemisphere, garnish it with symbols of summer (e.g., fronds of small house palms and summer fruits), decorating with scenes of swimming, the beach, surfing, boating, sailing, water skiing, etc.
Build another weatherproof חֲנֻכִּיָּה for outdoors on your porch. (While horse-drawn sleigh hayrides are innocent winter fun in northern climes—so are ice-skating and snow-skiing themes. Relating to Israel, the theme of winter rains is also appropriate. Just stay away from a reindeer-drawn sleigh, a sleigh laden with gifts or any hint of Santa Claus.) In southern climes like South America and Australia, either cold winter themes or appropriate local (hot weather) seasonal themes are as appropriate as evergreen boughs, snow and icicles. Only themes deriving from Israel, particularly the ancient Israeli celebration, remain constant. If olive branches are available, they're always preferable to evergreen boughs and pine cones whatever your clime. Other themes that can supplement the decorations are a lion lying next to a lamb as envisioned in the prophecy or a white dove of peace. Of course, no decorated tree, no "Santa" and no physicomorphism is acceptable.
An electric חֲנֻכִּיָּה may be used in the window or doorway—but only in addition to an oil חֲנֻכִּיָּה. An exception is that one may substitute an electric חֲנֻכִּיָּה in hospitals, in windows near curtains and the like, where the hazard of fire precludes oil lamps. A further caution concerning the oil lamp variety: wicks should be anchored in each little container, so that the wick cannot fall out and set fire to something nearby. (I bought a meter of wick at a candle shop; cut each individual wick to the size I wanted and tied one end of each wick to a heavy aluminum metal screw, which sat in the bottom of each little container.) For the same reason, it's also wise to place aluminum foil underneath the חֲנֻכִּיָּה, or even set an oil חֲנֻכִּיָּה in a cookie pan of water, well away from curtains, paper or any other flammable.
Not only can we present חֲנֻכָּה to our children in ways that compare favorably to the materialist and physicomorphic rites—without resorting to materialism ourselves, we can render Xmas a pale shell by comparison to חֲנֻכָּה. Take another look at the Nᵊtzãr•imꞋ logo at the top of this page. That's the Vision of Zᵊkhar•yãhꞋ (ch. 4); a pair of olive trees providing an endless supply of olive-oil to the seven-branched Mᵊnor•ãhꞋ. Not just ONE physicomorphic evergreen suffocating beneath a pile of empty glitter, lights and tinsel but TWO proud, unadorned olive trees flanking a golden seven-branched Mᵊnor•ãhꞋ! Do Christians really want to raise their kids to seek Vegas glitter or meaningful—Biblical—values??? Two unadorned olive (not evergreen) trees PLUS a golden Mᵊnor•ãhꞋ are better than a single physicomorphic evergreen suffocating beneath a pile of empty glitter, lights and tinsel! The Christians build their crèches, lights, trees and "Santas" for their holiday. I think mostly this is a human need to decorate and celebrate something, anything, as a winter festival; often not thinking in terms of a Christian celebration of Christian religious themes. There just hasn't been any alternative… until now.
For חֲנֻכָּה, why aren't we, in addition to a prominent חֲנֻכִּיָּה, building the Nᵊtzãr•imꞋ logo (Zᵊkhar•yãhꞋ's Vision) that emphasizes not merely an eight day supply of olive oil for the golden seven-branched Mᵊnor•ãhꞋ in the Beit ha-Miq•dãshꞋ ha-Shein•iꞋ, but an eternal supply of olive oil to the golden seven-branched Mᵊnor•ãhꞋ in the eternal Beit ha-Miq•dãshꞋ? 'Build them and they will come' (to ask you to explain what it's all about—generating an opportunity for qiruv).
In earlier times, the oil חֲנֻכִּיָּה was positioned opposite the mᵊzuz•ãhꞋ in the doorway of one's house. Where this isn't practical, the חֲנֻכִּיָּה should be placed in a window facing the public street. (To repeat, an electric חֲנֻכִּיָּה may be used where oil lamps would pose a fire hazard. However, an electric חֲנֻכִּיָּה in a window shouldn't be exposed to rain unless they're designed for outdoor use.)
Additionally, each member of the family (old enough to do so safely) should light his or her own חֲנֻכִּיָּה, which may be placed on a dining room table or the like. Parents should light the חֲנֻכִּיָּה for children too young to light their own safely. These should be olive-oil lamps, not electric or candles (except temporarily while obtaining an oil חֲנֻכִּיָּה).
When practical, one should light the חֲנֻכִּיָּה at sundown. However, it isn't safe to leave the fires of an oil lamp unattended if you're going out for the evening. In such case, you should schedule your life so that the fires are allowed to go out naturally before you leave home. (They don't satisfy the Ha•lãkh•ãhꞋ if they are extinguished prematurely. So, also be sure to keep the חֲנֻכִּיָּה out of a strong draft.) Alternately, the lighting should be postponed until you get home. Adjust your schedule during חֲנֻכָּה with your children in mind. It's essential that all members of your family be present and participate in lighting their חֲנֻכִּיָּה. It's a family observance, designed to become a family memory. On ërꞋëv Shab•ãtꞋ, the חֲנֻכִּיָּה must be lit earlier, before lighting the neir•otꞋ Shab•ãtꞋ—since it is forbidden to kindle a fire on Shab•ãtꞋ.
The lighting of the חֲנֻכִּיָּה is governed also by a particular order. On the first night, prepare only the שַׁמָּשׁ and the neir on the viewers' right. (If the lighter stands behind the חֲנֻכִּיָּה then he or she must reverse the instructions.) Recite the appropriate bᵊrãkh•otꞋ, after which (not during, as often wrongly performed) light the שַׁמָּשׁ. The bᵊrãkh•otꞋ are found in the תִּכּלַאל (si•durꞋ Tei•mãn•iꞋ (p. רחצ; page number is a misprint in the si•durꞋ, look for רצח). On the first night only, one also appends the standard bᵊrãkh•ãhꞋ thanking י--ה for keeping you alive, allowing you to reach the holiday. (No talking, remember, between the reciting of a bᵊrãkh•ãhꞋ and the performance of the act for which the bᵊrãkh•ãhꞋ was recited.)
After reciting the bᵊrãkh•otꞋ, light the oil-שַׁמָּשׁ (using a match or lighter). Next, from the oil-שַׁמָּשׁ and proceeding from the viewers' left to right, light the neir•otꞋ חֲנֻכִּיָּה. If the oil-שַׁמָּשׁ isn't movable then it will be necessary to light a neir from the fire of the burning oil-שַׁמָּשׁ. Then use the neir that was lit from the oil-שַׁמָּשׁ to light the rest of the neir•otꞋ חֲנֻכִּיָּה prepared for that evening.
On each subsequent evening, in addition to the שַׁמָּשׁ and consistently from the viewers' right to left, prepare one more neir than the previous evening. Lighting the neir•otꞋ (after the שַׁמָּשׁ, of course) is exactly the reverse of preparing them. The neir•otꞋ that have been prepared are lit from the viewers' left to right.
After lighting all of that evening's neir•otꞋ, recite הַנֵּרוֹת הַלַּלוּ, also found in the si•durꞋ Tei•mãn•iꞋ. Optionally, this may be followed by singing the Ash•kᵊnazꞋi song, מָעוֹז צוּר ("Clifftop Fortress" or "Boulder Fortress"; composed in 13th-century Germany), which is becoming increasingly popular among Ash•kᵊnazꞋim. (However, it is not included in the si•durꞋ Tei•mãn•iꞋ.)
Each evening, after the lighting ceremony has concluded, Tei•mãn•iꞋ and Israeli music should be played in the background as the children unwrap their gifts around the חֲנֻכִּיָּה and everyone is served (kã•sheirꞋ) foods cooked in oil—commemorating the theme of oil, especially a סֻפְגָּנִיָּה for each with coffee or hot chocolate for the kids, and לְבִיבוֹת. Smell is one of the most remembered and powerful of all of the senses; able to vividly summon memories. The aroma in the house of foods and hot beverages at this time are essential for the children. All of the חֲנֻכִּיּוֹת should be visible nearby. Visual memories must be associated with the more subtle, but powerful, smell memory. Then all of the family and guests should dance Tei•mãn•iꞋ dances to the Tei•mãn•iꞋ music, learning—and using the opportunity for teaching dance as needed (we offer music cassettes and instruction to Nᵊtzãr•imꞋ). Sing Zᵊmir•otꞋ Tei•mãn•iyōotꞋ if you know them (CDs with Hebrew songbooks are available on the web) as well as other Israeli songs and Israeli folk dancing.
These innovations depend upon you exercising the utmost care to avoid any assimilation or adoption of Xmas symbols. We must maintain the proper hav•dãl•ãhꞋ, giving no cause for confusing the holy with the unholy. It's urgent that all displays be taken down immediately after חֲנֻכָּה, leaving no doubt that the displays, lights, etc. aren't Xmas displays, lights, etc.; fueling no suspicion that we're commemorating Xmas or syncretizing the holy with the unholy like the Romans did.
ËrꞋëv חֲנֻכָּה begins 8-day festival. A special section for חֲנֻכָּה is recited (also on second Shab•ãtꞋ of חֲנֻכָּה when there is one), as indicated in the תִּכּלַאל, in the Shᵊmon•ehꞋ Es•reihꞋ.
Ha•leilꞋ is recited immediately after the A•mid•ãhꞋ Sha•khar•itꞋ, preceding the Qa•dishꞋ (also on the second Shab•ãtꞋ of חֲנֻכָּה in years when it occurs).
The regularly scheduled Pã•rãsh•atꞋ Shã•vuꞋa is read. However, the Ma•phᵊtirꞋ and Ha•phᵊtãr•ãhꞋ for חֲנֻכָּה supersede the usual Shab•ãtꞋ selections.
| When Shab•ãtꞋ falls on: | Ma•phᵊtirꞋ |
|---|---|
| 1st day of חֲנֻכָּה | bᵊ-Mi•dᵊbarꞋ 7.1-17 |
| 2nd day of חֲנֻכָּה | bᵊ-Mi•dᵊbarꞋ 7.18-23 |
| 3rd day of חֲנֻכָּה | bᵊ-Mi•dᵊbarꞋ 7.24-29 |
| 4th day of חֲנֻכָּה | bᵊ-Mi•dᵊbarꞋ 7.30-35 |
| 5th day of חֲנֻכָּה | bᵊ-Mi•dᵊbarꞋ 7.36-41 |
| 6th day of חֲנֻכָּה | bᵊ-Mi•dᵊbarꞋ 7.9-15 is read as 7th a•liy•ãhꞋ, bᵊ-Mi•dᵊbarꞋ 7.42-47 is the Ma•phᵊtirꞋ |
| 7th day of חֲנֻכָּה | bᵊ-Mi•dᵊbarꞋ 7.48-53 |
The Ha•phᵊtãr•atꞋ Tei•mãn•itꞋ for the first Shab•ãtꞋ of חֲנֻכָּה is Zᵊkhar•yãhꞋ ha-Nã•viꞋ 2.14—4.9, not the Sᵊphãrãd•itꞋ and Ash•kᵊnazꞋit Zᵊkhar•yãhꞋ ha-Nã•viꞋ 2.14—4.7.
Ha•phᵊtãr•ãhꞋ for the second Shab•ãtꞋ of חֲנֻכָּה, in the years in which a second Shab•ãtꞋ occurs during חֲנֻכָּה, is Mᵊlãkh•imꞋ ÂlꞋëph 7.40-50.
| Tōr•ãhꞋ | Translation | Mid•rãshꞋ RibꞋi Yᵊhō•shuꞋa (NHM) | NHM | ||||||
|---|---|---|---|---|---|---|---|---|---|
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Pay it forward (Quote & Cite):
| Yirmeyahu Ben-David. Khanukah, (2024.12.31). Netzarim Jews Worldwide (Ra'anana, Israel). https://www.netzarim.co.il/ (Accessed: MM DD, YYYY). |
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