Hanukkah


Hanukkah is a Jewish festival commemorating the rededication of the Second Temple in Jerusalem at the time of the Maccabean Revolt against the Seleucid Empire. It is also known as the Festival of Lights.
Hanukkah is observed for eight nights and days, starting on the 25th day of Kislev according to the Hebrew calendar, which may occur at any time from late November to late December in the Gregorian calendar. The festival is observed by lighting the candles of a candelabrum with nine branches, called a menorah. One branch is typically placed above or below the others and its candle is used to light the other eight candles. This unique candle is called the shamash. Each night, one additional candle is lit by the shamash until all eight candles are lit together on the final night of the festival. Other Hanukkah festivities include playing the game of dreidel and eating oil-based foods, such as latkes and sufganiyot, and dairy foods. Since the 1970s, the worldwide Chabad Hasidic movement has initiated public menorah lightings in open public places in many countries.
Although a relatively minor holiday in strictly religious terms, Hanukkah has attained major cultural significance in North America and elsewhere among secular Jews as a Jewish alternative to Christmas, and is often celebrated correspondingly fervently.

Etymology

The name "Hanukkah" derives from the Hebrew verb "חנך", meaning "to dedicate". On Hanukkah, the Maccabean Jews regained control of Jerusalem and rededicated the Temple.
Many homiletical explanations have been given for the name:
In Hebrew, the word Hanukkah is written or . It is most commonly transliterated to English as Hanukkah or Chanukah. The former spelling, which is based on using characters of the English alphabet as symbols to re-create the word's correct spelling in Hebrew, is the most common and the preferred choice of Merriam–Webster, Collins English Dictionary, the Oxford Style Manual, and the style guides of The New York Times and The Guardian. The sound represented by Ch is not native to the English language. Furthermore, the letter ḥeth, which is the first letter in the Hebrew spelling, is pronounced differently in modern Hebrew from in classical Hebrew, and neither of those sounds is unambiguously representable in English spelling. However, its original sound is closer to the English H than to the Scottish Ch, and Hanukkah more accurately represents the spelling in the Hebrew alphabet. Moreover, the 'kaf' consonant is geminate in classical 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 gemination and uvular Ḥeth leads to the spelling Chanukah.

Historical sources

Books of Maccabees

The story of Hanukkah is preserved in the books of the First and Second Maccabees, which describe in detail the re-dedication of the Temple in Jerusalem and the lighting of the menorah. These books are not part of the canonized Tanakh used by modern Jews, though the Catholic and Orthodox Churches consider them part of the Old Testament.
The eight-day rededication of the temple is described in, though the name of the festival and the miracle of the lights do not appear here. A story similar in character, and older in date, is the one alluded to in according to which the relighting of the altar fire by Nehemiah was due to a miracle which occurred on the 25th 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 Maccabee. The above account in 1 Maccabees 4, as well as portrays the feast as a delayed observation of the eight-day Feast of Booths "; similarly explains the length of the feast as "in the manner of the Feast of Booths".

Early rabbinic sources

contains a list of festive days on which fasting or eulogizing is forbidden. It specifies, "On the 25th of is Hanukkah of eight days, and one is not to eulogize" but gives no further details.
The Mishna mentions Hanukkah in several places, but never describes its laws in detail and never mentions any aspect of the history behind it. To explain the Mishna's lack of a systematic discussion of Hanukkah, Rav Nissim Gaon postulated that information on the holiday was so commonplace that the Mishna felt no need to explain it. Modern scholar Reuvein Margolies suggests that as the Mishnah was redacted after the Bar Kochba revolt, its editors were reluctant to include explicit discussion of a holiday celebrating another relatively recent revolt against a foreign ruler, for fear of antagonizing the Romans.
The miracle of the one-day supply of oil miraculously lasting eight days is first described in the Talmud, committed to writing about 600 years after the events described in the books of Maccabees. The Talmud says that after the forces of Antiochus IV 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, yet it burned for eight days.
The Talmud presents three options:
  1. The law requires only one light each night per household,
  2. A better practice is to light one light each night for each member of the household
  3. The most preferred practice is to vary the number of lights each night.
Except in times of danger, the lights were to be placed outside one's door, on the opposite side of the mezuza, or in the window closest to the street. Rashi, in a note to Shabbat 21b, says their purpose is to publicize the miracle. The blessings for Hanukkah lights are discussed in tractate Succah, p. 46a.
, with an Arabic translation
Megillat Antiochus concludes with the following words:
The Al HaNissim prayer is recited on Hanukkah as an addition to the Amidah prayer, which was formalized in the late 1st century. Al HaNissim describes the history of the holiday as follows:

Narrative of Josephus

The Jewish historian Titus Flavius Josephus narrates in his book, Jewish Antiquities XII, how the victorious Judas Maccabeus ordered lavish yearly eight-day festivities after rededicating the Temple in Jerusalem that had been profaned by Antiochus IV Epiphanes. Josephus does not say the festival was called Hanukkah but rather the "Festival of Lights":

Other ancient sources

In the New Testament, John 10:22–23 says, "Then came the Festival of Dedication at Jerusalem. It was winter, and Jesus was in the temple courts walking in Solomon’s Colonnade". The Greek noun used appears in the neuter plural as "the renewals" or "the consecrations". The same root appears in 2 Esdras 6:16 in the Septuagint to refer specifically to Hanukkah. This Greek word was chosen because the Hebrew word for "consecration" or "dedication" is "Hanukkah". The Aramaic New Testament uses the Aramaic word "Khawdata", which literally means "renewal" or "to make new."

Story

Background

was part of the Ptolemaic Kingdom of Egypt until 200 BCE when King Antiochus III the Great of Syria defeated King Ptolemy V Epiphanes of Egypt at the Battle of Panium. Judea then became part of the Seleucid Empire of Syria. King Antiochus III the Great, wanting to conciliate his new Jewish subjects, guaranteed their right to "live according to their ancestral customs" and to continue to practice their religion in the Temple of Jerusalem. However, in 175 BCE, Antiochus IV Epiphanes, the son of Antiochus III, invaded Judea, at the request of the sons of Tobias. The Tobiads, who led the Hellenizing Jewish faction in Jerusalem, were expelled to Syria around 170 BCE when the high priest Onias and his pro-Egyptian faction wrested control from them. The exiled Tobiads lobbied Antiochus IV Epiphanes to recapture Jerusalem. As Flavius Josephus relates:

Traditional view

When the Second Temple in Jerusalem was looted and services stopped, Judaism was outlawed. In 167 BCE, Antiochus ordered an altar to Zeus erected in the Temple. He banned brit milah and ordered pigs to be sacrificed at the altar of the temple.
Antiochus's actions provoked a large-scale revolt. Mattathias, a Jewish priest, and his five sons Jochanan, Simeon, Eleazar, Jonathan, and Judah led a rebellion against Antiochus. It started with Mattathias killing first a Jew who wanted to comply with Antiochus's order to sacrifice to Zeus, and then a Greek official who was to enforce the government's behest. Judah became known as Yehuda HaMakabi. 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 to celebrate this event. 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, unadulterated and undefiled pure olive oil with the seal of the kohen gadol was needed for the menorah in the Temple, which was required to burn throughout the night every night. The story goes that one flask was found with only enough oil to burn for one day, yet it burned for eight days, the time needed to prepare a fresh supply of kosher oil for the menorah. An eight-day festival was declared by the Jewish sages to commemorate this miracle.
The version of the story in 1 Maccabees states that an eight-day celebration of songs and sacrifices was proclaimed upon re-dedication of the altar, and makes no specific mention of the miracle of the oil.

Academic sources

Some modern scholars argue that the king was intervening in an internal civil war between the Maccabean Jews and the Hellenized Jews in Jerusalem. These competed violently over who would be the High Priest, with traditionalists with Hebrew/Aramaic names like Onias contesting with Hellenizing High Priests with Greek names like Jason and Menelaus. In particular, Jason's Hellenistic reforms would prove to be a decisive factor leading to eventual conflict within the ranks of Judaism. Other authors point to possible socioeconomic reasons in addition to the religious reasons behind the civil war.
What began in many respects as a civil war escalated when the Hellenistic kingdom of Syria sided with the Hellenizing Jews in their conflict with the traditionalists. As the conflict escalated, Antiochus took the side of the Hellenizers by prohibiting the religious practices the traditionalists had rallied around. This may explain why the king, in a total departure from Seleucid practice in all other places and times, banned a traditional religion.
The miracle of the oil is widely regarded as a legend and its authenticity has been questioned since the Middle Ages. However, given the famous question Rabbi Yosef Karo posed concerning why Hanukkah is celebrated for eight days when the miracle was only for seven days, it was clear that he believed it was a historical event. This belief has been adopted by most of Orthodox Judaism, in as much as Rabbi Karo's Shulchan Aruch is a main Code of Jewish Law.

Timeline

Selected battles between the Maccabees and the Seleucid Syrian-Greeks:
Hanukkah is celebrated with a series of rituals that are performed every day throughout the 8-day holiday, some are family-based and others 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. Adherents 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 from the second day for the whole week of Hanukkah. Many families exchange gifts each night, such as books or games, and "Hanukkah Gelt" is often given to children. Fried foods, jelly doughnuts are eaten to commemorate the importance of oil during the celebration of Hanukkah. Some also have a custom of eating dairy products to remember Judith and how she overcame Holofernes by feeding him cheese, which made him thirsty, and giving him wine to drink. When Holofernes became very drunk, Judith cut off his head.

Kindling the Hanukkah lights

Each night throughout the 8 day holiday, a candle or oil-based light is lit. 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 "attendant" or "sexton," is also lit each night, and is given a distinct location, usually higher, lower, or to the side of the others.
Among Ashkenazim the tendency is for every male member of the household to light a full set of lights each night, while among Sephardim the prevalent custom is to have one set of lights for the entire household.
The purpose of the shamash is to adhere to the prohibition, specified in the Talmud, against using the Hanukkah lights for anything other than publicizing and meditating on the Hanukkah miracle. This differs from Sabbath candles which are meant to be used for illumination and lighting. 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, especially Ashkenazim, light the shamash candle first and then use it to light the others. So altogether, 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. It is Sephardic custom not to light the shamash first and use it to light the rest. Instead, the shamash candle is the last to be lit, and a different candle or a match is used to light all the candles. Some Hasidic Jews follow this Sephardic custom as well.
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, or for the very elderly and infirm; however, those who permit reciting a blessing over electric lamps only allow it if it is incandescent and battery operated, while a blessing may not be recited over a plug-in menorah or lamp. Most Jewish homes have a special candelabrum referred to as either a Chanukiah or a menorah. Many families use an oil lamp for Hanukkah. Like the candle Chanukiah, it has eight wicks to light plus the additional shamash light.
In the United States, Hanukkah became a more visible festival in the public sphere from the 1970s when Rabbi Menachem M. Schneerson called for public awareness and observance of the festival and encouraged the lighting of public menorahs. Diane Ashton attributed the increased visibility and reinvention of Hanukkah by some of the American Jewish community as a way to adapt to American life, re-inventing the festival in "the language of individualism and personal conscience derived from both Protestantism and the Enlightenment".
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 passersby 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 Ashkenazi Jews to have a separate menorah for each family member, whereas most Sephardi Jews light one for the whole household. Only when there was danger of antisemitic 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 s/he is surrounded by the holiness of mitzvot.
Generally, women are exempt in Jewish law from time-bound positive commandments, although the Talmud requires that women engage in the mitzvah of lighting Hanukkah candles "for they too were involved in the miracle."

Candle-lighting time

Hanukkah lights should usually burn for at least half an hour after it gets dark. The custom of many is to light at sundown, although most Hasidim light later. Many Hasidic Rebbes light much later to fulfill the obligation of publicizing the miracle by the presence of their Hasidim when they kindle the lights.
Inexpensive small wax candles sold for Hanukkah burn for approximately half an hour so should be lit no earlier than nightfall. Friday night presents a problem, however. Since candles may not be lit on Shabbat itself, the candles must be lit before sunset. However, they must remain lit through the lighting of the Shabbat candles. Therefore, the Hanukkah menorah is lit first with larger candles than usual, followed by the Shabbat candles. At the end of the Shabbat, there are those who light the Hanukkah lights before Havdalah and those who make Havdalah before the lighting Hanukkah lights.
If for whatever reason one didn't light at sunset or nightfall, the lights should be kindled later, as long as there are people in the streets. Later than that, the lights should still be kindled, but the blessings should be recited only if there is at least somebody else awake in the house and present at the lighting of the Hannukah lights.

Blessings over the candles

Typically two blessings are recited during this eight-day festival when lighting the candles. On the first night, the shehecheyanu blessing is added, making a total of three blessings.
The blessings are said before or after the candles are lit depending on tradition. On the first night of Hanukkah one light is lit on the right side of the menorah, on the following night a second light is placed to the left of the first but it is lit first, and so on, proceeding from placing candles right to left but lighting them from left to right over the eight nights.

Blessing for lighting the candles

Transliteration: Barukh ata Adonai Eloheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu l'hadlik ner Hanukkah.
Translation: "Blessed are You, our God, King of the universe, Who has sanctified us with His commandments and commanded us to kindle the Hanukkah light."

Blessing for the miracles of Hanukkah

Transliteration: Barukh ata Adonai Eloheinu, melekh ha'olam, she'asa nisim la'avoteinu ba'yamim ha'heim ba'z'man ha'ze.
Translation: "Blessed are You, LORD our God, King of the universe, Who performed miracles for our ancestors in those days at this time..."

''Hanerot Halalu''

After the lights are kindled the hymn Hanerot Halalu is recited. There are several different versions; the version presented here is recited in many Ashkenazic communities:
HebrewTransliterationEnglish
הנרות הללו אנו מדליקין על הנסים ועל הנפלאות ועל התשועות ועל המלחמות שעשית לאבותינו בימים ההם, בזמן הזה על ידי כהניך הקדושים. וכל שמונת ימי חנוכה הנרות הללו קודש הם, ואין לנו רשות להשתמש בהם אלא להאיר אותם בלבד כדי להודות ולהלל לשמך הגדול על נסיך ועל נפלאותיך ועל ישועותיך.
Hanneirot hallalu anu madlikin 'al hannissim ve'al hanniflaot 'al hatteshu'ot ve'al hammilchamot she'asita laavoteinu bayyamim haheim, 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.
We kindle 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 ordinary use of them 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.

''Maoz Tzur''

In the Ashkenazi tradition, each night after the lighting of the candles, the hymn Ma'oz Tzur is sung. The song contains six stanzas. The first and last deal with general themes of divine salvation, and the middle four deal with events of persecution in Jewish history, and praises God for survival despite these tragedies, and a longing for the days when Judea will finally triumph over Rome.
The song was composed in the thirteenth century by a poet only known through the acrostic found in the first letters of the original five stanzas of the song: Mordechai. The familiar tune is most probably a derivation of a German Protestant church hymn or a popular folk song.

Other customs

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,, and. 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 in lieu of presents for themselves.

Special additions to daily prayers

An addition is made to the "hoda'ah" benediction in the Amidah, called Al HaNissim. 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 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 , and the last day ending with. Since Hanukkah lasts eight days it includes at least one, and sometimes two, Jewish 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 –. When there is a second Sabbath on Hanukkah, the Haftarah reading is from –.
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, 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, 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.

Customs

Music

A large number of songs have been written on Hanukkah themes, perhaps more so than for any other Jewish holiday. Some of the best known are "Ma'oz Tzur", "Latke'le Latke'le", "Hanukkiah Li Yesh", "Ocho Kandelikas", "Kad Katan", "S'vivon Sov Sov Sov", "Haneirot Halolu", "Mi Yimalel" and "Ner Li, Ner Li". Among the most well known songs in English-speaking countries are "Dreidel, Dreidel, Dreidel" and "Oh Chanukah".
Among the Rebbes of 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

There is a custom of eating foods fried or baked in oil to commemorate the miracle of a small flask of oil keeping the Second Temple's Menorah alight for eight days. Traditional foods include latkes, a fried potato fritter, especially among Ashkenazi families. Sephardi, Polish, and Israeli families eat jam-filled doughnuts called sufganiyot, which were by Ashkenazi Jews living in Eastern and Central Europe prior to the Holocaust, bimuelos and sufganiyot which are deep-fried in oil. Italkim and Hungarian Jews traditionally eat cheese pancakes known as "cassola" or "cheese latkes".
/doughnuts filled with strawberry jelly
Latkes are not popular in Israel, as they are more commonly made at home and are an Ashkenazi Jewish dish. The Sephardi Jews eat fritas de prasa, a similar fried dish made with mashed potato and leek. As the majority of the population in Israel is of Sephardi and Mizrahi Jewish descent, and these groups have their own Hanukkah dishes such as fritas de prasa, sfinj, cassola, and shamlias, among others. Latkes have also 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, 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. 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, and Fritelle de riso par Hanukkah. 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

After lighting the candles, it is customary to play 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, 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 , rendering the acronym נס גדול היה פה, 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

known in Israel by the Hebrew translation 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.

Hanukkah in the White House

The United States has a history of recognizing and celebrating Hanukkah in a number of ways. The earliest Hanukkah link with the White House occurred in 1951 when Israeli Prime Minister David Ben-Gurion presented United States President Harry Truman with a Hanukkah Menorah. In 1979 president Jimmy Carter took part in the first public Hanukkah candle-lighting ceremony of the National Menorah held across the White House lawn. In 1989, President George H.W. Bush displayed a menorah in the White House. In 1993, President Bill Clinton invited a group of schoolchildren to the Oval Office for a small ceremony.
The United States Postal Service has released several Hanukkah-themed postage stamps. In 1996 the United States Postal Service issued a 32 cent Hanukkah stamp as a joint issue with Israel. In 2004 after 8 years of reissuing the menorah design, the USPS issued a dreidel design for the Hanukkah stamp. The dreidel design was used through 2008. In 2009 a Hanukkah stamp was issued with a design featured a photograph of a menorah with nine lit candles.
In 2001, President George W. Bush held an official Hanukkah reception in the White House in conjunction with the candle-lighting ceremony, and since then this ceremony has become an annual tradition attended by Jewish leaders from around the country. In 2008, George Bush linked the occasion to the 1951 gift by using that menorah for the ceremony, with a grandson of Ben-Gurion and a grandson of Truman lighting the candles.
In December 2014, two Hanukkah celebrations were held at the White House. The White House commissioned a menorah made by students at the Max Rayne school in Israel and invited two of its students to join U.S. President Barack Obama and First Lady Michelle Obama as they welcomed over 500 guests to the celebration. The students' school in Israel had been subjected to arson by extremists. President Obama said these "students teach us an important lesson for this time in our history. The light of hope must outlast the fires of hate. That's what the Hanukkah story teaches us. It's what our young people can teach us – that one act of faith can make a miracle, that love is stronger than hate, that peace can triumph over conflict." Rabbi Angela Warnick Buchdahl, in leading prayers at the ceremony commented on the how special the scene was, asking the President if he believed America's founding fathers could possibly have pictured that a female Asian-American rabbi would one day be at the White House leading Jewish prayers in front of the African-American president.

Dates

The dates of Hanukkah are determined by the Hebrew calendar. Hanukkah begins at the 25th day of Kislev and concludes on the 2nd or 3rd day of Tevet. The Jewish day begins at sunset. Hanukkah dates for recent and upcoming:
In 2013, on 28 November, the American holiday of Thanksgiving fell during Hanukkah for only the third time since Thanksgiving was declared a national holiday by President Abraham Lincoln. The last time was 1899; and due to the Gregorian and Jewish calendars being slightly out of sync with each other, it will not happen again in the foreseeable future. This convergence prompted the creation of the portmanteau neologism Thanksgivukkah.

Symbolic importance

Major Jewish holidays are those when all forms of work are forbidden, and that feature traditional holiday meals, kiddush, holiday candle-lighting, etc. Only biblical holidays fit these criteria, and Chanukah was instituted some two centuries after the Hebrew Bible was completed. Nevertheless, though Chanukah is of rabbinic origin, it is traditionally celebrated in a major and very public fashion. The requirement to position the menorah, or Chanukiah, at the door or window, symbolizes the desire to give the Chanukah miracle a high-profile.
Some Jewish historians suggest a different explanation for the rabbinic reluctance to laud the militarism. First, the rabbis wrote after Hasmonean leaders had led Judea into Rome's grip and so may not have wanted to offer the family much praise. Second, they clearly wanted to promote a sense of dependence on God, urging Jews to look toward the divine for protection. They likely feared inciting Jews to another revolt that might end in disaster, as the Bar Kochba revolt did.
With the advent of Zionism and the state of Israel, however, these themes were reconsidered. In modern Israel, the national and military aspects of Hanukkah became, once again, more dominant.
attends Menorah Lighting, Lafayette Park, Washington, D.C., 1979
In North America especially, Hanukkah gained increased importance with many Jewish families in the latter part of the 20th century, including among large numbers of secular Jews, who wanted a Jewish alternative to the Christmas celebrations that often overlap with Hanukkah. Though it was traditional among Ashkenazi Jews to give "gelt" or money to children during Hanukkah, in many families this has been supplemented with other gifts so that Jewish children can enjoy gifts just as their Christmas-celebrating peers do.
While Hanukkah is a relatively minor Jewish holiday, as indicated by the lack of religious restrictions on work other than a few minutes after lighting the candles, in North America, Hanukkah in the 21st century has taken a place equal to Passover as a symbol of Jewish identity. Both the Israeli and North American versions of Hanukkah emphasize resistance, focusing on some combination of national liberation and religious freedom as the defining meaning of the holiday.
Some Jews in North America and Israel have taken up environmental concerns in relation to Hanukkah's "miracle of the oil", emphasizing reflection on energy conservation and energy independence. An example of this is the Coalition on the Environment and Jewish Life's renewable energy campaign.