Hanukkah, a radiant celebration in the Jewish calendar, weaves a tale of resilience, miracles, and the enduring spirit of hope. Rooted in the historical events of the Maccabean revolt during the 2nd century BCE, this festival is a tapestry of traditions that comes to life in Jewish homes worldwide. Join us as we delve into the story of Hanukkah and explore the Sephardic perspective on its observance.

Over two millennia ago, in Jerusalem, a small group of Jewish rebels, the Maccabees, rose against oppressive forces. Their triumph led to the rededication of the desecrated Holy Temple. Central to the narrative is the miracle of a single vial of oil meant for one day miraculously burning for eight. This miraculous event is symbolized through the lighting of the Hanukkah, a nine-branched candelabrum.

In contemporary times, Hanukkah serves as a poignant reminder of the triumph of light over darkness. Families gather to light the hanukkah, adding one candle for each of the eight nights, accompanied by heartfelt prayers and songs. The ninth candle, the shamash, stands apart, illuminating the others.

The Sephardic Jewish community brings its unique flavor to Hanukkah traditions. The hanukkah, referred to as such rather than a menorah, takes center stage in homes. Traditional Sephardic foods, like sfenj, bimuelos (fried pastries) and fritas de prasa (leek fritters), grace festive tables, linking the celebration to the miracle of the oil.

Beyond the glow of the candles and the aroma of delectable treats, Hanukkah holds deeper significance. It is a time for reflection on the endurance of faith, the courage to stand against adversity, and the blessings of freedom.

Unlike some other celebrations, Hanukkah is not traditionally associated with widespread gift-giving in Sephardic communities. The focus lies on the rituals, the historical narrative, and the shared moments of celebration. Families come together to share meals, stories, and the joy of kindling the hanukkah.

The holiday, with its luminous symbolism and enduring traditions, transcends time and connects Jewish communities across the globe. As the candles flicker and the stories of old are retold, the Festival of Lights remains a testament to the indomitable spirit of a people bound by history, faith, and the shared celebration of miracles.

• 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 second 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 Maccabee (“Judah the Hammer”).
• 166 BCE: Mattathias dies, and Judah takes his place as leader. The Hasmonean Jewish Kingdom begins; It lasts until 63 BCE.
• 164 BCE: The Jewish revolt against the Seleucid monarchy is successful in recapturing the Temple, which is liberated and rededicated (Hanukkah).
• 142 BCE: Re-establishment of the Second Jewish Commonwealth. The Seleucids recognize Jewish autonomy. The Seleucid kings have a formal overlordship, which the Hasmoneans acknowledge. This inaugurates a period of population growth and religious, cultural and social development. This includes the conquest of the areas now covered by Transjordan, Samaria, Galilee, and Idumea (also known as Edom), and the forced conversion of Idumeans to the Jewish religion, including circumcision.
• 139 BCE: The Roman Senate recognizes Jewish autonomy.^[64]
• 134 BCE: Antiochus VII Sidetes besieges Jerusalem. The Jews under John Hyrcanus become Seleucid vassals but retain religious autonomy.
• 129 BCE: Antiochus VII dies. The Hasmonean Jewish Kingdom throws off Syrian rule completely.
• 96 BCE: Beginning of an eight-year civil war between Sadducee king Alexander Yanai and the Pharisees.
• 85–82 BCE: Consolidation of the Kingdom in territory east of the Jordan River.
• 63 BCE: The Hasmonean Jewish Kingdom comes to an end because of a 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 in the Roman Siege of Jerusalem. The Priests of the Temple are struck down at the Altar. Rome annexes Judea.

Battles of the Maccabean Revolt

Selected battles between the Maccabees and the Seleucid Syrian-Greeks:

• Battle with Apollonius and Battle with Seron: Judas Maccabeus defeats two smaller Seleucid detachments.
• Battle of Emmaus: Judas Maccabeus performs a daring night march to make a surprise attack on the Seleucid camp while the Seleucid forces are split.
• Battle of Beth Zur: Judas Maccabeus defeats the army of Lysias, and captures Jerusalem soon after. Lysias relents and repeals Antiochus IV’s anti-Jewish decrees.
• Battle of Beth Zechariah: The Seleucids defeat the Maccabees. Eleazar Avaran, another of Mattathias’s sons, is killed in battle by a war elephant.
• Battle of Adasa: Judas defeats the forces of Nicanor after killing him early in the battle.
• Battle of Elasa: Judas dies in battle against the army of Bacchides. He is succeeded by his brother Jonathan Apphus, and eventually their other brother Simon Thassi, as leader of the rebellion. The Seleucids re-establish control of the cities for 8 years, but eventually make deals with the Maccabees and appoint their leaders as official Seleucid governors and generals in a vassal-like status before eventual independence.

Sephardic Hanukkah Halakhot: Insights from Joseph Mosseri

1. 1. Sidouq HaDin: In Egypt, it was not customary to recite Sidouq HaDin all 8 days of Hanukkah.

1. 1. Pure Olive Oil: Middle Eastern and North African Jewish communities exclusively use pure olive oil for the Hanukkah lights, emphasizing its connection to the holiday miracle.

1. 1. Order of Lighting: Following Maran Hakham Yosef Karo’s guidance, the order of lighting starts from the right on the first night and progresses gradually to the left, mirroring the writing direction of Western languages.

1. 1. Publicizing the Miracle: If possible, lighting near the entrance is encouraged, but lighting inside the house, following MaharyqaSh’s teachings, is accepted for publicizing the miracle within the family.

1. 1. Qabalah of the AR»I: Sephardic custom is to follow the Qabalah of the AR»I for the berakhah, saying «Lehadliq Ner Hanukkah» and not «……. shel Hanukkah» for various reasons, including grammatical and mystical interpretations.

1. 1. Motze Shabbat Lighting: A divergence from Maran Hakham Yosef Karo’s decree, Mosseri presents variant customs regarding the order of lighting and Habdalah on Motze Shabbat.

1. 1. Friday Afternoon Rituals: Based on HID»A’s Birke Yosef, the custom in Aleppo is to pray Minhah in the synagogue, then go home to kindle the Hanukkah lights before Shabbat rituals.

1. 1. Omission of Bameh Madliqin: On the Shabbat Eve during Hanukkah, Bameh Madliqin is not recited in the synagogue.

1. 1. Southern Placement of Hanukkah Lights: In the synagogue, the Hanukkah lights should be placed against the southernmost wall, following HaRaDBa»Z’s old responsa.

1. 1. Daytime Lighting in the Synagogue: In Egypt and Jerusalem, it is customary to light the Hanukkah lights in the synagogue during the daytime without a berakhah, aimed at proclaiming the miracle.

1. 1. Hanukkah Mizmor during Daily Services: In Egypt, during daily morning services of Hanukkah, the Hanukkah holiday mizmor (Psalms 30) is recited after the Sefer Torah is returned.

1. 1. Hallel in the House of Mourner: If prayers are held in the house of a mourner during Hanukkah, both the mourner and attendees recite Hallel in the house, emphasizing the importance of the established Hanukkah Hallel.

1. 1. Ladies’ Work Pause in Tunisia: In Tunisia, while the lights are burning, ladies traditionally refrain from work during Hanukkah.

1. 1. Rosh Hodesh Tebet Celebration: In Tunisia and Libya, Rosh Hodesh Tebet is commemorated as “Rosh Hodesh of the girls,” marked by gift exchanges between parents and brides to be.

1. 1. Synagogue Shamash Tradition: In Aleppo and many Sephardic cities, the synagogue’s shamash distributes tall wax candles to individuals for lighting the Hanukkah wicks, fostering a sense of communal participation.

1. 1. Berakhah Sequence: While acknowledging the traditional sequence of berakhot, Rabbi Shem Tob Gaguine suggests a custom prevalent in Israel, Syria, Turkey, and Egypt, where the first berakhah is recited before lighting, followed by the others.

1. 1. Sweetened Fried Dough: Sephardic communities worldwide share the custom of consuming a type of sweetened fried dough during Hanukkah, known by different names in various regions:
      • • Sfenj (Morocco)
      • • Zalabya or Loqmat El Qadi (Egypt)
      • • Zingol (Iraq and Syria)
      • • Bilmuelos (Turkey)
      • • Lokomades (Greece)

1. 1. Absence of Presents and Spinning Tops: In adherence to Sephardic roots, the custom has been to abstain from the traditions of giving out presents or spinning a top (dreydel, sevivon) on Hanukkah, which originated from Germanic lands.

1. 1. Berakhot and Psalms: The berakhot – Lehadliq ner Hanukkah and She’asah nisim – hold a central place in Sephardic customs, with the addition of shehehiyanou on the first night. Following this, Hanerot Halalou and Mizmor shir hanoukat habayit ledavid (Psalm 30) are recited.

1. 1. Single Hanukkah Menorah for the Family: Unlike the Ashkenazi custom of individual family members lighting their menorahs, Sephardic tradition, as emphasized by Mosseri, involves using a single Hanukkah [Menorah] for the entire family. The head of the household often shares the joy of the mitzvah, allowing different family members to light on different nights.

1. 1. Enduring Legacy: Joseph Mosseri’s contributions to Sephardic Hanukkah traditions transcend the realm of academia; they form a living legacy that continues to illuminate the path for generations to come. As we delve into the teachings of this revered scholar, we find not just a guide to Hanukkah observances but a testament to the resilience, vibrancy, and interconnectedness of Sephardic Judaism. Through Mosseri’s insights, the flame of Sephardic Hanukkah traditions burns brightly, ensuring that the unique customs of this community remain cherished and preserved for eternity.

Hanukkah is a joyous eight-day holiday celebrated by Jewish people around the world. Here are some ways to observe Hanukkah:

1. Light the Menorah: The central observance of Hanukkah is the lighting of the menorah, a nine-branched candelabrum. Each night of the holiday, one additional candle is lit, until all nine candles are burning on the final night. The menorah is placed in a prominent location in the home, and the candles are lit at nightfall, accompanied by special blessings.

2. Eat Special Foods: Hanukkah is a time to enjoy special foods, particularly fried foods, in commemoration of the miracle of the oil. Popular Ashkenazi Hanukkah foods include latkes (potato pancakes) and sufganiyot (jelly doughnuts), while Sephardi enjoy Hanukkah foods like bimuelos, sfenj and bastilla. 

3. Play Dreidel: The dreidel is a four-sided spinning top with Hebrew letters on each side. The letters stand for the phrase “a great miracle happened there” (or “here,” depending on the location). Players spin the dreidel and bet on which letter will face up when the dreidel stops spinning.

4. Give Gifts: Giving gifts is not traditionally a part of Hanukkah, but it has become a popular custom in many Jewish communities. Gifts are typically given to children, and often include small items such as toys, books, or gelt (chocolate coins).

5. Attend Services: Hanukkah is observed in synagogues with special services and readings from the Torah. Many synagogues also hold communal candle-lighting ceremonies.

Overall, Hanukkah is a time to celebrate the miracle of Jewish survival and to reflect on the importance of religious freedom and cultural heritage. By lighting the menorah, eating special foods, playing games, and spending time with loved ones, Jewish people can observe this festive holiday in a meaningful way.

Hanukkah is celebrated with a series of rituals that are performed every day throughout the eight-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 (such as latkes (potato pancakes), jelly doughnuts (sufganiyot), and Sephardic bimuelos) 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

 

Hanukkah lights in the dark

Each night throughout the eight-day holiday, a candle or oil-based light is lit. As a universally practiced “beautification” (hiddur mitzvah) of the mitzvah, the number of lights lit is increased by one each night. An extra light called a shammash, 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 (and in many families, girls as well) 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 shammash 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 shammash candle would be available, and one would avoid using the prohibited lights. Some, especially Ashkenazim, light the shammash candle first and then use it to light the others. So altogether, including the shammash, 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 (36, excluding the shammash). It is Sephardic custom not to light the shammash first and use it to light the rest. Instead, the shammash 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 (an incandescent flashlight would be acceptable for this purpose), 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 (the modern Israeli term) or a menorah (the traditional name, simply Hebrew for ‘lamp’). Many families use an oil lamp (traditionally filled with olive oil) for Hanukkah. Like the candle Chanukiah, it has eight wicks to light plus the additional shammash light.

In the United States, Hanukkah became a more visible festival in the public sphere from the 1970s. 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 (i.e. that the sole cruse of pure oil found which held enough oil to burn for one night actually burned for eight nights). 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 (customs vary), 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.

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

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 Hanukkah lights.

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” (Rock of Ages), “Hanukkiah Li Yesh” (“I Have a Hanukkah Menorah”), “Ocho Kandelikas” (“Eight Little Candles”), “Kad Katan” (“A Small Jug”), “S’vivon Sov Sov Sov” (“Dreidel, Spin and Spin”), “Hanerot Halalu” (“These Candles which we light”), “Mi Yimalel” (“Who can Retell”) and “Ner Li, Ner Li” (“I have a Candle”). Among the most well known songs in English-speaking countries are “Dreidel, Dreidel, Dreidel“ and “Oh Chanukah“.

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

There is a custom of eating foods fried or baked in oil (preferably olive oil) to commemorate the miracle of a small flask of oil keeping the Second Temple‘s Menorah alight for eight days. Sephardi, Polish, and Israeli families eat jam-filled doughnuts, bimuelos (fritters) and sufganiyot which are deep-fried in oil. Italkim and Hungarian Jews traditionally eat cheese pancakes known as “cassola.”

 

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

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

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