1960 Israel JEWISH JERUSALEM POSTER Hannukah MENORAH Dreidel JUDAICA Hebrew KKL

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Seller: judaica-bookstore ✉️ (2,805) 100%, Location: TEL AVIV, IL, Ships to: WORLDWIDE, Item: 285755522477 1960 Israel JEWISH JERUSALEM POSTER Hannukah MENORAH Dreidel JUDAICA Hebrew KKL.     DESCRIPTION : Here for sale is a genuine authentic vintage ca 40 - 50 years old JEWISH POSTER  , Which was issued by the JNF    ( Jewish National Fund ) - KKL ( Keren Kayemet Le'Israel ) in the 1960's up to the early-mid 1970's for the purpose of celebrating and commemorating the Jewish feast day of CHANUKKAH ( AKA : Hanukka , Hanukkah , Chanuka ETC  )  . The COLORFUL poster depicts the beautifuly and impressively illustrated images of all the JEWISH IKONS of the feast of Chanukkah : The Menorah (also חַנֻכִּיָּה ‎ hanukiah, or chanukkiyah ) , The Dreidel , The OIL CAN ( Kad Hashemen ) , But mainly the burning - lighting Chanukkah TORCH - LAPID , Being held by a very strong fist - All on the background of the DAVID TOWER ( Migdal David , The David Citadel ) in the old city of JERUSALEM . The HEBREW heading is " CHANUKKAH - The FEAST OF LIGHT -  The FEAST OF HEROISM " . A very colorful Printing  . The poster SIZE is  around  19" x  13" . The poster is printed on paper. Excellent condition. Pristine ( Pls look at scan for accurate AS IS images )  The POSTER will be sent rolled in a special protective rigid sealed tube.   AUTHENTICITYThe poster comes from a KKL- JNF old warehouse and is fully guaranteed ORIGINAL from the 1960's up to the early-mid 1970's . It is NOT a reproduction or a recently made reprint or an immitation , It holds a life long GUARANTEE for its AUTHENTICITY and ORIGINALITY.

PAYMENTS : Payment method accepted : Paypal & All credit cards.

SHIPPING : Shipp worldwide via registered airmail is $ 25 . Poster will be sent rolled in a special protective rigid sealed tube. Handling around 5-10 days after payment. 

  Hanukkah  (Hebrew: חֲנֻכָּה‎, Tiberian: Ḥănukkāh, nowadays usually  spelled חנוכה pronounced [χanuˈka]  in Modern Hebrew, also romanized as Chanukah), also known as the  Festival of Lights, is an eight-day Jewish holiday  commemorating the rededication of the Holy Temple (the Second Temple) in Jerusalem at  the time of the Maccabean Revolt of the  2nd century BCE, Hanukkah is observed for eight nights, 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 the kindling of the lights of a special candelabrum, the  nine-branched Menorah or Hanukiah, one additional light on each night of the holiday, progressing  to eight on the final night. An extra light called a shamash (Hebrew: "guard" or  "servant")[citation  needed] is also lit each night for the purpose of lighting the  others, and is given a distinct location, usually above or below the rest. The  "shamash" symbolically supplies light that may be used for some secular purpose  Origins of the holiday  From the Hebrew word for "dedication" or "consecration", Hanukkah marks  the rededication of the Temple in Jerusalem  (Second Temple) after its  desecration by the forces of the King of Syria Antiochus IV  Epiphanes and commemorates the "miracle of the container of oil". According  to the Talmud, at  the re-dedication following the victory of the Maccabees over the Seleucid Empire, there  was only enough consecrated olive oil to fuel the eternal  flame in the Temple for one day. Miraculously, the oil burned for eight days,  which was the length of time it took to press, prepare and consecrate fresh  olive oil. Hanukkah is also mentioned in 1 Maccabees and 2  Maccabees. The first states: "For eight days they celebrated the  rededication of the altar. Then Judah and his brothers  and the entire congregation of Israel decreed that the days of the  rededication... should be observed... every year... for eight days. (1 Mac.  4:56–59)" According to 2 Maccabees, "the Jews celebrated joyfully for eight days  as on the feast of  Booths." The martyrdom of Hannah and her seven  sons has also been linked to Hanukkah. According to a Talmudic story[1]  and 2 Maccabees, a Jewish woman named Hannah and her seven sons were tortured  and executed by Antiochus for  refusing to eat pork,  which would have been a violation of Jewish law. Name The name "Hanukkah" derives from the Hebrew verb  "חנך", meaning "to dedicate". On Hanukkah, the Jews regained control of  Jerusalem and rededicated the Temple.[2] In  the Jewish tradition, many homiletical explanations have been given for the  name:[3] The  name can be broken down into חנו כ"ה, "they rested [on the] twenty-fifth",  referring to the fact that the Jews ceased fighting on the 25th day of Kislev, the day on  which the holiday begins.[4]   חנוכה (Hanukkah) is also the Hebrew acronym for ח נרות  והלכה כבית הלל — "Eight candles, and the halakha is like  the House of Hillel". This is a reference to the disagreement between two  rabbinical schools of thought — the House of Hillel and the  House of  Shammai — on the proper order in which to light the Hanukkah candles.  Shammai opined that eight candles should be lit on the first night, seven on the  second night, and so on down to one on the last night. Hillel argued in favor of  starting with one candle and lighting an additional one every night, up to eight  on the eighth night. Jewish law adopted the position of Hillel. Historical sources Mishna See also: Mishna  Omissions The story of Hanukkah, along with its laws and customs, is  entirely missing from the Mishna apart from several passing  references (Bikkurim 1:6, Rosh HaShanah 1:3, Megilah 3:6, Bava Kama 6:6). Rav Nissim Gaon  postulates in his Hakdamah Le'mafteach Hatalmud that information on the  holiday was so commonplace that the Mishna felt no need to explain it. Reuvein Margolies[5]  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  antagonising the Romans. In the Talmud  The miracle of Hanukkah is described in the Talmud. The Gemara, in tractate Shabbat  21, focuses on Shabbat candles and moves to  Hanukkah candles and 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, and miraculously, that oil burned for eight days (the time  it took to have new oil pressed and made ready).[6] The  Talmud presents three options: The law requires only one light each night per  household,  A better practice is to light one light each night for each member  of the household  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. In the Jewish  Antiquities of Josephus The ancient Jewish Historian Flavius Josephus  narrates in his book Jewish Antiquities XII, how the victorious Judas Maccabbeus  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 Hannukkah but rather the "Festival of Lights": "Now Judas  celebrated the festival of the restoration of the sacrifices of the temple for  eight days, and omitted no sort of pleasures thereon; but he feasted them upon  very rich and splendid sacrifices; and he honored God, and delighted them by  hymns and psalms. Nay, they were so very glad at the revival of their customs,  when, after a long time of intermission, they unexpectedly had regained the  freedom of their worship, that they made it a law for their posterity, that they  should keep a festival, on account of the restoration of their temple worship,  for eight days. And from that time to this we celebrate this festival, and call  it Lights. I suppose the reason was, because this liberty beyond our hopes  appeared to us; and that thence was the name given to that festival. Judas also  rebuilt the walls round about the city, and reared towers of great height  against the incursions of enemies, and set guards therein. He also fortified the  city Bethsura, that it might serve as a citadel against any distresses that  might come from our enemies."[7] In other ancient sources  The story of Hanukkah is alluded to in the book of 1 Maccabees and 2  Maccabees but Hanukkah is not specially mentioned; rather, a story similar  in character, and obviously older in date, is the one alluded to in 2 Maccabees  1:18 et seq according to which the relighting of the altar fire by Nehemiah was due  to a miracle which occurred on the twenty-fifth of Kislev, and which appears to  be given as the reason for the selection of the same date for the rededication  of the altar by Judah Maccabee. Another source is the Megillat Antiochus.  This work (also known as "Megillat HaHasmonaim", "Megillat Hanukkah" or  "Megillat Yevanit") is in both Aramaic and Hebrew; the Hebrew  version is a literal translation from the Aramaic original. Recent scholarship  dates it to somewhere between the 2nd and 5th Centuries, probably in the 2nd  Century,[8]  with the Hebrew dating to the seventh century.[9]  It was published for the first time in Mantua in 1557. Saadia Gaon, who translated  it into Arabic in the 9th  Century, ascribed it to the Maccabees themselves, disputed by some, since it  gives dates as so many years before the destruction of the second temple in 70  CE.[10]  The Hebrew text with an English translation can be found in the Siddur of Philip Birnbaum. The  Christian New Testament also makes a  single reference to Hanukkah in the Gospel of John 10:22:  "And it was at Jerusalem, the feast of the Dedication (Hanukkah), and it was  winter." The story Background Judea 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 Panion. Judea became at that moment 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, ostensibly at the request of the sons of  Tobias.[11]  The Tobiads,  who led the Hellenizing Jewish  faction in Jerusalem, were expelled to Syria around 170 BC 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 the ancient Jewish historian Flavius Josephus tells  us "The king being thereto disposed beforehand, complied with them, and came  upon the Jews with a great army, and took their city by force, and slew a great  multitude of those that favored Ptolemy, and sent out his soldiers to plunder  them without mercy. He also spoiled the temple, and put a stop to the constant  practice of offering a daily sacrifice of expiation for three years and six  months."[12] Traditional view When the Second Temple in Jerusalem  was looted and the services stopped, Judaism was effectively  outlawed. In 167 BCE Antiochus ordered an altar to Zeus erected in the Temple. He  banned circumcision and ordered pigs to be sacrificed at the altar of the  temple.[13] Antiochus's  actions proved to be a major miscalculation as they were massively disobeyed and  provoked a large-scale revolt. Mattathias, a Jewish priest, and his five sons  Jochanan, Simeon, Eleazar, Jonathan, and Judah led a rebellion  against Antiochus. Judah became known as Yehuda HaMakabi ("Judah the Hammer").  By 166 BCE Mattathias had died, and Judah took his place as leader. By 165 BCE  the Jewish revolt against the Seleucid monarchy was successful. The Temple was  liberated and rededicated. See also: Hasmonean The festival of  Hanukkah was instituted by Judah Maccabee and his  brothers to celebrate this event.[14]  After recovering Jerusalem and the Temple, Judah ordered the Temple to be  cleansed, a new altar to be built in place of the polluted one and new holy  vessels to be made. According to the Talmud, olive oil was needed for the  menorah in the Temple, which was required to burn throughout the night every  night. But there was only enough oil to burn for one day, yet miraculously, it  burned for eight days, the time needed to prepare a fresh supply of oil for the  menorah. An eight day festival was declared by the Jewish sages to commemorate  this miracle. The version of the story in 1 Maccabees, on the other hand, states  that an eight day celebration of songs and sacrifices was proclaimed upon  re-dedication of the altar, and makes no mention of the miracle of the oil.[15]  A number of historians believe that the reason for the eight day celebration was  that the first Hanukkah was in effect a belated celebration of the festivals of  Sukkot and Shemini Atzeret.[16]  During the war the Jews were not able to celebrate Sukkot/Shemini Atzeret  properly; the combined festivals also last eight days, and the Sukkot  festivities featured the lighting of lamps in the Temple (Suk.v. 2–4). It has  also been noted that the number eight has special significance in Jewish  theology, as representing transcendence and the Jewish People's special role in  human history. Seven is the number of days of creation, that is, of completion  of the material cosmos, and also of the classical planets. Eight, being one step  beyond seven, represents the Infinite. Hence, the Eighth Day of the Assembly  festival, mentioned above, is according to Jewish Law a festival for Jews only  (unlike Sukkot, when all peoples were welcome in Jerusalem). Similarly, the rite  of brit  milah (circumcision), which brings a Jewish male into God's Covenant, is  performed on the eighth day. Hence, Hanukkah's eight days (in celebration of  monotheistic morality's victory over Hellenistic humanism) have great symbolic  importance for practicing Jews. Modern perception Some modern scholars argue that the  king was in fact intervening in an internal civil war between the  traditionalist Jews in the country and the Hellenized Jews in Jerusalem.[17][18][19][20] 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.[21]  In particular Jason's Hellenistic reforms would prove to be a decisive factor  leading to eventual conflict within the ranks of Judaism.[22]  Other authors point to possible socio/economic in addition to the religious  reasons behind the civil war.[23] 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. [24]  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 the traditional religion of a whole people.[25] Hanukkah rituals Hanukkah is  celebrated by a series of rituals that are performed every day throughout the  8-day holiday, some are family-based and others 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.[26]  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, and fried foods are eaten.  Kindling the Hanukkah  lights See also: Menorah  (Hanukkah) The primary ritual, according to Jewish law and custom, is to  light a single light each night for eight nights. As a universally practiced  "beautification" of the mitzvah, the number of lights  lit is increased by one each night.[27]  An extra light called a shamash, meaning guard or  servant[citation  needed], is also lit each night, and is given a distinct location,  usually higher, lower, or to the side of the others. The purpose of the extra  light is to adhere to the prohibition, specified in the Talmud (Tracate Shabbat  21b–23a), against using the Hanukkah lights for anything other than publicizing  and meditating on the Hanukkah story. This differs from Sabbath candles which are meant  to be used for illumination. Hence, if one were to need extra illumination on  Hanukkah, the shamash candle would be available and one would avoid using  the prohibited lights. Some light the shamash candle first and then use  it to light the others.[28]  So all together, including the shamash, two lights are lit on the first  night, three on the second and so on, ending with nine on the last night, for a  total of 44 (36, excluding the shamash). The lights can be candles or oil  lamps.[28]  Electric lights are sometimes used and are acceptable in places where open flame  is not permitted, such as a hospital room. Most Jewish homes have a special candelabrum or oil lamp  holder for Hanukkah, which holds eight lights plus the additional shamash  light. The reason for the Hanukkah lights is not for the "lighting of the house  within", but rather for the "illumination of the house without," so that  passers-by should see it and be reminded of the holiday's miracle. Accordingly,  lamps are set up at a prominent window or near the door leading to the street.  It is customary amongst some Ashkenazim to have a separate menorah for each  family member (customs vary), whereas most Sephardim light one 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 he is surrounded by the holiness of  mitzvoth. Time of lightin  Hanukkah lights should burn for at least one half hour after it gets  dark. The custom of the Vilna Gaon observed by many  residents of Jerusalem as the custom of the city, is to light at sundown,  although most Hassidim light later, even in Jerusalem. Many Hasidic Rebbes light  much later, because they fulfil 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 on most days  this requirement can be met by lighting the candles when it is dark outside.  Friday night presents a problem, however. Since candles may not be lit on the Shabbat itself,  the candles must be lit before sunset. However, they must remain lit until the  regular time—thirty minutes after nightfall—and inexpensive Hanukkah candles do  not burn long enough to meet the requirement. A simple solution is to use longer  candles, or the traditional oil lamps. In keeping with the above-stated  prohibition, the Hanukkah menorah is lit first, followed by the Shabbat candles  which signify its onset. Blessings over the candles Typically three blessings  (Brachot singular Brachah) are recited during this eight-day  festival. On the first night of Hanukkah, Jews recite all three blessings; on  all subsequent nights, they recite only the first two.[29]  The blessings are said before or after the candles are lit depending on  tradition. On the first night of Hanukkah one light (candle, lamp, or electric)  is lit on the right side of the Menorah, on the following night a second light  is placed to the left of the first candle and so on, proceeding from right to  left over the eight nights. On each night, the leftmost candle is lit first, and  lighting proceeds from left to right. For the full text of the blessings, see List  of Jewish prayers and blessings: Hanukkah. Hanerot Halalu During or after the lights are  kindled the hymn Hanerot Halalu is recited. There are several differing  versions; the version presented here is recited in many Ashkenazic  communities:[30] Maoz Tzur Main article: Ma'oz  Tzur Each night after the lighting of the candles, while remaining within  sight of the candles, some observant Ashkenazim (and, in recent decades, some  Sephardim and Mizrahim in Western countries) sing the hymn Ma'oz Tzur  written in Medieval Germany. 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 (the exodus  from Egypt, the Babylonian  captivity, the miracle of the holiday of Purim, and the Hasmonean victory). Other customs After lighting the  candles and Ma'oz Tzur, singing various other Hanukkah songs is customary in  many Jewish homes. Various Hasidic and Sephardic traditions have  additional prayers that are recited both before and after lighting the Hanukkah  lights. This includes the recitation of many Psalms, most notably Psalms 30,  67, and 91 (many Hasidim recite Psalm 91 seven times after lighting the lamps,  as was taught by the Baal Shem Tov), as well as  other prayers and hymns, each congregation according to its own custom. 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  for at least one of the nights, in lieu of presents for themselves. Additions to the daily  prayers An addition is made to the "hoda'ah" (thanksgiving)  benediction in the Amidah, called Al  ha-Nissim ("On/about the Miracles").[31]  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 synagogue, the first day  beginning from Numbers 6:22 (according  to some customs, Numbers 7:1), and the last day ending with Numbers 8:4. Since  Hanukkah lasts eight days it includes at least one, and sometimes two, Jewish Sabbaths  (Saturdays). The weekly Torah portion for the first  Sabbath is almost always Miketz, telling of Joseph's dream and  his enslavement in Egypt. The Haftarah  reading for the first Sabbath Hanukkah is Zechariah 2:14–4:7.  When there is a second Sabbath on Hanukkah, the Haftarah reading is from I Kings 7:40–50 The Hanukkah  menorah is also kindled daily in the synagogue, at night with the  blessings and in the morning without the blessings. The menorah is not lit on  the Sabbath, but rather prior to the beginning of the Sabbath at night and not  at all during the day. 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.[9] Zot Hanukkah The last day of  Hanukkah is known as Zot Hanukkah, from the verse read on this day in the  synagogue (Numbers 7:84, Zot Chanukat 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 ("may you be sealed totally for good"), 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.  Judith  and Holofernes The eating of dairy foods, especially cheese, on Hanukkah  is a minor custom that has its roots in the story of Judith. The deuterocanonical book  of Judith (Yehudit or Yehudis in  Hebrew), which is not part of the Tanach, 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  is 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 (the beheading of  Holofernes by Judith has historically been a popular theme in art). 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. There is a longstanding Jewish  tradition that Judith was the daughter of Yochanan the Kohen Gadol (and  consequently a sister of Mattathias the Hasmonean and an aunt of Judah the  Maccabee). In the Rema's gloss on the Shulchan Aruch he writes  “There are authorities (Kol Bo and the RaN) who say that one  should eat cheese on Hanukkah, because the miracle was performed with milk that  Judith fed the enemy.”[32]  The Chofetz Chaim there adds  in his Mishna Berurah on the  words “that Judith fed,” “She was the daughter of Yochanan, the  Kohen Gadol. There was a decree that every espoused bride should submit to the  dignitary first before the consummation of her marriage. She fed cheese to the  head of the oppressors in order to intoxicate him and cut his head and they all  fled.”[33] Generally  women are exempt in Jewish law from time bound positive commandments, however  the Talmud requires that women engage in the mitzvah of lighting Hanukkah  candles “for they too were involved in the miracle.”[34]  This account of Judith’s involvement with the events of Chanukah serves to  explain the requirement of women to participate in the rituals of Hanukkah and  the origins of the custom of eating dairy during the holiday. Interaction with modernity and with other traditions  The classical rabbis downplayed the military and nationalistic dimensions  of Hanukkah, and some even interpreted the emphasis upon the story of the  miracle oil as a diversion away from the struggle with empires that had led to  the disastrous downfall of Jerusalem to the Romans. With the advent of Zionism  and the state of Israel, these themes were reconsidered. In modern Israel, the  national and military aspects of Hanukkah became, once again, more dominant. In  North America especially, Hanukkah gained increased importance with many Jewish  families in the latter half of the twentieth century, including large numbers of  secular Jews, who  wanted a Jewish alternative to the Christmas celebrations that  often overlap with Hanukkah. Though it was traditional among Ashkenazi Jews to  give "gelt" or money coins to children during Hanukkah, in many families this  has changed into gifts in order to prevent Jewish children from feeling left out  of the Christmas gift giving. While Hanukkah traditionally speaking 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 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. Green Hanukkah 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.[35][36][37] Hanukkah music Main article: Hanukkah music There are  several songs associated with the festival of Hanukkah. The most well known in  English-speaking countries include "Dreidel, Dreidel, Dreidel" and "Chanukah, Oh  Chanukah". In Israel, Hanukkah has become something of a national holiday. 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 "Hanukkiah Li  Yesh" ("I Have a Hanukkah Menora"), "Kad Katan" ("A Small Jug"),  "S'vivon Sov Sov Sov" ("Dreidel, Spin and Spin"), Haneirot Halolu"  ("These Candles which we light"), "Mi Yimalel" (Who can Retell") and  "Ner Li, Ner Li" ("I have a Candle"). Hanukkah foods There is a custom of eating foods fried  or baked in oil (preferably olive oil), as the original  miracle of the Hanukkah menorah involved the discovery of a small flask of pure  olive oil used by the Jewish High Priest, the Kohen Gadol. This small  batch of olive oil was only supposed to last one day, and instead it lasted  eight. Accordingly, potato pancakes, known as  latkesin Yiddish, are  traditionally associated with Hanukkah, especially among Ashkenazi families, as  they are prepared by frying in oil. Similarly, many Sephardic, Polish and Israeli families have the  custom of eating all kinds of jam-filled doughnuts (Yiddish: פאנטשקעס pontshkes), bimuelos  (fritters) and sufganiyot) which are deep-fried in oil.  Bakeries in Israel have popularized many new types of fillings for  sufganiyot besides the traditional strawberry jelly filling, including  chocolate cream, vanilla cream, cappucino and others.[38]  In recent years, there have also appeared downsized, "mini"  sufganiyot"[39]  containing half the calories of the regular, 400-to-600-calorie version.[40] There  is also a tradition of eating cheese products on Hanukkah that is recorded in  rabbinic literature. This custom is seen as a commemoration of the involvement  of Judith and thus women in the events of Hanukkah (see Judith and  Holofernesabove). Hanukkah games  Dreidel Main article: Dreidel The  dreidel, or sevivon in Hebrew, is a four-sided spinning top that  children play with on Hanukkah. Each side is imprinted with a Hebrew letter.  These letters are an acronym for the Hebrew words נס גדול היה שם (Nes  Gadol Haya Sham, "A great miracle happened there"),  referring to the miracle of the oil that took place in the Beit Hamikdash. נ  (Nun)  ג (Gimel)  ה (Hey)  ש (Shin) On many dreidels  sold in Israel,  the fourth side is inscribed with the letter פ (Pe), rendering the  acronym נס גדול היה פה (Nes Gadol Haya Po, "A  great miracle happened here"), referring to the fact that the miracle occurred  in the land of Israel. Stores in Haredineighbourhoods  sell the traditional Shin dreidels as well. Some Jewish commentators  ascribe symbolic significance to the markings on the dreidel. One commentary,  for example, connects the four letters with the four exiles to which the nation  of Israel was historically subject: Babylonia, Persia, Greece, and Rome.[41] After  lighting the Hanukkah menorah, it is customary in many homes to play the dreidel  game: Each player starts out with 10 or 15 coins (real or of chocolate), nuts,  raisins, candies or other markers, and places one marker in the "pot." The first  player spins the dreidel, and depending on which side the dreidel falls on,  either wins a marker from the pot or gives up part of his stash. The code (based  on a Yiddish version of the  game) is as follows: Nun–nisht, "nothing"–nothing happens and the next  player spins  Gimel–gants, "all"–the player takes the entire pot   Hey–halb, "half"–the player takes half of the pot, rounding up if there  is an odd number  Shin–shtel ayn, "put in"–the player puts one marker in  the pot Another version differs: Nun–nim, "take"–the player takes one  from the pot  Gimel–gib, "give"–the player puts one in the pot   Hey–halb, "half"–the player takes half of the pot, rounding up if there  is an odd number  Shin–shtil, "still" (as in "stillness")–nothing happens  and the next player spins The game may last until one person has won everything.  Some say the dreidel game is played to commemorate a game devised by the Jews to  camouflage the fact that they were studying Torah, which was  outlawed by Greeks. The Jews would gather in caves to study, posting a lookout  to alert the group to the presence of Greek soldiers. If soldiers were spotted,  the Jews would hide their scrolls and spin tops, so the Greeks thought they were  gambling, not learning. Hanukkah gelt  Main article: Hanukkah gelt Hanukkah gelt(Yiddish for "money") is  often distributed to children to enhance their enjoyment of the holiday. The  amount is usually in small coins, although grandparents or other relatives may  give larger sums as an official Hanukkah gift. In Israel, Hanukkah gelt  is known as dmei Hanukkah. Many Hasidic Rebbes distribute coins to those  who visit them during Hanukkah. Hasidic Jews consider this to be an auspicious  blessing from the Rebbe, and a segulah for success. Rabbi  Abraham P. Bloch has written that “The tradition of giving money (Chanukah  gelt) to children is of long standing. The custom had its origin in the  seventeenth-century practice of Polish Jewry to give money to their small  children for distribution to their teachers. In time, as children demanded their  due, money was also given to children to keep for themselves. Teen-age boys soon  came in for their share. According to Magen Avraham (18th  cent.), it was the custom for poor yeshiva students to visit homes of Jewish  benefactors who dispensed Chanukah money (Orach Chaim 670). The rabbis approved  of the custom of giving money on Chanukah because it publicized the story of the  miracle of the oil.”[42] Twentieth-century  American chocolatiers picked up on  the gift/coin concept by creating chocolate gelt.  Alternative spellings based on transliterating Hebrew letters  In Hebrew, the word  Hanukkah is written חנֻכה or חנוכה (Ḥǎnukkâh). It is most commonly  transliterated to English as Chanukah or Hanukkah, the latter  because the sound represented by "CH" ([χ],  similar to the Scottish pronunciation of  "loch") essentially  does not exist in the modern English language. Furthermore, the letter "chet" (ח), which is the first letter in the Hebrew spelling,  is pronounced differently in modern Hebrew (voiceless uvular  fricative) than in classical Hebrew (voiceless  pharyngeal fricative), and neither of those sounds is unambiguously  representable in English spelling. Moreover, the 'kaf' consonant is geminate in classical (but not  modern) Hebrew. Adapting the classical Hebrew pronunciation with the geminate  and pharyngeal Ḥeth can lead to the spelling "Hanukkah"; while adapting the  modern Hebrew pronunciation with no geminate and velar Ḥeth leads to the  spelling "Chanukah". Common variants  Hanukkah (in North America and Australia, also common in UK)  Chanukah  (in the UK, also common in North America) YIVO variant Khanike (YIVO standard transliteration from the  Yiddish and/or Ashkenazic pronounced [ˈχanuka] of the  Hebrew) Background Chronology 198 BCE: Armies of the  Seleucid King Antiochus III (Antiochus  the Great) oust Ptolemy V from Judea  and Samaria.  175 BCE: Antiochus IV (Epiphanes)  ascends the Seleucid throne.  168 BCE: Under the reign of Antiochus IV, the  Temple is looted, Jews are massacred, and Judaism is outlawed.  167 BCE:  Antiochus orders an altar to Zeus erected in the Temple.  Mattathias, and his five sons John, Simon, Eleazar, Jonathan, and Judah lead a  rebellion against Antiochus. Judah becomes known as Judah Maccabe (Judah The  Hammer).  166 BCE: Mattathias dies, and Judah takes his place as leader. The Hasmonean  Jewish Kingdom begins; It lasts until 63 BCE  165 BCE: The Jewish revolt against  the Seleucid monarchy is  successful. The Temple is liberated and rededicated (Hanukkah).  142 BCE:  Establishment of the Second Jewish Commonwealth. The Seleucids recognize Jewish  autonomy. The Seleucid kings have a formal overlordship, which the Hasmoneans  acknowledged. This inaugurates a period of great geographical expansion,  population growth, and religious, cultural and social development.  139 BCE: The  Roman  Senate recognizes Jewish autonomy.  130 BCE: Antiochus VII besieges Jerusalem, but  withdraws.  131 BCE: Antiochus VII dies. The Hasmonean Jewish Kingdom  throws off Syrian rule completely  96 BCE: An eight year civil war begins.  83  BCE: Consolidation of the Kingdom in territory east of the Jordan  River.  63 BCE: The Hasmonean Jewish Kingdom comes to an end because of  rivalry between the brothers Aristobulus II and Hyrcanus  II, both of whom appeal to the Roman Republic to  intervene and settle the power struggle on their behalf. The Roman general Gnaeus Pompeius  Magnus (Pompey the Great) is dispatched to the area. Twelve thousand Jews  are massacred as Romans enter Jerusalem. The Priests of the Temple are struck  down at the Altar. Rome annexes Judea. Battles of the Maccabean revolt Main article: Maccabees There were a number  of key battles between the Maccabees and the Seleucid Syrian-Greeks: Battle of Adasa (Judas Maccabeus leads  the Jews to victory against the forces of Nicanor.)  Battle of Beth  Horon (Judas Maccabeus defeats the forces of Seron.)  Battle of  Beth-zechariah(Elazar the Maccabee is killed in battle. Lysias has success  in battle against the Maccabess, but allows them temporary freedom of worship.)   Battle of Beth Zur  (Judas Maccabeus defeats the army of Lysias,  recapturing Jerusalem.) Dathema (A Jewish fortress saved  by Judas Maccabeus.)  Battle of Elasa (Judas  Maccabeus dies in battle against the army of King Demetrius and Bacchides. He is  succeeded by Jonathan Maccabaeus  and Simon Maccabaeus who  continue to lead the Jews in battle.)  Battle of Emmaus (Judas  Maccabeus fights the forces of Lysias and Georgias).  Battle of Wadi  Haramia. When Hanukkah  occurs Further information: Jewish holidays  2000-2050 The dates of Hanukkah are determined by the Hebrew calendar.  Hanukkah begins at the 25th day of Kislev and concludes on the 2nd  or 3rd day of Tevet  (Kislev can have 29 or 30 days). The Jewish day begins at sunset, whereas the Gregorian calendar  begins the day at midnight. So, the first day of Hanukkah actually begins at  sunset of the day immediately before the date noted on Gregorian calendars.  According to the  Gregorian calendar Hanukkah begins at sundown on the evening before the  date shown. December 12, 2009  December 2, 2010  December 21, 2011  December 9,  2012  November 28, 2013  December 17, 2014  December 7, 2015 December 25, 2016   December 13, 2017  December 3, 2018  December 23, 2019  December 11, 2020 Hanukkah in the White Hous  Main article: White House  Hanukkah Party The United States has a history of recognizing and  celebrating Hanukkah in a number of ways, from menorah lighting ceremonies to a  1996 postage stamp, jointly issued with Israel, to special receptions in the  White House. One of the earliest links with the White House occurred in 1951,  when Israeli Prime Minister David Ben-Gurion  presented United States President Harry Truman with a  Hanukkah Menorah. But it was not until 1979 that a sitting president, Jimmy  Carter took part in a public Hanukkah candle-lighting ceremony on the National Mall, followed by  the first Hanukkah candle-lighting ceremony in the White House itself, led by  President Bill Clinton. 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. Criticism of Hanukkah  Christopher  Hitchens has referred to Hanukkah as a celebration of the "triumph of tribal  Jewish backwardness" and an "explicit celebration of the original victory of  bloody-minded faith over enlightenment and reason."[4 ****    The Hanukkah  menorah (Hebrew: מנורה menorah)  (also Hebrew: חַנֻכִּיָּה‎ hanukiah, or  chanukkiyah, pl. hanukiyot/chanukkiyot, or Yiddish: חנוכּה לאמפּ khanike  lomp, lit.: Hanukkah lamp)  is, strictly speaking, a nine-branched candelabrum lit during the  eight-day holiday of Hanukkah, as  opposed to the seven-branched menorah  used in the ancient Temple or as a symbol. The ninth holder, called the  shamash ("helper or servant"), is for a candle used to light all other  candles. The menorah is among the most widely produced articles of Jewish ceremonial  art. The menorah is a traditional symbol of Judaism, along with the Star of  David. History Background story Hanukkah  celebrates the rededication of the Temple after the successful  Jewish  revolt against the Seleucid monarchy. The Jews  found only enough ritually pure olive oil to light the menorah for one  day, but the supply miraculously lasted eight days until a new supply could be  obtained. In celebration of this miracle, the Hanukkah menorah has eight  branches for eight candles or oil lamps, none higher than any other. Lighting The Hanukkah menorah has a ninth  branch for an auxiliary candle, the shamash. The shamash is used  to light the other candles. The holder for the shamash candle is  generally distinguished in some way from the other eight, traditionally being  placed higher than the others, and often in the center, with four of the other  candles on each side. In addition to the shamash, on the first night one  candle is placed in the holder on the far right, and is lit using either the  shamash or a different candle or match. Each night afterwards for the  next seven nights, one additional candle is kindled. The candles are placed in  the Hanukkah menorah from right to left and kindled from left to right.[2]  The manner of lighting one additional candle each night follows the opinion of  the House of Hillel, which  was accepted as Jewish law. The House of Shammai  disagreed; it held that eight candles should be kindled the first night, seven  the second night, and so on down to one candle on the last night.[3] Public displays Main article: Public  menorah The menorah is often displayed in public around Hanukkah time. Elected officials  often participate in publicly lighting the menorah. The Chabad-Lubavitch  movement is well associated with public lighting ceremonies, which it has done  since a directive from their last Rebbe, Menachem Mendel  Schneerson, in 1987. Main article: White House  Hanukkah Party Since 1979, the White House has been  represented at the lighting of a national menorah in celebration of Hanukkah,  beginning with the attendance of President Jimmy Carter in the  ceremony in Lafayette Park. In 2009, both White House Chief  of Staff Rahm Emanuel and Governor  Arnold  Schwarzenegger lit the menorah.[4][5]  Additionally, beginning with President Clinton in 1993, a Hanukkah menorah was  lit in the Oval Office of the White  House, and in 2001, President George W. Bush began the annual tradition of a White House  Hanukkah Party in the White House residence, which includes a menorah candle  lighting ceremony. In the United Kingdom, the House  of Commons of the United Kingdom each years holds a menorah lighting at the  home of the Speaker of the House of Commons. The menorah currently used was  commissioned by the Rt. Hon. Michael  J. Martin MP, former Speaker of the House of Commons.[6] The  world's largest menorah is in New York City and stands  at 32 feet and is lit at Fifth Avenue and 59th  Street in Manhattan near Central  Park. A 4,000-pound structure, it is the work of Israeli artist Yaacov  Agam. Because of the menorah’s height, Con Edison assists  the lighting by using a crane to lift each  person to the top. Legalities The  public display of menorahs and Christmas trees on public  grounds has been the source of legal battles, due the separation of  church and state. Specifically, in the 1989 County of  Allegheny v. ACLU case,the majority of the US  Supreme Court ruled that the public display of menorahs and Christmas trees  did not violate the Establishment  Clause because the two symbols were not endorsements of the Jewish or  Christian faith, rather the two items are part of the same winter-holiday  season, which the court found, had attained a secular status in U.S.  society. Name In the English-speaking diaspora, the lamp is  most commonly called a "Hanukkah menorah," or simply "menorah" for short,  whereas in Modern Hebrew it is exclusively called a chanukkiyah, and the  Hebrew word menorah simply means "lamp". The term chanukkiyah was  coined at the end of the nineteenth century in Jerusalem by the wife of Eliezer Ben Yehuda,  the reviver of the Hebrew language. Public collections Many museums  have notable collections of Hanukkah menorahs, including the Israel  Museum, the Metropolitan  Museum of Art,[7]  and the Jewish Museum,  which owns the Lindo lamp.[8]  Outside of the Knesset, or Israeli parliament,  there is a 5 metre high bronze menorah called the Knesset Menorah. Modern menorah Modern menorahs,  menorahs with less-traditional designs, are gaining in popularity with hundreds  of new designs coming out since 2007.[9]  There are websites dedicated to celebrating the modern menorah.[10]  One popular type of modern menorah is the modular menorah: menorahs made up of  several different pieces which can be re-arranged each of the eight nights of  Hanukkah. To be kosher, one candle holder sits higher than the others for the  shamash, the worker candle, the one which is used to light the other  candles.[11] *****   Chanukka (חנוכה, [xanʊˈkaː] Chanukka?/i ;  dt.: Weihung,  Einweihung; auch: Chanukkah, Hanukkah oder Lichterfest) ist  ein acht Tage dauerndes, jährlich gefeiertes jüdisches Fest zum  Gedenken an die Wiedereinweihung des zweiten Tempels  (des Herodianischen Tempels) in Jerusalem im Jahr 164 v.  Chr. Es beginnt jeweils am 25. Tag des Monats Kislew  (November/Dezember)   Hintergrund   Chanukka erinnert an die Wiedereinweihung des zweiten jüdischen Tempels in Jerusalem im  jüdischen Jahr 3597 (164 v. Chr.) nach dem erfolgreichen Makkabäeraufstand der  Juden Judäas gegen hellenisierte  Juden und makedonische Syrer, wie er im Ersten Buch der  Makkabäer und auch im Talmud überliefert ist. Die  Makkabäer beendeten die Herrschaft des Seleukidenreiches über  Judäa, beseitigten den im jüdischen Tempel von Griechen errichteten Zeus-Altar, und führten  den jüdischen Tempeldienst wieder ein. Die Menora war ein Leuchter im  Tempel, der niemals erlöschen sollte. Nach der Überlieferung war aufgrund der  Eroberung der Syrer nur noch ein Krug geweihtes Öl vorzufinden. Dieses Öl  reichte für gerade mal einen Tag. Für die Herstellung neuen geweihten Öls werden  aber acht Tage benötigt. Durch ein Wunder habe das Licht jedoch acht Tage  gebrannt, bis neues geweihtes Öl hergestellt worden war. Daran erinnern die acht  Lichter des Chanukka-Leuchters. Jeden Tag  wird ein Licht mehr angezündet, bis am Ende alle acht brennen. Tatsächlich hat  der Leuchter oft neun Arme oder Lichterhalter, das neunte Licht ist der Diener  (hebr. Schamasch). Nur mit diesem dürfen die anderen angezündet werden,  nachdem die notwendigen Segen (hebr. Brachot) gesprochen wurden.  Als Lichter werden Kerzen oder Öllämpchen benutzt. Oft wird Olivenöl verwendet, wie  bei der Menora im ehemaligen Tempel. Nach der Entweihung des Zweiten Tempels  wurde das Chanukkawunder zur Wiedereinweihung gefeiert (eine Zeitangabe im Neuen Testament (Joh 10,22  EU) datiert nach dem Fest der  Tempelweihe), bis im Jahre 3830 jüdischer Zeitrechnung (70 n. Chr.) der  Tempel durch die Römer endgültig  zerstört wurde. Die jüdische Bevölkerung wurde danach zu zahlreichen  Auswanderungswellen genötigt (Jüdische  Diaspora). Damit begannen erste häusliche Chanukkafeiern. Chanukka-Bräuche  Chanukka ist  primär ein häusliches Fest. An den Chanukka-Abenden versammeln sich die Familien  mit Freunden zu ausgelassenen Festen. Gemeindefeiern sind üblich, die Kinder  bekommen Geschenke und Süßigkeiten. Gegessen werden vor allem in Öl gebackene  Speisen wie Krapfen (bzw. Berliner Pfannkuchen) (hebr. סופגניות  Sufganiyyot) oder Latkes (Kartoffelpuffer) mit  Apfelmus und Sahne und weitere Spezialitäten der jüdischen  Küche. Nach dem Anzünden der Lichter werden Maos Zur und weitere  Chanukkalieder gesungen. Ursprünglich zündete man die Lichter nur in den Häusern  an, später auch in den Synagogen. Literarische Erwähnung findet das Fest unter  anderem bei Heinrich Heine. In seiner  Denkschrift für Ludwig Börne schildert  Heine einen Spaziergang der beiden Schriftsteller jüdischer Herkunft durch die  winterliche Frankfurter Judengasse. Die  Chanukkia  wird unmittelbar nach Einbruch der Dunkelheit angezündet. Dabei werden Gebete  gesprochen, Lieder gesungen und die Chanukka-Geschichte erzählt. Beliebt ist  auch das Spiel mit dem Dreidel, einem Kreisel, auf  dessen Seiten vier hebräische Schriftzeichen (Nun Gimel HeSchin)  stehen. Die Schriftzeichen stehen für die Initialen des hebräischen Satzes „Ein  großes Wunder geschah dort“ (hebr.: Nes Gadol Haja Scham). In Israel  steht auf den Dreideln heute der Satz: Nes Gadol Haja Po „Ein großes  Wunder geschah hier.“ Für den Zweck des Spiels werden die Buchstaben als  Abkürzungen der jiddischen Worte,  deutsch: „nichts“, „ganz“, „halb“ und „stellen“ ausgelegt. Ein Spiel, das früher  zum festen Bestandteil der Chanukka-Abende zählte, ist Glocke und Hammer.  Während der Chanukkatage erhalten Kinder Münzen geschenkt und werden ermutigt,  einen Teil des Geldes für wohltätige Zwecke zu spenden (Zedaka). Der bei  einigen beliebte Brauch, zu Chanukka Gänsebraten zuzubereiten, wird mit dem  anfallenden Fett begründet, das man ja auch in Leuchtern verbrennen kann. Die Reihenfolge, in der die Kerzen angezündet werden  Für die Anzahl der Kerzen gibt es unterschiedliche Traditionen. Durchgesetzt hat  sich die Schule Hillels: am ersten Abend ein  Licht und an jedem weiteren Abend ein Licht mehr, so dass am achten Abend  insgesamt acht Lichter angezündet werden. Zu diesem Zweck verwendet man einen  Chanukkaleuchter mit acht Flammen. Die Kerzen werden angezündet, sobald am  Himmel die ersten Sterne zu sehen sind, d. h. sofort nach dem Abendgebet.  Solange die Lichter brennen, ruht jede Arbeit. Die Lichter müssen mindestens  eine halbe Stunde lang brennen. Der Chanukkaleuchter muss so aufgestellt werden,  dass er ins Auge fällt, denn hinter diesem Gebot steht die Absicht, das Wunder  zu bezeugen und das Wissen darüber zu verbreiten, damit so viele wie möglich von  ihm erfahren. Die dabei verwendeten Lichter dürfen keinem anderen Zweck dienen.  Von ihnen darf man keinen Nutzen haben, man darf sie nur anschauen. Daher ist es  üblich geworden, sich mit Spielen zu beschäftigen, während die Lichter brennen.  Bei vielen steht der Chanukkaleuchter im Hauseingang, genauer: links von ihm,  der Mesusa  gegenüber, die ja rechts angebracht ist (auch in der Synagoge werden täglich  Chanukkalichter angezündet). Die Lichter im Chanukkaleuchter werden mit einem  weiteren Licht, dem sogenannten Schamasch, Diener, angezündet, und zwar nicht  nur, weil es verboten ist, ein Licht mit dem anderen anzuzünden, sondern auch,  weil diese Lichter zu keinem anderen Zweck verwendet werden dürfen: Man darf sie  nur betrachten. Am ersten Tag wird das Licht rechts vom Anzündenden angezündet.  Dabei sagt er drei Segenssprüche: 1. Gelobt seist du, Ewiger, unser Gott, König  der Welt, der du uns geheiligt durch deine Gebote und uns befohlen, das  Chanukkalicht anzuzünden. 2. Gelobt seist du, Ewiger, unser Gott, König der  Welt, der du Wunder erwiesen unseren Vätern in jenen Tagen zu dieser Zeit. 3.  Gelobt seist du, Ewiger, unser Gott, König der Welt, der du uns hast Leben und  Erhaltung gegeben und uns hast diese Zeit erleben lassen (so genanntes  Schehechejanu). Nach dem ersten Tag werden nur die beiden ersten  Segenssprüche gesagt. An den Tagen darauf kommt jeweils links von dem ersten  Licht ein weiteres hinzu, angezündet wird das neu dazugekommene Licht dann als  erstes, d. h.: Die Lichter werden von rechts nach links aufgestellt und von  links nach rechts angezündet. Am Freitag Abend werden die Lichter für Chanukka  vor den Sabbatlichtern angezündet, also im Hellen, sonst immer, wenn es schon  dunkel ist. Nach dem Anzünden der Lichter rezitieren die sephardischen Juden  Psalm 30, während die aschkenasischen Juden das Lied "Maos Zur" singen, das  heißt: "Oh mächtiger Fels". Münzen  Am 9. Dezember 2007, zu Beginn des Chanukkafestes, brachte die israelische  Nationalbank eine Münze mit dem neuen Nominalwert von 2 NIS heraus. Die Abbildung  erinnert an Münzen aus der Makkabäerzeit     ebay887

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