Showing posts with label Menorah. Show all posts
Showing posts with label Menorah. Show all posts
Wednesday, September 15, 2010
Thursday, November 12, 2009
Menorah
— In Rabbinical Literature:
The Talmud speaks only of the menorah made by Bezaleel for the Tabernacle in the time of Moses (Ex. xxxvii. 17 et seq.), which was later placed in the Temple(Tosef., Sotah, xiii., beginning), between the ten menorot made by Hiram for Solomon's Temple (I Kings vii. 49). Each of these menorot was one denarius in excess of the required weight ("kikkar") of the Mosaic menorah (Men. 29a).
The Mosaic menorah, according to the Talmud, stood 18 "tefahim" (1 tefah = 4 inches), or 72 inches, high, divided as follows: 3 tefahim for the tripod, including a "perah" (blossom in relief); 2 tefahim space; 1 tefah for a "gebia'" (cup or vase), "kaftor" (knob), and perah; 2 tefahim space; 1 tefah for a kaftor and branch on each side of the center shaft and a kaftor above the joint; 1 tefah space; 1 tefah for a kaftor and branch on each side and a kaftor above; 1 tefah space; 1 tefah for a kaftor and branch on each side and a kaftor above; 2 tefahim space; 3 tefahim for a cluster of three gebi'ot, a kaftor, and a perah on each of the branches and the center shaft (Men. 28b).
(see image) A Modern Menorah.(In the possession of Maurice Herrmann, New York.)
The gebia' is described as resembling an Alexandrian cup; the kaftor resembled the half of an apple; the perah resembled a blossom carved on pillars. Altogether there were 22 gebi'im, 11 kaftorim, and 9 perahim (ib.; see accompanying illustration). Maimonides further explains that the gebia' was broad at the top and narrow at the bottom (probably in the style of a flower-vase); the kaftor was somewhat egg-shaped with pointed tops; the perah looked like a dish with the brim doubled outward ("Yad," Bet ha-Behirah, iii. 1-11). The spread of the branches was 9 tefahim (36 inches), and there was the same measure for the tripod ("Shilte ha-Gibborim," ch. xxxi.).
Position.
The branches of the lamps had the apertures in which the wicks were placed turned toward the center lamp, which was known as "Ner ha-Ma'arabi" (= "the Western Lamp") because it was next to the branches on the east side (Rashi on Shab. 22b). For, according to the Talmud, the menorah was so placed that its two branches pointed toward the east and west respectively. A similar rule applied to all vessels in the Temple (Men. xi. 7), except the Ark. Maimonides, however, holds the opinion, also expressed in the Talmud, that the menorah, like the Ark, was placed at right angles to the length of the Temple, i.e., pointing north and south and facing east and west. But this theory appears to be untenable. It was opposed by Abraham ibn Daud (RaBaD) and was strongly attacked in "Shilte ha-Gibborim" (xxxi. 26b).
The cleaning and refilling of the lamps, except the two most easterly, were performed by a priest every morning. If the priest found them extinguished, he relighted them. The two eastern lamps were left burning till after the morning service, and were then cleaned and refilled (Tamid iii. 9; Yoma 33a). The Ner ha-Ma'arabi, also called "Ner Elohim" (I Sam. iii. 3), was left burning all day and was refilled in the evening. It served to light all the lamps. The Ner ha-Ma'arabi contained no more oil than the other lamps, a half-log measure (1 log contains the liquid of six eggs), sufficient to last during the longest winter night (Men. 89a); yet by a miracle that lamp regularly burned till the following evening (ib. 86b). This miracle, however, ceased after the death of Simeon the Righteous, who was high priest forty years before the destruction of the Temple (Yoma 39b).
There was a ladder of three steps 9 tefahim high and 9 tefahim wide in front of the menorah. On the second step were placed the tongs, shovels, dishes, and oil. This ladder or stool was made by Bezaleel out of shittim-wood; but in Solomon's Temple it was made of marble. The priest ascended the steps to fix and light the lamps (Men. and Tamid l.c.).
The menorah depicted on Titus' arch is probably a representation of one of Solomon's menorot, but not of the Mosaic menorah, which was concealed by the priests prior to the destruction of the First Temple and of which all trace has since disappeared.
Symbolic Significance.
Symbolically the menorah represented the creation of the universe in seven days, the center light symbolizing the Sabbath. The seven branches are the seven continents of the earth and the seven heavens, guided by the light of God. The Zohar says: "These lamps, like the planets above, receive their light from the sun" ("Beha'aloteka," beginning).
The design of the menorah is used for a Mizrah picture. The seven words of Ps. cxiii. 3 respectively designate the seven branches. Some derive the design of the branches from a seven-verse chapter in the Psalms, or from the seven-verse prayer of R. Nehunya ben ha-Kanah beginning with "Anna, bekoah gedulot." A tablet with such a design is sometimes placed in front of the prayer-desk, while others use the figure of the menorah as adecoration for the Ark. Others again, in writing amulets, arrange a formula of seven letters and seven verses in the form of a menorah; and it was employed also on tombs. See Amulet (illustration); Art in the Synagogue; Candlestick; Mizrah.
See Hanukah
The Talmud speaks only of the menorah made by Bezaleel for the Tabernacle in the time of Moses (Ex. xxxvii. 17 et seq.), which was later placed in the Temple(Tosef., Sotah, xiii., beginning), between the ten menorot made by Hiram for Solomon's Temple (I Kings vii. 49). Each of these menorot was one denarius in excess of the required weight ("kikkar") of the Mosaic menorah (Men. 29a).
The Mosaic menorah, according to the Talmud, stood 18 "tefahim" (1 tefah = 4 inches), or 72 inches, high, divided as follows: 3 tefahim for the tripod, including a "perah" (blossom in relief); 2 tefahim space; 1 tefah for a "gebia'" (cup or vase), "kaftor" (knob), and perah; 2 tefahim space; 1 tefah for a kaftor and branch on each side of the center shaft and a kaftor above the joint; 1 tefah space; 1 tefah for a kaftor and branch on each side and a kaftor above; 1 tefah space; 1 tefah for a kaftor and branch on each side and a kaftor above; 2 tefahim space; 3 tefahim for a cluster of three gebi'ot, a kaftor, and a perah on each of the branches and the center shaft (Men. 28b).
(see image) A Modern Menorah.(In the possession of Maurice Herrmann, New York.)
The gebia' is described as resembling an Alexandrian cup; the kaftor resembled the half of an apple; the perah resembled a blossom carved on pillars. Altogether there were 22 gebi'im, 11 kaftorim, and 9 perahim (ib.; see accompanying illustration). Maimonides further explains that the gebia' was broad at the top and narrow at the bottom (probably in the style of a flower-vase); the kaftor was somewhat egg-shaped with pointed tops; the perah looked like a dish with the brim doubled outward ("Yad," Bet ha-Behirah, iii. 1-11). The spread of the branches was 9 tefahim (36 inches), and there was the same measure for the tripod ("Shilte ha-Gibborim," ch. xxxi.).
Position.
The branches of the lamps had the apertures in which the wicks were placed turned toward the center lamp, which was known as "Ner ha-Ma'arabi" (= "the Western Lamp") because it was next to the branches on the east side (Rashi on Shab. 22b). For, according to the Talmud, the menorah was so placed that its two branches pointed toward the east and west respectively. A similar rule applied to all vessels in the Temple (Men. xi. 7), except the Ark. Maimonides, however, holds the opinion, also expressed in the Talmud, that the menorah, like the Ark, was placed at right angles to the length of the Temple, i.e., pointing north and south and facing east and west. But this theory appears to be untenable. It was opposed by Abraham ibn Daud (RaBaD) and was strongly attacked in "Shilte ha-Gibborim" (xxxi. 26b).
The cleaning and refilling of the lamps, except the two most easterly, were performed by a priest every morning. If the priest found them extinguished, he relighted them. The two eastern lamps were left burning till after the morning service, and were then cleaned and refilled (Tamid iii. 9; Yoma 33a). The Ner ha-Ma'arabi, also called "Ner Elohim" (I Sam. iii. 3), was left burning all day and was refilled in the evening. It served to light all the lamps. The Ner ha-Ma'arabi contained no more oil than the other lamps, a half-log measure (1 log contains the liquid of six eggs), sufficient to last during the longest winter night (Men. 89a); yet by a miracle that lamp regularly burned till the following evening (ib. 86b). This miracle, however, ceased after the death of Simeon the Righteous, who was high priest forty years before the destruction of the Temple (Yoma 39b).
There was a ladder of three steps 9 tefahim high and 9 tefahim wide in front of the menorah. On the second step were placed the tongs, shovels, dishes, and oil. This ladder or stool was made by Bezaleel out of shittim-wood; but in Solomon's Temple it was made of marble. The priest ascended the steps to fix and light the lamps (Men. and Tamid l.c.).
The menorah depicted on Titus' arch is probably a representation of one of Solomon's menorot, but not of the Mosaic menorah, which was concealed by the priests prior to the destruction of the First Temple and of which all trace has since disappeared.
Symbolic Significance.
Symbolically the menorah represented the creation of the universe in seven days, the center light symbolizing the Sabbath. The seven branches are the seven continents of the earth and the seven heavens, guided by the light of God. The Zohar says: "These lamps, like the planets above, receive their light from the sun" ("Beha'aloteka," beginning).
The design of the menorah is used for a Mizrah picture. The seven words of Ps. cxiii. 3 respectively designate the seven branches. Some derive the design of the branches from a seven-verse chapter in the Psalms, or from the seven-verse prayer of R. Nehunya ben ha-Kanah beginning with "Anna, bekoah gedulot." A tablet with such a design is sometimes placed in front of the prayer-desk, while others use the figure of the menorah as adecoration for the Ark. Others again, in writing amulets, arrange a formula of seven letters and seven verses in the form of a menorah; and it was employed also on tombs. See Amulet (illustration); Art in the Synagogue; Candlestick; Mizrah.
See Hanukah
Thursday, October 22, 2009
Thursday, October 08, 2009
Menorah Stained Glass Sun Catcher
Menorah Stained Glass Sun Panel - Jewish Sun catcher Design
9 1/2" X 12 1/2" ....A striking design. Menorah Stained Glass Sun-Catcher. Each piece of high quality, American made glass has been carefully hand cut, wrapped in copper foil and beautifully hand soldered. An exquisite piece.
Jewish Design
Thursday, September 24, 2009
Stain Glass Menorah
Origins
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 chanukkiyah has eight branches for eight candles or oil lamps, none higher than any other, except for one higher branch for the auxiliary candle, or shamash, which guards against secular use of the other lights and is also used to light them.
The common reason for the number of the candles is that they symbolize the eight days of the miracle. Each night an additional light is kindled – one on the first night, two on the second night; and so on – until on the eighth night of Hanukkah all eight lights, plus the shamash, are lit. This is the teaching of the House of Hillel. The House of Shammai teaches to light eight candles the first night, seven the second night, six the third night, and so on all eight nights.
Another possible reason for the eight branches of the Chanukah menorah, as opposed to the seven in the traditional menorah in the temple, may be because according to halakha, it is forbidden to make a menorah similar to the one in the temple because of its sanctity.
Another interpretation for the eight-day ceremony is that it commemorates the story of Hannah and her seven sons. The story depicted in the Talmud and in the Book of Maccabees accounts how Hannah's seven sons were tortured and executed according to Antiochus' policy when they refused to bow to a statue and to taste pork. Hannah herself committed suicide after the death of her sons.
Sunday, January 11, 2009
"Hanukiah" or "Menorah"? Are they the same thing?
"Hanukiah" or "Menorah"? Are they the same thing? by Rabbi Simcha Bart
Menorah is the Hebrew term for any manmade light source such as a candelabrum, for example. When Modern Hebrew came about, the term Menorah was used for any light source including electric room lighting. So the term Hanukiah was invented to differentiate between a common household electric lamp and the Chanukah Menorah.
In the Diaspora, where Hebrew isn’t the vernacular and this isn't an issue, the word Menorah is used almost exclusively to describe The Temple Candelabrum of seven branches, and the eight-branch one we light on Chanukah.
Menorah is the Hebrew term for any manmade light source such as a candelabrum, for example. When Modern Hebrew came about, the term Menorah was used for any light source including electric room lighting. So the term Hanukiah was invented to differentiate between a common household electric lamp and the Chanukah Menorah.
In the Diaspora, where Hebrew isn’t the vernacular and this isn't an issue, the word Menorah is used almost exclusively to describe The Temple Candelabrum of seven branches, and the eight-branch one we light on Chanukah.
Tuesday, March 28, 2006
History of Menorah
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The menorah (Hebrew: מנורה) is a seven branched candelabrum lit by olive oil in the Tabernacle and the Temple in Jerusalem. The menorah is one of the oldest symbols of the Jewish people. It is said to symbolize the burning bush as seen by Moses on Mount Sinai (Exodus 25).Ancient use
According to the Bible, a menorah was used in the Tabernacle (the portable sanctuary used by the Jews) and later in its successor, the Temple in Jerusalem. It was one of the three chief furnishings of the Temple. It was beaten from a single piece of gold. A lamp burning olive oil was located at the end of each of the seven branches. Since the destruction of the Temple ground, the seven-branched menorah has had no formal role in Jewish worship. Because of the sanctity of the Temple and its appointments, some authorities forbid the manufacture of menorah resembling the one used there.
According to the Bible, a menorah was used in the Tabernacle (the portable sanctuary used by the Jews) and later in its successor, the Temple in Jerusalem. It was one of the three chief furnishings of the Temple. It was beaten from a single piece of gold. A lamp burning olive oil was located at the end of each of the seven branches. Since the destruction of the Temple ground, the seven-branched menorah has had no formal role in Jewish worship. Because of the sanctity of the Temple and its appointments, some authorities forbid the manufacture of menorah resembling the one used there.
A coin issued by Mattathias Antigonus, c. 40 BCE
The bible (Exodus 25, 31:40) lists the instructions for the construction of the menorah used in the temple:
31 And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it. 32 And there shall be six branches going out of the sides thereof: three branches of the candlestick out of the one side thereof, and three branches of the candle-stick out of the other side thereof; 33 three cups made like almond-blossoms in one branch, a knop and a flower; and three cups made like almond-blossoms in the other branch, a knop and a flower; so for the six branches going out of the candlestick. 34 And in the candlestick four cups made like almond-blossoms, the knops thereof, and the flowers thereof. 35 And a knop under two branches of one piece with it, and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, for the six branches going out of the candlestick. 36 Their knops and their branches shall be of one piece with it; the whole of it one beaten work of pure gold. 37 And thou shalt make the lamps thereof, seven; and they shall light the lamps thereof, to give light over against it. 38 And the tongs thereof, and the snuff dishes thereof, shall be of pure gold. 39 Of a talent of pure gold shall it be made, with all these vessels. 40 And see that thou make them after their pattern, which is being shown thee in the mount.
The construction of the temple menorah was considered a religious order in Judaism.
Hanukkah
Main article: Hanukkah
The Menorah is also a symbol closely associated with the Jewish holiday of Hanukkah. According to the Talmud, after the desecration of the Jewish Temple in Jerusalem, there was only enough sealed (and therefore not desecrated by idolatry) consecrated olive oil left to fuel the eternal flame in the Temple for one day. Miraculously, the oil burned for eight days which was enough time to get new oil as well as finish rebuilding the Temple. The Hanukkah Menorah therefore has not seven, but nine candle holders. The four holders on either side are to represent the eight day celebration of the miracle of oil, while the one in the middle, called the Shamash, is used to light the others. While this type of menorah is technically called a Hanukiah, the "menorah of Hanukkah" is sometimes simply called a menorah.
Origin
The Torah states that God revealed the design for the menorah to Moses. A plant that grows in Israel called the moriah typically has seven branches and resembles a menorah, leading to the theory that it provided the inspiration for its design. According to some readings, Maimonides stated that the menorah in the Temple had straight branches, not rounded as is often depicted. Jewish depictions of the menorah dating back to Temple times, along with the depiction on the Arch of Titus showing the Romans taking the looted Menorah to Rome after the Temple's destruction, contradict this claim.
Depiction of the Menorah on the Arch of Titus
31 And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it. 32 And there shall be six branches going out of the sides thereof: three branches of the candlestick out of the one side thereof, and three branches of the candle-stick out of the other side thereof; 33 three cups made like almond-blossoms in one branch, a knop and a flower; and three cups made like almond-blossoms in the other branch, a knop and a flower; so for the six branches going out of the candlestick. 34 And in the candlestick four cups made like almond-blossoms, the knops thereof, and the flowers thereof. 35 And a knop under two branches of one piece with it, and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, for the six branches going out of the candlestick. 36 Their knops and their branches shall be of one piece with it; the whole of it one beaten work of pure gold. 37 And thou shalt make the lamps thereof, seven; and they shall light the lamps thereof, to give light over against it. 38 And the tongs thereof, and the snuff dishes thereof, shall be of pure gold. 39 Of a talent of pure gold shall it be made, with all these vessels. 40 And see that thou make them after their pattern, which is being shown thee in the mount.
The construction of the temple menorah was considered a religious order in Judaism.
Hanukkah
Main article: Hanukkah
The Menorah is also a symbol closely associated with the Jewish holiday of Hanukkah. According to the Talmud, after the desecration of the Jewish Temple in Jerusalem, there was only enough sealed (and therefore not desecrated by idolatry) consecrated olive oil left to fuel the eternal flame in the Temple for one day. Miraculously, the oil burned for eight days which was enough time to get new oil as well as finish rebuilding the Temple. The Hanukkah Menorah therefore has not seven, but nine candle holders. The four holders on either side are to represent the eight day celebration of the miracle of oil, while the one in the middle, called the Shamash, is used to light the others. While this type of menorah is technically called a Hanukiah, the "menorah of Hanukkah" is sometimes simply called a menorah.Origin
The Torah states that God revealed the design for the menorah to Moses. A plant that grows in Israel called the moriah typically has seven branches and resembles a menorah, leading to the theory that it provided the inspiration for its design. According to some readings, Maimonides stated that the menorah in the Temple had straight branches, not rounded as is often depicted. Jewish depictions of the menorah dating back to Temple times, along with the depiction on the Arch of Titus showing the Romans taking the looted Menorah to Rome after the Temple's destruction, contradict this claim.
Depiction of the Menorah on the Arch of TitusA second theory to the origin of the design of the menorah is based on what is known about ancient Hebrew cosmology. According to this theory, the seven branches represent the seven heavenly bodies known at the time, namely the sun and the moon, as well as Mercury, Venus, Mars, Jupiter and Saturn. The Jewish historian Josephus alludes to this in the Third Book of his Antiquities of the Jews. In it, he identifies what he interprets as Egyptian and Greek pagan influences on the design of the Tabernacle and its contents. He writes:
"...for if any one do without prejudice, and with judgment, look upon these things, he will find that they were every one made in way of imitation and representation of the universe...and as to the seven lamps upon the candlesticks, they referred to the course of the planets, of which that is the number.... (Antiq. 3.6.7; 3.7.7)".
A third theory is that the menorah originated as the tree of life symbolizing the mother goddess Asherah. In the Pentateuch, it has been purged of all polytheistic symbolism.
Fate
"...for if any one do without prejudice, and with judgment, look upon these things, he will find that they were every one made in way of imitation and representation of the universe...and as to the seven lamps upon the candlesticks, they referred to the course of the planets, of which that is the number.... (Antiq. 3.6.7; 3.7.7)".
A third theory is that the menorah originated as the tree of life symbolizing the mother goddess Asherah. In the Pentateuch, it has been purged of all polytheistic symbolism.
Fate
The fate of the menorah used in the Second Temple is recorded by the Jewish historian Flavius Josephus, who states that it was brought to Rome and carried along during the triumph of Vespasian and Titus. A depiction of this event is preserved on the Arch of Titus that still stands today in Rome.
The menorah probably remained in the Temple of Peace in Rome until the city was sacked by the Vandals in 455 CE, and was brought to their capital, Carthage. But the Byzantine army under General Belisarius took it back in 533 and brought it to Constantinople. According to Procopius, it was carried through the streets of Constantinople during Belisarius' triumphal procession. Procopius adds that the object was later sent back to Jerusalem. This may be a pious legend.
Modern use
Many synagogues display either a menorah or an artistic representation of a menorah. In addition, synagogues feature a continually-lit lamp in front of the Ark, where the Torah scroll is kept. Called the ner tamid, this lamp represents the continually-lit menorah used in Temple times. A menorah appears in the Coat of arms of the State of Israel.
The menorah probably remained in the Temple of Peace in Rome until the city was sacked by the Vandals in 455 CE, and was brought to their capital, Carthage. But the Byzantine army under General Belisarius took it back in 533 and brought it to Constantinople. According to Procopius, it was carried through the streets of Constantinople during Belisarius' triumphal procession. Procopius adds that the object was later sent back to Jerusalem. This may be a pious legend.
Modern use
Many synagogues display either a menorah or an artistic representation of a menorah. In addition, synagogues feature a continually-lit lamp in front of the Ark, where the Torah scroll is kept. Called the ner tamid, this lamp represents the continually-lit menorah used in Temple times. A menorah appears in the Coat of arms of the State of Israel.
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It uses material from the Wikipedia article Menorah.
It uses material from the Wikipedia article Menorah.
History of Menorah Mile Chai Menorahs
Sunday, October 06, 2002
The Menorah (Hebrew: מְנוֹרָה)
The menorah (Hebrew: מְנוֹרָה), is a seven-branched candelabrum which has been a symbol of Judaism for almost 3000 years and is the emblem of Israel. It was used in the ancient Holy Temple in Jerusalem. Lit by olive oil in the Tabernacle and the Temple, the menorah is one of the oldest symbols of the Jewish people. It is said to symbolize the burning bush as seen by Moses on Mount Horeb (Exodus 3). see History Menorahs
(Parshat Terumah) Exodus 25:31-40 lists the instructions for the construction of the menorah used in the temple:
31 And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it. 32 And there shall be six branches going out of the sides thereof: three branches of the candlestick out of the one side thereof, and three branches of the candle-stick out of the other side thereof; 33 three cups made like almond-blossoms in one branch, a knop and a flower; and three cups made like almond-blossoms in the other branch, a knop and a flower; so for the six branches going out of the candlestick. 34 And in the candlestick four cups made like almond-blossoms, the knops thereof, and the flowers thereof. 35 And a knop under two branches of one piece with it, and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, for the six branches going out of the candlestick. 36 Their knops and their branches shall be of one piece with it; the whole of it one beaten work of pure gold. 37 And thou shalt make the lamps thereof, seven; and they shall light the lamps thereof, to give light over against it. 38 And the tongs thereof, and the snuffdishes thereof, shall be of pure gold. 39 Of a talent of pure gold shall it be made, with all these vessels. 40 And see that thou make them after their pattern, which is being shown thee in the mount.
The construction of the temple menorah was considered a religious order in Judaism.
Hanukkah
(Parshat Terumah) Exodus 25:31-40 lists the instructions for the construction of the menorah used in the temple:
31 And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it. 32 And there shall be six branches going out of the sides thereof: three branches of the candlestick out of the one side thereof, and three branches of the candle-stick out of the other side thereof; 33 three cups made like almond-blossoms in one branch, a knop and a flower; and three cups made like almond-blossoms in the other branch, a knop and a flower; so for the six branches going out of the candlestick. 34 And in the candlestick four cups made like almond-blossoms, the knops thereof, and the flowers thereof. 35 And a knop under two branches of one piece with it, and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, for the six branches going out of the candlestick. 36 Their knops and their branches shall be of one piece with it; the whole of it one beaten work of pure gold. 37 And thou shalt make the lamps thereof, seven; and they shall light the lamps thereof, to give light over against it. 38 And the tongs thereof, and the snuffdishes thereof, shall be of pure gold. 39 Of a talent of pure gold shall it be made, with all these vessels. 40 And see that thou make them after their pattern, which is being shown thee in the mount.
The construction of the temple menorah was considered a religious order in Judaism.
Hanukkah
Wednesday, November 14, 2001
Mizrah
Hebrew term denoting the rising of the sun, the east (Num. xxi. 11; Ps. I. 1); also used to designate an ornamental picture hung on the eastern wall of the house, or in front of the readingdesk in the synagogue, and applied to the row of seats in the synagogue on either side of the Ark. The custom of turning toward the east while at prayer, observed by the Jews living west of Palestine, is of great antiquity (Dan. vi. 11; comp. I Kings viii. 38; Ber. 28b; see East). The Jews of Palestine prayed with their faces turned westward (Suk. 51b). In later times opinion varied on this subject. While some of the rabbis, claiming that the Divine Presence ("Shekinah") is everywhere, maintained that it makes little difference in which direction one's face is turned in prayer, others were of the opinion that the Divine Presence is especially located in the west, and that therefore one should turn westward. R. Sheshet positively objected to the custom of praying while facing the east because the Minim prayed in that direction (B. B. 25a). The custom, however, predominated and was formulated in a baraita reading as follows: "One who is outside of Palestine should turn toward Palestine; in Palestine, toward Jerusalem; in Jerusalem, toward the Temple; and in the Temple, toward the Holy of Holies" (Ber. 30a; Yer. Ber. iv. 5).
In accordance with this injunction, synagogues are so constructed that the Ark may be placed in the direction of Palestine, and that the people may turn toward it in prayer (Maimonides, "Yad," Tefillah, xi. 2; Shulhan 'Aruk, Orah hayyim, 94, 1-3). In places east of Palestine, the Ark is placed in the west and the door opposite to it in the east (Tosef., Meg. iii. 14; Rosh, ib. iii. 12; Ber. 6a; Tos. s.v. "Ahure"; "Yad," l.c.; comp. Orah hayyim, 150, 5 and Isserles' gloss; "hatam Sofer," ib. 27).
In spite of the objection of the medieval rabbis to the presence of any object of art in the synagogue, there were still some figures and pictures retained (see Art). In many synagogues and in almost every bet ha-midrash of modern times an ornamental picture, usually bearing the inscription "From the rising of the sun unto the setting thereof, the name of the Lord is praised" (Ps. cxiii. 3, Hebr.), is hung in front of the reading-desk, which latter is near the Ark. Many other passages, and even whole psalms, are added, and frequently are artistically strung together so as to form the likeness of the menorah or of some animal. One of the later authorities ("hatam Sofer," Yoreh De'ah, 127) forbids the engraving of the above-cited passage around a picture of the sun in one of the eastern windows of the synagogue (comp. "Sefer hasidim," ed. Wistinetzki, § 1625). No one, however, seems to raise any objection to the mizrah, which is found in synagogues and in many homes.
In accordance with this injunction, synagogues are so constructed that the Ark may be placed in the direction of Palestine, and that the people may turn toward it in prayer (Maimonides, "Yad," Tefillah, xi. 2; Shulhan 'Aruk, Orah hayyim, 94, 1-3). In places east of Palestine, the Ark is placed in the west and the door opposite to it in the east (Tosef., Meg. iii. 14; Rosh, ib. iii. 12; Ber. 6a; Tos. s.v. "Ahure"; "Yad," l.c.; comp. Orah hayyim, 150, 5 and Isserles' gloss; "hatam Sofer," ib. 27).
In spite of the objection of the medieval rabbis to the presence of any object of art in the synagogue, there were still some figures and pictures retained (see Art). In many synagogues and in almost every bet ha-midrash of modern times an ornamental picture, usually bearing the inscription "From the rising of the sun unto the setting thereof, the name of the Lord is praised" (Ps. cxiii. 3, Hebr.), is hung in front of the reading-desk, which latter is near the Ark. Many other passages, and even whole psalms, are added, and frequently are artistically strung together so as to form the likeness of the menorah or of some animal. One of the later authorities ("hatam Sofer," Yoreh De'ah, 127) forbids the engraving of the above-cited passage around a picture of the sun in one of the eastern windows of the synagogue (comp. "Sefer hasidim," ed. Wistinetzki, § 1625). No one, however, seems to raise any objection to the mizrah, which is found in synagogues and in many homes.
Tuesday, November 14, 2000
the Maccabees by Joseph Jacobas
MACCABEES, THE By : Joseph Jacobs M. Seligsohn
Name given to the Hasmonean family. Originally the designation "Maccabeus" (Jerome, "Machabæus") was applied solely to Judas, the third son of Mattathias the Hasmonean (I Macc. ii. 4, iii. 1, et passim), Mattathias' other sons having different surnames; but as Judas became the leader of the party after his father's death, and as he was also the most heroic warrior, his surname was applied not only to all the descendants of Mattathias, but even to others who took part in the revolutionary movement under the leadership of the Hasmoneans. Hence the title "Books of the Maccabees."
The etymology of the name, in spite of the efforts of the scholars, who have advanced various theories on the subject, remains undetermined. According to Jerome ("Prologus Galeatus"), the First Book of the Maccabees was originally written in Hebrew. Origen (in Eusebius, "Hist. Eccl." book vi., last chapter) even gives the Hebrew title, ; thus the Greek and Latin forms of the name must have been transliterations from the Hebrew.
But the original Hebrew text is lost; and there isno mention of the name either in the Talmud or in the Midrash, where the family is always referred to as "the Hasmoneans." In later Hebrew writings the name occurs in two forms, , transliterated from the Latin, and , according to the Greek spelling. The latter form is generally explained as meaning "the hammer," a surname given to Judas on account of his heroism. Iken ("Symbolæ Litterariæ," i. 184, Bremen, 1744) derives it from the Arabic "mankab" (= "general"), while, according to others, the name originated in the fact that Modin, where Mattathias dwelt, was in the territory of Gad (Reland, "Palästina," p. 901), the banner of which tribe bore the inscription , the final letters of the names Abraham, Isaac, and Jacob.
is, however, the preferred form; it occurs in "Yosippon" (ch. xx.), and is explained by Gorionides as meaning "the hero," though it is not known in what way. Others explain it as composed of the initials of (Ex. xv. 11), written on the banner of the Hasmoneans, or as the initials of . But the statement that it was the surname of Judas only is against these interpretations. Curtiss ("The Name Machabee," Leipsic, 1876) derives it from = "to extinguish"; thus would mean "the extinguisher," which agrees with the interpretation of Gorionides. Finally, the following two opinions may be added: (1) that the Hebrew read = "he who hides himself," referring to the fact that the Hasmoneans hid themselves in the mountains (I Macc. ii. 28); (2) that of Filosseno Luzzatto that it is a Greek word, an anagram of Βιαομάχος = "violent warrior." For the history of the Maccabees see Hasmoneans; Judas Maccabeus; Mattathias Maccabeus.
Name given to the Hasmonean family. Originally the designation "Maccabeus" (Jerome, "Machabæus") was applied solely to Judas, the third son of Mattathias the Hasmonean (I Macc. ii. 4, iii. 1, et passim), Mattathias' other sons having different surnames; but as Judas became the leader of the party after his father's death, and as he was also the most heroic warrior, his surname was applied not only to all the descendants of Mattathias, but even to others who took part in the revolutionary movement under the leadership of the Hasmoneans. Hence the title "Books of the Maccabees."
The etymology of the name, in spite of the efforts of the scholars, who have advanced various theories on the subject, remains undetermined. According to Jerome ("Prologus Galeatus"), the First Book of the Maccabees was originally written in Hebrew. Origen (in Eusebius, "Hist. Eccl." book vi., last chapter) even gives the Hebrew title, ; thus the Greek and Latin forms of the name must have been transliterations from the Hebrew.
But the original Hebrew text is lost; and there isno mention of the name either in the Talmud or in the Midrash, where the family is always referred to as "the Hasmoneans." In later Hebrew writings the name occurs in two forms, , transliterated from the Latin, and , according to the Greek spelling. The latter form is generally explained as meaning "the hammer," a surname given to Judas on account of his heroism. Iken ("Symbolæ Litterariæ," i. 184, Bremen, 1744) derives it from the Arabic "mankab" (= "general"), while, according to others, the name originated in the fact that Modin, where Mattathias dwelt, was in the territory of Gad (Reland, "Palästina," p. 901), the banner of which tribe bore the inscription , the final letters of the names Abraham, Isaac, and Jacob.
is, however, the preferred form; it occurs in "Yosippon" (ch. xx.), and is explained by Gorionides as meaning "the hero," though it is not known in what way. Others explain it as composed of the initials of (Ex. xv. 11), written on the banner of the Hasmoneans, or as the initials of . But the statement that it was the surname of Judas only is against these interpretations. Curtiss ("The Name Machabee," Leipsic, 1876) derives it from = "to extinguish"; thus would mean "the extinguisher," which agrees with the interpretation of Gorionides. Finally, the following two opinions may be added: (1) that the Hebrew read = "he who hides himself," referring to the fact that the Hasmoneans hid themselves in the mountains (I Macc. ii. 28); (2) that of Filosseno Luzzatto that it is a Greek word, an anagram of Βιαομάχος = "violent warrior." For the history of the Maccabees see Hasmoneans; Judas Maccabeus; Mattathias Maccabeus.
Hanukah
The Feast of Dedication, also called "Feast of the Maccabees," celebrated during eight days from the twenty-fifth day of Kislew (December), chiefly as a festival of lights. It was instituted by Judas Maccabeus, his brothers, and the elders of the congregation of Israel, in the year 165 B.C., to be celebrated annually with mirth and joy as a memorial of the dedication of the altar (I Macc. iv. 59) or of the purification of the sanctuary (II Macc. i. 18). Three years earlier, on the same day, Antiochus Epiphanes had caused a pagan altar to be set up at the altar of burnt offerings in the Temple at Jerusalem, and sacrifices to be offered to his idol (I Macc. i. 41-64; II Macc. vi. 2). The idol called "Zeus Olympius" was probably also called "Ba'al Shamayim," of which 
seems to be a cacophemy (Dan. xi. 31, xii. 11; I Macc. i. 54; see Hoffmann, "Ueber Einige Phönizische Inschriften," 1889, p. 29).
Hanukiah Clay Lamp
After having recovered the Holy City and the Temple, Judas ordered the latter to be cleansed, a new altar to be built in place of the one polluted, and new holy vessels to be made. When the fire had been kindled anew upon the altar and the lamps of the candlestick lit, the dedication of the altar was celebrated for eight days amid sacrifices and songs (I Macc. iv. 36), similarly to the Feast of Tabernacles (II Macc. x. 6; comp. ib. i. 9), which also lasts for eight days, and at which during the Second Temple (Suk.v. 2-4) the lighting of lamps and torches formed a prominent part. Lights were also kindled in the household, and the popular name of the festival was, therefore, according to Josephus ("Ant." xii. 7, § 7), Πῶτα = "Festival of Lights."
Supposed Origin.
In the Talmud it is principally known as the "Feast of Illumination," and it was usual either to display eight lamps on the first night of the festival, and to reduce the number on each successive night, or to begin with one lamp the first night, increasing the number till the eighth night. The Shammaites, usually representatives of the older traditions, favored the former custom; the Hillelites advocated the latter (Shab. 21b). Josephus thinks that the lights were symbolical of the liberty obtained by the Jews on the day of which Hanukkah is the celebration. The Talmudic sources (Meg. eodem; Meg. Ta'an. 23; comp. the different version Pes. R. 2) ascribe the origin of the eight days' festival, with its custom of illuminating the houses, to the miracle said to have occurred at the dedication of the purified Temple. This was that the one small cruse of consecrated oil found unpolluted by the Hasmonean priests when they entered the Temple, it having been sealed and hidden away, lasted for eight days until new oil could be prepared for the lamps of the holy candlestick. A legend similar in character, and obviously older in date, is that alluded to in II Macc. i. 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 Kislew, and which appears to be given as the reason for the selection of the same date for the rededication of the altar by Judas Maccabeus (comp. Hag. iii. 10, 18, 20; Num. R. xiii. 4).
The actual reason for the selection of the twenty-fifth of Kislew by Judas Maccabeus for the dedication of the altar is stated to have been, as mentioned above, that on the very same day three years earlier Antiochus Epiphanes had a pagan altar set up at the altar of burnt offerings in the Temple of Jerusalem and sacrifices offered to his idol (I Macc. i. 41-64; comp. II Macc. vi. 2, where the heathen god is called "Zeus Olympius"). The twenty-fifth of Kislew was accordingly a day sacred also to the heathen before it became a Jewish festival. According to Ewald ("Gesch. des Volkes Israel," 3d ed., iv. 407) and Wellhausen ("Israelitische und Jüdische Gesch." p. 210; comp. Paulus Cassel, "Weihnachten," pp. 57, 97, and p. lii., notes), it had been celebrated as the winter solstice feast by the Jewish people before it became a historical festival associated with the great Maccabean victory. Regarding the historical data connected with the Hanukkah feast see Maccabees; Maccabees, Books of.
In the Synagogue.
In Pharisaic circles the political achievements of the Hasmoneans were pushed into the background, and the very name of Judas Maccabeus fell into oblivion. For some time Ps. xxx.—which, according to verse 1 (A. V. heading), was sung by the Levites in the Temple "at the dedication of the House" (of God), that is, Hanukkah—was also recited in the synagogue (Masseket Soferim xviii. 2; comp. Pesiḳ R. 2). Later on only the Hallel was recited, as on any other festival of thanksgiving; and in the "hoda'ah" (thanksgiving) benediction "Shemoneh 'Esreh" the liturgical formula "'Al ha-Nissim" was inserted, referring briefly to the victory achieved over the Syrians by the Hasmonean Mattathias and his sons. The erroneous designation of Mattathias as son of Johanan the high priest seems to rest upon the late Hebrew apocryphal "Megillat Antyokus" or "Megillat Hanukkah," which has other names and dates strangely mixed. The liturgical part inserted reads as follows:
(see image) Hanukkah Lamp Found in Jerusalem Excavations.(In the possession of J. D. Eisenstein.)
"[We thank Thee] also for the miraculous deeds and for the redemption and for the mighty deeds and the saving acts wrought by Thee, as well as for the wars which Thou didst wage for our fathers in days of yore at this season.
(see image) HANUKKAH LAMPS.1. Bronze, French, attributed to 12th cent. (in the Musée de Cluny, Paris). 2. Yellow copper, modern (in the synagogue at Pogrebishche, Russia). 3. Silver , medieval (in the possession of Dr. Albert Figdor, Vienna). 4. Yellow copper, modern (in the synagogue at Padua, Italy). 5. Silver and bronze, 17th cent. (in the possession of Jacob H. Schiff. New York).
(see image) Hanukkah Lamps.1. Silver, modern (from the collection of the late Rabbi Benjamin Szold, Baltimore). 2. Bronze, Italian, 15th cent. (in the Victoria and Albert Museum, London). 3. Silver, English , 16th cent. (in the possession of E. A. Franklin, London). 4. Silver, Nuremberg, 17th cent. (in the possession of N. S. Joseph, London). 5. Silver, modern (in the possession of Maurice Herrmann, New York).
"In the days of the Hasmonean Mattathias, son of Johanan the high priest, and his sons, when the iniquitous kingdom of Greece [Syria] rose up against Thy people Israel, to make them forget Thy Law and to turn them away from the ordinances of Thy will, then didst Thou in Thine abundant mercy rise up for them in the time of their trouble, plead their cause, execute their judgment, avenge their wrong, and deliver the strong into the hands of the weak, many into the hands of few, the impure into the hands of the pure, the wicked into the hands of the righteous, and insolent ones into the hands of such as are occupied with Thy Law. Both unto Thyself Thou didst make a great and holy name in Thy world, and unto Thy people didst Thou achieve a great deliverance and redemption as at this day. Whereupon Thy children entered the sanctuary of Thy house, cleansed Thy temple, purified Thy sanctuary, kindled lights in Thy holy courts, and appointed these eight days of Hanukkah in order to give thanks and praises unto Thy holy name."
Scriptural Readings.
The Pentateuch readings for the eight Hanukkah days are taken successively from Num. vii., the chapter relating to the gifts of the twelve princes of Israel on the occasion of the dedication of the altar of the tabernacle in the wilderness. On the eighth day the verses Num. vii. 54-viii. 4 are read, the last four verses referring to the kindling of the lights of the holy candlestick (Meg. iii. 6; Bab. 31a). The twenty-fifth of Kislew was taken by tradition to have been also the date of the dedication of the altar in the time of Moses (Pesiḳ. R. 6; Ex. R. lii.; Num. R. xiii. 4).
Chief importance is attached by rabbinical law to the kindling of the Hanukkah lamp, the sole object of which, however, was originally not the lighting of the house within, but the illumination of the house without, so that passers-by should see it. Accordingly lamps were set up near the door leading to the street; and when a house had doors on several sides, lamps were placed in front of each door. As many lights were kindled as there were persons in the house. Only when there was danger of persecution, as was the case in Persia under the rule of the fire-worshipers, were the lamps placed indoors. As the lights were intended only for illumination in honor of the feast, reading by them was prohibited (Shab. 21b-23a).
Kindling the Lights.
He who lights the Hanukkah lamp and those who see it kindled recite the benedictions, "Blessed be the Lord our God, King of the Universe, who hast sanctified us by Thy commandments and enjoined us to kindle the Hanukkah lamp," and "Blessed . . . who has done wondrous things to our fathers in days of yore at this season." See also She-HeHeyanu (Shab. 23a; comp. Yer. Suk. iii. 53d, and "Tanya," xxxv.).
Women also are enjoined to kindle the Hanukkah lamp (Shab. 23a). In fact, Jewish legend loved to connect the heroic deed of Judith with the Maccabean story (see Judith).
The kindling of the Hanukkah lights is solemnized also by songs extolling God as Israel's Deliverer (see Ma'oz Zur). In view of the fact that work ought not to be done by the Hanukkah light—especially by women ("Tanya," l.c.; tur OraH Hayyim, 670)—games, riddles, and other pastimes were indulged in on Hanukkah evenings (Bodenschatz, "Kirchliche Verfassung der Juden," ii. 3, 4, 6; Berliner, "Aus dem Inneren Leben der Deutschen Juden im Mittelalter," 1900, p. 32; Brüll's "Jahrb." ix. 18; Abrahams, "Jewish Life in the Middle Ages," pp. 385, 396; Tendlau, "Sprüchwörter und Redensarten," 1866, p. 52).
seems to be a cacophemy (Dan. xi. 31, xii. 11; I Macc. i. 54; see Hoffmann, "Ueber Einige Phönizische Inschriften," 1889, p. 29).Hanukiah Clay Lamp
After having recovered the Holy City and the Temple, Judas ordered the latter to be cleansed, a new altar to be built in place of the one polluted, and new holy vessels to be made. When the fire had been kindled anew upon the altar and the lamps of the candlestick lit, the dedication of the altar was celebrated for eight days amid sacrifices and songs (I Macc. iv. 36), similarly to the Feast of Tabernacles (II Macc. x. 6; comp. ib. i. 9), which also lasts for eight days, and at which during the Second Temple (Suk.v. 2-4) the lighting of lamps and torches formed a prominent part. Lights were also kindled in the household, and the popular name of the festival was, therefore, according to Josephus ("Ant." xii. 7, § 7), Πῶτα = "Festival of Lights."
Supposed Origin.
In the Talmud it is principally known as the "Feast of Illumination," and it was usual either to display eight lamps on the first night of the festival, and to reduce the number on each successive night, or to begin with one lamp the first night, increasing the number till the eighth night. The Shammaites, usually representatives of the older traditions, favored the former custom; the Hillelites advocated the latter (Shab. 21b). Josephus thinks that the lights were symbolical of the liberty obtained by the Jews on the day of which Hanukkah is the celebration. The Talmudic sources (Meg. eodem; Meg. Ta'an. 23; comp. the different version Pes. R. 2) ascribe the origin of the eight days' festival, with its custom of illuminating the houses, to the miracle said to have occurred at the dedication of the purified Temple. This was that the one small cruse of consecrated oil found unpolluted by the Hasmonean priests when they entered the Temple, it having been sealed and hidden away, lasted for eight days until new oil could be prepared for the lamps of the holy candlestick. A legend similar in character, and obviously older in date, is that alluded to in II Macc. i. 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 Kislew, and which appears to be given as the reason for the selection of the same date for the rededication of the altar by Judas Maccabeus (comp. Hag. iii. 10, 18, 20; Num. R. xiii. 4).
The actual reason for the selection of the twenty-fifth of Kislew by Judas Maccabeus for the dedication of the altar is stated to have been, as mentioned above, that on the very same day three years earlier Antiochus Epiphanes had a pagan altar set up at the altar of burnt offerings in the Temple of Jerusalem and sacrifices offered to his idol (I Macc. i. 41-64; comp. II Macc. vi. 2, where the heathen god is called "Zeus Olympius"). The twenty-fifth of Kislew was accordingly a day sacred also to the heathen before it became a Jewish festival. According to Ewald ("Gesch. des Volkes Israel," 3d ed., iv. 407) and Wellhausen ("Israelitische und Jüdische Gesch." p. 210; comp. Paulus Cassel, "Weihnachten," pp. 57, 97, and p. lii., notes), it had been celebrated as the winter solstice feast by the Jewish people before it became a historical festival associated with the great Maccabean victory. Regarding the historical data connected with the Hanukkah feast see Maccabees; Maccabees, Books of.
In the Synagogue.
In Pharisaic circles the political achievements of the Hasmoneans were pushed into the background, and the very name of Judas Maccabeus fell into oblivion. For some time Ps. xxx.—which, according to verse 1 (A. V. heading), was sung by the Levites in the Temple "at the dedication of the House" (of God), that is, Hanukkah—was also recited in the synagogue (Masseket Soferim xviii. 2; comp. Pesiḳ R. 2). Later on only the Hallel was recited, as on any other festival of thanksgiving; and in the "hoda'ah" (thanksgiving) benediction "Shemoneh 'Esreh" the liturgical formula "'Al ha-Nissim" was inserted, referring briefly to the victory achieved over the Syrians by the Hasmonean Mattathias and his sons. The erroneous designation of Mattathias as son of Johanan the high priest seems to rest upon the late Hebrew apocryphal "Megillat Antyokus" or "Megillat Hanukkah," which has other names and dates strangely mixed. The liturgical part inserted reads as follows:
(see image) Hanukkah Lamp Found in Jerusalem Excavations.(In the possession of J. D. Eisenstein.)
"[We thank Thee] also for the miraculous deeds and for the redemption and for the mighty deeds and the saving acts wrought by Thee, as well as for the wars which Thou didst wage for our fathers in days of yore at this season.
(see image) HANUKKAH LAMPS.1. Bronze, French, attributed to 12th cent. (in the Musée de Cluny, Paris). 2. Yellow copper, modern (in the synagogue at Pogrebishche, Russia). 3. Silver , medieval (in the possession of Dr. Albert Figdor, Vienna). 4. Yellow copper, modern (in the synagogue at Padua, Italy). 5. Silver and bronze, 17th cent. (in the possession of Jacob H. Schiff. New York).
(see image) Hanukkah Lamps.1. Silver, modern (from the collection of the late Rabbi Benjamin Szold, Baltimore). 2. Bronze, Italian, 15th cent. (in the Victoria and Albert Museum, London). 3. Silver, English , 16th cent. (in the possession of E. A. Franklin, London). 4. Silver, Nuremberg, 17th cent. (in the possession of N. S. Joseph, London). 5. Silver, modern (in the possession of Maurice Herrmann, New York).
"In the days of the Hasmonean Mattathias, son of Johanan the high priest, and his sons, when the iniquitous kingdom of Greece [Syria] rose up against Thy people Israel, to make them forget Thy Law and to turn them away from the ordinances of Thy will, then didst Thou in Thine abundant mercy rise up for them in the time of their trouble, plead their cause, execute their judgment, avenge their wrong, and deliver the strong into the hands of the weak, many into the hands of few, the impure into the hands of the pure, the wicked into the hands of the righteous, and insolent ones into the hands of such as are occupied with Thy Law. Both unto Thyself Thou didst make a great and holy name in Thy world, and unto Thy people didst Thou achieve a great deliverance and redemption as at this day. Whereupon Thy children entered the sanctuary of Thy house, cleansed Thy temple, purified Thy sanctuary, kindled lights in Thy holy courts, and appointed these eight days of Hanukkah in order to give thanks and praises unto Thy holy name."
Scriptural Readings.
The Pentateuch readings for the eight Hanukkah days are taken successively from Num. vii., the chapter relating to the gifts of the twelve princes of Israel on the occasion of the dedication of the altar of the tabernacle in the wilderness. On the eighth day the verses Num. vii. 54-viii. 4 are read, the last four verses referring to the kindling of the lights of the holy candlestick (Meg. iii. 6; Bab. 31a). The twenty-fifth of Kislew was taken by tradition to have been also the date of the dedication of the altar in the time of Moses (Pesiḳ. R. 6; Ex. R. lii.; Num. R. xiii. 4).
Chief importance is attached by rabbinical law to the kindling of the Hanukkah lamp, the sole object of which, however, was originally not the lighting of the house within, but the illumination of the house without, so that passers-by should see it. Accordingly lamps were set up near the door leading to the street; and when a house had doors on several sides, lamps were placed in front of each door. As many lights were kindled as there were persons in the house. Only when there was danger of persecution, as was the case in Persia under the rule of the fire-worshipers, were the lamps placed indoors. As the lights were intended only for illumination in honor of the feast, reading by them was prohibited (Shab. 21b-23a).
Kindling the Lights.
He who lights the Hanukkah lamp and those who see it kindled recite the benedictions, "Blessed be the Lord our God, King of the Universe, who hast sanctified us by Thy commandments and enjoined us to kindle the Hanukkah lamp," and "Blessed . . . who has done wondrous things to our fathers in days of yore at this season." See also She-HeHeyanu (Shab. 23a; comp. Yer. Suk. iii. 53d, and "Tanya," xxxv.).
Women also are enjoined to kindle the Hanukkah lamp (Shab. 23a). In fact, Jewish legend loved to connect the heroic deed of Judith with the Maccabean story (see Judith).
The kindling of the Hanukkah lights is solemnized also by songs extolling God as Israel's Deliverer (see Ma'oz Zur). In view of the fact that work ought not to be done by the Hanukkah light—especially by women ("Tanya," l.c.; tur OraH Hayyim, 670)—games, riddles, and other pastimes were indulged in on Hanukkah evenings (Bodenschatz, "Kirchliche Verfassung der Juden," ii. 3, 4, 6; Berliner, "Aus dem Inneren Leben der Deutschen Juden im Mittelalter," 1900, p. 32; Brüll's "Jahrb." ix. 18; Abrahams, "Jewish Life in the Middle Ages," pp. 385, 396; Tendlau, "Sprüchwörter und Redensarten," 1866, p. 52).
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