Hanukkah (English Wikipedia)

"Oh Chanukah (Jewish Traditional) sheet music for Trombone". Retrieved 6 October 2018. Oh Chanukah (or Oj Chanukah) is a very popular modern English Chanukah song.

academia.edu

Conforti 2012, p. 159. Conforti, Yitzhak (2012). "Zionist Awareness of the Jewish Past: Inventing Tradition or Renewing the Ethnic Past?". Studies in Ethnicity and Nationalism. 12 (1). Wiley: 155–171. doi:10.1111/j.1754-9469.2012.01155.x. ISSN 1473-8481.
Conforti 2012, p. 158-159, "Jewish nationalism and Zionism breathed new life into the Jewish holidays. The traditional Jewish calendar is full of holidays and days of commemoration, which served as a basis for the revival of modern Jewish nationalism. From its inception, Zionism made broad use of the reserve of Jewish memories and myths from biblical times and from the Second Temple period. This was the case for the renewal of biblical names and symbols as well as the significance of national holidays. Significant examples of this are the holidays of Hanukkah and Tu bi-Shvat. These two holidays were initiated relatively late in history, and had relatively little importance in the religious sense. But beginning with the Zionist awakening in the 1880s, these holidays took on central meaning. In the 1890s, many of the newly founded Zionist organisations adopted the names 'Hasmoneans and 'Maccabees', in an attempt to create a clear connection between the heroic foundations of the ancient biblical golden age and the renaissance of Jewish nationalism… Hanukkah, celebrated in the Diaspora as the festival of lights, mainly expressed God's might and the principles of the Jewish faith. But at the inception of the Zionist project, this holiday was transformed into a symbol of the power and rebellion of the entire nation against its foreign oppressor (Don-Yehiya 1992). The connection that the Zionist movement made between ba-vamim ha-hem u-ba-zman ha-zeh [*in days past, and in these times'] expressed the Zionist desire to return to a heroic past and 'the lost Jewish masculinity'. It also reflected the aspiration to create a new Jew, in contrast to the Diaspora Jew (Bashkin 1998). Instead of God's might, the Zionists began to emphasise the strength of the rebel Maccabbees. In the arts, Boris Schatz's sculpture "Mattathias the Hasmonean' was given a position of honour in Zionist iconography.". Conforti, Yitzhak (2012). "Zionist Awareness of the Jewish Past: Inventing Tradition or Renewing the Ethnic Past?". Studies in Ethnicity and Nationalism. 12 (1). Wiley: 155–171. doi:10.1111/j.1754-9469.2012.01155.x. ISSN 1473-8481.
Conforti 2012, p. 160ps:"Schools in the Yishuv as well as adults followed the tradition of visiting the tombs of the Maccabees. Thus beginning in this period, Hanukkah was given a renewed interpretation that was nationalist, romantic, and activist, as opposed to the traditional interpretation. From the inception of Zionism in the 1880s and '90s, Hanukkah took on a central position as a national holiday. The pioneers of the First Aliya to Palestine (1882-1903), as well as members of the Zionist organisations in Europe, raised Hanukkah to the level of a national holiday. Hanukkah would not have taken its central place in the national calendar without the close cooperation between religious and secular Zionists from the beginning of Zionism until the period of the British mandate and the Jewish settlement (Yishuv) in Palestine (Dotan 1988:38-43). With the revival of Jewish nationalism, Hanukkah took on a new character. It was celebrated not only at home, but in public as well. In the 1920s, the holiday began to receive increasing public expression. Parades were held in celebration of Hanukkah, the festival of lights. For example, schoolchildren in Tel Aviv marched in a torch procession organised by the school in conjunction with the Tel Aviv municipality (Arieh-Sapir 2002). This process of adapting a 'useful past' for the purpose of strengthening the national narrative was not necessarily made "from the top down'. Rather, it had many agents, all of which contributed to the success of Hanukkah celebrations throughout all of Palestine. Although institutions were involved in moulding the character of the holiday, many citizens also participated "from the bottom up'. Furthermore, the religious character of the symbols did not completely disappear from the public arena. For example, the Great Synagogue on Allenby Street in Tel Aviv served as the starting point for the festival parade in the 1930s, with the menorah lit on top of the building. The revolution that Zionism led in the celebration of Hanukkah is just one example of the broader revolution it initiated in other Jewish holidays by granting them a new Zionist interpretation. Examples of this are Shavuot celebrations among the workers' settlements and Purim festivities in Tel Aviv, as well as other holidays, in the 1920s and '30s (Helman 2007; Shoham 2006).". Conforti, Yitzhak (2012). "Zionist Awareness of the Jewish Past: Inventing Tradition or Renewing the Ethnic Past?". Studies in Ethnicity and Nationalism. 12 (1). Wiley: 155–171. doi:10.1111/j.1754-9469.2012.01155.x. ISSN 1473-8481.

aish.com

Gutfreund, Sara Debbie (23 December 2014). "Hanukkah's Last Light". Retrieved 6 October 2018.
Ask the Rabbi (22 December 2017). "Final Judgment on Chanukah". www.aish.com. Aish HaTorah. Retrieved 1 December 2021.

amsterdamnews.com

"Mayor Eric Adams, Rev. Al Sharpton, others gather for joint Kwanzaa, Hanukkah celebration". New York Amsterdam News. 21 December 2022.

archive.org

Goldman, Ari L. (2000). Being Jewish: The Spiritual and Cultural Practice of Judaism Today. Simon & Schuster. p. 141. ISBN 978-0-684-82389-8.
Telushkin, Joseph (1991). Jewish Literacy: The Most Important Things to Know about the Jewish Religion, Its People, and Its History. W. Morrow. p. 114. ISBN 978-0-688-08506-3.
Greenberg, Irving (1993). The Jewish Way: Living the Holidays. Simon & Schuster. p. 29. ISBN 978-0-671-87303-5.
Grabbe, Lester L. (2000). Judaic Religion in the Second Temple Period: Belief and Practice from the Exile to Yavneh. Routledge. p. 59. ISBN 978-0-415-21250-2.
Freedman, David Noel; Allen C. Myers; Astrid B. Beck (2000). Eerdmans Dictionary of the Bible. Wm.B. Eerdmans Publishing. p. 837. ISBN 978-0-8028-2400-4.
Plaut, Joshua Eli (2012). A Kosher Christmas: 'Tis the Season to be Jewish. Rutgers University Press. p. 167. ISBN 9780813553818.
Ashton, Dianne (2013). Hanukkah in America : a history. Internet Archive. New York : New York University Press. ISBN 978-0-8147-0739-5.

archive.today

Dobb, Rabbi Fred Scherlinder (6 July 2011). "CFL Hannukah Installation Ceremony". Coalition on Environment and Jewish Life (COEJL). Archived from the original on 28 November 2013. Retrieved 6 October 2018.

archives.gov

obamawhitehouse.archives.gov

Donius, Susan K. (5 December 2013). "From the Archives: Hanukkah at the White House". Retrieved 6 October 2018.

bbc.co.uk

"Hanukkah". bbc.co.uk. 17 December 2014. Archived from the original on 26 December 2018. Retrieved 12 May 2019.

bhol.co.il

Greenberg, Shlomo; Haredim, Behadrey (15 December 2012). "Belz resumed practice of playing violin at candle lighting". bhol.co.il. Retrieved 6 October 2018.

biblegateway.com

biu.ac.il

Zvieli, Benjamin. "The Scroll of Antiochus". Retrieved 6 October 2018.

books.google.com

Josephus, Flavius (1825). "The Works of Flavius Josephus" – via Google Books.
Saundra L. Washington (2010). God's Intertestamental Silence: Then Came Jesus Christ. Saundra L Washington. p. 14. ISBN 978-1-4523-9735-1.
Ross, Lesli Koppelman (2000). Celebrate!: The Complete Jewish Holidays Handbook. Jason Aronson, Incorporated. ISBN 978-1-4616-2772-2. Retrieved 6 October 2018.
Singer, Isidore (1905). "Chanukkah, or the Feast of Dedication". New Era Illustrated Magazine. 5: 621 – via Google Books.
Ashton, Dianne (2013). Hanukkah in America: A History. NYU Press. pp. 42–46. ISBN 978-1-4798-5895-8. Throughout the nineteenth century some Jews tried various ways to adapt Judaism to American life. As they began looking for images to help understand and explain what a proper response to American Challenges might be, Hanukkah became ripe for reinvention. In Charleston, South Carolina, one group of Jews made Hanukkah into a time for serious religious reflexion that responded to their evangelical Protestant milieu...[Moise's] poem gave Hanukkah a place in the emerging religious style of American culture that was dominated by the language of individualism and personal conscience derived from both Protestantism and the Enlightenment. However, neither the Talmud nor the Shulchan Aruch identifies Hanukkah as a special occasion to ask for the forgiveness of sins.
- Cooper, John (1993). Eat and be Satisfied: A Social History of Jewish Food. Jason Aronson. p. 192. ISBN 978-0-87668-316-3.
- Zion & Spectre 2000, p. 13. Zion, N.; Spectre, B. (2000). A Different Light: A Pluralist Anthology : the Big Book of Hanukkah. Devora Pub. ISBN 978-1-930143-37-1. Retrieved 17 September 2023.
- Zion & Spectre 2000, p. 12, "The rabbinic religious tradition - in so far as it recalled the Hasmoneans at all - emphasized the religious miracle in their battle against persecution of Judaism and the desecration of the Temple (see the traditional praver "Al Ha. Nissim"). However the Secular Zionists rejected the miracle and emphasized the earthly realism of Hasmonean heroism. Zionism made Hanukkah a nationalist holidav. The secularization and nationalization of religious celebrations focused on minor religious holidavs and reprioritized their significance. Lag BaOmer became a celebration of Bar Kochba's revolt against the Roman Empire (132-135 CE): Tu B'Shvat became a celebration of the redemption of Eretz Yisrael through reforestation. However. Hanukkah was the main site of national re-creation. The early religious Zionist Rabbi Shmuel Mohi-lever proposed that Hanukkah be the official holiday of the proto-Zionist organization in Russia - Hovevei Zion (1881). This minor holiday provided neutral ground for religious and secular Zionists to share their nationalist program.". Zion, N.; Spectre, B. (2000). A Different Light: A Pluralist Anthology : the Big Book of Hanukkah. Devora Pub. ISBN 978-1-930143-37-1. Retrieved 17 September 2023.
- Haberman, Bonna (1 October 2014). Rereading Israel: The Spirit of the Matter. Urim Publications. p. 152. ISBN 978-965-524-202-7.
- Berkowitz, Michael (2004). Nationalism, Zionism and Ethnic Mobilization of the Jews in 1900 and Beyond. BRILL. p. 244. ISBN 978-90-04-13184-2.

britannica.com

"Which Is Correct: Hanukkah or Chanukah? | Britannica". www.britannica.com. Retrieved 25 November 2023.

bussongs.com

"Chanukah – Dreidel, Dreidel, Dreidel". Retrieved 6 October 2018. As one of the most famous Chanukah songs...

buzzfeed.com

Byrne, Christine (2 October 2013). "How To Celebrate Thanksgivukkah, The Best Holiday Of All Time". Buzzfeed. Retrieved 6 October 2018.

ccel.org

"Josephus, Ant. xiii, 9:1., via".

chabad.org

"What Is Hanukkah?". Chabad-Lubavitch Media Center. In the second century BCE, the Holy Land was ruled by the Seleucids (Syrian-Greeks), who tried to force the people of Israel to accept Greek culture and beliefs instead of mitzvah observance and belief in G‑d. Against all odds, a small band of faithful but poorly armed Jews, led by Judah the Maccabee, defeated one of the mightiest armies on earth, drove the Greeks from the land, reclaimed the Holy Temple in Jerusalem and rededicated it to the service of G‑d. ... To commemorate and publicize these miracles, the sages instituted the festival of Chanukah.
"How to Light the Menorah". chabad.org. Archived from the original on 5 June 2017. Retrieved 6 October 2018.
Epstein, Baruch. "All's Well – When it Ends". Chabad.org. Retrieved 6 October 2018.
"How to Light the Menorah – Light Up Your Environment!". Chabad.org. Retrieved 6 October 2018.
Posner, Menachem. "Why Don't Women Work While the Chanukah Candles Are Burning?". Chabad-Lubavitch Media Center. Retrieved 6 October 2018.
Posner, Menachem (1 December 2014). "40 Years Later: How the Chanukah Menorah Made Its Way to the Public Sphere". Retrieved 6 October 2018.
"How to Celebrate Chanukah". Retrieved 6 October 2018. [...] the menorah must contain enough fuel at the time of the lighting to burn until 30 minutes after nightfall.
Soloveitchik, Benyamina. "Why All the Oil and Cheese (and Potatoes)?". Retrieved 6 October 2018.
"The Story of Yehudit: The Woman Who Saved the Day". Chabad.org. Retrieved 6 October 2018.
"Chanukah FAQs". Chabad.org. Retrieved 6 October 2018.

chicagotorah.org

Frankiel, Rabbi Yaakov. "Why Eight Days?". Archived from the original on 13 December 2017. Retrieved 6 October 2018.

coejl.org

Dobb, Rabbi Fred Scherlinder (6 July 2011). "CFL Hannukah Installation Ceremony". Coalition on Environment and Jewish Life (COEJL). Archived from the original on 28 November 2013. Retrieved 6 October 2018.

cojs.org

"Menorah Coin, 40-37 BCE". Center for Online Judaic Studies. Retrieved 17 December 2023.

customerservant.com

Rahel. "The Scroll Of The Hasmoneans". Archived from the original on 28 May 2007.

doi.org

Josephus (1930). Jewish Antiquities. doi:10.4159/DLCL.josephus-jewish_antiquities.1930. Retrieved 6 October 2018. – via digital Loeb Classical Library (subscription required)
Conforti 2012, p. 159. Conforti, Yitzhak (2012). "Zionist Awareness of the Jewish Past: Inventing Tradition or Renewing the Ethnic Past?". Studies in Ethnicity and Nationalism. 12 (1). Wiley: 155–171. doi:10.1111/j.1754-9469.2012.01155.x. ISSN 1473-8481.
Conforti 2012, p. 158-159, "Jewish nationalism and Zionism breathed new life into the Jewish holidays. The traditional Jewish calendar is full of holidays and days of commemoration, which served as a basis for the revival of modern Jewish nationalism. From its inception, Zionism made broad use of the reserve of Jewish memories and myths from biblical times and from the Second Temple period. This was the case for the renewal of biblical names and symbols as well as the significance of national holidays. Significant examples of this are the holidays of Hanukkah and Tu bi-Shvat. These two holidays were initiated relatively late in history, and had relatively little importance in the religious sense. But beginning with the Zionist awakening in the 1880s, these holidays took on central meaning. In the 1890s, many of the newly founded Zionist organisations adopted the names 'Hasmoneans and 'Maccabees', in an attempt to create a clear connection between the heroic foundations of the ancient biblical golden age and the renaissance of Jewish nationalism… Hanukkah, celebrated in the Diaspora as the festival of lights, mainly expressed God's might and the principles of the Jewish faith. But at the inception of the Zionist project, this holiday was transformed into a symbol of the power and rebellion of the entire nation against its foreign oppressor (Don-Yehiya 1992). The connection that the Zionist movement made between ba-vamim ha-hem u-ba-zman ha-zeh [*in days past, and in these times'] expressed the Zionist desire to return to a heroic past and 'the lost Jewish masculinity'. It also reflected the aspiration to create a new Jew, in contrast to the Diaspora Jew (Bashkin 1998). Instead of God's might, the Zionists began to emphasise the strength of the rebel Maccabbees. In the arts, Boris Schatz's sculpture "Mattathias the Hasmonean' was given a position of honour in Zionist iconography.". Conforti, Yitzhak (2012). "Zionist Awareness of the Jewish Past: Inventing Tradition or Renewing the Ethnic Past?". Studies in Ethnicity and Nationalism. 12 (1). Wiley: 155–171. doi:10.1111/j.1754-9469.2012.01155.x. ISSN 1473-8481.
Conforti 2012, p. 160ps:"Schools in the Yishuv as well as adults followed the tradition of visiting the tombs of the Maccabees. Thus beginning in this period, Hanukkah was given a renewed interpretation that was nationalist, romantic, and activist, as opposed to the traditional interpretation. From the inception of Zionism in the 1880s and '90s, Hanukkah took on a central position as a national holiday. The pioneers of the First Aliya to Palestine (1882-1903), as well as members of the Zionist organisations in Europe, raised Hanukkah to the level of a national holiday. Hanukkah would not have taken its central place in the national calendar without the close cooperation between religious and secular Zionists from the beginning of Zionism until the period of the British mandate and the Jewish settlement (Yishuv) in Palestine (Dotan 1988:38-43). With the revival of Jewish nationalism, Hanukkah took on a new character. It was celebrated not only at home, but in public as well. In the 1920s, the holiday began to receive increasing public expression. Parades were held in celebration of Hanukkah, the festival of lights. For example, schoolchildren in Tel Aviv marched in a torch procession organised by the school in conjunction with the Tel Aviv municipality (Arieh-Sapir 2002). This process of adapting a 'useful past' for the purpose of strengthening the national narrative was not necessarily made "from the top down'. Rather, it had many agents, all of which contributed to the success of Hanukkah celebrations throughout all of Palestine. Although institutions were involved in moulding the character of the holiday, many citizens also participated "from the bottom up'. Furthermore, the religious character of the symbols did not completely disappear from the public arena. For example, the Great Synagogue on Allenby Street in Tel Aviv served as the starting point for the festival parade in the 1930s, with the menorah lit on top of the building. The revolution that Zionism led in the celebration of Hanukkah is just one example of the broader revolution it initiated in other Jewish holidays by granting them a new Zionist interpretation. Examples of this are Shavuot celebrations among the workers' settlements and Purim festivities in Tel Aviv, as well as other holidays, in the 1920s and '30s (Helman 2007; Shoham 2006).". Conforti, Yitzhak (2012). "Zionist Awareness of the Jewish Past: Inventing Tradition or Renewing the Ethnic Past?". Studies in Ethnicity and Nationalism. 12 (1). Wiley: 155–171. doi:10.1111/j.1754-9469.2012.01155.x. ISSN 1473-8481.
Abramitzky, Ran; Einav, Liran; Rigbi, Oren (1 June 2010). "Is Hanukkah Responsive to Christmas?" (PDF). The Economic Journal. 120 (545): 612–630. doi:10.1111/j.1468-0297.2009.02305.x. S2CID 17782856. Retrieved 30 December 2019.

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"Yes, Virginia, Hanukkah Has a Correct Spelling". 30 December 2011.
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Eisner, Jane (18 December 2014). "A Most Inspiring Hanukkah at the White House". Forward.com. Retrieved 6 October 2018.
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Yosef, Rabbeinu Ovadia (11 December 2017). "The Obligation of Women Regarding Chanukah Candles". Halachayomit.co.il. Retrieved 6 October 2018.

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jewishencyclopedia.com

One or more of the preceding sentences incorporates text from a publication now in the public domain: Kaufmann, Kohler (1901–1906). "Ḥanukkah". In Singer, Isidore; et al. (eds.). The Jewish Encyclopedia. New York: Funk & Wagnalls.
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jns.org

"Mayor Eric Adams, Rev. Al Sharpton, Robert F. Smith, Robert F. Smith, Rev. Conrad Tillard, Rabbi Shmuley Boteach and Elisha Wiesel join together to host '15 Days of Light,' celebrating Hanukkah and Kwanzaa". JNS.

joi.org

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jpost.com

Hoffman, Gil (4 December 2007). "'Green Hanukkia' Campaign Sparks Ire". The Jerusalem Post. Retrieved 6 October 2018.
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Spiro, Amy (17 November 2013). "Thanksgivukka: Please pass the turkey-stuffed doughnuts". The Jerusalem Post. Retrieved 6 October 2018.

jwa.org

"December: Judith and the Hanukkah Story". Retrieved 6 October 2018. For several centuries there was another hero associated with Hanukkah: Judith.

kashrut.com

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khouse.org

Missler, Dr. Chuck. "Happy Hanukkah". Retrieved 6 October 2018. Mattathias and his five sons became the nucleus of a growing band of rebels against Antiochus.

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loebclassics.com

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mechon-mamre.org

Psalm 113–118

mercurynews.com

Newman, Bruce (7 December 2012). "Hanukkah ushers in 'tzedakah,' a religious obligation to do what is right and just". The Mercury News. Retrieved 6 October 2018.

merriam-webster.com

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mfa.gov.il

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midrash.org

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myjewishlearning.com

"How Do You Spell Hanukkah?". My Jewish Learning. Retrieved 25 November 2023.
"On Hanukkah, Women As Role Models". Retrieved 6 October 2018. Also in the Apocrypha is the Book of Judith, which tells how this heroine stopped the siege of Jerusalem by decapitating Holofernes, a major military leader for the enemy.
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njop.org

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ohr.edu

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ou.org

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Abramitzky, Ran; Einav, Liran; Rigbi, Oren (1 June 2010). "Is Hanukkah Responsive to Christmas?" (PDF). The Economic Journal. 120 (545): 612–630. doi:10.1111/j.1468-0297.2009.02305.x. S2CID 17782856. Retrieved 30 December 2019.

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Abramitzky, Ran; Einav, Liran; Rigbi, Oren (1 June 2010). "Is Hanukkah Responsive to Christmas?" (PDF). The Economic Journal. 120 (545): 612–630. doi:10.1111/j.1468-0297.2009.02305.x. S2CID 17782856. Retrieved 30 December 2019.

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בָּתַר דְּנָּא עָלוּ בְּנֵי יִשְׂרָאֵל לְבֵית מַקְדְּשָׁא וּבְנוֹ תַּרְעַיָּא וְדַכִּיאוּ בֵּית מַקְדְּשָׁא מִן קְטִילַיָּא וּמִן סְאוֹבֲתָא. וּבעוֹ מִשְׁחָא דְּזֵיתָא דָּכְיָא לְאַדְלָקָא בּוֹצִנַיָּא וְלָא אַשְׁכַּחוּ אֵלָא צְלוֹחִית חֲדָא דַּהֲוָת חֲתִימָא בְּעִזְקָת כָּהֲנָא רַבָּא מִיּוֹמֵי שְׁמוּאֵל נְבִיָּא וִיַדְעוּ דְּהִיא דָּכְיָא. בְּאַדְלָקוּת יוֹמָא חֲדָא הֲוָה בַּהּ וַאֲלָה שְׁמַיָּא דִּי שַׁכֵין שְׁמֵיהּ תַּמָּן יְהַב בַּהּ בִּרְכְּתָא וְאַדְלִיקוּ מִנַּהּ תְּמָנְיָא יוֹמִין. עַל כֵּן קַיִּימוּ בְּנֵי חַשְׁמוּנַּאי הָדֵין קְיָימָא וַאֲסַרוּ הָדֵין אֲסָּרָא אִנּוּן וּבְנֵי יִשְׂרָאֵל כּוּלְּהוֹן. לְהוֹדָעָא לִבְנֵי יִשְׂרָאֵל לְמֶעֲבַד הָדֵין תְּמָנְיָא יוֹמִין חַדְוָא וִיקָר כְּיּוֹמֵי מוֹעֲדַיָּא דִּכְתִיבִין בְּאוֹרָיְתָא לְאַדְלָקָא בְּהוֹן לְהוֹדָעָא לְמַן דְּיֵּיתֵי מִבַּתְרֵיהוֹן אֲרֵי עֲבַד לְהוֹן אֱלָהֲהוֹן פּוּרְקָנָא מִן שְׁמַיָּא. בְּהוֹן לָא לְמִסְפַּד וְלָא לְמִגְזַר צוֹמָא וְכָל דִּיהֵי עֲלוֹהִי נִדְרָא יְשַׁלְּמִנֵּיהּ
Conforti 2012, p. 159. Conforti, Yitzhak (2012). "Zionist Awareness of the Jewish Past: Inventing Tradition or Renewing the Ethnic Past?". Studies in Ethnicity and Nationalism. 12 (1). Wiley: 155–171. doi:10.1111/j.1754-9469.2012.01155.x. ISSN 1473-8481.
Conforti 2012, p. 158-159, "Jewish nationalism and Zionism breathed new life into the Jewish holidays. The traditional Jewish calendar is full of holidays and days of commemoration, which served as a basis for the revival of modern Jewish nationalism. From its inception, Zionism made broad use of the reserve of Jewish memories and myths from biblical times and from the Second Temple period. This was the case for the renewal of biblical names and symbols as well as the significance of national holidays. Significant examples of this are the holidays of Hanukkah and Tu bi-Shvat. These two holidays were initiated relatively late in history, and had relatively little importance in the religious sense. But beginning with the Zionist awakening in the 1880s, these holidays took on central meaning. In the 1890s, many of the newly founded Zionist organisations adopted the names 'Hasmoneans and 'Maccabees', in an attempt to create a clear connection between the heroic foundations of the ancient biblical golden age and the renaissance of Jewish nationalism… Hanukkah, celebrated in the Diaspora as the festival of lights, mainly expressed God's might and the principles of the Jewish faith. But at the inception of the Zionist project, this holiday was transformed into a symbol of the power and rebellion of the entire nation against its foreign oppressor (Don-Yehiya 1992). The connection that the Zionist movement made between ba-vamim ha-hem u-ba-zman ha-zeh [*in days past, and in these times'] expressed the Zionist desire to return to a heroic past and 'the lost Jewish masculinity'. It also reflected the aspiration to create a new Jew, in contrast to the Diaspora Jew (Bashkin 1998). Instead of God's might, the Zionists began to emphasise the strength of the rebel Maccabbees. In the arts, Boris Schatz's sculpture "Mattathias the Hasmonean' was given a position of honour in Zionist iconography.". Conforti, Yitzhak (2012). "Zionist Awareness of the Jewish Past: Inventing Tradition or Renewing the Ethnic Past?". Studies in Ethnicity and Nationalism. 12 (1). Wiley: 155–171. doi:10.1111/j.1754-9469.2012.01155.x. ISSN 1473-8481.
Conforti 2012, p. 160ps:"Schools in the Yishuv as well as adults followed the tradition of visiting the tombs of the Maccabees. Thus beginning in this period, Hanukkah was given a renewed interpretation that was nationalist, romantic, and activist, as opposed to the traditional interpretation. From the inception of Zionism in the 1880s and '90s, Hanukkah took on a central position as a national holiday. The pioneers of the First Aliya to Palestine (1882-1903), as well as members of the Zionist organisations in Europe, raised Hanukkah to the level of a national holiday. Hanukkah would not have taken its central place in the national calendar without the close cooperation between religious and secular Zionists from the beginning of Zionism until the period of the British mandate and the Jewish settlement (Yishuv) in Palestine (Dotan 1988:38-43). With the revival of Jewish nationalism, Hanukkah took on a new character. It was celebrated not only at home, but in public as well. In the 1920s, the holiday began to receive increasing public expression. Parades were held in celebration of Hanukkah, the festival of lights. For example, schoolchildren in Tel Aviv marched in a torch procession organised by the school in conjunction with the Tel Aviv municipality (Arieh-Sapir 2002). This process of adapting a 'useful past' for the purpose of strengthening the national narrative was not necessarily made "from the top down'. Rather, it had many agents, all of which contributed to the success of Hanukkah celebrations throughout all of Palestine. Although institutions were involved in moulding the character of the holiday, many citizens also participated "from the bottom up'. Furthermore, the religious character of the symbols did not completely disappear from the public arena. For example, the Great Synagogue on Allenby Street in Tel Aviv served as the starting point for the festival parade in the 1930s, with the menorah lit on top of the building. The revolution that Zionism led in the celebration of Hanukkah is just one example of the broader revolution it initiated in other Jewish holidays by granting them a new Zionist interpretation. Examples of this are Shavuot celebrations among the workers' settlements and Purim festivities in Tel Aviv, as well as other holidays, in the 1920s and '30s (Helman 2007; Shoham 2006).". Conforti, Yitzhak (2012). "Zionist Awareness of the Jewish Past: Inventing Tradition or Renewing the Ethnic Past?". Studies in Ethnicity and Nationalism. 12 (1). Wiley: 155–171. doi:10.1111/j.1754-9469.2012.01155.x. ISSN 1473-8481.

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Lebowitz, Rabbi Aryeh (11 December 2005). "Chanukah Gelt and Gifts" (PDF). Dvarim Hayotzim Min Halev (PDF). Vol. 17, no. 6. p. 3. Archived (PDF) from the original on 29 December 2016. Retrieved 6 October 2018. In fact, the Orchos Rabeinu in cheilek ג teaches that the Steipler Gaon maintained the minhag of giving out Chanukah gelt davka on the fifth night of Chanukah. Why specifically the fifth night? Answers the Orchos Rabeinu, since the fifth night is the only night that cannot coincide with Shabbos.