The Observance of Chanukkah
The Scriptural Foundations of Chanukah (originally published on 12/01/13)
For so many, Chanukkah is a problem. The eight day festival which begins on the twenty-fifth day of the ninth month on the biblical calendar is practiced by those in Judaism, yet it does not have its establishment on this date in the Tanakh. The feast is described in Makkabiym Sheniy (2 Maccabees), which is considered an Apocryphal book, so the Christian church distances itself from the reading. However, the feast is referenced as being practiced by Ha'Mashiach in Yochanon (John) 10:22 (the Greek word there expressly references the rededication of the temple by the Makkabiym using the Greek word εγκαινια - Eggkainea).
We begin our discussion of this important feast with the prayer uttered by the Makkabiym at the time of the rededication. This prayer can be found in your edition of the את Cepher but will not be found in almost all other English Bibles being published today, as the result of a publisher’s decision to limit the books in the Bible to sixty-six for economic reasons, not for spiritual reasons. (See our Scripture Comparison Chart and read Dr. Stephen Pidgeon's article: What is Canonicity?)
Makkabiym Sheniy (2 Maccabees): 2-5
Elohiym be gracious unto you, and remember his covenant that he made with Avraham, Yitschaq, and Ya`aqov, his faithful servants; 3 And give you all a heart to serve him, and to do his will, with a good courage and a willing mind; 4 And open your hearts in his Torah and commandments, and send you peace, 5 And hear your prayers, and be at one with you, and never forsake you in time of trouble.
Makkabiym Sheniy (2 Maccabees): 24-29
And the prayer was after this manner: O Yahuah, Yahuah Elohiym: Creator of all things, who is fearful and strong, and righteous, and merciful, and the only and gracious King, 25 The only giver of all things, the only just, almighty, and everlasting, you that deliver Yashar’el from all trouble, and did choose the fathers, and sanctify them: 26 Receive the sacrifice for your whole people Yashar’el, and guard your own portion, and sanctify it. 27 Gather those together that are scattered from us, deliver them that serve among the heathen, look upon them that are despised and abhorred, and let the heathen know that you are our Elohiym. 28 Punish them that oppress us, and with pride do us wrong. 29 Plant your people again in your holy place, as Mosheh has spoken.
The term Chanukkah is a term derived from the name Enoch – in fact, you could think of it as the feast of Enoch, in one sense. Enoch’s name is the Hebrew is Chanoch חֲנוֹךְ, which is how it is set forth in the את Cepher. Chanoch means “he who is dedicated”, as the word for dedicate in Hebrew is Chanak חָנַךְ. The word for dedication in Hebrew, is therefore Chanukkah חֲנֻכָּה. Let’s take a look at how this word appears in the Tanakh portion of the sacred Scriptures. In Bemidbar (Numbers) 7, we see Moshe (Moses) being instructed as to how to dedicate the altar.
Bemidbar (Numbers) 7:84-8:4
This was the dedication of the altar, in the day when it was anointed, by the princes of Yashar’el: twelve chargers of silver, twelve silver bowls, twelve spoons of gold: 85 Each charger of silver weighing a hundred and thirty sheqels, each bowl seventy: all the silver vessels weighed two thousand and four hundred sheqels, after the sheqel of the sanctuary: 86 The golden spoons were twelve, full of incense, weighing ten sheqels apiece, after the sheqel of the sanctuary: all the gold of the spoons was a hundred and twenty sheqels. 87 All the oxen for the ascending smoke offering were twelve bullocks, the rams twelve, the lambs of the first year twelve, with their oblation: and the kids of the goats for sin offering twelve. 88 And all the oxen for the sacrifice of the peace offerings were twenty and four bullocks, the rams sixty, the he goats sixty, the lambs of the first year sixty. This was the dedication of the altar, after that it was anointed. 89 And when Mosheh was gone into the Tabernacle of the assembly to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the Ark of Testimony, from between the two Keruviym: and he spoke unto him.
And Yahuah spoke unto El־Mosheh, saying: 2 Speak unto El־Aharon, and say unto him: When you light the lamps, the seven lamps shall give light over against the menorah. 3 And Aharon did so; he lighted the lamps thereof over against the menorah, as Yahuah commanded Mosheh. 4 And this work of the menorah was of beaten gold, unto the shaft thereof, unto the flowers thereof, was beaten work: according unto the pattern which Yahuah had showed Mosheh, so he made the menorah.
So you see that at the first dedication (Chanukkah) of the altar, the instruction from Yahuah was to light the menorah. This however, is not the only dedication (Chanukkah) in the Tanakh. Shalomah (Solomon) also made a dedication of the first temple.
Divrei Hayamiym Sheniy (2 Chronicles) 7:1-11
Now when Shalomah had made an end of praying, the fire came down from heaven, and consumed the ascending smoke offering and the sacrifices; and the glory of Yahuah filled the house. 2 And the priests could not enter into the house of Yahuah, because the glory of Yahuah had filled Yahuah’s house. 3 And when all the children of Yashar’el saw how the fire came down, and the glory of Yahuah upon the house, they bowed themselves with their faces to the ground upon the pavement, and worshipped, and praised Yahuah, saying: For he is good; for his mercy endures forever. 4 Then the king and all the people offered sacrifices before Yahuah. 5 And King Shalomah offered a sacrifice of twenty and two thousand oxen, and a hundred and twenty thousand sheep: so the king and all the people dedicated the house of Elohiym. 6 And the priests waited on their offices: the Leviyiym also with instruments of music of Yahuah, which Daviyd the king had made to praise Yahuah, because his mercy endures forever, when Daviyd praised by their ministry; and the priests sounded trumpets before them, and all Yashar’el stood. 7 Moreover Shalomah hallowed the middle of the court that was before the house of Yahuah: for there he offered ascending smoke offerings, and את the fat of the peace offerings, because the brazen altar which Shalomah had made was not able to receive the ascending smoke offerings, and the oblations, and the fat. 8 Also at the same time Shalomah kept the feast seven days, and all Yashar’el with him, a very great assembly, from the entering in of Chamath unto the river of Mitsrayim. 9 And in the eighth day they made a solemn assembly: for they kept the dedication of the altar seven days, and the feast seven days. 10 And on the three and twentieth day of the seventh month he sent the people away into their tents, glad and merry in heart for the goodness that Yahuah had showed unto Daviyd, and to Shalomah, and to Yashar’el his people. 11 Thus Shalomah finished the house of Yahuah, and the king's house: and all that came into Shalomah's heart to make in the house of Yahuah, and in his own house, he prosperously effected.
It is of some interest to those who know of the Feasts of Yahuah (the moediym), that this dedication lasted seven days, with a solemn assembly on the 8th day, and on the 23rd day of the seventh month, everyone was sent home (in this case, to their tents). The feast of Cukkoth is the feast which is ordained to occur on the 15th day of the seventh month (Vayiqra [Leviticus] 23:34-43), which before the Babylonian captivity was called Ethanim, but afterward called Tishri. So the feast would go seven days, from the 15th to the 21st (yes, 15, 16, 17, 18, 19, 20, 21), and the eighth day assembly would be held on the 22nd, which meant Shalomah could rightfully send everyone to their tent on the 23rd, as carefully set forth in this passage. So here, in this passage, you see that Shalomah practiced a feast of Chanukkah at the same time as Cukkoth in the dedication (Chanukkah) of the first Temple.
We might be curious then, if such a dedication (Chanukkah) happened at the rebuilding of the second temple. If we look, we will discover as you might expect, with one surprise.
Ezra v’Nechemyahu (Ezra) 6:15-22
And this house (the second temple) was finished on the third day of the month Adar, which was in the sixth year of the reign of Dareyavesh the king. 16 And the children of Yashar’el, the priests, and the Leviyiym, and the rest of the children of the captivity, kept the dedication of this house of Elohiym with joy, 17 And offered at the dedication of this house of Elohiym a hundred bullocks, two hundred rams, four hundred lambs; and for a sin offering for all Yashar’el, twelve he goats, according to the number of the tribes of Yashar’el. 18 And they set the priests in their divisions, and the Leviyiym in their courses, for the service of Elohiym, which is at Yerushalayim, as it is written in the cepher of Mosheh. 19 And the children of the captivity kept the Pecach upon the fourteenth day of the first month. 20 For the priests and the Leviyiym were purified together, all of them were pure, and killed the Pecach for all the children of the captivity, and for their brethren the priests, and for themselves. 21 And the children of Yashar’el, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek Yahuah Elohai of Yashar’el, did eat, 22 And kept the Feast of Matstsah seven days with joy: for Yahuah had made them joyful, and turned the heart of the king of Ashshur unto them, to strengthen their hands in the work of the house of Elohiym, the Elohai of Yashar’el.
Bearing in mind that the Feast of Dedication as practiced by Shalomah was a seven day feast, with a solemn assembly on the eighth day, it is likely that the dedication of the Second Temple kept the dedication (Chanukkah) in the same manner. However, we see that the Second Temple was completed in the last month of the year, and then Ezra goes on to relate that Pecach and Matstsah were kept, and that Matstsah was kept for seven days. This places the second Chanukkah contemporaneous with the Feast of Matstsah – the feast of unleavened bread. This too is an eight day feast, with the solemn assembly (Pecach) preceding the seven day feast (Matstsah). However, this feast occurs in the first month of the year, in the month of Aviv (Nisan).
The feast that is practiced now among the Yahudiym called Chanukkah is practiced beginning on the 25th day of the ninth month. Before we get into that, consider that the Roman church struggled to reconcile this feast with its traditional Sol Invictus (son god) worship, which occurred three days after the winter solstice, when the return of the sun could be confirmed. The Gregorian calendar had to make a few adjustments. The traditional calendar continued to reflect the biblical numeration, calling the seventh month September, the eighth month October, the ninth month November, and the tenth month December. Chanukkah, the eight day festival was to be practiced in the ninth month (November); however, if it were moved out a month, and the days of the month were restructured to make the third day following the winter solstice the twenty-fifth day, it would be possible to reconcile to the two practices, thereafter creating Christmas – designed to be an eight day festival to coincide with the celebration of the circumcision of Christ on the first day of January, the new year. The Feast of Circumcision is practiced in the Eastern Orthodox Church and is celebrated by some churches of the Anglican Communion and virtually all Lutheran churches. It formerly appeared in the pre-1960 General Roman Calendar, but it has now – as you might imagine – been changed to be a feast dedicated to Mary.
The story of Chanukkah that is with us today concerns the rededication of the Second Temple by Yahudah Makkabiy (Judah the Hammer), as is related in the Cepher Makkabiym Sheniy (2 Maccabees). This is a book that is included in the את Cepher.
Makkabiym Sheniy (2 Maccabees) 1:9, 17-36
And now see that ye keep the Feast of Chanukkah in the month Kiclev.
Blessed be our Elohiym in all things, who has delivered up the wicked. 18 Therefore whereas we are now purposed to keep the purification of the Temple upon the five and twentieth day of the month Kiclev, we thought it necessary to certify you thereof, that ye also might keep it, as the Feast of Chanukkah, and of the fire, which was given us when Nechemyahu offered sacrifice, after that he had built the Temple and the altar. 19 For when our fathers were led into Persia, the priests that were then devout took the fire of the altar privily and hid it in a hollow place of a pit without water, where they kept it sure, so that the place was unknown to all men. 20 Now after many years, when it pleased Elohiym, Nechemyahu, being sent from the king of Persia, did send of the posterity of those priests that had hid it to the fire: but when they told us they found no fire, but thick water; 21 Then commanded he them to draw it up, and to bring it; and when the sacrifices were laid on, Nechemyahu commanded the priests to sprinkle the wood and the things laid thereupon with the water. 22 When this was done, and the time came that the sun shone, which afore was hid in the cloud, there was a great fire kindled, so that every man marveled. 23 And the priests made a prayer while the sacrifice was consuming, I say, both the priests, and all the rest, Yonathan beginning, and the rest answering thereunto, as Nechemyahu did. 24 And the prayer was after this manner: O Yahuah, Yahuah Elohiym: Creator of all things, who is fearful and strong, and righteous, and merciful, and the only and gracious King, 25 The only giver of all things, the only just, almighty, and everlasting, you that deliver Yashar’el from all trouble, and did choose the fathers, and sanctify them: 26 Receive the sacrifice for your whole people Yashar’el, and guard your own portion, and sanctify it. 27 Gather those together that are scattered from us, deliver them that serve among the heathen, look upon them that are despised and abhorred, and let the heathen know that you are our Elohiym. 28 Punish them that oppress us, and with pride do us wrong. 29 Plant your people again in your holy place, as Mosheh has spoken. 30 And the priests sung psalms of thanksgiving. 31 Now when the sacrifice was consumed, Nechemyahu commanded the water that was left to be poured on the great stones. 32 When this was done, there was kindled a flame: but it was consumed by the light that shined from the altar. 33 So when this matter was known, it was told the king of Persia, that in the place, where the priests that were led away had hid the fire, there appeared water, and that Nechemyahu had purified the sacrifices therewith. 34 Then the king, inclosing the place, made it holy, after he had tried the matter. 35 And the king took many gifts and bestowed thereof on those whom he would gratify. 36 And Nechemyahu called this thing Naphthar, which is as much as to say, a cleansing: but many men call it Nephu.
So, for those of you who asked themselves the question, should I practice this feast of dedication, this feast of Chanukkah? One answer can be had with the question: what would Yahusha do (WWYD)? And that answer is had in the Besorah Yochanon:
Yochanon (John) 10:22-30
And it was at Yerushalayim the Feast of Chanukkah, and it was winter. 23 And Yahusha walked in the Temple in Shalomah's Porch. 24 Then came the Yahudiym round about him, and said unto him: How long do you make us to doubt? If you be Ha’Mashiach, tell us plainly. 25 Yahusha answered them, I told you, and ye believed not: the works that I do in my Father's name, they bear witness of me. 26 But ye believe not, because ye are not of my sheep, as I said unto you. 27 My sheep hear my voice, and I know them, and they follow me: 28 And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. 29 My Father, which gave them to me, is greater than all; and no man is able to pluck them out of my Father's hand. 30 I and my Father are yachad.
Without getting into the establishment of the four seasons, Scriptures allow for the seasons to be appointed by the relationship of the sun and the moon. Therefore, Spring begins with the vernal equinox, Summer begins at the summer solstice, Autumn begins at the autumnal equinox, and Winter begins on the winter solstice. This means that the Feast of Chanukkah that was occurring at the time of this occurrence was not in the seventh month (September or October) as would be the case if it were being practiced contemporaneous to the Feast of Cukkoth, and it most assuredly rules out the Feast of Matstsah. The indication in the verse is that it happened in winter, which is consistent with the 25th day of the ninth month of the Hebrew year. In short, Ha'Mashiach practiced the Feast of Chanukkah which began on the 25th day of the ninth month, as specified in 2 Maccabees.
Should you practice Chanukkah? I can’t speak for you, but I love the feasts set forth in the Sacred Word. Let us celebrate the Sabbath, the spring feasts of Pecach, Matstsah, and Bikoor, the wheat harvest feast of Shavu’oth, the fall feasts of Yom Teru’ah, Yom Kippuriym, and Cukkoth, and let us rededicate ourselves to do it again next year by lighting the fire of the temple in our hearts for the eight days of Chanukkah.
Chanukkah – The Foundation (originally published on 12/16/2014)
Chanukkah is a very interesting feast – a feast (as practiced) that is not mentioned in the Tanakh, but is mentioned in the Gospels, yet is practiced by the Yahudiym and not the Christians. Oh, the intrigue of it all!
Providentially, we have included those scriptures that set out the feast and its true meaning in the את Cepher. Let us start with the foundation.
Bemidbar (Numbers) 7:84
This was the dedication (חֲנֻכָּה chanukkah) of the altar, in the day when it was anointed, by the princes of Yashar’el: twelve chargers of silver, twelve silver bowls, twelve spoons of gold:
While the word chanukkah is self-explanatory, its root is a bit revealing. While the most obvious root is the word חָנַך chanak, which means to initiate or discipline; to dedicate or to train up, the proper noun form of the word is חֲנוֹך Chanoch or Enoch, a name which looms large in the history of scripture, and which means the dedicated one.
Divrei Hayamiym Sheniy (2 Chronicles) 7:1-3
Now when Shalomah had made an end of praying, the fire came down from heaven, and consumed the ascending smoke offering and the sacrifices; and the glory of Yahuah filled the house. 2 And the priests could not enter into the house of Yahuah, because the glory of Yahuah had filled Yahuah’s house. 3 And when all the children of Yashar’el saw how the fire came down, and the glory of Yahuah upon the house, they bowed themselves with their faces to the ground upon the pavement, and worshipped, and praised Yahuah, saying: For he is good; for his mercy endures forever.
If you are wondering about the phrase “for he is good, and his mercy endures forever", in the Hebrew it is: Kee tov, kee la’olam chesed
One question that comes to mind reading this bit of history is: Do we believe or do we not believe? We have seen so many things in our lifetimes that can only be called remarkable, and that would have been unthinkable to even our grandparents, yet can we not believe the things of Yah? The testimony here is that the glory (kavod) of Yahuah filled the temple of Shalomah, and brought fire to consume the offering. The presence of the glory of Yahuah was something carefully tracked by the Leviyim ministering to the altar, and they noticed when the presence departed following the death and resurrection of Mashiach.
Divrei Hayamiym Sheniy (2 Chronicles) 7:4-6
Then the king and all the people offered sacrifices before Yahuah. 5 And King Shalomah offered a sacrifice of twenty and two thousand oxen, and an hundred and twenty thousand sheep: so the king and all the people dedicated (חָנַך chanak) the house of Elohiym. 6 And the priests waited on their offices: the Leviyiym also with instruments of music of Yahuah, which Daviyd the king had made to praise Yahuah, because his mercy endures forever, when Daviyd praised by their ministry; and the priests sounded trumpets before them, and all Yashar’el stood.
Here is a passage near to my heart. The Leviyim (Levites) played the songs of David on the instruments which David had made for the purpose of praising Yahuah. The term here for praise is יָדָה yada. This word has so much to offer, let us consider it for just a moment.
Yada is construed to mean: to use (i.e. hold out) the hand; physically, to throw (a stone, an arrow) at or away; especially to revere or worship (with extended hands); intensively, to bemoan (by wringing the hands); to cast out, to make confession, to praise, to shoot, and to give thanks or make thanksgiving.
Yada is made up of two words in the derash understanding: namely Yah and da. Yah is the shortened version of Ehayah (I AM), and means the I part of I AM. But what about da?
Da is actually found in the Strong’s as only an Aramaic (Syrian) word,דאָּ da', which mean this one. Its corresponding Hebrew word isהזֶ zeh, which means: of him; the one; the other; than the other, the same; such a one that; these; this man; on this side; and on that side.
Don’t give up on me here, we are about to get to some interesting information. While one use of the term zeh is as described above, consider that the word zeh (Strong’s 2089) also means a sheep, or lamb, as in chinnay hua zeh Elohiym! Behold, the Lamb of God!
Now consider the derash of Yada – I AM the Lamb!
While we’re here, let’s consider one of the sod meanings of the term, namely its tedusha. Here we have yod, dalet, heh. Heh is the window, meaning behold. Dalet is the door. Yod is the hand (yad) of Elohiym. Yada therefore means: Behold: the doorway to the hand of Yah. But yada also means to know. Yada, yada . . . you know, you know.
But what is eternal life?
Yochanon (John) 17:3
And this is life eternal (chayim olam), that they might know (yada) you the only true Elohiym, and Yahusha Ha'Mashiach, whom you have sent.
Let us return to the foundation of Chanukkah, shall we?
Divrei Hayamiym Sheniy (2 Chronicles) 7:7-11
Moreover Shalomah hallowed the middle of the court that was before the house of Yahuah: for there he offered ascending smoke offerings, and את the fat of the peace offerings, because the brazen altar which Shalomah had made was not able to receive the ascending smoke offerings, and the oblations, and the fat. 8 Also at the same time Shalomah kept the feast seven days, and all Yashar’el with him, a very great assembly, from the entering in of Chamath unto the river of Mitsrayim. 9 And in the eighth day they made a solemn assembly: for they kept the dedication (חֲנֻכָּה chanukkah) of the altar seven days, and the feast seven days. 10 And on the three and twentieth day of the seventh month he sent the people away into their tents, glad and merry in heart for the goodness that Yahuah had showed unto Daviyd, and to Shalomah, and to Yashar’el his people. 11 Thus Shalomah finished the house of Yahuah, and the king's house: and all that came into Shalomah's heart to make in the house of Yahuah, and in his own house, he prosperously effected.
First, we can see the date of this feast, because we know that on the 23rd day of the seventh month the people were sent away, that places the beginning of the eight day celebration on the 15th of the seventh month (15, 16, 17, 18, 19, 20, 21, 22 = eight days).
Vayiqra (Leviticus) 23:33-37
And And Yahuah spoke unto Mosheh, saying: 34 Speak unto the children of Yashar’el, saying: The fifteenth day of this seventh month shall be the Feast of Cukkoth for seven days unto Yahuah. 35 On the first day shall be a holy assembly: ye shall do no servile work therein. 36 Seven days ye shall offer an offering made by fire unto Yahuah: on the eighth day shall be a holy assembly unto you; and ye shall offer an offering made by fire unto Yahuah: it is a solemn assembly; and ye shall do no servile work therein. 37 These are the feasts of Yahuah, which ye shall proclaim to be holy assemblies, to offer an offering made by fire unto Yahuah, an ascending smoke offering, and an oblation, a sacrifice, and drink offerings, everything upon his day:
Therefore, the first feast of dedication (Chanukkah) was held by Shalomah on the feast of Cukkoth. However, Shalomah added an eighth day for a solemn assembly. This number of days will come back as we further explore this feast.
Before going on, let’s consider the issue of capital letters, because they do make a difference. The term for nations, for instance, is goyim. Yet, once it is capitalized, it becomes Goyim, which is then translated not at gentiles, but as Gentiles. The word for the people other than those of Yahudah (Judah) in the Greek is ethnos, but when translated become Gentiles, as though Gentile was a race of people. Now, the average Christian claims their heritage as a Gentile (from the country of Gentilia?!). There are no capital letters in the Hebrew. There are safit letters, but such letters end a word, they don’t begin the word. So, the word chanukkah is different than the word Chanukkah. It is one thing to make dedication during a feast, it is another to engage the Feast of Dedication.
Chanukkah – The Rededication of the Temple (originally published on 12/17/14)
The Feast of Chanukkah (with a capital “C”) is actually established in the cepheriym of the Makkabiym (Maccabees) – books not written at the time of the Septuagint, and so ignored by the Rabbis, and discounted therefore by the emerging Roman church in its mixed theology of blindly adopted Rabbinical attitudes while hosting long-lasting anti-Judaism.
Makkabiym Ri’shon (1 Maccabees) 4:36-41
Then said Yahudah and his brethren: Behold, our enemies are discomfited: let us go up to cleanse (qadash) and dedicate (chanak) the sanctuary. 37 Upon this all the host assembled themselves together and went up into Mount Tsiyon. 38 And when they saw the sanctuary desolate, and the altar profaned, and the gates burned up, and shrubs growing in the courts as in a forest, or in one of the mountains, yea, and the priests' chambers pulled down; 39 They rent their clothes, and made great lamentation, and cast ashes upon their heads, 40 And fell down flat to the ground upon their faces, and blew an alarm with the shofars, and cried toward heaven. 41 Then Yahudah appointed certain men to fight against those that were in the fortress, until he had cleansed the sanctuary.
The desire of the descendants of Yashar'el, having pushed back their enemies from the Temple, was to cleanse and dedicate the sanctuary. Central to their grief upon its rediscovery, was finding that the altar had been profaned. Is such a thing really significant, or wouldn’t it be possible just to sweep this information under the rug, clean it up a little bit, and go back to using it as before? Isn’t that the American way? Maybe, but it is not the way of Beit Yashar'el under the guidance of the family called the Hammers (Makkabiym).
Makkabiym Ri’shon (1 Maccabees) 4:42-46
So he chose priests of blameless conversation, such as had pleasure in the Torah: 43 Who cleansed the sanctuary and bore out the defiledstones into an unclean place. 44 And when as they consulted what to do with the altar of ascending smoke offerings, which was profaned; 45 They thought it best to pull it down, lest it should be a reproach to them, because the heathen had defiled it: wherefore they pulled it down, 46 And laid up the stones in the mountain of the Temple in a convenient place, until there should come a prophet to show what should be done with them.
The recitation in Makkabiym Ri'shon indicates that the Greeks had sacrificed a pig on the altar and required that the high priest and his sons eat of the pig that had been slaughtered. All of them refused and gave up their lives to avoid defilement. Can we say the same? Or do we allow anything and everything to be sacrificed on our altar, even those things that openly confess their desire to be exclusively the defilement of the faith?
Makkabiym Ri’shon (1 Maccabees) 4:47-51
Then they took whole stones according to the Torah and built a new altar according to the former; 48 And made up the sanctuary, and the things that were within the Temple, and hallowed the courts. 49 They made also new holy vessels, and into the Temple they brought the menorah, and the altar of ascending smoke offerings, and of incense, and the table. 50 And upon the altar they burned incense, and the lamps that were upon the menorah they lighted, that they might give light in the Temple. 51 Furthermore they set the loaves upon the table, and spread out the veils, and finished all the works which they had begun to make.
We begin with the understanding that those rebuilding the altar and the cleansing of the Temple did so in accord with the Torah. As we consider this Feast of Dedication, this Feast of Chanukkah, let us again rededicate ourselves with whole stones according to the Torah.
Makkabiym Ri’shon (1 Maccabees) 4:52-59
Now on the five and twentieth day of the ninth month, which is called the month Kiclev, in the hundred forty and eighth year, they rose up early in the morning, 53 And offered sacrifice according to the Torah upon the new altar of ascending smoke offerings, which they had made. 54 Look, at what time and what day the heathen had profaned it, even in that was it dedicated (chanak) with songs, and citherns, and harps, and cymbals. 55 Then all the people fell upon their faces, worshipping and praising the Elohiym of heaven, who had given them good success. 56 And so they kept the dedication (chanukkah) of the altar eight days and offered ascending smoke offerings with gladness and sacrificed the sacrifice of deliverance and praise. 57 They decked also the forefront of the Temple with crowns of gold, and with shields; and the gates and the chambers they renewed and hanged doors upon them. 58 Thus was there very great gladness among the people, for that the reproach of the heathen was put away. 59 Moreover Yahudah and his brethren with the whole assembly of Yashar’el ordained, that the days of the dedication (chanukkah) of the altar should be kept in their season from year to year by the space of eight days, from the five and twentieth day of the month Kiclev, with mirth and gladness.
The keeping of this feast of rededication for eight days as found in the Cepher Makkabiym Ri’shon was intended to be in strict accord with the Torah. Therefore, the keeping of eight days is predicated upon the eight day feast held by Shalomah in the dedication of the first Temple. Take a look at 4:47: Then they took whole stones according to the Torah, and built a new altar according to the former.
For those who practice Chanukkah, mostly those of the Jewish faith or tradition, there is nothing in scripture concerning the miraculous burning of the candles for eight days.
However, as I mentioned in the previous post, the Feast of Chanukkah as practiced in the ninth month does not appear in the Tanakh at all. Rather, in appears in the first two cepheriym of the Makkabiym, and the practice is directly referenced in the Besorah Yochanon (the Gospel of John):
Y0chanon (John) 10:22-23
And it was at Yerushalayim the Feast of Chanukkah, and it was winter. 23 And Yahusha walked in the Temple in Shalomah's Porch.
Wha-a-a-a-a-a-t?!? Yahusha went up to Yerushalayim for the Feast of Chanukkah? Yes, that is the case. Therefore, when asking the question WWJD (what would Jesus do?), the answer is, he would go up to Yerushalayim for the Feast of Chanukkah.
Chanukkah – A Prayer (originally published on 12.18.14)
We have learned now why the feast was held for eight days, because the Feast of Dedication under the guidance of the Makkabiym was held in accord with the former, and Shalomah held the former for eight days. Even today, the feast is eight days, as is Cukkoth, which rounds up its seven days as prescribed under the mitzvah of the Torah, with Simcah Torah – a day to celebrate the joy of the Torah.
However, there is a question as to why the Makkabiym elected to begin the Feast of Chanukkah on the twenty-fifth day of the ninth month. And the answer is, because Nechemyah restored the fire of the altar on that date.
Makkabiym Sheniy (2 Maccabees) 1:17-23
Blessed be our Elohiym in all things, who has delivered up the wicked. 18 Therefore whereas we are now purposed to keep the purification of the Temple upon the five and twentieth day of the month Kiclev, we thought it necessary to certify you thereof, that ye also might keep it, as the Feast of Chanukkah, and of the fire, which was given us when Nechemyahu offered sacrifice, after that he had built the Temple and the altar. 19 For when our fathers were led into Persia, the priests that were then devout took the fire of the altar privily and hid it in a hollow place of a pit without water, where they kept it sure, so that the place was unknown to all men. 20 Now after many years, when it pleased Elohiym, Nechemyahu, being sent from the king of Persia, did send of the posterity of those priests that had hid it to the fire: but when they told us they found no fire, but thick water; 21 Then commanded he them to draw it up, and to bring it; and when the sacrifices were laid on, Nechemyahu commanded the priests to sprinkle the wood and the things laid thereupon with the water. 22 When this was done, and the time came that the sun shone, which afore was hid in the cloud, there was a great fire kindled, so that every man marveled. 23 And the priests made a prayer while the sacrifice was consuming, I say, both the priests, and all the rest, Yonathan beginning, and the rest answering thereunto, as Nechemyahu did.
Before we look at this prayer, consider what would be their petition on the restoration of the second temple. Now, consider this prayer as a prayer you might use at the Feast of Chanukkah:
Makkabiym Sheniy (2 Maccabees) 1:24-29
O Yahuah, Yahuah Elohiym: Creator of all things, who is fearful and strong, and righteous, and merciful, and the only and gracious King, 25 The only giver of all things, the only just, almighty, and everlasting, you that deliver Yashar’el from all trouble, and did choose the fathers, and sanctify them: 26 Receive the sacrifice for your whole people Yashar’el, and guard your own portion, and sanctify it. 27 Gather those together that are scattered from us, deliver them that serve among the heathen, look upon them that are despised and abhorred, and let the heathen know that you are our Elohiym. 28 Punish them that oppress us, and with pride do us wrong. 29 Plant your people again in your holy place, as Mosheh has spoken.
And now we conclude this practice of Chanukkah with the lighting of the lights that would remind us of the light that shined from the altar by the bringing of the fire of the altar.
Makkabiym Sheniy (2 Maccabees) 1:30-36
And the priests sung psalms of thanksgiving. 31 Now when the sacrifice was consumed, Nechemyahu commanded the water that was left to be poured on the great stones. 32 When this was done, there was kindled a flame: but it was consumed by the light that shined from the altar. 33 So when this matter was known, it was told the king of Persia, that in the place, where the priests that were led away had hid the fire, there appeared water, and that Nechemyahu had purified the sacrifices therewith. 34 Then the king, inclosing the place, made it holy, after he had tried the matter. 35 And the king took many gifts and bestowed thereof on those whom he would gratify. 36 And Nechemyahu called this thing Naphthar, which is as much as to say, a cleansing: but many men call it Nephu.