When did Hanukkah become a holiday?

Answer 1

Hanukkah commemorates the victory of the Maccabean war, of about 165 BCE. The eight-day rededication of the Temple is mentioned in the book of Maccabees (I, 4:36; and II, 1:18); and Josephus mentions the eight-day festival in Antiquities ch.12. Hanukkah was instituted by the Sages, as recorded in the Talmud (Shabbat 21b).

Answer:On Hanukkah, the chief celebration is not for the military victory. It's for the miracle of the oil (Talmud, Shabbat 21b), which occurred during the Hasmonean victory over the Syrian-Greeks in the Second Temple era; and we also thank God for His having helped us to oust the Syrian-Greeks (Seleucids) and their lackeys, the Hellenizing Jews. The Seleucids, at the instigation of the Hellenizers, had forbidden various Torah-practices, such as Sabbath-observance, and pressed the Jews to offer up idolatrous sacrifices. The Hasmoneans (a religious Jewish family) fought to retake the Holy Temple, which had been seized by the Seleucids, and to enable the people to once again observe the Torah. When they reached the Temple grounds, they found only one day's supply of unsullied olive oil, but the oil lamps miraculously burned for eight days (ibid.), allowing enough time for new oil to be prepared and brought.

The significance of the miracle is that it demonstrated that God's presence still dwelt in the Holy Temple.

The Torah Sages instituted the festival of Hanukkah at that time (Talmud, Shabbat 21b), to publicize the miracle (Rashi commentary, ibid).

The Al-Hanisim prayer which we recite during Hanukkah centers around the Hasmoneans' victory, while the candle-lighting commemorates the miracle of the oil.

Though the military victory is prominently mentioned in the prayers, it wouldn't have been celebrated if not for the miracle of the oil, just as we have no special occasion to mark Abraham's victory (Genesis ch.14), or those of Moses (Numbers ch.21), Joshua, Deborah (Judges ch.4), Gideon (Judges ch.6-7), Jephthah (Judges ch.11), or King David. And though the Hasmonean battles continued for two decades after the retaking of the Temple, the Sages instituted Hanukkah immediately after the miracle of the oil.

It should also be noted that the main goal for which the Maccabees fought was not political independence. They fought to enable the people to observe the Torah's commandments; as we say in the Al Hanisim prayer: "the Greeks sought to cause us to forget Your Torah and leave Your statutes."

Answer 2

Hanukkah commemorates the Maccabean War which ended around 165 BCE, but there is no reference to the holiday of Hanukkah until about 400 years later, in the Talmud.

Answer:The above answer is untrue. The paragraph in the Talmud (Shabbat 21b) referring to the instituting of Hanukkah, which was authored by the Sages of the Mishna (ibid), occurs also in Megillat Ta'anit (ch.9), which was written less than two centuries after the events of Hanukkah. The book of Maccabees (I, 4:36; and II, 1:18) mentions it well over a century before that; and Josephus also (Antiquities ch.12) speaks about it. Moreover, on Hanukkah the chief celebration is not for the military victory; it's for the miracle of the oil (Talmud, Shabbat 21b). As an augmentation to the celebration of that miracle, we also thank God during Hanukkah for the Hasmoneans' miraculous military victories (during which they ousted the Seleucids and their lackeys, the Hellenizing Jews, making possible the rededication of the Temple).
The Seleucids (Syrian-Greeks) under Antiochus Epiphanes (2nd century BCE), at the instigation of the Hellenizers, had forbidden various Torah-practices such as Sabbath-observance and circumcision, rededicated the Temple to a Greek idol, and pressed the Jews to offer up sacrifices to the idol. One of the leading elder Jewish sages called upon the people to keep observing the Torah anyway; and if necessary, to use force in resisting the decrees. When a Hellenized Jew offered a sacrifice to the Greek idols in a nearby village, the sage killed him as well as the Greek overseer. This brought a violent reaction from the Greeks; and the loyal Jews, led by the Hasmonean family, were forced to retreat from their towns and strike out at the Greeks in an attempt to oust them from the Holy Land and to enable the people to once again observe the Torah. The Torah-Jews were heavily outnumbered by the attacking Greek armies, but God gave them miraculous victories again and again. After three years of struggle, the Greek armies retreated from Jerusalem, and the Hasmoneans (also called Maccabees) entered the Holy Temple which the Greeks had defiled, reconsecrated it to God, and began the Temple service once more. Among other things, they wanted to relight the olive oil candelabrum (Exodus ch. 25), but could only find one day's supply of undefiled oil - and it would take eight days to make and bring some more.
Miraculously, the menorah stayed lit for eight days (Talmud, Shabbat 21b), allowing enough time for new oil to be prepared and brought. The significance of the miracle is that it demonstrated that God's presence was still there. The Torah-community was overjoyed, because God's presence meant everything to them.
This is what Hanukkah represents: the closeness to God; and the avoidance of Hellenization (assimilation).
The Torah Sages instituted the festival of Hanukkah at that time (Talmud, Shabbat 21b), to publicize the miracle (Rashi commentary, ibid). This is why we light our Hanukkah-menorahs.
(The Hanukkah-menorah, or hanukkiyah, is a special form of the original seven-branched menorah. Our Hanukkah-menorahs have eight spaces for oil, or candles, to mark each of the eight days for which the oil lasted and a ninth to hold the shamash, a candle used to light the others.)
The Al-Hanisim prayer which we recite during Hanukkah centers around the Hasmoneans' victory and rededication of the Temple, while the candle-lighting commemorates the miracle of the oil.
Though the military victory is prominently mentioned in the prayers, it wouldn't have been celebrated if not for the miracle of the oil, just as we have no special occasion to mark Abraham's victory (Genesis ch.14), or those of Moses (Numbers ch.21), Joshua, Deborah (Judges ch.4), Gideon (Judges ch.6-7), Jephthah (Judges ch.11), or King David. And though the Hasmonean battles continued for two decades after the retaking of the Temple, the Sages instituted Hanukkah immediately after the miracle of the oil.
It should also be noted that the main goal for which the Maccabees fought was not political independence. They fought to enable the people to observe the Torah's commandments; as we say in the Al Hanisim prayer: "the Greeks sought to cause us to forget Your Torah and leave Your statutes."

Answer 3

Around the time of the Hashmonaim (the Maccabees), there was a religious dispute between Jews amongst themselves and between Jews and Hellenistic Greeks.

we can assume that a renewed spiritual symbol was indeed a crucial need in those turbulent days

Hanukkah itself combines and celebrates the ethos of those days, although several (not one) origins based on different traditions can be pointed out. in the years to follow the Midrash cemented this holiday.

Answer:

The Seleucids (Syrian-Greeks) under Antiochus Epiphanes (2nd century BCE), at the instigation of the Hellenizers, had forbidden various Torah-practices in Judea, such as Sabbath-observance and circumcision, rededicated the Temple to a Greek idol, and pressed the Jews to offer up idolatrous sacrifices. Despite being heavily outnumbered, the Hasmoneans (a family of religious Jews) fought to retake the Holy Temple, which had been seized by the Seleucids, and to enable the people to once again observe the Torah. The Hasmoneans (also called Maccabees) were miraculously victorious. When they reached the Temple grounds, they immediately reconsecrated it to God. As part of this action, they relit the Menorah (Exodus ch.25), which was fueled with olive oil. However, it soon became apparent that there was only sufficient oil to keep the candelabra burning for one single day - and it would take eight days to make and bring some more.

Miraculously, the menorah stayed lit for eight days (Talmud, Shabbat 21b), allowing enough time for new oil to be prepared and brought.

The significance of the miracle is that it demonstrated that God's presence still dwelt in the Holy Temple. This is what Hanukkah represents: the closeness to God; and the avoidance of Hellenization (assimilation).

The Torah Sages instituted the festival of Hanukkah at that time (Talmud, Shabbat 21b), to publicize the miracle (Rashi commentary, ibid). This is why we light our Hanukkah-menorahs.

(The Hanukkah-menorah, or hanukkiyah, is a special form of the original seven-branched menorah. Our Hanukkah-menorahs have eight spaces for oil, or candles, to mark each of the eight days for which the oil lasted and a ninth to hold the shamash, a candle used to light the others.)

The eight-day rededication of the Temple is also mentioned in pre-Talmudic sources: Megillat Taanit (ch.9), the book of Maccabees (I, 4:56-59; and II, 1:18); and Josephus (Antiquities ch.12).

The Al-Hanisim prayer which we recite during Hanukkah centers around the Hasmoneans' victory and rededication of the Temple, while the candle-lighting commemorates the miracle of the oil.

Though the military victory is prominently mentioned in the prayers, it wouldn't have been celebrated if not for the miracle of the oil. It should also be noted that the main goal for which the Maccabees fought was not political independence. They fought to enable the people to observe the Torah's commandments; as we say in the Al Hanisim prayer: "the Greeks sought to cause us to forget Your Torah and leave Your statutes."

Answer:

Hanukkah is a minor holiday that commemorates the victory of the Jews against the Syrian-Greeks in the Maccabean War of 165 BCE. But no one knows how it actually became a holiday.

Answer:

The above answer ("no one knows") is mistaken. The Talmud (Shabbat 21b) and Megillat Taanit (ch.9) explicitly states that Hanukkah was instituted by the Torah-sages immediately after the miracle of the oil (and not because of the military victory).

Answer 4

Hanukkah started in 700 BC. The synagouges had been destroyed before the Jews could actually start the religion. So they had to find another place that they could start the religion theat is known as Hanukkah.

Answer 5

Hanukkah is a minor holiday that commemorates the victory of the Jews against the Syrian-Greeks in the Maccabean War of 165 BCE.

But no one actually knows when it first became a holiday.

Answer:The above answer has two mistakes. One: yes, we do know when Hanukkah began. And two: the main thing Hanukkah celebrates is not the victory mentioned above. These two points are explained in the following paragraphs:

The Seleucids (Syrian-Greeks) under Antiochus Epiphanes (2nd century BCE), at the instigation of the Hellenizers, had forbidden various Torah-practices in Judea, such as Sabbath-observance, and pressed the Jews to offer up idolatrous sacrifices. The Hasmoneans (a family of religious Jews) fought to retake the Holy Temple, which had been seized by the Seleucids, and to enable the people to once again observe the Torah.

When they reached the Temple grounds and prepared to light the oil lamps of the Temple's menorah (Exodus ch.25), they found only one day's supply of unsullied olive oil. Miraculously, the menorah stayed lit for eight days (Talmud, Shabbat 21b), allowing enough time for new oil to be prepared and brought.

The significance of the miracle is that it demonstrated that God's presence still dwelt in the Holy Temple. This is what Hanukkah represents: the closeness to God; and the avoidance of Hellenization (assimilation).

The Torah Sages instituted the festival of Hanukkah at that time (Talmud, Shabbat 21b), to publicize the miracle (Rashi commentary, ibid). This is why we light our Hanukkah-menorahs.

The eight-day rededication of the Temple is also mentioned in the book of Maccabees (I, 4:36; and II, 1:18); and Josephus mentions the eight-day festival in Antiquities ch.12.

The Al-Hanisim prayer which we recite during Hanukkah centers around the Hasmoneans' victory and rededication of the Temple, while the candle-lighting commemorates the miracle of the oil.

Though the military victory is prominently mentioned in the prayers, it wouldn't have been celebrated if not for the miracle of the oil, just as we have no special occasion to mark Abraham's victory (Genesis ch.14), or those of Moses (Numbers ch.21), Joshua, Deborah (Judges ch.4), Gideon (Judges ch.6-7), Jephthah (Judges ch.11), or King David. And though the Hasmonean battles continued for two decades after the retaking of the Temple, the Sages instituted Hanukkah immediately after the miracle of the oil.

It should also be noted that the main goal for which the Maccabees fought was not political independence. They fought to enable the people to observe the Torah's commandments; as we say in the Al Hanisim prayer: "the Greeks sought to cause us to forget Your Torah and leave Your statutes."

Answer 6

In 165 BCE.

The Seleucids (Syrian-Greeks) under Antiochus Epiphanes (2nd century BCE), at the instigation of the Hellenizers, had forbidden various Torah-practices such as Sabbath-observance and circumcision, rededicated the Temple to a Greek idol, and pressed the Jews to offer up sacrifices to the idol. One of the leading elder Jewish sages called upon the people to keep observing the Torah anyway; and if necessary, to use force in resisting the decrees. When a Hellenized Jew offered a sacrifice to the Greek idols in a nearby village, the sage killed him as well as the Greek overseer. This brought a violent reaction from the Greeks; and the loyal Jews, led by the Hasmonean family, were forced to retreat from their towns and strike out at the Greeks in an attempt to oust them from the Holy Land and to enable the people to once again observe the Torah. The Torah-Jews were heavily outnumbered by the attacking Greek armies, but God gave them miraculous victories again and again. After three years of struggle, the Greek armies retreated from Jerusalem, and the Hasmoneans (also called Maccabees) entered the Holy Temple which the Greeks had defiled, reconsecrated it to God, and began the Temple service once more. Among other things, they wanted to relight the olive oil candelabrum (Exodus ch. 25), but could only find one day's supply of undefiled oil - and it would take eight days to make and bring some more.

Miraculously, the menorah stayed lit for eight days (Talmud, Shabbat 21b), allowing enough time for new oil to be prepared and brought. The significance of the miracle is that it demonstrated that God's presence was still there. The Torah-community was overjoyed, because God's presence meant everything to them.

This is what Hanukkah represents: the closeness to God; and the avoidance of Hellenization (assimilation).

The Torah Sages instituted the festival of Hanukkah at that time (Talmud, Shabbat 21b), to publicize the miracle (Rashi commentary, ibid). This is why we light our Hanukkah-menorahs.

(The Hanukkah-menorah, or hanukkiyah, is a special form of the original seven-branched menorah. Our Hanukkah-menorahs have eight spaces for oil, or candles, to mark each of the eight days for which the oil lasted and a ninth to hold the shamash, a candle used to light the others.)

The Al-Hanisim prayer which we recite during Hanukkah centers around the Hasmoneans' victory and rededication of the Temple, while the candle-lighting commemorates the miracle of the oil.

Though the military victory is prominently mentioned in the prayers, it wouldn't have been celebrated if not for the miracle of the oil. It should also be noted that the main goal for which the Maccabees fought was not political independence. They fought to enable the people to observe the Torah's commandments; as we say in the Al Hanisim prayer: "the Greeks sought to cause us to forget Your Torah and leave Your statutes."

Answer 7

The year after the miracle of the oil lamps, some 2170 years ago.

The Seleucids (Syrian-Greeks) under Antiochus Epiphanes (2nd century BCE), at the instigation of the Hellenizers, had forbidden various Torah-practices in Judea, such as Sabbath-observance, and pressed the Jews to offer up idolatrous sacrifices. The Hasmoneans (a family of religious Jews) fought to retake the Holy Temple, which had been seized by the Seleucids, and to enable the people to once again observe the Torah.

When they reached the Temple grounds and prepared to light the oil lamps of the Temple's menorah (Exodus ch.25), they found only one day's supply of unsullied olive oil. Miraculously, the menorah stayed lit for eight days (Talmud, Shabbat 21b), allowing enough time for new oil to be prepared and brought.

The significance of the miracle is that it demonstrated that God's presence still dwelt in the Holy Temple. This is what Hanukkah represents: the closeness to God; and the avoidance of Hellenization (assimilation).

The Torah Sages instituted the festival of Hanukkah at that time (Talmud, Shabbat 21b), to publicize the miracle (Rashi commentary, ibid).

It should also be noted that the main goal for which the Maccabees fought was not political independence. They fought to enable the people to observe the Torah's commandments; as we say in the Al Hanisim prayer: "the Greeks sought to cause us to forget Your Torah and leave Your statutes."

Answer 8

2200 years ago.

The Seleucids (Syrian-Greeks) under Antiochus Epiphanes (2nd century BCE), at the instigation of the Hellenizers, had forbidden various Torah-practices such as Sabbath-observance and circumcision, rededicated the Temple to a Greek idol, and pressed the Jews to offer up sacrifices to the idol. One of the leading elder Jewish sages called upon the people to keep observing the Torah anyway; and if necessary, to use force in resisting the decrees. When a Hellenized Jew offered a sacrifice to the Greek idols in a nearby village, the sage killed him as well as the Greek overseer. This brought a violent reaction from the Greeks; and the loyal Jews, led by the Hasmonean family, were forced to retreat from their towns and strike out at the Greeks in an attempt to oust them from the Holy Land and to enable the people to once again observe the Torah. The Torah-Jews were heavily outnumbered by the attacking Greek armies, but God gave them miraculous victories again and again. After three years of struggle, the Greek armies retreated from Jerusalem, and the Hasmoneans (also called Maccabees) entered the Holy Temple which the Greeks had defiled, reconsecrated it to God, and began the Temple service once more. Among other things, they wanted to relight the olive oil candelabrum (Exodus ch. 25), but could only find one day's supply of undefiled oil - and it would take eight days to make and bring some more.

Miraculously, the menorah stayed lit for eight days (Talmud, Shabbat 21b), allowing enough time for new oil to be prepared and brought. The significance of the miracle is that it demonstrated that God's presence was still there. The Torah-community was overjoyed, because God's presence meant everything to them.

This is what Hanukkah represents: the closeness to God; and the avoidance of Hellenization (assimilation).

The Torah Sages instituted the festival of Hanukkah at that time (Talmud, Shabbat 21b), to publicize the miracle (Rashi commentary, ibid). This is why we light our Hanukkah-menorahs.

(The Hanukkah-menorah, or hanukkiyah, is a special form of the original seven-branched menorah. Our Hanukkah-menorahs have eight spaces for oil, or candles, to mark each of the eight days for which the oil lasted and a ninth to hold the shamash, a candle used to light the others.)

The Al-Hanisim prayer which we recite during Hanukkah centers around the Hasmoneans' victory and rededication of the Temple, while the candle-lighting commemorates the miracle of the oil.

Though the military victory is prominently mentioned in the prayers, it wouldn't have been celebrated if not for the miracle of the oil. It should also be noted that the main goal for which the Maccabees fought was not political independence. They fought to enable the people to observe the Torah's commandments; as we say in the Al Hanisim prayer: "The Greeks sought to cause us to forget Your Torah and leave Your statutes."

Answer 9

165 BC