Showing posts with label Religion Jewish Hanukkah. Show all posts
Showing posts with label Religion Jewish Hanukkah. Show all posts

Monday, December 7, 2015

Happy Hanukkah to our Jewish friends, neighbors, family, and loved ones.



Chanukkah

Originally retrieved Dec. 16, 2006

From new twists to favorite traditions, Hanukkah Lights offers stories that touch the essence of a long-standing celebration: the resurgence of Jewish religion and culture after being forbidden by the Seleucid Empire, which sought to impose Greek values.

The holiday of Hanukkah, or "dedication," stems from the rededication of the temple at Mount Moriah in Jerusalem. As the legend goes, Maccabean fighters who had defeated King Antiochus IV's supporters were left with only a day's supply of oil for the temple — but it lasted for eight days.

While it is not a major holiday — the events marked by Hanukkah took place in 165 B.C., long after the Torah was written — Hanukkah is marked by a wide range of music, the reading of psalms — and food fried in oil, commemorating what is often called a miracle of light.


Related NPR Stories
Chanukah, or Hanukkah? Dec. 26, 2005
A Hanukkah Dilemma Dec. 25, 2005

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From the website, “Judaism 101 found here: http://www.jewfaq.org/holiday7.htm

This website is simply a must for those who care, but are just not that familiar with the religion of important friends…

On the 25th of Kislev are the days of Chanukkah, which are eight... these were appointed a Festival with Hallel [prayers of praise] and thanksgiving. -Shabbat 21b, Babylonian Talmud

Chanukkah, the Jewish festival of rededication, also known as the festival of lights, is an eight day festival beginning on the 25th day of the Jewish month of Kislev.
Chanukkah is probably one of the best known Jewish holidays, not because of any great religious significance, but because of its proximity to Christmas.

Many non-Jews (and even many assimilated Jews!) think of this holiday as the Jewish Christmas, adopting many of the Christmas customs, such as elaborate gift-giving and decoration. It is bitterly ironic that this holiday, which has its roots in a revolution against assimilation and the suppression of Jewish religion, has become the most assimilated, secular holiday on our calendar.


The story of Chanukkah begins in the reign of Alexander the Great. Alexander conquered Syria, Egypt and Palestine, but allowed the lands under his control to continue observing their own religions and retain a certain degree of autonomy. Under this relatively benevolent rule, many Jews assimilated much of Hellenistic culture, adopting the language, the customs and the dress of the Greeks, in much the same way that Jews in America today blend into the secular American society.

More than a century later, a successor of Alexander, Antiochus IV was in control of the region. He began to oppress the Jews severely, placing a Hellenistic priest in the Temple, massacring Jews, prohibiting the practice of the Jewish religion, and desecrating the Temple by requiring the sacrifice of pigs (a non-kosher animal) on the altar.

Two groups opposed Antiochus: a basically nationalistic group led by Mattathias the Hasmonean and his son Judah Maccabee, and a religious traditionalist group known as the Chasidim, the forerunners of the Pharisees (no direct connection to the modern movement known as Chasidism). They joined forces in a revolt against both the assimilation of the Hellenistic Jews and oppression by the Selucid Greek government. The revolution succeeded and the Temple was rededicated.

According to tradition as recorded in the Talmud, at the time of the rededication, there was very little oil left that had not been defiled by the Greeks. Oil was needed for the menorah (candelabrum) in the Temple, which was supposed to burn throughout the night every night. There was only enough oil to burn for one day, yet miraculously, it burned for eight days, the time needed to prepare a fresh supply of oil for the menorah. An eight day festival was declared to commemorate this miracle. Note that the holiday commemorates the miracle of the oil, not the military victory: Jews do not glorify war.


Our rabbis taught the rule of Chanukkah: ... on the first day one [candle] is lit and thereafter they are progressively increased ... [because] we increase in sanctity but do not reduce. -Shabbat 21b, Babylonian Talmud

Chanukkah is not a very important religious holiday. The holiday's religious significance is far less than that of Rosh Hashanah, Yom Kippur, Sukkot, Passover, and Shavu'ot. It is roughly equivalent to Purim in significance, and you won't find many non-Jews who have even heard of Purim! Chanukkah is not mentioned in Jewish scripture; the story is related in the book of Maccabbees, which Jews do not accept as scripture.

The only religious observance related to the holiday is the lighting of candles. The candles are arranged in a candelabrum called a menorah (or sometimes called a chanukkiah) that holds nine candles: one for each night, plus a shammus (servant) at a different height.

On the first night, one candle is placed at the far right. The shammus candle is lit and three berakhot (blessings) are recited: l'hadlik neir (a general prayer over candles), she-asah nisim (a prayer thanking G-d for performing miracles for our ancestors at this time), and she-hekhianu (a general prayer thanking G-d for allowing us to reach this time of year).

See Chanukkah Candle Lighting Blessings for the full text of these blessings. After reciting the blessings, the first candle is then lit using the shammus candle, and the shammus candle is placed in its holder. The candles are allowed to burn out on their own after a minimum of 1/2 hour.

Each night, another candle is added from right to left (like the Hebrew language). Candles are lit from left to right (because you pay honor to the newer thing first). On the eighth night, all nine candles (the 8 Chanukkah candles and the shammus) are lit. See animation at right for the candlelighting procedure. On nights after the first, only the first two blessings are recited; the third blessing, she-hekhianu is only recited on the first night of holidays.

Why the shammus candle? The Chanukkah candles are for pleasure only; we are not allowed to use them for any productive purpose. We keep an extra one around (the shammus), so that if we need to do something useful with a candle, we don't accidentally use the Chanukkah candles. The shammus candle is at a different height so that it is easily identified as the shammus.

It is traditional to eat fried foods on Chanukkah because of the significance of oil to the holiday. Among Ashkenazic Jews, this usually includes latkes (pronounced "lot-kuhs" or "lot-keys" depending on where your grandmother comes from. Pronounced "potato pancakes" if you are a goy.) My recipe is included later in this page.

Gift-giving is not a traditional part of the holiday, but has been added in places where Jews have a lot of contact with Christians, as a way of dealing with our children's jealousy of their Christian friends. It is extremely unusual for Jews to give Chanukkah gifts to anyone other than their own young children. The only traditional gift of the holiday is "gelt," small amounts of money.

Another tradition of the holiday is playing dreidel, a gambling game played with a square top. Most people play for matchsticks, pennies, M&Ms or chocolate coins. The traditional explanation of this game is that during the time of Antiochus' oppression, those who wanted to study Torah (an illegal activity) would conceal their activity by playing gambling games with a top (a common and legal activity) whenever an official or inspector was within sight.

Read much-much more here: http://www.jewfaq.org/holiday7.htm
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Sunday, September 17, 2000

20000900 Humor in the Hebrew Bible by Hershey H. Friedman

20000900 Humor in the Hebrew Bible by Hershey H. Friedman

http://academic.brooklyn.cuny.edu/economic/friedman/bibhumor.htm

This paper appeared in Humor: International Journal of Humor Research, Vol. 13:3, Sept. 2000, 258-285. ©2000

Humor in the Hebrew Bible
By Hershey H. Friedman, Ph.D.
Professor of Business and Marketing
Bernard H. Stern Professor of Humor 1997-1999
Brooklyn College of the City University of New York
E-mail:
x.friedman AT att.net
Abstract

This paper demonstrates that the Hebrew Bible contains much humor, albeit mainly subtle and much of it requiring a knowledge of the original language of the Bible, Hebrew. The purpose of this article is not to exhaustively enumerate all instances of humor in the Bible but, rather, to demonstrate that humor permeates the Holy Scriptures. The humorous verses and situations collected in this paper are characterized as belonging to one of the following categories of humor: sarcasm, irony, wordplay, humorous names, humorous imagery and exaggeration, and humorous situations. An examination of the collection in this paper makes evident at least one important purpose of this humor: Humor brings God closer to humankind. For instance, God seems more understandable and less aloof when he is sarcastic. We mortals note that even omniscience and omnipotence do not prevent one from being hurt by straying children. Humorous stories and exaggerations make the moral lessons of the Hebrew Bible more memorable, and the irony behind punishments that are "measure for measure" hints at a world in which justice does truly prevail.

Humor in the Hebrew Bible

Many individuals believe that the Bible, in particular the Hebrew Bible, is without any humor. For example, Alfred North Whitehead was of the opinion that there is no humor in the Old Testament. He claimed that "the total absence of humour from the Bible is one of the most singular things in all of literature" (Price 1954: 199). Whitehead attributed the humorlessness of the Bible to the fact that the ancient Jews were a "depressed people" because of their situation, i.e., continually attacked and overrun by foreign powers. Others, such as Knox (1969), claim that there is much humor in the Hebrew Bible, although it consists mainly of irony. Knox points out that the prophets, in particular, used irony to warn the Jews against the "allurements of pagan civilization." Jemielty (1992) demonstrates that Hebrew prophecy makes use of satire. A major purpose of the satire and sarcasm was to ridicule the evildoer and idolater. Bonham (1988: 38-51) also feels that examining the Bible proves that "God has a sense of humor." Jonsson (1985: 41-50) rejects the opinion that there is no humor in the Hebrew Bible and discusses several examples of Biblical humor, e.g., the story of Jacob and Laban.

There are many different types of humor. These include: puns, wordplays, riddles, jokes, satires, lampoons, sarcasm, irony, wit, black humor, comedy, slapstick, farce, burlesques, caricatures, parody, and travesty. The differences among these different humor types is not always great. In particular, burlesque, caricature, parody, and travesty are very much alike and refer to literary or dramatic works that mimic serious works in order to achieve a humorous or satiric effect. Likewise, the difference between satire and lampoon is not that great. The bottom line is that humor has the ability to make people laugh, smile, or chuckle, at least inwardly. Perhaps it does the same for a divine being.

The idea that even God laughs is mentioned several times in Psalms. In Psalms (2:4), the Psalmist says: "He who sits in heaven will laugh, the Lord will mock them." In Psalms (37:13): "My Lord laughs at him for He sees that his day is coming." In Psalms (59:9): "But as for You, God, You laugh at them; You mock all nations." These verses all indicate that one day the Lord will laugh at evildoers. Of course, the type of laughter described here is not a happy, fun-loving laugh, but a sarcastic, derisive one. The Psalmist is describing a contemptuous, sardonic laugh aimed at the wicked who do not realize the futility of their plots if God does not approve.

Jewish tradition (Babylonian Talmud, Sanhedrin 14b) organizes the Hebrew Scriptures into three categories of the canon. The Five Books of Moses, also called the Pentateuch or the Torah, are Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. The Prophets consists of eight books, including Joshua, Judges, Samuel, Kings, Jeremiah, Ezekiel, Isaiah, and the Twelve Minor Prophets (e.g., Haggai, Zechariah, and Malachi). The Writings is comprised of eleven books, including Ruth, Psalms, Job, Proverbs, Ecclesiastes, Song of Songs, Lamentations, Daniel, Esther, Ezra (and Nehemiah), and Chronicles.

The Hebrew Bible employs many sorts of humor, but its purpose is not to entertain. The major goal of the Hebrew Bible is to teach humanity how to live the ideal life. Much of the humor found in the Hebrew Bible has a purpose: To demonstrate that evil is wrong and even ludicrous, at times. The punishments meted out to wrongdoers are often designed to mock them and to hoist them by their own petards.

This paper will demonstrate that the Hebrew Bible contains much humor, albeit mainly subtle and much of it requiring a knowledge of the original language of the Bible, Hebrew. The purpose of this article is not to exhaustively enumerate all instances of humor in the Bible but, rather, to demonstrate that humor permeates the Holy Scriptures. The humorous verses and situations collected in this paper are characterized as belonging to one of several broad categories of humor: sarcasm, irony, wordplay, humorous names, humorous imagery, and humorous situations.


Read the entire paper here: Humor in the Hebrew Bible by Hershey H. Friedman