Here, in the land of Israel, the olive-picking season begins in mid-October and lasts approximately one to two months. The olive harvest has always been an integral part of agricultural life in Israel, as olive oil is one of the three basic crops: grain, wine and oil (Deuteremony 28:51). Its importance in biblical times cannot be overstated as it was used for eating, cooking, lighting, healing and anointing. In Deuteronomy 8:7-8 we learn the following: For the Lord your God is bringing you into a good land, a land with streams and springs and fountains issuing from plain and hill; a land of wheat and barley, of vines, figs, and pomegranates, a land of olive trees and honey. Thus it is one of the seven species, and the three main crops, which symbolize the richness and beauty of the land of Israel.

The bible teaches us that olive oil was used to light the menorah, thereby bringing light to the tabernacle, the desert sanctuary. In Exodus 27:20 the Israelites are instructed to bring "clear oil of beaten olives lighting, for kindling lamps regularly," which were set up in the tent of meeting. Biblical and rabbinic scholars believe that this oil was used in the 7 pronged candelabra (menorah) and in the eternal lamp, the ner tamid.

This detail is important for us to fully understand the holiday of Hannukah, which celebrates the miracle of the cruse of oil that instead of lasting for one day lasted for eight days. After the Maccabees defeated Antiochus Epiphanes IV (168 BC) and recaptured Jerusalem, they discovered that the temple had been defiled. They managed to find one cruse of oil that was to be used for the seven pronged menorah and the eternal lamp. Although they only found enough oil for one day, miraculously, as the Talmud tells us, it lasted for 8 days.

The miracle of the oil has become the center of Rabbinic customs and laws surrounding Hannukah. When Jews observe the holiday of Hannukah they are required to use a chanukiyah that has room for 8 candles all at the same level, and one separate candle called the shamash, at a different level. The shamash candle is higher (or lower) then the other 8 candles and is used to light the others. When I was a little boy, growing up in Chicago, we had a home with a large bay window in the living room that was filled with beautiful plants. Before Hannukah, my mother would clear out many of the plants and set up a large chanukiyah. She explained to me that Hannukah was the festival of lights and we were celebrating the miracle of the cruse of oil.

At that time, my mother was not familiar with the Aramaic phrase, pirsumei neesa, but she knew exactly what the rabbis wanted. Pirsumei neesa means that we are advertising, or publicly observing the miracle of Hannukah. We want to share that miracle with others and let them know how God was able to work wonders. Hence, we open the drapes and share the light.

I thought about the Hannukah celebrations of my youth just the other day when I was guiding a family through the Jewish Quarter of the Old City of Jerusalem. As we walked by Jewish homes we noticed that a number of them had a niche by the front door with a chanukiyah inside. I explained to them that this chanukiyah was lit on the eight nights of Hannukah. Interestingly, the architect had made sure that the family would be able to publicize the miracle to all who walked by if they placed the lit candles in the niche.

Today, most Jews put candles in their chanukiya, but many Israelis prefer to use olive oil that has been made from olives that have been beaten and strained. Once the olive oil has been strained of the lees (insoluble matter from the olives), the result is refined, high-grade olive oil that yields a brighter light with less smoke. As the light burns brighter and thus attracts our attention, we are more likely to be reminded of the miracle of Hannukah.

May you be blessed with the gift of recognizing the bright lights in your life during the upcoming holiday season.

Warmly,

Rabbi David Ebstein

Rabbi David Ebstein resides in Jerusalem and is a frequent contributor to Travelujah. He is an ordained rabbi and licensed tour guide in Israel and specializes in bar and bat mitzvah programs as well as tours for Christians seeking to learn more about the Jewish roots of Christianity.

Growing up as a young boy on the south side of Chicago, I loved sports and Hebrew school. I hesitate to call my self a Hebrew school junkie, but I loved going there. Learning Hebrew was a new world for me that I loved exploring, and studying the fascinating stories of the Torah gave my imagination new horizons and vistas. I loved celebrating the Jewish holidays, and I freely admit that as a member of a rather materialistic culture, I adored Hannukah because of the 8 gifts that I received!

The story of Hannukah that I learned in Hebrew school talked about the miracle of the small cruze of oil lasting 8 days, instead of one. I gladly accepted that mircle as the gospel truth and could imagine no other explanation. But reading the books of the Maccabees, preserved by the ancient church, I am exposed to a different explanation for Channukah, the Maccabees and the 8 days of celebration.

In a concise and perceptive article written by Rabbi Manuel Gold, he brings sources from the first and second Book of the Maccabees that make no mention whatsoever of the oil and the miracle. The first source is from the first Book of Maccabees, compiled after 120 BC, and written in Hebrew.

They also made new sacred vessels, and they brought the lamp stand ... into the Temple. They burned incense on the altar and lit the lights on the lamp stand, and the Temple was filled with light.... For eight days they celebrated the dedication of the altar. ... Then Judah, his brothers and the entire community of Israel decreed that the days of rededication of the altar should be celebrated with a festival of joy and gladness at this same time every year beginning on the 25th of the month of Kislev and lasting for eight days. (First Maccabees 4:49-59)

This section does not mention the little jar of oil, probably because the author never knew about it. The first mention of the jar of oil comes six hundred years later, in the tractate Shabbat 21a, found in the Babylonian Talmud.

But as Rabbi Gold points out, "this source leaves us with some unanswered questions: Why did they celebrate for eight days? Why did the celebration become a permanent festival (Hanukkah)? Where did the "jar of oil" story originate? What was the miracle of Hanukkah for our ancestors? What is the miracle for us?"

Let's take a look at another source, from Second Maccabees:

Judah the Maccabee and his men, under the Lord's leadership, recaptured the Temple and the city of Jerusalem. ... After purifying the Temple, they made another altar. Then by striking flint they made a new fire and ... offered sacrifices and incense ... lit the lamps. ... On the anniversary of the very same day on which the Temple had been defiled, the 25th of Kislev, they now purified the Temple. They celebrated joyfully for eight days, just as on Sukkot, knowing that (a few months before) on Sukkot they had (been unable to celebrate at the Temple) and had spent the festival (hiding) like wild animals in the mountains and caves. That is why they came carrying stalks wreathed with branches-palm fronds-and ripe fruit (the lulav and etrog), and sang hymns of praise (Hallel) to Him Who had given them the victory that had brought about the purification of His Temple. By a vote of the community they decreed that the whole Jewish nation should celebrate these festival days every year. (Second Maccabees 10:1-8)

Note how this source also makes no mention about a miraculous jar of oil. Instead, Channukah is a way for Jews to celebrate Sukkot, an eight day holiday that was not celebrated in the early fall for three years. That was because the pagans overran the temple, defiled it and made it impossible for Jews to make their pilgrimage when the temple.

These two sources teach me a great deal about the importance of centralized worship and the temple for Jews. Sukkot was a spectacular holiday especially in Jerusalem. Events took place at the temple with the lulav and etrog (palm fronds and various branches and a citryn), the city of Jerusalem was lit up with torches and there was a spectacular ceremony known as Simchat Beit haShoevah, the celebration of the drawing of the water. Not being able to celebrate this holiday for a number of years was a huge loss for the Jewish people.

During the time the temple stood and until today, Jews believe that the fall holiday of Sukkot is a pilgrimage festival during which the world is judged for the amount of rain that will fall in the coming year. Ancient Israel was an agricultural society, hence the importance placed on this holiday. In fact, although there were many holidays on the Jewish calendar, the rabbis called Sukkot heChag, THE holiday.

The light of the Hannukah candles provide us with much needed light in our lives, and are a way to publicize the miracle of the cruze of oil mentioned in the Talmud. They are a constant reminder of the power of God in our lives. While I don't mean to diminish this important religious theme, I believe it is important to incorporate a deeper and more historical understanding of the holiday as provided by the books of the Maccabees. The miracle of Hannukah, as we learn about in the 1st and 2nd Maccabees, is also about the triumph over foreign invaders who defiled the center of our religious life and prevented us from celebrating there. It is about once again looking to Jerusalem as the center of our religious journies, both spiritually and physically. Being able to celebrate Hannukah in the 64th year of the establishment of the 3rd Jewish commonwealth, is for me, a great privilege.

Warm wishes and Happy Holidays to all from Jerusalem,

Rabbi David Ebstein