….光明節..Hanukkah | The Festival of Lights….
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一般而言，光明節在西方曆法的十一月下旬或十二月舉行。
光明節是一個為期八日的猶太節期，為了慶祝主前第二世紀猶太人再一次奉獻耶路撒冷的聖殿予神。光明節名稱「Hanukkah」是希伯來文，意思指「奉獻」。
這個節日的歷史與以色列爭扎求存的時刻連繫在一起。相傳得勝的猶太群體，在成功推翻一個暴君後，只能找到很小量的純淨橄欖油來點亮燈臺，其數量僅僅足夠一天之用。但奇跡地，這一點點油卻能點亮燈臺八天之久，讓猶太人有足夠時間，再潔淨更多的橄欖油留作將來之用。
猶太人在這八個晚上會每晚燃點一支爉燭，以記念神的供應。他們亦會玩遊戲、互送禮物，與家人一同晚餐及參加猶太會堂或學校舉行的話劇或音樂會。
猶太傳統
燃點光明節的燈，由「日落開始，直至街上沒有一個旅客」的期間。這燈應放在屋子的入口外面。如果以色列人住在多層的大樓之上，他們的燈就當放在最靠近街道的窗子上，如此便能公開向人承認光明節的神跡。
每一晚，猶太人會逐字吟誦詩篇113篇至118篇，他們稱為「讚頌 (譯註：希伯來文 “Hallel” 的意思是指「讚美」)」。他們亦會誦讀律法書，所選取的部份是《摩西五經》中有關各支派領袖為奉獻會幕而獻上的祭，及如何點亮燈臺上的燈 (民7：1- 八：4)。
中歐的東德裔猶太人的傳統，就是在點燈之後，唱一首十一至十三世紀的德國詩人所作的詩歌，詩歌名稱為 “Maoz Zur Yeshuati” 「我救恩的磐石(Mighty Rock of My Salvation)」。這首詩歌是先有歌詞，稍後一點時間才有旋律。這首歌的旋律是來自十五世紀中期一首流行的民謠。這首詩歌讚頌神是以色列的拯救者，正正是這個節期的核心主題。至於西班牙和葡萄牙的猶太人則會誦讀詩篇30篇。
為什麼是九支爉燭？
光明節的燈臺上面有八個爉燭杯，是以一字横行排列。節期裡每個晚上就點著一個爉燭杯。每個光明節用的燈臺上都有一個額外的爉燭杯，即第九個杯，這個爉燭杯排列在八個爉燭杯的中間位置或其中一方，而且一般都是較其他爉燭杯稍高。
第九支爉燭的意思是「僕人 (希伯來文 “the shammash”)」，或是「服事的人」。猶太傳統指「僕人」的目的是要讓猶太教向世界發光。在光明節，我們每天會點亮多一支爉燭。我們會用「僕人」這支爉燭來逐日點亮其他爉燭，直至全部爉燭都被點亮。因此，在光明節的頭一個晚上，日落之後，作「僕人」的爉燭被燃點之後，便會用來點亮燈臺上的一支爉燭。第二天晚上，也是先點亮作「僕人」的爉燭，然後以此點亮兩支爉燭。如是者，逐日按序，點亮燈臺上的爉燭。
光明節陀螺
在馬加比家族反抗強權、 爭取自由去服事耶和華的年代，以色列人被禁止敬拜神。如果希臘人發現他們在研讀《摩西五經》或是祈禱，他們便會被處死。於是，希伯來人發明了一個方法讓他們可以敬拜和服事耶和華：在他們的經書旁邊，他們會放一些陀螺。 如果有希臘人走近，他們便會立刻收起書本，然後裝作玩陀螺遊戲。這個陀螺實在拯救了不少人的生命。
這個光明節陀螺是一個四面的陀螺，可用木、黏土或者塑膠來製作的一個四面的陀螺。陀螺的每一面分別寫上一個希伯來字母，包括 “nun”、 “gimmel”、 “hey”和 “shin”。這些字母的意思是希伯來文的一句短語：「一個偉大的神跡已經在那裡發生」(“Nes Gadol Hayah Sham”)。以色列的陀螺會更改一個字母，短語的意思就變成「一個偉大的神跡已經在這裡發生」(“Nes Gadol Hayah Poh”)。
光明節慶祝活動的歷史
聖經沒有記載光明節的來歷，但在次經《馬加比一、二書》卻有這個記載。約翰福音十章22-23節亦記載了主耶穌在修殿節(光明節)時上到耶路撒冷過節。
在主前168年，當時敍利亞的王安提阿古四世從北方而來並且打敗埃及。在他尚未可以享受他打勝仗的戰利品時，因著遭到強盛的羅馬王朝攻打便被迫班師回朝。怒氣滿胸的他在回國時遇到小國以色列。他決意摧毀猶太教，將猶太人的信仰傳統定為違法。又因以色列具戰略的地理位置，可以連接非洲、亞洲和歐洲，所以他想攻擊以色列。在當時，主宰以色列的人，通常都能掌控中東的戰略重地。
安提阿古四世 – 依比芬尼(Antiochus Epiphanes)是歷史上其中一個最反猶太人、反以色列和反神的統治者。他在主前175年當上一國之君。敍利亞還有數個名字叫安提阿古的王，而安提阿古四世採用「依比芬尼」這個名字是為要抬高自己，因為希臘文「依比芬尼」的意思是「神所表明的」，顯示他抗拒獨一真神的態度，是何等傲慢。
在他當世代的許多人眼中，安提阿古四世是一個迷戀神靈，對神祗有很多妄想並且著迷的人。說到他的殘暴，他的仇敵嘲笑他是「依比萬尼(Epimanes)」，即「瘋子」的意思。
安提阿古四世嘗試將以色列希臘化。他視希臘化為將猶太人融入其王國及統一其國家的不二法門。
安提阿古四世為了破壞對獨一真神的敬拜和舊約利未記的獻祭系統，他：
在主前168年 (有說是167年) 的十二月，打發一支軍隊到耶路撒冷，並且向奧林匹亞的神祗和宙斯奉獻聖殿；
安排在安息日攻打耶路撒冷，因為知道猶太人不會在這日打仗；
毁壞大半個城市，並且屠殺一切男女老幼；
在聖殿的祭壇上為宙斯和奧林匹亞的神祗獻上一頭豬，在至聖所灑上豬的血，玷污聖殿。將豬的肉湯倒在律法書上，其後撕碎及焚燒滿載神話語的律法書卷；
使很多猶太人成為奴隸並且謀殺他們；
在每一個城鎮設立小的邱壇。然後，他的軍隊命令所有本地人都要敬拜和吃豬肉，以証明他們已經改變自己猶太教的信仰。不吃豬肉的唯一選擇，就是死亡。
嚴禁所有猶太人遵行他們的信仰，包括行割禮、守安息日和獻祭等。
在耶路撒冷的聖殿裡安放一座有鬍子的朱庇特神像。
安提阿古的目的是要以此打敗以色列人的軍隊和羞辱他們的神，然後同化他們，讓他們融入希臘文化之內 (馬加比一書一章41-64節；馬加比二書六章1-11節)。
馬加比家族
馬加比家族的反抗是源於安提阿古四世委派一位名叫阿比拿士(Appellas)的官員去強迫當時住在莫丁村 (Modiin) 的祭司馬他提雅．馬加比(Mattathias Maccabee) 去向一個異教的神祗獻祭。馬他提雅拒絶，但卻有另一個猶太人自動請纓去獻祭，馬他提雅在盛怒和義憤填胸的情況下，抽出他的劍，斬殺了在壇旁那位西流古王朝的官員和那個犯錯的猶太人，而馬加比家族的反抗亦隨之揭幕 (馬加比一書二章1-48節)。
神興起了一班猶太裔的游擊手，由馬他提雅的一個兒子 – 猶大．馬加比 (Judah Maccabee) – 帶領。雖然強弱非常懸殊，猶太人的一邊只有屈指可數的人手，面對的是一支約65,000名配備三叉戟和劍的士兵，但神卻讓他們在晚間一直攻擊對方直至潰敗整個強大的安提阿古軍隊。這支軍隊畢竟是當時東方最精銳的部隊。馬加比家族因其軍備及人數遠遠不及敵方，故採用較富創意的裝備，再倚仗他們對山區地形的熟識及聘用游擊隊伍來進行作戰。
西流古的入侵者終於在三年後被趕離開以色列地，之後國家的焦點集中在潔淨聖殿。在重奪聖殿之前，以色列和西流古有四次主要戰役。主前165年(有學者認為是主前164年)的基斯流月(西曆十一至十二月)二十五日，正正是聖殿被褻瀆三年之後的那一天，猶太人再次奉獻聖殿和祭壇給神。猶大．馬加比亦下命令拆毁假神的邱壇，重建耶和華的祭壇(馬加比一書四章26-61節)。馬加比家族勝過西流古王朝只是讓以色列人先嚐彌賽亞將來會帶來的勝利。
聖誕節與光明節
光明節和聖誕節都源於同一個地方(以色列)，源於同一群人(以色列和猶太人)，且都是記念一件重要的事件。「僕人」的觀念在兩個節期中都非常突出。
在現今的以色列，光明節象徵以弱勝強。在歷史之中，神一直為以色列作工，所以衪也必為以色列的將來繼續作工。神已經應許祝福那些為猶太人祝福的，亦會咒詛那些咒詛猶太人的(創十二章)。
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Observed typically in late November or December
Also known as the “Festival of Lights,” Hanukkah is an eight-day Jewish holiday celebrating the rededication of the Temple in Jerusalem in the Second Century B.C. Hanukkah is the Hebrew word for “dedication.”
The history of the holiday is tied to the time when Israel was struggling for existence. It is believed that after a successful revolt against a tyrannical monarch, the victorious Jewish community could find very little pure olive oil to light the Menorah, only enough for one day. However, the oil lasted for eight days, long enough to purify more oil!
Jewish people light a candle on each of the eight evenings in remembrance of God’s provision. They also play games, exchange gifts, have family dinners and attend plays and concerts at synagogues and schools.
Jewish Tradition
The lighting of the Hanukkah lamp is to take place between “sunset and until there is no wayfarer left in the street.” The lamp should be placed outside the entrance of the house. If a person lives in an upper story, it should be set on the window nearest the street. This placement it to publicly affirm the Hanukkah miracle.
The entire Hallel (a verbatim recitation from Psalms 113-118) is said on each of the eight days. The reading of the law is from the portion of the Torah which describes the sacrifices brought by the princes at the dedication of the sanctuary, and the kindling of the candelabrum or menorah (Num. 7:1-8:4).
Maoz Zur Yeshuati (“Mighty Rock of my Salvation”), a hymn composed in Germany by a 11th-13th Century poet, is usually sung in the Ashkenazi ritual after the kindling of the lights. The melody of this hymn is a little later than the lyrics and was adopted from a German folksong popular in the middle of the 15th century. This hymn extols God as Israel’s deliverer, which is the precise theme of this holiday. The Sephardim recite Psalm 30.
Why 9 Candles?
The eight cups that hold the Hanukkah candles are arranged in a row, one for each night of the holiday. Every menorah has one additional cup, a ninth cup, which is located in the center or to one side and is usually slightly elevated.
The ninth candle is called “the shammash,” or, “one who serves.” Jewish tradition says the purpose of the shammash is that “Judaism gives light to the world.” At Hanukkah we light an additional candle on each day. We use the shammash to light the other candles until all the candles give off their light. So, on the first night of Hanukkah, after sundown, the shammash candle is lit, which in turn is used to kindle one candle of the Menorah. The second night, the shammash again is lit and is used to light two candles, etc. The appropriate number of candles is placed in the menorah from right to left, yet they are lit from left to right.
The Dreidel
The Israelites were not allowed to worship during the Maccabean struggle for freedom to serve YHWH. If the Greeks caught them studying the Torah or praying they would be put to death. The Hebrews thought up a plan to enable them to worship and serve YHWH. Next to their Holy books, they kept little tops, or dreidels. If a Greek came by, they quickly put away their books and pretended to be playing the dreidel game. The dreidel saved many lives.
A “dreidel” is a four-sided spinning top, made of wood, clay or plastic. A Hebrew letter is written on each of its four sides. The four letters on the dreidel include the nun, gimmel, hey, and shin. These letters represent the Hebrew phrase, “Nes Gadol Hayah Sham” (A Great Miracle Happened There). Dreidels in Israel change one letter to read the phrase “A Great Miracle Happened Here” (“Nes Gadol Hayah Poh”).
The History of the Hanukkah Celebration
The story of Hanukkah is not recorded in the Bible but it is recorded in the Apocryphal books of 1-2 Maccabees. Messiah Jesus’ observance of the Feast of “Dedication” (Hanukkah) can be found in John 10:22-23.
In 168 B.C. Antiochus, the Syrian emperor, came from the north and defeated Egypt. Before he could enjoy the “spoils” of his victory he was compelled by powerful Rome to withdraw. Angry at this reversal, he came against the small country of Israel. He set out to destroy Judaism by making its observance illegal. He also wanted to move against Israel since its location was strategic, as a land bridge joining Africa, Asia, and Europe. The one who dominates Israel often has a strategic point of control in the Middle East.
Antiochus Epiphanes was one of the most anti-Jewish, anti-Israel, anti-God rulers in history − he became a ruler in 175 B.C. There were several Syrian kings named Antiochus. This particular man chose the title Epiphanes to distinguish him. This is Greek for God “Manifest,” which indicates the extent of his arrogance against the one true God.
In the fashion of many of his contemporaries, Antiochus was obsessed with delusions of deity. His enemies mockingly referred to him as Epimanes, meaning “madman,” in response to his cruelty.
Antiochus tried to Hellenize Israel. He looked on Hellenization as a way of integrating the Jews into his empire socially and therefore unifying the empire.
In Antiochus’ attempt to destroy the worship of the one God and the Levitical sacrificial system, he:
sent an army to Jerusalem to dedicate the Temple to the gods of Olympia and Zeus in December of 168 B.C. (some say 167 B.C.).
organized an attack on Jerusalem on the Sabbath, knowing the Jews would not fight.
destroyed much of the city and slaughtered men, women and children.
defiled the Jewish Temple by offering a pig on the altar to Zeus and Olympia and sprinkled its blood in the Holy of Holies. The swine’s broth was poured on the Holy Scrolls of the Law. The Scrolls, containing the word of God were then ripped in pieces and burned.
enslaved & murdered many Jewish people.
ordered mini-altars to be erected in every town. His troops then ordered all local communities to worship and eat the flesh of pigs to prove their conversion from Judaism. The alternative to eating pig was death.
forbid all Jews from practicing their faith including circumcision, observance of the Sabbath, and sacrifices.
had a bearded image of Jupiter placed in the temple in Jerusalem.
His goal was to defeat Israel’s armies and humiliate their God, thereby assimilating them into Greek culture (1 Macc 1:41-64; 2 Macc 6:1-11).
The Maccabees
The Maccabean revolt began when a delegate of Antiochus IV named Appellas attempted to force Mattathias Maccabee, a priest who lived in Modiin, to sacrifice to a pagan deity. Mattathias refused, but another Jew volunteered to perform the sacrifice. Outraged and overcome by righteous anger, Mattathias pulled out his sword and killed both the Seleucid delegate and the errant Jew upon the altar, and thus the Maccabean revolt began (1 Macc 2:1-48).
God raised up a band of Jewish guerrilla fighters led by Judah Maccabee, one of Mattathias’ sons. Although completely outnumbered −a handful of men against approximately 65,000 and armed with pitchforks and swords, they attacked at night repeatedly until God enabled them to defeat the overwhelming armies of Antiochus, whose soldiers were the best-fed and best-trained troops in the East. Since the Maccabees were outnumbered and under-supplied, they turned to more creative devices and relied on their knowledge of the hill country and employed guerrilla warfare.
Within three years the Syrian invaders were driven from the land and the focus changed to the cleansing of the Temple. There were four major battles against the Syrians before the Temple was regained. On the 25th day of Kislev (November/December) in 165 B.C. (some scholars say 164 B.C.) exactly three years to the day after its desecration, the Temple and the altar were rededicated. Judah also commanded that the pagan altar be torn down and Yahweh’s altar rebuilt (1 Macc 4:26-61). This victory by the Maccabees over the Syrians was just a foretaste of what Messiah would bring.
Christmas and Hanukkah
Both Hanukkah and Christmas originated in the same land, by the same people (Israel and the Jews). Both commemorate a historical event. The Servant is prominent in both holidays.
In modern Israel, Hanukkah symbolizes the victory of the few over the many. Throughout history God has worked in the past on behalf of Israel, so He will continue to work for their future. God has promised to bless those who bless the Jewish people and curse those who curse them (Genesis 12).
Text compiled by David Brewer
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