Bob Schwartz

Hanukkah, which begins on the evening of December 25, is known as the Festival of Lights. It might also be called the Festival of Light—more light.

Each night the light of the candles increases (but see note below). Just as each day after the winter solstice the sunlight increases.

If you light the candles to celebrate the storied rededication of the Temple, you might also recognize the miracle of each of us bringing more light into the world—one candle at a time.

So this Hanukkah, you might add this to the blessings:

יותר אור הלילה
yoter or halila
More light tonight!

Happy Hanukkkah!

Notes:

1

The Talmud (Shabbat 21b:5) reports that there was disagreement among the rabinnic schools about whether to add or subtract candles each night:

“Beit Shammai and Beit Hillel disagree as to the nature of that adjustment. Beit Shammai say: On the first day one kindles eight lights and, from there on, gradually decreases the number of lights until, on the last day of Hanukkah, he kindles one light. And Beit Hillel say: On the first day one kindles one light, and from there on, gradually increases the number of lights until, on the last day, he kindles eight lights.”

Even though the School of Hillel won the argument, you should feel free to follow the School of Shammai. If anyone complains, just tell them you read it in the Talmud.

2

As for the freedom to reimagine Hanukkah, the following is from an essay on Hanukkah in the Apocrypha by Rabbi Aaron D. Panken, of blessed memory:

“The eight-day Jewish holiday of Hanukkah (“Dedication” or “Initiation”) is remarkable in a number of ways. According to the Jewish conception of scripture, it is decidedly postbiblical, the earliest significant holiday with no basis in the Tanakh. It is unambiguously political, commemorating both a staunch uprising against a Syrian-Greek tyrant and a spirited attack on those Jews sympathetic to the Greek way of life. It is unrelentingly religious, valorizing the struggles of priestly leaders who protect a particular interpretation of their faith at all costs under the grimmest of circumstances. It is also unceasingly interpreted, as scholars, communal leaders, and practicing Jews have applied many innovative new frames (including economic, territorial, military, consumerist, and Zionist) to the holiday, allowing it to evolve with the times while retaining its relevance and remaining one of the most widely observed Jewish celebrations.”