Hanukkah lights should burn for at least one half hour after it gets dark. The custom of the Vilna Gaon observed by many residents of Jerusalem as the custom of the city, is to light at sundown, although most Hassidim light later, even in Jerusalem. Many Hasidic Rebbes light much later, because they fulfill the obligation of publicizing the miracle by the presence of their Hasidim when they kindle the lights. Inexpensive small wax candles sold for Hanukkah burn for approximately half an hour, so on most days this requirement can be met by lighting the candles when it is dark outside. Friday night presents a problem, however. Since candles may not be lit on the Shabbat itself, the candles must be lit before sunset. However, they must remain lit until the regular time—thirty minutes after nightfall—and inexpensive Hanukkah candles do not burn long enough to meet the requirement. A simple solution is to use longer candles, or the traditional oil lamps. In keeping with the above-stated prohibition, the Hanukkah menorah is lit first, followed by the Shabbat candles which signify its onset.[original research?] [edit] Blessings over the candles Typically three blessings (Brachot singular Brachah) are recited during this eight-day festival. On the first night of Hanukkah, Jews recite all three blessings; on all subsequent nights, they recite only the first two.[37] The blessings are said before or after the candles are lit depending on tradition. On the first night of Hanukkah one light (candle or oil) is lit on the right side of the Menorah, on the following night a second light is placed to the left of the first, and so on, proceeding from right to left over the eight nights. On each night, the leftmost candle is lit first, and lighting proceeds from left to right. For the full text of the blessings, see List of Jewish prayers and blessings: Hanukkah. [edit] Hanerot Halalu During or after the lights are kindled the hymn Hanerot Halalu is recited. There are several differing versions; the version presented here is recited in many Ashkenazic communities:[38] Ashkenazi version:

Hebrew Transliteration English

הנרות הללו אנחנו מדליקים על הנסים ועל הנפלאות ועל התשואות ועל המלחמות שעשית לאבותינו בימים ההם, בזמן הזה על ידי כהניך הקדושים. וכל שמונת ימי חנוכה הנרות הללו קודש הם, ואין לנו רשות להשתמש בהם אלא להאיר אותם בלבד כדי להודות ולהלל לשמך הגדול על נסיך ועל נפלאותיך ועל ישואותיך. Hanneirot hallalu anachnu madlikin 'al hannissim ve'al hanniflaot 'al hatteshu'ot ve'al hammilchamot she'asita laavoteinu bayyamim haheim, (u)bazzeman hazeh 'al yedei kohanekha hakkedoshim. Vekhol-shemonat yemei Hanukkah hanneirot hallalu kodesh heim, ve-ein lanu reshut lehishtammesh baheim ella lir'otam bilvad kedei lehodot ul'halleil leshimcha haggadol 'al nissekha ve'al nifleotekha ve'al yeshu'otekha. We light these lights for the miracles and the wonders, for the redemption and the battles that you made for our forefathers, in those days at this season, through your holy priests. During all eight days of Hanukkah these lights are sacred, and we are not permitted to make ordinary use of them except for to look at them in order to express thanks and praise to Your great Name for Your miracles, Your wonders and Your salvations.

[edit] Maoz Tzur Each night after the lighting of the candles, the hymn Ma'oz Tzur is sung. The song contains six stanzas. The first and last deal with general themes of divine salvation, and the middle four deal with events of persecution in Jewish history, and praises God for survival despite these tragedies (the exodus from Egypt, the Babylonian captivity, the miracle of the holiday of Purim, and the Hasmonean victory). [edit] Other customs

Dreidels / Spinning tops in a Jerusalem market
After lighting the candles and Ma'oz Tzur, singing other Hanukkah songs is customary in many Jewish homes. Some Hasidic and Sephardi Jews recite Psalms, such as Psalms 30, 67, and 91. In North America and in Israel it is common to exchange presents or give children presents at this time. In addition, many families encourage their children to give tzedakah in lieu of presents for themselves. [edit] Special additions to daily prayers An addition is made to the "hoda'ah" (thanksgiving) benediction in the Amidah, called Al ha-Nissim ("On/about the Miracles").[39] This addition refers to the victory achieved over the Syrians by the Hasmonean Mattathias and his sons.

"We thank You also for the miraculous deeds and for the redemption and for the mighty deeds and the saving acts wrought by You, as well as for the wars which You waged for our ancestors in ancient days at this season. In the days of the Hasmonean Mattathias, son of Johanan the high priest, and his sons, when the iniquitous Greco-Syrian kingdom rose up against Your people Israel, to make them forget Your Torah and to turn them away from the ordinances of Your will, then You in your abundant mercy rose up for them in the time of their trouble, pled their cause, executed judgment, avenged their wrong, and delivered the strong into the hands of the weak, the many into the hands of few, the impure into the hands of the pure, the wicked into the hands of the righteous, and insolent ones into the hands of those occupied with Your Torah. Both unto Yourself did you make a great and holy name in Thy world, and unto Your people did You achieve a great deliverance and redemption. Whereupon your children entered the sanctuary of Your house, cleansed Your temple, purified Your sanctuary, kindled lights in Your holy courts, and appointed these eight days of Hanukkah in order to give thanks and praises unto Your holy name." Translation of Al ha-Nissim The same prayer is added to the grace after meals. In addition, the Hallel Psalms are sung during each morning service and the Tachanun penitential prayers are omitted. The Torah is read every day in the synagogue, the first day beginning from Numbers 6:22 (according to some customs, Numbers 7:1), and the last day ending with Numbers 8:4. Since Hanukkah lasts eight days it includes at least one, and sometimes two, Jewish Sabbaths (Saturdays). The weekly Torah portion for the first Sabbath is almost always Miketz, telling of Joseph's dream and his enslavement in Egypt. The Haftarah reading for the first Sabbath Hanukkah is Zechariah 2:14–4:7. When there is a second Sabbath on Hanukkah, the Haftarah reading is from I Kings 7:40–50. The Hanukkah menorah is also kindled daily in the synagogue, at night with the blessings and in the morning without the blessings. The menorah is not lit on the Sabbath, but rather prior to the beginning of the Sabbath at night and not at all during the day. During the Middle Ages "Megillat Antiochus" was read in the Italian synagogues on Hanukkah just as the Book of Esther is read on Purim. It still forms part of the liturgy of the Yemenite Jews.[14] [edit] Zot Hanukkah The last day of Hanukkah is known as Zot Hanukkah, from the verse read on this day in the synagogue (Numbers 7:84, Zot Chanukat Hamizbe'ach, "This was the dedication of the altar"). According to the teachings of Kabbalah and Hasidism, this day is the final "seal" of the High Holiday season of Yom Kippur, and is considered a time to repent out of love for God. In this spirit, many Hasidic Jews wish each other Gmar chatimah tovah ("may you be sealed totally for good"), a traditional greeting for the Yom Kippur season. It is taught in Hasidic and Kabbalistic literature that this day is particularly auspicious for the fulfillment of prayers. [edit] Symbolic importance

US President Jimmy Carter attends Menorah Lighting, Lafayette Park, Washington, D.C., 1979
The classical rabbis downplayed the military and nationalistic dimensions of Hanukkah, and some even interpreted the emphasis upon the story of the miracle oil as a diversion away from the struggle with empires that had led to the disastrous downfall of Jerusalem to the Romans. With the advent of Zionism and the state of Israel, these themes were reconsidered. In modern Israel, the national and military aspects of Hanukkah became, once again, more dominant. In North America especially, Hanukkah gained increased importance with many Jewish families in the latter half of the 20th century, including large numbers of secular Jews, who wanted a Jewish alternative to the Christmas celebrations that often overlap with Hanukkah. Though it was traditional among Ashkenazi Jews to give "gelt" or money coins to children during Hanukkah, in many families this has changed into gifts in order to prevent Jewish children from feeling left out of the Christmas gift giving. While Hanukkah is a relatively minor Jewish holiday, as indicated by the lack of religious restrictions on work other than a few minutes after lighting the candles, in North America, Hanukkah has taken a place equal to Passover as a symbol of Jewish identity. Both the Israeli and North American versions of Hanukkah emphasize resistance, focusing on some combination of national liberation and religious freedom as the defining meaning of the holiday. [edit] Hanukkah music Main article: Hanukkah music A large number of songs have been written on Hanukkah themes, perhaps more so than for any other Jewish holiday. Some of the best known are "Hanukkiah Li Yesh" ("I Have a Hanukkah Menorah"), "Ocho Kandelikas" ("Eight Little Candles"), "Kad Katan" ("A Small Jug"), "S'vivon Sov Sov Sov" ("Dreidel, Spin and Spin"), Haneirot Halolu" ("These Candles which we light"), "Mi Yimalel" ("Who can Retell") and "Ner Li, Ner Li" ("I have a Candle"). The most well known in English-speaking countries include "Dreidel, Dreidel, Dreidel" and "Chanukah, Oh Chanukah". [edit] Hanukkah foods

Potato latke frying in hot olive oil.

Sufganiyot / doughnuts at a Jerusalem bakery
There is a custom of eating foods fried or baked in oil (preferably olive oil) to commemorate the miracle of a small flask of oil keeping the flame in the Temple alight for eight days. Traditional foods include potato pancakes, known as latkes in Yiddish, especially among Ashkenazi families. Sephardi, Polish and Israeli families eat jam-filled doughnuts (Yiddish: פאנטשקעס pontshkes), bimuelos (fritters) and sufganiyot which are deep-fried in oil. Bakeries in Israel have popularized many new types of fillings for sufganiyot besides the traditional strawberry jelly filling, including chocolate cream, vanilla cream, caramel, cappucino and others.[40] In recent years, downsized, "mini" sufganiyot containing half the calories of the regular, 400-to-600-calorie version have become popular.[41] There is also a tradition of eating cheese products on Hanukkah recorded in rabbinic literature. This custom is seen as a commemoration of the involvement of Judith and women in the events of Hanukkah. [edit] Dreidel

Dreidel with the gimel side up
The dreidel, or sevivon in Hebrew, is a four-sided spinning top that children play with on Hanukkah. Each side is imprinted with a Hebrew letter. These letters are an acronym for the Hebrew words נס גדול היה שם (Nes Gadol Haya Sham, "A great miracle happened there"), referring to the miracle of the oil that took place in the Beit Hamikdash. נ (Nun) ג (Gimel) ה (Hey) ש (Shin) On dreidels sold in Israel, the fourth side is inscribed with the letter פ (Pe), rendering the acronym נס גדול היה פה (Nes Gadol Haya Po, "A great miracle happened here"), referring to the fact that the miracle occurred in the land of Israel. Stores in Haredi neighbourhoods sell the traditional Shin dreidels as well. Some Jewish commentators ascribe symbolic significance to the markings on the dreidel. One commentary, for example, connects the four letters with the four exiles to which the nation of Israel was historically subject: Babylonia, Persia, Greece, and Rome.[42] After lighting the Hanukkah menorah, it is customary in many homes to play the dreidel game: Each player starts out with 10 or 15 coins (real or of chocolate), nuts, raisins, candies or other markers, and places one marker in the "pot." The first player spins the dreidel, and depending on which side the dreidel falls on, either wins a marker from the pot or gives up part of his stash. The code (based on a Yiddish version of the game) is as follows: Nun–nisht, "nothing"–nothing happens and the next player spins Gimel–gants, "all"–the player takes the entire pot Hey–halb, "half"–the player takes half of the pot, rounding up if there is an odd number Shin–shtel ayn, "put in"–the player puts one marker in the pot Another version differs: Nun–nim, "take"–the player takes one from the pot Gimel–gib, "give"–the player puts one in the pot