麻豆淫院

Hanukkah celebrations have changed dramatically鈥�but the same is true of听Christmas

Hanukkah is not the Jewish Christmas.听听听remind readers of that fact every year, lamenting that the Jewish Festival of Lights has almost become an imitation of the Christian holiday.

These pieces exist for a reason. Hanukkah is a minor festival in the Jewish liturgical year, whose major holidays come in the fall and spring鈥攖he听听and听, respectively. Because of its proximity to Christmas, however, Hanukkah has been culturally elevated into a major celebration.

American shops and schools nod to diversity by putting up menorahs next to Christmas trees or including the听听in the 鈥渉oliday concert鈥� alongside Santa, Rudolph or the Christ child. Even Chabad,听, holds public menorah lightings that look remarkably like public Christmas tree lightings.

Store windows, doctors鈥� offices and college dining halls display Christmas trees and menorahs side by side, though the听, not merely a decoration. A menorah, or 鈥渉anukkiah,鈥� is lit in a specific way, on specific days, with accompanying prayers鈥攎ore akin to a听听听than to the holly decking the halls.

Much of my听Jewish studies and gender research听focuses on听, for whom these issues can be especially tricky. I empathize with Jewish Americans worried about Hanukkah growing too similar to Christmas鈥攂ut the history of both holidays is more complicated than these comparisons let on.

Ancient revolt

There鈥檚 a deep irony, of course, in seeing Hanukkah as a prime example of assimilation: The festival itself celebrates a victory against assimilation.

In 168 B.C.E., Antiochus IV Epiphanes, king of the Seleucid Empire, sent his army to conquer Jerusalem.听, Shabbat observance and practices such as circumcision. His troops set up altars to the Greek gods in the Jewish temple, dedicating it to Zeus.

The Maccabees, a Jewish resistance movement led by a priestly family, opposed both Antiochus and Jews who assimilated to the conquering Greek culture. Hanukkah celebrates the rebels鈥� victory over the Seleucid army.

In the temple, the Jews kept an eternal flame burning鈥�. When the Maccabees reclaimed the temple, however, there was enough oil to last for only a day. Miraculously, the story says it lasted for a week: enough time to bring in more oil.

Traditional holiday celebrations, therefore, include lighting the menorah each night for eight days and eating food听.听听games are also traditional, as are songs like 鈥�.鈥�

鈥溾�� topped with a Star of David, extravagant presents, community menorah lightings in the park, blue and white lights on houses and听? Not traditional, if 鈥渢raditional鈥� means things that have happened for hundreds of years.

Carols and carousing

Assimilation to the United States鈥� Christian-majority culture has played a role in Hanukkah鈥檚 modern transformation. That said, the story of how Hanukkah came to have the commercial, kids-and-gifts focus that it has in the U.S. today is a bit more complicated.

When people worry that Hanukkah is simply a Jewish adaptation to the Christmas gift season, I think they are imagining that Christmas itself has always been as most Americans today know it鈥攚ith the presents, the tree and the family togetherness. But, in fact, both contemporary Christmas and contemporary Hanukkah听听in response to the Industrial Revolution.

Before the Industrial Revolution, both Europe and North America were primarily agrarian societies. When the harvest was completed, the entire Advent season took on an air of revelry鈥攖here was caroling in the streets and a certain amount of drunken carousing. For the more wealthy, it was a season of parties and balls. Sometimes, there would be听鈥攍ike vandalism or other crimes鈥攂etween the wealthy partygoers and the working-class street parties.

The highlight of the season was New Year鈥檚 rather than Christmas. Gifts, if any, were small and usually handmade. The wealthy gave end-of-the-year bonuses to servants and tradespeople. All in all, the season was as much about friends as family, and celebrated in public as much or more than in private.

For a variety of reasons, social campaigners in the early 19th century looked to make Christmas into听听that we have today. The shift from seasonal farm work to round-the-clock factory work made the evenings of carousing problematic, for example 鈥� hungover workers are not good workers鈥攁nd moving the celebration to a single day solved that problem. Meanwhile, religious voices tried to emphasize Christmas as a celebration of Christ in Christian homes.

But more to the point, the Industrial Revolution created a huge market of relatively affordable goods that needed a market. Christmas provided an abundant market. And so did Hanukkah.

New needs, new traditions

Jews received the same advertisements for gifts and festive foods as their Christian neighbors, and it was hard to resist the pull of the celebratory season. However, the late American studies scholar听听book 鈥溾�� suggests that Hanukkah did not take its current form only because American Jews were imitating Christmas in some sort of religious version of keeping up with the Joneses.

Hanukkah, which is celebrated mostly in the home, gave Jewish women a place to shine鈥攎uch like a domestic Christmas gave such opportunities to Christian women. It allowed Jews to focus on the family bonds, which often听听in the shadow of immigration and relatives left behind.

And听, such as by having them light the candles 鈥� a job traditionally done by adult men鈥攐ffered a way to engage the next generation in a time and place where being Jewish felt like a choice.

In America, Jews were full citizens, free from the laws that had previously kept their communities isolated in many parts of Europe. That freedom also made it easier for each individual to choose how much to engage with Jewish community, if at all. In America, you could leave your Judaism behind without converting to Christianity鈥�. Hanukkah was a fun way to build attachments to the holiday.

American Jews adapted Hanukkah to their own needs, emphasizing aspects of the religion that made it work in this new environment. One can see that as assimilation, sure, but it was also adaptation for survival. Joining in the 鈥渉oliday season鈥� did mitigate the feeling of being an outsider, and a minority, at the holidays. But it also allowed for the creation of a new way of engaging Judaism in a new space and time.

Samira Mehta is director of the CU Boulder Program in Jewish Studies.

This article is republished from听听under a Creative Commons license. Read the听.

听