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Journal articles on the topic 'Hanukkah'

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Published: 4 June 2021
Last updated: 30 July 2024

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1

Howard, Christine. "Marking Hanukkah." Child Care 6, no. 12 (December 2009): 22. http://dx.doi.org/10.12968/chca.2009.6.12.45290.

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2

Howard, Christine. "Celebrating Hanukkah." Practical Professional Child Care 4, no. 12 (December 2007): 26–27. http://dx.doi.org/10.12968/ppcc.2007.4.12.38018.

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3

POIRIER, JOHN C. "Hanukkah in the Narrative Chronology of the Fourth Gospel." New Testament Studies 54, no. 4 (September 10, 2008): 465–78. http://dx.doi.org/10.1017/s0028688508000246.

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It is almost universally supposed that the narrative chronology of the Fourth Gospel does not turn to Hanukkah until 10.22, but the first explicit reference to ‘the feast of Dedication’ need not represent the point at which the narrative first turns to that feast. This article argues, in turn, for a Hanukkah setting throughout John 10, then throughout chap. 9, and finally throughout chap. 8 (minus vv. 1–11). Thus Jesus' claim to be ‘the light of the world’ (8.12) invokes the symbolism of Hanukkah rather than of Sukkoth.
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4

MacDonald, Douglas. "Hope and Hanukkah." American Journal of Hospice and Palliative Medicine® 17, no. 6 (November 2000): 420–22. http://dx.doi.org/10.1177/104990910001700615.

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5

Kendler,, Kenneth S. "A Hanukkah Card." American Journal of Psychiatry 157, no. 9 (September 2000): 1390–91. http://dx.doi.org/10.1176/appi.ajp.157.9.1390.

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6

Bush, Elizabeth. "Hanukkah Moon (review)." Bulletin of the Center for Children's Books 61, no. 2 (2007): 80. http://dx.doi.org/10.1353/bcc.2007.0643.

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7

Gutmann, Joseph. "On Medieval Hanukkah Lamps." Artibus et Historiae 20, no. 40 (1999): 187. http://dx.doi.org/10.2307/1483674.

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8

Ruskin, R. "A Christmas-Hanukkah gift." Canadian Medical Association Journal 186, no. 18 (December 8, 2014): E698. http://dx.doi.org/10.1503/cmaj.141310.

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9

Stewig, John. "Hanukkah, Passover, Prayers, and Tales." Digest of Middle East Studies 2, no. 3 (July 1993): 70–76. http://dx.doi.org/10.1111/j.1949-3606.1993.tb00970.x.

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10

Shandler, J. "Hanukkah in America: A History." Journal of American History 101, no. 1 (May 22, 2014): 299–300. http://dx.doi.org/10.1093/jahist/jau314.

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11

Abramitzky, Ran, Liran Einav, and Oren Rigbi. "Is Hanukkah Responsive to Christmas?" Economic Journal 120, no. 545 (August 25, 2009): 612–30. http://dx.doi.org/10.1111/j.1468-0297.2009.02305.x.

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12

Ron, Zvi. "Antecedents of the Hanukkah Oil Story." Review of Rabbinic Judaism 18, no. 1 (March 5, 2015): 63–74. http://dx.doi.org/10.1163/15700704-12341277.

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When the rabbis in the Babylonian Talmud (Shabbat 21b) recounted the miracle of the oil’s lasting for eight days as the etiology of the festival of Hanukkah, they were basing themselves on biblical antecedents, in which the dedication of the Temple/tabernacle was accompanied by the descent of heavenly fire. Although there is no trace of the legend of the oil in any source before the Talmud, an analogous story is found in 2 Maccabees 1 in relation to Nehemiah, whose dedication of the Second Temple was accomplished through the fire of the First Temple, which had in the meanwhile liquefied into naphtha and was kept in an empty cistern. Another story that adumbrates the same themes is the discovery of the lost scroll under Josiah, which leads to the purification and renewal of the Temple. In each case an object from the past survives catastrophe or the reign of bad kings to provide continuity. A final case is the narrative of the building of the Temple in Ezra 6, in which the discovery of a lost scroll in the Achaemenid summer palace authorizes the construction. The Talmudic Hanukkah story is thus seen as a midrash based on biblical precedents.
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13

Stevenson, Deborah. "Hanukkah in Alaska by Barbara Brown." Bulletin of the Center for Children's Books 67, no. 3 (2013): 140–41. http://dx.doi.org/10.1353/bcc.2013.0743.

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14

Kochavi, Shir. "THE 1951 DIPLOMATIC GIFT: THE ROLE OF A GERMAN EIGHTEENTH CENTURY HANUKKAH LAMP IN ISRAELI-AMERICAN RELATIONS." ARTis ON, no. 7 (December 23, 2018): 67–77. http://dx.doi.org/10.37935/aion.v0i7.193.

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A diplomatic gift in the form of a Hanukkah Lamp, given to President Harry Truman by the Prime Minister of Israel, David Ben-Gurion in 1951 was selected for this occasion by museum personnel from the Bezalel Museum in Jerusalem and the Jewish Museum in New York. Based on primary sources found in archives in Israel and in the United States, this case study investigates the process of objects exchange between two museums, orchestrated on the basis of an existing collegial relationship, and illustrates how the Hanukkah Lamp becomes more than itself and signifies both the history of the Jewish people and the mutual obligations between the two nations. Drawing on the theories of Marcel Mauss, Arjun Appadurai, and Igor Kopytoff on the notion of the gift, the article highlights the layers of meanings attributed to a gifted object.
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15

Raphael, Marc Lee. "Dianne Ashton. Hanukkah in America: A History." American Historical Review 119, no. 5 (December 2014): 1679–80. http://dx.doi.org/10.1093/ahr/119.5.1679.

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16

Gudefin, Geraldine. "Dianne Ashton: Hanukkah in America: A History." Review of Religious Research 56, no. 2 (March 13, 2014): 343–44. http://dx.doi.org/10.1007/s13644-014-0163-4.

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17

Goldman-Ida, Batsheva. "Chanukka-Eisen: Ethnography, Museums and “Hanukkah Lamps of Iron” from Rural Germany." Images 9, no. 1 (May 22, 2016): 64–77. http://dx.doi.org/10.1163/18718000-12340064.

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This case study combines the disciplines of art history, community history, and ethnographic fieldwork to identify a group of museum objects within their cultural context. It shows how ethnography can be used to supplement the tool box available to the art historian in a positive way. Thus, private collections are used to identify the group of Hanukkah lamps of sheet metal in museums. Images of the lamps in folk and fine art, and mention of them in newspaper advertisements and community satirical publications—all contemporary to the period of their use—were consulted. Over 80 interviewees from southern Germany, Alsace, and the Netherlands were interviewed; the majority former teachers from a Jewish school in Wurzburg, others residing in Jerusalem and on the Moshav Shavei Tzion. As a result, the Hanukkah lamps were identified by country, ethnic group, religious affiliation, and object name in the local idiom. Tracing the development and geographic spread of the form also enabled us to identify the same lamp used in different social contexts, among itinerate members of society and the bourgeoisie.
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18

De Caro, Liberato, Fernando La Greca, and Emilio Matricciani. "Dating the Birth of Jesus Christ on Hanukkah." Open Journal of Social Sciences 10, no. 10 (2022): 304–17. http://dx.doi.org/10.4236/jss.2022.1010020.

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19

Pleck, Elizabeth H. "Hanukkah in America: A History by Dianne Ashton." American Jewish History 98, no. 4 (2014): 351–53. http://dx.doi.org/10.1353/ajh.2014.0041.

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20

Stevenson, Deborah. "All-of-a-Kind Family Hanukkah by Emily Jenkins." Bulletin of the Center for Children's Books 72, no. 2 (2018): 74. http://dx.doi.org/10.1353/bcc.2018.0672.

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21

Yael Halevi-Wise. "Passover and Hanukkah in A. B. Yehoshua's Opus and Ethos." Shofar 35, no. 2 (2017): 55. http://dx.doi.org/10.5703/shofar.35.2.0055.

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22

Halevi-Wise, Yael. "Passover and Hanukkah in A. B. Yehoshua's Opus and Ethos." Shofar: An Interdisciplinary Journal of Jewish Studies 35, no. 2 (2017): 55–79. http://dx.doi.org/10.1353/sho.2017.0002.

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23

Weingarten, Susan. "Medieval Hanukkah Traditions: Jewish Festive Foods in their European Contexts." Food and History 8, no. 1 (January 2010): 41–62. http://dx.doi.org/10.1484/j.food.1.100973.

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24

Gitelman, Honré F. "Preparing for Nov./Dec. 1997: Sharing Hanukkah with Young Students." Social Studies 88, no. 1 (January 1997): 39–41. http://dx.doi.org/10.1080/00377999709603744.

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25

Wasserfuhr, Hannah-Lea. "Adaptation and Imitation: The Iconography of Jewish Ceremonial Objects and Mass Production." Ars Judaica 19, no. 1 (November 2023): 109–27. http://dx.doi.org/10.3828/arsjudaica.2023.19.9.

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Based on the example of a Lazarus Posen Witwe Hanukkah menorah with Greek gods in bas-relief, this article argues that the iconography of Jewish ceremonial objects in the age of industrial production has to be approached in a contextual manner. By unfolding the trade networks and collaborations behind these objects, like that between Lazarus Posen Wwe and Bruckmann & Söhne, it is possible to discern certain ideas of style and to date objects and documents. This also allows us to get an understanding of Jewish ceremonial objects as consumer items in Germany during the late nineteenth and early twentieth centuries.
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26

VanderKam, James C. "Hanukkah: Its Timing and Significance According To 1 and 2 Maccabees." Journal for the Study of the Pseudepigrapha 1, no. 1 (October 1987): 23–40. http://dx.doi.org/10.1177/095182078700000103.

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27

Hulick, Jeannette. "Simon and the Bear: A Hanukkah Tale by Eric A. Kimmel." Bulletin of the Center for Children's Books 68, no. 4 (2014): 211. http://dx.doi.org/10.1353/bcc.2014.1006.

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28

Sahn, Sarah. "Way Too Many Latkes: A Hanukkah in Chelm by Linda Glaser." Bulletin of the Center for Children's Books 71, no. 1 (2017): 18. http://dx.doi.org/10.1353/bcc.2017.0600.

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29

Dennert, Brian C. "Hanukkah and the Testimony of Jesus' Works (John 10:22-39)." Journal of Biblical Literature 132, no. 2 (2013): 431–51. http://dx.doi.org/10.1353/jbl.2013.0023.

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30

DENNERT. "Hanukkah and the Testimony of Jesus' Works (John 10:22—39)." Journal of Biblical Literature 132, no. 2 (2013): 431. http://dx.doi.org/10.2307/23488021.

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31

Groveman, Sherri A. "The Hanukkah Bush: Ethical Implications in the Clinical Management of Intersex." Journal of Clinical Ethics 9, no. 4 (December 1, 1998): 356–59. http://dx.doi.org/10.1086/jce199809403.

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32

Grossman, Grace Cohen. "Five centuries of hanukkah lamps from the jewish museum a catalogue raisonné Braunstein, Susan L./luminous art hanukkah menorahs of the jewish museum Braunstein, Susan L." Material Religion 3, no. 3 (November 2007): 430–31. http://dx.doi.org/10.2752/175183407x249711.

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33

Benner, Gabriela. "A la luz de un candelabro: el exvoto judío de la Fiesta de la Dedicación." CEM, no. 14 (2022): 75–88. http://dx.doi.org/10.21747/2182-1097/14a4.

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In Judaism, the sun, moon and stars are observed to determine the date of the seasons and festivals or devotional times. In the Hebrew calendar, the beginning of a new day is marked at sunset and when the first stars of the night appear. Among the objects that mark dates expressing the joy of memorable times are the Hanukkah candlesticks, objects of devotion and piety, indispensable for the Festival of Lights and commemorating the rededication of the second Temple in Jerusalem. In this study we present several devotional candelabra and identify their relationship to the Hebrew ritual and present them as Jewish ex-votos.
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34

Rhyder, Julia. "Festivals and Violence in 1 and 2 Maccabees: Hanukkah and Nicanor's Day." Hebrew Bible and Ancient Israel 10, no. 1 (2021): 63. http://dx.doi.org/10.1628/hebai-2021-0006.

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35

Jodi Eichler-Levine. "The Curious Conflation of Hanukkah and the Holocaust in Jewish Children's Literature." Shofar: An Interdisciplinary Journal of Jewish Studies 28, no. 2 (2010): 92–115. http://dx.doi.org/10.1353/sho.0.0506.

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36

Silberman-Federman, Nancy Jo. "Jewish Humor, Self-Hatred, or Anti-Semitism: The Sociology of Hanukkah Cards in America." Journal of Popular Culture 28, no. 4 (March 1995): 211–29. http://dx.doi.org/10.1111/j.0022-3840.1995.00211.x.

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37

Mass, Clifford, and Brigid Dotson. "Major Extratropical Cyclones of the Northwest United States: Historical Review, Climatology, and Synoptic Environment." Monthly Weather Review 138, no. 7 (July 1, 2010): 2499–527. http://dx.doi.org/10.1175/2010mwr3213.1.

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Abstract The northwest United States is visited frequently by strong midlatitude cyclones that can produce hurricane-force winds and extensive damage. This article reviews these storms, beginning with a survey of the major events of the past century. A climatology of strong windstorms is presented for the area from southern Oregon to northern Washington State and is used to create synoptic composites that show the large-scale evolution associated with such storms. A recent event, the Hanukkah Eve Storm of December 2006, is described in detail, with particular attention given to the impact of the bent-back front/trough and temporal changes in vertical stability and structure. The discussion section examines the general role of the bent-back trough, the interactions of such storms with terrain, and the applicability of the “sting jet” conceptual model. A conceptual model of the evolution of Northwest windstorm events is presented.
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38

Honigman, Sylvie. "Breaking Down the Narrative Regarding "Jews": Judeans in Judea and Egypt in Hellenistic and Roman Times." Antisemitism Studies 7, no. 2 (September 2023): 427–48. http://dx.doi.org/10.2979/antistud.7.2.07.

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Abstract: This article focuses on the Hellenistic period, when Jews had a homeland, that is, a territory in which they formed the majority population group and possessed their own state institutions. Consequently, it is claimed, their history cannot be apprehended through paradigms, such as "antisemitism," devised for later periods of time, when Jews formed a minority bereft of a homeland. Moreover, statehood also impacted the collective self-perception, and hence the agency, of Jewish population groups who lived as minorities outside Judea, in particular in Egypt. To illustrate this twofold claim, two case studies are discussed: the so-called religious persecution carried out by Seleucid King Antiochus IV in the mid to late 160s BCE, and commemorated in the Jewish festival of Hanukkah; and the distorted versions of the Exodus story composed by Egyptian authors, which are often seen as the first anti-Judaic texts ever written.
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39

Honigman, Sylvie. "Breaking Down the Narrative Regarding "Jews": Judeans in Judea and Egypt in Hellenistic and Roman Times." Antisemitism Studies 7, no. 2 (September 2023): 427–48. http://dx.doi.org/10.2979/ast.2023.a910238.

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Abstract: This article focuses on the Hellenistic period, when Jews had a homeland, that is, a territory in which they formed the majority population group and possessed their own state institutions. Consequently, it is claimed, their history cannot be apprehended through paradigms, such as "antisemitism," devised for later periods of time, when Jews formed a minority bereft of a homeland. Moreover, statehood also impacted the collective self-perception, and hence the agency, of Jewish population groups who lived as minorities outside Judea, in particular in Egypt. To illustrate this twofold claim, two case studies are discussed: the so-called religious persecution carried out by Seleucid King Antiochus IV in the mid to late 160s BCE, and commemorated in the Jewish festival of Hanukkah; and the distorted versions of the Exodus story composed by Egyptian authors, which are often seen as the first anti-Judaic texts ever written.
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40

Regev, Eyal. "Hanukkah and the Temple of the Maccabees: Ritual and Ideology from Judas Maccabeus to Simon." Jewish Studies Quarterly 15, no. 2 (2008): 87. http://dx.doi.org/10.1628/094457008784657655.

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41

Locker-Biletzki, Amir. "Judaism and communism: Hanukkah, Passover, and the Jewish Communists in Mandate Palestine and Israel, 1919–1965." Journal of Israeli History 34, no. 2 (July 3, 2015): 141–58. http://dx.doi.org/10.1080/13531042.2015.1068971.

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42

Gertsman, Elina. "Housing Scent, Containing Sensorium." Medieval History Journal 26, no. 2 (November 2023): 246–72. http://dx.doi.org/10.1177/09719458231206886.

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This article focuses on two medieval besamim containers in order to tease out their multisensory potential that appealed to the viewer’s mind and body simultaneously. Intricate and complex in design, the containers evoked a broad range of visually charged associations. The tower form was used in a variety of medieval Jewish ritual objects, appearing in wedding rings, Hanukkah lamps, Torah arks and scroll stave finials. Figured as miniature inhabitable spaces, liminal and ambiguous, they gesture to a vast landscape of real and imagined sites: sites of (be)longing and sites of the encounter with the divine. The besamim boxes in particular became the loci of theological, mnemonic and sensual associations that evoked the city of Jerusalem, terrestrial and celestial, expectantly attainable and eschatologically fraught. Delving into a range of sources—from medieval Jewish exegetical and poetic discussions of the messianic age to the Kabbalistic interpretation of the relationship between the soul and the smell—this article explores some of the ways these objects elicited cognitive, affective and physiological engagement with their users.
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43

Adler, Eliyana R. "The Miracle of Hanukkah and Other Orthodox Tales of Survival in Soviet Exile During World War II." Dapim: Studies on the Holocaust 32, no. 3 (September 2, 2018): 155–71. http://dx.doi.org/10.1080/23256249.2018.1525109.

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44

Danilović, Aleksandar. "Faith in ressurrection of the dead and creatio ex nihilo in 2 Macc 7." Sabornost, no. 14 (2020): 39–54. http://dx.doi.org/10.5937/sabornost2014039d.

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The narrative of the martyrdom of a mother and seven brothers has had an enormous impact on the history of both Church and Synagogue. The cult of the Maccabean martyrs began to develop very early, so that in the fourth century at the latest, they were celebrated among the Christians. The story about them is to be found in the seventh chapter of the Second Book of Maccabees. Its canonical status has become the subject of debate in the last few centuries, both among the Orthodox and other Christians. The Synagogue rejected this book in its entirety, although it contains the oldest recorded testimony about the celebration of Hanukkah, one of the most important Jewish holidays today. However, the story of the mother and brothers remained preserved in Talmud in a certain form. Apart from the story of martyrdom, the seventh chapter hides one of the oldest, and certainly one of the most vivid descriptions of the early faith in the resurrection from the dead. In addition, the seventh chapter reveals the oldest explicitly expressed faith in God, who is the absolute Creator and who creates the world out of nothing. This idea will later become one of the central motives of Christian and Jewish cosmology.
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45

Sobkin, V. S., and T. A. Klimova. "Lev Vygotsky on Joy and Sorrow (Comments on the Article «Thoughts and Moods»)." Cultural-Historical Psychology 13, no. 3 (2017): 71–82. http://dx.doi.org/10.17759/chp.2017130309.

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This publication focuses on one of the three early articles by Lev Vygotsky which deal with the issues of perception of modernity in the context of religious and historical events of the Jewish people. It is the second article in his historical and religious triptych and represents the young Vygotsky's reflections on the specifics of the Jewish Hanukkah holiday in two contexts: historical and the context of contemporary events. These comments on the article solve several tasks. First of all, they are aimed at reconstructing those socio-economic events that determined the life of Russia during the First World War. Also, the comments are intended to help the modern reader to understand more deeply the content of the published text and the originality of the personal and semantic position of the young Vygotsky. The comments are aimed at reconstructing the knowledge of religious and artistic texts necessary for understanding the article, as well as the discussions that are characteristic of the Jewish cultural tradition. The analysis of compositional and stylistic features of Vygotsky’s article and of its inner dialogical nature also plays an important part. The comments conclude with an outline of certain issues which would later reappear in Vygotsky’s psychological research.
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46

Smith, H. Clay. "Reconsidering the Composition of Ezra-Nehemiah in Light of 2 Maccabees 1:10–2:18." Journal of Biblical Literature 141, no. 2 (June 15, 2022): 257–76. http://dx.doi.org/10.15699/jbl.1412.2022.4.

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Abstract Second Maccabees 1:10–2:18 ascribes authority to Nehemiah for the reinstatement of pure and acceptable worship in the Second Temple, including an extensive comparison between Nehemiah, Jeremiah, and Solomon. This concern for the sanctity of the temple and the presentation of Nehemiah’s role therein respond to the ever-shifting political circumstances characterizing Jerusalem and the diasporic community in the second century BCE. There are important correlations between the portrayal of Nehemiah in 2 Macc 1:10–2:18 and in several of the latest compositional changes preserved in MT Ezra-Nehemiah. My analysis of these correlations provides a framework for interpreting these compositional changes, supporting recent conclusions regarding the pro-Hasmonean character of MT Ezra-Nehemiah. Moreover, it provides insight into the rationale behind the combination of the originally separate Ezra and Nehemiah traditions. Inasmuch as the pro-Hasmonean tradents viewed Nehemiah as a compelling historical antecedent to Judas Maccabeus, they also considered Ezra’s Aaronic priestly authority to be an antecedent to their own claims. By fashioning a narrative in which an Aaronic priest confirms the legitimacy of Nehemiah’s reforms through communal celebration of the Festival of Booths, the pro-Hasmonean tradents bolster their own political and religious claims to authority while further establishing the Festival of Booths as a compelling symbol for Hanukkah (2 Macc 10:1–6).
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47

Levkovych, Natalia. "Mythological Images and Their Interpretations in Jewish Art of Eastern Galicia, 18th – 19th Century." Bulletin of Lviv National Academy of Arts, no. 51 (October 10, 2023): 42–53. http://dx.doi.org/10.37131/2524-0943-2023-51-5.

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This study analyzes the mythological representations of sea creatures, the hippocampus, and the Leviathan in the Jewish art of Eastern Galicia. It identifies the formation of a distinctive symbolic and sign system within Jewish art, serving as a means to convey fundamental religious and philosophical principles. The prohibition of anthropomorphic depictions contributed to the development of an entire cycle of animalistic and botanical images, illustrating the diaspora Jews' conceptualizations of the Land of Israel, the Jerusalem Temple, the Gardens of Eden, the commandments of the Torah, and the Talmud. Based on the study of artworks, including preserved illustrations from the destroyed synagogues in Khodoriv and Hvizdets during the Holocaust, as well as ritual objects such as Torah shields, Torah reading pointers, Hanukkah lamps, and the decoration of tombstones-matzevot, it has been established that Jewish art developed its own program of ornamentation and the use of symbols and signs. The features of the iconography of mythical sea creatures have been identified. It is emphasized that the traditional representation of the hippocampus as a creature with the body of half horse and half fish in Jewish art monuments was replaced by depictions of a creature with the body of half goat and half fish, or half lion and half fish. Such transformations can be explained by the influence of folklore and the reinterpretation of folk art. The symbolism of the hippocampus is associated with perceptions of the sea that surrounds the Land of Israel and serves as a metaphor for the transition to another, beautiful, paradisiacal world. The iconography of the depiction of the Leviathan is also connected to its symbolism. The Leviathan coiled in a ring is a traditional symbol of anticipation of messianic times, and the Leviathan coiled around a city or specific structures embodies the concept of the temple, alluding to a sacred space, as the skin of the mythical creature will be used for the tent of the righteous. Representations of the hippocampus and Leviathan on tombstones-matzevot embody the idea of anticipating messianic times and resurrection. The exploration of symbolism in Jewish representational and decorative art provides insight into the traditional Jewish culture of Eastern Galicia.
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48

Lindau, Buff. "Frittata for Hanukah." Bridges: A Jewish Feminist Journal 11, no. 2 (October 2006): 123–24. http://dx.doi.org/10.2979/bri.2006.11.2.123.

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49

Lindau, Buff. "Frittata for Hanukah." Bridges: A Jewish Feminist Journal 11, no. 2 (2006): 123. http://dx.doi.org/10.1353/brd.2006.0053.

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50

Russack, Neil. "The Jewish Tradition: Hanukah." San Francisco Jung Institute Library Journal 6, no. 2 (January 1986): 21–25. http://dx.doi.org/10.1525/jung.1.1986.6.2.21.

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