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HANUKKAH: 
SHOULD TORAH-OBSERVANT BELIEVERS KEEP IT?

Introduction

John’s good news[1] account tells us that Yeshua[2] was present at the temple during the Feast of Hanukkah. Hanukkah means "dedication" in Hebrew (John 10:22-23). It was instituted by Judas Maccabaeus in 164 BC to commemorate the purification and rededication of the temple altar after it was desecrated by Antiochus Epiphanes, the Greek ruler of Syria. Antiochus had placed an altar to the pagan god Zeus in the temple and sacrificed a pig, which is an unclean animal, on the Altar of Burnt Offerings. Hanukkah is an eight-day annual feast that begins on the 25th of Chislev, which corresponds to the middle of December.

Since Yeshua was at the temple during the Feast of Hanukkah, some Believers in the Hebrew Roots community choose to keep it. However, others choose not to, mainly because it is not a commanded observance in the Scriptures. The Hanukkah account provides little information on which to base an opinion. Nonetheless, Proverbs 25:2 states, “It is the glory of Elohim to conceal a matter, but it is the glory of kings to search out a matter.” So, let us expand our search into the surrounding chapters of the account to gain a broader perspective.

[1] Often left untranslated as the Greek word “Gospel.”

[2] Hebrew personal name for Jesus.

Yeshua’s Spiritual Temple

Sometime before the Feast of Tabernacles, Yeshua made a startling declaration. As the mediator of the new covenant, He declared, “I will build my congregation…”[1] (Matt. 16:18), which is referred to as the Body of Messiah or the “Israel of Elohim” (Gal. 6:16) by the New Testament writers. According to them, it is the spiritual temple (Eph. 2:19-22; 1 Cor. 3:16-17; 6:19-20; 2 Cor. 6:16-18; 1 Pet. 2:4-5). With regard to this temple, Paul wrote, “So then you are no longer strangers and foreigners, but you are fellow citizens with the saints, and of the household of Elohim, being built on the foundation of the apostles and prophets, Messiah Yeshua Himself being the chief cornerstone, in whom the whole building, fitted together, grows into a holy temple in יהוה,[2] in whom you also are built together for a habitation of Elohim in the spirit” (Eph. 2:19-22).

There have been three temples since God chose Israel as His people: Solomon’s temple, Ezra’s temple, and Yeshua’s temple. Although Solomon dedicated the first temple to God (1 Kings 8:2), He allowed it to be destroyed and replaced by the second temple. Similarly, although Ezra dedicated the second temple to God, He allowed it to be desecrated and subsequently cleansed by the Maccabees, only to be destroyed and replaced by Yeshua’s spiritual temple. Yeshua dedicated His temple to God, after the Passover supper, just before the Romans executed Him on a stake (John 17). Paul wrote, “while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal (2 Cor. 4:18). This means that Yeshua's spiritual temple is eternal and is the final, ultimate temple.

Paul revealed an important principle in 1 Corinthians 15:46: “…the spiritual is not first, but the natural, and afterward the spiritual.” During Old Testament times, the Israelites were a physical-minded people. They had a physical king. They had a physical temple. They offered up physical sacrifices. The Torah was written on physical material, stone. Their enemies and weapons were physical. And they entered into a physical Promised Land, Israel. In contrast, during New Testament times, remnant Israel is a spiritual-minded people (Gal. 3:7). We have a King who is a spirit being, Yeshua (John 4:24). We are a spiritual temple (Eph. 2:14-22; 1 Cor. 3:16-17; 6:19-20; 2 Cor. 6:16-18; 2 Thess. 2:4). We “…offer up spiritual sacrifices, acceptable to Elohim through Yeshua Messiah…” (1 Pet. 2:4-6). The Torah is written on spiritual material, our hearts (Jer. 31:31-34; Heb. 8:8-13). Our enemies and weapons are spiritual (Eph. 6:10-20). We have a “…better covenant, which has been enacted on better promises…” (Heb. 8:6), including the “promise of the eternal inheritance” (Heb. 9:15; 2 Cor. 4:18). Thus, we will enter into a spiritual Promised Land (Heb. 11:13-16), the Kingdom of God (John 3:3-6; 1 Cor. 15:50). Notice that Paul did not say, first the natural, then the spiritual, and then back to the natural. He said, “…the spiritual is not first, but the natural, and afterward the spiritual.” This confirms that in New Testament times, Yeshua's spiritual temple is eternal and is the final, ultimate temple.

In a significant statement related to Passover, Paul wrote: “Therefore, whoever eats this bread or drinks the Lord’s cup in a way unworthy of the Lord will be guilty of the body and the blood of the Lord. But let a man examine himself, and so let him eat of the bread, and drink of the cup” (1 Cor. 11:27-28). Paul's call for self-examination goes beyond the Passover supper memorial and extends to a yearly rededication to God. This rededication is not of the physical temple cleansed by the Maccabees, but of the spiritual temple dedicated to God by Yeshua. Yeshua dedicated His temple to His Father on Passover, and since then, His followers have been examining themselves and rededicating themselves to God yearly. However, they did not fully understand the significance of what they were doing in terms of Yeshua’s spiritual temple.

Yeshua and His disciples taught that His spiritual temple replaced the previous physical temples. This begs the question; then, “Why was Yeshua at the temple during the Feast of Hanukkah?”

The Plot to Kill Yeshua

To fully understand why Yeshua was at the temple during the Feast of Hanukkah, we need to know that the Jews were trying to kill Him at the time. The Apostle John wrote, “After these things, Yeshua was walking in Galilee, for He would not walk in Judea, because the Jews sought to kill Him. Now, the Feast of Tabernacles was near. His brothers therefore said to Him, “Depart from here, and go into Judea, that Your disciples also may see Your works which You do. For no one does anything in secret, and himself seeks to be known openly. If You do these things, reveal Yourself to the world.” For even His brothers did not believe in Him. Yeshua therefore said to them, “My time has not yet come, but your time is always ready. The world cannot hate you, but it hates Me, because I testify about it, that its works are evil. You go up to the feast. I am not yet going up to this feast, because My time is not yet fulfilled.” Having said these things to them, He stayed in Galilee. But when His brothers had gone up to the feast, then He also went up, not publicly, but as it were, in secret. The Jews therefore sought Him at the feast, and said, “Where is He?” There was much murmuring among the multitudes concerning Him. Some said, “He is a good man.” Others said, “Not so, but He leads the multitude astray.” Yet no one spoke openly of Him for fear of the Jews. But when it was now the middle of the feast, Yeshua went up into the temple and taught. The Jews therefore marveled, saying, “How does this man know letters, having never been educated?” Yeshua therefore answered them, “My teaching is not Mine, but His who sent Me. If anyone desires to do His will, he will know about the teaching, whether it is from Elohim,[3] or if I am speaking from Myself. He who speaks from himself seeks his own glory, but He who seeks the glory of Him who sent Him is true, and no unrighteousness is in Him.” Did Moses not give you the Torah, and yet none of you do the Torah? Why do you seek to kill Me?” The multitude answered, “You have a demon! Who seeks to kill You?” (John 7:1-20). Thus, the Jews were trying to kill Yeshua well before the Feast of Hanukkah began.

The Feast of Tabernacles

During the Feast of Tabernacles, Yeshua healed a man born blind. Afterward, the Pharisees questioned him and threw him out (John 9:13-34). Let’s pick up the account in verse 35: “Yeshua heard that they had thrown him out, and finding him, He said, “Do you believe in the Son of Elohim?” He answered, “Who is He, Lord, that I may believe in Him?” Yeshua said to him, “You have both seen Him, and it is He who speaks with you.” He said, “Lord, I believe!” and he worshiped Him. Yeshua said, “I came into this world for judgment, that those who do not see may see, and that those who see may become blind.” Those of the Pharisees who were with Him heard these things, and said to Him, “Are we also blind?” Yeshua said to them, “If you were blind, you would have no sin, but now you say, ‘We see.’ Therefore, your sin remains. Truly, truly I tell you, one who does not enter by the door into the sheepfold, but climbs up some other way, the same is a thief and a robber. But one who enters in by the door is the shepherd of the sheep. The gatekeeper opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out. Whenever he brings out his own sheep, he goes before them, and the sheep follow him, for they know his voice. They will by no means follow a stranger, but will flee from him, for they do not know the voice of strangers.” Yeshua spoke this parable to them, but they did not understand what He was telling them. Yeshua therefore said to them again, “Amen, amen, I tell you, I am the door of the sheep. All who came before Me are thieves and robbers, but the sheep did not listen to them. I am the door. If anyone enters in by Me, he will be saved, and will go in and go out, and will find pasture. The thief only comes to steal, kill, and destroy. I came that they may have life and may have it abundantly. I am the good shepherd. A good shepherd lays down His life for the sheep. He who is a hired hand, and not a shepherd, who does not own the sheep, sees the wolf coming, leaves the sheep, and flees. The wolf snatches the sheep and scatters them. The hired hand flees because he is a hired hand and does not care for the sheep. I am the good shepherd. I know My own, and I am known by My own; even as the Father knows Me, and I know the Father. I lay down My life for the sheep. I have other sheep, which are not of this fold. I must bring them also, and they will hear My voice. They will become one flock with one shepherd. Therefore, the Father loves Me, because I lay down My life, that I may take it again. No one takes it away from Me, but I lay it down by Myself. I have authority to lay it down, and I have authority to take it again. I received this commandment from My Father.” Therefore, a division arose again among the Jews because of these words. Many of them said, “He has a demon, and is insane! Why do you listen to Him?” Others said, “These are not the sayings of one possessed by a demon. It is not possible for a demon to open the eyes of the blind, is it?” (John 9:35-10:21).

The Feast of Hanukkah

About two months after the Feast of Tabernacles, John places Yeshua in the temple during Hanukkah. He wrote, “Now, it was the Feast of the Dedication in Jerusalem. It was winter, and Yeshua was walking in the temple, in Solomon’s porch. The Jews therefore came around Him and said, “How long will You hold us in suspense? If You are the Messiah, tell us plainly.” Yeshua answered them, “I told you, and you do not believe. The works that I do in My Father’s name. These testify about Me. But you do not believe, because you are not of My sheep, as I told you. My sheep hear My voice, and I know them, and they follow Me. I give eternal life to them. They will never perish. Neither shall anyone snatch them out of My hand. My Father, who has given them to Me, is greater than all. No one is able to snatch them out of My Father’s hand. I and the Father are One…” (John 10:22-30). Notice that Yeshua spoke to the Jews about His sheep during both the Feast of Tabernacles and the Feast of Hanukkah.

Yeshua’s Sheep

During the Feast of Tabernacles, Yeshua did not go to the temple until the "middle of the feast" to avoid the Jews who were trying to kill him. This raises the question of why He risked His life by going to the temple during the Feast of Hanukkah, which is not a commanded observance. Yeshua's decision to go to the temple during Hanukkah indicates that there must have been a significant reason for it. A closer examination of the Hanukkah account reveals that His visit to the temple and His exchange with the Jews proves to be related to them trying to steal His sheep during the Feast of Tabernacles (John 10:1-21).

At the Feast of Tabernacles, Yeshua shared a long message in which He referred to Himself as the “Good Shepherd,” His followers as “sheep,” and the Pharisees as “wolves” who snatch the Good Shepherd’s sheep out of His hand and scatter them (John 10:12). The last detail John told us was: “Therefore, a division arose again among the Jews because of these words. Many of them said, “He has a demon, and is insane! Why do you listen to Him?” Others said, “These are not the sayings of one possessed by a demon. It is not possible for a demon to open the eyes of the blind, is it?” (John 10:19-21).

Shortly after that, Yeshua was at the Feast of Hanukkah in a confrontation with the Jews over His sheep. He said, “Neither shall anyone snatch them [His sheep] out of My hand. My Father, who has given them to Me, is greater than all. No one is able to snatch them out of My Father’s hand. I and the Father are One…” This implies that the accusation of the Jews at the Feast of Tabernacles that Yeshua was demon-possessed caused a number of His sheep to be scattered as He had foretold in John 10:12. This resulted in Yeshua going to the temple during the Feast of Hanukkah about two months later. As the Good Shepherd, He was walking in Solomon’s Porch to find His sheep and to bring them back home (Matt. 18:10-14; Luke 15:4-7).

Biblical Feasts Were Planned, but not Hanukkah

There is a noticeable difference between the way the New Testament writers acknowledged an upcoming biblical feast day and the way they acknowledged the Feast of Hanukkah. When a biblical feast day was approaching, the writer would say something like: “Now, the Feast of Tabernacles was near” (John 7:2), or “You know that after two days the Passover is coming…” (Matt. 26:2), or “But I will stay at Ephesus until the Feast of Weeks…” (1 Cor. 16:8). This indicates that the Jews had great reverence for the biblical feast days and that they acknowledged them beforehand because a good amount of preparation was necessary to keep them. In contrast, this is the way John acknowledged the Feast of Hanukkah: “Now, it was the Feast of the Dedication in Jerusalem.” Notice that John did not acknowledge Hanukkah beforehand, which implies that Yeshua’s presence at the feast was not planned. This is another reason why Yeshua was not at the Feast of Hanukkah to celebrate it but to find His sheep and bring them back home. Also, since Yeshua was at the Feast of Hanukkah to find His sheep, He likely limited His time there to the Sabbath, which is a commanded observance, as the Jews were still determined to kill Him.

Miracle of the Oil

In his book, Antiquities of the Jews, XII, Josephus, a prominent, first-century Jewish historian refers to the rededication of the temple altar as the Festival of Lights. Interestingly, he does not mention the "miracle of the oil", which is often associated with Hanukkah. This miracle is said to have occurred when one cruse of oil, enough to light the temple for about one day, ended up providing light for eight days. The "miracle" is not mentioned in the apocryphal books 1st or 2nd Maccabees either. In fact, the first time the "miracle" is mentioned is in the Babylonian Talmud (Sabbath 21b), which was written over three hundred years after the event. This means that the commentary was written about 136 AD, well after the time of Yeshua.

The Jewish Encyclopedia's article on "Hanukkah" reads, “The actual reason for the selection of the twenty-fifth of Kislev by Judas Maccabeus for the dedication of the altar is stated to have been, as mentioned above, that on the very same day three years earlier Antiochus Epiphanes had a pagan altar set up at the altar of burnt offerings in the Temple of Jerusalem and sacrifices offered to his idol (I Macc. a. 41-64; comp. II Macc. vi. 2, where the heathen god is called “Zeus Olympius”). The twenty-fifth of Kislev was accordingly a day sacred also to the heathen before it became a Jewish festival. According to Ewald (“Gesch. des Volkes Israel,” 3d ed., iv. 407) and Wellhausen (“Israelitische und Jüdische Gesch.” p. 210; comp. Paulus Cassel, “Weihnachten,” pp. 57, 97, and p. lii., notes), it had been celebrated as the winter solstice feast by the Jewish people before it became a historical festival associated with the great Maccabean victory. Regarding the historical data connected with the Ḥanukkah feast see Maccabees; Maccabees, Books of.”[4]

When Yeshua was at the temple during the Feast of Dedication, He too did not mention the “miracle of the oil.” He also did not talk about the topic of light. Instead, it was at the Feast of Tabernacles, which occurred about two months prior, when He proclaimed, “…I am the light of the world. He who follows Me will not walk in the darkness, but will have the light of life” (John 8:12). This raises the question of why Yeshua did not wait to share His message that He is the light of the world at the Festival of Lights, which is what Hanukkah is also known as. The fact that He did not share this message at the Feast of Hanukkah suggests that the "miracle of the oil" may not be true and that the Jewish Encyclopedia was correct in saying that Hanukkah, “…had been celebrated as the winter solstice feast by the Jewish people before it became a historical festival associated with the great Maccabean victory.”

Conclusion

Some people who identify with the Hebrew Roots movement believe that Yeshua kept Hanukkah because He was present at the temple during the feast. However, this is reading preconceived beliefs into the text. For example, someone could be at a bank during a robbery, but that does not necessarily mean that that person was involved in the robbery. Nonetheless, Yeshua had a reason for being at the temple during Hanukkah. A straightforward reading of the account shows that it was His sheep. As the Good Shepherd, He was walking on Solomon’s Porch to find His sheep that the Jews had scattered during the Feast of Tabernacles and to bring them back home (Matt. 18:10-14; Luke 15:4-7).

Since Yeshua did not go to the temple until the middle of the Feast of Tabernacles because the Jews were trying to kill Him, it is likely that during the Feast of Hanukkah, He only went to the temple on the Sabbath, which is a commanded observance. This would explain why there is only one recorded exchange with the Jews during the entire eight-day feast.

Interestingly, John was the only good news writer to have shared the account of Hanukkah, which implies that the other good news writers and disciples were not present at the feast.

Before a biblical feast day, the New Testament writers would acknowledge that it was approaching beforehand (John 7:2; Matt. 26:2; 1 Cor. 16:8), as it required preparation. However, John did not acknowledge Hanukkah beforehand, which suggests that Yeshua's presence at the feast was not planned. John simply wrote, "Now, it was the Feast of the Dedication at Jerusalem."

Yeshua proclaimed, “…I am the light of the world. He who follows Me will not walk in the darkness, but will have the light of life” (John 8:12) during the Feast of Tabernacles, about two months before the Feast of Hanukkah. This implies that the “miracle of the oil” associated with Hanukkah is a myth.

Some people argue that without Hanukkah, there would be no Savior. However, such an argument is false because it makes God’s will contingent upon the free will of man. John, the Immerser said, “Do not think to yourselves, ‘We have Abraham for our father, ‘for I tell you that Elohim is able to raise up children to Abraham from these stones” (Matt. 3:9). Therefore, God can raise an army of Jews from stones and have one of them give birth to the Savior.

In this study, I explored the question of whether Torah-observant Believers should celebrate Hanukkah. Based on my research, I’ve concluded that the answer is "No" for the following reasons. Firstly, there is no evidence to suggest that Yeshua actually participated in the eight-day Feast of Hanukkah, despite being present during the event. Secondly, there is evidence that Yeshua did not participate in the event, the evidence I shared in this document. This includes the fact that He is currently building the ultimate temple, and honoring a lesser, former temple that no longer exists would detract from the significance of His temple and dishonor Him.

[1] The words of יהוה in the Old Testament and the words of Yeshua in the New Testament are presented in blue type, which is consistent with the reason why יהוה commanded the children of Israel to attach a blue cord in their tassels (Num. 15:37-41). (See the Introduction of The Ancient Paths Version for the full description).

[2] Hebrew, personal name for God.

[3] The Hebrew title for God.

[4] Jewish Encyclopedia, Hanukkah, Kaufmann Kohler.

​יהוה bless and keep you. יהוה make His face to shine on you, and be gracious to you. יהוה lift up His face toward you, and give you peace.

Stephen Otto

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