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"Hanukkah or Christmas?" by Chaim Yedidah Theophilus (Lucky)

Vine of David note: In Messianic Jewish practice, Hanukkah and Christmas compete with one another. Some Jewish believers keep Christmas, others keep Hanukkah, still others keep both. Some point toward pagan antecedents behind the celebration of Christmas while others see no conflict with joining their Gentile Christian brothers and sisters in a traditional celebration of the Master's birth. The competition between Hanukkah and Christmas is not a recent phenomenon. Exactly 100 years ago, as the modern Messianic Jewish movement was first beginning, the famous Messianic Jewish writer, thinker, publisher, and teacher Chaim Yedidah Theophilus (Lucky) published an article concerning Hanukkah/Christmas in the first (and only) issue of a South African periodical entitled The Messianic Jew.

Chaim Yedidah was unique in the Messianic Jewish movement of his day. He believed that Jewish believers should remain completely Torah observant and connected with the synagogue and Jewish community. He himself came from an orthodox background and, after coming to faith in Messiah, He continued to live as a halachic Jew until his death.

His solution to the Hanukkah/Christmas problem is unique. The views and opinions expressed by Chaim Yedidah Theophilus Lucky do not represent those of First Fruits of Zion. We reprint his article here as a historical snapshot of the early Messianic Jewish movement's attempt to sort through the Hanukkah or Christmas question. (Special thanks to Jorge Quinonez for providing this article from his archives.)

"Hanukkah or Christmas--Which?: An Earnest Word to Jewish Disciples of Our Lord and Savior Jesus Christ" by Chaim Yedidah Theophilus

(Originally appearing in The Messianic Jew: Organ of the Jewish Messianic Movement 1:1 [December 1910]: 14-17)

The first number of "The Messianic Jew" makes its appearance on the occasion of two great festivals, namely: Christmas and Hanukkah. (The former taking place on the 25th and the latter on the 26th of December.)

On the evening of the 24th of December, thousands of earnest, evangelical Christians will, with their families, gather 'round the Christmas tree with its fanciful decorations and gay illuminations, and together they will sing praises to our Heavenly Father for having sent unto us Jesus the Messiah, the true Redeemer, the Light of the world. And on the evening of December 25th, thousands of Jews, with their families, will stand before the Hanukkah illuminations--so full of charm for young and old--and in unison they will sing "O, Strong Rock of my salvation, it is very meet to praise Thee."

With these thoughts in mind, I would fain ask you, my Jewish brethren in Jesus the Messiah, what should we do? Which of the two festivals ought we to celebrate? I fear that many Jewish disciples of our Lord will quickly say that these are no questions for them, and they will answer: "We are Christians and all who love the Lord Jesus must father where His Name is loved and honored," and therefore such will say that they cannot unite with their Jewish brethren in celebrating the Hanukkah Festivities in which the Name of our Lord is not included. I would however, ask: Can we not so adapt Hanukkah so as to make it a festive occasion on which our Lord and Savior, our King Messiah, can be honored and praised?

Both feasts, Hanukkah as well as Christmas, are feasts of light and of illuminations. Can we not therefore worship our Lord equally as well in the Hanukkah festivities as in the Christmas rejoicings?

To my mind, not only is it possible, but we ought to celebrate the birth of our Lord at Hanukkah rather than at Christmas. We should commemorate this glorious event on the 25th of Kislev* instead of on the 25th of Tivet. We, who are descendants of the House of Judah, have a right and duty to celebrate what is called "Christmas" on the day when all our people are rejoicing in their Hanukkah festivities--the only difference being that we would keep the festive day in the Name of Jesus the Messiah, and give honor and praise to Him who left His heavenly glory, and for our sakes laid down His life that He might make us children of Heaven. And why is it our right and our duty to thus link ourselves up with our people? Because all those feasts and festive days, which evangelical Christians the world over now celebrate, are feasts which God originally gave unto our nation. Passover, Pentecost, Sukkot (the Harvest Festival) and nearly all the Biblical Festivals are celebrated by the Christian world, (and this applies equally to Hanukkah, although this is not a Biblical feast), the dates alone being changed.

Hanukkah, like those other times of rejoicing, has been taken over by the Christian world; and from it, Christmas has sprung. To prove that this is so, it will be necessary to go far back in the history of our people; and whilst realizing that the majority of my readers are well acquainted with the history of Israel, yet it will not be out of place if that portion of our history which deals with Hanukkah, is briefly recapitulated.

No sooner had our people organized themselves once again into a political existence, and begun to feel that they were an independent people, than the neighboring nations swooped down upon them. Alexander the Great had set his mind on founding a world-wide empire and in addition to force of arms, he employed means similar to those utilized by great men of latter days--namely the dissemination of learning and culture. Greece had already attained to a great culture. Science and art flourished in her midst. Speedily Grecian culture swept across to the Medo-Persians, and in its onward course, Israel came under its spell. Our Fatherland was well-nigh overwhelmed. Gaza, Askelon, Jaffa and Achol succumbed to the new influence and practically became Grecian cities; Gaza ultimately becoming a fortress of defense for the Grecian Army.

The Grecian culture took deep root in the land of Israel. The commercial and industrial language was Grecian, and thus the exigencies of life caused our people to be attracted to Grecian life and thought; the Mishnah, with its many Grecian words, exemplifying this. With the Grecian language in their homes and Grecian influences around them, many Jews became so Hellenized as to be ashamed to be identified as Jews. Not only was the appellation of "Hellenist" given to those Jews who had adopted the Grecian language but, owing to their contempt for all the distinctive features of Jewish life and custom, the name of "Hellenist" came to carry with it much the same opprobrium as does the term "Meshumad" in these days. And the opprobrium was well merited for this. "Hellenism" meant disintegration, and caused the nation to be divided. The one part constituted the "Chassidim"-true Jews that loved God, and His law, and recognized it to be His will that Israel should not cease from being a nation. He felt they should continue as a distinct and separate people, until the realization of God's purposes for humanity. The other part became "Hellenists", complete or half "Meshumadim" (Renegades), who sought after Gentile society and despised their own brethren. What other than disputation and strife could be expected, where such a condition of things existed; and thus Satan had cause to rejoice that, through the heartlessness of the "Meshumadim," the Grecian power waxed stronger and stronger.

Upon the death of Seleucus, Antiochus Epiphanes came to the Graeco-Syrian throne, determined to carry out the designs of Hellenizing Judea, which the great Macedonian, Alexander Magnus, had begun. The way was well-prepared for him, and had he not acted rashly then, he probably would have gained his desired end. He began by flattering and bribing the Hellenists. He placed official positions at their disposal. They were the lords in the land, and with the Emperor's help, they could oppress the "Chassidim." It seemed to Antiochus Epiphanes that his plan to completely Hellenize the whole of Palestine was nigh to realization. He caused the walls of Jerusalem to be broken down, a fortress built in their place, and there the Syrian army entrenched itself. Imbibed with the idea of effacing the Jewish religion he forbade the observance of the Sabbath, forbade circumcision, and forbade the keeping of the Holy Scriptures in the home--punishing by death those who disobeyed his august commands and confiscating their property. Matters, at length, reached a climax then 2078 years ago, on the 25th of Kislev, 168 B.C. A pagan altar was set up to the Grecian god "Zeus Olympus" (II. Maccabees vi.2). As the "Chassidim" witnessed the desecration of the Holy Temple and the abandonment of so many of their brethren, they mourned and wept before God, and He hearkened unto the cry of His children, and raised up for them a deliverer.

At Modin, a small city of Judaea, there lived Mattathias Maccabeus, a member of the priestly house and a man of influence in the little city. There at Modin, the soldiery set up an altar to the heathen god, and Mattathias Maccabeus was ordered to offer up sacrifices according to the king's commands. The Grecians were well-knowing that, being the most influential citizen, Mattathias' example would be followed by others. But his answer was: "Though all the nations that are under the king's dominion obey him.... yet will I and my sons, and my brethren, walk in the covenant of our fathers" (I. Mac. ii. 19-20). Incited by the soldiery, a certain Jew attempted to carry out the king's command; but Mattathias, filled with holy wrath, killed the offender and destroyed the alter, whilst his sons cut down the king's officers. With his five sons, Mattathias gathered round him a body of heroic, loyal men, who demolished the pagan altars and stirred up the people. Under the skillful and valiant leadership of Judas Maccabeus, Antiochus' army of nearly 50,000 men, under Nicanor and Gorgias, was routed by the ill-armed and ill-clad, but valiant body of 3,000 men, roused to a holy zeal by their heroic leader. After persistent and incessant fighting, Judas Maccabeus and his followers gained the day and were able to enter Jerusalem. The first action of the patriots was to reconsecrate the profaned temple. And on the 25th of Kislev B.C. 165, exactly three years after it had been desecrated by Antiochus Epiphanies, the Temple was rededicated. The perpetual light was rekindled, and a small cruse of oil, which was found unpolluted in the Temple, miraculously sufficed for eight days, until new oil could be prepared for the holy candlestick. That night there was great rejoicing and gay illuminations throughout the land, in honor of the rededication of the Temple and in recognition of God's gracious intervention.

This, in brief, is the history of those stirring and eventful times, when assimilation and absorption so threatened Israel. Ever since the Temple of God was restored to its true service, in those bye-gone days, the "Feast of Dedication" or the "Feast of Lights" has been joyfully celebrated on the 25th of Kislev throughout Israel, even in its dispersion. As early as the first century after Christ, the Rabbis passed an injunction that the burning of lights should constitute the chief observance of "Hanukkah," and those "Chassidim," or pious ones, who awaited the salvation of Israel (Luke ii. 25), saw in the Hanukkah lights a symbol of the great Light of the World, the Messiah of Israel. Thus it was that, when our Lord walked in the Temple, on Solomon's porch, at the time of the Feast of Dedication (John x. 22-24), the Jews gathered round Him and asked: "If Thou be the Christ, tell us plainly." They were hoping that, at the Feast of Dedication (the Feast of Lights), the Messiah would reveal Himself before the whole nation. Later, when the Jewish believers in Jesus were increased, without a doubt they continued to celebrate Hanukkah on the 25th of Kislev (even as they celebrated other distinctive Jewish Feasts; Acts xxi.), according to the Jewish custom. But instead of the Hanukkah lights foreshadowing the light to come, the celebration (for the Jewish believer) was a memorial pointing back to him--Who, as the Light of the World, was born in Bethlehem in Judea, and thus Hanukkah became the Feast of the Birth of "The Light." Moreover, it is possible that the actual birth of the Messiah took place in Kislev, that is, November, seeing that Luke informs us that the shepherds were in the fields by night keeping watch over their flocks (Luke 2:8), which would hardly have been the case had the incidents recorded take place in the month of Tivet (December), when it is already very cold. During the month of Kislev, however, it is possible, even in these days, to sleep in the fields at night. Thus we find that the Jewish people celebrated Hanukkah in honor of the glorious deliverances effected by the zeal and valor of the priest Mattathias and his sons. But, to the believing Jews, the Hanukkah lights, whilst reminding them of the great Maccabean heroes, shone forth with a yet greater luster, as they remembered that greater and more wonderful deliverance wrought by the Advent of Him Who is our Redeemer and Savior. To the Jewish believer, Hanukkah had thus its two-fold meaning, but to the Gentile believer, Hanukkah, as a memorial of Israel's national deliverance, could make no appeal. It is therefore easy to understand how the commemoration of our Lord's Advent would constitute the only reason for his (the Gentile believer) observing the Feast of Lights. It is, however, a fact that as long as the Grecian calendar was in vogue, agreeing as it does to a great extent with the Jewish calendar, the Jewish and Gentile believers in Jesus, as well as the rest of the Jewish people, celebrated the Feast of Hanukkah at one and the same time. As, however, the church became more and more Gentilized, until the Gentile branch dominated the Jewish root from whence it had sprung, culminating in the adoption of the solar calendar (as opposed to the lunar calendar of the Jews), not only was the month changed, but the origin of Christmas was almost entirely lost sight of. Two things, however, remain by which we are enabled to trace its origin. Firstly, Christmas is an immovable feast, occurring as it always does on the 25th of the month. Secondly, it begins in the evening, as do all Jewish feasts, differing in this respect from other Gentile feasts, which never begin in the evening.

With these facts before us, I would ask you, dear fellow-believers in our Lord, what is it that induces us to celebrate the Advent of the Messiah, the Light of the World, on the 25th of December and not on the 25th of Kislev, as did the first believers in our Lord and Messiah? Why, moreover, should we not keep this great feast for eight days, and kindle each day an additional light, symbolizing the growth of the light of God in our hearts and in the world at large. Surely, this is high time that we of the house of Judah bethought ourselves of our condition and remembered who we are and what our duty is to the nation of which we form a part. Those wondrous deliverances wrought by our God for our people, are they not worthy of our recognition, and should we not celebrate them in songs of praise and thanksgiving, and at the time when they historically occurred; thereby linking ourselves to the nation of which we form part and with which it is our bounden duty to be attached? Why should we needlessly separate ourselves from our Jewish brethren and mercilessly efface those impressions which we received in our early years from our Jewish brethren, and mercilessly efface those impressions which we received in our early years from loving parents? Are those who guided our youthful feet, and tended us with sacrificing care in those by-gone days, of so little worth that we can put aside, without a thought, that which they labored to bestow upon us, and ruthlessly cut asunder the links that bind us to them, and through them to our people Israel? Surely no!

As the silent wheels of timbering Hanukkah around once again, my own heart glows within me; and there rises up a picture of those distant happy days of youth, when a father's loving hand kindled those Hanukkah lights. Who can describe the scene? The father's face full of earnestness and zeal; the mother and all the family full of joy and gladness. And down the years, their echoes still the melody of praise rendered by them to God for His wonderful love and goodness of which that night so strongly reminded them. In my ears, there rings still those sweet benedictions with which a loving father used to bless me on those occasions. Surely such impressions should not be allowed to be obliterated and forgotten, nor are the celebrations of Hanukkah to be lightly esteemed when we can observe them with faith and honor.

Brothers, let us once again bestir ourselves, and through our festive observances re-attach ourselves to our dear people. Let us celebrate Hanukkah in its true form. Let it be a Hanukkah in which is embodied the Christmas spirit and ideals, and thus let it be a Christmas-Hanukkah. Let it be Hanukkah in spirit and in truth; a Hanukkah that truly links us to God and to all that He has done for our nation; a Hanukkah that points us to "The Light of the World" and binds us to Him. Let us thus abide in that Light and become a light to all our brethren, who are yet strangers to him who is the true Light. Then shall we all, as true sons of Israel, unitedly celebrate a Hanukkah of praise to the only true Messiah, who has redeemed us and made us His own, and no more will there be the question..."Hanukkah or Christmas?"