Happy Hanukkah in America,

summarized from an article in The Conversation, written by Dianne Ashton, professor of Religion, Rowan University, who received funding for her research on Hanukkah from the National Endowment for the Humanities, the Gilder Lehman Institute, the American Jewish Archives, and Rowan University

Hanukkah is one of the most widely recognized Jewish holidays in the United States, but historically it has been considered a minor festival within Judaism. Its modern prominence in America contrasts with its relatively modest status elsewhere in the Jewish world. Understanding why Hanukkah has become so significant in the U.S. requires examining both its ancient origins and the particular circumstances of American Jewish history.

The holiday’s name, “Hanukkah,” means “dedication” and refers to the rededication of the Second Temple in Jerusalem in 165 B.C. after it had been desecrated byAntiochus IV. Antiochus banned many Jewish practices and installed Greek idols in the Temple. A Jewish rebel group known as the Maccabees eventually defeated his forces and reclaimed the sacred space. After purifying the Temple, they sought to relight its great oil lamps, which signified God’s presence. According to tradition, they found only a tiny amount of ritually pure oil—enough for a single day—yet it miraculously burned for eight. This miracle is commemorated by lighting candles for eight nights, adding one candle each evening.

For much of early American history, however, Hanukkah passed largely unnoticed. The Jewish population in the United States was extremely small, reaching only about a quarter of a million by 1880. Jewish life was often difficult to sustain: kosher food, Hebrew books, and other religious necessities were hard to come by, especially outside major cities. In such circumstances, Jewish communities focused their limited resources on major holidays like Passover or the High Holy Days. Minor festivals—including Hanukkah—often received little attention.

The holiday’s transformation in the U.S. began slowly in the mid-19th century. One early milestone came in 1840, when Penina Moise, a Jewish poet and Sunday school teacher in Charleston, South Carolina, wrote an English-language Hanukkah hymn. She used Hanukkah as a symbol of steadfast Jewish commitment in the face of pressure to assimilate or convert. Her hymn, published in her congregation’s songbook, became popular in Jewish communities across the country for decades and helped kindle a sense of pride and identity around the holiday.

A more significant shift occurred after the Civil War, when Rabbis Max Lilienthal and Isaac M. Wise—leaders of the growing Reform movement—introduced special Hanukkah programs for children. Inspired in part by Christmas celebrations, they created festive Hanukkah assemblies that included storytelling, candle lighting, hymns, and treats. As editors of national Jewish publications, they encouraged congregations around the country to adopt similar practices. Their efforts reframed Hanukkah as a joyful, child-friendly celebration and helped spread the holiday’s observance throughout American synagogues.

Hanukkah’s evolution accelerated in the early 20th century as American culture became increasingly shaped by Christmas, especially its domestic rituals and gift exchanges. For the 2.3 million Jewish immigrants who arrived between 1881 and 1924, giving children gifts in December became a way to participate in American culture and signal upward mobility. By choosing to place these gifts within Hanukkah rather than Christmas celebrations, Jewish families expressed both their American identity and their loyalty to Judaism. Gift-giving during Hanukkah became a symbolic bridge between integration and distinctiveness.

After World War II, suburbanization brought new pressures. Jewish children in public schools often found themselves among small minorities and were frequently encouraged—or required—to participate in Christmas pageants and activities. In response, Jewish parents advocated for their children’s religious freedom and simultaneously expanded Hanukkah celebrations at home. Decorations, nightly gifts, family parties, and enriched synagogue programming all became more common. National Jewish organizations and advertisers further promoted Hanukkah as a vibrant domestic holiday.

By the late 20th and early 21st centuries, Hanukkah had taken on multiple functions in American Jewish life. It provided a meaningful way to assert Jewish identity during a season dominated by Christian imagery, strengthened family bonds, and offered children a festive experience parallel to that of their peers. In many interfaith families, it also served as a harmonious shared celebration. Although still a minor holiday in traditional Jewish law, Hanukkah has become a major cultural and religious touchstone for American Jews.

Greetings to Use

• English: "Happy Hanukkah!", "Wishing you a joyful Festival of Lights!", "Happy Hanukkah! Sending light and love".
• Hebrew:
• Hanukkah Sameach (Chah-nu-KAH sah-MAY-ach) - Happy Hanukkah.
• Chag Sameach (Chahg sah-MAY-ach) - Happy Holiday.
• Chag Urim Sameach (Chahg oo-REEM sah-MAY-ach) - Happy Festival of Lights.

How to Show Support & Be a Good Neighbor

• Avoid Comparison: Don't call it the "Jewish Christmas"; it's a distinct holiday celebrating miracles and light.
• Learn the Basics: Understand it's the Festival of Lights, about the miracle of the oil in the Temple, not a major gift-giving holiday (though many give gifts now).
• Respect Individual Practice: Ask them how they celebrate; traditions vary.
• Bring Thoughtful Treats: Oily foods are traditional, so jelly doughnuts (sufganiyot) or latkes (potato pancakes) are great gifts if you're invited over.
• Acknowledge the Light: Focus on themes