Archaeologists are reviving a 145-year-old hypothesis.

The custom of parents giving their children coins on Hanukkah—known as Hanukkah gelt—is well-known today, but goes almost unmentioned in pre-20th-century sources. It seems that. . .

Hanukkah may be one of the best-known Jewish holidays, but its status is anomalous if not marginal. The two books of Maccabees were excluded from. . .

The lexical fusion of “Thanksgiving” and “Hanukkah” might be artificial, but the invention of portmanteau words is an old American tradition.

In changing the holiday emphasis from the Maccabees’ successful uprising to the miracle of the oil, were the rabbis dissociating themselves from the later,. . .

Hanukkah reminds us that while both the Hebrew prophets and the Greek philosophers had a divine mission, the mission was not the same. (1967)

On Hanukkah, the lights and distractions of the material world fade before the true source of enlightenment.

The final stanza of the Hanukkah song, calling for divine retribution against Israel’s enemies, has been heartily—but wrongly—maligned. (1988)

Twice during the American Revolutionary War, Jews combined stories of the Maccabees’ defeat of the Greeks with thanks for their nascent country’s victories against the British.

Several ancient historians attest that, long before destroying Judea, Rome allied with the Maccabees against the Seleucids. Archeological research supports the claim.