b'WESTERN MARBLE ARCH SYNAGOGUECHANUKAH HISTORYPAUL FAIMANW e are all aware of the miracle of the oil that was the basis of the festival of Chanukah. The Maccabees regaining the Temple found only one jar of oil with the unbroken seal of the high priest (not necessarily a trustworthy individual at that time). It was enough to light the menorah for one day but by miracle it lasted eight days and so Chanukah is celebrated for eight days. On Chanukah we recite in shacharit psalm 30 at the end of the service. This is because the psalm reads Mizmor shel chanukat ha- bayit. A psalm for the dedication of the House (the Temple) and that is what Chanukah means, dedication. A celebration of the re-dedication of the Temple following the victory of the Maccabees over the Greeks.However, what I miss on Chanukah is a textural connection to our liturgy. On Purim and other occasions in our calendar we read a megillah or a scriptural connection to the festival however, on Chanukah, there is nothing read in shul to explain the origin of our celebrations.From this you could think that there is no megillah for Chanukah but that is not so as there is a scroll or megillah as well as the four books of the Maccabees though they do not quite tell the same story. The scroll goes by several names; the Scroll of Antiochus, the Scroll of the Hasmoneans, the Scroll of Chanukah and sometimes the Greek Scroll. It could be found in Hebrew at the back of some old chumashim with the other megillot. The Scroll probably dates from the second century and may have come from Babylonia, Syria, or even EuropeNowadays, it can be read by simply downloading from the web. It is the first two books of the Maccabees that are relevant to Chanukah. The first was written in Palestine perhaps 40 or 50 years after the events in the latter part of the 2nd century B.C.E. and the second at about the same time in Alexandria, in Egypt. 30'