Courage and light are two of the central themes of Hannukah. It is clear that both of these elements play a prominent role in the story of Judith. The dramatic plot line revolves around her unprecedented bravery in entering the enemy camp and beheading Holofernes. In the dead of night, both literally and figuratively, Judith's beauty shines forth to all who gaze upon her as she brings the light of the salvation to the people of Israel.

But beyond her beauty and her bravery the text stresses her manifold virtues. We are told of her piety. "And there was none that gave her an ill word as she feared God greatly." (Judith 9:8)

Particularly noteworthy are her personal religious initiatives. At the beginning of the narrative we are told that Judith is widowed and devastated by her loss. She not only dons the clothes of widowhood she takes even more upon herself: "And she fasted all the days of her widowhood, save the eves of the Sabbaths, and the Sabbaths, and the eves of the new moons, and the new moons and the feasts and solemn days of the house of Israel." (Judith 8:6).

At the end of the narrative her rejoicing also takes on unique proportions. At that juncture as well, it would appear that Judith takes the role of a religious leader and initiator.

After Judith's victory and the ensuing battle we are told:

Then all of the women of Israel ran together to see her, and blessed her, and made a dance among them for her: and she took palm branches in her hand and gave them to the women that were with her. And they all put on garlands of olive leaves, she and all of the women with her and she went before all the people in dance leading all of the women and all of the men of Israel followed her in their armor with garlands, and with songs in their mouths.

(Judith, 15:12-13)

The details of this dramatic scene are scintillating. Judith distributes palm branches (lulavim) to all of the women who come out to celebrate with her.

The significance of this particular gesture can be understood in historical context. We can glean information from passages in the Books of Maccabees, when after purifying the houses from idolatry we are told that:

Simon’s men entered…with utterances of praise and branches of palm trees and to the music of lyres and cymbals and lutes and hymns and songs: because a great enemy had been smashed and driven out of Israel.

(I Maccabees 13:51)

Similarly we are told in II Maccabees how Judah Maccabee's men celebrated:

Joyfully they held an eight-day celebration, after the pattern of Tabernacles, remembering how a short time before they spent the festival of Tabernacles like wild beasts, in the mountains and in the caves. Therefore, holding wreathed wands, and branches bearing ripe fruit, and palm fronds, they offered songs of praise to Him Who had victoriously brought about the purification of His Place.

(II Maccabees 10:6-7)

What is remarkable in the Book of Judith is that it is a 'woman of valor' – Judith herself – who takes center stage carrying the palms. She sets the scene and the women of Israel all follow suit with this particular custom.

In the same verse we are then told of another beautiful detail. Judith dons an olive garland and all the women again follow her lead.

Our immediate association with olive garlands is ancient Greece.  We envision the Caesar and his empress in their togas and olive garlands. In our context the tables have turned and it is Judith and all of the Jewish women who wears the garlands.

Ancient Jewish sources shed light on the meaning of the custom of olive garlands. We are told, for example, that when the first fruits were brought up to Jerusalem: “…the ox goes first before them and its horns are gilded with gold and olive garlands on their head.” The festive detail gives a sense of crowning glory and royalty.

So too Josephus explains that when Herod came to Jerusalem Horcanus and the people came out to greet him "and they placed garlands on his head." In the Book of Jubilees the custom is described as more wide spread. We are told that it was customary to sit in tabernacles and wear flower garlands. The custom gained wide spread acceptance in North Africa at every festive gathering and Rosh Hodesh. 
Entire families would wear olive garlands.

Beyond the historical backdrop, the profundity of this custom may be understood through magnificent midrashic brush strokes, in which garlands (atarot) are blended with prayer. Consider, if you will the following midrash:

“You who hear prayer, to you all mankind come.” (Ps. 65:3) What is the meaning of ‘You who hear prayer’? R. Phinehas in the name of R. Meir and R. Jeremiah, in the name of R. Hiyya b. Abba said: When Israel pray, you do not find them all praying at the same time. Each synagogue (assembly) prays separately, first one and then another. When they have all finished, the angel appointed over prayers collects all the prayers that have been offered in all the synagogues, weaves them into garlands and places them upon the head of God…The Holy One, Blessed be He, is crowned with the prayers of Israel, for it says: "And a crown of glory upon your head." (Ezekiel 16:12)

(Exodus Rabbah 21:4)

The Almighty is crowned with our prayers, brought to Him by the celestial hosts. The songs, the praise, the thanksgiving are all transformed into garlands and diadems. In our passage from the Book of Judith, the women and the men, together with Judith, all rejoice before the Lord while wearing their garlands – symbols of salvation.

One can imagine the intensity of the collective prayer by listening to the power of the prayers offered by Judith – both in the shadow of the valley of death, before she saves the day and thereafter. Visions and voices of these prayers, no doubt, served as crowns brought by the ministering angels and placed upon the head of the King of Kings. Judith's olives garlands serve as a moving attestation to prayers that reached the celestial throne and were answered.