Spin the Dreidel! (Partially copied from Faustine Sigal)
(ג) ואלו הן הפסולין. המשחק בקוביא. והמלוה בריבית. ומפריחי יונים.(...) אמר רבי יהודה אימתי. בזמן שאין להם אומנות אלא הוא. אבל יש להן אומנות שלא הוא. כשרין:
(3) These are invalid: dice-players, usurers, pigeon-flyers (...) Rabbi Yehudah says, when [are these invalid]? When they have no other trade; but when they have another trade, they are acceptable.
המשחק בקוביא - כולהו מפרש בגמ' וכולן מעין גזלנין הן והתורה אמרה (שמות כג) אל תשת רשע עד וכל שכן דיין:
One who plays with dice - all, as described in the Gemara, are types of thieves...
המשחק בקוביא
הַמְשַׂחֵק בְּקוּבְיָא מַכָּתוֹ טְרִיָּה
וְאַחֲרִיתוֹ שְׁאִיָּה יְקֻלַּל בַּשְּׁעָרִים
(...)
יַחְשׁוֹב כִּי יַרְוִיחַ וּלְעוֹלָם לֹא יַצְלִיחַ
וּבְיָמָיו לֹא יַפְרִיחַ כִּי אַחֲרִיתוֹ מְרוֹרִים
יֹאכַל בְּחִפָּזוֹן בְּלִי בִּרְכַּת מָזוֹן
גַּם יִמְצָא רָזוֹן כְּעִנּוּי כִּפּוּרִים
יֵלֵךְ מֵעִיר לְעִיר מְקוֹמוֹ לֹא יָאִיר
וְהוּא עָנִי וְצָעִיר מְדַלֵּג עַל הָרִים
רֹאשׁוֹ פָּרוּעַ וּבִגְדּוֹ קָרוּעַ
כִּי רוֹעַ יֵרוֹעַ לְעַצְמוֹ וְלַאֲחֵרִים
כָּל אַנְשֵׁי בֵיתוֹ שׂוֹנְאִים אוֹתוֹ
וּמְצַפִּים יוֹם מוֹתוֹ בְּשִׂמְחָה וּבְשִׁירִים
(...)
וּמְנַדֵּד שְׁנָתוֹ מֵעֶרֶב עַד שְׁחָרִים
וְהַמּוֹאֵס בָּהֶם בַּל יֵשֵׁב עִמָּהֶם
נוֹטֵל חֶלְקֵיהֶם בְּגַן עֵדֶן שְׁמוּרִים
http://bit.ly/2gEwnlP :Listen to the piyut
The dice-player, medieval oriental piyut (liturgical poem), anonymous
The dice-player, his trouble is fresh,
And his posterity devastated, cursed in the cities.
He will think that he can make a living but will never succeed,
And in his days, he won’t prosper and his future will be bitterness.
He will eat hastily without blessing,
And will find famine as a torture of Kippur
He will go from city to city and his place won't lighten up,
He's poor and inexperienced, jumping on the hills.
His hair is wild and his clothes are torn,
Because he inflicts harshness on himself and others.
All the people of his house hate him,
And wait for the day of his death with joy and songs.
(...)
He'll steal from his comrade and cancel his testimony.
He will wander in his sleep from night until dawn.
The One who doesn’t bear them doesn’t live with them.
He takes their parts and keeps them in the paradise.
Otsar Kol Minhagei Israel, p. 57 (trans. FS)
During Hannukah, children play with dreidls. The reason is that it was decreed that it was forbidden to study Torah, as we say in the prayer al hanisim, to make them forget their Torah. In that time, everyone studied orally in groups so one would remind his fellow, for fear that he had forgotten something. There was a decree that people should not convene as a group in one place. The Sages had a great idea. They created the game of dreidls to confuse their ennemies if they were found learning. They would just stop studying and start playing instead. Through this, they could study and teach. This is why we kept this game to remember the miracle that we didn't forget the Torah of God. It withstood for our ancestors and for us.

The Surprising Origin of the Dreidel

BY RABBI DAVID GOLINKIN

https://www.myjewishlearning.com/article/the-origin-of-the-dreidel/

The dreidel or sevivon is perhaps the most famous custom associated with Hanukkah . Indeed, various rabbis have tried to find an integral connection between the dreidel and the Hanukkah story; the standard explanation is that the letters nun, gimmel, hey, shin, which appear on the dreidel in the Diaspora, stand for nes gadol haya sham–“a great miracle happened there,”while in Israel the dreidel says nun, gimmel, hey, pey, which means “a great miracle happened here.”

One 19th-century rabbi maintained that Jews played with the dreidel in order to fool the Greeks if they were caught studying Torah, which had been outlawed. Others figured out elaborate gematriot [numerological explanations based on the fact that every Hebrew letter has a numerical equivalent] and word plays for the letters nun, gimmel, hey, shin. For example, nun, gimmel, hey, shin in gematria equals 358, which is also the numerical equivalent of mashiach or Messiah!

Finally, the letters nun, gimmel, hey, shin are supposed to represent the four kingdoms that tried to destroy us [in ancient times]: N = Nebuchadnetzar = Babylon; H = Haman = Persia = Madai; G = Gog = Greece; and S = Seir = Rome.

As a matter of fact, all of these elaborate explanations were invented after the fact.

The dreidel game originally had nothing to do with Hanukkah; it has been played by various people in various languages for many centuries.

In England and Ireland there is a game called totum or teetotum that is especially popular at Christmastime. In English, this game is first mentioned as “totum” ca. 1500-1520. The name comes from the Latin “totum,” which means “all.” By 1720, the game was called T- totum or teetotum, and by 1801 the four letters already represented four words in English: T = Take all; H = Half; P = Put down; and N = Nothing.

Our Eastern European game of dreidel (including the letters nun, gimmel, hey, shin) is directly based on the German equivalent of the totum game: N = Nichts = nothing; G = Ganz = all; H = Halb = half; and S = Stell ein = put in. In German, the spinning top was called a “torrel” or “trundl,” and in Yiddish it was called a “dreidel,” a “fargl,” a “varfl” [= something thrown], “shtel ein” [= put in], and “gor, gorin” [= all].

When Hebrew was revived as a spoken language, the dreidel was called, among other names, a sevivon, which is the one that caught on.

Thus the dreidel game represents an irony of Jewish history. In order to celebrate the holiday of Hanukkah, which celebrates our victory over cultural assimilation, we play the dreidel game, which is an excellent example of cultural assimilation! Of course, there is a world of difference between imitating non-Jewish games and worshiping idols, but the irony remains nonetheless.

Reprinted with permission of the author from A Different Light: The Hanukkah Book of Celebration published by the Shalom Hartman Institute and Devora Publishing.

Sigmund Freud, "the literary creator and fantasy", 1907
Each child that plays behaves like a poet, insofar that he creates for himself a world, or to speak more accurately, he arranges the things of his world in a new order, that befits him. The contrary of game is not seriousness, it is reality. In spite of his affective investment, a child distinguishes the reality of the world from his games. If a child reproduces and repeats an event, even unpleasant, it is to master, through his activity, the strong impression that he received from it, instead of passively undergoing it.