Beth+Elohim-+Hanukkah

From Victory to Light and Might to Spirit: Making Hanukkah Holy

1. Noam Zion teaches: In the days before the Maccabees, the Jews were content to live in a small mountain province up in the hills of Jerusalem where they kept the Torah, the official constitution of Judea. The traditional High Priest served in the Temple but also ruled over all the local affairs in Judea. In international affairs, Judea was ruled by the heirs of Alexander the Great, whose capital was in Damascus, Syria. Cities and provinces that chose to abandon the traditional laws and follow Greek ways were invited to participate in the excitement of the Olympics, the spectacle of pagan worship and in the international trade that enriched leaders of the provinces. Below is a partisan history, written by the Maccabees, of the way a new brand of High Priest rose to power and voluntarily introduced Greek customs into Jerusalem. Let’s Make a New Covenant

In those days there arose out of Israel lawless men. They persuaded many, saying, “Let us go and make a covenant with the nations around us, for ever since the time we became separated from them, many misfortunes have overtaken us.” (I Maccabees 1:11)

Jason, [one of these ambitious assimilationists], obtained the high priesthood by corruption by promising the king, Antiochus, 360 talents of silver ... Besides this he promised to pay 150 more, for the authority to set up a gymnasium and a training place for youth and to enroll the people of Jerusalem as citizens of Antioch [the new name given to Jerusalem in honor of Antiochus].

When the king had consented, Jason immediately brought his own nation over to the Greek way of living. He introduced new customs contrary to the Torah and willingly established a gymnasium right under the acropolis [the high plateau of the city where the public buildings are found], and he made the finest of the young men wear the broad-brimmed Greek sunhat. The cultivation of Greek fashions and the adoption of foreign customs reached such a pitch because of the excessive wickedness of this impious Jason -- who was no high priest at all [as far as the Maccabees were concerned]. Even the priests no longer had their heart and soul in the service on the altar, but rather disdained the sanctuary and neglected the sacrifices. Whenever the competition of the discus throwing was announced, they hurried to take part in the unlawful exercises in the wrestling school. Regarding as worthless the things their ancestors valued, the priests now considered Greek standards the finest.

a. What is the core problem here? b. Why might the Maccabee text rely on the concept of covenant?

2. King Antiochus required all religious rites to be those practiced by the Hellenists. To accomplish this, Antiochus prohibited Torah study and Jewish ritual. He converted the Temple in Jerusalem to a temple for Zeus and used the altar to offer sacrifices, including sacrifices of pigs, to that Greek god. The assimilation of the Jews was not confined to the city of Jerusalem. King Antiochus established altars throughout Judea and forced Jews to offer sacrifices to the Greek gods. The following text from the First Book of Maccabees describes how the Maccabean revolt began in the town of Modi'in, just outside Jerusalem, under the leadership of Mattathias the Hasmonean:

And King Antiochus wrote to his whole kingdom, that all should be one people, and that all should be one people, and that each would forsake his own laws. And he sent letters unto Jerusalem and the cities of Judah that they should profane the Sabbaths and feasts, pollute the sanctuary and build altars and temples and shrines for idols; and whosoever shall not do according to the king, he shall die. And he appointed overseers over all the people, and he commanded the cities of Judah to sacrifice, city by city. And they did evil things in the land; and they made Israel to hide themselves in every place of refuge which they had. And they rent in pieces the Books of the Law which they found, and set them on fire. And wheresoever was found with any a Book of the Covenant, and if any consented to the Law, the King's sentence delivered him to death.

And in those days rose up Mattathias, a priest from Jerusalem; and he dwelt at Modin. And he had five sons, John, Simon, Judas (who was called Maccabaeus), Eleazar, Jonathan. And he saw the blasphemies that were committed in Judah and in Jerusalem, and Mattathias and his sons rent their clothes and put on sackcloth, and mourned exceedingly.

And the king's officers that were enforcing the apostasy came into the city Modin. And many of Israel came unto them, and Mattathias and his sons were gathered together. And the king's officers spoke to Mattathias, saying, "You are a ruler and an honorable and great man in this city, and strengthened with sons and brethren; now therefore you come first and do the commandment of the king, as all nations have done, and the men of Judah, and they that remain in Jerusalem; so shall you and your house be in the number of the king's Friends, and you and your children shall be honored with silver and gold and many rewards." And Mattathias answered and said with a loud voice, "Though all the nations that are under the king's dominion obey him, and fall away every one from the religion of their fathers, yet will I and my sons and my brethren walk in the covenant of our fathers." And Mattathias cried out in the city with a loud voice, saying, "Whosoever is zealous for the Law and strives to maintain the Covenant, follow me."

Then were gathered together unto them every one that offered himself willingly for the Law. And all they that fled from the evils were added to them, and became a stay unto them. And they mustered a host, and pulled down the altars; and they pursued after the sons of pride, neither suffered they the sinner to triumph. -Selections from I Maccabees 1:41-42; 48

a. What was Antiochus trying to accomplish?

b. According to the text, who was responsible for leading the charge against Antiochus? How is this different from our quintessential redemption -- the Exodus from Egypt?

3. When the revolt ended, the Maccabees returned to the Temple in Jerusalem, cleansed it and rebuilt the altar.

Now on the 25th day of the ninth month, which is called the month of Kislev, in the 148th year [165 B.C.E.], they rose up in the morning and offered sacrifice according to the Law upon the new altar of burnt offerings, which they had made. At the very season and on the very day that the Hellenists had profaned it, it was dedicated with songs, citherns, harps, and cymbals.... And so they kept the dedication of the altar eight days.... Moreover, Judah and his brethren, with the whole congregation of Israel, ordained that the days of the dedication of the altar should be kept in their season from year to year for eight days, from the 25th day of the month of Kislev, with mirth and gladness. - I Maccabees 4:52-59

a. What aspects of our typical Hanukkah celebration are found in this text? What, if any, reasons can you glean from the story or from the text, for the establishment of these rites as part of the celebration?

b. Which aspects of our typical Hanukkah celebration are missing from this text? How or why do you think these rites were added to the celebration of Hanukkah?

4. Judah and the Maccabean clan ordain that the holiday should be celebrated for eight days. While the prior text from First Maccabees does not explain the reason for eight days of celebration, a section of Second Maccabees provides some insight:

The sanctuary was purified on the twenty-fifth day of Kislev.... This joyful celebration went on for eight days; it was like Sukkot, for they recalled how only a short time before they had kept the festival while living like animals in the mountains; and so they carried lulavim and etrogim, and they chanted hymns (Hallel) to God who had triumphantly led them to the purification of His Temple... - II Maccabees 10

a. In this text, what is the rationale for an eight-day celebration? Why did the Maccabees choose Sukkot as the paradigm for the new holiday they are creating?

b. What new element is added to the story in this text?

5. The Bible makes no mention of Hanukkah. The Talmud, which generally includes a whole tractate for each holiday, includes only a few brief discussions of Hanukkah scattered in several different tractates. The following text includes the Rabbis' explanation for the celebration of Hanukkah:

What is the reason for Hanukkah? For our Rabbis taught: On the twenty-fifth day of Kislev [commence] the days of Hanukkah, which are eight, on which it is forbidden to either fast or mourn. For when the Hellenists entered the Temple, they defiled all the oils therein and when the Hasmonean dynasty prevailed against and defeated them, they made search and found only one cruse of oil which lay with the seal of the High Priest, but which contained sufficient [oil] for one day's lighting only; yet a miracle was wrought therein and they lit [the lamp] therewith for eight days. The following year these [days] were appointed a Festival with [the recitation of] Hallel and thanksgiving. - Talmud B. Shabbat 21b

a. According to the Rabbis, why do we celebrate Hanukkah?

b. Why might the Rabbis have offered this explanation?

6. Underscoring their interpretation of Hanukkah as a celebration of Divine miracle and picking up on the connection between Hanukkah and Sukkot, the Rabbis include in the Talmud a debate about the appropriate way to light the menorah:

Our Rabbis taught: The mitzvah of Hanukkah is for each family to light one lamp. The one who wishes to beautify this mitzvah fully should light one lamp for each person in the family. The one who wishes to beautify this mitzvah completely -- Beit Shammai taught that one should light eight lights on the first night, and one less each following day. Beit Hillel taught that one should light one light on the first night and one more each following day....

In Palestine, two amorim (teachers) explained their position: Rabbi Yose ben Abin and Rabbi Yose ben Zabida. One taught: Beit Shammai's reason corresponds to the days which have passed. The other taught: Beit Shammai's reason corresponds to the descending order of the cattle sacrificed on Sukkot. Beit Hillel's reason was that we ascend in the matters of holiness and do not descend. -Talmud B. Shabbat 21b //ff//

a. Why does Beit Shammai's position make sense?

b. Why did Hillel's position ultimately prevail? 7. The Haftarah reading for Shabbat Hanukkah (the Shabbat that falls during the week of Hanukkah) comes from the book of the prophet Zachariah.

This is the word of God…Not by might, nor by power, but by My Spirit, said Adonai. - Zachariah 4:6

Considering all of the texts, particularly the rabbinic texts, why did the Rabbis select this reading for Shabbat Hanukkah?

8. Over the course of history, we have emphasized each of the messages of Hanukkah. There are times when the message of the Maccabees -- the struggle of the few against the many, the victory of a few dedicated believers against the domination and persecution of the establishment -- has spoken most profoundly to our people. At other times, we are most moved by the message about the miracles in our midst. Theodore Herzl, an assimilated Jew returning to the tradition as he represents a small group of dedicated believers in the establishment of a State of Israel, successfully incorporates these messages:

Deep in his soul he began to feel the need of being a Jew. His circumstances were not unsatisfactory; he enjoyed an ample income and a profession that permitted him to do whatever his heart desired. For he was an artist. His Jewish origin and the faith of his fathers had long since ceased to trouble him, when suddenly the old hatred came to the sur­face again in a new mob-cry. With many others he believed that this flood would shortly subside. But there was no change for the better; and every blow, even though not aimed directly at him, struck him with fresh pain, till little by little his soul became one bleeding wound. These sorrows, buried deep in his heart and silenced there, evoked thoughts of their origin and of his Judaism; and now he did something he could not perhaps have done in the old days—he began to love his Judaism with an intense fervor. Although in his own eyes he could not, at first, clearly justify this new yearning, it became so powerful at length that it crystallized from vague emotions into a definite idea which he must needs express. It was the conviction that there was only one solution for this moral misery—the return to Judaism.

Hitherto he had permitted to pass by unobserved the holiday which the wonderful apparition of the Maccabees had illumined for thousands of years with the glow of miniature lights. Now, however, he made this holiday an opportunity to prepare some­thing beautiful which should be for ever commemo­rated in the minds of his children. In their young souls should be implanted early a steadfast devotion to their ancient people. He bought a Menorah, and when he held this nine-branched candlestick in his hands for the first time, a strange mood came over him. In his father’s house also the lights had once burned in his youth, now far away, and the recollection gave him a sad and tender feeling for home. The tradition was neither cold nor dead—thus it had passed through the ages, one light kindling another. The mere sound of the name, which he now pro­nounced every evening to his children, gave him great pleasure. There was a lovable ring to the word when it came from the lips of little children.

On the first night the candle was lit and the origin of the holiday explained. The wonderful incident of the lights that strangely remained burning so long, the story of the return from the Babylonian exile, the second Temple, the Maccabees—our friend told his children all he knew. It was not very much, to be sure; but it served. When the second candle was lit, they repeated what he had told them; and though it had all been learned from him, it seemed to him quite new and beautiful. In the days that followed, he waited keenly for the evenings which became ever brighter. Candle after candle stood in the Menorah, and the father mused on the little candles with his children till at length his reflections became too deep to be uttered before them.

Then came the eighth day, when the whole row burns, even the faithful ninth, the servant, which on other nights is used only for the lighting of others. A great splendor streamed from the Menorah. The children’s eyes glistened. But for our friend all this was the symbol of the enkindling of a nation. When there is but one light, all is still dark, and the solitary light looks melancholy. Soon it finds one companion, then another, and another. The darkness must re­treat. The light comes first to the young and the poor—then others join who love Justice, Truth, Liberty, Progress, Humanity, and Beauty. When all the candles burn, then we must all stand and rejoice over the achievement. And no office can be more blessed than that of a Servant of the Light. //(Trans. B. L. Pouzzner)//
 * -- Theodor Herzl**

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