[Par-lite] Shiur for Chanukia & Source sheets
Menachem Leibtag
tsc at bezeqint.net
Mon Dec 3 13:27:20 EST 2007
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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CHANUKA - ITS BIBLICAL ROOTS
Is it simply by chance that Chanuka occurs on
the 25th of Kislev? Most students would answer with a
definitive 'YES'. After all, doesn't the word 'Chanuka'
evolve from the popular acronym, CHANU be-CHAF HEH -
they rested [from battle] on the 25th (of Kislev)?
Presumably, then, had the battle ended (and/or had the
miracle of the Menora taken place) on a different date,
we would observe Chanuka on that day, rather than the
twenty-fifth Kislev.
Correct?
Not really. A closer examination of various
traditional sources relating to Chanuka indicates quite
the opposite:
* The book of Maccabees informs us that the
decision to rededicate the Temple on the 25th of Kislev
was intentional.
* Megillat Taanit describes a holiday on the 23rd
of Chesvan, commemorating a Hasmonean military victory
on the Temple mount that took place over a month before
the 'official dedication ceremony' on the 25th of
Kiselv.
.
* In the book of CHAGAI, the 25th of Kislev (or
the 24th) was the date when construction of the Second
Temple had first begun - some two hundred years before
Chanuka!
* Finally, according to the Midrash, it appears
that the time of year of Chanuka had carried religious
significance since the time of Adam ha-Rishon. [See
Avoda Zara 8b.]
So why do we celebrate CHANUKA on 'CHANUKA'
(i.e. on the 25th of Kislev)?
In the following shiur, we attempt to explain
why.
INTRODUCTION
Anyone, who has studied the book of Chagai,
immediately notices its connection to the date of
Chanuka. Take for example the following pasuk:
"Take note from this day forward, from the 24th day of
the ninth month (=Kislev), from the day that the
foundation was laid for the Lord's House take note..."
(see Chagai 2:18).
Here we find that the construction of the second
Temple began on the 24th day (or 25th / see Further Iyun
section) of Kislev! And in the prophecies delivered by
Chagai on that special date, we find God's assurances
for economic prosperity and predictions of great
military victories - should Am Yisrael remain diligent
and complete its construction!
Could it be that this date and these themes are
simply 'coincidental'?
Furthermore, in the book of Maccabees
(I.1.54-59) we are told how that very same Temple (the
one built during the time of Chagai) was later defiled
by the Greeks on that same day [25 Kislev]; and then
re-dedicated by the Hasmoneans - also on that very same
day! [See I.4.52.]
Again, this could be just an amazing
coincidence, or - this may suggest that the 'roots of
Chanuka' had already sprouted way before the Hasmonean
revolt first began.
To show how and why, we begin our shiur with a
quick overview of the time period of Chagai and
Zechariah, and their respective prophecies.
[For a more complete background of this time period, it
is recommended that you first review Sefer Ezra chapters
1,3, & 4; all of Sefer Chagai, and Sefer Zechariah
chapters 1-4.]
[Unfortunately, the study of NEVI'IM ACHARONIM (the
later prophets), and especially TREI ASAR, has taken a
back seat in Jewish education. For those of you who
never found the hour or so that it takes to read the
books of Chagai, Zecharya, and Ezra; Chanuka 'vacation'
would be an opportune time. The following shiur should
provide you with the historical background that will
help you appreciate their content.]
SHIVAT TZION
The Second Temple period begins when the Jews
living throughout the Persian Empire receive permission
[from King Cyrus] to return to Jerusalem and rebuild the
Temple, just as Yirmiyahu had foreseen seventy years
earlier. [See Ezra 1:1 8.]
During this time period, better know as 'shivat
Tzion' [the return to Zion], only a small portion of the
Exile returned. Led by Zerubavel (a descendant of the
House of David), these returnees were inspired by their
spiritual leaders: the prophets Chagai and Zecharya.
The opening prophecies of both Chagai and
Zecharya are delivered in the second year of the reign
of the Persian King Darius (see 1:1 in each Sefer), some
twenty years after these returnees had first arrived in
Jerusalem. To appreciate the prophetic importance of
that year (and these prophecies), let's consider its
historical setting.
HIGH HOPES FOR BAYIT SHENI
The destruction of the First Temple and the
subsequent exile to Bavel left the people of Israel in
an unprecedented condition. Since the time of Yehoshua
(i.e. for the past 900 years), the nation of Israel had
been living in its own land, while the Mishkan
(Tabernacle), and later the Bet Ha mikdash (Temple),
served as their spiritual and national center. In
addition, Israel had always been sovereign in their
land. Even in times of relative weakness, Israel had
never been subjugated to foreign rule. However, after
the Temple's destruction, Israel was left without its
land, without its Temple and without its sovereignty.
Near the close of the First Temple period, the
prophet Yirmiyahu not only forewarned the people
concerning this impending exile and destruction - he
also proclaimed that God had granted sovereignty to
Babylonia for the next 70 years (see Yirmiyahu 25:1-12).
As Israel had abused their own sovereignty, God punished
them by subjecting them to the 'yoke' of "melech Bavel"
(see Yirmiyahu 27:12).
However, Yirmiyahu also foresaw the redemption
of Israel at the conclusion of those seventy years;
promising Israel's return to its land (and sovereignty),
in a fashion even grander than their original redemption
from Egypt:
"Assuredly, a time is coming, declares the Lord, when it
shall no longer be said, 'As the Lord lives, who brought
the Israelites out of the land of Egypt,' but rather,
'As the Lord lives, who brought out and led the
offspring of the House of Israel from the northland and
from all the lands to which I have banished them...' "
(see Yirmiyahu 23:7 8).
Nevertheless, this promise of redemption was not
unconditional. As Yirmiyahu warned, it would only be
realized if it included in change in the people's
attitude, i.e. Israel's seeking of God:
"When seventy years of Bavel are over, I will take note
of you, I will fulfill for you My promise to bring you
back to this place... WHEN YOU CALL OUT to Me and come
and pray to Me, I will give heed to you. You will
search for Me, and then you will find Me..." (see
29:10 14).
As one would expect, God hoped that the
returning exile would establish a better and more just
society, thus correcting the ills of the First Temple
period.
SHIVAT TZION - NOT WHAT WE HAD HOPED FOR
At the end of these seventy years, Bavel's great
empire indeed fell to the Persians (as Yirmiyahu had
predicted - see Ezra 1:1). In fact, Koresh [Cyrus the
Great], the first king of this newly founded Persian
empire, issued an edict allowing the Jews to return to
Jerusalem to rebuild their Temple (see Ezra 1:1 6).
Generous a declaration as it was, it granted the
Jews only religious autonomy, but not political
sovereignty. For example, Zerubavel - the political
leader of the returning Jews - is consistently referred
to as "pechat Yehuda" the GOVERNOR of Judah (see
Chagai 1:1, 2:2). His contemporary - Yehoshua ben
Yehotzadak - was designated to serve as the Kohen Gadol
(high priest) - once the Temple would be built.
Unfortunately, only a small percentage of the
exile returned; and this small population managed only
to build the Mizbeiach [altar] (see Ezra 3:2 6).
Attempts to begin construction of the new Temple were
thwarted by the local non Jewish population (see Ezra
4:1 5). In short, the general situation was quite
pitiful, as stated quite explicitly in Ezra 3:12,
Zecharya 4:8-10, and Chagai 2:1-6.
Clearly, Yirmiyahu's prophecies of a grand
redemption remained only partially fulfilled. Now, it
became the challenge of the prophets of shivat Tzion -
Chagai and Zecharya - to revive this redemption process.
Some 18 years later, as Daryavesh [Darius the
Great] assumes the throne of the Persian Empire, a new
window of opportunity opens for the people of Israel,
and hopes are re-kindled that construction of the Second
Temple could begin once again.
CHAGAI - IT'S TIME TO BUILD
It is in this setting, on Rosh Chodesh Elul
during the second year of Darius, that Sefer Chagai
opens:
"In the second year of King Darius... the word of the
Lord came through the prophet Chagai to Zerubavel ben
She'altiel, the governor of Judah, and to Yehoshua ben
Yehozadak, the high priest. Thus said the Lord of
Hosts: These people say, 'The time has not yet come for
the rebuilding the House of the Lord.' And the word of
the Lord continued: Is it the time for you to dwell in
your paneled houses, while this House is lying in
ruins?" (Chagai 1:1-4).
As the redemption process had yet to
materialize, Chagai complains that the people lack the
necessary enthusiasm to pursue the construction of the
Mikdash. There may have even been some logic behind
this pessimistic attitude. After all, the first Bet
Ha mikdash had been built only after a monarchy had been
firmly established and Israel had achieved economic
prosperity (see Shmuel II 7:12 13, Melachim I 5:5,
5:16 19, and Devarim 12:9-11).
Due to the lack of sovereignty and prosperity
during these early years of 'shivat Tzion', a general
feeling of apathy prevailed (see Chagai 1:2, 2:3, and
Zecharya 4:10). Their pathetic situation may have even
been understood as a sign to them that God did not want
them to build a Mikdash!
Chagai's opening prophecy challenges this apathy
by calling for a national process of soul-searching and
a united effort to rebuild the Mikdash. To encourage
the people, Chagai promises the people that this
campaign will yield economic prosperity and political
sovereignty (see 1:8 9, 2:7, 2:15 19).
Chagai thus presents a straightforward
challenge: First build the Mikdash, thereby directing
the nation's devotion to God, and then Am Yisrael will
be worthy of attaining their sovereignty and economic
prosperity.
Chapter one describes how the people accept
Chagai's challenge, and begin gathering the building
materials (see 1:12-14). In chapter two, on the last
day of Succot, Chagai provides the nation with
additional words of encouragement, and delivers yet
another prophecy, this time promising that this Second
Temple has the potential to become ever greater than the
First (see 2:1-9). His concluding prophecy is delivered
on the 24th of Kislev, on the day before construction
was to begin - and most likely in anticipation of that
groundbreaking ceremony.
In the two prophecies that he delivers on this
momentous day, Chagai emphasizes the same central points
that he had made earlier. Not only will economic
prosperity return (see 2:15-20, quoted above), but
political sovereignty as well:
"And the word came to Chagai a second time on the 24th
day of the month. Speak to Zerubavel the governor of
Judah: I am going to shake heaven and earth, and I will
overturn the thrones of kingdoms and destroy the might
of the kingdoms of the nations. I will overturn
chariots and their drivers, horses and their riders
shall fall..." (2:21 23).
Despite these predictions of grandeur, reality
fell far short of these expectations. Indeed, the
people completed construction of the Temple in the sixth
year of Daryavesh (see Ezra 6:13-15); however, during
that generation, Chagai's visions were never fulfilled
in entirety. [Soon, we will attempt to will explain
why.]
Nonetheless, these closing words of Chagai
likely echoed in the ears of the Hasmoneans some two
hundred years later, as they triumphed over the great
Greek armies, thus restoring Israel sovereignty.
Certainly, the Hasmoneans had ample reason to conclude
that Chagai's prophecy had finally been fulfilled
through their endeavors. [See Rashi on Chagai 2:5-7!]
Now, to understand what went wrong during the
time period of Chagai (and how this relates to Chanuka),
we must undertake a quick study of Sefer Zecharya.
ZECHARYA - IT'S TIME TO REPENT
Sefer Zecharya also opens in the second year of
Darius' rule. However, in contrast to Chagai, who
emphasized the nationalistic aspects of the redemption
process, Zecharya delivers a more 'spiritual' message.
His opening prophecy implores the people to perform
proper repentance; only then will God return to his
people:
"SHUVU EILAI... - Return to me, says the Lord... and I
will return to you" (1:3).
The next six chapters continue with Zecharya's
various prophetic visions describing the return of God's
Divine Presence to Jerusalem. [It is recommended that
you scan these chapters to verify this point.]
Chagai and Zecharya strike a critical balance
between two conflicting ideals in the redemption
process. Surely, both economic prosperity and political
sovereignty would be necessary for the people of Israel
to achieve their goal of becoming once again a nation
representing God. However, as these essentials only
serve as vehicles to achieve that goal, they would be
useless if the people did not perform "Teshuva"
[repentance] in all aspects of their national existence.
For this reason, Zecharya balances the message of
Chagai by emphasizing the need for repentance, an
indispensable prerequisite for the return of God's
SHECHINA.
[In modern day terms, one could say that Chagai would
have worn a 'kippa seruga', while Zecharya donned a
'kippa shechora'. Nonetheless, they worked together as
a team.]
This balance is underscored in one of Zecharya's
most famous prophecies, [and not coincidentally,] the
Haftara reading for Shabbat Chanuka (2:14 >4:7). Note
how this Haftara begins:
"Shout for joy, fair Zion! For lo, I come; and I will
dwell in your midst declares the Lord... The Lord will
take Judah to Himself as his portion... and he will
choose Jerusalem once more." (see Zecharya 2:14 16)
Even though Zecharya first tells the people to
rejoice in anticipation of the SHECHINA's return,
immediately afterward he calls upon Yehoshua, the High
Priest, to 'clean his act' - to become worthy of this
redemption:
"And he showed me Yehoshua the high priest standing
before the angel of God, and Satan standing at his right
hand to accuse him...Yehoshua was clothed with filthy
garments, and stood before the angel. And he answered
and spoke unto those that stood before him, saying:
'Take the filthy garments from off him.' And unto him he
said: 'Behold, I cause your iniquity to pass, and I will
clothe you with robes... 'Thus saith the LORD: If you
will walk in My ways, and if you will keep My charge,
and also judge My house and keep My courts...." (see
3:1-7)
After this charge to Yehoshua in chapter three,
Zecharya continues with a similar rebuke to Zerubavel in
chapter four, introduced by the famous vision of the
MENORA surrounded by two olive branches, followed by:
"This is the word of the Lord to Zerubavel: Not by
might ('chayil'), nor by power ('koach'), but with My
spirit ('ruchi'), says the Lord" (4:6).
This emphasis of 'ruach' over 'chayil & koach'
emerges as God's primary message to Zerubavel, for he is
the political leader to whom sovereignty is destined to
return. Specifically, he must be reminded of the need
to strike this proper balance. Despite the need of the
political leader to attain "chayil" & "koach", they are
meaningless for the nation of Israel if they are not
accompanied by "ruach" [spirituality].
Zecharya's prophecies were optimistic and
upbeat, but their fulfillment was conditional. In his
concluding prophecy of the second year of Daryavesh,
Zecharya explicitly articulates this stipulation:
"Men from far away shall come and take part in the
building of the Temple of the Lord, and you shall know
that I have been sent to you by the Lord, IF ONLY YOU
WILL OBEY the Lord your God!" (6:15).
THE 'DARK AGES' OF BAYIT SHENI
Unfortunately, the prophecies of Chagai and
Zecharya of prosperity, sovereignty and the
"SHECHINA's return never materialized during that time
period, nor during the following generations. Sefer
Ezra remains silent concerning what happened after the
completion of the Temple's construction in the sixth
year of Daryavesh, but the situation appears to have
been deplorable. By the time that Ezra and Nechemya
arrive from Bavel in the next generation, they find a
city in ruins and widespread intermarriage; and even
'chillul shabbat'. Not to mention the fact that Am
Yisrael remained under Persian sovereignty; proven by
the fact that both Ezra and Nechemya received whatever
authority they had from the Persian king.
Israel remained under Persian and then Greek
rule for several hundred years. Apparently, throughout
this period they had failed to meet the conditions set
by Zecharya and earlier by Yirmiyahu, calling for Israel
to repent in order to earn their full redemption.
[Rav Yehuda Ha Levi, in Sefer Ha Kuzari II.24, addresses
the issue of these unfulfilled prophecies in a similar
fashion. He mentions inadequate teshuva as well as the
exiles' disinterest in returning to Israel. See also
Yoma 9b, where Reish Lakish and Rav Yochanan explain why
the Shechina never returned during Bayit Sheni.]
Though still unrealized, these vital prophecies
had most likely earned their place in the collective
Jewish awareness, as they reflected the optimistic goals
of the Second Temple. One might conjecture that the
people annually commemorated the anniversary of the
original construction date, the 25th of Kislev. They
may have viewed this day as an appropriate time to
recall the hopeful prophecies of Chagai, pronounced on
the preceding day, the 24th of Kislev.
THE RISE OF HELLENISM
Later during the Second Temple period, as the
Jews lived under Greek rule, Hellenistic culture
gradually established its dominance. The rise of
Hellenism climaxed with the famous decrees of Antiochus
IV in 167 BCE, the details of which are recorded in
Sefer Ha Makkabim I (see chapters 1->4). There we are
told that after these edicts, the Hellenists erected an
idol on the mizbeyach on the 15th of Kislev of that
year. They waited, however, until the 25th of Kislev
before offering sacrifices thereupon. On that same day,
they began killing women who circumcised their children.
It stands to reason that the Hellenists selected
the 25th of Kislev intentionally, 'le hach'is' [to
spite], well aware of its religious and nationalistic
significance.
THE REVOLT & THE RETURN TO THE MIKDASH
The Hasmonean revolt began that same year, and
three years later Judah secured control of Jerusalem and
purified and rededicated the Mikdash. It is commonly
assumed that the battle to liberate the Temple Mount
from the Greeks ended on the 25th of Kislev, and on that
same day they began the daily sacrifices (including the
lighting of the menora). According to this account,
sheer coincidence determined the celebration of Chanuka
on this historic date.
A different picture, however, emerges from other
traditional Jewish sources. Megillat Ta'anit records
the 23rd of Cheshvan of that year, as well as the 3rd of
Kislev, as days of celebration and rejoicing, marking
dates of key victories in the Hasmoneans' struggle for
control of the Temple mount.
The account in Sefer Ha Makkabim (see 4:36-60)
also suggests that the Temple's dedication ceremony was
intentionally set for the 25th of Kislev, to coincide
with the very same day on which it was defiled, three
years prior (see 4:52-56). It also seems from Sefer
Ha Makkabim that the construction of the new accessories
of the Mikdash and the mizbeiach took at least several
weeks, as a new altar, menorah, and table were
constructed, and the entire building was renovated (see
4:40-51).
Considering that the Temple Mount came under
Hasmonean control already in Cheshvan, and in light of
the account in Sefer Ha Makkabim, one may reasonably
conclude that the decision to dedicate the Mikdash
specifically on the 25th of Kislev was intentional.
This day not only marked the date of its original
construction, but also symbolized the prophetic ideals
and aspirations of Bayit Sheni. Most likely, they
selected this date for the precise same reason that the
Hellenists had picked this date three years earlier:
because of its prophetic and historic significance
(since the time of Chagai).
As mentioned earlier, the Hasmoneans most
probably saw themselves as fulfilling Chagai's
prophecies. In fact, Rashi seems to concur. In his
commentary to Chagai 2:6, Rashi writes that the
prophecy, "I will shake the heavens and earth" refers to
"the miracles that occurred for the Hasmoneans."
The selection of the 25th of Kislev as the date
for the dedication of the restored mizbeiach and Temple
accessories demonstrated the Hasmoneans' view of their
impressive military victory as the fulfillment of
Chagai's prophecy.
A SIGN or A REASON
Did the SHECHINA return as well (as foreseen by
Zecharya)? The Hasmoneans may have perceived the
miracle of the "pach ha-shemen" [cruse of oil] as a
divine signal to this effect. Recall that the central
vision of Zecharya revolves around the Menora (see
4:1-7). In that prophecy, not only does Zecharya
envision the return of the SHECHINA, but also the return
of sovereignty. Though not the reason for establishing
Chanuka, the discovery of the cruse of oil with the seal
of the Kohen Gadol, and the ensuing miracle that
occurred when lighting the Menora, most likely provided
Chazal [the Sages] with a divine 'sign' of the prophetic
significance of the Hasmonean victory, and hence worthy
of commemoration.
Our explanation so far has shown that the
primary reasons for the establishment of Chanuka as an
annual holiday were the military victories and the
dedication of the Bet Ha mikdash. Why do Chazal in
later generations emphasize primarily the miracle of the
oil? [See Masechet Shabbat 21b, see also Maharsha on
21b regarding the question "Mai Chanuka?".]
As mentioned earlier, Zecharya's primary
prophecy is his vision of the Menora surrounded by two
olive branches. This prophecy first and foremost
transmitted the critical message of the predominance of
spirituality ('ruach') over physical strength ('chayil'
and 'koach'). Only through this emphasis on spirit
could the people avoid the pitfalls of the monarchy of
the First Temple. The miracle of the oil may have been
seen as symbolic of this prophecy.
For good reason, then, the Sages placed such a
heavy emphasis on the miracle of the oil. The
Hasmoneans and those living through the revolt viewed
the military victories, the return of Jewish
sovereignty, and the rededication of the Mikdash the
fulfillment of Chagai's prophecies - as the source for
celebration. The Sages feared however the dangers of
the Hasmoneans' newfound political power. Observing the
gradual religious decline of the Hasmonean Dynasty, the
Sages felt it necessary to stress specifically this
message of Zecharya: "Lo be chayil ve lo be koach ki im
be ruchi."
BA-YAMIM HA-HEM - BA-ZMAN HA-ZEH!
Even after the destruction of the Temple, we
continue to celebrate Chanuka, confident that another
opportunity for the realization of these prophecies will
arise.
The message of Chanuka for our own generation,
just as it was two thousand years ago, carries a similar
message. To some extent, the prophecies of Chagai have
been fulfilled. Sovereignty and economic prosperity
have returned to Israel in its own land. Will the
prophecies of Zecharya also be fulfilled? Just as
before, it will depend on our ability to find the proper
balance between 'ruach', 'chayil' and 'koach'.
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