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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER [http://www.tanach.org]<BR> In Memory of
Rabbi Abraham Leibtag<BR> Shiurim in Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>CHANUKA - ITS BIBLICAL ROOTS</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.<BR> Correct?<BR> Not
really. A closer examination of various traditional sources relating to
Chanuka indicates quite the opposite:<BR> * The book of Maccabees
informs us that the decision to rededicate the Temple on the 25th of Kislev was
intentional.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> * 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.<BR>.<BR> * 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!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> * 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.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> So why do we celebrate CHANUKA on 'CHANUKA'
(i.e. on the 25th of Kislev)? <BR> In the following shiur, we attempt to
explain why. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> Anyone, who has studied the
book of Chagai, immediately notices its connection to the date of Chanuka.
Take for example the following pasuk:<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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!
<BR> Could it be that this date and these themes are simply
'coincidental'?<BR> 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.]<BR> 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. <BR> 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.<BR>[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.]<BR>[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.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>SHIVAT TZION<BR> 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.]
<BR> 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. <BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>HIGH HOPES FOR BAYIT SHENI<BR> 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.<BR> 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). <BR> 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:<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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:<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>SHIVAT TZION - NOT WHAT WE HAD HOPED
FOR<BR> 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).<BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.<BR> 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.<BR> 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. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>CHAGAI - IT'S TIME TO BUILD<BR> It is in this
setting, on Rosh Chodesh Elul during the second year of Darius, that Sefer
Chagai opens: <BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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). <BR> 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!<BR> 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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.<BR> 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.
<BR> 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:<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.]
<BR> 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!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>ZECHARYA - IT'S TIME TO REPENT<BR> 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:<BR>"SHUVU EILAI... - Return to me, says the Lord... and I
will return to you" (1:3).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.]<BR> 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. <BR> 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.<BR>[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.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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:<BR>"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)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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:<BR>"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)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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:<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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].<BR> 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:<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE 'DARK AGES' OF BAYIT
SHENI<BR> 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.<BR> 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.<BR>[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.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE RISE OF HELLENISM<BR> 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.<BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE REVOLT & THE RETURN TO THE
MIKDASH<BR> 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. <BR> 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.<BR> 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).<BR> 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).<BR> 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."<BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A SIGN or A REASON<BR> 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.<BR> 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?".]<BR> 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.<BR> 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."</FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2>BA-YAMIM HA-HEM - BA-ZMAN HA-ZEH!<BR> Even
after the destruction of the Temple, we continue to celebrate Chanuka, confident
that another opportunity for the realization of these prophecies will
arise.<BR> 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'.</FONT></DIV>
<DIV> </DIV>
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