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<DIV><FONT face=Arial size=2><SPAN class=468145214-14122006>text section for
part II (included already in previous pdf version</SPAN></FONT></DIV>
<DIV><FONT face=Arial size=2><SPAN
class=468145214-14122006></SPAN></FONT> </DIV>
<DIV><FONT face=Arial size=2><SPAN
class=468145214-14122006>*************************************************************<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>*************************************************************</SPAN></FONT></DIV>
<DIV> </DIV><FONT face=Arial size=2><SPAN class=468145214-14122006>
<DIV><BR> CHANUKA - ITS BIBLICAL ROOTS -
Part Two</DIV>
<DIV> </DIV>
<DIV>INTRODUCTION<BR> In our first shiur on Chanuka, we
discussed how the date<BR>- 25 Kislev - was not incidental. Rather it was
intentionally<BR>chosen by the Hasmoneans to celebrate the dedication of
the<BR>Temple because of its prophetic significance since the time of<BR>the
prophet Chagai. [Recall how Chagai delivered his prophecy<BR>concerning
the great potential of the Second Temple on the<BR>24th of Kislev (see Chagai
2:10-24), as construction of that<BR>Temple was about to
begin.]<BR> In that shiur, we explained the significance
of the 25th<BR>of Kislev during the Second Temple period, as its
original<BR>construction began on that day. However, we did not
explain<BR>why that day was originally chosen to begin that
construction.<BR> One could speculate that this date was
simply incidental,<BR>i.e. it just so happened that the building materials
were<BR>finally ready on that day. In the following shiur, we
posit<BR>that this date may have been chosen intentionally, because of<BR>its
significance - since the time of Creation!</DIV>
<DIV> </DIV>
<DIV>THE FIRST WINTER<BR> In Masechet Avoda Zara (see
8b), the Gemara records a<BR>very interesting Midrash about Adam ha-Rishon's
first winter.<BR>First, the Mishna notes various pagan holidays when it
is<BR>forbidden to conduct business (with idol worshippers). Then,<BR>the
Gemara explains the origin of some of these holidays. In<BR>regard to the
origin of Saturna and Kalanda, the Gemara<BR>records the following story.
[As you read it, note how it<BR>relates to the time of year of
Chanuka.]:<BR> “Kalanda is the eight days after the winter solstice,
and<BR> Saturna is eight days beforehand. The Rabbis taught:
As<BR> Adam ha-Rishon [created in Tishrei] noticed [during the<BR>
first three months of his life] how the days slowly became<BR> shorter and
shorter - He said: Woe to me, because of my sin<BR> [in Gan Eden] the
world is getting darker [as soon there<BR> would be no more light] and
will return to 'tohu va-vohu' -<BR> and this must be my 'death
sentence'. [Instead of accepting<BR> this imminent fate, Adam
ha-Rishon overcame his depression]<BR> and took upon himself to fast, pray
and repent.<BR> After eight days, Adam
noticed that the days indeed had<BR> begun to lengthen. Realizing
that this is 'minhago shel<BR> olam' [the way of the world], he made a
celebration for<BR> eight days [giving thanksgiving to the
Almighty]. The next<BR> year, he made these days holidays. He
[Adam] had good<BR> intentions [when making these holidays; however] they
[his<BR> offspring] turned them into holidays of idol worship"
(Avoda<BR> Zara 8a, see also Rambam Hilchot Avoda Zara - Chapter
One).<BR> [It should be noted that in the Roman Empire, a
popular<BR> pagan holiday was celebrated at the end of
December, which<BR> (according to historians) later evolved
into Xmas.]</DIV>
<DIV> </DIV>
<DIV> This Midrash already points to a thematic
connection<BR>between Chanuka (an eight day celebration) and this time
of<BR>year (the winter solstice). It should not surprise us that<BR>Adam
ha-Rishon noticed this winter solstice, and properly<BR>related this phenomenon
to God Himself; while his offspring<BR>(living in a pantheistic culture)
instituted a pagan ritual to<BR>mark this critical time of the solar
year.<BR> However, this Midrash also alludes to a
human<BR>psychological phenomena as well, i.e. what we call
winter<BR>depression. [It is well known that lack of sunlight leads
to<BR>depression.] Adam ha-Rishon did not simply give up [or get<BR>drunk
at a New Year's party] at this depressing time in his<BR>life; instead, he
transformed it into a time for introspection<BR>and repentance, with hope for a
better future.<BR> Now that we have found the 'roots' of
Chanuka in the<BR>story of Creation, we will now examine other Jewish
sources<BR>that relate to the importance of this time of the year.</DIV>
<DIV> </DIV>
<DIV>BIKKURIM<BR> A very interesting mention of Chanuka,
once again in<BR>relation to the solar year, is found in Masechet
Bikkurim.<BR>The Mishna (see I:6) states that Bikkurim [the first fruits]<BR>can
be brought to the Mikdash [Temple] between the holidays of<BR>Shavuot and
Sukkot. But if necessary, one can even bring them<BR>until
Chanuka!<BR> This Mishna suggests that Chanuka marks the
very end of<BR>the agricultural year. [Recall that 'olives' are the
final<BR>crop of the seven species to ripen in the land of Israel<BR>(usually in
the early fall). In a very interesting article on<BR>this topic in Megadim
vol. 8, Rav Yoel bin Nun suggests that,<BR>historically (during the first Temple
period), this time of<BR>year may have included an 'olive oil' festival of some
sort,<BR>marking the conclusion of the olive harvest and the year's
oil<BR>production.<BR> Hence, we can assume that this
time of the year already<BR>carried religious and agricultural significance
during the<BR>First Temple period. We will now show why this time of
the<BR>year took on historical significance as well, during the time<BR>period
of the Second Temple. To do so, we must return once<BR>again to Sefer
Chagai and history of 'shivat Tzion'.</DIV>
<DIV> </DIV>
<DIV>IS THIS A TIME TO BUILD?<BR> As we discussed in
Part One of this Chanuka shiur, the<BR>24th (or 25th) of Kislev was chosen as
the day to begin<BR>construction of the Second Temple during the time period
know<BR>as 'shivat Tzion' (Zerubavel et al - see Sefer Chagai &
Ezra<BR>chapters 1->4). In anticipation of that momentous day
(after<BR>almost twenty years of anticipation), Chagai delivered a
very<BR>enthusiastic prophecy expressing the great hopes for
that<BR>Temple.<BR> When studying those events during
the second year of<BR>Darius, it is not at all clear why that date was chosen
to<BR>begin construction. After all, Chagai's first 'call for<BR>action'
to build the Temple was delivered on the first of Elul<BR>that year (see
1:1). He delivered yet another speech on this<BR>same topic on the 21st of
Tishrei (see 2:1). Yet, it is only<BR>several months later, at the end of
Kislev when construction<BR>actually began (see 2:10, 15, &
18).<BR> One could conclude that it simply took a few
months to<BR>gather the necessary building materials, and hence the
delay.<BR>However, when we consider the fact that it took some five<BR>years to
build that Temple (see Ezra 6:13-15, re: its<BR>completion on 3 Adar, during the
sixth year of Darius), the<BR>timing of this groundbreaking ceremony becomes
even more<BR>difficult to understand. The question isn't why they
waited<BR>so long, but rather why were they in such a rush to start!<BR>Let's
explain why.<BR> Anyone who is familiar with the weather
in Israel knows<BR>that late Kislev is no time to start a building
project. It's<BR>too cold and rainy. Why allow the wood to become
damp (see<BR>Chagai 1:8), and why work in muddy and cold conditions.
It<BR>would have made much more sense to continue gathering the<BR>material, but
wait until the spring to begin the
actual<BR>construction.<BR> Instead, it appears that
Chagai intentionally wanted to<BR>'break ground' during this 'darkest time of
the year'. Most<BR>likely, the 'heavy construction' only began in the
spring, yet<BR>Chagai wanted to do something 'symbolic' that would lift
the<BR>people's spirits at this significant time of the year.
He<BR>intentionally chose the last week of Kislev, because it was<BR>the darkest
time of the year!<BR> To appreciate this assumption, we
must return once again<BR>to the description of this time period in Sefer Chagai
and<BR>Sefer Zecharya, noting why the people's spirits needed
some<BR>lifting. But first, we must explain the connection between
25<BR>Kislev and the winter solstice.</DIV>
<DIV> </DIV>
<DIV>THE DARKEST TIME OF THE YEAR<BR> In a lunar
calendar, it is impossible to set a precise<BR>date for the winter
solstice. Nonetheless, because Nissan is<BR>always set for the spring by
definition (see Shmot 12:1-2 and<BR>Devarim 16:1, note that if Adar is too
early, we add a second<BR>Adar ['ibur shana'] to ensure the Nissan will become
the first<BR>month of spring), the winter solstice will always fall either<BR>in
late Kislev or early Tevet.<BR> As the winter solstice
is basically the longest night of<BR>the year, then these months are the
'darkest'. However, when<BR>we consider that the moon provides at least a
small amount of<BR>light in the evenings; to find the 'darkest nights' of
the<BR>year we must consider the phases of the moon as well. If
you<BR>know your astronomy lessons, you'll remember that the darkest<BR>nights
of any month is always during the last week (i.e. the<BR>fourth week of the
month). During that week, the moon rises<BR>very early in the morning and
wanes from a crescent to a<BR>sliver. For all intents and purposes, it
remains unseen.<BR>Hence, the last week of any month is always the
darkest.<BR> Therefore, if we are to choose the darkest
and longest<BR>nights in a lunar calendar year, the last week of Kislev
is<BR>definitely the 'best choice'. [This can explain why
Chanuka<BR>begins on 25 Kislev, and why 24 Kislev in Sefer Chagai could<BR>be
considered more or less the same date.]<BR> Let's return
now to Sefer Chagai to explain how the<BR>events of 'shivat Tzion' relate to
this 'darkest time of the<BR>year'.</DIV>
<DIV> </DIV>
<DIV>LIFTING LOW SPIRITS<BR> Recall Chagai's opening
censure of the people in the<BR>second year of the reign of Darius:<BR>
"The people are saying - the is not the proper time to uild<BR> a House
for God..." (see 1:2-4).</DIV>
<DIV> </DIV>
<DIV> Considering their situation, the people have ample
reason<BR>to make such a claim. After all, only a very small group
of<BR>people returned to Tzion, while the majority of Am Yisrael<BR>remained in
Bavel. Furthermore, Israel had not regained its<BR>sovereignty, while
their economic situation remained quite<BR>pathetic (see 1:3-> 2:9).<BR>This
setting explains why it was necessary for Chagai to<BR>repeat his promise that
both prosperity and sovereignty would<BR>return, should the nation indeed build
the Mikdash.<BR> To show how 'depressed' the people
truly were during this<BR>time period, let's quote several statements of Chagai
and<BR>Zecharya. For example, Chagai says:<BR> "Who is there you
among you who remembers the glory of this<BR> House in its former
splendor? How does it look to you now?<BR> It must seem like nothing
to you! So be strong O' Zerubavel<BR> - be strong..." (Chagai
2:3-4).<BR> [See also
Chagai 1:13-14.]<BR> "The glory of this latter House will one day be even
greater<BR> than the glory of the First Temple, claims the Lord, and
in<BR> this place I will grant prosperity and peace, declares
the<BR> Lord of Hosts" (see 2:8-9).</DIV>
<DIV> </DIV>
<DIV> Zecharya, a contemporary of Chagai (speaking
during this<BR>same year - see 1:1), tells the sad people to rejoice:<BR>
"Roni ve-simchi bat Tzion - Be joyful and rejoice daughter<BR> of Tzion,
for I am coming to dwell in your midst declares<BR> the Lord..." (see
Zecharya 2:14).</DIV>
<DIV> </DIV>
<DIV> Due to their predicament, as described by Chagai,
the<BR>people are understandably quite sad; therefore Zecharya makes<BR>several
efforts to give them hope. For example, after his<BR>famous vision of the
Menora in chapter four, he explains how<BR>it is truly God behind this building
project, warning the<BR>cynics not to make fun:<BR> "Zerubavel's hands
have founded this House, and Zerubavel's<BR> hands shall complete
it! Then you will know that God has<BR> sent me - KI MI BAZ LE-YOM
KTANOT - For who belittles this<BR> day of small beginnings! (see
4:8-10).</DIV>
<DIV> </DIV>
<DIV> From Zecharya's statement, it is quite clear that
there<BR>were many cynics who doubted the potential of this building<BR>project
that was about to begin.</DIV>
<DIV> </DIV>
<DIV>A TIME OF HOPE<BR> Unfortunately, during the time
of Zerubavel, these hopes<BR>were never fulfilled. In Part One of this
shiur, we explained<BR>how the Hasmoneans may have understood their own
military<BR>victory over the Greeks as a fulfillment of these
prophecies.<BR>This also explained why they may have intentionally chosen
the<BR>25th of Kislev to mark the dedication of their rebuilt
Temple.<BR> However, towards the end of the Second
Temple period, and<BR>especially after its destruction, the question arose as
to<BR>whether there was any value in the continuation of the<BR>celebration of
Chanuka. After all, why celebrate the re-<BR>dedication of a Temple that
had been destroyed, and national<BR>redemption during a time of Exile.
[Recall that all the other<BR>dates of Megillat Taanit had been
nullified.]<BR> Based on our above discussion, one could
suggest a deeper<BR>reason for the celebration of Chanuka, especially after
the<BR>destruction of the Second Temple.<BR> After the
'churban' [destruction of the Temple], Chanuka<BR>marks not only a time to
remember what did happen, but may<BR>also serve as a reminder of our hope for
redemption, that<BR>could happen once again - should we be deserving. Even
during<BR>our darkest times of Exile and destruction, Am Yisrael needs
a<BR>yearly 'reminder' that there remains hope that one day the<BR>prophecies of
Chagai and Zecharya will be fulfilled.</DIV>
<DIV> </DIV>
<DIV>A FESTIVAL OF LIGHTS<BR> This background can also
help us understand the famous<BR>Gemara in Masechet Shabbat concerning the
custom of lighting<BR>candles on Chanuka (see 21b). Recall how the Gemara
explains<BR>that the original custom [i.e. before the 'mehadrin' customs]<BR>was
simply to light one candle for each household ["ner ish u-<BR>beito"].
This 'original custom' now makes sense, for lighting<BR>a candle each night at
this 'time of darkness', represents a<BR>sense of 'hope', and even more so when
we consider the<BR>prophecies of Chagai and
Zecharya.<BR> Furthermore, lighting with olive oil at
this time of<BR>year, takes on additional meaning, based on the laws
of<BR>Bikkurim (noted above), and the completion of last year's<BR>fruit
harvest.<BR> It is interesting to note that Josephus, in
Antiquities,<BR>adds an important comment re: Chanuka. Recall that
Josephus<BR>himself was a 'kohen'; who participated in the great
revolt<BR>against Rome (then 'switched sides' in the middle). He
wrote<BR>his history works during the decade after the destruction of<BR>the
Second Temple (some two hundred years after Chanuka). As<BR>he concludes
the story of how the Hasmoneans dedicated the<BR>Temple on 25 Kislev, he makes
the following remark:<BR> "And from that time to this we celebrate this
festival and<BR> call it LIGHTS. I suppose the reason was, because
this<BR> liberty beyond our HOPES appeared to us, and that thence
was<BR> the name given to that festival" (see Antiquities
VII:7).<BR> <BR> Here we find 'testimony' that
soon after the destruction,<BR>the focus of Chanuka had already turned to the
custom of<BR>lighting candles - a holiday of LIGHTS - and the theme of
this<BR>holiday relating to 'hope', and not simply thanking God for
a<BR>military victory.</DIV>
<DIV> </DIV>
<DIV>MAI CHANUKA?<BR> This background can also shed
light on the Gemara's<BR>question "Mai Chanuka" - What is Chanuka; and its
subsequent<BR>answer relating to 'nes pach ha-shemen' - the famous miracle<BR>of
the small flask of oil that lasted eight days [see Masechet<BR>Shabbat
21b].<BR> As the Maharsha explains (ibid), the reason
for<BR>celebrating Chanuka is not the miracle of 'pach ha-shemen',<BR>but rather
the re-dedication of the re-built Temple ['chanukat<BR>ha-Mizbeiach']. The
Gemara's question is not why we celebrate<BR>Chanuka, but rather for what reason
do we light candles on<BR>Chanuka!<BR> In a similar
manner, the Maharal in "Chiddushei Aggadot"<BR>on Shabbat 21b explains that the
primary reason for Chanuka<BR>was 'chanukat ha-mizbeiach', while the miracle was
a 'sign<BR>from Heaven'.<BR> But when we examine the
miracle itself, it also echoes a<BR>similar theme of hope in a time of
darkness. First of all,<BR>just the idea of finding one tiny container of
pure oil is<BR>against all odds. But even more significant is the
striking<BR>similarity between this miracle and the miracle described in<BR>II
Melachim 4:1-7. In that story, a widow finds herself in a<BR>hopeless
situation, as her creditors are about to seize her<BR>two sons as slaves in lieu
of an outstanding debt. All she<BR>owns is a small jug of oil; but Elisha
instructs her to use<BR>that small jug to fill up numerous empty vessels, which
she<BR>can sell to pay back her debt.<BR> Here we find a
story of a widow in a destitute situation,<BR>where a small jug of oil
represents her only ray of hope for a<BR>better
future.<BR> Carrying a very similar message, the story
of 'nes pach<BR>ha-shemen' carries a similar message of hope for Am
Yisrael,<BR>as we remember the glorious days of the Hasmonean
victory.<BR> The strength of the Jewish people
throughout all<BR>generations has been its ability to remember its
loftiest<BR>dreams even during times of its greatest despair. It is
this<BR>theme that keeps Chanuka meaningful in every generation,<BR>especially
in our own.<BR> Furthermore, Chanuka should remain a
meaningful time of<BR>the year for us, just as this was for Adam ha-Rishon -
not<BR>only a time of hope, but also a time for introspection
and<BR>prayer.<BR> As Chanuka approaches, let us 'hope'
and 'pray' that the<BR>darkest times of our present crisis already lay behind
us, and<BR>that we can look forward to a time of spiritual growth
and<BR>prosperity.</DIV>
<DIV> </DIV>
<DIV>
Chanuka
sameach,<BR>
menachem</DIV>
<DIV> </DIV>
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