[Par-reg] for CHANUKA - shiur
Menachem Leibtag
tsc at bezeqint.net
Thu Dec 14 09:51:35 EST 2006
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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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