[Par-reg] for Chanuka - shiur
Menachem Leibtag
tsc at bezeqint.net
Wed Dec 9 05:48:18 EST 2009
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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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