[Par-reg] for chanuka

[Menachem Leibtag]

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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.

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*    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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