[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.
.
 * 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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