[Par-reg] CHANUKA - shiur /part one
Menachem Leibtag
tsc at bezeqint.net
Mon Dec 26 17:13:32 EST 2005
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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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Part Two of this shiur will be sent out iy"h later this week.
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