[Par-reg] Chanuka shiur - part two

[Menachem Leibtag]

[note pdf version of shiur one already included part two
 below is text version of part two]

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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 - Part Two

INTRODUCTION
     In our first shiur on Chanuka, we discussed how the date
- 25 Kislev - was not incidental.  Rather it was intentionally
chosen by the Hasmoneans to celebrate the dedication of the
Temple because of its prophetic significance since the time of
the prophet Chagai.  [Recall how Chagai delivered his prophecy
concerning the great potential of the Second Temple on the
24th of Kislev (see Chagai 2:10-24), as construction of that
Temple was about to begin.]
     In that shiur, we explained the significance of the 25th
of Kislev during the Second Temple period, as its original
construction began on that day.  However, we did not explain
why that day was originally chosen to begin that construction.
     One could speculate that this date was simply incidental,
i.e. it just so happened that the building materials were
finally ready on that day.  In the following shiur, we posit
that this date may have been chosen intentionally, because of
its significance - since the time of Creation!

THE FIRST WINTER
     In Masechet Avoda Zara (see 8b), the Gemara records a
very interesting Midrash about Adam ha-Rishon's first winter.
First, the Mishna notes various pagan holidays when it is
forbidden to conduct business (with idol worshippers).  Then,
the Gemara explains the origin of some of these holidays.  In
regard to the origin of Saturna and Kalanda, the Gemara
records the following story.  [As you read it, note how it
relates to the time of year of Chanuka.]:
  "Kalanda is the eight days after the winter solstice, and
  Saturna is eight days beforehand.  The Rabbis taught: As
  Adam ha-Rishon [created in Tishrei] noticed [during the
  first three months of his life] how the days slowly became
  shorter and shorter - He said: Woe to me, because of my sin
  [in Gan Eden] the world is getting darker [as soon there
  would be no more light] and will return to 'tohu va-vohu' -
  and this must be my 'death sentence'.  [Instead of accepting
  this imminent fate, Adam ha-Rishon overcame his depression]
  and took upon himself to fast, pray and repent.
       After eight days, Adam noticed that the days indeed had
  begun to lengthen.  Realizing that this is 'minhago shel
  olam' [the way of the world], he made a celebration for
  eight days [giving thanksgiving to the Almighty].  The next
  year, he made these days holidays.  He [Adam] had good
  intentions [when making these holidays; however] they [his
  offspring] turned them into holidays of idol worship" (Avoda
  Zara 8a, see also Rambam Hilchot Avoda Zara - Chapter One).
    [It should be noted that in the Roman Empire, a popular
    pagan holiday was celebrated at the end of December, which
    (according to historians) later evolved into Xmas.]

     This Midrash already points to a thematic connection
between Chanuka (an eight day celebration) and this time of
year (the winter solstice).  It should not surprise us that
Adam ha-Rishon noticed this winter solstice, and properly
related this phenomenon to God Himself; while his offspring
(living in a pantheistic culture) instituted a pagan ritual to
mark this critical time of the solar year.
     However, this Midrash also alludes to a human
psychological phenomena as well, i.e. what we call winter
depression.  [It is well known that lack of sunlight leads to
depression.]  Adam ha-Rishon did not simply give up [or get
drunk at a New Year's party] at this depressing time in his
life; instead, he transformed it into a time for introspection
and repentance, with hope for a better future.
     Now that we have found the 'roots' of Chanuka in the
story of Creation, we will now examine other Jewish sources
that relate to the importance of this time of the year.

BIKKURIM
     A very interesting mention of Chanuka, once again in
relation to the solar year, is found in Masechet Bikkurim.
The Mishna (see I:6) states that Bikkurim [the first fruits]
can be brought to the Mikdash [Temple] between the holidays of
Shavuot and Sukkot.  But if necessary, one can even bring them
until Chanuka!
     This Mishna suggests that Chanuka marks the very end of
the agricultural year.  [Recall that 'olives' are the final
crop of the seven species to ripen in the land of Israel
(usually in the early fall).  In a very interesting article on
this topic in Megadim vol. 8, Rav Yoel bin Nun suggests that,
historically (during the first Temple period), this time of
year may have included an 'olive oil' festival of some sort,
marking the conclusion of the olive harvest and the year's oil
production.
     Hence, we can assume that this time of the year already
carried religious and agricultural significance during the
First Temple period.  We will now show why this time of the
year took on historical significance as well, during the time
period of the Second Temple.  To do so, we must return once
again to Sefer Chagai and history of 'shivat Tzion'.

IS THIS A TIME TO BUILD?
     As we discussed in Part One of this Chanuka shiur, the
24th (or 25th) of Kislev was chosen as the day to begin
construction of the Second Temple during the time period know
as 'shivat Tzion' (Zerubavel et al - see Sefer Chagai & Ezra
chapters 1->4).  In anticipation of that momentous day (after
almost twenty years of anticipation), Chagai delivered a very
enthusiastic prophecy expressing the great hopes for that
Temple.
     When studying those events during the second year of
Darius, it is not at all clear why that date was chosen to
begin construction.  After all, Chagai's first 'call for
action' to build the Temple was delivered on the first of Elul
that year (see 1:1).  He delivered yet another speech on this
same topic on the 21st of Tishrei (see 2:1).  Yet, it is only
several months later, at the end of Kislev when construction
actually began (see 2:10, 15, & 18).
     One could conclude that it simply took a few months to
gather the necessary building materials, and hence the delay.
However, when we consider the fact that it took some five
years to build that Temple (see Ezra 6:13-15, re: its
completion on 3 Adar, during the sixth year of Darius), the
timing of this groundbreaking ceremony becomes even more
difficult to understand.  The question isn't why they waited
so long, but rather why were they in such a rush to start!
Let's explain why.
     Anyone who is familiar with the weather in Israel knows
that late Kislev is no time to start a building project.  It's
too cold and rainy.  Why allow the wood to become damp (see
Chagai 1:8), and why work in muddy and cold conditions.  It
would have made much more sense to continue gathering the
material, but wait until the spring to begin the actual
construction.
     Instead, it appears that Chagai intentionally wanted to
'break ground' during this 'darkest time of the year'.  Most
likely, the 'heavy construction' only began in the spring, yet
Chagai wanted to do something 'symbolic' that would lift the
people's spirits at this significant time of the year.  He
intentionally chose the last week of Kislev, because it was
the darkest time of the year!
     To appreciate this assumption, we must return once again
to the description of this time period in Sefer Chagai and
Sefer Zecharya, noting why the people's spirits needed some
lifting.  But first, we must explain the connection between 25
Kislev and the winter solstice.

THE DARKEST TIME OF THE YEAR
     In a lunar calendar, it is impossible to set a precise
date for the winter solstice.  Nonetheless, because Nissan is
always set for the spring by definition (see Shmot 12:1-2 and
Devarim 16:1, note that if Adar is too early, we add a second
Adar ['ibur shana'] to ensure the Nissan will become the first
month of spring), the winter solstice will always fall either
in late Kislev or early Tevet.
     As the winter solstice is basically the longest night of
the year, then these months are the 'darkest'.  However, when
we consider that the moon provides at least a small amount of
light in the evenings; to find the 'darkest nights' of the
year we must consider the phases of the moon as well.  If you
know your astronomy lessons, you'll remember that the darkest
nights of any month is always during the last week (i.e. the
fourth week of the month).  During that week, the moon rises
very early in the morning and wanes from a crescent to a
sliver.  For all intents and purposes, it remains unseen.
Hence, the last week of any month is always the darkest.
     Therefore, if we are to choose the darkest and longest
nights in a lunar calendar year, the last week of Kislev is
definitely the 'best choice'.  [This can explain why Chanuka
begins on 25 Kislev, and why 24 Kislev in Sefer Chagai could
be considered more or less the same date.]
     Let's return now to Sefer Chagai to explain how the
events of 'shivat Tzion' relate to this 'darkest time of the
year'.

LIFTING LOW SPIRITS
     Recall Chagai's opening censure of the people in the
second year of the reign of Darius:
  "The people are saying - the is not the proper time to uild
  a House for God..." (see 1:2-4).

     Considering their situation, the people have ample reason
to make such a claim.  After all, only a very small group of
people returned to Tzion, while the majority of Am Yisrael
remained in Bavel.  Furthermore, Israel had not regained its
sovereignty, while their economic situation remained quite
pathetic (see 1:3-> 2:9).
This setting explains why it was necessary for Chagai to
repeat his promise that both prosperity and sovereignty would
return, should the nation indeed build the Mikdash.
     To show how 'depressed' the people truly were during this
time period, let's quote several statements of Chagai and
Zecharya.  For example, Chagai says:
  "Who is there you among you who remembers the glory of this
  House in its former splendor?  How does it look to you now?
  It must seem like nothing to you!  So be strong O' Zerubavel
  - be strong..." (Chagai 2:3-4).
          [See also Chagai 1:13-14.]
  "The glory of this latter House will one day be even greater
  than the glory of the First Temple, claims the Lord, and in
  this place I will grant prosperity and peace, declares the
  Lord of Hosts" (see 2:8-9).

     Zecharya, a contemporary of Chagai (speaking during this
same year - see 1:1), tells the sad people to rejoice:
  "Roni ve-simchi bat Tzion - Be joyful and rejoice daughter
  of Tzion, for I am coming to dwell in your midst declares
  the Lord..." (see Zecharya 2:14).

     Due to their predicament, as described by Chagai, the
people are understandably quite sad; therefore Zecharya makes
several efforts to give them hope.  For example, after his
famous vision of the Menora in chapter four, he explains how
it is truly God behind this building project, warning the
cynics not to make fun:
  "Zerubavel's hands have founded this House, and Zerubavel's
  hands shall complete it!  Then you will know that God has
  sent me - KI MI BAZ LE-YOM KTANOT - For who belittles this
  day of small beginnings! (see 4:8-10).

     From Zecharya's statement, it is quite clear that there
were many cynics who doubted the potential of this building
project that was about to begin.

A TIME OF HOPE
     Unfortunately, during the time of Zerubavel, these hopes
were never fulfilled.  In Part One of this shiur, we explained
how the Hasmoneans may have understood their own military
victory over the Greeks as a fulfillment of these prophecies.
This also explained why they may have intentionally chosen the
25th of Kislev to mark the dedication of their rebuilt Temple.
     However, towards the end of the Second Temple period, and
especially after its destruction, the question arose as to
whether there was any value in the continuation of the
celebration of Chanuka.  After all, why celebrate the re-
dedication of a Temple that had been destroyed, and national
redemption during a time of Exile.  [Recall that all the other
dates of Megillat Taanit had been nullified.]
     Based on our above discussion, one could suggest a deeper
reason for the celebration of Chanuka, especially after the
destruction of the Second Temple.
     After the 'churban' [destruction of the Temple], Chanuka
marks not only a time to remember what did happen, but may
also serve as a reminder of our hope for redemption, that
could happen once again - should we be deserving.  Even during
our darkest times of Exile and destruction, Am Yisrael needs a
yearly 'reminder' that there remains hope that one day the
prophecies of Chagai and Zecharya will be fulfilled.

A FESTIVAL OF LIGHTS
     This background can also help us understand the famous
Gemara in Masechet Shabbat concerning the custom of lighting
candles on Chanuka (see 21b).  Recall how the Gemara explains
that the original custom [i.e. before the 'mehadrin' customs]
was simply to light one candle for each household ["ner ish u-
beito"].  This 'original custom' now makes sense, for lighting
a candle each night at this 'time of darkness', represents a
sense of 'hope', and even more so when we consider the
prophecies of Chagai and Zecharya.
     Furthermore, lighting with olive oil at this time of
year, takes on additional meaning, based on the laws of
Bikkurim (noted above), and the completion of last year's
fruit harvest.
     It is interesting to note that Josephus, in Antiquities,
adds an important comment re: Chanuka.  Recall that Josephus
himself was a 'kohen'; who participated in the great revolt
against Rome (then 'switched sides' in the middle).  He wrote
his history works during the decade after the destruction of
the Second Temple (some two hundred years after Chanuka).  As
he concludes the story of how the Hasmoneans dedicated the
Temple on 25 Kislev, he makes the following remark:
  "And from that time to this we celebrate this festival and
  call it LIGHTS.  I suppose the reason was, because this
  liberty beyond our HOPES appeared to us, and that thence was
  the name given to that festival" (see Antiquities VII:7).
  
     Here we find 'testimony' that soon after the destruction,
the focus of Chanuka had already turned to the custom of
lighting candles - a holiday of LIGHTS - and the theme of this
holiday relating to 'hope', and not simply thanking God for a
military victory.

MAI CHANUKA?
     This background can also shed light on the Gemara's
question "Mai Chanuka" - What is Chanuka; and its subsequent
answer relating to 'nes pach ha-shemen' - the famous miracle
of the small flask of oil that lasted eight days [see Masechet
Shabbat 21b].
     As the Maharsha explains (ibid), the reason for
celebrating Chanuka is not the miracle of 'pach ha-shemen',
but rather the re-dedication of the re-built Temple ['chanukat
ha-Mizbeiach'].  The Gemara's question is not why we celebrate
Chanuka, but rather for what reason do we light candles on
Chanuka!
     In a similar manner, the Maharal in "Chiddushei Aggadot"
on Shabbat 21b explains that the primary reason for Chanuka
was 'chanukat ha-mizbeiach', while the miracle was a 'sign
from Heaven'.
     But when we examine the miracle itself, it also echoes a
similar theme of hope in a time of darkness.  First of all,
just the idea of finding one tiny container of pure oil is
against all odds.  But even more significant is the striking
similarity between this miracle and the miracle described in
II Melachim 4:1-7.  In that story, a widow finds herself in a
hopeless situation, as her creditors are about to seize her
two sons as slaves in lieu of an outstanding debt.  All she
owns is a small jug of oil; but Elisha instructs her to use
that small jug to fill up numerous empty vessels, which she
can sell to pay back her debt.
     Here we find a story of a widow in a destitute situation,
where a small jug of oil represents her only ray of hope for a
better future.
     Carrying a very similar message, the story of 'nes pach
ha-shemen' carries a similar message of hope for Am Yisrael,
as we remember the glorious days of the Hasmonean victory.
     The strength of the Jewish people throughout all
generations has been its ability to remember its loftiest
dreams even during times of its greatest despair.  It is this
theme that keeps Chanuka meaningful in every generation,
especially in our own.
     Furthermore, Chanuka should remain a meaningful time of
the year for us, just as this was for Adam ha-Rishon - not
only a time of hope, but also a time for introspection and
prayer.
     As Chanuka approaches, let us 'hope' and 'pray' that the
darkest times of our present crisis already lay behind us, and
that we can look forward to a time of spiritual growth and
prosperity.

                              Chanuka sameach,
                              menachem