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Chanukah Unpacked: The Hasmoneans

(יד) ויהי בעת ההיא ויצאו אנשים בני-בלייעל מקרב ישראל, וידיחו את עם הארץ לאמור.

(טו) הבה נכרתה ברית את הגויים אשר סביבותינו, כי מאז אשר סרנו מאחריהם מצאונו צרות רבות ורעות.

(טז) וייטב הדבר בעיני העם, וישלחו מלאכים אל המלך, ויצווה המלך בידם ללכת בדרכי הגויים ובחוקותיהם.

(יז) ויקימו בית משחק בירושלים במשפט הגויים, ולא מלו עוד את בניהם, ויעזבו את ברית הקודש ללכת בחקותם, ויתמכרו לעשות הרע בעיני ה'.

(14) In those days went there out of Israel wicked men, who persuaded many, saying,

(15) “Let us go and make a covenant with the heathen that are round about us: for since we departed from them we have had much sorrow.”

(16) So this device pleased them well. Then certain of the people were so forward herein, that they went to the king, who gave them a license to do after the ordinances of the heathen,

(17) whereupon they built a place of exercise at Jerusalem according to the customs of the heathen and made themselves uncircumcised, and forsook the holy covenant, and joined themselves to the heathen, and were sold to do mischief.

(מה) וישלח המלך ספרים ביד הרצים אל ירושלים ולכל ערי יהודה, ויצוום ללכת בדרכי גויי הארץ.

(מו) לבלתי הקריב עוד עולה ומנחה בקודש, ולבלתי הסך נסך לה', ולהפר את השבתות ואת המועדים.

(מז) לחלל את המקדש ואת הכוהנים, ולהקים במות ובתים לאלילים, ולהקריב בשר חזיר וכל בהמה טמאה.

(מח) ויצווה לבלתי המול להם כל זכר, ולשקץ את נפשותם בכל דבר פיגול, להעבירם מחוקות אלוהים ולשנות את דרכם.

(מט) וכל איש אשר ימרה את פי המלך - מות יומת.

(45) For the king had sent letters by messengers unto Jerusalem and the cities of Juda that they should follow the strange laws of the land,

(46) And forbid burnt offerings, and sacrifice, and drink offerings, in the temple; and that they should profane the sabbaths and festival days:

(47) And pollute the sanctuary and holy people: Set up altars, and groves, and chapels of idols, and sacrifice swine’s flesh, and unclean beasts:

(48) That they should also leave their children uncircumcised, and make their souls abominable with all manner of uncleanness and profanation: To the end they might forget the law, and change all the ordinances.

(49) And whosoever would not do according to the commandment of the king, he said, he should die.

(א) בימים ההם היה כהן בישראל ושמו מתתיהו בן יוחנן בן שמעון מבני יהויריב בירושלים והוא יושב בהר מודעית.

(ב) ויהיו לו חמישה בנים ואלה שמותם. יוחנן הקדשי,

(ג) שמעון התסי ויהודה המכבי.

(1) In those days arose Mattathias the son of John, the son of Simeon, a priest of the sons of Joarib, from Jerusalem, and dwelt in Modin.

(2) And he had five sons, Joannan, called Caddis:

(3) Simon; called Thassi: Judas, who was called Maccabeus:

(א) ויקם יהודה המכבי תחת מתתיהו אביו.

(ב) וכל אחיו וכל ההולכים אחרי אביו באו לעזרתו, ויסעו ביד רמה להלחם באויביהם.

(ג) ויהי כי-שינס כגבר חלציו וייסך על עמו בחרבו ובקשתו, וינחל כבוד וגדולה ליעקב.

(ד) מהיר במלאכתו כליש ביער, ודמיונו כאריה שואג לטרף.

(ה) רדף בזעם את זועמי עמו, ואש נשקו נשקה בעוכרימו.

(1) Then his son Judas, called Maccabeus, rose up in his stead.

(2) And all his brethren helped him, and so did all they that held with his father, and they fought with cheerfulness the battle of Israel.

(3) So he gat his people great honour, and put on a breastplate as a giant, and girt his warlike harness about him, and he made battles, protecting the host with his sword.

(4) In his acts he was like a lion, and like a lion’s whelp roaring for his prey.

(5) For He pursued the wicked, and sought them out, and burnt up those that vexed his people.

(ז) כי אמר אם לא ישית המלך את ליבו על הדבר, לא תשקוט הארץ ולא ייעצר שמעון מרשעתו.

(ח) ויהי בעת ההיא וימת סליקוס והממלכה עברה לאנטיוכוס המפואר, ויקם ישוע אחי חוניו ויבקש את עבודת הכהונה.

(ט) ויאמר אל המלך אם נתון תיתן את משמרת הכהונה על ידי, ושקלתי שלוש מאות ושישים כיכר כסף במחירה, ועוד שמונים כיכר מתרומות הארץ.

(י) ומלבד זאת אוסיף לך עוד חמישים ומאה כיכר כסף, בתתך לי יד להקים בתי משחק בירושלים לחנך בתוכם את הנערים, ומשפט אחד יהיה להם וליושבי אניטיוכיא.

(יא) ויהי כאשר נתן לו המלך ככל אשר שאל, והממשלה נכונה בידו, ויניא את לבב העם ללכת בדרכי היוונים.

(יב) ויפר את כל החוקים הטובים אשר נתנו להם מן המלכים לפנים על יד יוחנן אבי אפולימוס, הוא אאפולימוס אשר שולח לרומא לכרות ברית את זקניה.

(יג) ויסר את חוקי ה' וישם חוקי תועבות תחתם.

(יד) וייבן בית משחק מתחת לעיר דוד כחפצו, ויצו לכל בחורי כוח לשחוק בו במסווה על פניהם.

7 Later, when King Seleucus died and Antiochus (known as Epiphanes) became king, Jason the brother of Onias became High Priest by corrupt means. 8 He went to see[a] the king and offered him 27,000 pounds of silver with 6,000 more pounds to be paid later.9 Jason also offered him an additional 11,250 pounds of silver for the authority to establish a stadium where young men could train and to enroll the people of Jerusalem as citizens of Antioch.[b]

10 The king gave his approval, and just as soon as Jason took over the office of High Priest, he made the people of Jerusalem change to the Greek way of life. 11 He began by abolishing the favors that John had secured for the Jews from previous Syrian kings. (John was the father of the Eupolemus who later went to Rome to make an alliance and to establish ties of friendship.) Jason also did away with our Jewish customs and introduced new customs that were contrary to our Law. 12 With great enthusiasm he built a stadium near the Temple hill and led our finest young men to adopt the Greek custom of participating in athletic events. 13 Because of the unrivaled wickedness of Jason, that ungodly and illegitimate High Priest, the craze for the Greek way of life and for foreign customs reached such a point 14 that even the priests lost all interest in their sacred duties.

(כג) ואף אומנם הנודר לזבחי הרקולס נדרם, קנו בהם כל צרכי אניות לארצם.

(כד) ויהי אחר הדברים האלה, ויהי יום קרואי מועד לתלמי פילומיטר מלך מצרים.

(כה) וישלח אנטיוכוס את אפולוניוס בן מנסטי לקרואים במצרים.

(כו) וירא כי כנכרי נחשב בעיני תלמי, ויפן לדרוש את שלום ארצו, וילך ליפו ומשם הלך ירושלימה, ויצא יהושע וכל העם לקראתו, ויביאהו בלפידים ובתפארת גדולה אל העיר, ואחרי כן שב עם אנשיו ארצה צור.

(כז) ויהי מקץ שלוש שנים, וישלח ישוע את מינילאוס אחי שמעון הנזכר אל המלך, למען הביא לו את הכסף ולהזכירו זיכרון דברים אשר פורשו ביניהם מקדם.

Three years later, Jason sent Menelaus (brother of the Simon[d] mentioned earlier) to take some money to the king and to get his decision on several important matters. 24 But when he stood before the king, Menelaus impressed him with his show of authority and offered 22,500 pounds of silver more than Jason had offered for his appointment to the office of High Priest. 25 As a result Menelaus returned to Jerusalem with papers from the king, confirming him as High Priest. But he possessed no other qualifications; he had the temper of a cruel tyrant and could be as fierce as a wild animal. 26 So Jason, who had cheated his own brother out of the office of High Priest, was now forced to flee to the land of Ammon. 27 Menelaus continued to be High Priest, but he never paid any of the money he had promised the king.

ושלא ילמד את בנו יוונית ת"ר כשצרו מלכי בית חשמונאי זה על זה היה הורקנוס מבחוץ ואריסטובלוס מבפנים בכל יום ויום היו משלשלין דינרים בקופה ומעלין להן תמידים היה שם זקן אחד שהיה מכיר בחכמת יוונית לעז להם בחכמת יוונית אמר להן כל זמן שעוסקים בעבודה אין נמסרין בידכם למחר שלשלו להם דינרים בקופה והעלו להם חזיר כיון שהגיע לחצי חומה נעץ צפרניו נזדעזעה א"י ארבע מאות פרסה אותה שעה אמרו ארור אדם שיגדל חזירים וארור אדם שילמד לבנו חכמת יוונית

§ The mishna taught that during the War of Titus the Sages decreed that a person should not teach his son Greek. The Sages taught that this decree came about as a result of the following incident: When the kings of the Hasmonean monarchy besieged each other in their civil war, Hyrcanus was outside of Jerusalem, besieging it, and Aristoblus was inside. On each and every day they would lower dinars in a box from inside the city, and those on the outside would send up animals for them to bring the daily offerings in the Temple. A certain Elder was there, in Jerusalem, who was familiar with Greek wisdom. He communicated to those on the outside by means of Greek wisdom, using words understood only by those proficient in Greek wisdom. He said to them: As long as they are engaged in the Temple service, they will not be delivered into your hands. Upon hearing this, on the following day, when they lowered dinars in a box, they sent up a pig to them. Once the pig reached halfway up the wall, it inserted its hooves into the wall and Eretz Yisrael shuddered four hundred parasangs. When the Sages saw this, they said at that time: Cursed is the person who raises pigs, and cursed is the person who teaches his son Greek wisdom.

The First Hanukkah (December 164 BCE)

JOSEPHUS: Antiquities 12.7.6-7 316-325 (1 Maccabees 4:36-59)

The generals of Antiochus's armies having been defeated so often, Judah Maccabee assembled the people and told them that after the many victories which God had given them they ought to go up to Jerusalem and purify the Temple and offer the appointed sacrifices.

But when he with the whole multitude came to Jerusalem and found he Temple deserted, its gates burned down, and plants growing in the Temple of their own accord because of the desolation, he and those with him began to lament in their distress at the sight of the Temple.

So he chose some of his soldiers and gave them an order to fight the men that guarded the upper city until he has purified the Temple. When therefore he he had carefully purged it he brought in new vessels -- the menorah, the table and the incense altar, which were made of gold, and hung up the veils at the doors and restored the doors themselves. He also took down the altar and built a new one of stones that he gathered together, and such as had not been hewn with iron tools.

And on the twenty-fifth day of the month Kislev, which the Macedonians call Apellaios, they lighted the lights [phôta] that were on the menorah, and offered incense upon the altar, and laid the loaves upon the table, and offered whole burnt offerings upon the new altar.

As it happened, these things took place on the very same day on which, three years before, the divine worship had been reduced to an impure and profane form of worship; for the Temple had remained desolate for three years after being made so by Antiochus...And the desolation of the Temple came about in accordance with the prophecy of Daniel, which had been made four hundred and eight years before; for he had revealed that the Macedonians would destroy it.

And so Judah and his fellow citizens celebrated the festival of the restoration of the sacrifices of the Temple for eight days, and omitted no sort of pleasure, but everyone feasted upon very rich and splendid sacrifices; and they honoured God, and delighted themselves with psalms of praise and the playing of harps. Indeed, they were so very glad at the revival of their customs and, after so long a time, having unexpectedly regained their right to worship, that they made it a law for their posterity that they should keep a festival celebrating the restoration of their Temple worship for eight days. And from that time to this we celebrate this, which we call the Festival of Lights [phôta], because, I imagine, beyond our hopes this right was brought to light [phanênai], and so this name was placed on the festival.

(א) ורוח ה' צלחה על יהודה המכבי ועל אנשיו, וילכדו את העיר ואת המקדש.

(ב) ויהרסו את המזבחות ואת בתי הגילולים אשר הקימו הגויים בחוצות העיר.

(ג) ויהי אחרי טהרם את הבית, ויעשו מזבח חדש, ויוציאו אש מן האבנים אשר ליקטו, ויקריבו את קורבנם לה' מקץ שנתיים ימים.

(ד) ויקטירו ויערכו את הנרות, ויתנו את לחם הפנים על שולחן ה'.

(ה) וככלות כל אלה נפלו על פניהם ויתחננו אל ה' אלוהים לאמור:

(ו) אנא ה' שומרנו לנצח מצרה כזאת אשר באתנו.

(ז) ואם חטאנו לך, יסרנו כחסדך, ואל תתננו עוד בידי זרים המחרפים את שם קודשך.

(ח) ומאת ה' הייתה זאת לחטא את הבית בעצם היום ההוא אשר טימאו אתו הגויים, והוא יום העשרים וחמשה לירח כסלו.

(ט) ויחוגו חג לה' שמונת ימים כימי חג הסוכות, ויזכרו את הימים מקדם בחגגם את חג הסוכות בהרים ובמערות, ויתעו בישימון כבהמות שדה.

(1) The spirit of the Lord made Judah Maccabee and his men succeed, and they captured the city and the Temple.

(2) They destroyed the altars and the houses of idolatry that the nations had built in the city squares.

(3) After they purified the Temple, made a new altar, and removed the fire from the stones they gathered, they offered their sacrifice to the Lord at the end of two years.

(4) They offered incense and arranged the lamps; they placed the show-bread on the table of the Lord.

(5) And at the end of all these, they fell on their faces and they pleaded to the Lord God, saying:

(6) Please, God, protect us forever from this trouble that's come to us.

(7) And if we have sinned against you, punish us with kindness, and do not give us any longer into the hands of strangers who are cursing the name of your holiness.

(8) And from the Lord it was this, to purge the House on the same day that the nations defiled it, and it was the twenty-fifth day of the month of Kislev.

(9) And they celebrated a festival to the Lord for eight days, like the days of the festival of Sukkot, and they remembered the previous days when they celebrated the festival of Sukkot in mountains and in caves, and they went out in the desolation/wilderness, like wild beasts.

Summary of the First Book of Maccabees

The First Book of Maccabees provides a detailed historical account of the Jewish revolt against Seleucid rule in the second century BCE. It begins with the rise of Antiochus IV Epiphanes, his persecution of the Jewish people, and the desecration of the Temple in Jerusalem. The narrative focuses on the Hasmonean family, particularly Mattathias and his sons, who lead the resistance. Judah Maccabee emerges as a central figure, successfully reclaiming and rededicating the Temple (the origin of Hanukkah). The book chronicles subsequent battles, alliances, and the establishment of an independent Jewish kingdom under the leadership of Simon, Judah's brother. Written in a sober, historical tone, it emphasizes the political and military strategies that achieved Jewish independence.

Summary of the Second Book of Maccabees

The Second Book of Maccabees is not a sequel but a separate account that overlaps with the events of the First Book, offering a more theological and dramatic perspective. It focuses on the same struggle against Antiochus IV Epiphanes and the Hellenistic oppressors but is more concerned with the religious significance of the revolt. The narrative begins with a prelude advocating for the importance of the book, then recounts miraculous events, martyrdoms (like those of Eleazar and the seven brothers), and divine interventions that aided the Jews. The Temple's desecration and rededication are highlighted, along with God's role in protecting the faithful. It ends with Judah Maccabee’s triumphs and God's judgment against the enemies of the Jewish people.

Differences Between the Two Books

The First Book of Maccabees is a historical and political chronicle, presenting events with a focus on military achievements, diplomacy, and the establishment of Jewish autonomy. It portrays the Maccabean revolt as a human struggle for political and religious freedom. In contrast, the Second Book of Maccabees emphasizes theological themes, depicting the revolt as a sacred battle with divine intervention and moral lessons. While the first book is more straightforward and factual, the second is dramatic and inspirational, using vivid stories of martyrdom and miracles to reinforce faith and perseverance. Additionally, the second book does not cover as broad a timeline, focusing more narrowly on key events and their religious implications.