Of the holidays that appear on the Jewish calendar, Chanukah is the most recent, one of the most widely celebrated, and probably the least understood. It is most recent in that it commemorates events that occurred after the Biblical period which ended with the construction of the Second Temple. It is so widely celebrated because of its proximity with the darkest days of the year, a season celebrated by nearly all peoples from time immemorial, and for us in the Christian-dominated world, given its proximity to Christmas. But what is Chanukah all about?
Most people will be able to answer that Chanukah celebrates the victory of the Maccabees over the Greeks who had imposed their cult and culture over Judea during the second century BCE. Judah Maccabee, son of Mattathias the priest, led a guerrilla army in battles against the vastly greater Syrian Greek forces, ultimately liberating the Temple that the Hellenists profaned and reinstating the service there. Then there is the story of the miracle of the oil that lasted eight days. We are all familiar with those stories.
But while Chanukah celebrates a victory, it does not celebrate the end of the war. The campaign continued for more than two years, ending in the spring of 161 BCE with the defeat of Nicanor. If we look at historical sources such as the books of the Maccabees, we will find reference to a one-day holiday celebrating that final victory. What ever happened to that celebration of the war's conclusion?
We are never given a discreet response to that question. But we have sufficient evidence to suggest several explanations.
The end of the war unleashed a bitter period in Jewish self-rule, one that was, in part, responsible for the Roman conquest of Jerusalem in 63 BCE and the destruction of the Temple in 70 CE. The Hasmonean dynasty became known for its ruthlessness. It was corrupted by wealth and power, knowing no bounds when seeking to advance their interests. Historical sources are replete with accounts of bloodshed, even fratricide, among its principals. Eventually, this divisive and destructive behavior held the door open for Rome when it entered the fray and took control of Judea in 63 BCE.
The ultimate arbiters of the holiday, what would or would not be celebrated and how, were the rabbis of the Talmud. Their texts give Chanukah short shrift. Little is mentioned of the observance of Chanukah in the Talmud. And the celebration of Nicanor Day, the day that celebrates the final Hasmonean victory, is nowhere to be found in rabbinic sources.
This absence may be intentional. The rabbis may have been ambivalent about Chanukah, the militarism surrounding it, and the ultimate rise of the dynasty that lacked the sense of mission and the heroism of its forebears. Violence may be acceptable only to meet limited objectives, for the defense of the people and their ability to live as Jews. The historical sources indicate that those objectives were met at the point when the Maccabees secured the Temple, and the reversal of the edicts that robbed the Jews of their religious freedom. But beyond that, their battles were for political reasons; even during the remainder of the revolt, some who had fought alongside the Maccabees broke away from them at this point, seeking negotiated diplomatic solutions to meet their goals.
The selection of Zechariah 2:14 – 4:7 for the haftarah on the Shabbat of Chanukah offers some interesting insights. This haftarah presents two visions, the first of the high priest appearing in filthy garments. He changed into priestly garb, and then told that “if you walk in My paths and keep My charge, you in turn will rule My House and guard My courts.” (3:7) The second vision is that of the menorah fed oil directly from olive trees standing on either side of the menorah, untouched by human hands. The significance of the vision is then explained to the prophet: “Not by might, nor by power, but by My spirit–said the LORD of hosts.” (4:6) The message here is twofold: The later Hasmonean priest/kings did not lead by following in God’s path, but were corrupted by their appetite for power. While the use of military force was appropriate up to a point, the abuse of that power was seen in contradistinction to God’s spirit as a force for protection and sustenance.
The rabbis were less interested in the use of force to meet political ends, and at times show a preference towards compromise and negotiation. The most famous example is the story of Rabbi Yochanan ben Zakkai, who arranged to have himself smuggled out of Jerusalem in a coffin during the Roman siege leading up to the destruction of the Second Temple, to negotiate with the general (and soon to be emperor) Vespasian. The Talmudic accounts of the events leading up to the destruction of the Temple do not speak well of those who sought to prevent any settlement, those who chose the all-or-nothing approach that ultimately led to catastrophe.
Nicanor Day, the day that once celebrated the final victory of the Maccabees, was not entirely lost in Jewish tradition. In an ironic twist, Nicanor Day, which was celebrated on the 13th of Adar, is now the date of the Ta’anit Esther, the fast of Esther.
The subtleties of the holiday exist to teach an important lesson: that power and force have their uses, but they must also be checked. Without a clearly defined sense of purpose, without goals that are above reproach, and without a willingness to seek alternative means to address further concerns, a well-deserved victory may ultimately become the source of ignominious defeat.
No comments:
Post a Comment