My d’var this past Shabbat re Chanukah: D’var Miketz: Light. Chag Urim Hannukah, Bring light into the world. Be a Maccabee.
We are probably all familiar with the Talmudic story of the small vial of oil that the Jews used to dedicate the Temple after it had been desecrated by the Assyrian-Greeks, and then cleansed. A small vial of oil that should be enough il for one day provided light for eight days. At least, so say the Rabbis of our Talmud many centuries later.
Questions emerge: why eight days? Historically, if we read Maccabees 1 (and 2) we discover a different story. Upon rededication, Hanukah was observed for eight days because the Jews of Israel were unable to observe Sukkot because of the war. So, the eight days of Sukkot became transposed on to the re-dedication of the Temple, and observance of Hannukah.
Next question: Why are these two Books of the Maccabees not included in our canon? The Pharisees/Rabbis who edited our canon – which books are included, which version of which books get included and which do not were, it would seem, very uncomfortable with the militaristic story of Chanukah. The in-fighting between the more assimilationist Jews, the universalists – those who loved Greek customs, mores, poetry, theatre, etc. – and those who were more hardline about preserving the particularist Jewish traditions – circumcision, Festivals, and the laws of kashrut was a serious rift in Israel during this second century BCE. (167-160BCE Maccabean revolt).
Perhaps the answer lies more within the realm of how politics must of necessity also be pragmatic. The Books of Maccabees describe the revolt led by the Maccabean family against the Syrian king, Antiochus Epiphanes. Centuries later, the Temple was destroyed, as was Jerusalem and hundreds of thousands of Jews. The Jewish revolt against the might of Rome had failed.
So, imagine the predicament then of Jewish scholars and editors. A successful revolt against an empire, albeit the Assyrian-Greeks might very well look to be a provocation to Rome. We are well aware that such threats pose danger to Jews both internally and eternally. The Romans who were doing everything they could to subdue the Jews, would certainly read the Books of Maccabees as a threat. Even as the Bar Kochba revolution one hundred years later was lit by the embers of Jews claiming their right to their land, the stories of the Maccabees must been in their minds if not their canon.
Another problematic situation for our rabbis was that these Books, First and Second Maccabees were included in the Septuagint, the Greek translation of the Hebrew Bible originally prepared for the very large Jewish community of Alexandria, in Egypt. This translation was the first translation from Hebrew into another language and as such its authority was rejected by Jewish authorities. The Septuagint became authorized by the nascent Church for use by the early Christian community and so ironically, the Books of Maccabees survived because they became part of the Christian canon.
And so we find these Books included in the Catholic canon but not the Jewish canon. Yet it is in these books that we learn more directly the history of what happened, and not the fable of oil that overshadowed, if not eclipsed, that history.
That small vial of oil became the most well-known aspect of Hannukah – a nes gadol, a miracle. And it is not to say a miracle did not occur. A small band of Jews, guerrillas who knew the landscape well, who were led by a military strategist, won the war against a much larger Syrian Greek army. Judah Maccabee, that general led his soldiers to an unbelievable victory, which we not only celebrate during Hannukah, but I suggest we must celebrate every day since 1948, when again, against all odds Israel became a nation amongst the nations of the world – and still immediately had to fight five Arab armies to survive.
Every Jew who faces the world today saying proudly, I am a Jew, I am a Zionist, I love and will protect Israel is a present-day Maccabee. In a few weeks I will have the honour of engaging in a conversation with ben Freeman who has written about Jewish Pride – and writes every day on X about holding our heads up proudly. Hannukah reminds us that much as we have shared our Torah values – those ethics and moral values that imbue Western civilization – we at the same time are a unique people with our own unique customs and traditions – we can be both.
Hannukah reminds us that Judaism is both particularist and universalist. It reminds us of that central value to be a light unto the nations – or, as I am saying this year, be a Shamash. Be that upright candle of light. Be a Macabbee. Let your pride in being Jewish shine. Shabbat shalom.
Wishing everyone Hannukah sameach,
With deep love,
Rabbi Lynn
Vayigash
December 29, 2024 by Rabbi Lynn Greenhough • From the Rabbi's Desk
My d’var this past Shabbat re Chanukah: D’var Miketz: Light. Chag Urim Hannukah, Bring light into the world. Be a Maccabee.
We are probably all familiar with the Talmudic story of the small vial of oil that the Jews used to dedicate the Temple after it had been desecrated by the Assyrian-Greeks, and then cleansed. A small vial of oil that should be enough il for one day provided light for eight days. At least, so say the Rabbis of our Talmud many centuries later.
Questions emerge: why eight days? Historically, if we read Maccabees 1 (and 2) we discover a different story. Upon rededication, Hanukah was observed for eight days because the Jews of Israel were unable to observe Sukkot because of the war. So, the eight days of Sukkot became transposed on to the re-dedication of the Temple, and observance of Hannukah.
Next question: Why are these two Books of the Maccabees not included in our canon? The Pharisees/Rabbis who edited our canon – which books are included, which version of which books get included and which do not were, it would seem, very uncomfortable with the militaristic story of Chanukah. The in-fighting between the more assimilationist Jews, the universalists – those who loved Greek customs, mores, poetry, theatre, etc. – and those who were more hardline about preserving the particularist Jewish traditions – circumcision, Festivals, and the laws of kashrut was a serious rift in Israel during this second century BCE. (167-160BCE Maccabean revolt).
Perhaps the answer lies more within the realm of how politics must of necessity also be pragmatic. The Books of Maccabees describe the revolt led by the Maccabean family against the Syrian king, Antiochus Epiphanes. Centuries later, the Temple was destroyed, as was Jerusalem and hundreds of thousands of Jews. The Jewish revolt against the might of Rome had failed.
So, imagine the predicament then of Jewish scholars and editors. A successful revolt against an empire, albeit the Assyrian-Greeks might very well look to be a provocation to Rome. We are well aware that such threats pose danger to Jews both internally and eternally. The Romans who were doing everything they could to subdue the Jews, would certainly read the Books of Maccabees as a threat. Even as the Bar Kochba revolution one hundred years later was lit by the embers of Jews claiming their right to their land, the stories of the Maccabees must been in their minds if not their canon.
Another problematic situation for our rabbis was that these Books, First and Second Maccabees were included in the Septuagint, the Greek translation of the Hebrew Bible originally prepared for the very large Jewish community of Alexandria, in Egypt. This translation was the first translation from Hebrew into another language and as such its authority was rejected by Jewish authorities. The Septuagint became authorized by the nascent Church for use by the early Christian community and so ironically, the Books of Maccabees survived because they became part of the Christian canon.
And so we find these Books included in the Catholic canon but not the Jewish canon. Yet it is in these books that we learn more directly the history of what happened, and not the fable of oil that overshadowed, if not eclipsed, that history.
That small vial of oil became the most well-known aspect of Hannukah – a nes gadol, a miracle. And it is not to say a miracle did not occur. A small band of Jews, guerrillas who knew the landscape well, who were led by a military strategist, won the war against a much larger Syrian Greek army. Judah Maccabee, that general led his soldiers to an unbelievable victory, which we not only celebrate during Hannukah, but I suggest we must celebrate every day since 1948, when again, against all odds Israel became a nation amongst the nations of the world – and still immediately had to fight five Arab armies to survive.
Every Jew who faces the world today saying proudly, I am a Jew, I am a Zionist, I love and will protect Israel is a present-day Maccabee. In a few weeks I will have the honour of engaging in a conversation with ben Freeman who has written about Jewish Pride – and writes every day on X about holding our heads up proudly. Hannukah reminds us that much as we have shared our Torah values – those ethics and moral values that imbue Western civilization – we at the same time are a unique people with our own unique customs and traditions – we can be both.
Hannukah reminds us that Judaism is both particularist and universalist. It reminds us of that central value to be a light unto the nations – or, as I am saying this year, be a Shamash. Be that upright candle of light. Be a Macabbee. Let your pride in being Jewish shine. Shabbat shalom.
Wishing everyone Hannukah sameach,
With deep love,
Rabbi Lynn