Ahaliba StudioWhy Do We Celebrate Hanukkah?
Most of our sages of blessed memory and the general public tend to associate the Hanukkah holiday with the miracle of the oil jar. However, Maimonides, in his introduction to the laws of Hanukkah, emphasizes that the return of sovereignty to Israel for over 200 years holds great value. He sees the restoration of Jewish rule as a matter of significant importance. Although this sovereignty was not ideal, and despite the frequent conflicts and tensions among different factions of the Jewish people, and even though the rulers were not always righteous, and the High Priesthood was not always what we would expect, despite all these factors, the mere restoration of Jewish rule is considered highly valuable.
The Hasmonean period did not receive great honor or a prominent place in the collective consciousness of Israel throughout the generations. Mattathias is mentioned several times, but his sons (John, Jonathan, Simon, Judah, and Eleazar) are not mentioned by name in Talmudic literature or the literature of the Tannaim. For example, one of Judah’s battles mentioned in Massehet Megila refers to it as “and one from the house of the Hasmoneans went out.” However, this refers to the victory of Judah Maccabee, who would become the leader and military commander. This raises a significant question: Why are the Hasmoneans and this entire period not described extensively by the Sages, to the point that there has been a great debate among researchers and thinkers about whether the nation and its sages intentionally forgot the Hasmoneans? (This is the subject of an article by Gedaliah Alon, which deals precisely with this point.) and this is very puzzling.
In his article, Gedaliah Alon argues that the prevailing opinion that the Sages and the people forgot the Hasmoneans is incorrect. He shows that the Sages did not attempt to erase their memory but preserved it through traditions, legends, and the holiday of Hanukkah. Alon rejects claims that the Books of the Maccabees were forgotten or that the Sages opposed their rule for religious or political reasons. He points to evidence such as the continued observance of Hanukkah, praises for the Hasmonean leaders in rabbinic sources, and the absence of “internal censorship,” as other researchers have claimed. According to Alon, the Hasmoneans were not forgotten. Still, they remained an important part of the national and religious memory of the Jewish people despite the criticism of some of their actions.
By their very nature, Talmudic treasures were not intended to serve as a continuous historical record in the strict sense. They did not immortalize war heroics or glorify individuals in the political sphere, nor did they chronicle the history of a nation in a logically complete sequence. Their scarcity does not justify cynical skepticism or convoluted conclusions. The imprint of the Hasmonean family in this tradition is not inferior, and their role is not diminished compared to the leaders of the Pharisees of their time. The glory of the Hasmonean house has not faded; their praise echoes through all the branches and extensions of Talmudic literature. John Hyrcanus, in particular, is enveloped in affection and reverence, adorned with holy glory, for a heavenly voice proclaimed the victory of his sons. Only his deviation in his later years casts a shadow on his image. Rebukes are directed solely at Yannai, and the Hasmonean house is mentioned only in terms of praise and gratitude.
The focus of Hanukkah on the miracle of the oil jar began to shift with the rise of Zionism and the emphasis on Jewish nationalism and the Jewish army. At that time, the Hasmonean period and its history, filled with battles, experienced a significant revival and gained a very important place.
Which Books in Jewish Literature Were Written About the Hasmonean Period?
The Jewish educational material about this period is very limited. The main sources are the Books of the Maccabees (The Maccabees A and Maccabees B), the works of Josephus Flavius, the Scroll of Antiochus (written much later, during the Gaonic period), and we also have references by our sages, such as in the Massehet Megila.
The Maccabees A is a book likely written in Hebrew by a Jew who lived close to this period in the Land of Israel. Some say he was even the official scribe of the Hasmonean kingdom. He is very knowledgeable about the geography of the land and has highly reliable internal information about various processes. His writing style is biblical in spirit, reflecting a zealous and militant piety:
Before going into battle, they purify themselves, take out Torah scrolls, collect first fruits and tithes, appoint Nazirites, strictly observe the laws of the Torah, and pray to the One who dwells on high: “Behold, nations have risen against us… How can we stand against them if You do not save us?”
They trust in their Rock of Refuge and constantly justify the divine judgment: “As it is willed in heaven, so it shall be done” (from 1 Maccabees, Chapter 3). Judah Maccabee encourages his soldiers: “It is easy for many to be delivered into the hands of a few, and there is no hindrance before heaven to save by many or by few, for victory in war does not depend on the size of the army, but strength comes from heaven. They come against us with great pride and sin to destroy us… but we fight for our lives and our Torah,” drawing strength and comfort from past miracles like the splitting of the Red Sea, the heroism of David and Jonathan, and the plague in Sennacherib’s camp. They look to signs and heavenly mercies, for without them, there is no redemption or revival. Before going to war, they pray, and after their victory, they sing psalms of praise and thanksgiving: “And upon their return, they sang and praised the heavens, for His mercy endures forever.”
Mattathias expresses their fervent faith in his testament: “Now, my sons, be zealous for the Torah and give your lives for the covenant of your fathers. Emulate the deeds of your ancestors, who acted in their generations… Was not Abraham faithful in the test… Joseph kept the commandment in his distress… Phinehas, our father, in his zeal, received an eternal covenant of priesthood. Elijah, in his zeal, was taken up to heaven. Hananiah, Mishael, and Azariah, who trusted, were saved from the flames. Daniel, in his innocence, was delivered from the lions. And so it has been from generation to generation; all who hope in Him will not fail… Be strong, my sons, and stand firm in the Torah.” The Hasmoneans repelled enemies and achieved victories, but not by their strength or wisdom; rather, divine providence delivered the salvation of Israel into their hands. For years, Maccabees A was considered the most reliable source regarding this period.
Maccabees B was written in Egypt after this period and is an abridgment of five books by Jason of Cyrene, who received the information secondhand and is not knowledgeable about the geography of the land. He tends to describe events very vividly, but in terms of details, it is considered less reliable over the generations. The author’s personality is presented to the reader, and his purpose is stated up front. He intends to provide only a summary of previous history, which was compiled in detail by Jason of Cyrene. It omits displays of militant zeal, such as the destruction of altars, the smashing of idols, and the enforcement of Torah laws. The descriptions in the second book are further removed from the Talmudic tradition, and it attributes the crown of heroism and salvation solely to Judah Maccabee, overshadowing his brothers completely. Recently, however, it has gained more credibility, and there are some areas, the information it provides and describes seems even more reliable than that in Maccabees A.
When Does the Story of the Hashmonaim Begin?
The Hebrew Bible, as dated, ends in the period of Nehemiah, in the fifth century BCE, and this is the last picture we have—a portrait of Nehemiah, appointed as the “Pehah” (governor) of Judah in the Persian kingdom, which then ruled the entire Middle East and beyond, “from India to Cush” (as we know from the Scroll of Esther). The Persian kingdom was highly organized and divided into satrapies (provinces encompassing entire regions), within which were states. The satraps were at the head of the satrapies, and the entire kingdom paid taxes to the king. Religiously, there was autonomy, and people were allowed to conduct themselves according to their religion and customs.
Then follows about 113 years (from 445 BCE, the end of Nehemiah’s activities, to 332 BCE, when Alexander the Great conquered the Land of Israel) with sparse and discontinuous Jewish historical documentation. During this time, the Land of Judah was a quiet province under Persian rule, emphasizing religious and economic preservation. Persian kings, like Darius and Artaxerxes, supported the Jews, and the community focused on the Temple and the Torah. The period was stable, without dramatic events, until the Persian Empire began to crumble in 332 BCE when Alexander the Great conquered the region.
