The Maccabees
Written by
Steven G. Rhodes
Copyright Case# 1-3853893102 Date: Nov 26, 2016
Steven G. Rhodes 1830 NW 1st Ave., Apt D. Gainesville, FL 32603 305-766-5734 941-227-5997 stevengrhodes @yahoo.com
REM: Order of Day 8 Chanukah:
Circa 1930’s Europe. (hidden until ACT III)
REM: WATCH JUDITH MOVIES ON NETFLIX. REM: WATCH ADAM AT SOLSTICE MOVIES OJ NETFLIX REM: WATCH LEVIATHAN MOVIES ON NETFLIX
1 REM PROLOGUE: READ BY NARRATOR (RABBI DALLMAN) 1
Hanukkah is celebrated for eight days beginning on the 25th of Kislev (mid- to late-December). Since Hanukkah falls four days before the new moon (the darkest night of the month) and close to the winter solstice (the longest night of the year), it seems only natural that a key element of this holiday is light. In fact, one of its other names is the "Feast of Lights" (along with "Feast of Dedication" and "Feast of the Maccabees").
The only essential ritual of Hanukkah is the lighting of candles. The Hanukkah candles are held in a chanukkiah, a candelabra that holds nine candles. (The chanukkiah is different from a menorah, which is a candelabra that holds seven candles and is pictured on the official emblem of the State of Israel.) The candle (shammash) in the middle of the chanukkiah is used to light the others.
The idea of a seder is of course best known from Passover, where a progression of 15 steps shapes a complicated process that allows us to re-live and re-experience the Exodus from Egypt. In the same way, we are used to daily and Shabbat services flowing through a fixed progression of prayers found in the siddur [prayerbook] (from the same root as seder). Even the way we conjure and welcome Shabbat into our homes every Friday night follows a fixed pattern of prayers and actions.
The Hanukkah ritual is too short to call a seder, yet it has a fixed order of blessings and a fixed progression of
actions. This progression takes us through a process. Think of it as one of the rides at Disney World where you get into a car that rolls or floats on a track. The ride takes you
2. through a process: You encounter one experience, then the next, then the next. The order is always fixed, the experience cumulative. Each blessing and each prayer in the Hanukkah candle lighting service has a purpose and a function in bringing the religious experience of Hanukkah alive. High Ashkenazi
1) Food prepared before nightfall? No electricity after nightfall?
1a) Greeting for all in attendance and Rabbi when arriving.
2) Menorah lit > Dark falls. HOW LONG DO THEY BURN EACH NIGHT AND ON THE 8th DAY?
But not during Shabbat (Sabbath) Oils, candles? Sabbath?
2a) Blessing 1 and 2 (of 3) are said. 1 and 2 only after the first night.
WRITE IN YIDDISH.
One candle is lit on the first night of Hanukkah, two are lit on the second, and so on, until all eight are lit on the eighth night.
The candles are added from the right, but lit beginning with the first one on the left (representing the current night).
During or after the lighting of the candles, these blessings are recited:
1. Blessed are You, Eternal One our God, Universal Presence, Who sanctifies us with the mitzvot and gives us this path of kindling the light of Hanukkah.
2. Blessed are You, Eternal One our God, Universal Presence, Who worked miracles for our ancestors in ancient days at this time.
1) First, we say the mitzvah berakhah--"lehadlik ner shel Hanukkah." [to light the Hanukkah lights]. This defines the act of lighting the Hanukkah lights as a "mitzvah," a
3. commanded religious experience, and establishes an expectation that this act can lead--if we have the proper intention--to an encounter with the Divine.
2) Next, we say a berakhah of praise--"sheh'asah nissim la'avoteinu." [Who created miracles for our ancestors]. This berakhah not only thanks God for the original Hanukkah experience that we are now recalling, but defines Hanukkah as the commemoration of a time when God performed miracles.
In other words, this one-line berakhah teaches us Hanukkah's essential meaning (as expressed by the Rabbis): "Not by might, not by power, but by My spirit alone, says the Lord." In other words, we are clearly taught that Hanukkah is the acknowledgment of God's actions on our behalf.
Once they are lit, the candles may not be used for any other purpose, such as lighting other candles or reading by, and they must burn for at least a half an hour. The chanukkiah should be placed in a window to proclaim the miracle it represents (except in times of persecution, when to do so could endanger the family's lives).
3) Gelts passed out
4) Dreidel game played with gelts, or candies?
Another popular Hanukkah tradition is the game of "spin the dreidel." A dreidel is a four-sided spinning top with the Hebrew letters nun, gimel, hay, and shin drawn on each side. These letters stand for the Hebrew phrase Nes Gadol Hayah Sham, "A great miracle happened there," and they also stand for Yiddish words that represent the rules of the game: nit (nothing), gantz (all), halb (half) and shtell (put).
Each player begins with an equal amount of nuts, pennies, M&Ms, or other small pieces, then the players take turns spinning the dreidel. Before each spin, each person puts one piece into the pot. If the spin lands on nun, nothing happens. If it lands on gimel (one Jewish author knows this as "gimme!"), the player collects all the pieces and everyone antes up again. A result of hay means the player takes half the pieces in the pot, and shin requires the player to put
4. one more piece in the pot.
The origin of the dreidel game is not clear. One theory is that it was used as as protection in times of persecution: to avoid being caught studying the Torah, Jews would quickly pull out the dreidels and pretend they were gambling
5) 4 Stories and 4 foods (at dinner table)
Q? Are Kippah worn by all? When they arrive?
Q? Is a rabbi present, and for blessings? As a guest of the Bubbe for a recalcitrant unobservant Jewish family.
Q? Who decides who tells each of the four stories? The head of the household can decide Can the Rabbi tell and of the stories, Maccabees?
Q? How long do the dinner and stories last? Are they always after nightfall?
Elements: Water (have) Fire (need)
Themes: Re/Dedication, Heroes/Heroines, Light in the Darkness, Power of the Individual, Things that are Hidden
What’s Hidden: Things under the water, Jews in the Greek Empire and Pure Vial of Oil, The laws of nature and the sun, Judith’s motives in the camp of Holofernes.
Four Stories: Leviathan, Maccabees, Adam at Solstice, The Book of Judith
Length of stories?
Four Courses: Soup/Fish, Olives, Root Vegetables, Cheese
Foods are one after another?
5.
Overview: Bubbe, Sadie, Mother, Father, Six Children, all in Jewish Clothes gather for the Jewish Seder in Celebration of Hanukkah. All help prepare in according with Kosher Laws(get recipe).
The MACCABEES
(LAST SCENE - DUMB LUCK OF OIL RUNNING OUT - BUBBE) FATHER AND SON GO BACK IN.)
FADE IN:
ON SCREEN
A dreidel spins alone, sans narration and lands up at Gimel–gants, "all"–the player takes the entire pot...
A NARRATOR speaks: The setting of the story is about a century after the conquest of Judea by the Greeks under Alexander the Great, after Alexander's empire has been divided so that Judea was part of the Greek Seleucid Empire.
Antiochus III - Antiochus III, the King of Syria, who reigned from 3538 to 3574 (222-186 B.C.E.). He had waged war with King Ptolemy of Egypt over the possession of the Land of Israel. Antiochus III was victorious and the Land of Israel was annexed to his empire. At the beginning of his reign he was favorably disposed toward the Jews and accorded them some privileges. Later on, however, when he was beaten by the Romans and compelled to pay heavy taxes, the burden fell upon the various peoples of his empire who were forced to furnish the heavy gold that was required of him by the Romans. When Antiochus died, his son Seleucus IV took over, and further oppressed the Jews.
Seleucus IV - Ruler of the Greek Seleucid Empire. Antiochus IV Epiphanes
6.
Anatochus IV Epiphanes - A short time later, Seleucus was killed and his brother Antiochus IV Epiphanes began to reign over Syria (in 3586 - 174 B.C.E.). He was a tyrant of a rash and impetuous nature, contemptuous of religion and of the feelings of others. He was called "Epiphanes," meaning "the gods’ beloved." Several of the Syrian rulers received similar titles. But a historian of his time, Polebius, gave him the epithet Epimanes ("madman"), a title more suitable to the character of this harsh and cruel king. It was Anatochus IV who attempted to suppress the practice of basic Jewish law, resulting in a Jewish revolt against Seleucid rule.
Helyodros - Antiochus IV’s minister sent to take the money from the treasury of the Temple. In vain did Yochanan, the High Priest, beg him not to do it. Helyodros did not listen and entered the gate of the Temple. But suddenly, he became pale with fright. The next moment he fainted and fell to the ground. After Helyodros came to, he did not dare enter again.
It tells how the Greek ruler Antiochus IV Epiphanes attempted to suppress the practice of basic Jewish law, resulting in a Jewish revolt against Seleucid rule. The book covers the whole of the revolt, from 175 to 134 BC, highlighting how the salvation of the Jewish people in this crisis came through Mattathias' family, particularly his sons, Judas Maccabeus, Jonathan Apphus, and Simon Thassi, and Simon's son, John Hyrcanus. The doctrine expressed in the book reflects traditional Jewish teaching, without later doctrines found, for example, in 2 Maccabees. The First Book of Maccabees also gives a list of Jewish colonies scattered elsewhere through the Mediterranean at the time.[1]
In 167 B.C., the Seleucid king, Antiochus IV, issued a series of decrees defiling the Jewish of temple of Jerusalem, confiscating wealth and banning Jewish practice, under penalty of death. It’s unclear why he did this.
Some historians believe that extremist Jewish reformers were in control and were hoping to wipe out what they saw as the primitive remnants of their faith. Others believe Antiochus thought the Jews were disloyal fifth columnists in his
7. struggle against the Egyptians and, hence, was hoping to assimilate them into his nation.
Regardless, those who refused to eat pork were killed in an early case of pure religious martyrdom.
Antiochus returned from Egypt enraged by Roman interference with his ambitions. When he heard what had taken place in Jerusalem, he ordered his army to fall upon the Jews. Thousands of Jews were killed. Antiochus then enacted a series of harsh decrees against the Jews.
Jewish worship was forbidden; the scrolls of the Law were confiscated and burned. Sabbath rest, circumcision and the dietary laws were prohibited under penalty of death. Even one of the respected elders of that generation, Rabbi Eliezer, a man of 90, was ordered by the servants of Antiochus to eat pork so that others would do the same. When he refused they suggested to him that he pick up the meat to his lips to appear to be eating. But Rabbi Eliezer refused to do even that and was put to death.
There were thousands of others who likewise sacrificed their lives. The famous story of Hannah and her seven children happened at that time.
Antiochus’s men went from town to town and from village to village to force the inhabitants to worship pagan gods. Only one refuge area remained and that was the hills of Judea with their caves. But even there did the Syrians pursue the faithful Jews, and many a Jew died a martyr’s death.
There were thousands of others who likewise sacrificed their lives. The famous story of Hannah and her seven children happened at that time.
SLOW DISSOLVE TO:
ACT I - THE MACCABEES (SEDER HANUKKAH STORY w/Bible)
8.
ACT I CHARACTERS:
Narrator:
SEDER Rabbi: Rabbi Mark dallman Bubbe: Seraphina (nee Caan) Abramowitz Sadie: Ben Abramowitz, Sr. Adult Child (male) 1: Ben Abramowitz II Ben’s Wife: Maya (nee Mansfeld) Abramowitz Grandchild 1: Ben Abramowitz III Grandchild 2: Gabriel Abramowitz Grandchild 3: Ruth Abramowitz Adult Child (female) 2: Efrat (nee Abramowitz) Stein Efrat’s Husband: Simon Stein Grandchild 1: Stephen Stein Adult Child (young female)3: Judith Abramowitz Boyfriend: David Stern, Zionist, anti-Bubbe though respectful.
2 INT. KITCHEN - LATE AFTERNOON 2
As the scene opens we SEE an older woman busily preparing what appears to be meal for a family get together in an open living room.
In the background we HEAR the music of Handel. We cannot make it out clearly as it is low. It is Judas Maccabaeus (HWV 63). An oratorio in three acts composed in 1746 by George Frideric Handel based on a libretto written by Thomas Morell.
Playing now is Part 1: The people mourn the death of their leader Mattathias, but his son Simon tries to restore their faith and calls them to arms (Arm, arm, ye brave). Simon's brother (Judas Maccabaeus) assumes the role of leader and inspires the people with thoughts of liberty and victory through the power of Jehovah.
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The oratorio was devised as a compliment to the victorious Prince William Augustus, Duke of Cumberland upon his return from the Battle of Culloden (16 April 1746).[1] Other catalogues of Handel's music have referred to the work as HG xxii; and HHA 1/24.
3 INT. LIVING ROOM - DAY 3
As the CAMERA PANS we see a large, as yet unlit, metal Menorah on one of the two forward window sills facing the winter street below.
The camera continues to move about we again SEE an old woman, SERAPHINA (NEE CAAN) ABRAMOWITZ, the bubbe, in the kitchen.
The camera rotates then around to the large open area living room where we SEE an old man, Ben Abramowitz, Sr., the sadie, reading in an older captains chair next to a fire place that is stone cold. He wears a yarmulke looks ragged and worn, like his belief.
At the dinning room table, two adult couples Ben Abramowitz II, The sadie and bubbe’s oldest and Ben’s wife MAYA (NEE MANSFELD) ABRAMOWITZ and the sadi and bubbe’s middle child EFRAT (NEE ABRAMOWITZ) STEIN and here husband EFRAT (NEE ABRAMOWITZ) STEIN and her husband SIMON STEIN.
Are all talking and kibitzing as their four children . . . Ben and Maya have three: Ben Abramowitz III, the oldest at eight; GABRIEL ABRAMOWITZ at six and their youngest is RUTH ABRAMOWITZ, a barely walking infant at age two, along with Efrat and Simon’s one child, son STEPHEN, age 7, are playing with what appears to be a dreidel for gelts on the living room table.
Young baby Ruth just sits content, smiling and watching the three play the game.
10.
We HEAR three the children sing "Ikh Bin A Kleyner Dreydl" (I Have a Little Dreidel) in Yiddish, or, as it is known “The Dreidel song” in English.
Young baby Ruth just mouths “dway, dway, dway” in baby talk.
A young adult female, the bubbe and sadie’s youngest JUDITH ABRAMOWITZ with her boyfriend, DAVID STERN -- who is wearing a crocheted kippah/yarmulke -- unlike the rest, are both sitting and talking on the couch by the second floor window where the Menorah sets facing outside.
In addition, DAVID is in the Zionist movement (thought not said), which arose in the late 19th century, found inspiration in the story of the Maccabees. DAVID wants to lead the Maccabees but the Rabbi says he will.
We begin to sense from the Menorah, music and decor that we are in the home of a Jewish family in the observance of Hanukkah. And immediately you theme that Hannukah is just a children’s holiday, like Christmas morning.
We SEE that the apartment is cool to cold on the second floor apartment and yet the fireplace stays unlit.
4 INT. KITCHEN - AFTERNOON 4
From the kitchen the older calls out to the living room.
SERAPHINA (peer into living room) Ben, get the four wines! We are starting as soon as the Rabbi arrives. (to the three women) Maya, Efrat, Judith, bring Ruth and come help the bubbe in the kitchen!
11.
The three women do as told, Maya holding here baby girl. Around the prep table, they begin talking and helping bubbe prepare the meal.
5 INT. LIVING ROOM - DUSK 5
Ben, the sadie, with his son, Ben II and grandsons, Ben III and Gabriel, along with Simon, Stephen and David, are talking about the Olympics and that politics has entered into that now. A Menorah AND give and accurate but austere description of interior without telling the year.
The mother and father tell of how hard the times are and conditions are getting and people are being treated.
The bubbe does not like guns or to make trouble. Hannukah is for children, games, songs, gelts, dreidel. FORGET THE WORLD OUTSIDE.
The oldest child jokes that Christians celebrate the birth of their Messiah and we celebrate the fact that our heating oil last longer than expected.
The Bubbe tells them not to make a fuss. It’s not our business.
Dialogue turns to Menorah and what it stand for and the Sadie, also a rabbi, tells them to wait for the story of the Maccabees
A family is joking as they prepare a Hanukkah seder.
We HEAR a knock on the door. Seraphina rushes out and cleans herself before opening it.
SERAPHINA Ben come here. He’s here! Be on your best behavior.
12.
(MORE) BEN ABRAMOWITZ, SR. I’ll try.
Ben opens the door and both smile as does the man in the door way.
Middle aged RABBI MARK DALLMAN enters to a fond hug by the sadie and bubbe.
Bubbe then introduces the entire extended family. Though the rabbi knows most except for David, Simon and young Stephen.
6 CLOSE SHOT - PACKAGE 6
Rabbi dallman opens the small package he is carrying. In it he has brought yarmulkes for the all males, females and even the children, even though the only two wearing Kippahs are Ben and David.
The rabbi passes out the yarmulkes.
RABBI DALLMAN Before we start the blessing, lighting the Menorah, the stores and seder. A little about The wearing of a yarmulke or kippah.
A bit of a condescending groan comes over the group, they know what is next.
RABBI DALLMAN (holding a male adult Kippah) Kippah is intended to separate sacred, holy time from everyday time. A yarmulke indicates reverence and humility, a constant acknowledgment that God is above us, in mind and in heart.
13. RABBI DALLMAN(cont'd) Some consider a kippah to be a reminder, much like a wedding ring, that we are not to stray into inappropriate thoughts and activities. In addition, it is a recognizable symbol of our Jewish faith to other members of the world community.
Rabbbi Dallman puts Kippahs on Ben Abramowitz II two grand son’s: Ben Abramowitz III and Gabriel Abramowitz, and Efrat and Simon Stein’s son: Stephen Stein.
However, the Sadie’s son, Ben Abramowitz II, and Efrat’s husband Simon say no.
RABBI DALLMAN Well, I guess. Though the wearing of yarmulkes is not mandated by the Torah or the Talmud, it was customary in ancient times for Jews in prayer to cover their heads as a sign of respect for God. For men today, whether Kippah is required or optional largely depends on the synagogue they attend. And you don’t attend mine, if and when I get one.
Ben Abramowitz II obliges and puts on the Kippah. Simon does not.
SIMON Is a fashion show next?
Efrat coughs loudly from the kitchen as if to say “shut up!”
SIMON You would have us wear kippahs in this hostile world?
14.
RABBI DALLMAN Simon, never to be afraid of wearing the kippah anywhere. It is who you are, not where they are.
DAVID On that I agree, rabbi!
The rabbi pulls different types of Kippahs from the package.
RABBI DALLMAN I’ve have brought Kippahs for the women too. (Rabbi demonstrates on the children and women) And, a surpise, yarmulkes are widely available for infants as well as adults.
SIMON But why women?
RABBI DALLMAN For women, the wearing of a women’s kippah is based on individual choice. Many scholars believe that women do not need the constant reminder of a kippah to stay focused on God and ready themselves for prayer, as women are already spiritually closer to God than men and, therefore, do not require such “tools” to help them along.
From the kitchen, the bubbe yells.
SERAPHINA (laughing) Where we need four adult and one child’s in here, rabbi!
15.
RABBI(MORE) DALLMAN (turns and laughs) Right away, bubbe! It’s good to be the bubbe.
7 INT. KITCHEN 7
Rabbi takes four adult female, and one child’s Kippah into the kitchen and sweetly attaches it to their heads. The rabbi puts the four females adult versions with kippah clips and show that a few even have a comb sewn inside to help hold the yarmulke in place.
The infant’s Ruth’s kippah looks cutest of all. It features a ribbon-like tie that can be secured under the baby’s smiling chin.
Rabbi teaches about women and children wearing of the Kippah as he places them on their heads.
RABBI DALLMAN However, increasing numbers of Jewish women are choosing to don their own ladies yarmulkes for these very reasons. In my Orthodox tradition, married Jewish women are advised to cover their hair as an act of modesty. While a ladies yarmulke does not cover a great deal of hair (and, therefore, would not meet Orthodox dictates), it can be worn as a contemporary nod toward this traditional act of modesty.
Bubbe interrupts.
SERAPHINA Already he teaches us. Please, Rabbi, sit and have some wine.
16. SERAPHINA(cont'd) Daughters, please, back to the kitchen.
8 INT. LIVING ROOM - DAY 8
Ben steps to the kitchen entrance.
BEN ABRAMOWITZ, SR. Yes, Rabbi Dallman has come here to bless this seder, light the Menorah and lead the Hanukkah stories.
The rabbi takes his cue.
RABBI DALLMAN Teaching is as important as the desire to learn and grow.
SERAPHINA (speaking from the kitchen entrance) Rabbi will not only lead this seder, but teaching this seder and the proper way to prepare food for the Hanukkah seder in accordance with Kosher laws. As well as the lighting of Menorah, prayers and Hanukkah stories.
RABBI DALMANN (to David) What do you believe in, David? You wear the Kippah while most don’t.
DAVID Yes, Rabbi, and even outside, even now.
RABBI DALMANN But is your belief strong?
17.
DAVID Israel.
9 INT. KITCHEN - DAY 9
Bubbe is nearly yelling at the girls for not know proper seder preparation for Hanukkah. The rabbi hears this and walks to the kitchen to intervene.
BUBBE Rabbi, come in and help us. These children need a refresher in Kosher laws and this seder’s preparation.
RABBI DALLMAN Again, we know who is boss.
This seder is intended for the eighth night of Hanukkah, as all eight candles are light during the seder (but I think you could also do it on the first night). It’s also a great way to celebrate the Winter Solstice (Tefukat Tevet) in a Jewish way, whether it falls during Hanukkah or not!
Unlike Passover, there is no break for a meal in this seder. After each section, a dish is served which corresponds directly to what has just happened. There are also food blessings before most courses. If you are traditionally observant, please feel free to modify the food blessings to follow your own practice. Wine is not called out here specifically, but it would be perfectly appropriate to include wine with each course.
18.
REM: THE CHILDREN WANT TO READ THE STORIES, but THE RABBI DECIDES THE SADIE SHALL READ LEVIATHAN, THE RABBI WILL READ THE MACCABEES, THE SON-IN-LAW, SIMON WILL READ ADAM AT SOLSTICE and THE YOUNGEST DAUGHTER JUDITH WILL READ JUDITH AND EXPLAIN MOTIVES IN CAMP OF HOLFERNES
Another change from the format of a Passover seder is that there is no specification as to who should read what parts. I leave that to you to decide. You can designate certain parts for a leader or just go around the table having each person read a section.
Elements: Water (have) Fire (need)
Themes: Re/Dedication, Heroes/Heroines, Light in the Darkness, Power of the Individual, Things that are Hidden
What’s Hidden: Things under the water, Jews in the Greek Empire and Pure Vial of Oil, The laws of nature and the sun, Judith’s motives in camp of Holfernes
Four Stories: Leviathan, Maccabees, Adam at Solstice, Judith
Four Courses: Soup/Fish, Olives, Root Vegetables, Cheese
Overview: Bubbe, Sadie, Mother, Father, Six Children, all in Jewish Clothes gather for the Jewish Seder in Celebration of Hanukkah. All help prepare in according with Kosher Laws(get recipe).
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A Menorah AND give and accurate but austere description of interior without telling the year.
They joke about Hanukkah being for kids and this seder is not the importance of Passover or Yom Kippur...
The kids joke they get hungry.
19.
The 8 menorah candles are lit and the children play with a dreidel.
Dialogue turns to Menorah and what it stand for and the Sadie, also a rabbi, tell the story of the Maccabees while CHANUKAH TIMETABLE:
THE RABBI EXPLAINS LIGHTING THE CANDLES TO THE CHILDREN
It is the eight night of Hanukkah. All candles are lit. The animated story of Leviathan has just been told.
The Chanukah lights are lit in the evenings preceding each of the eight days of Chanukah, beginning with Saturday night, December 8, 2012, after nightfall. Please see the section “Special Shabbat Requirements” for special instructions regarding lighting the candles before Shabbat.
Both men and women are obligated to light the Chanukah menorah, or to participate in the household menorah lighting. Children should be encouraged to light their own menorahs. Students and singles who live in dormitories or their own apartments should kindle menorahs in their own rooms.
Many have the custom to place the menorah in a doorway opposite the mezuzah (such is the custom of Chabad- Lubavitch), so that the two mitzvot of mezuzah and Chanukah surround the person. Others place it on a windowsill facing a public thoroughfare. (If placed on the windowsill, it should be no higher than 20 cubits—about 29 feet—above street level.)
The Chanukah lights should consist of lamps or candles—i.e., a flammable fuel that feeds a visible flame via a wick. The most ideal way to fulfill the mitzvah is with cotton wicks in olive oil, or beeswax candles;
20. paraffin candles or other types of candles or lamps are also acceptable, but not gas lights or electric lights. (If circumstances do not allow the use of an open flame, a proper rabbinical authority should be consulted.)
The lamps or candles must contain enough fuel, at the time of the lighting, to burn until half an hour after nightfall. (“Nightfall" is the point at which it grows dark enough for three average-sized stars to be visible—about 20–30 minutes after sunset, depending on the location.)
The lamps or candles should be arranged in a straight row, and should be of equal height. The shamash—the “servant” candle that kindles the other lights—should be placed apart from the rest (higher, outside the row, etc.).
On the first night of Chanukah, one light is kindled on the right side of the menorah. On the following night add a second light to the left of the first, and kindle the new light first, proceeding from left to right, and so on each night.
The Chanukah lights are kindled in the evening preceding each of the eight days of Chanukah. The custom of many communities (and such is the Chabad-Lubavitch custom) is to light the menorah shortly after sunset; other communities light it at nightfall. In either case, the menorah must contain enough fuel at the time of the lighting to burn until 30 minutes after nightfall. Note: The standard Chanukah candles last only approximately 30 minutes. If using those candles, then light after nightfall every night (aside from Friday—see below).
If one did not kindle the Chanukah lights early in the evening, they can be kindled later, as long as there are people in the streets (or others awake in the house).
The Talmud presents three options:
1.The law requires only one light each night per household,
21.
2.A better practice is to light one light each night for each member of the household
3.The most preferred practice is to vary the number of lights each night.
In Sephardic families, the head of the household lights the candles, while in Ashkenazic families, all family members light. Except in times of danger, the lights were to be placed outside one's door, on the opposite side of the Mezuza, or in the window closest to the street. Rashi, in a note to Shabbat 21b, says their purpose is to publicize the miracle.
RABBI SAYS AND EXPLAINS BLESSINGS
IMPORTANT: It is forbidden to light a fire on Shabbat, which extends from sunset on Friday evening until nightfall on Saturday night. Therefore, on Friday evening, December 14, the Chanukah lights should be kindled early, before the Shabbat lights, which are lit 18 minutes before sundown. Additional oil or larger candles should be used for the Chanukah lights, to make sure they will last a full half hour after nightfall—the standard 30-minute Chanukah candles cannot be used on Friday.
From the time the Shabbat candles are lit (Friday evening) until Shabbat ends (after nightfall Saturday night) and until the havdalah prayer (separating Shabbat from the weekday) is recited, the Chanukah menorah should not be relit, moved or prepared.
Chanukah lights for Saturday night are kindled only after Shabbat ends after nightfall.
After kindling the lights, the Haneirot Halalu prayer is recited.
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(REM: On the first night of Chanukah (Saturday, December 8) , recite all three blessings. On all subsequent nights, recite blessings number 1 and 2.
On the first night of Chanukah (Saturday, December 8) , recite all three blessings. On all subsequent nights, recite blessings number 1 and 2.
1. Blessed are You, L-rd our G-d, King of the universe, who has sanctified us with His commandments, and commanded us to kindle the Chanukah light.
1. Ba-ruch A-tah Ado-nai Eh-lo-hei-noo Meh-lech Ha-olam A- sher Ki-deh-sha-noo Beh-mitz-vo-tav Veh-tzi-va-noo Leh-had- lik Ner Cha-noo-kah.
2. Blessed are You, L-rd our G-d, King of the universe, who performed miracles for our forefathers in those days, at this time.
2. Ba-ruch A-tah Ado-nai Eh-lo-hei-nu Meh-lech Ha-olam Sheh-a- sa Nee-sim La-avo-tei-noo Ba-ya-mim Ha-hem Bee-z’man Ha-zeh.
3. Blessed are You, L-rd our G-d, King of the universe, who has granted us life, sustained us, and enabled us to reach this occasion.
3. Ba-ruch A-tah Ado-nai Eh-lo-hei-noo Me-lech Ha-olam Sheh- heh-cheh-ya-noo Veh-kee-yeh-ma-noo Veh-hee-gee-a-noo Liz-man Ha-zeh.)
FORBIDDEN
One is not to benefit from the light of the candles, only from the shamash and other sources of light. For the first half hour when the candles are burning, it is customary to sit by the candles and tell stories relating to the holiday.
Work should not be done in the proximity of the burning candles.
23.
Women have a custom to refrain from household work during the half hour that the lights are burning, to honor the brave Jewish women who played a significant role in the Chanukah story.
(REM: During the eight days of Chanukah, we add the Al HaNissim liturgy to the amidah (daily silent prayer) and the Grace After Meals.
The complete Hallel prayer (see your prayerbook) is also said in the morning service.
A portion of the Torah is read daily in the synagogue during morning prayers.)
CUSTOMARY
It is customary to increase one’s daily giving to charity. On Fridays we give double the amount, to account for Shabbat.
It is traditional to give all children Chanukah gelt (money).
Of course, this beautiful custom adds to the children’s happiness and festive spirit. In addition, it gives adults an opportunity to give the children positive reinforcement for exemplary behavior, such as diligence in their studies and acts of charity.
Chanukah gelt is given to children after lighting the menorah. The children should be encouraged to give charity from a portion of their money.
Because of the great significance of oil in the story of the Chanukah miracle, it is traditional to serve foods cooked in oil. Among the most popular Chanukah dishes are potato latkes (pancakes) and sufganiot (doughnuts).
It is also customary to eat cheesy foods on Chanukah, in commemoration of the bravery of Yehudit. Click here to find out more.
24.
The content on this page is copyrighted by the author, publisher and/or Chabad.org, and is produced by Chabad.org. If you enjoyed this article, we encourage you to distribute it further, provided that you comply with the copyright policy.
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RABBI EXPLAINS TO THE CHILDREN:
Hanukkah is not mentioned in the Bible and was never considered a major holiday in Judaism, but it has become much more visible and widely celebrated in modern times, mainly because it falls around the same time as Christmas and has (not mentioned since it is Catholics and Orthodox consider the work to be canonical and part of the Bible. Protestants and Jews reject most of the doctrinal innovations present in the work. Some Protestants include 2 Maccabees as part of the Biblical Apocrypha, useful for reading in the church. Article VI of the Thirty-Nine Articles of the Church of England defines it as useful but not the basis of doctrine and not necessary for salvation. THE RABBI EXPLAINS THAT WITH CHRISTMAS SO NEAR THE SOLSTICE, AND HANUKKAH ------CHANUKAH TIMETABLE: On the first night of Chanukah (Saturday, December 8) , recite all three blessings. On all subsequent nights, recite blessings number 1 and 2. 25. 1. Blessed are You, L-rd our G-d, King of the universe, who has sanctified us with His commandments, and commanded us to kindle the Chanukah light. 1. Ba-ruch A-tah Ado-nai Eh-lo-hei-noo Meh-lech Ha-olam A- sher Ki-deh-sha-noo Beh-mitz-vo-tav Veh-tzi-va-noo Leh-had- lik Ner Cha-noo-kah. 2. Blessed are You, L-rd our G-d, King of the universe, who performed miracles for our forefathers in those days, at this time. 2. Ba-ruch A-tah Ado-nai Eh-lo-hei-nu Meh-lech Ha-olam Sheh-a- sa Nee-sim La-avo-tei-noo Ba-ya-mim Ha-hem Bee-z’man Ha-zeh. 3. Blessed are You, L-rd our G-d, King of the universe, who has granted us life, sustained us, and enabled us to reach this occasion. 3. Ba-ruch A-tah Ado-nai Eh-lo-hei-noo Me-lech Ha-olam Sheh- heh-cheh-ya-noo Veh-kee-yeh-ma-noo Veh-hee-gee-a-noo Liz-man Ha-zeh. After kindling the lights, the Haneirot Halalu prayer is recited. One is not to benefit from the light of the candles, only from the shamash and other sources of light. For the first half hour when the candles are burning, it is customary to sit by the candles and tell stories relating to the holiday. Work should not be done in the proximity of the burning candles. Women have a custom to refrain from household work during the half hour that the lights are burning, to honor the brave Jewish women who played a significant role in the Chanukah story. During the eight days of Chanukah, we add the Al HaNissim liturgy to the amidah (daily silent prayer) and the Grace After Meals. 26. The complete Hallel prayer (see your prayerbook) is also said in the morning service. A portion of the Torah is read daily in the synagogue during morning prayers. It is customary to increase one’s daily giving to charity. On Fridays we give double the amount, to account for Shabbat. It is traditional to give all children Chanukah gelt (money). Of course, this beautiful custom adds to the children’s happiness and festive spirit. In addition, it gives adults an opportunity to give the children positive reinforcement for exemplary behavior, such as diligence in their studies and acts of charity. Chanukah gelt is given to children after lighting the menorah. The children should be encouraged to give charity from a portion of their money. Because of the great significance of oil in the story of the Chanukah miracle, it is traditional to serve foods cooked in oil. Among the most popular Chanukah dishes are potato latkes (pancakes) and sufganiot (doughnuts). It is also customary to eat cheesy foods on Chanukah, in commemoration of the bravery of Yehudit. Click here to find out more. The content on this page is copyrighted by the author, publisher and/or Chabad.org, and is produced by Chabad.org. 10 INT. KITCHEN TABLE - LATE AFTERNNON 10 STORY ONE LEVIATHAN - READ BY THE SADIE FOOD: FISH AND SOUP A Menorah AND give and accurate but austere description of interior without telling the year. 27. The mother and father tell of how hard the times are and conditions are getting and people are being treated. The sadie does not like sea monster or to make trouble. David thinks otherwise but is respectful. Rabbi Dallman teaches as the reader speaks. THe sadie does not like killing or to make trouble. Better to get alone. David son-in-law is zionist who says they should fight for what’s is right, what once they fought for. - Judea. THE RABBI INTERVENSE and CONTINUES "Juden Haben Waffen" - kol dimama daka This essay was written in memory of all those who decided to fight rather than die like sheep It has now been 62 years since the Warsaw ghetto uprising. Sixty two years, six decades which have seen the reestablishment of Jewish sovereignty in our land and a mighty legion once again rise. However, most of us here in the galut and indeed many in Israel fail to learn anything from the heroes of Warsaw. The walls of the ghetto were already closing in when a few brave souls decided not to die like sheep but to exact vengeance on the enemies of our nation with their every last breath. These fighters were not, however, the majority. Even as some were being loaded onto cattle cars they still condemned the “militants” of the ZOB and the “fascists” of the ZZW for trying to fight. These people were so awash in the “ turn the other cheek” mentality that had been beaten into us, that even as they were hauled to Treblinka they decried the “hooligans” of the underground. Poor Jews, it was not their fault “eyes they have but they see not, ears, but they do not hear”. The fact of the matter is that two thousand years of European exile had brainwashed the Jews. What kind of behavior is violence for the sons of Abraham? Better that we die obediently at the hands of the 28. Nazis than cause undue fuss. No , it is not true .The heroes of Warsaw whether they were socialists, bundists , bnei akiva or Betaris all understood what most of European Jewry did not and most of American Jewry does not know; that it is not a mitzvah to be peacefully persecuted. Nowhere in the Torah are we instructed to give in to our own decimation. The fighters recognized that violence unto our people deserves violence in return. And so, as the first of the wicked one’s SS companies entered the ghetto on April 19th at the start of the “grossaktion” they were met in turn with a hail of Jewish bullets. As the murderers fell the cry went forth “Juden haben waffen!”, “the Jews have weapons”. Let those three words be seared in the mind of every one of our enemies and may all of our brethren finally understand the true importance of those words. Note: While I cannot vouch for its accuracy, this opin below is a common theme that John Rocker was 1: brave enough to voice, and 2: admit that Jews (like many, many other groups throughout history, WWII ,and the post-modern world) suffered a nearly complete genocidal holocaust. The oldest child jokes that Christians celebrate the birth of their Messiah and we celebrate the fact that our heating oil last longer than expected. The Bubbe tells them not to make a fuss. It’s not our business. 11 INT. LIVING ROOM - NEAR DUSK 11 Dialogue turns to Menorah and what it stand for and the Sadie, also a rabbi, tell the story of the Maccabees while ------ACT II - THE MACCABEES (SEDER HANUKKAH STORY w/Bible) 29. STORY TWO - THE MACCABEES FOOD - OLIVES THE RABBI TELLS THIS TALE THE MACCABEES AS TOLD AT SEDER In the background we again HEAR the music of Handel. We cannot make it out clearly as it is low. It is still Judas Maccabaeus (HWV 63). An oratorio in three acts composed in 1746 by George Frideric Handel based on a libretto written by Thomas Morell. Part 2 of the music. The people have been victorious, but Judas is concerned that vanity will cause the people to claim victory for themselves. When news arrives that the Seleucid commander Gorgias is preparing to enact revenge, the people's joyous mood gives way to wailing and dejection (Ah! wretched Israel!). Again Judas rallies the people (Sound an alarm) and insists that the pagan altars must be destroyed and that false religions must be resisted.[1][3] ------ ACT II SEDER Rabbi: Rabbi Mark dallman Bubbe: Seraphina (nee Caan) Abramowitz Sadie: Ben Abramowitz, Sr. Adult Child (male) 1: Ben Abramowitz II Ben’s Wife: Maya (nee Mansfeld) Abramowitz Grandchild 1: Ben Abramowitz III Grandchild 2: Gabriel Abramowitz Grandchild 3: Ruth Abramowitz Adult Child (female) 2: Efrat (nee Abramowitz) Stein Efrat’s Husband: Simon Stein Grandchild 1: Stephen Stein Adult Child (young female) 3: Judith Abramowitz 30. Boyfriend: David Stern, Zionist, anti-Bubbe though respectful. 12 EXT. VILLAGE OF MODIN - DAY 12 Rabbi Dallman speaks this narration: More than 2000 years ago there was a time when the land of Israel was part of the Syrian-Greek Empire, dominated by Syrian rulers of the dynasty of the Seleucids. In order to relate the story that led up to Chanukah, we shall start with Antiochus III, the King of Syria, who reigned from 3538 to 3574 (222-186 B.C.E.). He had waged war with King Ptolemy of Egypt over the possession of the Land of Israel. Antiochus III was victorious and the Land of Israel was annexed to his empire. At the beginning of his reign he was favorably disposed toward the Jews and accorded them some privileges. Later on, however, when he was beaten by the Romans and compelled to pay heavy taxes, the burden fell upon the various peoples of his empire who were forced to furnish the heavy gold that was required of him by the Romans. When Antiochus died, his son Seleucus IV took over, and further oppressed the Jews. Added to the troubles from the outside were the grave perils that threatened Judaism from within. The influence of the Hellenists (people who accepted idol-worship and the Syrian way of life) was increasing. Yochanan, the High Priest, foresaw the danger to Judaism from the penetration of Syrian- Greek influence into the Holy Land. For, in contrast to the ideal of outward beauty held by the Greeks and Syrians, Judaism emphasizes truth and moral purity, as commanded by G- d in the holy Torah. The Jewish people could never give up their faith in G-d and accept the idol-worship of the Syrians. Yochanan was therefore opposed to any attempt on the part of the Jewish Hellenists to introduce Greek and Syrian customs into the land. The Hellenists hated him. One of them told the King’s commissioner that in the treasury of the Temple there was a great deal of wealth. 31. The wealth in the treasury consisted of the contributions of "half a shekel" made by all adult Jews annually. That was given for the purpose of the sacrifices on the altar, as well as for fixing and improving the Temple building. Another part of the treasury consisted of orphans’ funds which were deposited for them until they became of age. Seleucus needed money in order to pay the Romans. He sent his minister Helyodros to take the money from the treasury of the Temple. In vain did Yochanan, the High Priest, beg him not to do it. Helyodros did not listen and entered the gate of the Temple. But suddenly, he became pale with fright. The next moment he fainted and fell to the ground. After Helyodros came to, he did not dare enter again. One day the henchmen of Antiochus arrived in the village of Modin where Mattityahu, the old priest, lived. The Syrian officer built an altar in the marketplace of the village and demanded that Mattityahu offer sacrifices to the Greek gods. In the village, Mattityahu, the old priest, lived. He was the father of Judah and the other Maccabee leaders. Mattathias was from a rural priestly family from Modi'in. Like all fit priests, he served in the Temple in Jerusalem. The Syrian officer built an altar in the marketplace of the village and demanded that Mattityahu offer sacrifices to the Greek gods. After the Seleucid persecutions began, Mattathias had returned to Modi'in. In 167 BC, when asked by a Seleucid Greek government representative under King Antiochus IV to offer sacrifice to the Greek gods, he not only refused to do so, but slew with his own hand the Jew who had stepped forward to do so. He then attacked the government official that required the act.[4] SYRIAN OFFICER You Jews will offer sacrifices to your new Greek Gods. 32. MATTATHIAS I, my sons and my brothers are determined to remain loyal to the covenant which our G-d made with our ancestors! However, a Hellenistic Jew approached the altar to offer a sacrifice. Mattityahu grabbed his sword and killed him, and his sons: Judah, Eleazar, Simon, Johanan, and Jonathan (Yohanan, Shimon, Judah, Eleazar, Yonaton) and their friends fell upon the Syrian officers and men. They killed many of them and chased the rest away. They then destroyed the altar. Mattityahu knew that Antiochus would be enraged when he heard what had happened. He would certainly send an expedition to punish him and his followers. Mattityahu, therefore, left the village of Modin and fled together with his sons and friends to the hills of Judea. 13 EXT. WILDERNESS OF JUDEA - DAY 13 Upon the edict for his arrest, he took refuge in the wilderness of Judea with his five sons - Judah, Eleazar, Simon, Johanan, and Jonathan (Judah, Eleazar, Shimon Yohanan, Yonaton). Jewish men from around Jerusalem had gathered at the behest of the priest. People murmur. One man stand up and quells the crowd. JEWISH MAN 1 This man is to me listened to. Assassinating the Greek government official, who was forcing him to sacrifice, Septuagint. And now Antiochus seeks his death. 33. JEWISH MAN 2 And all of ours. Why did he do this thing and bring this upon us? MATTATHIAS Let everyone who has zeal for the Torah and who stands by the covenant follow me! JUDAH He calls upon all Jews to follow him. Many eventually responded to his call. All loyal and courageous Jews joined them. They formed legions and from time to time they left their hiding places to fall upon enemy detachments and outposts, and to destroy the pagan altars that were built by order of Antiochus. 14 EXT. MONTAGE - VARIOUS SHOTS 14 In the hills, they organize a guerilla army, led primarily by the oldest of the sons named Judah, nicknamed Maccabee, which means "the Hammer." Maccabee is also an acronym for mi komocho ba'alim Hashem, "who is like you among the powers O God," – the battle cry of the Jewish people. We don't know exactly how large this Maccabee army was, but even the most optimistic estimates put the number at no more than 12,000 men. This tiny force takes on the fighting Greek army of up to 40,000 men. Before his death in 167 B.C., Mattityahu called his sons together and urged them to continue to fight in defense of G d’s Torah. He asked them to follow the counsel of their brother Shimon the Wise. In waging warfare, he said, their leader should be Judah the Strong. 34. Judah was called "Maccabee," a word composed of the initial letters of the four Hebrew words Mi Kamocha Ba’eilim Hashem, "Who is like You, O G-d." Antiochus sent his General Apolonius to wipe out Yehuda and his followers, the Maccabees. Though greater in number and equipment than their adversaries, the Syrians were defeated by the Maccabees. Antiochus sent out another expedition which also was defeated. He realized that only by sending a powerful army could he hope to defeat Judah and his brave fighting men. An army consisting of more than 40,000 men swept the land under the leadership of two commanders, Nicanor and Gorgiash. When Judah and his brothers heard of that, they exclaimed: "Let us fight unto death in defense of our souls and our Temple!" The people assembled in Mitzpah, where Samuel, the prophet of old, had offered prayers to G-d. After a series of battles the war was won. RABBI STOPS THE MACCABEE STORY AND ASKS A QUESTION RABBI DALLMAN Do you know what to fight for? They did. 15 BATTLE ONE - 167 BC 15 The Battle of Wadi Haramia was the first Hand to hand combat battle fought between the Maccabees and the Seleucid Empire in 167 BC. The Jewish forces were led by Judas Maccabaeus and the Seleucid army force was under the command of Apollonius. After the Maccabean revolt started, Judas relocated his guerrilla combat units at the northern part of the Shomron. Apollonius, governor of Samaria, was sent with the local Samarian armies to link up with Seleucid forces from Jerusalem. Maccabaeus gained the element of surprise by ambushing the enemy army at Wadi Haramia and successfully destroyed the much larger Syrian Greek army and killing its commander. Another force was soon sent against Maccabaeus, which led to the Battle of Beth Horon. 35. 16 BATTLE TWO - 166 BC 16 The Battle of Beth Horon was fought in 166 BC[1] between Jewish forces led by Judas Maccabaeus and a Seleucid Empire force under the command of Seron.[2][better source needed] The rebel army led by Judas Maccabeus was growing in strength. They had just inflicted a crushing defeat upon the Seleucid General Apollonius and now they faced the forces of Governor Seron, who was overconfident.[3] With Maccabeus' superior knowledge of the terrain, the rebels prepared to ambush. Seron had anticipated this and spread out his force, but the Maccabees exhibited superior tactical skill by decimating the general's leading unit and killing Seron himself.[4] With their leader dead, the shocked and disconcerted remnants of the Seleucid army took to the hills and ran. The stubborn Seleucids refused to give up their phalanx-based tactics creating problems for them on the battlefield. Another force was soon sent against Maccabaeus, which led to the Battle of Emmaus 17 BATTLE THREE - 166 BC 17 The Battle of Emmaus (Beth-Heron) took place in 166 BC[2] between the Hasmonean forces of Judea, led by Judas Maccabeus, also spelled Machabeus, or Maccabaeus, known to history as Judas the Hammer, and the third expedition of Greek forces given by Antiochus IV Epiphanes to Lysias. The generals for the expedition were Gorgias, Ptolemy the son of Dorymenes and Nicanor.[3] Battle[edit]Gorgias established his base camp at the town of Emmaus, along the western border of Judea, while Judas Maccabeus' camp was located in the town of Mitzpah, north of Jerusalem. 36. Word reached Maccabeus that Gorgias was leading 5,000 troops on a march against his camp and was planning to surprise the Jewish rebels in a night-time attack, Judas abandoned his camp and led his forces to Emmaus, to attack the Hellenic base camp that remained there. Gorgias found the camp at Mizpah empty and deserted. The only obvious place in the area to hide was the mountains. So Gorgias and his men scoured the hills for Jewish soldiers. They were unsuccessful. Judas Maccabeus organized his men, to attack the Emmauscamp, into units resembling a regular army, with units of 10, 50, 100, and 1,000. They set up a fortified camp on the south side of Emmaus. Judas addressed his men, urging them to fight valiantly, "for it is better for us to die in battle than to see the evils of our nation, and of the holies. Nevertheless, as it shall be the will of God in heaven, so be it done." Though he spoke these words, Judas Maccabeus was seeking victory, not death and glory through martyrdom. Gorgias returned to Emmaus, only to find his camp destroyed with the rebel army in possession of the camp and in position against his troops. Gorgias did not give battle after the destruction of his base but fled to the coastal plains with Judas' pursuing his army. It was considered one of Judas Maccabeus' most important victories in the war for Judean independence. 18 BACK TO SEDER 18 Rabbi Dallman explains the meaning of Hanukkah as is taught verus later when the Rabbi discusses the lasting lesson of Hanukkah is no FORCED conversions. The Maccabees great mistake. 19 BACK TO BATTLE POST THREE - NIGHT 19 The Dedication and the Miracle - 165 BC - ACTION Judah from Die Bibel in BildernShortly thereafter, Judah routed a larger Seleucid army under the command of Seron near Beth-Horon, largely thanks to a good choice of battlefield. 37. Then in the Battle of Emmaus, Judah proceeded to defeat the Seleucid forces led by generals Nicanor and Gorgias. This force was dispatched by Lysias, whom Antiochus left as viceroy after departing on a campaign against the Parthians. By a forced night march, Judah succeeded in eluding Gorgias, who had intended to attack and destroy the Jewish forces in their camp with his cavalry. While Gorgias was searching for him in the mountains, Judah made a surprise attack upon the Seleucid camp and defeated the Seleucid at the Battle of Emmaus. The Seleucid commander had no alternative but to withdraw to the coast. The defeat at Emmaus convinced Lysias that he must prepare for a serious and prolonged war. He accordingly assembled a new and larger army and marched with it on Judea from the south via Idumea. After several years of conflict Judah drove out his foes from Jerusalem, except for the garrison in the citadel of Acra. He purified the defiled Temple of Jerusalem and on the 25th of Kislev (December 14, 164 BCE) restored the service in the Temple. The reconsecration of the Temple became a permanent Jewish holiday, Hanukkah, which continued even after the Temple was destroyed in 70 CE. Hanukkah is still celebrated annually. The liberation of Jerusalem was the first step on the road to ultimate independence. Now the Maccabees returned to Jerusalem to liberate it. They entered the Temple and cleared it of the idols placed there by the Syrian vandals. Judah and his followers built a new altar, which he dedicated on the twenty-fifth of the month of Kislev, in the year 3622. Since the golden Menorah had been stolen by the Syrians, the Maccabees now made one of cheaper metal. When they wanted to light it, they found only a small cruse of pure olive oil bearing the seal of the High Priest Yochanan. It was sufficient to light only for one day. By a miracle of G-d, it continued to burn for eight days, till new oil was made available. That miracle proved that G-d had again taken His people under His protection. In memory of this, our sages appointed these eight days for annual thanksgiving and for lighting candles. 38. 20 BACK TO SEDER 20 THE RABBI EXPLAINS THAT ALL WAS NOT OVER... After the first Chanukah The brightness of the first Chanukah light had dwindled down. But the holy fires on the altar burnt again in the Beit Hamikdash, from morning to morning, as prescribed by the Law. The priests were again busily officiating in the old customary ways, and day in, day out they prepared the offerings. Order and peace seemed established. The Jewish farmer longed to return to his land after two years of hardship, privation and danger in the victorious Jewish army. It was high time to break the ground and to till the soil, if the barley was to grow and ripen in time for "Omer-offering" on Passover. The Jewish farmers had left their ploughs to rally about the heroic Chashmonaim. The first victories had drawn even the hesitant into the ranks of the enthusiastic Jewish rebels, led by the sons of Mattityahu. Farmers had forsaken their land, merchants and tradesmen their stores and shops. Even Torah students had emerged from the four walls of the Bet Hamidrash to join the fight against the oppressors. But the songs of victory, which had filled the reclaimed Holy Temple with praise and gratitude for the merciful G-d, had ceased. The goal of the battle seemed reached, and Torah again was supreme law in Israel. One man, though, realized that the time for a return to normal living had not yet come. Israel could not yet afford to relax; it would have to stand ready and prepare to carry on the fight against the overwhelming odds of the enemy. This man was (JUDAH) Yehuda Maccabi. His name was upon everyone’s lips and in every Jewish heart. He was admired as a hero, as a man with the heart of a lion and the simple piety of a child; 39. as the one whose mighty armies fought and conquered, yet who never failed to pray to G-d, the Master of all battles, before he entered the fray. It was not the spirited warrior’s joy that made Yehuda Maccabi stay in camp. His heart, too, longed to return to his former peaceful life, to Modin, the quiet town of priests, which held the grave of his adored father. Bloodshed and battle meant a hard and unwanted profession for the men of Judea, who preferred peace to strife. Yet this was no time for relenting. Not only had he to stay, but with all the persuasion of his magnetic personality he had to hold back his comrades-at-arms. His own reasoning and his two wise brothers, Shimon and Yonatan, told him that only the first phase of this war of liberation had passed. Hard and desperate times were yet to come. Clever enemies merely needed an extended lull to prepare new assaults with more troops and better equipment. And there were enemies all about Judea, besides the defeated Syrians. The neighboring countries begrudged the dazzling victories of the small Jewish armies. They would much rather have seen the people of Judea oppressed and humiliated, than armed and spirited, a threat to their own lands. Whence had come the sudden source of strength, courage and fortitude? What was there in this nation that made history in proud seclusion and isolation from other nations? Old hatred was revived. The descendants of Edom, the Idumenas, the Ammonites, the Philistens and Phoenicians, they all revived their ancient jealousies. Messengers arrived from Gilead. The pagan people joined forces to destroy Judea. From Galilee came the bad news of similar evil intentions and active preparations in Ptolomais, Tyre and Zidon. The messengers found Yehuda Maccabi already at work. Fortifications had to be thrown up around Zion. Towers, walls, battlements and moat had to be constructed opposite the fort stil held by their worst enemies, the Hellenistic Jews, under the leadership of the false priest Menelaos. These hated everything Jewish, and lived in the hope of the return of the Syrian masters. Yehuda Maccabi prepared Jerusalem against them and against imminent assault by the troops of Antiochus. Under his supervision the Jewish people worked feverishly to refill their arsenals and turn the whole country into a stronghold. 40. Once this most important task was accomplished, Yehuda Maccabi led his freshly trained troops to the aid of the regions and villages harassed by the spiteful neighbors of Judea. He drove the Idumeans from Hebron, which they had annexed, and he punished the people who had acted with hostility towards the Jewish settlers. Then he led his army across the Jordan River against the Ammonites. Their capital fell before the furious onslaught of the Jewish troops, and so did their fortress, Yaeser. Yehuda’s brother Shimon led an army north to aid the plagued Jews of Galilee. He defeated the enemy and cleared the Jewish land. At his urging, a great many of the Jewish settlers who had fled to Jerusalem, returned to rebuild in safety what had been destroyed during the years of weakness. Yehuda Maccabi and Yonatan joined forces and marched agianst Gilead, where they were met with the toughest resistance. By Shavuot, this campaign was successfully concluded. Judea was again free, and all parts captured by the neighboring nation had been recovered. Celebrations and festivity transformed Jerusalem and the Holy Temple, hardly half a year after the victories over the Syrian armies. The Jewish people expressed their joy and gratitude to G-d in the form of psalms and offerings. For He had restored glory and liberty to the Jewish land. 21 BATTLE FOUR - 164 BC 21 The Battle of Beth Zur was fought between the Maccabees led by Judas Maccabeus and a Seleucid Greek army led by Viceroy Lysias in 164 BCE.[1] Maccabeus won the battle, and was able to recapture Jerusalem soon after. The Jews did not fight in open terrain; they used guerrilla and hit and run tactics to slowly beat back the Seleucid army and eventually routing it. According to 1 Enoch, The Animal Apocalypse, an angel who had been recording the event, helps in the battle. 41. 22 BATTLE FIVE - 163 BC 22 Dathema or Diathema was the name of a fortress in Gilead to which the Jews fled when hard pressed by Timotheus of Ammon. There they shut themselves in, prepared for a siege, and sent to Judas Maccabeus for aid (I Maccabees v. 9-11). Dathema was one of many places in a similar plight, and seems, from the description of it, to have been strongly enough fortified to necessitate "an innumerable people bearing ladders and other engines of war" to take it. Judas attacked in three divisions, drove off Timotheus, killed eight thousand of the enemy, and saved the city (I Macc. v. 29-34). The Peshitta reads "Rametha," from which George Adam Smith ("Historical Geography of the Holy Land," p. 589) infers that it was perhaps Ramath Gilead. Conder[1] suggests the modern Dameh on the southern border of the Lejah district. It can not, however, be positively identified. 23 BATTLE SIX - 162 BC 23 The Battle of Beth-Zechariah was fought between the Jewish Maccabeans and Greek forces during the Maccabean revolt against the Seleucid Empire. Background[edit]In 164 BCE, Judas Maccabeus crushed the numerically superior Greeks under Lysias at the Battle of Beth Zur and restored the temple in Jerusalem. However, Seleucid forces still controlled the Acra, a strong fortress within the city that faced the Temple Mount and served as a symbol to remind the Jews that their land was still occupied. Taking advantage of bitter rivalry between Lysias and the recently deceased emperor's regent, Philip, Judas laid siege to the fortress in 162 BC. However, Lysias did the unexpected and left Antioch and his dispute with Philip and took the field against the Maccabean army. With an army of about 50,000 infantry and thirty war elephants, along with cavalry and chariots, Lysias approached Jerusalem from the south and besieged Beth-zur, eighteen miles from the city. 42. Judas lifted his own siege on The Acra, and led his army south to Beth-Zechariah. The Jewish force of about 20,000 positioned itself on the high ground across the road to Jerusalem — directly in the path of the Syrian-Seleucid army. Description[edit]As told in 1 Maccabees 6, after capturing Beth-Zur, Lysias' force marched on Beth-Zechariah, with war elephants and light infantry at the helm of the main attack and heavy cavalry anchoring the flanks on high ground. In the center rear marched the shock troops—the heavy infantry—in phalanx formation. Judas did not defer to his usual guerrilla tactics because he felt that his past success with them was cause for the Syrians to expect a non-traditional defense. He therefore used traditional field tactics and fought the Syrians in their own fashion. The result was a defeat for the Jews. THE DEATH OF ELEAZAR The war elephants unnerved Judas' troops. As the Jews began to break for the rear, the Maccabee's younger brother, Eleazar Horan, attempted to show his fellow men that the elephants were vulnerable. 1 Maccabees 6:43-47 tells how, charging into the mouth of the Syrian assault, he spotted a large elephant bearing the royal seal. Eleazar cast himself under the animal and thrust his sword into its soft belly. The elephant died immediately and fell onto Eleazar, killing him. This show of bravery was not enough to rally the Jewish forces, which collapsed under the heavy pressure of the Greek phalanx.In 162 BCE-Eleazar falls in battle: thrusting a spear into the belly of war elephant on which he thought the king was riding, the elephant falls on him crushing him death. Lysias marched north to Jerusalem and laid siege to the rebel forces there. However, before he could restore total Seleucid control of the city, he was called back to Antioch to engage his enemy, Philip, for control of the empire. Before he left, he agreed to a compromise allowing the Jews to follow their customs and to worship as they pleased. 43. Eleazar's heroism was commemorated in a Hanukkah coin issued by the Bank of Israel in 1961. The town of Elazar was named after the Maccabeean, since it is on the road to Beit Zur (near present day Karmei Zur and the Arab town of Halhul). The Moshav Zekharia, sitting on the ruins of the Arab village Zakaria, is probably the location of ancient Beth Zecharia. 24 BATTLE OF SALAME - 162 (UNKNOWN) 24 25 BATTLE SEVEN - 162-160 BC 25 The Battle of Elasa was fought between Jewish and Seleucid armies during the Maccabean Revolt against the Seleucid Empire. The Battle of Adasa was fought in 13th of the month Adar, 161 BC at Adasa (Hebrew: ?????), near Beth-horon, between the Maccabees of Judas Maccabeus and the Seleucid Empire, whose army was led by Nicanor. Maccabeus won this battle, while Nicanor was killed. For a few years this day was celebrated as the "Day of Nicanor" (13th of Adar) to commemorate this victory. Despite the victory, within less than a year Judas was defeated and killed fighting the Seleucids at Elasa. Nicanor Day[edit]Nicanor proceeded to the region of Beth- horon, northwest of Jerusalem, a place situated favorably for the Jews, who were acquainted with the country; Judas encamped against him at Adasa. Background[edit]In 160 BC, the Seleucid King Demetrius, on campaign in the east, left his general Bacchides to govern the western portion of the empire. Bacchides led an army of 20,000 infantry and 2,000 cavalry into Judea intending to reconquer this now independent kingdom.[1] The Seleucid general Bacchides hastily marched through Judea after carrying out a massacre in the Galilee. 44. He quickly made for Jerusalem, besieging the city and trapping Judas Maccabeus, the spiritual and military leader of Judea, inside. 1 Maccabees records that Judah's army consisting of 3,000 men were terrified of such a large force and two thirds of them deserted, leaving Judah with 800-1,000 soldiers (1 Maccabees, and Flavius Josephus respectively).[2] Judah encouraged his remaining men and set out to meet the Seleucid army in the rough terrain surrounding Jerusalem. The battle[edit]Being heavily outnumbered, Judah ignored the Seleucid infantry which had deployed in the slow moving and inflexible phalanx formation, instead launching an all out attack on Bacchides himself, who was part of the Seleucid cavalry squadron on the right flank of the army. According to 2 Maccabees 15, Judas inspired his troops by relating to them a dream-vision he had experienced, wherein the Prophet Jeremiah presented a gold sword to him and said, "Accept this holy sword as a gift from God; with it you shall crush your adversaries." (2 Maccabees 15:15-16, NAB). The battle that ensued was desperate, and ended in a glorious victory for the Jews; Nicanor fell, and his troops to the number of 9,000 were put to flight. Judas appointed the 13th of Adar, the day of the victory (161 BC), as a feast-day, and it still has a place in the calendar of special days ("Megillat Ta'anit"). They succeeded in quickly routing Bacchides' cavalry, who fled into the steep hills that surround Jerusalem, with the Judeans in hot pursuit. Meanwhile, the left flank of Seleucid cavalry had been racing to meet up with the right flank, and in doing so surrounded and fought against the Judeans in the hills. The Seleucid infantry may or may not have caught up. If they did catch up, despite being unable to properly deploy in phalanx formation due to the terrain, and not being trained or equipped properly for individual hand to hand combat, they would still have managed to turn the battle easily with their sheer numbers. Judah was eventually killed and the remaining Judeans fled. 45. Betzalel Bar Kochva, an Israeli historian, believes that the Judeans would have had equal numbers to the Seleucids in this battle, that Bacchides' retreat was feigned in order to lure Judah into a vulnerable position, and that the Seleucid phalanx managed to best the Judean phalanx in a full-scale battle. It is noteworthy that he has no sources for this theory, but develops his surmise after establishing the likely organization of a Judean military. The agreement with Rome failed to have any effect on Demetrius' policy. On receipt of the news of Nicanor's defeat, he dispatched a new army, again commanded by Bacchides. This time the Assyrian forces of 20,000 men were numerically so superior that most of Judah's men left the field of battle and advised their leader to do likewise and to await a more favorable opportunity. However, Judah decided to stand his ground. In the Battle of Elasa, Judah and those who remained faithful to him were killed. His body was taken by his brothers from the battlefield and buried in the family sepulchre at Modiin. The death of Judah Maccabee (d. 160 BCE) stirred the Jews to renewed resistance. After several additional years of war under the leadership of two of Mattathias' other sons (Jonathan and Simon), the Jews finally achieved independence and the liberty to worship freely. Aftermath of Judah’s Death The Seleucids had reasserted their authority temporarily in Jerusalem, but Judah's brother Jonathan and after him Simon, continued to fight, meeting Bacchides again in later battles. Eventually, after several additional years of war under the leadership of Judah's brothers and the defeat of Bacchides several times by both Jonathan and later Simon, Seleucid control of Judea was broken. The descendants of Simon established the Hasmonean dynasty which, due largely to internal strife, would last only around 100 years CUT TO: 46. 26 BACK TO SEDER 26 DAVID: One cannot forcible convert another, that is a sin. That is the legacy and the story of Hanukkah. RABBI: Self hating Jews is the real story of anything and anytime, from early history (or known stories) of any Patriarch's descendants to the rivalry of groups within the siege city of Jerusalem, via Torquemada of middle ages to Chomsky's and Friedman's of today... So, yes, we survived (at what cost?)... It kills me that the majority of people (Jews and Gentiles) don't know the real background of Hanukkah. To most it is all about the eight days of light. I've spent many years debunking the myths and misunderstandings of one of the holidays that best illlustrate the reason behind many of our holidays: They tried to kill us. We won. Let's eat! ------MACCABEES Jewish Protagonists: Mattathias was a son of Yohannan, grandson of Simeon, the Hasmonean, and great-grandson of Asmon or Hasmonaeus, a Levite of the lineage of Joarib for being the 5th grandson of Idaiah, son of Joarib and grandson of Jachin, in turn a descendant of Phinehas, 3rd High Priest of Israel, according to Mattathias' own words in I Maccabees.[2][3] Judas Maccabeus - Son 1 47. The son of Yochananon Hyracanus, Alexander Yanai, is a classic case of Hasmonean ruler leading the nation in the wrong direction. He is largely Hellenized and siding with the Sadducees (the Jews who only follow the Written Torah, making up their own interpretations) against the Pharisees (the mainstream Jews). When some of the Pharisees oppose him, he has 800 of them executed after first forcing them to watch the slaughter of their families. During the executions, Alexander Yannai hosts a Greek-style feast. After Yannai's death his widow, Queen Shlomzion (Salome) will rule from 76-67 BCE. She is the only ray of light in this dismal period. Her brother is Shimon ben Shetach, the leading rabbi of his generation and during her reign there is peace between the leadership and the Rabbis. This will be the last period of true peace and stability for a very long time. The history of the Hasmonean Dynasty is a classic case of one of the great tragic families starting off so illustriously and ending so disastrously, bringing the Jewish people to ruin. (1) The last two Hasmonean rulers are the sons of Shlomzion, Hyrcanus and Aristobolus, both of whom are totally Hellenized. Hyrcanus is the weaker of the two but he has a strong advisor by the name of Antipater, a descendant of Idumean converts to Judaism (who just happens to have a baby boy named Herod). The brothers are fighting with each other as to who should be king. The obvious answer is neither. But tell that to morally corrupt, power hungry men. They hit on the idea of asking Rome to mediate in their dispute. (The relationship between the Jews and the Romans actually began during the Maccabian Revolt when Judah Maccabee made an alliance with Rome) Eleazar Maccabee - Son 2 Maccabees 6:43-47 tells how, charging into the mouth of the Syrian assault, he spotted a large elephant bearing the royal seal. Eleazar cast himself under the animal and thrust his sword into its soft belly. 48. The elephant died immediately and fell onto Eleazar, killing him. This show of bravery was not enough to rally the Jewish forces, which collapsed under the heavy pressure of the Greek phalanx. Johanon - Son 3 (?) Jonathan Apphus - Son 4 It's not until 142 BCE, during the reign of Seleucid monarch Demitrius, that the Greeks finally have enough of the fighting and sign a peace treaty with Simon, the last survivor of the five sons of Mattathias. (In 162 BCE-Eleazar falls in battle: thrusting a spear into the belly of war elephant on which he thought the king was riding, the elephant falls on him crushing him death. Yehuda is killed at the battle of Elasa in 161 BCE and Jonathan falls in battle in 142 BCE.) In [that] year, Israel was released from the gentile yoke; the people began to write on their contracts and agreements: "In the first year of Simon, the great High Priest, general and leader of the Jews." (1 Maccabees 13:41-42) Thus Jewish sovereignty over the Land of Israel is officially restored. Simon Thassi - Son 5 27 BACK TO SEDER 27 RABBI: Eventually, after several additional years of war under the leadership of Judah's brothers and the defeat of Bacchides several times by both Jonathan and later Simon, Seleucid control of Judea was broken. The descendants of Simon established the Hasmonean dynasty which, due largely to internal strife, would last only around 100 years SIMON MACCABEE Simon Thassi (died 135 BCE) was the second son of Mattathias and thus a member of the Hasmonean family. 49. The name "Thassi" has an uncertain meaning ("the Director", "the Guide", "the Man of Counsel", and "the Zealous" are all possible meanings of the term[1]) He took part in the Jewish revolt against the Seleucid Empire led by his brothers, Judas Maccabaeus and Jonathan Maccabaeus. He became the first prince of the Hebrew Hasmonean Dynasty. He reigned from 142 to 135 BC. The Hasmonean Dynasty was founded by a resolution, adopted in 141 BCE, at a large assembly "of the priests and the people and of the elders of the land, to the effect that Simon should be their leader and high priest forever, until there should arise a faithful prophet" (1 Maccabees 14:41). Recognition of the new dynasty by the Roman Republic was accorded by the Senate about 139 BCE, when the delegation of Simon was in Rome. Simon made the Jewish people semi- independent of the Seleucid Empire. In February 135 BCE, he was assassinated at the instigation of his son-in-law Ptolemy, son of Abubus. Simon was followed by his third son, John Hyrcanus, whose two elder brothers, Mattathias and Judah, had been murdered, together with their father. Simon's son, John Hyrcanus. The son of Yochananon Hyracanus, Alexander Yanai, is a classic case of Hasmonean ruler leading the nation in the wrong direction. He is largely Hellenized and siding with the Sadducees (the Jews who only follow the Written Torah, making up their own interpretations) against the Pharisees (the mainstream Jews). When some of the Pharisees oppose him, he has 800 of them executed after first forcing them to watch the slaughter of their families. During the executions, Alexander Yannai hosts a Greek-style feast. After Yannai's death his widow, Queen Shlomzion (Salome) will rule from 76-67 BCE. 50. She is the only ray of light in this dismal period. Her brother is Shimon ben Shetach, the leading rabbi of his generation and during her reign there is peace between the leadership and the Rabbis. This will be the last period of true peace and stability for a very long time. The history of the Hasmonean Dynasty is a classic case of one of the great tragic families starting off so illustriously and ending so disastrously, bringing the Jewish people to ruin. (1) The last two Hasmonean rulers are the sons of Shlomzion, Hyrcanus and Aristobolus, both of whom are totally Hellenized. Hyrcanus is the weaker of the two but he has a strong advisor by the name of Antipater, a descendant of Idumean converts to Judaism (who just happens to have a baby boy named Herod). Rabbi Eliezer - Antiochus then enacted a series of harsh decrees against the Jews. Jewish worship was forbidden; the scrolls of the Law were confiscated and burned. Sabbath rest, circumcision and the dietary laws were prohibited under penalty of death. Even one of the respected elders of that generation, Rabbi Eliezer, a man of 90, was ordered by the servants of Antiochus to eat pork so that others would do the same. When he refused they suggested to him that he pick up the meat to his lips to appear to be eating. But Rabbi Eliezer refused to do even that and was put to death. Greek Antagonists Antiochus III - Antiochus III, the King of Syria, who reigned from 3538 to 3574 (222-186 B.C.E.). He had waged war with King Ptolemy of Egypt over the possession of the Land of Israel. Antiochus III was victorious and the Land of Israel was annexed to his empire. At the beginning of his reign he was favorably disposed toward the Jews and accorded them some privileges. Later on, however, when he was beaten by the Romans and compelled to pay heavy taxes, the burden fell upon the various peoples of his empire who were forced to furnish the heavy gold that was required of him by the Romans. 51. When Antiochus died, his son Seleucus IV took over, and further oppressed the Jews. Seleucus IV - Ruler of the Greek Seleucid Empire. Antiochus IV Epiphanes Anatochus IV Epiphanes - A short time later, Seleucus was killed and his brother Antiochus IV Epiphanes began to reign over Syria (in 3586 - 174 B.C.E.). He was a tyrant of a rash and impetuous nature, contemptuous of religion and of the feelings of others. He was called "Epiphanes," meaning "the gods’ beloved." Several of the Syrian rulers received similar titles. But a historian of his time, Polebius, gave him the epithet Epimanes ("madman"), a title more suitable to the character of this harsh and cruel king. It was Anatochus IV who attempted to suppress the practice of basic Jewish law, resulting in a Jewish revolt against Seleucid rule. Helyodros - Antiochus IV’s minister sent to take the money from the treasury of the Temple. In vain did Yochanan, the High Priest, beg him not to do it. Helyodros did not listen and entered the gate of the Temple. But suddenly, he became pale with fright. The next moment he fainted and fell to the ground. After Helyodros came to, he did not dare enter again. Yochanan - Jewish High Priest. Antichus removed the righteous High Priest, Yochanan, from the Temple in Jerusalem, and in his place installed Yochanan’s brother Joshua, who loved to call himself by the Greek name of Jason. For he was a member of the Hellenist party, and he used his high office to spread more and more of the Greek customs among the priesthood. Brother Joshua, who loved to call himself by the Greek name of Jason. For he was a member of the Hellenist party, and he used his high office to spread more and more of the Greek customs among the priesthood. Joshua (or Jason) was later replaced by another man, Menelaus, who had promised the king that he would bring in more money than Jason did. 52. When Yochanan, the former High Priest, protested against the spread of the Hellenists’ influence in the Holy Temple, the ruling High Priest hired murderers to assassinate him. 15 Antiochus was at that time engaged in a successful war 15 against Egypt. But messengers from Rome arrived and commanded him to stop the war, and he had to yield. Meanwhile, in Jerusalem, a rumor spread that a serious accident had befallen Antiochus. Thinking that he was dead, the people rebelled against Menelaus. The treacherous High Priest fled together with his friends. 28 NARRATION RABBI 28 WIKI/CATHOLIC BIBLE -- MOVIE ACTION ABOUT JUDEA and the MACCBEAN REVOLT AND RULE (add in Catholic Bible I MACCABEE and II MACCABEE) Hanukkah Hanukkah (Hebrew: ?????????, "dedication") also known as the Festival of Lights, is an eight-day Jewish holiday that starts on the 25th day of Kislev (Hebrew calendar). The festival is observed in Jewish homes by the kindling of lights on each of the festival's eight nights, one on the first night, two on the second night and so on. The holiday was called Hanukkah (meaning "dedication") because it marks the re-dedication of the Temple after its desecration by Antiochus IV Epiphanes. Spiritually, Hanukkah commemorates the "Miracle of the Oil". According to the Talmud, at the re-dedication of the Temple in Jerusalem following the victory of the Maccabees over the Seleucid Empire, there was only enough consecrated oil to fuel the eternal flame in the Temple for one day. Miraculously, the oil burned for eight days - which was the length of time it took to press, prepare and consecrate new oil. HARD CUT TO: 53. 29 SLUGLINE OF MACCABEE BATTLE. 29 REFERENCE I MACCABEES 1 MaccabeesFrom Wikipedia, the free encyclopediaJump to: navigation, search The First book of Maccabees is a book written in Hebrew by a Jewish author after the restoration of an independent Jewish kingdom, about the latter part of the 2nd century BC. The original Hebrew is lost and the most important surviving version is the Greek translation contained in the Septuagint. The book is held as canonical scripture by some Christian churches (including Catholic, Orthodox and Coptic churches), but not by most Protestant groups. Such Protestants consider it to be an apocryphal book (see also Deuterocanon). In modern-day Judaism, the book is often of great historical interest, but has no official religious status. [edit] ContentsThe setting of the book is about a century after the conquest of Judea by the Greeks under Alexander the Great, after Alexander's empire has been divided so that Judea was part of the Greek Seleucid Empire. It tells how the Greek ruler Antiochus IV Epiphanes attempted to suppress the practice of basic Jewish law, resulting in a Jewish revolt against Seleucid rule. The book covers the whole of the revolt, from 175 to 134 BC, highlighting how the salvation of the Jewish people in this crisis came through Mattathias' family, particularly his sons, Judas Maccabeus, Jonathan Apphus, and Simon Thassi, and Simon's son, John Hyrcanus. The doctrine expressed in the book reflects traditional Jewish teaching, without later doctrines found, for example, in 2 Maccabees. The First Book of Maccabees also gives a list of Jewish colonies scattered elsewhere through the Mediterranean at the time.[1] 54. In the first chapter, Alexander the Great conquers the territory of Judea, only to be eventually succeeded by the Seleucid Antiochus IV Epiphanes. After successfully invading the Ptolemaic kingdom of Egypt, Antiochus IV captures Jerusalem and removes the sacred objects from the Jerusalem temple, slaughtering many Jews. He then imposes a tax and establishes a fortress in Jerusalem. Antiochus then tries to suppress public observance of Jewish laws, in an attempt to secure control over the Jews. He desecrates the Temple by setting up an "abomination of desolation" (that is, establishing rites of pagan observance in the Temple, or sacrificing an unclean animal on the altar in the Holy of Holies). (FLIES = FURIES) Antiochus forbids both circumcision and possession of Jewish scriptures on pain of death. He forbids observance of the sabbath and the offering of sacrifices at the Temple. He also requires Jewish leaders to sacrifice to idols. While enforcement may be targeting only Jewish leaders, ordinary Jews were also killed as a warning to others. Antiochus introduces Hellenistic culture; this process of Hellenization included the construction of gymnasiums in Jerusalem. Among other effects, this discouraged the Jewish rite of circumcision even further, which had already been officially forbidden; a man's state could not be concealed in the gymnasium, where men trained and socialized in the nude. But 1 Maccabees also insists that there were many Jews who sought out or welcomed the introduction of Greek culture. According to the text, some Jewish men even engaged in foreskin restoration in order to pass as fully Greek. Mattathias calls upon people loyal to the traditions of Israel to oppose the invaders and the Jewish Hellenizers, and his three sons begin a military campaign against them. There is one complete loss of a thousand Jews (men, women and children) to Antiochus when the Jewish defenders refuse to fight on the Sabbath. The other Jews then reason that, when attacked, they must fight even on the holy day. 55. In 165 BC the Temple is freed and reconsecrated, so that ritual sacrifices may begin again. The festival of Hanukkah is instituted by Judas Maccabeus and his brothers to celebrate this event (1 Macc. iv. 59). Judas seeks an alliance with the Roman Republic to remove the Greeks. He is "succeeded" by his brother Jonathan, who becomes high priest and also seeks alliance with Rome and confirms alliance with Areus of Sparta (1 Macc. xii. 1–23). Simon follows them, receiving the double office of high priest and prince of Israel. (Simon and his successors form the Hasmonean dynasty, which is not always considered a valid kingship by the Jews, since they were not of the lineage of David.) Simon leads the people in peace and prosperity, until he is murdered by agents of Ptolemy, son of Abubus, who had been named governor of the region by the Macedonian Greeks. He is succeeded by his son, John Hyrcanus. [edit] NameThe name Maccabee in Hebrew, means "hammer". This is properly applied to the first leader of the revolt, Judas, third son of Mattathias, whose attacks were "hammer-like". The name came to be used for his brothers as well, which accounts for the title of the book. The Name "Maccabee" can also be derived from the first letters of each word ?? ????? ????? ???? Who is like You from amongst the mighty, the LORD? (Mem, Kaf, Bet, Yud). This Hebrew verse is taken from Exodus 15:11. [edit] FormThe narrative is primarily prose text, but is interrupted by seven poetic sections, which imitate classical Hebrew poetry. These include four laments and three hymns of praise. Though the original book was written in Hebrew, as can be deduced by a number of Hebrew idioms in the text, the original has been lost and the version which comes down to us is the Septuagint. Some authors date the original Hebrew text even closer to the events covered, while a few suggest a later date. 56. Because of the accuracy of the historical account, if the later date is taken, the author would have to have had access to first-hand reports of the events or other primary sources. Origen of Alexandria[2] gives testimony to the existence of an original Hebrew text. Jerome likewise claims "the first book of Maccabees I have found to be Hebrew, the second is Greek, as can be proved from the very style" (per Prologus Galeatus). Many scholars suggest that they may have actually had access to a Biblical Aramaic paraphrase of the work — but one should be aware of a "creeping Aramaicism", finding evidence for a vaguely Aramaic text when there is nothing definite to point to. Only the Greek text has survived, and this only through its inclusion in the Christian canon. Origen claims that the title of the original was Sarbeth Sarbanael (variants include Sa?ß?? Sa[?]ßa?a? e? "Sarbeth Sa[r]banai El" and Sa?ß?? Sa[?]ßa??e? The book's author is unknown, but some suggest that it may have been a devout Jew from the Holy Land who may have taken part in the events described in the book. He shows intimate and detailed geographical knowledge of the Holy Land, but is inaccurate in his information about foreign countries. The author interprets the events not as a miraculous intervention by God, but rather God's using the instrument of the military genius of the Maccabees to achieve his ends. Traditions Symbols Menorah (Hanukiah) ·Dreidel (Sevivon) ·Gelt ·Public menorah Foods Latkes (Levivot) ·Sufganiyah ·Buñuelos Music "Ma'oz Tzur (Rock of Ages)" ·"Dreidel Song" ·"Oh Chanukah" Maccabean Revolt Events Seleucid Empire ·Temple in Jerusalem ·Maccabees ·Hasmonean Kingdom Historical accounts 1 Maccabees ·2 Maccabees 57. People Mattathias ·Simeon ·Eleazar ·Jonathan ·Judah ·Antiochus IV Epiphanes ·List of Judean rulers Battles Wadi Haramia ·Beth Horon ·Emmaus ·Beth Zur ·Beth Zechariah ·Adasa ·Dathema ·Elasa REFERENCE 2 FOR 1 MACCABEES: THE STORY OF HANUKKAH and THE MACCABEES FOR MOVIE NOT SHORT STORY Comment: Almost... we did not really kill them; we killed ourselves, with self hatred, with brother hatred, with too many groups and ideas and rivalries within this small group that suppose to be an example to the world. For me, self hating Jews is the real story of anything and anytime, from early history (or known stories) of any Patriarch's descendants to the rivalry of groups within the siege city of Jerusalem, via Torquemada of middle ages to Chomsky's and Friedman's of today... So, yes, we survived (at what cost?)... It kills me that the majority of people (Jews and Gentiles) don't know the real background of Hanukkah. To most it is all about the eight days of light. I've spent many years debunking the myths and misunderstandings of one of the holidays that best illustrate the reason behind many of our holidays: They tried to kill us. We won. Let's eat! 2) The Madman Antiochus A short time later, Seleucus was killed and his brother Antiochus IV began to reign over Syria (in 3586 - 174 B.C.E.). He was a tyrant of a rash and impetuous nature, contemptuous of religion and of the feelings of others. He was called "Epiphanes," meaning "the gods’ beloved." Several of the Syrian rulers received similar titles. 58. But a historian of his time, Polebius, gave him the epithet Epimanes ("madman"), a title more suitable to the character of this harsh and cruel king. Desiring to unify his kingdom through the medium of a common religion and culture, Antiochus tried to root out the individualism of the Jews by suppressing all the Jewish Laws. He removed the righteous High Priest, Yochanan, from the Temple in Jerusalem, and in his place installed Yochanan’s brother Joshua, who loved to call himself by the Greek name of Jason. For he was a member of the Hellenist party, and he used his high office to spread more and more of the Greek customs among the priesthood. Joshua or Jason was later replaced by another man, Menelaus, who had promised the king that he would bring in more money than Jason did. When Yochanan, the former High Priest, protested against the spread of the Hellenists’ influence in the Holy Temple, the ruling High Priest hired murderers to assassinate him. Antiochus was at that time engaged in a successful war against Egypt. But messengers from Rome arrived and commanded him to stop the war, and he had to yield. Meanwhile, in Jerusalem, a rumor spread that a serious accident had befallen Antiochus. Thinking that he was dead, the people rebelled against Menelaus. The treacherous High Priest fled together with his friends. BACK TO HANUKKAH SEDER At the SEDER sons and son-in-law discuss these issues with the rabbi. Thereupon, a Hellenistic Jew approached the altar to offer a sacrifice. Mattityahu grabbed his sword and killed him, and his sons and friends fell upon the Syrian officers and men. They killed many of them and chased the rest away. They then destroyed the altar. 59. The father of Judah and the other Maccabee leaders, Mattathias was from a rural priestly family from Modi'in. Like all fit priests, he served in the Temple in Jerusalem. He was a son of Yohannan, grandson of Simeon, the Hasmonean, and great-grandson of Asmon or Hasmonaeus, a Levite of the lineage of Joarib for being the 5th grandson of Idaiah, son of Joarib and grandson of Jachin, in turn a descendant of Phinehas, 3rd High Priest of Israel, according to Mattathias' own words in I Maccabees.[2][3] After the Seleucid persecutions began, Mattathias returned to Modi'in. In 167 BC, when asked by a Seleucid Greek government representative under King Antiochus IV to offer sacrifice to the Greek gods, he not only refused to do so, but slew with his own hand the Jew who had stepped forward to do so. He then attacked the government official that required the act.[4] Let everyone who has zeal for the Torah and who stands by the covenant follow me! — Mattathias, after assassinating the Greek government official, who was forcing him to sacrifice, Septuagint, 1st Maccabees 2:27. Upon the edict for his arrest, he took refuge in the wilderness of Judea with his five sons - Judah, Eleazar , Simon, John, and Jonathan -, and called upon all Jews to follow him. Many eventually responded to his call. BACK TO HANUKKAH SEDER His sons and son-in-law discuss these issues with the rabbi. As Jeffrey Goldberg, who is writing a book on this period, points out, the Jews were slow to revolt. The cultural pressure on Jewish practice had been mounting; it was only when it hit an insane political 60. level that Jewish traditionalists took up arms. When they did, the first person they killed was a fellow Jew. In the town of Modin, a Jew who was attempting to perform a sacrifice on a new Greek altar was slaughtered by Mattathias, the old head of a priestly family. Mattathias’s five sons, led by Judah Maccabee, then led an insurgent revolt against the regime. The Jewish civil war raised questions: Who is a Jew? Who gets to define the right level of observance? It also created a spiritual crisis. This was not a battle between tribes. It was a battle between theologies and threw up all sorts of issues about why bad things happen to faithful believers and what happens in the afterlife — issues that would reverberate in the region for centuries, to epic effect. The Maccabees are best understood as moderate fanatics. They were not in total revolt against Greek culture. They used Greek constitutional language to ------ He sons and son-in-law discuss these issues with the rabbi. ------USE THE SEVEN BATTLES LISTED 5) The MACCABEES Before his death, Mattityahu called his sons together and urged them to continue to fight in defense of G d’s Torah. He asked them to follow the counsel of their brother Shimon the Wise. In waging warfare, he said, their leader should be Judah the Strong. Judah was called "Maccabee," a word composed of the initial letters of the four Hebrew words Mi Kamocha Ba’eilim Hashem, "Who is like You, O G-d." 61. Antiochus sent his General Apolonius to wipe out Yehuda and his followers, the Maccabees. Though greater in number and equipment than their adversaries, the Syrians were defeated by the Maccabees. Antiochus sent out another expedition which also was defeated. He realized that only by sending a powerful army could he hope to defeat Judah and his brave fighting men. An army consisting of more than 40,000 men swept the land under the leadership of two commanders, Nicanor and Gorgiash. When Judah and his brothers heard of that, they exclaimed: "Let us fight unto death in defense of our souls and our Temple!" The people assembled in Mitzpah, where Samuel, the prophet of old, had offered prayers to G-d. After a series of battles the war was won. RABBI STOPS THE MACCABEE STORY AND BACK TO HANUKKAH SEDER He sons and son-in-law discuss these issues with the rabbi. As Jeffrey Goldberg, who is writing a book on this period, points out, the Jews were slow to revolt. The cultural pressure on Jewish practice had been mounting; it was only when it hit an insane political level that Jewish traditionalists took up arms. When they did, the first person they killed was a fellow Jew. In the town of Modin, a Jew who was attempting to perform a sacrifice on a new Greek altar was slaughtered by Mattathias, the old head of a priestly family. Mattathias’s five sons, led by Judah Maccabee, then led an insurgent revolt against the regime. The Jewish civil war raised questions: Who is a Jew? Who gets to define the right level of observance? It also created a spiritual crisis. This was not a battle between tribes. It was a battle between theologies and threw up all sorts of issues about why 62. bad things happen to faithful believers and what happens in the afterlife — issues that would reverberate in the region for centuries, to epic effect. The Maccabees are best understood as moderate fanatics. They were not in total revolt against Greek culture. They used Greek constitutional language to FOOD More fried foods (latkes) and olives are served. Children are hook and want to know more, but the Bubbe says enough with the violence. SADIE TALKS BUBBE ibto letting Rabbi continue. Son in Law David (zionist) son explains that you must fight to survive. II MACCABBES 2 MaccabeesFrom Wikipedia, the free encyclopedia (Redirected from II Maccabees) Jump to: navigation, search This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (March 2008) 2 Maccabees is a deuterocanonical book which focuses on the Jews' revolt against Antiochus IV Epiphanes and concludes with the defeat of the Syrian general Nicanor in 161 BC by Judas Maccabeus, the hero of the work. Unlike 1 Maccabees, 2 Maccabees was written in Koine Greek,[1] probably in Alexandria,[2] Egypt, c 124 BC.[3] It presents a revised version of the historical events recounted in the first seven chapters of 1 Maccabees, adding material from the Pharisaic tradition, including prayer for the dead and a resurrection on Judgment Day.[3] Catholics and Orthodox consider the work to be canonical and part of the Bible. 63. Protestants and Jews reject most of the doctrinal innovations present in the work. Some Protestants include 2 Maccabees as part of the Biblical Apocrypha, useful for reading in the church. Article VI of the Thirty-Nine Articles of the Church of England defines it as useful but not the basis of doctrine and not necessary for salvation.[4][5] [edit] AuthorThe author of 2 Maccabees is not identified, but he claims to be abridging a 5-volume work by Jason of Cyrene. This longer work is not preserved, and it is uncertain how much of the present text of 2 Maccabees is simply copied from that work. The author wrote in Greek, apparently, as there is no particular evidence of an earlier Hebrew version. A few sections of the book, such as the Preface, Epilogue, and some reflections on morality are generally assumed to come from the author, not from Jason. Jason's work was apparently written sometime around 100 BC and most likely ended with the defeat of Nicanor, as does the abridgement available to us. The beginning of the book includes two letters sent by Jews in Jerusalem to Jews of the Diaspora in Egypt concerning the feast day set up to celebrate the purification of the temple (see Hanukkah) and the feast to celebrate the defeat of Nicanor. If the author of the book inserted these letters, the book would have to have been written after 124 BC, the date of the second letter. Some commentators hold that these letters were a later addition, while others consider them the basis for the work. Catholic scholars tend toward a dating in the last years of the 2nd century BC, while the consensus among Jewish scholars place it in the second half of the 1st century BC. 64. [edit] ContentsUnlike 1 Maccabees, 2 Maccabees does not attempt to provide a complete account of the events of the period, instead covering only the period from the high priest Onias III and King Seleucus IV (180 BC) to the defeat of Nicanor in 161. In general, the chronology of the book coheres with that of 1 Maccabees, and it has some historical value in supplementing 1 Maccabees, principally in providing a few apparently authentic historical documents. The author seems primarily interested in providing a theological interpretation of the events; in this book God's interventions direct the course of events, punishing the wicked and restoring the Temple to his people. It has been suggested that some events appear to be presented out of strict chronological order in order to make theological points, but there seems little reason to expect a sequential chronology anyway, and little evidence for demonstrating the point one way or the other. Some of the numbers cited for sizes of armies may also appear exaggerated, though not all of the manuscripts of this book agree. The Greek style of the writer is very educated, and he seems well-informed about Greek customs. The action follows a very simple plan: after the death of Antiochus IV Epiphanes, the Feast of the Dedication of the Temple is instituted. The newly dedicated Temple is threatened by Nicanor, and after his death, the festivities for the dedication are concluded. A special day is dedicated to commemorate the Jewish victory called "Adar" and each year it is celebrated two days before "Mordecai Day". [edit] Doctrine2 Maccabees demonstrates several points of doctrinal interpretation deriving from Pharisaic Judaism, and also found in Catholic and Eastern Orthodox theology. Doctrinal issues that are raised in 2 Maccabees include: Prayer for the dead and sacrificial offerings, both to free the dead from sin[6][7] 65. Merits of the martyrs Intercession of the saints (15:11-17) (at least as seen from a Christian viewpoint) [1] Resurrection of the dead Specific mention of creation ex nihilo (II Maccabees 7:28) In particular, the long descriptions of the martyrdoms of Eleazar and of a mother with her seven sons (2 Macc 6:18–7:42) caught the imagination of medieval Christians. Several churches are dedicated to the "Maccabeean martyrs", and they are among the few pre-Christian figures to appear on the Catholic calendar of saints' days (that number is considerably higher in the Eastern Orthodox churches' calendars, where they also appear). The book is considered the first model of the medieval stories of the martyrs. [edit] CanonicitySee also: Biblical canon, Development of the Hebrew Bible canon, and Development of the Old Testament canon Catholics and the Eastern Orthodox regard 2 Maccabees as canonical. Jews and Protestants do not. 2 Maccabees, along with 1 and 3 Maccabees, appeared in the Septuagint, the Greek translation of the Hebrew Bible completed in the 1st century BC.[3] In Jamnia c 90, according to one theory now largely discredited, rabbis endorsed a narrower canon, excluding deuterocanonical works such as 2 Maccabees. This had little immediate impact on Christians, however, since most Christians did not know Hebrew and were familiar with the Hebrew Bible through the Greek Septuagint text of Hellenistic Jews, which included 2 Maccabees and other deuterocanonical works. 2 Maccabees was condemned in Protestant circles.[3] Martin Luther said: "I am so great an enemy to the second book of the Maccabees, and to Esther, that I wish they had not come to us at all, for they have too many heathen unnaturalities."[8] Other evangelical writers have been more positive towards the book: James B. 66. Jordan, for example, argues that while 1 Maccabees "was written to try and show the Maccabean usurpers as true heirs of David and as true High Priests" and is a "wicked book," a "far more accurate picture of the situation is given in 2 Maccabees."[9] ------RETURN BACK TO SEDER The children listen intently as the men get drawn into a more serious discussion as to the results of the Maccabees revolt ... RABBI DALLMAN So, on one hand, these men were fighting heroically for our traditions. BEN ABRAMOWITZ II But on the other hand? RABBI DALLMAN Once power was achieved for the our people the Maccabees formed the Hasmonean dynasty. Simon, the third son after Judah and Eleazar decided this. Simon almost chokes on an olive. He jokes almost like an old sadie. SIMON Why is everyone suddenly looking a me? The men man laugh. CUT TO: 67. 30 INT. KITCHEN - NIGHT 30 The bubbe hear the conversation and shakes her head. SERAPHINA Here we go. CUT TO: 31 BACK TO SEDER TABLE. 31 DAVID Yes. Mattathias was a cohen, and so it is not surprising that his third son, Simon, should become High Priest. RABBI DALLMAN But Simon also takes on himself the title of nasi meaning prince or president or leader. He did not call himself king because he knew full well that a Jewish king could only come from the line of David, but for all practical purposes they assumed the role of kingship. DAVID The line of David—the line of kings—comes from the tribe of Judah, whereas the line of the cohanim, the priests, comes from the tribe of Levi, as per the blessing of Jacob on his twelve sons, the twelve tribes of Israel. 68. RABBI DALLMAN If they found uncircumcised Jews, they forced circumcisions. They forced conversions to our faith. And his Hasmonean dynasty—which lasts for 103 years and which is marked by great territorial expansion but also by a terrible moral and religious decline. We HEAR collective gasp. David reacts. DAVID You mean to say Jews killed themselves, with self hatred, with brother hatred, with too many groups and ideas and rivalries within this small group that suppose to be an example to the world. RABBI DALLMAN No, David, and we survived, but at what cost? DAVID Generations of goyim Sunday school teachers have turned Hanukkah into the story of unified Jewish bravery against an anti-Semitic Hellenic empire. 69. RABBI DALLMAN Rabbis later added the lamp miracle to give God at least a bit part in the proceedings. But there is no erasing the complex ironies of the events, the way progress, heroism and brutality weave through all sides. SIMON The Maccabees heroically preserved the Jewish faith. RABBI DALLMAN But there is no honest way to tell their story as a self- congratulatory morality tale. The lesson of Hanukkah is that even the struggles that saved a people are dappled with tragic irony, complexity and unattractive choices. SERAPHINA Anyone hungry for more olives? The room laughs. Sadie suddenly straightens out his Kippah. BEN ABRAMOWITZ, SR. So it became not an individual choice. 70. (MORE) RABBI DALLMAN Correct, sadie. Like our enemies now they soon became intolerant of religious liberty within the Jewish community and believed it to be a collective programs, even if by threat of death. The Rabbi looks at David. RABBI DALLMAN Remember that well, David. DAVID I will. RABBI DALLMAN Regimes become quickly corrupt, brutal and reactionary. Beware of the insurgents, they are often more corrupt that the status quo. The Maccabees became religious oppressors themselves, fatefully inviting the Romans into Jerusalem. The youngest male chimes in. No longer interested in the dreidel. BEN ABRAMOWITZ III But how did this happen, Rabbi? RABBI DALLMAN It was Simon’s poor choice to become a nasi because his descendants do not respect this distinction. 71. RABBI(MORE) DALLMAN(cont'd) They start a new ruling dynasty in Israel—the Hasmonean dynasty—which lasts for 103 years and which is marked by great territorial expansion but also by a terrible moral and religious decline. They should not have been kings in the first place and then they became corrupted by their own power. The next ruler is Simon’s son, Yochanan Hyrcanus, a powerful and ambitious ruler. Among his many errors, Yochanan Hyrcanus does a terrible anti-Jewish thing. As part of his effort to expand the borders of Israel and strengthen the country, he forcibly converts the newly conquered peoples. This is something Judaism has never done before nor since—Jews discourage converts rather than the other way around. One of the peoples that are forcibly converted at this time are the Idumeans. And this error costs the Jews dearly. In our homeland is Beit Guvrin Maresha. It consists of thousand Idumeans. This is one of the places that the Hasmoneans conquered, giving the people a choice - convert or leave. Many of the inhabitants chose to destroy their houses and leave the country. (MORE) 72. RABBI DALLMAN(cont'd) One of the Idumean families that is forcibly converted will become very significant for its role in the drama some years later when the Romans invade . . . Herod. DAVID But Herod did great things for Jewish architecture. RABBI DALLMAN Really? The murderer of his courts and priests. A convert. A marginal Jew, a best. BEN ABRAMOWITZ, SR. This is something I bet is left out of their Sunday schools! SIMON But we now have the Maccabiah games, rabbi. How can that be bad? RABBI DALLMAN Can you think of a the greater irony of the legacy of the Maccabees is what is named after them today: The Maccabiah Games.(the Jewish Olympic Games, started in 1932 and held every four years in Israel). There is virtually no cultural institution that more typifies ancient Greek culture than their athletic competitions. 73. RABBI DALLMAN(cont'd) That the Maccabees, who gave their lives to save Judaism from Greek influence, should have Greek-style sporting events named after is the most ironic of endings to this tragic story. SIMON And I wanted to attend. DAVID The extremist forced these brutal conversions. Their practices became stagnated, their education withered on thee vine. Bubbe interrupts with a tray of food. SERAPHINA How about some root vegetables while Simone begins Adam at Solstice? BEN ABRAMOWITZ, SR. Ready, Simon? Nervous Simon is about to begin . . . RABBI DALLMAN Do not let our people vine wither, young David. Okay, Simon. Now, on to our celebration of Adam at Solstice. As noted above, Mattathias was a cohen, and so it is not surprising that his son, Simon, should become High Priest. But Simon also takes on himself the 74. title of nasi meaning “prince/president/leader.” He did not call himself king because he knew full well that a Jewish king could only come from the line of David, but for all practical purposes they assumed the role of kingship. (The line of David—the line of kings—comes from the tribe of Judah, whereas the line of the cohanim, the priests, comes from the tribe of Levi, as per the blessing of Jacob on his twelve sons, the twelve tribes of Israel.) This is a bad choice on the part of Simon because his descendants do not respect this distinction. They start a new ruling dynasty in Israel—the Hasmonean dynasty—which lasts for 103 years and which is marked by great territorial expansion but also by a terrible moral and religious decline. They should not have been kings in the first place and then they became corrupted by their own power. The next ruler is Simon’s son, Yochanan Hyrcanus, a powerful and ambitious ruler. Among his many errors, Yochanan Hyrcanus does a terrible anti-Jewish thing. As part of his effort to expand the borders of Israel and strengthen the country, he forcibly converts the newly conquered peoples. This is something Judaism has never done before nor since—Jews discourage converts rather than the other way around. One of the peoples that are forcibly converted at this time are the Idumeans. And this error costs the Jews dearly. In Israel, not far from Beit Shemesh, there is a fascinating archeological site open to tourists called Beit Guvrin Maresha. It consists of thousand Idumeans. And you can even play archeologist and go there and dig for a day. This is one of the places that the Hasmoneans conquered, giving the people a choice - convert or leave. Many of the inhabitants chose to destroy their houses and leave the country. One of the Idumean families that is forcibly converted will become very significant for its role in the drama some years later when the Romans invade. 75. A descendant of this family—Herod—will be appoint s of man-made caves that are mostly cut into the soft limestone. This was one of the major cities of theed Jewish king and he will be a schizophrenic ruler. He will murder the High Priest, 45 members of the Jewish Supreme Court as well as several members of his own family, but he will also embark on a series of fantastic building projects that will include the city of Caesarea, the fortress at Masada, and a total re-building of the Temple. As we will see, Herod (who is only nominally Jewish) will have a very schizophrenic relationship with the Jews. REM: SEE END OF ACT II: Comment, possibly by David, at the end of act II when Simons Son screws the pooch: Almost... they not really kill them; the Jews killed themselves, with self hatred, with brother hatred, with too many groups and ideas and rivalries within this small group that suppose to be an example to the world. For them, self hating Jews is the real story of anything and anytime, from early history (or known stories) of any Patriarch's descendants to the rivalry of groups within the siege city of Jerusalem. So, yes, we survived, but at what cost? REM David’s Comment: One cannot forcible convert another. That is a sin, something we, and no one, should do. NARRATOR: REM: LET NO MAN CONVERT ANOTHER. WE WILL NOT BE FORCIBLY CONVERTED NOR WILL WE FORCIBLY CONVERT. NARRATOR: REM: A bad culture is better than none at all or the forcing of one upon another Just as the Rabbi is about reach a conclusion to the STORY OF THE MACCABEES about armed resistance the Menorah goes out before the third 76. story, All of its oil used. There is no more in the house. The Bubbe tells the SADIE to go get more olive oil. Bubbe incensed, Rabbi smile and jokes, it’s okay, just go down get more lamp olive oil, there’s time it is just now getting near dusk and not nearly nightfall. Bubbe finishing prepare and serving the third Hannakah (see recipe) meal and David will begin Adam at Solstice when they return and the Mennorah is lit. Ben Abramowitz II and his son Ben Abramowitz III tells the Sadie to relax, they will go in his stead. In either case, the menorah must contain enough fuel at the time of the lighting to burn until 30 minutes after nightfall. Note: The standard Chanukah candles last only approximately 30 minutes. BUBBE TELLS THE SON TO HURRY, They are ready for DAVID to begin Adam at Solstice and JUDITH to tell of Judith as the Bubbe and Oldest daughter Daughter get the root vegetables... CUT TO ------ ACT III - STREETS OF BERLIN GERMANY - DUCK 1933 77. 32 EXT. (STRASSE?) BERLIN, GERMANY - 32 WINTER 1933-1936 REM: Kristallnacht (German pronunciation: [k??s'tal?na?t]; English: Crystal Night), also referred to as the Night of Broken Glass, or Reichskristallnacht [??a?çs.k??s'tal?na?t], Pogromnacht (help·info) [po'g?o?m?na?t], and Novemberpogrome (help·info) [no'v?mb?.po?g?o?m?], was a pogrom (a series of coordinated attacks) against Jews throughout Nazi Germany and parts of Austria on 9–10 November 1938, carried out by SA paramilitary forces and non-Jewish civilians. German authorities looked on without intervening.[1] The name Kristallnacht comes from the shards of broken glass that littered the streets after Jewish-owned stores, buildings, and synagogues had their windows smashed. 33 CAMERA - SINGLE SHOT 33 NOTE: POSTER IS FROM 1936 BUT WE WILL USE IN 1933, the law was passed in 1934 and enacted in 1935 (REM THE POSTER IS FROM 1933, BUT CAN USE BECAUSE IT DATES 14.7.33) In the background we again HEAR the music of Handel. We cannot make it out clearly as it is low. It is still Judas Maccabaeus (HWV 63). An oratorio in three acts composed in 1746 by George Frideric Handel based on a libretto written by Thomas Morell. Part 3[edit source | edit]Victory has finally been achieved for the Jewish people (See, the Conqu’ring Hero Comes!). News arrives that Rome is willing to form an alliance with Judas against the Seleucid empire. The people rejoice that peace has at last come to their country (O lovely peace).[ 78. The oldest son, Ben II and his oldest son, Ben III come down the stairs and go to get more olive oil for the Menorah from their shop. Grabbing the can of olive oil they are about to go back up stairs. Cars and people run about. There is a commotion. Trucks and uniformed men mill around. ------Rabbi: Rabbi Mark dallman Bubbe: Seraphina (nee Caan) Abramowitz Sadie: Ben Abramowitz, Sr. Adult Child (male) 1: Ben Abramowitz II Ben’s Wife: Maya (nee Mansfeld) Abramowitz Grandchild 1: Ben Abramowitz III Grandchild 2: Gabriel Abramowitz Grandchild 3: Ruth Abramowitz Adult Child (female) 2: Efrat (nee Abramowitz) Stein Efrat’s Husband: Simon Stein Grandchild 1: Stephen Stein Adult Child (young female)3: Judith Abramowitz Boyfriend: David Stern, Zionist, anti-Bubbe though respectful. Earnst Rohn - on Loudspeaker 50+ German SA Brownshirts in two trucks 34 EXT. STREET SCENE - DUSK 34 Street scene extras (including many high Ashkenazi Orthodox Jews) of pre-Holocaust 1933 era. ------ Street scene extras (including Orthodox Jews) of pre- Holocaust 1933-1936 era. They go just outside of their fine Jewish shop, with its two big beautiful windows behind them. 79. As they turn around we SEE a young German BROWNSHIRT pasting a poster on the wall next to their beautiful shop windows. The Brownshirt looks at Ben II and Ben III and screams in German: “Sie wird für die Juden stehlen unser Geld zu zahlen.” Which translated means: “You Jews will pay for stealing our money.” The Brownshirt then slams his fist against the window but it does not break and then runs to another area to paste a poster. REM: Kristallnacht Ben II and Ben III holding the can of olive oil for the Menorah they put the Kippahs in their pockets before going outside where there is a commotion! A German troop carrier, full of brownshirts pulls up and a large, menacing man stands. 35 CLOSE SHOT - BACK OF TRUCK 35 stands atop a truck full of SA Earnst Rohn brownshirts that drives by, holding a bull horn (did they have them in 1932 or use a megaphone of paper). He points to the shop where Ben has just left, point out the Menorah and in German exclaims: Law for the Prevention of (Gr. Genetically Diseased Offspring Gesetz zur Verhütung erbkranken Nachwuchses) or "Sterilisation Law" was a statute in Nazi Germany enacted on July 14, 1933, (and made active in January 1934)[1] which allowed the compulsory sterilisation of any citizen who in the opinion of a "Genetic Health Court" (Gr. Erbgesundheitsgericht) suffered from a list of alleged genetic disorders - many of which were not, in fact, genetic. The elaborate interpretive commentary on the law was written by three dominant figures in the racial hygiene movement: Ernst Rüdin, Arthur Gütt and the lawyer Falk Ruttke. 80. They see a "We do not stand alone": Nazi poster from 1936 with flags of other countries with compulsory sterilization legislation and a shield with the name and date of enaction of the German sterilization law. 36 EXT. STREET - DUSK 36 The father, Ben II reads the title of poster to his youngest son Ben III. REM : HAVE THIS POSTER SHOWN CLOSE UP: 2010-11-30 19:35 Beao 500×504× (133579 bytes) ''Wir stehen nicht allein'': "We do not stand alone". Nazi propaganda poster from 1936. The woman is holding a baby and the man is holding a shield inscribed with the title of [[Nazi Germany]]'s 1933 Law for the Prevention of Hereditarily Diseased Offspring Wir stehen nicht allein: "We do not stand alone". Nazi propaganda poster from 1936. The woman is holding a baby and the man is holding a shield inscribed with the title of Nazi Germany's 1933 Law for the Prevention of Hereditarily Diseased Offspring (their compulsory sterilization law). The couple is in front of a map of Germany, surrounded by the flags of nations which had enacted (to the left) or were considering (bottom and to the right) similar legislation. The countries which had enacted compulsory sterilization laws (and the date shown) were: United States (1912) (date illegible; Indiana enacted first laws in 1907) Denmark (1929) Norway (1934) Sweden (1935) Finland (1935?) 81. The countries where sterilization laws were being considered were: Hungary United Kingdom Switzerland Poland Japan Latvia Estonia The map also shows the pre-WW1 borders of Germany in the east (territory lost to Poland). SAVED FILE http://en.wikipedia.org/wiki/File:Wir_stehen_nicht_al lein.png 37 BACK TO TRUCK 37 THE COMMNADING SA OFFICER (ERNST ROHN) SPEAKS TO THE JEWISH NEIGHBORHOOD AS THE SA BROWNSIRTS START WALKING THE STREETS AND PUTTING UP NAZI FLAG AND MORE POSTERS: Operation of the lawThe basic provisions of the 1933 law stated that: (1) Any person suffering from a hereditary disease may be rendered incapable of procreation by means of a surgical operation (sterilization), if the experience of medical science shows that it is highly probable that his descendants would suffer from some serious physical or mental hereditary defect. 82. (2) For the purposes of this law, any person will be considered as hereditarily diseased who is suffering from any one of the following diseases: – (1) Congenital Mental Deficiency, (2) Schizophrenia, (3) Manic-Depressive Insanity, (4) Hereditary Epilepsy, (5) Hereditary Chorea (Huntington’s), (6) Hereditary Blindness, (7) Hereditary Deafness, (8) Any severe hereditary deformity. (3) Any person suffering from severe alcoholism may be also rendered incapable of procreation.[2] The law applied to anyone in the general population, making its scope significantly larger than the compulsory sterilisation laws in the United States, which generally were only applicable on people in psychiatric hospitals or prisons. 83. The 1933 law created a large number of "Genetic Health Courts", consisting of a judge, a medical officer, and medical practitioner, which "shall decide at its own discretion after considering the results of the whole proceedings and the evidence tendered”. If the court decided that the person in question was to be sterilised , the decision could be appealed to "Higher Genetic Health Court". If the appeal failed, the sterilization was to be carried out, with the law specifying that "the use of force is permissible". The law also required that people seeking voluntary sterilizations also go through the courts. (REM There were three amendments by 1935, most making minor adjustments to how the statute operated or clarifying bureaucratic aspects (such as who paid for the operations). The most significant changes allowed the Higher Court to renounce a patient's right to appeal, and to fine physicians who did not report patients who they knew would qualify for sterilisation under the law. The law also enforced sterilization on the so-called "Rhineland bastards." At the time of its enaction, the German government pointed to the success of sterilisation laws elsewhere, especially the work in California documented by the eugenicists E. S. Gosney and Paul Popenoe, as evidence of the humaneness and efficacy of such laws. Eugenicists abroad admired the German law for its legal and ideological clarity. 84. Popenoe himself wrote that "the German law is well drawn and, in form, may be considered better than the sterilization laws of most American states", and trusted in the German government's "conservative, sympathetic, and intelligent administration" of the law, praising the "scientific leadership" of the Nazis.[3]) In the first year of the law's operation, 1934, 84,600 cases were brought to Genetic Health Courts, with 62,400 forced sterilisations. [4] Nearly 4,000 people appealed against the decisions of sterilisation authorities; 3,559 of the appeals failed. [5] In 1935, it was 88,100 trials and 71,700 sterilizations. [4] By the end of the Nazi regime, over 200 "Genetic Health Courts" were created, and under their rulings over 400,000 people were sterilized against their will.[5] Along with the law, Adolf Hitler personally decriminalised abortion in case of fetuses having racial or hereditary defects for doctors, while the abortion of healthy "pure" German, "Aryan" unborn remained strictly forbidden.[6] REM 1936 Scan taken from Robert Proctor, Racial Hygiene: Medicine under the Nazis (Cambridge, MA: Harvard University Press), page 96. Originally from Neues Volk, March 1, 1936, p.37. Public domainPublic domainfalsefalse The copyright of this image has expired in the European Union because it was published more than 70 years ago without a public claim of authorship (anonymous or pseudonymous), and no subsequent claim of authorship was made in the 70 years following its first publication. 85. To use this template, the image must meet both of the following two conditions: 1.published over 70 years ago, and 2.the original author's actual identity was not publicly disclosed in connection with this image within 70 years following its publication. Images that lack either of these two conditions should not use this template. Reasonable evidence must be presented that the author's name (e.g., the original photographer, portrait painter) was not published with a claim of copyright in conjunction with the image within 70 years of its original publication. Works which had not entered Public Domain in their country in 1996 should be marked additionally with {{Not-PD-US- URAA}}. 38 EXT. SHOP DOOR - DUSK 38 BEN III is afraid and asks his father about what the rabbi said about Rabbi also tells to men NEVER to be afraid of wearing the Kippah anywhere. It is who they are, not where they are. Ben II tell his son there is a time and place for everything. Let’s just go back up before darkness sets in. FADE TO: ON SCREEN A dreidel spins alone, sans narration and lands up at Nun–nisht, "nothing"–nothing happens and the next player spins... . . . large, stone hammer (like the cover) falls upon the dreidel and smashes it to bits. 86. WRITTEN ON SCREEN: “May the children of the Stock of Abraham, who dwell in this land, continue to merit and enjoy the good will of the other Inhabitants; while everyone shall sit in safety under his own vine and fig tree, and there shall be none to make him afraid,” - From George Washington, newly installed first U.S. president, in a letter he wrote the Touro Synagogue in Newport, R.I., assuring congregants that the new nation would be unlike Europe with its widespread religious intolerance and state religion (and theocracies). FADE OUT. THE END ------ MODERN REFERENCES FOR CONVERSION TO MOVIE REFERENCE #1 - DAVID BROOKS - NYT: The Hanukkah Story Tonight Jewish kids will light the menorah, spin their dreidels and get their presents, but Hanukkah is the most adult of holidays. It commemorates an event in which the good guys did horrible things, the bad guys did good things and in which everybody is flummoxed by insoluble conflicts that remain with us today. It’s a holiday that accurately reflects how politics is, how history is, how life is. David Brooks Go to Columnist Page » The Conversation David Brooks and Gail Collins talk between columns. All Conversations » Related 87. Times Topics: Hanukkah | Jews and JudaismReaders’ Comments Readers shared their thoughts on this article. Read All Comments (150) » It begins with the spread of Greek culture. Alexander’s Empire, and the smaller empires that succeeded it, brought modernizing ideas and institutions to the Middle East. At its best, Hellenistic culture emphasized the power of reason and the importance of individual conscience. It brought theaters, gymnasiums and debating societies to the cities. It raised living standards, especially in places like Jerusalem. Many Jewish reformers embraced these improvements. The Greeks had one central idea: their aspirations to create an advanced universal culture. And the Jews had their own central idea: the idea of one true God. The reformers wanted to merge these two ideas. Urbane Jews assimilated parts of Greek culture into their own, taking Greek names like Jason, exercising in the gymnasium and prospering within Greek institutions. Not all Jews assimilated. Some resisted quietly. Others fled to the hills. But Jerusalem did well. The Seleucid dynasty, which had political control over the area, was not merely tolerant; it used imperial money to help promote the diverse religions within its sphere. As Jeffrey Goldberg, who is writing a book on this period, points out, the Jews were slow to revolt. The cultural pressure on Jewish practice had been mounting; it was only when it hit an insane political level that Jewish traditionalists took up arms. When they did, the first person they killed was a fellow Jew. In the town of Modin, a Jew who was attempting to perform a sacrifice on a new Greek altar was slaughtered by Mattathias, the old head of a priestly family. Mattathias’s five sons, led by Judah Maccabee, then led an insurgent revolt against the regime. The Jewish civil war raised questions: Who is a Jew? Who gets to define the right level of observance? It also created a spiritual crisis. This was not a battle between tribes. It was a battle between theologies and threw up all sorts of issues about why 88. bad things happen to faithful believers and what happens in the afterlife — issues that would reverberate in the region for centuries, to epic effect. The Maccabees are best understood as moderate fanatics. They were not in total revolt against Greek culture. They used Greek constitutional language to explain themselves. They created a festival to commemorate their triumph (which is part of Greek, not Jewish, culture). Before long, they were electing their priests. On the other hand, they were fighting heroically for their traditions and the survival of their faith. If they found uncircumcised Jews, they performed forced circumcisions. They had no interest in religious liberty within the Jewish community and believed religion was a collective regimen, not an individual choice. They were not the last bunch of angry, bearded religious guys to win an insurgency campaign against a great power in the Middle East, but they may have been among the first. They retook Jerusalem in 164 B.C. and rededicated the temple. Their regime quickly became corrupt, brutal and reactionary. The concept of reform had been discredited by the Hellenizing extremists. Practice stagnated. Scholarship withered. The Maccabees became religious oppressors themselves, fatefully inviting the Romans into Jerusalem. Generations of Sunday school teachers have turned Hanukkah into the story of unified Jewish bravery against an anti- Semitic Hellenic empire. Settlers in the West Bank tell it as a story of how the Jewish hard-core defeated the corrupt, assimilated Jewish masses. Rabbis later added the lamp miracle to give God at least a bit part in the proceedings. But there is no erasing the complex ironies of the events, the way progress, heroism and brutality weave through all sides. The Maccabees heroically preserved the Jewish faith. But there is no honest way to tell their story as a self- congratulatory morality tale. The lesson of Hanukkah is that even the struggles that saved a people are dappled with tragic irony, complexity and unattractive choices. ------ 89. REFERENCE 3 THE MACCABEES - SHORT VERSION HANUKKAH In 168 B.C.E the Jewish Temple was seized by Syrian-Greek soldiers and dedicated to the worship of the god Zeus. This upset the Jewish people, but many were afraid to fight back for fear of reprisals. Then in 167 B.C. the Syrian-Greek emperor Antiochus made the observance of Judaism an offense punishable by death. He also ordered all Jews to worship Greek gods. Jewish resistance began in the village of Modiin, near Jerusalem. Greek soldiers forcibly gathered the Jewish villages and told them to bow down to an idol, then eat the flesh of a pig – both practices that are forbidden to Jews. A Greek officer ordered Mattathias, a High Priest, to acquiesce to their demands, but Mattathias refused. When another villager stepped forward and offered to cooperate on Mattathias' behalf, the High Priest became outraged. He drew his sword and killed the villager, then turned on the Greek officer and killed him too. His five sons and the other villagers then attacked the remaining soldiers, killing all of them. Mattathias and his family went into hiding in the mountains, where other Jews wishing to fight against the Greeks joined them. Eventually they succeeded in retaking their land from the Greeks. These rebels became known as the Maccabees, or Hasmoneans. Once the Maccabees had regained control they returned to the Temple in Jerusalem. By this time it had been spiritually defiled by being used for the worship of foreign gods and also by practices such as sacrificing swine. Jewish troops were determined to purify the Temple by burning ritual oil in the Temple’s menorah for eight days. But to their dismay, they discovered that there was only one day's worth of oil left in the Temple. They lit the menorah anyway and to their surprise the small amount of oil lasted the full eight days. 90. This is the miracle of the Hanukkah oil that is celebrated every year when Jews light a special menorah known as a hanukkiyah for eight days. One candle is lit on the first night of Hanukkah, two on the second, and so on, until eight candles are lit. ------REFERENCE 4 -Hanukkah's "Don't Tread On Me" Message Is Universal In Its Appeal The Jewish holiday of Hanukkah, which is celebrated this week, is compelling for Jews and non-Jews alike because of its clarion call to religious liberty. Anyone remotely versed in American political thought will recognize the spirit of the Hanukkah story, with its “don’t tread on me” quest to worship as one chooses without fear of retribution, in the language of the U.S. Constitution. Jews and gentiles alike have been persecuted for their religious beliefs. No single demographic has the market cornered on religious persecution. But to Jews, who for nearly two millennia lacked that freedom, they feel a special connection between the Hanukkah story and America’s guarantees of religious freedom. For Jews, a straight line can be drawn from the Hanukkah experience of the second century BCE to the eloquent expressions of religious freedom of the Founding Fathers, many of whom as learned Christian gentlemen of their era were versed in Hebrew and the Jewish canon. It is an undeniable truth, James Madison wrote, that “that religion or the duty which we owe to our Creator and the Manner of discharging it, can be directed only by reason and conviction, not by force or violence.” 91. No citizen, wrote John Adams, “shall be hurt, molested, or restrained, in his person, liberty, or estate, for worshipping God in the manner most agreeable to the dictates of his own conscience; or for his religious profession or sentiments; provided he doth not disturb the public peace, or obstruct others in their religious worship.” George Washington, as the newly installed first U.S. president, wrote the Touro Synagogue in Newport, R.I., assuring congregants that the new nation would be unlike Europe with its widespread religious intolerance and state religion. “May the children of the Stock of Abraham, who dwell in this land, continue to merit and enjoy the good will of the other Inhabitants; while everyone shall sit in safety under his own vine and fig tree, and there shall be none to make him afraid,” he wrote. That’s not to say the founders had the Hanukkah story in mind when they created the United States. Of course they didn’t. Rather, like the Passover story, the Hanukkah story has a universality that any good revolutionary would find instructive. In the second century BCE the ancient Jews were overrun by the Assyrians, a Greek proxy in the ancient Middle East. As part of the Assyrian conquest, the Temple in Jerusalem, the centerpiece of Jewish worship, was turned into a Greek temple where Jews were further humiliated and forced to eat pig meat and worship Greek idols. A group of Jews called the Maccabees led an underdog revolt, defeated the Assyrians, and cleared out the Temple of the offensive materials. When the time came to rededicate the Temple for Jewish worship, only one day’s worth of ritual lamp oil was available. The oil, however, burned bright for eight days, enough time to have additional ritual oil made. Thus the second miracle of Hanukkah, the first being that the ancient Jews defeated the numerically and military superior Assyrians, who had the backing of powerful allies. 92. The Hanukkah story is all the more a paean to religious liberty for the details left off the sanitized version taught to children for generations. For example, the Maccabees were not religious liberals. Modern scholarship has likened them to an ancient Taliban-like band of zealots who had no time for religious tolerance themselves unless it hewed to their own brand of old-time religion. What’s more, the Maccabees, being pragmatic in search of allies to blunt Greek influence in their country and ensure their powerbase, sent out diplomatic feelers to an up-and- coming power, the emerging leviathan of the Roman state. The Maccabee delegation dispatched to Rome met with the top leaders in an attempt to secure their support. “It was natural to solicit the sympathy and support of the great new power in the west,” the scholar Cecil Roth wrote in his “History of the Jews in Italy.” But it was a fateful decision for the Maccabees with dreadful consequences for religious freedom. As ironies go, it was huge. The people who fought for religious freedom were inviting into their midst the very opposite. Over time, as the Maccabee reign descended into civil war, Roman legions marched on Jerusalem in support of their clients and they never left. In the year 70, after years of revolt from the locals, the Romans destroyed the Temple the Greeks had temporarily occupied, decimated the population, enslaved what was left, and thoroughly obliterated the Jewish world’s epicenter, thus robbing the Jews of the guarantee of religious freedom — until the founding of the United States. The lesson of Hanukkah and what came after is a poignant one. And it is probably best summed up in a quote sometimes attributed to another Founding Father, Thomas Jefferson. “The price of freedom is eternal vigilance.” ------ 93. REFERENCE 5 - THE FAILURES OF THE MACCABEE REVOLT. LESSONS TO LEARN. We know the details of the Jewish fight against the Greeks and Hellenism from the two Books of the Maccabees as well as the writings of the Jewish historian Josephus. These chronicles are not included in the Hebrew Bible because the Men of the Great Assembly had decided many years earlier what the Hebrew Bible should consist of and these events occurred much later in time. The Books of the Maccabees were both written in the first century BCE. I Maccabees was originally written in Hebrew as an official court history for the Hasmonean Dynasty. II Maccabees was originally written in Greek and based on earlier work written by Jason of Cyrene. This revolt of the Jews sets a precedent in human history. It is the world’s first ideological/religious war. No one in the ancient world died for their gods; only the Jews thought that their religion—the only monotheistic religion at the time—was worth dying for. But it is not just a war against the Greeks, it is also a civil war—Jews, who were loyal to Judaism, fighting other Jews, who had become Hellenized and who were siding with the Greeks. The year is 167 BCE and the horrible persecution of Judaism by the Greeks is in full swing. The Greek troops show up in the town of Modi’in (a site west of Jerusalem which you can visit today off the Jerusalem-Tel Aviv highway) and demand that the Jews there sacrifice a pig to the Greek gods. The elder of the town, Mattathias, who is a cohen, that is of the priestly class, refuses. Even if all the nations that live under the rule of the king obey him, and have chosen to do his commandments, departing each one from the religion of his fathers, yet I and my sons and my brothers will live by the covenant of our fathers… 94. We will not obey the king’s word by turning aside from our religion to the right hand or to the left. (I Maccabees 2:19-22) But there is a Hellenized Jew in the town who is willing to do what is unspeakable in Jewish eyes. As he’s about to sacrifice the pig, Mattathias stabs him, also killing the Greek official present. He then turns to the crowd and announces: “Follow me, all of you who are for God’s law and stand by the covenant.” (1 Maccabees 2:27) Those who join Mattathias and his five sons—named Yohanan, Shimon, Judah, Eleazar, Yonaton—head for the hills, expecting that the Greeks are going to come back and wipe out the whole village as a reprisal. In the hills, they organize a guerilla army, led primarily by the oldest of the sons named Judah, nicknamed Maccabee, which means “the Hammer.” Maccabee is also an acronym for mi komocho ba’alim Hashem, “who is like you among the powers O God,”—the battle cry of the Jewish people. We don’t know exactly how large this Maccabee army was, but even the most optimistic estimates put the number at no more than 12,000 men. This tiny force takes on the fighting Greek army of up to 40,000 men. It’s not just a numerical superiority the Greeks have. The Greeks are professional soldiers—they have equipment, they have training, and they have a herd of war elephants, which were the tanks of the ancient world. The Jews are vastly outnumbered, poorly trained, and poorly equipped (not to mention, they have no elephants), but what they lack in training and equipment they make up in spirit. Most of the battles take place in the foothills leading from the coastal plain area (Tel Aviv) to Jerusalem. 95. The Greeks are trying to march their armies up the natural canyons that lead into the mountain areas, the stronghold of the Jewish army. There’s only a few places where the Greeks can ascend and this is where the Maccabees choose to take them on. Now when we read the story of the Maccabees it seems like it’s something that takes place over a few weeks—the battles take place, the Jews win, and the Greeks go home. But, in fact, it takes 25 years of fighting and a great many casualties on both sides until the Selucid Greeks finally reach a peace agreement with the Jews. CHANUKAH After the first three years, the Jews are able re-conquer Jerusalem. They find the Temple defiled and turned into a pagan sanctuary, where pigs are sacrificed on the altar. When they re-enter the Temple, the first thing they do is try to light a make-shift menorah (as the real gold one had been melted down by the Greeks) but only one vial of pure lamp oil with the special seal is discovered. They use this vial to light the menorah and miraculously it stays lit for eight days, by which time fresh pure oil has been pressed and delivered to the Temple. The Maccabees then purify the Temple and rededicate it on the 25th of Kislev, which is the date on the Hebrew calendar when we begin to celebrate the eight days of Chanukah. (The Hebrew word Chanukah means “dedication” or “inauguration.”) Early in the morning of the 25th day of the ninth month which is the month of Kislev…they [the priests] rose and offered sacrifices, as the law directs, on the new alter of burnt offerings which they had built…it was dedicated with songs and harps and lutes and cymbals…So they celebrated the dedication of the alter for eight days...(I Maccabees 4:52- 56) The miracle of the oil lasting for eight days (which is not mentioned in the Book of the Maccabees) is described in the Talmud: 96. ...and when the royal Hasmonean House gained the upper hand and vanquished them. [the Greeks], [the Hasmoneans] .searched and found only one flask of oil…with the Kohen Gadol’s [High Priest] seal, and it contained only [enough oil] to burn for one day. A miracle occurred and it burned for eight days. (Talmud, Shabbat 21b) Chanukah—one of two holidays added to the Jewish calendar by the rabbis—celebrates two kinds of miracles: 1) the military victory of the vastly outnumbered Jews against the Greeks; and 2) the spiritual victory of Jewish values over those of the Greek. It is this spiritual victory which is symbolized by the lights of Chanukah. If we look at these two miracles, clearly the military victory was greater yet it is the miracle of the oil that is commemorated during the festival of Hanukah. The military victory may have been more impressive, but as we already mentioned, the real battle was spiritual and not physical. It is precisely this spiritual victory that is symbolized by the light of the menorah. (Fire, the soul and spirituality are all connected in Jewish thought). The light of Chanukah is symbolic of the inner spiritual strength of the Jewish people that despite all odds is never extinguished. It is precisely this inner spiritual strength that has enabled the Jewish people to outlast the greatest empires in history and have monumental impact on humanity. The rededication of the Temple does not end the fight however. A Greek garrison remained stationed in Jerusalem in the Acra fortress and the Greek armies besiege Jerusalem and attempt to re-conquer the City. Many more battles will be fought before the conflict finally ends It’s not until 142 BCE, during the reign of Seleucid monarch Demitrius, that the Greeks finally have enough of the fighting and sign a peace treaty with Simon, the last survivor of the five sons of Mattathias. 97. (In 162 BCE-Eleazar falls in battle: thrusting a spear into the belly of war elephant on which he thought the king was riding, the elephant falls on him crushing him death. Yehuda is killed at the battle of Elasa in 161 BCE and Jonathan falls in battle in 142 BCE.) In [that] year, Israel was released from the gentile yoke; the people began to write on their contracts and agreements: “In the first year of Simon, the great High Priest, general and leader of the Jews.” (1 Maccabees 13:41-42) Thus Jewish sovereignty over the Land of Israel is officially restored. 39 THE REIGN OF THE HASMONEANS 39 As noted above, Mattathias was a cohen, and so it is not surprising that his son, Simon, should become High Priest. But Simon also takes on himself the title of nasi meaning “prince/president/leader.” He did not call himself king because he knew full well that a Jewish king could only come from the line of David, but for all practical purposes they assumed the role of kingship. (The line of David—the line of kings—comes from the tribe of Judah, whereas the line of the cohanim, the priests, comes from the tribe of Levi, as per the blessing of Jacob on his twelve sons, the twelve tribes of Israel.) This is a bad choice on the part of Simon because his descendants do not respect this distinction. They start a new ruling dynasty in Israel—the Hasmonean dynasty—which lasts for 103 years and which is marked by great territorial expansion but also by a terrible moral and religious decline. They should not have been kings in the first place and then they became corrupted by their own power. The next ruler is Simon’s son, Yochanan Hyrcanus, a powerful and ambitious ruler. 98. Among his many errors, Yochanan Hyrcanus does a terrible anti- Jewish thing. As part of his effort to expand the borders of Israel and strengthen the country, he forcibly converts the newly conquered peoples. This is something Judaism has never done before nor since—Jews discourage converts rather than the other way around. One of the peoples that are forcibly converted at this time are the Idumeans. And this error costs the Jews dearly. In Israel, not far from Beit Shemesh, there is a fascinating archeological site open to tourists called Beit Guvrin Maresha. It consists of thousands of man-made caves that are mostly cut into the soft limestone. This was one of the major cities of the Idumeans. And you can even play archeologist and go there and dig for a day. This is one of the places that the Hasmoneans conquered, giving the people a choice - convert or leave. Many of the inhabitants chose to destroy their houses and leave the country. One of the Idumean families that is forcibly converted will become very significant for its role in the drama some years later when the Romans invade. A descendant of this family—Herod—will be appointed Jewish king and he will be a schizophrenic ruler. He will murder the High Priest, 45 members of the Jewish Supreme Court as well as several members of his own family, but he will also embark on a series of fantastic building projects that will include the city of Caesarea, the fortress at Masada, and a total re- building of the Temple. As we will see, Herod (who is only nominally Jewish) will have a very schizophrenic relationship with the Jews. 40 DECLINE OF JEWISH RULE 40 The son of Yochananon Hyracanus, Alexander Yanai, is a classic case of Hasmonean ruler leading the nation in the wrong direction. He is largely Hellenized and siding with the Sadducees (the Jews who only follow the Written Torah, making up their own interpretations) against the Pharisees (the mainstream Jews). 99. When some of the Pharisees oppose him, he has 800 of them executed after first forcing them to watch the slaughter of their families. During the executions, Alexander Yannai hosts a Greek-style feast. After Yannai’s death his widow, Queen Shlomzion (Salome) will rule from 76-67 BCE. She is the only ray of light in this dismal period. Her brother is Shimon ben Shetach, the leading rabbi of his generation and during her reign there is peace between the leadership and the Rabbis. This will be the last period of true peace and stability for a very long time. The history of the Hasmonean Dynasty is a classic case of one of the great tragic families starting off so illustriously and ending so disastrously, bringing the Jewish people to ruin. (1) The last two Hasmonean rulers are the sons of Shlomzion, Hyrcanus and Aristobolus, both of whom are totally Hellenized. Hyrcanus is the weaker of the two but he has a strong advisor by the name of Antipater, a descendant of Idumean converts to Judaism (who just happens to have a baby boy named Herod). The brothers are fighting with each other as to who should be king. The obvious answer is neither. But tell that to morally corrupt, power hungry men. They hit on the idea of asking Rome to mediate in their dispute. (The relationship between the Jews and the Romans actually began during the Maccabian Revolt when Judah Maccabee made an alliance with Rome) Inviting the Romans in is not like inviting a multi-national peace-keeping force or international mediation team. We’re talking about people with an incredible energy to conquer and gain all the territory they can. The year is 63 BCE and the great Roman general Pompeii is cleaning up the last of the Greek Empire. He is more than happy to oblige and move his armies into Israel. 1) Perhaps the greatest irony of the legacy of the Maccabees is what is named after them today: The Maccabiah Games.(the Jewish Olympic Games, started in 1932 and held every four 100. years in Israel). There is virtually no cultural institution that more typifies ancient Greek culture than their athletic competitions. That the Maccabees, who gave their lives to save Judaism from Greek influence, should have Greek-style sporting events named after is the most ironic of endings to this tragic story. ------MATTATHIAS MACCABEE Mattathias ben Johanan (Hebrew: ???????????? ???? ???????? ????????, Matityahu ben Yo?anan HaKohen) (died 165 BC)[1] was a Jewish priest whose role in the Jewish revolt against the Syrian Greeks is related in the Books of the Maccabees. Mattathias is accorded a central role in the story of Hanukkah and, as a result, is named in the Al Hanissim prayer Jews add to Grace after meals and the Amidah during the festival's eight days. History[edit]The father of Judah and the other Maccabee leaders, Mattathias was from a rural priestly family from Modi'in. Like all fit priests, he served in the Temple in Jerusalem. He was a son of Yohannan, grandson of Simeon, the Hasmonean, and great-grandson of Asmon or Hasmonaeus, a Levite of the lineage of Joarib for being the 5th grandson of Idaiah, son of Joarib and grandson of Jachin, in turn a descendant of Phinehas, 3rd High Priest of Israel, according to Mattathias' own words in I Maccabees.[2][3] After the Seleucid persecutions began, Mattathias returned to Modi'in. In 167 BC, when asked by a Seleucid Greek government representative under King Antiochus IV to offer sacrifice to the Greek gods, he not only refused to do so, but slew with his own hand the Jew who had stepped forward to do so. He then attacked the government official that required the act.[4] Let everyone who has zeal for the Torah and who stands by the covenant follow me! — Mattathias, after assassinating the Greek government official, who was forcing him to sacrifice, Septuagint, 1st Maccabees 2:27. Upon the edict for his arrest, he took refuge in the wilderness of Judea with his five sons - Judah, Eleazar, Simon, John, and Jonathan -, and called upon all Jews to 101. follow him. Many eventually responded to his call. Context[edit] Judea after the start of Maccabean revoltThis was the first step in the war of the Maccabees against the Seleucid Greeks, the result of which was Jewish independence, which had not been enjoyed for 400 years. The events of the war of the Maccabees form the basis for the holiday of Hanukkah, which is celebrated by Jews on the 25th of Kislev (on the Hebrew calendar, corresponding to Mid-November to Late-December on the Gregorian Calendar). In literature and liturgy[edit]The story of the Maccabees can be found in the deuterocanonical books of 1 Maccabees and 2 Maccabees, in Josephus, and in Talmudic references (Shabbat 21b, Shabbat 23a - related to the candles). The "Al Hanisim" prayer, added into the Amidah and Grace after meals on Chanukah, refers to the story of the Maccabees and to Mattathias by name. Two persons named "Mattathias," one apparently from around the same time as this Mattathias, appear in the Gospel of Luke's account of the genealogy of Jesus. However, the son of Luke's Mattathias was named Joseph, and the historical Mattathias never had any known son by that name. JEWISH ENCYCLOPEDIA - MATTATHIAS MACCABEUS: Table of Contents: Distinguished from Hasmonai. Refuses to Sacrifice to Idols. The originator of the Maccabean rebellion. His genealogy is given as follows in the First Book of Maccabees, the most authentic source: "Mattathias, the son of John, the son of Simeon, a priest of the sons of Joiarib, from Jerusalem; and he dwelt at Modin" (I Macc. ii. 1). Josephus ("Ant." xii. 6, § 1) traces the genealogy back for one generation further, mentioning Asamoneus (= Hasmonæus) after Simon. But this Hasmonæus should not be considered as Mattathias' great-grandfather, but merely as a distant ancestor of the whole house, since only so is it comprehensible why both Greek and rabbinical sources of the following period call the whole house that of the Hasmoneans. The fact, moreover, that the names John and Simeon recur in the family in the very next generation after Mattathias, 102. while the name "Hasmonæus" is not found in historic times, is a proof that the first bearer of this name belongs to antiquity. Distinguished from Hasmonai. The rabbinical sources have a different account. In the Seder 'Olam Zu?a, which, it is true, is not very reliable, Mattathias is given as the direct son of Hasmonai; and elsewhere also Hasmonai appears as a historic person who is very much in evidence. Thus, in Soferim. xx. 8 occurs the reading: "Mattithiah, son of Johanan the high priest, and Hasmonai and his sons." The conjunction "and" must originally have stood also in the liturgical formula fixed for the ?anukkah feast, so that Mattathias and Hasmonai are to be regarded as two independent heroes who lived in the same period and who were probably relatives. In the Talmud, Hasmonai is even mentioned before Mattathias (Meg. 11a). A midrash to Deut. xxxiii. 11, quoted by Rashi, mentions the children of Hasmonai, among them Eleazar; as does also Jellinek "B. H." vi. 2. Hasmonai thus appears in these passages in the place of Mattathias. The rabbinical sources never mention all of Mattathias' sons together, but only one at a time, sometimes Eleazar (who, according to most of the authentic sources, took only a subordinate part), sometimes John (who also is unimportant in the books of the Maccabees and in Josephus), and sometimes Judas. The First Book of Maccabees and Josephus enumerate the sons of Mattathias as follows: John Gaddis or Caddis (Johanan Gadi), Simon Thassi, Judas Maccabeus, Eleazar Avaran, and Jonathan Apphus. The Aramaic-sounding cognomens, which have not been fully explained, were probably given them by their father, with reference to contemporary events or to the respective characters of the sons themselves. The Second Book of Maccabees mentions still another brother, between Simon and Jonathan, called Joseph; but that is probably only a corrupt reading for "Johanan." Refuses to Sacrifice to Idols. Mattathias belonged to the priestly tribe of Joiarib (comp. I Chron. xxiv. 7); the name is badly preserved in Josephus. From the statement that he was from Jerusalem, but resided in Modin, it is certain that he actually officiated in Jerusalem. The rabbinical sources which make him high priest are mistaken. Mattathias was already old when the religious persecution under Antiochus Epiphanes broke out. The king's 103. soldiers under Apelles, who is mentioned by Josephus but not in the Book of Maccabees, came to Modin, a small city in Judea. They set up an altar to the heathen god, and ordered Mattathias, as the most influential citizen, whose example would be followed, to sacrifice in accordance with the king's command. But Mattathias said: "Though all the nations that are under the king's dominion obey him, . . . yet will I, and my sons, and my brethren, walk in the covenant of our fathers" (I Macc. ii. 19-20). And when a certain Jew was about to obey the command, Mattathias, who was filled with holy wrath, killed the offender and destroyed the altar, while his sons cut down the king's officer. Thereupon Mattathias called out: "Whoever is zealous for the Law, and maintaineth the covenant, let him follow me." His countrymen, abandoning all their possessions, followed him and hid in the mountains and desert places. Others, who had hidden themselves before, joined them. When Mattathias learned that the pious oneswould rather be cut down by the king's soldiers than defend themselves on the Sabbath he commanded them to fight, when necessary, on that day. This practise, says Josephus, was continued in later days. It is evident from this that Mattathias had authority in religious matters also. From his hiding-place he scoured the neighboring districts of Judea, drove out small bands of the king's troops, punished the renegade Jews, destroyed the heathen temples and altars, and brought children, who through fear had not been circumcised, into the covenant of Abraham. Josephus, whose account otherwise agrees with that of I Maccabees, differs from it in stating that Mattathias reigned one year and then became ill. Also in "B. J." (i. 1, § 3) Josephus speaks of Mattathias as a prince chosen by the people. According to both authorities, Mattathias before his death urged his sons and the people to continue steadfast in the defense of their ancestral religion. Of his sons he designated Simon as counselor and Judah as general. He died in 146 of the Seleucid era (166 B.C.), and was buried in Modin, amid the lamentations of all Israel. Niese has tried to prove from the fact that Mattathias does not appear in the Second Book of Maccabees that he never existed. This has been refuted by Schürer and Wellhausen. The importance of Mattathias is attested by the fact that rabbinical tradition mentions his name and even puts it in the ?anukkah prayer. The name Mattathias recurs in the person of his grandson, a son of 104. Simon (I Macc. xvi. 14). ------ JUDAH MACCABEE - 167-160 BC Judah Maccabee (or Judas Maccabeus, also spelled Machabeus, or Maccabaeus, Hebrew: ????? ?????, Y'hudhah HamMakabi) was a Kohen and a son of the Jewish priest Mattathias. He led the Maccabean revolt against the Seleucid Empire (167–160 BCE) and is acclaimed as one of the greatest warriors in Jewish history alongside Joshua, Gideon and David. The Jewish feast of Hanukkah ("Dedication") commemorates the restoration of Jewish worship at the temple in Jerusalem in 165 BCE, after Judah Maccabee removed the Hellenistic statuary. Life[edit]Judah was the third son of Mattathias the Hasmonean, a Jewish priest from the village of Modiin. In 167 BCE Mattathias, together with his sons Judah, Eleazar, Simon, John, and Jonathan, started a revolt against the Seleucid ruler Antiochus IV Epiphanes, who since 175 BCE had issued decrees that forbade Jewish religious practices. After Mattathias's death in 166 BCE, Judah assumed leadership of the revolt in accordance with the deathbed disposition of his father. The First Book of Maccabees[1] praises Judah's valor and military talent, suggesting that those qualities made Judah a natural choice for the new commander. In the early days of the rebellion, Judah received a surname Maccabee. Several explanations have been put forward for this surname. One suggestion is that the name derives from the Aramaic maqqaba ("makebet" in modern Hebrew), "hammer" or "sledgehammer" (cf. the cognomen of Charles Martel, the 8th century Frankish leader), in recognition of his ferocity in battle. It is also possible that the name Maccabee is an acronym for the Torah verse Mi kamokha ba'elim Adonai, "Who among the gods is like you, O Adonai?", his battle-cry to motivate troops. (Exodus 15:11). Rabbi Moshe Schreiber writes that it is an acronym for his father's name Mattityahu Kohen Ben Yochanan. 105. Some scholars maintain that the name is a shortened form of the Hebrew maqqab-ya ¯hû (from na ¯qab, ‘‘to mark, to designate’’), meaning ‘‘the one designated by Yahweh.’[2] Mindful of the superiority of Seleucid forces during the first two years of the revolt, Judah's strategy was to avoid any engagement with their regular army, and to resort to guerrilla warfare, in order to give them a feeling of insecurity. The strategy enabled Judah to win a string of victories. At the battle of Nahal el-Haramiah (wadi haramia), he defeated a small Assyrian force under the command of Apollonius, governor of Samaria, who was killed. Judah took possession of Apollonius's sword and used it until his death as a symbol of vengeance. After Nahal el-Haramiah, recruits flocked to the Jewish cause. Early victories[edit] Judah from Die Bibel in BildernShortly thereafter, Judah routed a larger Seleucid army under the command of Seron near Beth-Horon, largely thanks to a good choice of battlefield. Then in the Battle of Emmaus, Judah proceeded to defeat the Seleucid forces led by generals Nicanor and Gorgias. This force was dispatched by Lysias, whom Antiochus left as viceroy after departing on a campaign against the Parthians. By a forced night march, Judah succeeded in eluding Gorgias, who had intended to attack and destroy the Jewish forces in their camp with his cavalry. While Gorgias was searching for him in the mountains, Judah made a surprise attack upon the Seleucid camp and defeated the Seleucid at the Battle of Emmaus. The Seleucid commander had no alternative but to withdraw to the coast. The defeat at Emmaus convinced Lysias that he must prepare for a serious and prolonged war. He accordingly assembled a new and larger army and marched with it on Judea from the south via Idumea. After several years of conflict Judah drove out his foes from Jerusalem, except for the garrison in the citadel of Acra. He purified the defiled Temple of Jerusalem and on the 25th of Kislev (December 14, 164 BCE) restored the service in the Temple. The reconsecration of the Temple became a permanent Jewish holiday, Hanukkah, which continued even after the Temple was destroyed in 70 CE. 106. Hanukkah is still celebrated annually. The liberation of Jerusalem was the first step on the road to ultimate independence. After Jerusalem[edit]Upon hearing the news that the Jewish communities in Gilead, Transjordan, and Galilee were under attack by neighboring Greek cities, Judah immediately went to their aid. Judah sent his brother, Simeon, to Galilee at the head of 3,000 men; Simeon proceeded to successfully fulfill his task, achieving numerous victories and transplanted a substantial portion of the Jewish settlements, including women and children, to Judea. He personally led the campaign in Transjordan, taking with him his brother Jonathan. After fierce fighting, he defeated the Transjordanian tribes and rescued the Jews concentrated in fortified towns in Gilead. The Jewish population of the areas taken by the Maccabees was evacuated to Judea.[3] At the conclusion of the fighting in Transjordan, Judah turned against the Edomites in the south, captured and destroyed Hebron and Maresha.[4] He then marched on the coast of the Mediterranean, destroyed the altars and statues of the pagan gods in Ashdod, and returned to Judea with much spoils. Judah then laid siege to the Assyrian garrison at the Acra, the Seleucid citadel of Jerusalem. The besieged, who included not only Assyrians but also Hellenistic Jews, appealed for help to Lysias, who effectively became the regent of the young king Antiochus V Eupator after the death of Antiochus Epiphanes at the end of 164 BCE during the Parthian campaign. Lysias together with Eupator set out for a new campaign in Judea. Lysias skirted Judea as he had done in his first campaign, entering it from the south, and besieged Beth-Zur. Judah raised the siege of the Acra and went to meet Lysias. In the Battle of Beth-zechariah, south of Bethlehem, the Seleucids achieved their first major victory over the Maccabees, and Judah was forced to withdraw to Jerusalem. Beth-Zur was compelled to surrender and Lysias reached Jerusalem, laying siege to the city. The defenders found themselves in a precarious situation because their provisions were exhausted, it being a sabbatical year during which the fields were left uncultivated. 107. However, just as capitulation seemed imminent, Lysias and Eupator had to withdraw when Antiochus Epiphanes's commander- in-chief Philip, whom the late ruler appointed regent before his death, rebelled against Lysias and was about to enter Antioch and seize power. Lysias decided to propose a peaceful settlement, which was concluded at the end of 163 BCE. The terms of peace were based on the restoration of religious freedom, the permission for the Jews to live in accordance with their own laws, and the official return of the Temple to the Jews. Lysias defeated Philip, only to be overthrown by Demetrius, the true heir to the Assyrian throne. Demetrius appointed Alcimus (Jakim), a Hellenist Jew, as high priest, a choice the Hasidim (Pietists) might have accepted since he was of priestly descent. Internal conflict[edit]When war against the external enemy came to an end, an internal struggle broke out between the party led by Judah and the Hellenist party. The influence of the Hellenizers all but collapsed in the wake of the Seleucid defeat. The Hellenizing High Priest Menelaus was removed from office and executed. His successor was another Hellenizer Alcimus. When Alcimus executed sixty priests who were opposed to him, he found himself in open conflict with the Maccabees. Alcimus fled from Jerusalem and went to the Seleucid king, asking for help. Meanwhile, Demetrius I Soter, son of Seleucus IV Philopator and nephew of the late Antiochus IV Epiphanes, fled from Rome in defiance of the Roman Senate, arrived in Assyria, captured and killed Lysias and Antiochus Eupator, and usurped the throne. It was thus Demetrius to whom the delegation led by Alcimus, complained of the persecution of the Hellenist party in Judea. Demetrius granted Alcimus's request to be appointed High Priest under the protection of the king's army and sent to Judea an army led by Bacchides. The weaker Jewish army couldn't oppose the enemy and withdrew from Jerusalem, so Judah returned to wage Guerrilla warfare. Soon after, it was necessary for the Seleucid Army to return to Antioch because of the turbulent political situation. Judah's forces returned to Jerusalem and the Seleucids dispatched another army, again led by Nicanor. In a battle near Adasa, on the 13th Adar 161 BCE, the Assyrian army was destroyed and Nicanor was killed. 108. The annual "Day of Nicanor" was instituted to commemorate this victory. Agreement with Rome[edit]The Roman-Jewish Treaty was an agreement made between Judah Maccabee and the Roman Republic in 161 BCE according to 1 Maccabees 8:17-20 and Josephus. It was the first recorded contact between the Jewish people and the Romans. Renewed fighting[edit] Death of Judas Maccabeus by José Teófilo de JesusThe agreement with Rome failed to have any effect on Demetrius' policy. On receipt of the news of Nicanor's defeat, he dispatched a new army, again commanded by Bacchides. This time the Assyrian forces of 20,000 men were numerically so superior that most of Judah's men left the field of battle and advised their leader to do likewise and to await a more favorable opportunity. However, Judah decided to stand his ground. In the Battle of Elasa, Judah and those who remained faithful to him were killed. His body was taken by his brothers from the battlefield and buried in the family sepulchre at Modiin. The death of Judah Maccabee (d. 160 BCE) stirred the Jews to renewed resistance. After several additional years of war under the leadership of two of Mattathias' other sons (Jonathan and Simon), the Jews finally achieved independence and the liberty to worship freel ------ SIMON MACCABEE Simon Thassi (died 135 BCE) was the second son of Mattathias and thus a member of the Hasmonean family. The name "Thassi" has an uncertain meaning ("the Director", "the Guide", "the Man of Counsel", and "the Zealous" are all possible meanings of the term[1]) 109. He took part in the Jewish revolt against the Seleucid Empire led by his brothers, Judas Maccabaeus and Jonathan Maccabaeus. He became the first prince of the Hebrew Hasmonean Dynasty. He reigned from 142 to 135 BC. The Hasmonean Dynasty was founded by a resolution, adopted in 141 BCE, at a large assembly "of the priests and the people and of the elders of the land, to the effect that Simon should be their leader and high priest forever, until there should arise a faithful prophet" (1 Maccabees 14:41). Recognition of the new dynasty by the Roman Republic was accorded by the Senate about 139 BCE, when the delegation of Simon was in Rome. Simon made the Jewish people semi- independent of the Seleucid Empire. In February 135 BCE, he was assassinated at the instigation of his son-in-law Ptolemy, son of Abubus. Simon was followed by his third son, John Hyrcanus, whose two elder brothers, Mattathias and Judah, had been murdered, together with their father. ------ JONATHAN MACCABEE - YOUNGEST OF THE FIVE SONS Jonathan Apphus was leader of the Hasmonean Dynasty of Judea from 161 to 143 BCE. The name Apphus (?pf???) means "the diplomat", in allusion to a trait prominent in him (1 Maccabees ii. 5)[1][2] Jonathan from "Promptuarii Iconum Insigniorum "Jonathan Apphus was the youngest of the five sons of Mattathias. His father was a Kohen credited as the founding figure of the rebellion of the Maccabees against Antiochus IV Epiphanes of the Seleucid Empire. However Mattathias died in 167 BCE while the rebellion was only Jonathan Apphus was leader of the Hasmonean Dynasty of Judea frobeginning. He was survived by Jonathan and his brothers Eleazar Avaran, Johanan, Judas Maccabeus, and Simon Thassi. They were sworn to continue the rebellion of their father. 110. Judas soon became their de facto leader and the military chief of the rebellion. Jonathan served under his brother and took active parts in the battles against the Seleucid forces. His reputation for courage is lesser to that of Judas but hardly questionable. His courage had been frequently tried. However, Judas was one of the casualties of the Battle of Elasa (161/160 BCE). The victor of the battle was Bacchides, a Seleucid general under Demetrius I Soter. Bacchides proceeded with crushing rigor against the Maccabean party while at the same time a famine broke out in the land. The Jewish rebels required a new leader and Jonathan was chosen. Jonathan noticed that Bacchides was trying to entrap him. He reacted by retiring with his brother Simeon and his followers to a desert region in the country east of the Jordan River. They set camp near a morass by the name of Asphar. But Bacchides followed him there and overtook them during a Sabbath. Jonathan gave all the baggage into the hands of his brother John who took a small force and headed towards the friendly Nabataeans. The plan was to secure their baggage there but the "sons of Jambri of Medaba", a hostile tribe apparently, ambushed them during their journey. John and his companions were killed and their cargo was looted (I Macc. ix. 32-36; Josephus, "Antiquities of the Jews" xiii. 1, § 2). Jonathan would later take revenge for the death of his brother. Meanwhile on that Sabbath, Jonathan and his companions were forced to engage in battle with Bacchides. Jonathan had encountered and had raised his hand to slay Bacchides, when the latter evaded the blow; the Jews, defeated, sought refuge by swimming through the Jordan to the western bank. In this first encounter Bacchides lost about 1,000 men. Soon after this event, informed that one of the sons of Jambri was leading home a noble bride in great pomp, the Maccabean brothers proceeded to Medaba, ambushed the bridal procession, killed the entire party, to the number of 300, and seized all the treasure (I Macc. ix. 37-49; Josephus, l.c. xiii. 1, §§ 3-4). They remained, however, in the swamp in the country east of the Jordan. 111. Bacchides thought them insignificant. Following the death of his puppet governor Alcimus, Kohen Gadol of Jerusalem, Bacchides felt secure enough to leave the country. Turn of fate[edit]However Jonathan was not idle. He continued activities against the Jews influenced by the Hellenistic civilization. Two years after the departure of Bacchides from Judea, the City of Acre felt sufficiently threatened to contact Demetrius and request the return of Bacchides to their territory. Jonathan was now more experienced in guerrilla warfare, the primary tactic used by the Maccabean forces, and was constantly on guard to avoid direct confrontations with enemy forces even while continuing hostile operations. A frustrated Bacchides reportedly took out his anger on the Hellenists and reportedly killed fifty of their leaders out of frustration. Jonathan and Simeon thought it well to retreat farther, and accordingly fortified in the desert a place called Beth- hogla;[3] there they were besieged several days by Bacchides. Jonathan perceived that Bacchides regretted having set out. He contacted the rival general with offers of a peace treaty and exchange of prisoners of war. Bacchides readily consented and even took an oath of nevermore making war upon Jonathan. He and his forces then vacated Judea. The victorious Jonathan now took up his residence in the old city of Michmash. From there he endeavored to clear the land of "the godless and the apostate".[4] High Priest[edit]Jonathan must have used this peaceful period to good advantage, for he was soon in possession of great power. An important external event brought the design of the Maccabeans to fruition. Demetrius I Soter's relations with Attalus II Philadelphus of Pergamon (reigned 159 - 138 BCE), Ptolemy VI of Egypt (reigned 163 - 145 BCE) and his co-ruler Cleopatra II of Egypt were deteriorating. They supported rival claimant to the throne Alexander Balas against him who claimed to be the son of Antiochus IV Epiphanes and a first cousin of Demetrius. Demetrius was now forced to recall the garrisons of Judea, except those at Jerusalem's Akra fortress and at Beth-zur; 112. he also made a bid for the loyalty of Jonathan, whom he permitted to recruit an army and to take the hostages kept in the Akra fortress. Jonathan gladly accepted these terms and took up residence at Jerusalem in 153 BCE. He soon began fortifying the city. Alexander Balas also contacted Jonathan with even more favorable terms. Including official appointment as High Priest in Jerusalem. Withdrawing his support from Demetrius and declaring allegiance to Alexander, Jonathan was the first member of his dynasty to achieve appointment as High Priest. The title was not merely nominal. Jonathan became the official leader of his people and the Hellenistic party could no longer attack him without severe consequences. On the Feast of Tabernacles of 153 BCE, Jonathan put on the High Priest's garments and officiated for the first time. It is unknown whom Jonathan displaced as High Priest, though some scholars suggest that this was the Teacher of Righteousness, later founder of the Essenes. In this theory, Jonathan is considered the "man of lies".[verification needed] Jonathan had determined to side with Alexander Balas, not trusting Demetrius, who in a second letter made promises that he could hardly have kept and conceded prerogatives that were almost impossible.[5] The events justified Jonathan's action; Demetrius lost his throne and life in 150 BCE. Alexander Balas was victorious and sole ruler of the Seleucid Empire. He was given the further honor of marriage to Cleopatra Thea, daughter of his allies Ptolemy VI and Cleopatra II. The wedding took place in Ptolemais in the presence of Ptolemy VI. Jonathan was invited but arrived after the wedding ceremony while celebrations continued. He appeared with presents for both kings, and was permitted to sit between them as their equal; Balas even clothed him with his own royal garment and otherwise accorded him high honor. He would not listen to the Hellenistic party that still accused Jonathan, but appointed Jonathan as strategos and "meridarch" (i.e., civil governor of a province; details not found in Josephus), and sent him back with honors to Jerusalem.[6] 113. Victory over Apollonius[edit]Jonathan proved grateful. In 147 BCE, Demetrius II Nicator, a son of Demetrius I Soter, started claiming the throne against Alexander Balas. Apollonius Taos, governor of Coele-Syria was probably supporting Demetrius. But he used the opportunity to challenge Jonathan to battle, saying that the Jews might for once leave the mountains and venture out into the plain[citation needed]. Jonathan and Simeon led a force of 10,000 men against Jaffa where the forces of Apollonius lay. Not expecting an attack this early in the hostilities, Jaffa was not prepared for a siege. The gates of which were opened before the Jewish forces out of fear. But the victory was not yet certain. Apollonius received reinforcements from Azotus and appeared in the plain in charge of 3,000 men. They were clearly outnumbered but Apollonius was relying on his superior cavalry and forced Jonathan to engage in battle. Jonathan assaulted, captured and burned Azotus along with the resident temple of Dagon and the surrounding villages. In reward of his victory, Alexander Balas granted the victorious High Priest the city of Ekron along with its outlying territory. The people of Azotus vainly complained to King Ptolemy VI, who had come to make war upon his son-in-law Alexander Balas, that Jonathan had destroyed their city and temple. Jonathan peacefully met Ptolemy at Jaffa and accompanied him as far as the River Eleutherus. He then returned to Jerusalem, maintaining peace with the King of Egypt despite their support for different contenders for the Seleucid throne.[7] Under Demetrius II[edit]In 145 BCE, the Battle of Antioch resulted in the final defeat of Alexander Balas by the forces of his father-in-law Ptolemy VI. Ptolemy himself was however among the casualties of the battle. Demetrius II Nicator remained sole ruler of the Seleucid Empire and became the second husband of Cleopatra Thea. 114. Jonathan owed no allegiance to the new King and took this opportunity to lay siege to the Akra, the Seleucid fortress in Jerusalem and the symbol of Seleucid control over Judea. it was heavily garrisoned by a Seleucid force and offered asylum to Jewish Hellenists.[8] Demetrius was greatly incensed; he appeared with an army at Ptolemais and ordered Jonathan to come before him. Without raising the siege Jonathan, accompanied by the elders and priests, went to the king, and pacified him with presents, so that the king not only confirmed him in his office of high priest, but gave to him the three Samaritan toparchies of Mount Ephraim, Lod, and Ramathaim-Zophim. In consideration of a present of 300 talents the entire country was exempted from taxes, the exemption being confirmed in writing. Jonathan in return lifted the siege of the Akra and left it in Seleucid hands. Soon however, a new claimant to the Seleucid throne appeared in the person of the young Antiochus VI Dionysus, son of Alexander Balas and Clepatra Thea. He was three-years-old at most but general Diodotus Tryphon used him to advance his own designs on the throne. In face of this new enemy, Demetrius not only promised to withdraw the garrison from the City of Acre, but also called Jonathan his ally and requested him to send troops. The 3,000 men of Jonathan protected Demetrius in his capital, Antioch, against his own subjects.[9] Friendship with Rome and Sparta[edit]As Demetrius II did not keep his promise, Jonathan thought it better to support the new king when Diodotus Tryphon and Antiochus VI seized the capital, especially as the latter confirmed all his rights and appointed his brother Simeon strategos of the seacoast, from the "Ladder of Tyre" to the frontier of Egypt. Jonathan and Simeon were now entitled to make conquests; Ashkelon submitted voluntarily while Gaza was forcibly taken. Jonathan vanquished even the strategi of Demetrius II far to the north, in the plain of Hazar, while Simeon at the same time took the strong fortress of Beth-zur on the pretext that it harbored supporters of Demetrius.[10] Like Judah in former years, Jonathan sought alliances with foreign peoples. 115. He renewed the treaty with the Roman Republic, and exchanged friendly messages with Sparta and other places. However one should note that the documents referring to those diplomatic events are questionable in authenticity. Capture by Diodotus Tryphon and death[edit]Diodotus Tryphon went with an army to Judea and invited Jonathan to Scythopolis for a friendly conference, and persuaded him to dismiss his army of 40,000 men, promising to give him Ptolemais and other fortresses. Jonathan fell into the trap; he took with him to Ptolemais 1,000 men, all of whom were slain; he himself was taken prisoner.[11] When Diodotus Tryphon was about to enter Judea at Hadid, he was confronted by the new Jewish leader, Simon Maccabaeus, ready for battle. Trypho, avoiding an engagement, demanded one hundred talents and Jonathan's two sons as hostages, in return for which he promised to liberate Jonathan. Although Simon did not trust Diodotus Tryphon, he complied with the request in order that he might not be accused of the death of his brother. But Diodotus Tryphon did not liberate his prisoner; angry that Simon blocked his way everywhere and that he could accomplish nothing, he executed Jonathan at Baskama, in the country east of the Jordan.[12] Jonathan was buried by Simon at Modi'in. Nothing is known of his two captive sons. One of his daughters was the ancestress of Josephus.[13]