The Identity and Meaning of Chashmonai The Identity and Meaning of Chashmonai [1] By Mitchell First ([email protected]) The name Chashmonai appears many times in the Babylonian Talmud, but usually the references are vague. The references are either to beit Chashmonai, malkhut Chashmonai, malkhut beit Chashmonai, malkhei beit Chashmonai, or beit dino shel Chashmonai.[2] One time (at Megillah 11a) the reference is to an individual named Chashmonai, but neither his father nor his sons are named. The term Chashmonai (with the spelling ,appears two times in the Jerusalem Talmud (חשמוניי once in the second chapter of Taanit and the other in a parallel passage in the first chapter of Megillah.[3] Both times the reference is to the story of Judah defeating the Syrian military commander Nicanor,[4] although Judah is not mentioned by name. In the passage in Taanit, the reference is to echad mi-shel beit Chashmonai.[5] In the passage in Megillah, the reference is to echad mi-shel Chashmonai. Almost certainly, the passage in Taanit preserves the original reading.[6] If so, the reference is again vague. Critically, the name Chashmonai is not found in any form in I or II Maccabees, our main sources for the historical background of the events of Chanukkah.[7] But fortunately the name does appear in two sources in Tannaitic literature.[8] It is only through one of these two sources that we can get a handle on the identity of Chashmonai. ———— Already in the late first century, the identity of Chashmonai seems to have been a mystery to Josephus. (Josephus must have heard of the name from his extensive Pharisaic education, and from being from the family.) In hisJewish War, he identifies Chashmonai as the father of Mattathias.[9] Later, at XII, 265 of his Antiquities, he identifies Chashmonai as the great-grandfather of Mattathias.[10] Probably, his approach here is the result of his knowing from I Maccabees 2:1 that Mattathias was the son of a John who was the son of a Simon, and deciding to integrate the name Chashmonai with this data by making him the father of Simon.[11] It is very likely that Josephus had no actual knowledge of the identity of Chashmonai and was just speculating here. It is too coincidental that he places Chashmonai as the father of Simon, where there is room for him. If Josephus truly had a tradition from his family about the specific identity of Chashmonai, it would already have been included in his Jewish War. The standard printed text at Megillah 11a implies that Chashmonai is not Mattathias: she-he-emadeti lahem Shimon ha-Tzaddik ve-Chashmonai u-vanav u-Matityah kohen gadol…This is also the implication of the standard printed text at Soferim 20:8, when it sets forth the Palestinian version of the Amidah insertion for Chanukkah; the text includes the phrase: Matityahu ben Yochanan kohen gadol ve-Chashmonai u-vanav…[12] There are also midrashim on Chanukkah that refer to a Chashmonai who was a separate person from Mattathias and who was instrumental in the revolt.[13] But the fact that I Maccabees does not mention any separate individual named Chashmonai involved in the revolt strongly suggests that there was no such individual. Moreover, there are alternative readings at both Megillah 11a and Soferim 20:8.[14] Also, the midrashim on Chanukkah that refer to a Chashmonai who was a separate person from Mattathias are late midrashim.[15] In the prevalent version of Al ha-Nissim today, Chashmonai has no vav preceding it.[16] If there was no separate person named Chashmonai at the time of the revolt, and if the statement of Josephus that Chashmonai was the great-grandfather of Mattathias is only a conjecture, who was Chashmonai? Let us look at our two earliest sources for Chashmonai. One of these is M. Middot 1:6.[17] המוקד… בבית היו לשכות ארבע ייון…[18] מלכי ששיקצום המזבח אבני את חשמוניי בני גנזו בה צפונית מזרחית From here, it seems that Chashmonai is just another name for Mattathias. This is also the implication of Chashmonai in many of the later passages.[19] The other Tannaitic source for Chashmonai is Seder Olam, chap. 30. Here the language is: malkhut beit Chashmonai meah ve-shalosh =the dynasty of the House of Chashmonai, 103 [years].[20] Although one does not have to interpret Chashmonai here as a reference to Mattathias, this interpretation does fit this passage. Thus a reasonable approach based on these two early sources is to interpret Chashmonai as another way of referring to Mattathias.[21] But we still do not know why these sources would refer to him in this way. Of course, one possibility is that it was his additional name.[22] Just like each of his five sons had an additional name,[23] perhaps Chashmonai was the additional name of Mattathias.[24] But I Maccabees, which stated that each of Mattathias’ sons had an additional name, did not make any such statement in the case of Mattathias himself. Perhaps we should not deduce much from this omission. Nothing required the author of I Maccabees to mention that Mattathias had an additional name. But one scholar has suggested an interesting reason for the omission. It is very likely that a main purpose of I Maccabees was the glorification of Mattathias in order to legitimize the rule of his descendants.[25] Their rule needed legitimization because the family was not from the priestly watch of Yedayah. Traditionally, the high priest came from this watch.[26] I Maccabees achieves its purpose by portraying a zealous Mattathias and creating parallels between Mattathias and the Biblical Pinchas, who was rewarded with the priesthood for his zealousness.[27] Perhaps, it has been suggested, the author of I Maccabees left out the additional name for Mattathias because it would remind readers of the obscure origin of the dynasty.[28] (We will discuss why this might have been the case when we discuss the meaning of the name in the next section.) —– We have seen that a reasonable approach, based on the two earliest rabbinic sources, is to interpret Chashmonai as another way of referring to Mattathias. The next question is the meaning of the name. The name could be based on the name of some earlier ancestor of Mattathias. But we have no clear knowledge of any ancestor of Mattathias with this name.[29] Moreover, this only begs the question of where the earlier ancestor would have obtained this name.[30] The most widely held view is that the name Chashmonai derives from a place that some ancestor of Mattathias hailed from a few generations earlier. (Mattathias and his immediate ancestors hailed from Modin.[31]) For example, Joshua 15:27 refers to a place called Cheshmon in the area of the tribe of Judah.[32] Alternatively, a location Chashmonah is mentioned at Numbers 33:29-30 as one of the places that the Israelites encamped in the desert.[33] In either of these interpretations, the name may have reminded others of the obscure origin of Mattathias’ ancestors and hence the author of I Maccabees might have refrained from using it. חשמנים It has also been observed that the word (Chashmanim) occurs at Psalms 68:32: לאלקים מני מצרים; כוש תריץ ידיו. חַשְׁמַנִּים יאתיו Chashmanim will come out of Egypt; Kush shall hasten her hands to God. (The context is that the nations of the world are bringing gifts and singing to God.[34]) It has been suggested that the name Chashmonai ,here.[35] Unfortunatelyחשמנים is related to ,appears in Tanakh חשמנים this is the only time the word so its meaning is unclear.[36] The Septuagint translates it as πρέσβεις (=ambassadors).[37] The Talmud seems to imply that it means “gifts.”[38] Based on a similar word in Egyptian, the meanings “bronze,” “natron” (a mixture used for many purposes including as a dye), and “amethyst” (a quartz of blue or purplish color) can be suggested.[39] Ugaritic and Akkadian have a similar word with the meaning of a color, or colored stone, or a coloring of dyed wool or leather; the color being perhaps red-purple, blue, or green.[40] Based on this, meanings such as red cloth or blue cloth have been suggested.[41] Based on similar words in Arabic, “oil” and “horses and chariots” have been proposed.[42] A has also [אשמנים,[connection to anotherhapax legomenon, 43 been perhaps אשמנים .suggested means darkness,[44] in if related, may mean ,חשמנים which case dark-skinned people.[45] derives from the חשמניםFinally, it has been suggested that ,oil), and that it refers to important people) שמן word i.e., nobles, because the original meaning is “one who gives off light.” (This is akin to “illustrious” in English).[46] But the simplest interpretation is that it refers to a people by the An [חשמנים.[name 47 seems to be parallel חשמנים argument in favor of this is that to Kush, another people, in this verse. is an active form; it means “will come,” and not יאתיו ,Also “will be brought.”[48] I would ,חשמנים Whatever the meaning of the word like to raise the possibility that an ancestor of Mattathias lived in Egypt for a period and that people began to call him something like Chashmonai upon his return, based on this verse. Conclusions Even though Josephus identifies Chashmonai as the great-grandfather of Mattathias, this was probably just speculation. It is too coincidental that he places Chashmonai as the father of Simon, precisely where there is room for him. The most reasonable approach, based on the earliest rabbinic sources, is to interpret Chashmonai as another way of referring to Mattathias, either because it was his additional name or for some other reason.