From: Mayim Hayim (Living Water) Ministries
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               Chanukah's Relationship To The Prophecies
                        Of The Second Temple Period

                          By Rabbi Menachem Leibtag

                                     from the website

     http://www.mayimhayim.org/Rabbi%20Mike/Chanukah.htm


       Throughout the history of Am Yisrael, there were many military
victories, yet Chazal never established a holiday commemorating
those events. Many varieties of miracles have also occurred, yet no
Rabbinically-ordained holiday commemorates them [1]. Why are the
military victory and miracle of Chanuka different?

To answer this question it must be understood that the date of
Chanuka possessed historic and prophetic significance several
hundred years before the Hasmonean revolt! The following article
will attempt to understand Chanuka based on its roots in the
prophecies of Chagai and Zecharya [2].

Chagai and Zecharya were the two prominent prophets active during the
beginning of the Second Temple period [3]. We shall begin with a
selective quote from the Book of Chagai of a prophecy delivered,
interestingly enough, on the 24th of Kislev.

"(10) On the 24th day of the ninth [month], in the second year of
Daryavesh (Darius), the word of the Lord came to the prophet Chagai...
(15) And now, take note from this day forward, as long as no stone has
been laid on another in the House of the Lord, if one came... (18)
Take note from this day forward, from the 24th day of the ninth month,
from the day that the foundation was laid for the Lord's House - take
note... for from this day on I will send blessings. (20) And the word
of the Lord came to Chagai a second time on the 24th of the month:
(21) Speak to Zerubavel, the governor of Judah: I am going to shake
the heaven and the earth. (22) And I will overturn the thrones of
kingdoms and destroy the might of the kingdoms of the nations. I will
overturn chariots and their drivers; horses and their riders shall
fall, each by the sword of his fellow."

It is clear from verses 15 and 18 above that the construction of the
Temple was to begin on the next day, the 25th of Kislev. Several
hundred years later, that very same Temple was rededicated on the 25th
of Kislev, and the rabbinically ordained holiday of Chanuka was
instituted to commemorate that event.

As the date of Chagai's prophecy seems to be more than coincidental,
we should expect a connection between this prophecy in Sefer Chagai
and the celebration of Chanuka [4]. In order to locate this
connection, Sefer Chagai must be understood in light of its historical
setting.

We shall begin with a brief overview of the major events leading to
this time period. The destruction of the first Temple and the exile to
Bavel left Am Yisrael in an unprecedented condition. Ever since the
Exodus from Egypt, the mishkan (Tabernacle), and later the Bet
Ha-mikdash (Temple), had served as Israel's spiritual and national
center. In addition, Israel had always enjoyed sovereignty in its own
land; although there were times of relative weakness, Israel was never
under the official sovereignty of a foreign empire [5]. Suddenly,
Israel was left without its land, its mikdash, and its sovereignty.
Near the close of the First Temple period, Yirmiyahu had already
foreseen the exile and destruction [6], proclaiming the sovereignty of
Bavel over Israel for the next 70 years. As Israel had abused its
sovereignty, its divine punishment was its subjection to the "yoke of
the king of Bavel" (Yirmiyahu 27:12). At the conclusion of these
seventy years Israel was to return to its land and sovereignty,
ideally, in a fashion even grander than the original redemption from
Egypt.

"Assuredly, a time is coming, declares the Lord, when it shall no more
be said, 'As the Lord lives, who brought the Israelites out of the
land of Egypt', but rather, 'As the Lord lives, who brought out and
led the offspring of the House of Israel from the northland and from
all the lands to which I have banished them...' (23:7-8)."

This redemption, however, was not unconditional. It was to be
preceded by Israel's seeking of God.

"When seventy years of Bavel are over, I will take note of you, I will
fulfill to you My promise to bring you back to this place... When you
call Me, and come and pray to Me, I will give heed to you. You will
search for Me and you will find Me... (29:10-14)."

It was the hope of the prophets that upon the return from exile, a new
and better society would be established, correcting the ills of the
First Temple period. At the end of these seventy years, Bavel's empire
fell to the Persians and Koresh (Cyrus the Great) became king. In his
famous edict, issued during the first year of his reign, Koresh
allowed the Jews to return to Jerusalem to rebuild their Temple (Ezra
1:1- 6). They were even granted autonomy - but not sovereignty.
Zerubavel, for example, the political leader of the returning Jews, is
consistently referred to as "pechat Yehuda" - "the governor of Judah"
(Chagai 1:1, 2:2). Only a small portion of the exiles returned and
this small population succeeded only in building the mizbeyach [altar]
(Ezra 3:2-6). Attempts to begin construction of the actual mikdash
were thwarted by the local non-Jewish population (Ezra 4:4-5).

It was only some 18 years later that the opportunity to begin
construction of the Temple emerged. Clearly, Yirmiyahu's prophecies of
redemption were only partially fulfilled. It was the challenge of the
prophets of shivat Tzion (the Returrn to Zion), Chagai and Zecharya,
to revive this redemption process.

It is in this setting, in the autumn of the second year of Darius,
that Sefer Chagai opens:

"(1) In the second year of King Darius... the word of the Lord came
through the prophet Chagai to Zerubavel ben She'altiel, the governor
of Judah, and to Yehoshua ben Yehozadak, the high priest. (2) Thus
said the Lord of Hosts: These people say, The time has not yet come
for the rebuilding the House of the Lord. (3) And the word of the Lord
continued: (4) Is it the time for you to dwell in your paneled houses,
while this House is lying in ruins?"

Chagai's challenge is formidable, given the lack of enthusiasm
surrounding the building of the mikdash. As the redemption process had
not yet materialized, the people saw no point in building the mikdash.
The first Bet Ha-mikdash had been built after a monarchy had been
firmly established and Israel had reached economic prosperity (see
Shmuel II 7:12-13, Melakhim I 5:5, 5:16-19). Due to the lack of
sovereignty and prosperity during shivat Tzion, a general feeling of
apathy prevailed (see Chagai 1:2, 2:3, and Zekharya 4:10).

It is exactly this attitude which Chagai counters. In the following
prophecies, Chagai calls for a national soul searching and a united
effort to rebuild the mikdash. He foresees the return of economic
prosperity and political sovereignty to Israel only after the mikdash
is rebuilt (1:8-9, 2:7, 2:15-19). Building the mikdash, an act
directing the nation's devotion to God, was a prerequisite to being
worthy of attaining sovereignty and economic prosperity.

The people accept Chagai's challenge, and prepare the materials for
rebuilding the Temple. On the 24th of Kislev, the day before
construction is to begin, Chagai delivers his concluding message. In
the two prophecies given on this momentous day, Chagai emphasizes the
same central points he had made earlier: as the mikdash is being
rebuilt, economic prosperity and political sovereignty shall ensue
(2:21-23).

"And the word came to Chagai a second time on the 24th day of the
month. Speak to Zerubavel the governor of Judah: I am going to shake
heaven and earth. And I will overturn the thrones of kingdoms and
destroy the might of the kingdoms of the nations. I will overturn
chariots and their drivers, horses and their riders shall fall..."

Although this vision was never fulfilled during that time period,
there is no doubt that these closing words of Chagai were echoing in
the ears of the Hasmoneans as they triumphed over the great Greek
armies. We shall return to this point after completing the picture, by
studying the prophecy of Chagai's sole prophetic contemporary,
Zecharya.

Sefer Zecharya also commences in the second year of Darius. Yet,
while Chagai had emphasized primarily the nationalistic aspects of the
redemption process, Zecharya delivers a more spiritual message. His
opening prophecy implores the people to perform proper repentance;
only then will God return to his people:

"Turn back to me, says the Lord... and I will turn back to you. (1:3)"

The next six chapters continue with the visions that Zecharya saw of
the Divine Presence returning to Jerusalem [7].

Chagai and Zecharya strike a critical balance between conflicting
ideals in the redemption process. Economic and political growth,
although essential to national revival, are only vehicles to attain
the higher goal of creating a nation devoted to God. Zecharya must
balance the nationalistic aspirations of Chagai by emphasizing the
need for repentance, necessary to be worthy of the Shekhina (Divine
Presence).

This balance is underscored in Zecharya's main prophecy,
'coincidentally' the haftara of Shabbat Chanuka (2:14-4:7).

"Shout for joy, fair Zion! For lo, I come; and I will dwell in your
midst - declares the Lord... The Lord will take Judah to Himself as
his portion...and he will choose Jerusalem once more. (2:14-16)"

Zecharya begins by telling the people to rejoice, as the Shekhina is
returning. This is followed by a charge to Yehoshua, the High Priest,
to be sure to follow the way of God and his commandments, and to work
in harmony with Zerubavel. The prophecy climaxes with the vision of
the menora surrounded by two olives trees. The meaning of this image
is explained as a charge to Zerubavel:

"This is the word of the Lord to Zerubavel: Not by might (chayil), nor
by power (koach), but by my spirit (ruchi)... (4:6)"

This emphasis of ruach over chayil [8] and koach is the primary
message to Zerubavel, the political leader to whom the sovereignty is
destined to return. It is he who needs to be reminded of the
importance of this balance.

Despite the optimism of Zecharya's prophecies, their fulfillment was
conditional. In his concluding prophecy [9] of the second year of
Daryavesh, Zecharya states this condition clearly:

"Men from far away shall come and take part in the building of the
Temple of the Lord, and you shall know that I have been sent to you by
the Lord, if only you will obey the Lord your God! (6:15)"

Unfortunately, the prophecies of Chagai and Zecharya - of
prosperity, sovereignty and the shekhina returning - were not
fulfilled during that generation, nor in the following generations
[10]. Israel remained under Persian rule, and later under Greek rule,
for several hundred years. The condition set by Zecharya and earlier
by Yirmiyahu, that Israel must repent to be worthy of a full
redemption, seems not to have been met [11].

Although left unrealized, these vital prophecies most likely were
remembered, as they reflected the most optimistic goals of the Second
Temple period. One might conjecture that the anniversary of the
original construction date, the 25th of Kislev, was also remembered.
This may have also been viewed as an appropriate date to recall the
optimistic prophecies of Chagai, pronounced on the preceding day, the
24th of Kislev.

Later during the Second Temple period, when the Jews were subject to
Greek rule, Hellenistic culture slowly became dominant. The rise of
Hellenism climaxed with the famous decrees of Antiochus IV in 167 BCE,
the details of which are recorded in Sefer Ha-makkabim I [12]. We are
informed that after the decrees were enacted, the Hellenists erected
an idol on the mizbeyach on the 15th of Kislev of that year. They
waited, however, until the 25th of Kislev before sacrificing upon it.
On that same day they began killing women who circumcised their
children. Apparently, the Hellenists selected the 25th of Kislev
intentionally. The choice of this day again may be just coincidental,
or it might be that the Hellenists chose this date specifically
le-hakh'is (to spite), being aware of its religious significance.

The Hasmonean revolt began that same year, and three years later
Judah was able to secure control of Jerusalem and purify and
re-dedicate the mikdash [13]. It is commonly assumed that the battle
to liberate the Temple Mount from the Greeks ended on the 25th of
Kislev and on that same day they began the daily sacrifices (including
the lighting of the menorah). According to this account there was no
intentional selection of this historic date.

However, according to other traditional Jewish sources a slightly
different picture emerges. Megillat Ta'anit [14] records the 23rd of
Cheshvan [15] of that year as well as the 3rd of Kislev as days of
rejoicing, marking dates in which various idols erected by the Greeks
on the Temple mount were dismantled. It appears from the account in
Sefer Ha-makkabim that the dedication ceremony was set for the 25th of
Kislev, in order to coincide with the very same day on which it was
defiled, three years prior [16]. It also seems from Sefer Ha- makkabim
that construction of the new vessels and mizbeyach took several weeks.

Considering the fact that the Temple Mount was already under the
control of the Hasmoneans in Cheshvan, and from the account in
Sefer Ha-makkabim, it appears that the dedication of the mikdash on
the 25th of Kislev was intentional. This day not only marked the date
of its original construction, but also reflected the prophetic ideals
and aspirations of Bayit Sheni. The reason they selected this date, as
well as the reason that the Hellenists had picked this date three
years earlier, was due to its prophetic and historic significance
since the time of Chagai.

As mentioned earlier, the Hasmoneans most probably saw themselves as
fulfilling the prophecies of Chagai. Evidently Rashi also accepted
this view. Rashi explains in his commentary to Chagai 2:6, "I will
shake the heavens and earth: in the miracles that occurred to the
Hasmoneans".

Choosing specifically the 25th of Kislev to dedicate the restored
mizbeyach and vessels, demonstrated their belief that the military
victory that they had achieved was a fulfillment of the prophecy of
Chagai.

Had the Shekhina also returned as foreseen by Zecharya? The
miracle that took place with the cruse of oil and the menora could
have been perceived as a divine indication that the shekhina was also
returning. Recall that the central vision of Zecharya is that of the
menora. In that prophecy, not only does he envision the return of the
Shekhina, but also the return of sovereignty. The discovery of the
cruse of oil with the seal of the kohen gadol, and the ensuing miracle
which took place when lighting the menorah, although not the reason
for establishing Chanuka, most likely was a strong enough sign to the
Sages that the military victories of the Hasmoneans were divine, and
worthy of commemoration.

Our explanation so far has shown that the primary reasons for
Chanuka were the military victories and the dedication of the Bet
Ha-mikdash. Yet, why is it that we find that Chazal in later
generations emphasize primarily the miracle of the oil? [17]

As mentioned earlier, the central vision of Zecharya is that of the
menora surrounded by two olive branches. The main message of this
prophecy was that Bayit Sheni should be characterized by the
predominance of spirituality (ruach), over physical strength (chayil
and koach). It is through this predominance of spirit that the
pitfalls of the monarchy of the First Temple could be avoided. The
miracle of the oil was reflective of this prophecy.

It is understandable therefore, that the Sages placed such a heavy
emphasis on the miracle of the oil. In the eyes of the Hasmoneans, and
the people living at the time of the revolt, the primary reason for
celebration was due to the military victories, the return of Jewish
sovereignty, and the re-dedication of the mikdash - the fulfillment of
the prophecies of Chagai. The Sages were aware of the dangers of the
political power now achieved by the Hasmoneans. As time passed and
there was a decline in the religiosity of the Hasmonean Dynasty, the
Sages needed to emphasize specifically this message of Zecharya - "lo
be-chayil ve-lo be-koach ki im be-ruchi."

Even after the destruction of the Temple, we continue to celebrate
Chanuka, since we are assured that another opportunity for the
realization of these prophecies will arise.

The message of Chanuka for our own generation, just as it was two
thousand years ago, should be more than just 'coincidental'. To a
certain extent, the prophecies of Chagai have been fulfilled.
Sovereignty and economic prosperity have returned to Israel in its own
land. Will the prophecies of Zecharya also be fulfilled? Just as
before, it will depend on our ability to find the proper balance
between ruach, chayil and koach.

Footnotes:

[1] The commemoration of Purim as a chag de-rabanan differs in
many ways; this will be dealt with in a future article.

[2] For the reader unfamiliar with sifrei Chagai and Zecharya, it is
recommended to read Sefer Chagai, and the first six chapters of Sefer
Zecharya. It is also recommended to read the first four chapters of
Sefer Ezra, as well as chapters 25 and 29 of Sefer Yirmiyahu.

[3] This time period is commonly known as shivat Tzion. It was during
this time that Jews of the Persian empire returned to Jerusalem with
the aspiration of rebuilding the mikdash and establishing a community.
See Ezra 1:1-8

[4] In his article "Yom Yisud Heikhal Hashem", Megadim Vol. 12,
Rav Yoel Bin-Nun addresses this question at length. His approach
emphasizes the agricultural importance of this date, marking the end
of the olive harvest, and the finale of the agricultural season of the
previous year. He also deals with the historical importance of this
date and its relationship to Chagai and Zecharya, as will be presented
in this article in a more simplified manner.

[5] This freedom from foreign dominion, celebrated yearly on Chag
Ha-Pesach, is also of religious significance. Only a nation free from
foreign dominion can become a nation totally dedicated to God.

[6] Yirmiyahu perek 25, in the fourth year of Yehoyakim (18 years
prior to the destruction of the First Temple). These seventy years of
Bavel's dominion are repeated again in perek 29. These 70 years should
not be confused with the 70 years that transpired from churban
ha-bayit until binyan bayit sheni mentioned by Zecharya (1:12 & 7:5).

[7] The shekhina actually left Yerushalayim prior to the Temple's
destruction - see Yechezkel 10.

[8] Chayil can also imply economic prosperity; see Devarim 8:17 in its
context. This understanding would relate nicely to the prophecy of
Chagai.

[9] Chapters 1-6 form a unit as they are all prophecies of the second
year of Darius.

[10] Although there is no account in Sefer Ezra as to what happened
after the construction, their situation was close to pathetic. There
is mass inter-marriage, chillul shabbat etc.; Nechemya several years
later finds the city in ruins. They are obviously under Persian
sovereignty as Ezra and Nechemya receive their authority from the
Persian king.

[11] Rav Yehuda Ha-Levi in Sefer Ha-Kuzari II.24 explains the
unfulfillment of these prophecies in a similar fashion. He mentions
inadequate teshuva as well as lack of enthusiasm of the exiled to
return to Israel. See also Yoma 9b, where Reish Lakish and Rav
Yochanan explain why the shekhina never returned during Bayit Sheni.

[12] See chap 1:54-61, Sefer Ha-makkabim I, part of the Apocrypha.
Although this book is not prophecy, from its style it is clear than
the author was a god-fearing Jew. See introduction by Avraham Kahane
"Ha-Sefarim Ha-Chitzonim" (Hebrew) .

[13] Macabees I chapter 4:36-60. From this account, it appears that
more than one day was necessary to prepare the mikdash for the
dedication ceremony on the 25th of Kislev. It was necessary to build a
new mizbeyach, shulchan, menora etc., and prepare the courtyards, as
well as remove all the pagan idols.

[14] A tannaitic source, listing various days of the year in which it
is forbidden to fast or deliver a eulogy, due to a festive event which
occurred on that day.

[15] On 23 Cheshvan - the "soreeyga" (a cultic building of the
Hellenists) was dismantled and removed from the azara. On 3 Kislev -
the "simaot" (pagan idols) were removed from the Azara.

[16] Maccabim I chapter 4:52-56. The reason for celebrating the
dedication of the mizbeyach for eight days is not clear from this
account. The miracle of the pach shemen is not mentioned. Most likely
the original celebration of eight days was based on the original
dedication of the mishkan.

[17] See Shabbat 21b.


This article written by Rabbi Menachem Leibtag was sent to me by
Messianic Rabbi, Mike Short. We would like to thank Rabbi Short
for passing on this wonderful enlighting article to us.

In our article "For Unto Us A Child Is Born - Haggai 2:18-19" we
also see the date, the 24th of Kislev as being a "Prophecy". A
Prophecy of a very important date in the life of Messiah, the
Foundation Stone of the L-RD. We pray this article has blessed you.

Shalom,
Adah

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