The Temple MenorahIntroduction
First of all. the actual word 'Talmud' refers to two very extensive set of volumes known as the Babylonian Talmud and the Jerusalem Talmud. Both of these mainly religious texts are based upon a prolonged Jewish effort to write down all the wisdom and knowledge contained within their age-old oral (verbal) tradition. Numerous legends claimed that at least some of this Jewish folk-lore had been passed down from father to son, teacher to student, since the days of Moses. Since most of it had never been written down, it was decided that the time had come to organize the Jewish religion.
The Jewish Pharisees who rejected Christianity, viewing the new movement as little more than a trendy, watered down form of heretical Judaism, were concerned about retaining their own laws and traditions since the destruction of the Temple of the Jerusalem. The seductive lure of Christianity which set Jews free from the practices of male circumcision, kosher food requirements and strict marriage practices also motivated the surviving Jewish leadership to establish a new post-Temple Judaism based upon the Torah, but codified, expanded, and explained by the Talmud, which literally means 'Teachings' in Hebrew. After the eventual completion and dissemination of both the Babylonian and Jerusalem Talmuds, a new form of the original Israelite religion founded by Moses, called Rabbinical Judaism, slowly began.
What follows is a carefully and edited list of passages directly mentioning the Maccabees, or their own holiday of Hanukkah, taken from the most well-respected English language version of the Babylonian Talmud, commonly known as the Soncino Edition. This particular set of volumes was first published in 1952, then again in 1961, in London, England by mainly British Rabbis. Instead of being a complete regurgitation of the original text, which is densely written and difficult to understand even in translation, the following article utilizes a selection of pertinent and specific quotations taken from the numerous Talmudic references to the Maccabees. In sum, these short passages should still prove to be more than adequate in summarizing the Maccabees, and their specific holiday called Hanukkah, as it has been described in the Babylonian Talmud for nearly 1,500+ years.
Hanukkah, Dedication of the Temple by the Maccabees
What is the reason for Hanukkah? Our Rabbis taught that on the twenty-fifth of Kislew begins the days of Hanukkah, which consist of eight days where mourning for the dead and fasting are forbidden. - Shabbath 21b
When the Hasmonean dynasty prevailed against and defeated the Greeks, they made a search and found only one container of oil which lay had the seal of the High Priest, but which only contained enough oil for one day's lighting only. Yet a miracle occurred where they lit the lamp and it lasted for eight days. The following year these days were appointed a Festival. - Shabbath 21b
The traditions of Hanukkah calls for one light for a man and his household, the zealous light a candle for each member of the household and the extremely zealous. - Shabbath 21b
On the first day (of Hanukkah) eight candles are lit and thereafter they are gradually reduced. - Shabbath 21b
On the first day (of Hanukkah) one candle is lit and thereafter they are progressively increased. - Shabbath 21b
Beth Shammai maintains: 'On the first day eight candles are lit and thereafter they are gradually reduced.' Beth Hillel says: 'On the first day one is lit and thereafter they are progressively increased.' - Shabbath 21b
What benediction is uttered (on Hanukkah)? It is this: 'He who sanctified us by His commandments and commanded us to light the light of Hanukkah.'
He who lights the Hanukkah lamp must pronounce a blessing. - Shabbath 23a
He who sees the Hanukkah lamp must pronounce a blessing. - Shabbath 23a
On the first day, he who sees the Hanukkah light must pronounce two blessings and he who lights it must pronounce three blessings. Thereafter, he who lights it pronounces two and he who sees it pronounces one. - Shabbath 23a
One must not count money by the Hanukkah light. - Shabbath 22a
He who habitually practices the lighting of the (Hanukkah) lamp will possess scholarly sons - Shabbath 23b
The precept of the Hanukkah lamp is obligatory upon women, for they too were concerned in the (Hanukkah) miracle. - Shabbath 23a
The precept of the Hanukkah lamp is incumbent upon a guest. - Shabbath 23a
All oils are fit for the Hanukkah lamp, but olive oil is of the best. - Shabbath 23a
It is most important to place the Hanukkah lamp by the door of one's house on the outside; if one dwells in an upper chamber, he places it at the window nearest the street. - Shabbath 21b
The Hanukkah lamp should be placed as closely as possible to the door...on the left, so that the Hanukkah lamp shall be on the left and the mezuzah on the right. - Shabbath 22a
If a courtyard has two doors, it requires two Hanukkah lamps. - Shabbath 23a
Rules about lighting the Hanukkah candles
Rab said one must not light from (Hanukkah) lamp to lamp, but Samuel maintained you may light from lamp to lamp. - Sabbath 21a
With regard to the wicks and oils which the Sages spoke of, one must not light them on the Sabbath, and one may not light them on Hanukkah, either on the Sabbath or on weekdays...R. Hisda maintained: 'One may light them on weekdays, but not on the Sabbath.' - Sabbath 21a
We learned elsewhere that if a spark which flies from the anvil goes forth (outwardly) and causes damage, the metal-smith is liable. If a camel laden with flax passes through a street, and the flax overflows into a shop, catches fire at the shopkeeper's lamp and sets the building alight, the camel owner is liable, but if the shopkeeper placed the light outside, the shopkeeper is liable. R. Judah said, 'In the case of a Hanukkah lamp he is exempt.' - Sabbath 21b
If a camel laden with flax passes through a street, and the flax overflows into a shop, catches fire at the shopkeeper's lamp and sets the building alight, the camel owner is liable, but if the shopkeeper placed the light outside, the shopkeeper is liable. R. Judah said, 'In the case of a Hanukkah lamp he is exempt.' Rabina said in Rab's name: 'This proves that the Hanukkah lamp should in the first instance be placed within ten feet (of the entrance). For should you think, above ten, let the camel owner say to him, 'You ought to have placed it higher than a camel and his rider.' Yet perhaps if he is put to too much trouble, he may refrain from the observance of the precept. - Sabbath 21b
If a camel laden with flax passes through a street, and the flax overflows into a shop, catches fire at the shopkeeper's lamp and sets the building alight, the camel owner is liable, but if the shopkeeper placed the light outside, the shopkeeper is liable. R. Judah said, 'In the case of a Hanukkah lamp he is exempt.'
- Sabbath 21b
Others state that regarding the wicks and oils which the Sages spoke of, 'One must not light them on the Sabbath, however one may light them on Hanukkah, either on weekdays or on the Sabbath.' - Sabbath 21b
Rab and Samuel differ over direct lighting from lamp to lamp, yet with a chip (small flame) Samuel admits that it is forbidden, then this is not a (total) refutation. - Sabbath 22b
If the lighting is the precept, one may light from lamp to lamp, but if the placing of the lamp fulfils the precept, one may not light from lamp to lamp. - Sabbath 22b
For the scholars propounded: Does the lighting or the placing constitute the precept? Come and hear: For Raba said, 'If one was holding the Hanukkah lamp and thus standing, he does nothing wrong. This proves that the placing constitutes the precept!' - Sabbath 22b
Now, it is well you say that the lighting constitutes the precept for this reason we require the lighting to be done in its proper place, therefore he does nothing wrong. If you say that the placing constitutes the precept, why has he done nothing wrong? - Sabbath 22b
R. Zera said: 'Originally, when I was at the academy, I shared the responsibility of the Hannukah lamp with mine host; but after I took a wife I said, Now I certainly do not need it, because they the lamp on my behalf at my home. - Sabbath 23a
'He who sanctified us by His commandments and commanded us to kindle the light of Hanukkah.' And where did He command us? R. Nehemiah quoted, 'Ask thy father, and he will show you, your elders, and they will tell you.
- Sabbath 23a
Rules about Hanukkah Lights
One must not count money by the Hanukkah light. When I state this...he observed to me, 'Has then the Hanukkah lamp sanctity?' R. Joseph demurred: 'Does blood possess sanctity?' For it was taught: he shall pour out the blood thereof and cover it with dust. Whatever he pours out he must cover, he must not cover it with his foot, so that precepts may not appear contemptible to him. So here too it is that precepts may not appear contemptible to him.' - Sabbath 21a
Behold! it was said, One must not count money by the Hanukkah light....Said R. Joseph: 'The basis of all this is the law relating to blood.' - Sabbath 21a
'He who sanctified us by His commandments and commanded us to kindle the light of Hanukkah.' And where did He command us? R. Nehemiah quoted, 'Ask thy father, and he will show you, your elders, and they will tell you.
- Sabbath 23a
Raba said: 'It is obvious to me that if one must choose between the house light and the Hanukkah light, the house light is preferable, on account of the importance of the peace of the home...Raba pondered, 'If the choice lies between the Hanukkah lamp and the Sanctification of the Day...perhaps the Hanukkah lamp is preferable, on account of celebrating the miracle? The Hanukkah lamp is preferable, on account of celebrating the miracle.'
- Sabbath 23b
He then require its light: surely, during the entire forty years that the Israelites travelled in the wilderness they travelled only by His light! But it is a testimony to mankind that the Divine Presence rests in Israel. What is the testimony? Said Rab: There was the western branch of the candelabrum (Menorah) in which the same quantity of oil was poured as into the rest, and yet he lit the others from it and (it was done). Now here, since the branches are immovable, this is impossible other than that he took a torch and lit it. - Sabbath 22b
Rules about moving and placing the Hanukkah Lights
It is incumbent to place the Hanukkah lamp by the door of one's house on the outside...But in times of (anti-Jewish) danger it is sufficient to place it on the table. - Sabbath 21b
If a Hanukkah lamp is placed above twenty cubits from the ground it is unfit, like sukkah and a cross-beam over the entrance of an alley. - Sabbath 22a
If a Hanukkah lamp is placed above twenty cubits from the ground it is unfit (not allowed), like sukkah and a cross-beam over the entrance of an alley. - Sabbath 22a
Come and hear: For Raba said: If one lights the Hannukah lamp within (the home) and then takes it outside, he does nothing wrong. - Sabbath 22b
Surely Rab was asked if it was permitted to move the Hanukkah lamp on account of the Guebres on the Sabbath and he answered them, 'It is well.' A time of emergency is different. - Sabbath 45a
Rules about Hanukkah Prayers
Is Hanukkah to be mentioned in grace after meals? Since it is a Rabbinical institution, we do not mention it, or perhaps it can be mentioned to give publicity to the miracle? Said Raba in R. Sehora's name in R. Huna's name: It need not be mentioned; yet if one comes to mention it, he does so in the Thanks benediction. - Sabbath 24a
R. Huna b. Judah chanced to visit Raba's academy and thought to mention Hanukkah in the benediction 'he will rebuild Jerusalem.' ...Said R. Shesheth to them (the scholars), 'Just as it is inserted in the Prayer in the benediction of Thanks. So is it inserted in grace after meals in the benediction of Thanks.' - Sabbath 24a
The scholars propounded: 'Should one refer to Hanukkah in the Additional Services? Since there is no Additional Service for Hanukkah itself, we do not refer to it...R. Huna and Rab Judah both maintain: 'It is not referred to.' R. Nahman and R. Johanan both maintain: 'It is referred to.' - Sabbath 24a
When the new moon of Tebeth falls on the Sabbath, three Scrolls are brought: the first for the lection (usual reading) of the Sabbath day, the second for the portion of the new moon, and the third for the portion of Hanukkah! When three men read in three Scrolls, there is no fear about a Scroll being discredited (not taken seriously), but when one man reads in two Scrolls there is this fear. - Sotah 41a
Rab Judah said: On the first day, he who sees the (Hanukkah lamp) must pronounce two (blessings), and he who lights must pronounce three blessings; thereafter, he who lights pronounces two, and he who sees pronounces one. What (blessing) is omitted? The 'season' is omitted. Yet should one allow the 'miracle' be omitted? The miracle holds good for every day. - Sabbath 23a
Describing the Martyrdom of the Seven Holy Maccabees
The [Biblical] text says, 'Yea, for thy sake we are killed all the day long, we are counted as sheep for the slaughter.' Rab Judah, however, said that this refers to the woman and her seven sons. They brought the first before the Emperor and said to him, 'Serve the idol.' He said to them: 'It is written in the Law, I am the Lord thy God.' So they led him away and killed him. They then brought the second before the Emperor and said to him, 'Serve the idol.' He replied: 'It is written in the Torah, Thou shalt have no other gods before me.' So they led him away and killed him. They then brought the next and said to him, 'Serve the idol.' He replied: 'It is written in the Torah, He that sacrifices unto the gods, save unto the Lord only, shall be utterly destroyed.' So they led him away and killed him. They then brought the next before the Emperor saying, 'Serve the idol.' He replied: 'It is written in the Torah, Thou shalt not bow down to any other god.' So they led him away and killed him. They then brought another and said to him, 'Serve the idol.' He replied: 'It is written in the Torah, Hear, O Israel, the Lord our God, the Lord is one.' So they led him away and killed him. They then brought the next and said to him, 'Serve the idol.' He replied; 'It is written in the Torah, Know therefore this day and lay it to thine heart that the Lord He is God in heaven above and on the earth beneath; there is none else.' So they led him away and killed him. They brought the next and said to him, 'Serve the idol.' He replied: 'It is written in the Torah, You has sworn loyalty unto the Lord this day … and the Lord has sworn loyalty to you this day; we have long ago sworn to the Holy One, blessed be He, that we will not exchange Him for any other god, and He also has sworn to us that He will not change us for any other people.' The Emperor said: 'I will throw down my seal before you and you can stoop down and pick it up, so that they will say of you that you have conformed to the desire of the king.' He replied; 'Fie on thee, Caesar, fie on thee, Caesar; if thine own honour is so important, how much more the honor of the Holy One, blessed be He!' They were leading him away to kill him when his mother said: Give him to me that I may kiss him a little. She said to him: 'My son, go and say to your father Abraham, You didst bind one son to the altar, but I have bound seven altars.' Then she also went up on to a roof and threw herself down and was killed. A voice thereupon came forth from heaven saying, 'A joyful mother of children.' - Gittin 57b
Commenting on the Hasmonean Era
AND THAT NOBODY SHOULD TEACH HIS SON GREEK. Our Rabbis taught: When the kings of the Hasmonean house fought one another, Hyrcanus was outside and Aristobulus within. Each day they used to let down denarii in a basket, and haul up for them [animals for] the continual offerings. An old man there, who was learned in Greek wisdom, spoke with them in Greek, saying: 'As long as they carry on the Temple-service, they will never surrender to you'. On the morrow they let down denarii in a basket, and hauled up a pig. When it reached half way up the wall, it stuck its claws [into the wall] and the land of Israel was shaken over a distance of four hundred parasangs. At that time they declared, - 'Cursed be a man who rears pigs and cursed be a man who teaches his son Greek wisdom!' Concerning that year we learnt that it happened that the 'omer had to be supplied from the gardens of Zarifim and the two loaves from the valley of En-Soker. But it is not so! - Sotah 49b
Other Talmud References: Sabbath 118, Bikkurim 1:6, Rosh HaShanah 1:3, Megilah 3:6, Bava Kama 6:6
Babylonian Talmud's Footnotes This lighting took place in 165 B.C.E. Exactly three years before, on the same day, Antiochus Epiphanes had a pagan altar erected in the Temple, upon which sacrifices were offered (I Macc. I:41-64). Apart from the Talmudic reason stated here, Judas Maccabeus chose 25th of Kislew as the anniversary of the Temple's defilement, and the dedication of the new altar was celebrated with lights for eight days, similarly to the Feast of Tabernacles, which lasted eight days and was celebrated by illuminations (I Macc. 4, 36, II Macc. 10:6). Actually the revolt was against the Syrians, of whom Antiochus Epiphanes was king, but the term 'Greeks' is used loosely, because the Seleucid Empire was part of the older Empire founded by Alexander the Great of Macedon, and because it was a reaction against the attempted Hellenization of Judea. - Sabbath 21b (Footnotes)
Each evening one must kindle as many lights as the number of days of Hanukkah yet to come. - Sabbath 21b (footnotes)
(Lamps were placed outside the home), to show that it was lit in celebration of Hanukkah, not merely for illumination. - Sabbath 21b
One Hanukkah lamp must not be lit from another. Or, when a lamp with several branches is used, in accordance with the practice of the 'most zealous', one branch must not be lit from another. - Sabbath 22a (Footnotes)
How was this (the Temple Menorah) a testimony (to God's presence)? Half a log of oil was poured into each branch, which was estimated to burn through the longest night. Thus by the morning they were extinguished. The following evening the priest cleaned out the old wicks, poured in fresh oil, and relit it: yet this western branch was still burning when he came to clean them out, which was done last of all. This miracle testified to the Divine Presence in Israel. On the western branch of the candelabrum v. Men. 78b. - Sabbath 22b (Footnotes)
In order to light the others, which (somehow) reached the other branches. Just as the lighting of the branches of the candlestick in the Temple from the western branch. - Sabbath 22b (Footnotes)
The prime observance of the Hanukkah lamp is not the lighting (of the candles) but placing it in a conspicuous place.- Sabbath 22b (Footnotes)
The lit lamp or branch is already sanctified, as it were, while no complete religious observance is fulfilled by the act of lighting the next (lamp or branch).- Sabbath 22b (Footnotes)
The essence of the Hanukkah lamp is to advertise (openly celebrate) the miracle. - Sabbath 22b (Footnotes)
According to the Talmud Jewish virgins were subjected to the jus primae noctis before the Maccabean revolt (cf. I Macc. I, 26f, which may perhaps refer to this), and were rescued from it by the 'miracle', i.e., the successful Maccabean uprising. - Sabbath 23a (Footnotes)
jus primae noctis (Adult / Slang)
Latin for: law of the first night. In English: right of the first night. In French: droit du seigneur (right of the lord). In Roman and Mediaval times, the groom, supposedly, would allow his new bride to have sex with his master on their wedding night, and for that first night only.
(Noun) Referred to in the Babylonian Talmud, Kesuvos 3b. The Roman prefect would so behave with brides on their wedding night.
- http://www.definition-of.com/jus+primae+noctis, Definition-of, Community Dictionary - Sabbath 23a (Footnotes)
Of the Sabbath and New Moon, these always occur during Hanukkah, which commences on the 25th of the month and lasts eight days....Hence this Additional Service...requires a mention of Hanukkah. - Sabbath 24a (footnotes)
The Parsees, being fire worshippers, forbade the Jews to have fire in their houses during their (the Parsees') festivities. Consequently the Hanukkah lamp, which was lit near the street, would have to be hidden on the approach of a Parsee. - Sabbath 45b (Footnotes)
The Maccabee Talmud Prophecy
There are traditions that hold that in the Messianic Age the Jerusalem Talmud will have priority over the Babylonian. This may be interpreted as meaning that, following the restoration of the Sanhedrin and the line of ordained scholars, the work will be completed and "out of Zion shall go the Law, and the word of the Lord from Jerusalem.
May the LORD God bless you in the name of St. Judas Maccabaeus.
SOURCE(S): The Babylonian Talmud. Soncino Edition. 1952, 1961. London, England. (http://www.come-and-hear.com/tcontents.html), (Wikipedia, The Talmud)
