The Scroll of Antiochus (Megillat Antiochus)

The Scroll of Antiochus. Megillat Antiochus

The Greek monarch Antiochus was a powerful ruler; all the kings heeded him. He subdued many provinces and mighty sovereigns; he destroyed their castles, burned their palaces and imprisoned their men. Since the reign of Alexander there had never been a king like him beyond the Euphrates. He erected a large city on the seacoast to serve as his royal residence, and called it "Antioch" after his own name. Opposite it his governor Bagris founded another city, and called it "City of Bagris" after himself. Such are their names to this day.

In the twenty-third year of his reign, the two hundred and thirteenth year after the Temple had been rebuilt, Antiochus determined to march on Jerusalem. He said to his officers: "You are aware that the Jews of Jerusalem are in our midst. They neither offer sacrifices to our gods nor observe our laws; they abandon the king's laws to practice their own. They hope moreover for the day when kings and tyrants shall be crushed, saying: 'O that our own king might reign over us, that we might rule the sea and the land, so that the entire world would be ours.' It is indeed a disgrace for the royal government to let them remain on the face of the earth. Come now, let us attack them and abolish the covenant made with them: Shabbat, Rosh Chodesh and circumcision." The proposal pleased his officers and all his host.

Immediately king Antiochus dispatched his governor Nicanor with a large body of troops. He came to the Jewish, city of Jerusalem and massacred many people; he set up a heathen altar in the Temple, concerning which the G-d of Israel had said to his faithful prophets: "There will I establish my residence forever." In that very place they slaughtered a swine and brought its blood into the holy court. When Yochanan ben Matityahu heard of this deed, he was filled with rage and his face changed color. In his heart he drew a plan of action. He then made himself a dagger, two spans long and one span wide, and concealed it under his clothes. He came to Jerusalem and stood at the royal gate, calling to this gate-keepers: "I am Yochanan ben Matityahu; I have come to appear before Nicanor." The guards informed Nicanor that the high priest of the Jews was standing at the door. "Let him enter!" Nicanor said.

Yochanan was admitted to Nicanor, who said: "You are one of the rebels who-rebel against the king and do not care for the welfare of his government!" Yochanan replied: "My lord, I have come to you; whatever you demand I will do." "If you wish to do as I please," said Nicanor, "then take a swine and sacrifice it upon the altar. You shall wear royal clothes and ride the king's own horse; you shall be counted among the king's close friends." To this, Yochanan answered: "My lord, I am afraid of the Israelites; if they hear that I have done such a thing they will stone me. Let everyone leave your presence, so as not to inform them." Immediately Nicanor ordered everybody out.

At, that moment Yochanan ben Matityahu raised his eyes to heaven and prayed; "My G-d and G-d of my fathers Avraham, Yitzchak, and Yaakov, do not hand me over to this heathen; for if he kills me, he will boast in the temple of Dagon that his god has handed me over to him." He advanced three steps toward Nicanor, thrust the dagger into his heart, and flung him fatally wounded into the court of the Temple. "My G-d," Yochanan prayed, "do not count it a sin that I killed this heathen in the Sanctuary; punish thus all the foes who came with him to persecute Judea and Jerusalem." On that day Yochanan set out and fought the enemy, inflicting heavy slaughter on them. The number of those who were slain by him on that day totaled two thousand seven hundred. Upon returning, he erected a column with the inscription: "Maccabee, Destroyer of Tyrants."

When king Antiochus heard that his governor Nicanor had been slain, he was bitterly distressed. He sent for wicked Bagris, the deceiver of his people, and told him: "Do you not know, have you not heard, what the Israelites did to me? They massacred my troops and ransacked my camps! Can you now be sure of your wealth? Will your homes remain yours? Come, let us move against them and abolish the covenant which their G-d made with them: Shabbat, Rosh Chodesh, and circumcision." Then wicked Bagris and his hosts invaded Jerusalem, murdering the population and proclaiming an absolute decree against Shabbat, Rosh Chodesh, and circumcision. So drastic was the king's edict that when a man was discovered to have circumcised his son, he and his wife were hanged along with the child. A woman gave birth to a son after her husband's death and had him circumcised when he was eight days old. With the child in her arms, she went up on top of the wall of Jerusalem and cried out: "We say to you, wicked Bagris: This covenant of our fathers which you intend to destroy shall never cease from us nor from our children's children." She cast her son down to the ground and flung herself after him so that they died together. Many Israelites of that period did the same, refusing to renounce the covenant of their fathers.

Some of the Jews said to one another: "Come, let us keep Shabbat in a cave lest we violate it." When they were betrayed to Bagris, he dispatched armed men who sat down at the entrance of the cave and said: "You Jews, surrender to us! Eat of our bread, drink of our wine, and do what we do!" But the Jews said to one another: "We remember what we were commanded on Mount Sinai: 'Six days you shall labor and do all your work; on the seventh day you shall rest.' It is better for us to die than to desecrate Shabbat." When the Jews failed to come out, wood was brought and set on fire at the entrance of the cave. About a thousand men and women died there. Later the five sons of Matityahu, Yochanan and his four brothers, set out and routed the hostile forces, whom they drove to the coast; for they trusted in the G-d of heaven.

Wicked Bagris, accompanied by those who had escaped the sword, boarded a ship and fled to king Antiochus. "O king," he said, "you have issued a decree abolishing Shabbat, Rosh Chodesh, and circumcision in Judea, and now there is complete rebellion there. The five sons of Matityahu cannot be defeated unless they are attacked by all the combined forces; they are stronger than lions, swifter than eagles, braver than bears. Be pleased to accept my advice, and do not fight them with this small army lest you be disgraced in the sight of all the kings. Send letters to all your royal provinces; let all the army officers without exception come with armored elephants." This pleased king Antiochus. He sent letters to all his royal domains, and the chieftains of various clans arrived with armored elephants. Wicked Bagris invaded Jerusalem for the second time. He broke through the wall, shattered the gateway, made thirteen breaches in the Temple, and ground the stones to dust. He thought to himself: "This time they shall not defeat me; my army is numerous, my hand is mighty." However, the G-d of heaven did not think so.

The five sons of Matityahu went to Mizpeh in Gilead, where the house of Israel had been saved in the days of Shmuel Hanavi. They fasted, sat in ashes and prayed to the G-d of heaven for mercy; then a good plan came to their mind. These were their names: Yehudah, the firstborn; Shimon, the second; Yochanan, the third; Yonatan, the fourth; Elazar, the fifth. Their father blessed them, saying: "Yehudah my son, I compare you to Yehudah the son of Yaakov who was likened to a lion. Shimon my son, I compare, you to Shimon the son of Yaakov who slew the men of Shchem. Yochanan my son, I compare you to Avner the son of Ner, general of Israel's army. Yonatan my son, I compare you to Yonatan the son of Shaul who defeated the Philistines. Elazar my son, I compare you to Pinchas the son of Elazar, who was zealous for his G-d and rescued the Israelites." Soon afterwards the five sons of Matityahu attacked the pagan forces, inflicting severe losses upon them. One, of the brothers, Yehudah, was killed.

When the sons of Matityahu discovered that Yehudah had been slain, they returned to their father who asked: "Why did you come back?" They replied: "Our brother Yehudah, who alone equaled all of us, has been killed." "I will join you in the battle against the heathen," Matityahu said, "lest they destroy the house of Israel; why be so dismayed over your brother?" He joined his sons that same day and waged war against the enemy. The G-d of heaven delivered into their hands all swordsmen and archers, army officers and high officials. None of these survived. Others were compelled to seek refuge in the coastal cities. In attacking the elephants, Elazar was engulfed in their dung. His brothers searched for him among the living and the dead, and could not find him. Eventually, however, they did find him.

The Jews rejoiced over the defeat of their enemies, some of whom were burned while others, were hanged on the gallows. Wicked Bagris was included among those who were burned to death. When king Antiochus heard that his governor Bagris and the army officers had been killed, he boarded a ship and fled to the coastal cities. Wherever he came the people rebelled and called him "The Fugitive," so he drowned himself in the sea.

The Hasmoneans entered the Sanctuary, rebuilt the gates, closed the breaches, and cleansed the Temple court from the slain and the impurities. They looked for pure olive oil to light the Menorah, and found only one bottle with the seal of the Kohen Gadol so that they were sure of its purity. Though its quantity seemed sufficient only for one day's lighting, it lasted for eight days owing to the blessing of the G-d of heaven who had established His Name there. Hence, the Hasmoneans and all the Jews alike instituted these eight days as a time of feasting and rejoicing, like any festival prescribed in the Torah, and of kindling lights to commemorate the victories G-d had given them. Mourning and fasting are forbidden on Chanukah, except in the case of an individual's vow which must be discharged. Nevertheless, the Hasmoneans did not prohibit work on this holiday.

From that time on the Greek government was stripped of its renown. The Hasmoneans and their descendants ruled for two hundred and six years, until the destruction of the Beit Hamikdash.

And so the Jews everywhere observe this festival for eight days, beginning on the twenty-fifth of Kislev. These days, instituted by Kohanim, Levites and Sages of Temple times, shall be celebrated by their descendants forever.

The Al-mighty Who performed for them a miracle and wonder, may He perform for us miracles and wonders. And we should see the fulfillment of what is written (Michah 7:15) "As in the days when you left the land of Egypt I will show it wonders."

- Scroll of Antiochus, Megillat Antiochus

The Christian Talmud and the Jewish Gospels

The Word of God

I have been an amateur, Gentile Scholar of the Jewish Talmud for around ten or so years. I do not speak Yiddish, Aramaic, or Hebrew. Even so, and given everything I have learned so far without any Jewish input or instruction, I must conclude that the history of Gentile Christian animosity towards this astounding set of documents should be seen as a superstitious, unreasonable assault on common sense, let alone Biblical scholarship and practical judgment.

In reality, the Talmud is literally 99.999% acceptable to nearly all forms of Christian thought and reflects a sense of ethics and morality that is, in fact, far more strict than any form of Christianity. Those who still object to the .001% of the text which may, or may not, be offensive to Christianity, are lost in the land of irrationality and, God willing, someone will save them from themselves. Anyway, here is ABSOLUTE PROOF of an ancient, very real Judeo-Christian tradition embedded in both the Jewish Talmud and the Christian Gospel of Matthew. For those of you who have ever been mocked or ridiculed by either Jewish or Gentile intellectuals who insist that they has never been a Judeo-Christian tradition, here is your undeniable vindication.

TALMUD: Man has two hands, but he is not to rob with the one and give donations with the other. (Talmud, Midrash Proverbs 11)
GOSPEL: When you give to the poor, do not let your left hand know what your right hand is doing, so that your giving will be in secret; and your Father who sees what is done in secret will reward you. (Matthew 6:3-4)

TALMUD: Swear not at all, not even to the truth. (Talmud, Tanchum, Vayikra)
GOSPEL: I tell you, Do not swear at all. (Matthew 5:34)

TALMUD: The pure of heart are God's friends. (Talmud, Genesis Rabba 41)
GOSPEL: Blessed are the pure in heart, for they will see God. (Matthew 5:8)

TALMUD: If you intend to put man to rights, put yourself to rights first. (Talmud, Midrash Psalms 53)
GOSPEL: Why do you look at the speck that is in your brother's eye, but do not notice the log that is in your own eye?...You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye. (Matthew 7:3-5)

TALMUD: Have no compunction to chastise where chastisement is called for. It will produce not animosity, but eventually love and peace. (Talmud, Genesis Rabba 54)
GOSPEL: Moreover if your brother should trespass against you, go and tell him his fault between you and him alone. If he will hear you, you have gained your brother. (Matthew 18:16)

TALMUD: God knows our thoughts before they are formed. (Talmud, Genesis Rabba 9)
GOSPEL: Your Father knows what you need before you ask Him. (Matthew 6:8)

TALMUD: The truth of the Torah is a weapon to its possessor. (Talmud, Numbers Rabba 12)
GOSPEL: Do not think that I came to bring peace on the earth. I did not come to bring peace, but a sword. (Matthew 10:34)

The Judeo-Christian Tradition is real...

TALMUD: One of the characteristics of the righteous is that their yes is yes, and their no is no. (Talmud, Midrash Ruth 7)
GOSPEL: Simply let your 'Yes' be 'Yes,' and your 'No' be 'No', anything beyond this comes from the evil one. (Matthew 5:37)

TALMUD: Man's eyes and his heart prompt him to sin. (Talmud, Numbers Rabba 17)
GOSPEL: I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. (Matthew 5:28)

TALMUD: Adultery can be committed with the eyes. (Talmud, Leviticus Rabba 23)
GOSPEL: I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. (Matthew 5:28)

TALMUD: Immediately when a man is born he proceeds into death, when he dies he proceeds into life. (Talmud, Midrash Samuel 23)
GOSPELS: He who has found his life will lose it, and he who has lost his life for My sake will find it. (Matthew 10:39)

TALMUD: The Guardian Angels are always near God's throne. (Talmud, Tanchum, Sazrea)
GOSPELS: Take heed that you do not despise one of these little ones, for I say unto you that in Heaven their angels do always behold the face of my Father which is in Heaven. (Matthew 18:10)

The Truth of Judeo-Christianity

TALMUD: God lends eloquence to the suppliant. (Talmud, Midrash Proverbs 15)
GOSPEL: Do not worry about how or what you are to say, for it will be given you in that hour what you are to say. For it is not you who speak, but it is the Spirit of your Father who speaks in you. (Matthew 10:19-20)

TALMUD: No one can imagine the reward of him who accepts all his sorrows and reverses with religious resignation. (Talmud, Tanchum, Kee Saizai)
GOSPEL: Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven. (Matthew 5:11-12)

TALMUD: What Solomon meant to convey by the words, 'What profit has a man of all his labor which he does under the sun?' (Ecclesiaste 1:2) is that whatever a man may possess on earth, under the sun, he must inevitably part with, but it is different if he provides for himself above the sun, in Heaven. (Talmud, Midrash Ecclesiastes 1)
GOSPEL: A man came up to Jesus and asked, "Teacher, what good thing must I do to get eternal life?'...Jesus answered, 'If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in Heaven. Then come, follow me.' (Matthew 19:16-21)

TALMUD: As the sea throws up its debris upon the shores, so the wicked have filthiness upon their mouths. (Talmud, Midrash Psalms 2)
GOSPELS: Jesus asked them. 'Don't you see that whatever enters the mouth goes into the stomach and then out of the body? But the things that come out of the mouth come from the heart, and these make a man unclean. For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander.' (Matthew 15:16-19)

TALMUD: When no justice is done here below, it will be accomplished from above. (Talmud, Deuteronomy Rabba 5)
GOSPEL: But many who are first will be last, and many who are last will be first. (Matthew 19:30)

TALMUD: Swear not at all, not even to the truth. (Talmud, Tanchum, Vayikra)
GOSPEL: I tell you, Do not swear at all: either by heaven, for it is God's throne; or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. And do not swear by your head, for you cannot make even one hair white or black. (Matthew 5:34-36)

TALMUD: To do justice and righteousness is more acceptable to God than sacrifices (Proverbs 21:3)...Sacrifices atoned only for sins committed in error not for presumptuous sin, justice and righteousness atone for all sins. (Talmud, Deuteronmy Rabba 5)
GOSPEL If only you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. (Matthew 12:7)

TALMUD: Let no man boast of his exalted position. Even so great a man as Samuel received a rebuke for his lack of modesty. (Talmud, Midrash Samuel 12)
GOSPEL: Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. (Matthew 18:4)

TALMUD: God will wipe away tears from off all faces (Isaiah 25:8). This means from the faces of non-Jews as well as Jews. (Talmud, Genesis Rabba 26)
GOSPEL: Behold, my servant whom I have chosen...I will put my Spirit upon him, and he shall declare judgment to the Gentiles....And in his name shall the Gentiles hope. (Matthew 12:18-21)

TALMUD: The leper, the blind, the abject poor, and those who have no children are as though they are dead. (Talmud, Tanchum,Tsav)
GOSPEL: Another of the disciples said to Him, 'Lord, permit me first to go and bury my father.' But Jesus said to him, 'Follow Me, and allow the dead to bury their own dead.' (Matthew 8:21-22)

TALMUD: When no justice is done here below, it will be accomplished from above. (Talmud, Deuteronomy Rabba 5)
GOSPEL: Many who are first will be last, and many who are last will be first. (Matthew 19:30)

TALMUD: He who hears himself abused (or cursed) and does not retaliate may be called a saintly man. (Talmud, Midrash Psalms 16)
GOSPEL: I tell you do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. (Matthew 5:38)

TALMUD: The proverb says, 'If you give out your money in usury you will lose what you gain as well as your original capital.' (Talmud, Leviticus Rabba 3)
GOSPEL: For whoever has, to him shall be given and he shall have abundance: but whoever has not, from him shall be taken away even that which he has. (Matthew 13:12)

The Judeo-Christian Wisdom of the Prophets

TALMUD: The righteous are put to more and severer trials than the unrighteous. (Talmud, Tanchum,Vaayro)
GOSPEL: Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. (Matthew 5:10)

TALMUD: When the prophets went forth on their mission the Holy Spirit rested upon them, awed and surprised their audience, and inspired them with respect for the prophets. (Talmud, Numbers Rabba 10)
GOSPEL: Jesus summoned His twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every kind of disease and every kind of sickness...These twelve Jesus sent out after instructing them: 'Do not go in the way of the Gentiles...but rather go to the lost sheep of the house of Israel...Heal the sick, raise the dead, cleanse the lepers, cast out demons. Freely you received, freely give.' (Matthew 10:1-8)

These passages are proof positive that the Christian Gospels were definitively Jewish in origin, reflecting mainstream Jewish thought and sentiment as seen during the lifetime of Joshua (Jesus Christ) that has continued, parallel with Christianity for thousands of years since that time. May the LORD God bless you in the name of St. Judas Maccabaeus.

Defining the Maccabees - המכבים

馬加比 - המכבים - マカバイ- مكابيين - 馬加比
مكابيين - 馬加比 - המכבים マカバイ- مكابيين

Definitions of the Maccabees

Maccabees \Mac'ca*bees\
(n. pl.) The name given later times to the Asmonaeans, a family of Jewish patriots, who headed a religious revolt in the reign of Antiochus IV., 168-161 B. C., which led to a period of freedom for Israel.
(n. pl.) The name of two ancient historical books, which give accounts of Jewish affairs in or about the time of the Maccabean princes, and which are received as canonical books in the Roman Catholic Church, but are included in the Apocrypha by Protestants. Also applied to three books, two of which are found in some MSS. [manuscripts] of the Septuagint.

- Webster's Dictionary 1913

- マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 - המכבים -

Maccabees
Mac·ca·bees (mak′ə bēz′) noun
1. family of Jewish patriots who, under Judas Maccabaeus, headed a successful revolt against the Syrians (175-164 ) & ruled Palestine until 37
2. Bible two books of the Old Testament Apocrypha that tell of this revolt: abbrev. M, Macc, or Mc

Origin: LL(Ec) Machabaei, pl. of Machabaeus, surname of Judas <>- マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 - המכבים

Maccabees
Mac·ca·bees 1 (măk-ə-bēz)
A family of Jewish patriots of the second and first centuries B.C., active in the liberation of Judea from Syrian rule.
Mac·ca·bees 2 (măkə-bēz)
plural noun Abbr. M or Mc or Mac. or Macc.

Related Forms: Maccabean, Macca·be, an adjective

- The American Heritage Dictionary of the English Language

- マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 -המכבים

Maccabees
late 14c., from L.L. Maccabæus, surname given to Judas, third son of Mattathias the Hasmonean, leader of the religious revolt against Antiochus IV, 175-166 B.C.E., usually connected with Heb. maqqabh "hammer," but Klein thinks it an inexact transliteration of Heb. matzbi "general, commander of an army."

- Online Etymology Dictionary

- マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 המכבים -

Maccabees
Mac·ca·bees: noun pl \ma-kə-bēz\
Definition of MACCABEES
1: a priestly family leading a Jewish revolt begun in 168 b.c. against Hellenism and Syrian rule and reigning over Palestine from 142 b.c. to 63 b.c.
2: singular in construction : either of two narrative and historical books included in the Roman Catholic canon of the Old Testament and in the Protestant Apocrypha - see bible table
- Mac·ca·be·an\ma-kə-bē-ən\ adjective

Origin of MACCABEES
Greek Makkabaioi, from plural of Makkabaios, surname of Judas Maccabaeus 2d century b.c. Jewish patriot
First Known Use: 1587

- Miriam-Webster On-line Dictionary

- マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 - המכבים -

Maccabees
Mac·ca·bees, pronunciation: mae kə biz
part of speech: plural noun
definition: the members of a ruling Jewish family who defeated the Syrians in 167 B.C. and rededicated the temple in Jerusalem, these events being commemorated in the festival of Hanukkah.

- Wordsmyth Dictionary

- マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 המכבים -

Maccabees
MAC'CABEES, n. The name of two apocryphal books in the Bible.

- Webster's Dictionary, 1828 Edition

- マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 המכבים -

Maccabees
1. A family of Jewish patriots of the second and first centuries B.C., active in the liberation of Judea from Syrian rule.
-noun-plural

- American Heritage Dictionary

- マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 המכבים -

Maccabees
-proper-noun
1. A book of the Old Testament Apocrypha.
2. A Jewish liberation movement who fought for, and established independence in the Land of Israel during the second and first centuries BC.

- Wiktionary

- マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 - המכבים -

Maccabees
Mac·ca·bees [ mákə beez ] plural noun
Definition:
1. followers of Judas Maccabeus: the followers of Judas Maccabeus, who led the revolt of the Jews against Syria in 168 bc
2. books of Jewish history: four books of Jewish history, the first two of which are included in the Roman Catholic Bible and Protestant Apocrypha

[14th century. Via Latin Maccabaeus< Greek Makkabaios, epithet of Judas] Mac·ca·be·an [ màkə ba ən ] adjective

- Encarta World English Dictionary

- マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 המכבים -


Maccabees
(fl. 2nd century BC) Priestly family of Jews who organized a successful rebellion against Antiochus IV Epiphanes in Palestine and reconsecrated the defiled Temple of Jerusalem. The rebellion began under the leadership of the Jewish priest Mattathias after Antiochus sought to stamp out Judaism by forbidding all Jewish practices and desecrating the temple (167 BC). When Mattathias died (c. 166 BC), his son Judas Maccabaeus recaptured Jerusalem and reconsecrated the temple, an event celebrated in the holiday Hanukkah. After Judas's death, the war continued intermittently under his brothers Jonathan and Simon. The Maccabees formed the Hasmonean dynasty.

- Britannica Concise Encyclopedia

- マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 - המכבים -

Maccabees
This word does not occur in Scripture. It was the name given to the leaders of the national party among the Jews who suffered in the persecution under Antiochus Epiphanes, who succeeded to the Syrian throne B.C. 175. It is supposed to have been derived from the Hebrew word (makkabah) meaning "hammer," as suggestive of the heroism and power of this Jewish family, who are, however, more properly called Asmoneans or Hasmonaeans, the origin of which is much disputed.

After the expulsion of Antiochus Epiphanes from Egypt by the Romans, he gave vent to his indignation on the Jews, great numbers of whom he mercilessly put to death in Jerusalem. He oppressed them in every way, and tried to abolish altogether the Jewish worship. Mattathias, an aged priest, then residing at Modin, a city to the west of Jerusalem, became now the courageous leader of the national party; and having fled to the mountains, rallied round him a large band of men prepared to fight and die for their country and for their religion, which was now violently suppressed. In 1 Macc. 2:60 is recorded his dying counsels to his sons with reference to the war they were now to carry on. His son Judas, "the Maccabee," succeeded him (B.C. 166) as the leader in directing the war of independence, which was carried on with great heroism on the part of the Jews, and was terminated in the defeat of the Syrians.

- Easton's Bible Dictionary 1897

- マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 המכבים -

Maccabees
(a hammer ), This title, which was originally the surname of Judas, one of the sons of Mattathias, was afterward extended to the heroic family of which he was one of the noblest representatives. Asmonaeans or Hasmonaeans is the Proper name of the family, which is derived from Cashmon, great grandfather of Mattathias. The Maccabees were a family of Jews who resisted the authority of Antiochus Epiphanes king of Syria and his successors who had usurped authority over the Jews, conquered Jerusalem, and strove to introduce idolatrous worship. The standard of independence was first raised by Mattathias, a priest of the course of Joiarih. He seems, however, to have been already advanced in years when the rising was made, and he did not long survive the fatigues of active service. He died B.C. 166, having named Judas --apparently his third son--as his successor in directing the war of independence. After gaining several victories over the other generals of Antiochus, Judas was able to occupy Jerusalem except the "tower," and purified the temple exactly three years after its profanation. Nicanor was defeated, first at Capharsalama, and again in a decisive battle at Adasa B.C. 161, where he was slain. This victory was the greatest of Judas successes, and practically decided the question of Jewish independence; but shortly after Judas fell at Eleasa, fighting at desperate odds against the invaders. After the death of Judas, Jonathan his brother succeeded to the command, and later assumed the high-priestly office. He died B.C. 144, and was succeeded by Simon the last remaining brother of the Maccabaean family, who died B.C. 135. The efforts of both brothers were crowned with success. On the death of Simon, Johannes Hyrcanus, one of his sons, at once assumed the government, B.C. 135, and met with a peaceful death B.C. 105. His eldest son, Aristobulus I., who succeeded him B.C. 105-101, was the first who assumed the kingly title, though Simon had enjoyed the fullness of the kingly power. Alexander Jannaeus was the next successor B.C. 104-78. Aristobulus II. and Hyrcanus III. engaged in a civil war On the death of their mother, Alexandra, B.C. 78-69, resulting in the dethronement of Aristobulus II., B.C. 69-69, and the succession of Hyrcanus under Roman rule but without his kingly title, B.C. 63-40. From B.C. 40 to B.C. 37 Antigonus, a son of Aristobulus II., ruled, and with his two grandchildren, Aristobulus and Mariurnne, the Asmonaean dynasty ended.

- Smith's Bible Dictionary 1901

- マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 - המכבים - マカバイ- مكابيين - 馬加比 - המכבים -

May the LORD God bless you in the name of St. Judas Maccabaeus.

馬加比 - המכבים - マカバイ- مكابيين - 馬加比
مكابيين - 馬加比 - המכבים マカバイ- مكابيين


SOURCE(S) (1) Webster's New World College Dictionary. © 2010 by Wiley Publishing, Inc., Cleveland, Ohio. (http://www.yourdictionary.com/maccabees).
(2) The American Heritage® Dictionary of the English Language, 4th edition © 2010 by Houghton Mifflin Harcourt Publishing Company.(http://www.yourdictionary.com/maccabees).
(3) 1913 Webster's Dictionary, (http://www.onelook.com/?loc=pub&w=maccabees).
(4) Online Etymology Dictionary, http://www.etymonline.com/index.php?term=Maccabees).
(5) Miriam-Webster On-line Dictionary, (http://www.merriam-webster.com/dictionary/maccabees).
(6) Wordsmyth Dictionary, Advanced Dictionary. (http://www.wordsmyth.net/?ent=Maccabees).
(7) Webster's Dictionary, 1828 Edition. (http://1828.mshaffer.com/d/word/maccabees)
(8) Easton's 1897 Bible Dictionary. at Free Dictionary.org, a On-line Dictionary. (http://www.freedictionary.org/?Query=maccabees).
(9) American Heritage Dictionary & Wiktionary, at Wordnik.com, (Maccabees Definition, http://www.wordnik.com/words/Maccabees)
(10) Encarta® World English Dictionary [North American Edition] © & (P)2009 Microsoft Corporation. (http://encarta.msn.com/encnet/features/dictionary/DictionaryResults.aspx?refid=1861627541)
(11) For more information on Maccabees, visit Britannica.com. Britannica Concise Encyclopedia. Copyright © 1994-2008 Encyclopædia Britannica, Inc. - The Free Dictionary.com, an on-line Dictioary, (http://encyclopedia2.thefreedictionary.com/Maccabees+%28family%29)
(12) Smith, William, Dr. "Entry for 'Maccabees'". 1901. Smith's Bible Dictionary, (http://www.biblestudytools.com/dictionaries/smiths-bible-dictionary/maccabees.html)

Maccabee Hanukkah Brief Facts

Maccabee Facts of Hanukkah

NAME: Hanukkah, which means 'Dedication', 'Establishing', or 'Consecration' in Hebrew.
HEBREW NAME: חֲנֻכָּה or חנוכה.
TITLE: Festival of Lights, Festival of Dedication.
DEFINITION: An eight-day Jewish Holiday celebrated every year during the winter.
RELIGION: Ancient Holiday of Orthodox, Conservative, and Reform Judaism.
HOLIDAY: A joyous, family-centered Jewish religious festival pre-dating Christianity by nearly 200 years.
FOUNDER: Judas Maccabaeus and his fellow Maccabee brothers.
RECOGNITION: A perpetual, yearly celebration marking the retaking, purification, and rededication of the Temple of Jerusalem by the rebel Jewish forces of the Maccabees who defeated the Pagan Greeks.
BEGINNING: First established and celebrated in Jerusalem on the 25th of Kislev, 165 BC.
DATES: Always begins on the 25th of Kislev and ends on the 2nd or 3rd of Tevet (Hebrew Calendar).
DURATION: Lasts for eight days with an additional candle being lit after sunset for each passing day.
LONGEVITY: Annually observed by Jews from around the world for the past 2,175 years.
TRADITIONS: Ritual candle lighting, religious singing, specific prayers, gifts of money and games.
MEANING: Religious freedom must sometimes be defended by violent, military revolution.
MIRACLE: When it came time to light the Temple Menorah, there was only enough holy oil left for a single day, yet somehow God was able to cause the oil to last and burn for a miraculous eight entire days.
RECITALS: Hallel, Al-ha-Nissim, Hanukkah addition (Prayers), Brachot (Blessing), Ma'oz Tzur, Hanerot Halalu (Hymns), and Psalms 30, 67, 91, Numbers 6:22 through 8:4, Zechariah 2:14-4:7, I Kings 7:40-50 (Readings).
SIGNIFICANCE: Represents one of the most miraculous, statistically impossible, and highly implausible series of military victories in the history of the world.
BIBLE: First Book ot the Maccabees 4:36-59, Second Book of the Maccabees 10:1-8
TALMUD: The Babylonian Talmud, Sabbath 21-24a, 45, and 118
REFERENCE: 1) Antiquities of the Jews, Book XII, Ch. 5-11, by Flavius Josephus,
2) Scroll of Antiochus, (Megillat Antiochus), 3) The Gospel of John, mentioned in John 10:22

May the LORD God bless you in the name of St. Judas Maccabaeus.

SOURCE: Hanukkah, Wikipedia. (http://en.wikipedia.org/wiki/Hanukkah)

The Maccabee International

The Many Maccabees

Makkabeeën - مكابيين - Maqqaba - Macabeus - 加比 - Knjiga o Makabejcima - Makabejská - 馬加比 - Makkabæerbog - Maccabees - Makkabilaiskirja - Maccabées - Macabeu - Makkabäer - Μακκαβαίοι - Makkabeusok - Makabe - המכבים - Maccabei - Knyga Machabejska - Kedua Makabe - マカバイ - Macabei - Макабејаца - Makkabeerbok - Makabejská - خانواده میهن پرستان مکابی یهود - Macabeu - Macabeos - Маккавей - מאַקקאַבעעס - 加比家族 - Makkabeeën - 馬加比家族 - όακκαβαίοι - مكابيان - Makkabeusok - マカバイ戦争 - oakkavaioi - ספר חשמונאים - Maccabei - Makkavei - خانواده ميهن پرستان مكابي - Accabeesmay - Makkabeuso - Маккавеи - يهود - Magaccagabagees - Mopaccopabopees - Makabeoj - מַכַּבִּי - Makkabeusok - مكابيان - Macabeos - マカベア家の一族 - Mathagaccathagabathagees //./\((/\|3&&5- マカベア書 - Mubaccubabubees

Maccabee Israel (167 BC)

Makkabeeën - مكابيين - Maqqaba - Macabeus - 加比 - Knjiga o Makabejcima - Makabejská - 馬加比 - Makkabæerbog - Maccabees - Makkabilaiskirja - Maccabées - Macabeu - Makkabäer - Μακκαβαίοι - Makkabeusok - Makabe - המכבים - Maccabei - Knyga Machabejska - Kedua Makabe - マカバイ - Macabei - Макабејаца - Makkabeerbok - Makabejská - خانواده میهن پرستان مکابی یهود - Macabeu - Macabeos - Маккавей - מאַקקאַבעעס - 加比家族 - Makkabeeën - 馬加比家族 - όακκαβαίοι - مكابيان - Makkabeusok - マカバイ戦争 - oakkavaioi - ספר חשמונאים - Maccabei - Makkavei - خانواده ميهن پرستان مكابي - Accabeesmay - Makkabeuso - Маккавеи - يهود - Magaccagabagees - Mopaccopabopees - Makabeoj - מַכַּבִּי - Makkabeusok - مكابيان - Macabeos - マカベア家の一族 - Mathagaccathagabathagees //./\((/\|3&&5- マカベア書 - Mubaccubabubees


Maccabees in Different Languages

Makkabeeën: Afrikaans
ARABIC
مكابيين: Arabic
Maqqaba
Macabeus: Catalan
加比: Chinese Simplified
馬加比: Chinese Traditional
Knjiga o Makabejcima: Croatian
Makabejská: Czech
Makkabæerbog: Danish
Maccabees: English
Makkabilaiskirja: Finnish
Maccabées: French
Macabeu: Galician
Makkabäer: German
Μακκαβαίοι: Greek
המכבים: Hebrew
Makkabeusok: Hungarian
Makabe: Indonesian
Maccabei: Italian
JAPANESE
マカバイ: Japanese
Knyga Machabejska: Lithuanian
Kedua Makabe: Malay
Makkabeerbok: Norwegian
خانواده میهن پرستان مکابی یهود: Persian
Macabeu: Portuguese
Macabei: Romanian
Макабејаца: Serbian
Makabejská: Slovak
Macabeos: Spanish
Маккавей: Ukrainian
מאַקקאַבעעס: Yiddish

- Translate into Multiple Languages,


Language Translations

加比家族: Chinese Simplified
馬加比家族: Chinese Traditional
خانواده ميهن پرستان مكابي يهود: Dari(1)
مكابيان: Dari(2)
Makkabeeën: Dutch
όακκαβαίοι: In Gree
oakkavaioi: Greek
מַכַּבִּי: Hebrew(1)
ספר חשמונאים: Hebrew(2)
Makkabeusok: Hungarian
Maccabei: Italian
מַכַּבִּי: Ivrit
マカバイ戦争: In Japanese(1)
マカベア書: In Japanese(2)
マカベア家の一族: Japanese(3)
Makkabeusok: Magyar
مكابيان: Persian Farsi
Маккавеи: Russian
Makkavei: Russki
Macabeos: Spanish

Constructed Language Translations

Mathagaccathagabathagees: Athag
Magaccagabagees: Double Dutch
Makabeoj: Esperanto
//./\((/\|3&&5: Leet
Mopaccopabopees: Oppish
Accabeesmay: Pig Latin
Makkabeuso: Terran B
Mubaccubabubees: Ubbi Dubbi



May the LORD God bless you in the name of St. Judas Maccabaeus.

Maccabee Babylonian Talmud

Maccabee Judaism, the Babylonian Talmud

The Temple Menorah

Introduction
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)