Misplaced Pages

Revision as of 15:26, 9 July 2024

Rabbinic literature
Talmud Readers by Adolf Behrman
Talmudic literature
Tannaitic Mishnah Tosefta Amoraic (Gemara) Jerusalem Talmud Babylonian Talmud Later Minor Tractates
Halakhic Midrash
Exodus Mekhilta of Rabbi Ishmael Mekhilta of Rabbi Shimon bar Yochai Leviticus Sifra (Torat Kohanim) Numbers and Deuteronomy Sifre Sifrei Zutta on Numbers (Mekhilta le-Sefer Devarim)
Aggadic Midrash
Tannaitic Seder Olam Rabbah Alphabet of Rabbi Akiva Baraita of the Forty-nine Rules Baraita on the Thirty-two Rules Baraita on the Erection of the Tabernacle 400–600 CE Genesis Rabbah Lamentations Rabbah Pesikta de-Rav Kahana Esther Rabbah Midrash Iyyob Leviticus Rabbah Seder Olam Zutta Tanhuma Megillat Antiochus 650–900 CE Avot de-Rabbi Natan Pirkei De-Rabbi Eliezer Tanna Devei Eliyahu Alphabet of Sirach Ecclesiastes Rabbah Shir HaShirim Rabbah Deuteronomy Rabbah Devarim Zutta Pesikta Rabbati Midrash Shmuel Midrash Proverbs Ruth Rabbah Baraita of Samuel Targum Sheni 900–1000 CE Ruth Zuta Eichah Zuta Midrash Tehillim Midrash Hashkem Exodus Rabbah Shir ha-Shirim Zutta Iggeret of Rabbi Sherira Gaon 1000–1200 CE Midrash Tadshe Sefer haYashar Later Yalkut Shimoni Yalkut haMachiri Midrash Jonah Ein Yaakov Midrash HaGadol Numbers Rabbah Smaller midrashim
Targum
Torah Targum Onkelos Targum Pseudo-Jonathan Fragment Targum Targum Neofiti Nevi'im Targum Jonathan Ketuvim Targum Tehillim Targum Mishlei Targum Iyyov Targum to the Five Megillot Targum Sheni to Esther Targum to Chronicles
v t e

Megillat Antiochus (Template:Lang-he - "The Scroll of Antiochus"; also "Megillat HaHashmonaim", "Megillat Benei Hashmonai", "Megillat Hanukkah", "Megillat Yoḥanan", "Megillat HaMakabim" or "Megillah Yevanit") recounts the story of Hanukkah and the history of the victory of the Maccabees (or Hasmoneans) over the hellenistic Seleucid Empire.

It is distinct from the Books of the Maccabees, which describe some of the same events. Louis Ginzberg called it a "spurious work" based on "unhistorical sources," with the exception of its citations taken from passages from First Book of the Maccabees.

History

Early texts of the work exist in both Aramaic and Hebrew. The Hebrew version is a literal translation from the original scroll written in Jewish Palestinian Aramaic. It is written in a formal style that aped the language the Targum Onkelos. It was written between the 2nd and 5th centuries, most likely in the 2nd century. The Hebrew version dates to the 7th century. It is unknown who composed it or why, although some authorities have suggested it was written to promote observance of Hanukkah in Lower Mesopotamia ("Babylonia") at a time when Karaite Judaism was rising.

The work is first mentioned by Simeon Kayyara (ca. 743 CE), who says in the Halakhot Gedolot that the scroll was compiled by the "elders of the School of Shammai and the elders of the School of Hillel". Saadia Gaon (882‒942) said that it was composed in Aramaic by the Hasmonaeans themselves as the Megillat Beit Hashmonai. Saadia Gaon took particular interest in the Megillat Antiochus as it suited the rabbinic dispute of his era with the Karaites, who do not accept the oral traditions of rabbinic Judaism and do not celebrate Chanukah. He translated it into Judeo-Arabic in the 9th century. He goes so far as to cite verse 23 as a proof text in his work Sefer HaGalui.

Likely due to Saadia Gaon's influence, the Megillat Antiochus found widespread use by Jewish communities across Spain, Italy, France, Germany, Yemen and Persia. Many manuscripts and early printed editions of the Bible include this text indicating it was regarded almost as canonical by some Jewish communities, who had to be warned not to say a blessing before its reading on Chanukah. Dozens of copies have been found in the Cairo Genizah.

The original Aramaic text can be found in an old Baladi-rite prayer from 17th century Yemen. The Hebrew text was first published in 1557 in the Duchy of Mantua in northern Italy.

Summary of Text

The scroll begins with a description of the greatness and power of Antiochus, who was mighty and victorious, and built Antioch, a city on the seacoast (a misunderstanding of Genesis Rabbah 23:1). His general Bagras also founded a city beyond Antioch and named it after himself.

In the twenty-third year of his reign, Antiochus determined to begin the religious war against the Jews. To that end he sent to Jerusalem his general Nicanor, who raged furiously against the pious Jews, and set up an idol in the Temple in Jerusalem. When John Gaddi, High Priest of Israel, saw this, he appeared before Nicanor's house and demanded entrance. Admitted to Nicanor's presence, he declared himself willing to comply with the king's demand and offer a sacrifice to the idol. He expressed the wish, however, that all present should leave the house since he feared that if the Jews heard of his deed, he would be stoned. When left alone with Nicanor, John thrust into the general's heart the dagger that he had concealed under his garments.

After this, John waged a victorious war against the Greeks. As a memorial of his great deed, he erected a column with the inscription "Maccabee, the Slayer of the Mighty." Antiochus now sent his general Bagras (a distorted form of the name Bacchides), who at first killed Jews for observing their religious precepts. He was eventually compelled by the five sons of Mattathias to flee. He boarded a vessel and set sail for Antioch. When, for the second time, he moved with a mighty army against the Jews, he was not more successful. The five sons of Mattathias opposed him bravely, and although Judas and Eleazar lost their lives, the Jews were triumphant. Their success was in no small measure due to the aged Mattathias, who, after the fall of Judas, himself undertook the guidance of the battle. This third battle was also the last, for Bagras was burned by the Jews, and Antiochus, after a revolt of his subjects, fled to Anatolia and drowned himself.

The Jews then purified the Second Temple. They were fortunate enough to find clean oil, which was needed for the holy lights, and although the quantity seemed sufficient for one day only, it lasted miraculously for eight days. For this reason, the Maccabees instituted the eight-day Ḥanukkah feast.

Chronology in Megillat Antiochus

There are marked differences between the events described in the Megillat Antiochus and other contemporary records, including the Books of Maccabees and the writings of Josephus. The Jewish Encyclopedia commented in its entry: "That Antioch is mentioned as a coast city; that John, with the surname "Maccabee," is called a high priest; and that the reign of Antiochus is said to have lasted twenty-three years, all go to prove that the Megillah is a spurious work of fairly recent times."

The Scroll of Antiochus equates the 23rd year of the reign of Antiochus Eupator with the 213rd year since the building of the Second Temple. According to Josephus, Antiochus Eupator began his reign in the year 149 of the Seleucid Era, corresponding to 162 BCE, making the 23rd year of his reign 139 BCE. Since, according to the Scroll of Antiochus, the Second Temple had by that time been standing 213 years, this would mean that the Second Temple was completed in 352 BCE.

This date matches traditional Jewish sources, which say that the Second Temple stood 420 years, before being destroyed in the 2nd year of the reign of Vespasian, in 68 CE. However, modern scholarship places the building of the Second Temple in 516 BCE, based on chronologies that emerge from the Babylonian Chronicles.

Use in ritual

During the Middle Ages, Megillat Antiochus was read in the Italian-rite synagogues on Shabbat Hanukkah. A machzor of the Kaffa rite from the year 1735 instructs to read the Megillat Antiochus during Mincha of Shabbat Hanukkah. Baladi-rite Temani Jews had it as a custom to read the scroll after the haftarah reading on Shabbat Hanukkah.

The Hebrew text with an English translation can be found in the Ha-Siddur Ha-Shalem of Philip Birnbaum, published in 1949 and still in widespread use in English-speaking Orthodox and Conservative synagogues.

In 2013, sofer Marc Michaels published modern Hebrew tikkun suitable for public reading on Chanukah, with cantillation, English translation and critical commentary.

References

1. ^  This article incorporates text from a publication now in the public domain: Louis Ginsberg (1901–1906). "Scroll Of Antiochus". In Singer, Isidore; et al. (eds.). The Jewish Encyclopedia. New York: Funk & Wagnalls.
2. ^ Michaels, Marc, The Scroll of the Hasmonean Sons (Megillat B'ney Chashmonay) (Kalmus Publishing, 2013)
3. ^ Zvieli, Benjamin. "The Scroll of Antiochus". Archived from the original on 27 June 2018.
4. ^ Rahel (16 December 2006). "The Scroll Of The Hasmoneans". Archived from the original on 28 May 2007.
5. Neubauer, A, Review of Two Monographs by Dr. M Gaster (The Scroll of the Hasmoneans), pp570-577 from The Jewish Quarterly Review, Vol. 6, No. 3, University of Pennsylvania Press, 1894, p575
6. "My Jewish Learning - Hanukkah Scroll". Retrieved 2008-10-10..
7. Halakhot Gedoloth (Hilchot Sofrim), Warsaw 1874, p. 282 (Hebrew)
8. Abraham Harkavy, Zikaron Larishonim, St. Petersburg 1892, pp. 205–209 (Hebrew)
9. Saadia Gaon, Introduction to Sefer Ha-Iggaron (ed. Abraham Firkovich), Odessa 1868 (Hebrew)
10. Tosfot R’id to Sukkah 44b, Lemberg, 5629, fol. 31b, cited by Michaels.
11. Yehiya Bashiri's Tiklal, the ancient Yemenite Baladi-rite Prayer Book, a microfilm of which is found at the Hebrew University National Library in Jerusalem, Microfilm Dept., Catalogue # 26787 (Hebrew); also in the archives of the Ben-Zvi Institute in Jerusalem, Micrfilm # 1219 (Hebrew); Bashiri (ed. Shalom Qorah), Sefer Ha-Tiklal, Jerusalem 1964, pp. 75b et seq. (Hebrew).
12. Megillat Antiochus 1:5
13. Antiquities of the Jews book 12, chapter 9, section 2
14. Tosefta Zevahim 13:6; Talmud Yerushalmi Megillah 18a et al.
15. Maimonides, Questions & Responsa, responsum # 389; in other editions, responsum # 234 (Hebrew). Maimonides states explicitly this tradition, putting the destruction of the Second Temple in the lunar month Av, in the year which preceded anno 380 of the Seleucid era (i.e. 68 CE). See also She'harim la'luah ha'ivry (Gates to the Hebrew Calendar) by Rahamim Sar-Shalom, 1984 (Hebrew)
16. Richard A. Parker & Waldo H. Dubberstein, Babylonian Chronology 626 BC - AD 75, Providence 1956
17. ^ Guski, Chajm (2014-12-08). "Megillat Antiochos". Jüdische Allgemeine (in German). Retrieved 2019-10-11.
18. "הידעת מהי מגילת בני חשמונאי?" (in Hebrew).
19. Philip Birnbaum, HaSiddur HaShalem, p. 713ff.

External links

Text

• A manuscript containing Megillat Antiochus, circa 1480, from the collections of the National Library of Israel
• Original Aramaic text with English, Hebrew and Yiddish translations
• Birnbaum English translation
• Tsel Harim Torah Library English translation
• Hebrew and English texts as PDF
• TorahLab Hebrew and English text with footnotes (translation by David Sedley)

Analysis

• Antiochus, Scroll Of, Louis Ginzberg, jewishencyclopedia.com
• Scroll of Antiochus, Encyclopedia Judaica
• The Scroll of Antiochus, Rabbi Benjamin Zvieli
• The Unknown Chanukah M'gillah
• A Megillah for Hanukkah?, Rabbi David Golinkin, myjewishlearning.com
• Class Lecture Notes on Megillat Antiochus, prepared by Pesach Steinberg, makomshlomo.com

Cite error: There are <ref group=lower-alpha> tags or {{efn}} templates on this page, but the references will not show without a {{reflist|group=lower-alpha}} template or {{notelist}} template (see the help page).

• 2nd-century books
• Hasmonean dynasty
• Jewish prayer and ritual texts
• Rabbinic literature
• Jewish texts in Aramaic