Who Are the Samaritans?

בס"ד 

The commonly held belief in most Jewish and Christian circles is that the Samaritans are the descendants of peoples sent into Israel to replace the exiled northern tribes of Israel.

Indeed, such people were planted in the land as can be seen in the biblical narrative from 2 Kings, Chapter 17
24 And the king of Assyria brought men from Babylon, and from Cuthah, and from Avva, and from Hamath and Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel; and they possessed Samaria, and dwelt in the cities thereof.
25 And so it was, at the beginning of their dwelling there, that they feared not the L-rd; therefore the L-rd sent lions among them, which killed some of them.
26 Wherefore they spoke to the king of Assyria, saying: 'The nations which thou hast carried away, and placed in the cities of Samaria, know not the manner of the G-d of the land; therefore He hath sent lions among them, and, behold, they slay them, because they know not the manner of the G-d of the land.'
27 Then the king of Assyria commanded, saying: 'Carry thither one of the priests whom ye brought from thence; and let them go and dwell there, and let him teach them the manner of the G-d of the land.'
28 So one of the priests whom they had carried away from Samaria came and dwelt in Beth-el, and taught them how they should fear the L-rd.
29 Howbeit every nation made gods of their own, and put them in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt.

Misidentification
The Biblical narrative never identifies these imported pretenders as Samaritans. To the contrary, the narrative explicitly states that Samaritan/Samarian Israelite culture pre-existed the import of the foreigners. Verse 28 tells us that it was a Kohen of Samaria that was brought from Beth-El to teach the foreigners how to fear G-d. Verse 29 further informs us that the foreigners set up their own national gods in the houses of the high places that the Samaritans had built. A clear distinction is made between the previous, Samarian (Shomroni) Israelites and the foreigners who were brought in to supplant them.

It is likely that the Assyrians only exiled the aristocracy, leaving the peasants behind, just as the Babylonians did with the Judeans in 586 BCE. And in fact, Assyrian historical chronicles seem to indicate that not all the Israelites were exiled. Instead of stating that all inhabitants were taken captive, we are given an exact figure. The annals of Sargon II, king of Assyria state quite clearly:

"I besieged the city of Samaria....I led away 27,290 of its inhabitants as captives and took some of them as soldiers in my regiments. I rebuilt the city and settled it with peoples from the lands of my conquests."

The peasants were probably left behind because they were less likely to plot rebellion. In fact, our Bible bears witness to this Israelite remnant still existing as a distinct community even in the late first temple period, long after the destruction of the northern kingdom.

II Chronicles 34 Describes repair work done on the Temple and a collection that was taken to finance it. In verse 9 we read: "They went to Hilkiah the high priest and gave him the money that had been brought into the temple of G-d, which the Levites who were the doorkeepers had collected from the people of Manasseh, Ephraim and the entire remnant of Israel..."

And this distinct Samarian culture is attested to even after the destruction of the 1st temple. In Jeremiah 41, when Gedaliah ben Ahikam is assassinated, we are told that

"The day after Gedaliah’s assassination, before anyone knew about it, eighty men who had shaved off their beards, torn their clothes and cut themselves came from Shechem, Shiloh and Samaria, bringing grain offerings and incense with them to the house of the L-rd."

Obviously these men were still worshipping at the Temple in Jerusalem, yet mingled pagan customs into their worship.

This remnant of Israel were most likely taking wives from among the Cuthim and other foreigners that were sent to the area. The Northern tribes had a very different culture than the Judeans and had no problems whatsoever marrying foreign women. This intermarriage is most likely what gave rise to the epithet Cuthi.

That would account for some interesting Samaritan genetic qualities. In 2004, an article was compiled by numerous genetic researchers from many of the world's top universities. See Reconstruction of Patrilineages and Matrilineages of Samaritans and Other Israeli Populations From Y-Chromosome and Mitochondrial DNA Sequence Variation. Their research found that the Samaritans paternal genetic makeup is quite similar to that of other Jewish communities, but having maternal genetic features like those of the surrounding population. They also note that the genetic makeup of the Samaritan Kohanim indicates that they are from a very scrupulously guarded line of kohanim that married non-Jewish wives, as evidenced by the makeup of their mitochondrial DNA. The Samaritans have traditionally had an above average number of Kohanim among them.

Where did all those Kohanim come from? Our biblical evidence would seem to support that the Samaritans are indeed the descendants of Israelites that escaped the Assyrian exile, but it doesn't explain this line of pure, paternally descended Kohanim that also have non-Jewish women as their progenitors. The answer to the presence of this peculiar priestly line among the Samaritans seems to be supplied by Josephus.

Josephus Antiquities, Book 11:8:2 (4th-5th BCE) But the elders of Jerusalem being very uneasy that the brother of Jaddua the high priest, though married to a foreigner, should be a partner with him in the high priesthood, quarreled with him; for they esteemed this man’s marriage a transgressing about the marriage of [strange] wives, and that this would be the beginning of a mutual society with foreigners, although the offense of some about having married wives that were not of their own nation, had been a result of their former captivity, and of the miseries they then underwent; so they commanded Manasseh to divorce his wife, or not to approach the altar, the high priest himself joining with the people in their indignation against his brother, and driving him away from the altar. Whereupon Manasseh came to his father-in-law, Sanballat, and told him, that although he loved his daughter Nicaso, he was not willing to be deprived of his priesthood on her account. And then Sanballat promised him not only to preserve to him the honor of his priesthood, but to procure for him the power and dignity of a high priest, and would make him governor of all the places he himself now ruled, if he would keep his daughter for his wife. He also told him that he would build him a temple like that at Jerusalem, upon Mount Gerizim, which is the highest of all the mountains that are in Samaria; and he promised that he would do this with the approbation of Darius the king. But there was now a great disturbance among the people of Jerusalem, because many of the priests and Levites were entangled in such matches; for they all revolted to Manasseh, and Sanballat afforded them money, and divided among them land for tillage, and habitations also, and all this in order every way to gratify his son-in-law.
The Key to Understanding It would seem that Josephus has just given us the missing piece to the Samaritan puzzle. From the Biblical, historical and genetic evidence cited above, it seems most probable that the Samaritans are the descendants of the remnant of Efraim, Menasheh and the other tribes, renegade priests from Jerusalem and all those Judeans who refused to accept the reforms of Ezra.

It appears that this is where and when the real schism with normative Judaism took place. The Samaritan claim is that the great rift took place in the time of the judges, with Eli the priest breaking away and setting up a rival tabernacle and altar at Shiloh. However, a schism during the time of Ezra is more likely and is oddly enough evidenced in the writings of the Samaritans themselves. The Jewish Encyclopedia article on the Samaritans has an interesting tidbit in its description of the Samaritan Messiah doctrine. The last line of this quote leaves no doubt as to who the real antagonist was in the eyes of ancient Samaritan theologians.

The 'Taheb' - The Jewish Encyclopedia
The Messiah doctrine, which, though of less importance, is clearly defined. The term used is 'Taheb', which has been variously explained as "the restorer" or "he who returns." During all the time that has elapsed since the schism of Eli and the disappearance of the Tabernacle, the world (i.e., Israel) has been suffering under the divine displeasure. This is called the period of 'Panutha'. It will be terminated by the coming of the Taheb, who will restore the period of favor, establish the true religion, and destroy the followers of Ezra."

The answer can be more confusing than the question
I began this article by asking "Who are the Samaritans?" All evidence seems to suggest that no matter what their beliefs and behavior past and present, the fact is that Biblically, historically and genetically, the Samaritans are descendants of Aharon, Ephraim, Menashe and the rest of the remnant of Israel.

This answer settles very little. In fact, it only serves to raise a much more complex question. Now that we know who they are, how should we as Jews, relate to them?

Beit Shemesh Tznius Riots, The Horror!

בס"ד

I have been watching and listening over the past few days as my neighbors and friends express shock and outrage over the Beit Shemesh Tznius riots. I love you all, but I think it is time we all face some uncomfortable facts, foremost of which is the fact that the mainstream Orthodox Jewish attitude toward the halakhic process is the very cause of what we are seeing on the streets of Beit Shemesh. What am I getting at?

No matter if you are a Litvak or a Hussid, knitted kippah or black velvet, sheitel or tichel; the general attitude that you were either taught or raised with is that when it comes to halakha, you must keep to what your parents did....... unless of course, you want to go more mahmir. It's just a given. I remember about 8 years ago, wanting to reduce my waiting time between meat and milk. My request was rejected based on the assumption that I had accepted a vow upon myself. I then asked about a certain Rabbi I knew, who threw off his parents custom of waiting 3 hours between meat and milk and upped it to 6 hours. I was bluntly told "You can always go more mahmir! You don't need a heter for that!"

Along these same lines, every year we are met with all sorts of senseless and downright silly practices on Pesah. Stringencies whose only basis is found in the familiar adage "You can never overdo it on Pesah". This ridiculous belief has resulted in such hashgachic gems as, certified "No kitniyos" bleach, kosher l'pesah brooms and other such nonsense. Friends, this is beyond the pale of classical Judaism.

But what does all this have to do with spitting on girls, wearing burkas and attacking the police in Beit Shemesh? The sad fact is, these disgusting and immoral acts are nothing more than the obvious and natural outcome of a Judaism that tells people "You can always go more mahmir". At first glance, this way of thinking may seem like playing it safe. But it's not safe at all. It's wrong. It has always been wrong and it is not the way of our sages of blessed memory.

Contrary to popular belief, it is not the job of a Hakham to maintain the existence of a knot that can be tightened, but never loosened. His job is not to perpetuate a system in which things that are broken can be broken further, but never fixed. His job is to teach the people of Israel the way they should walk and ensure that they keep the path of Hazal, turning neither to the right nor to the left. If things get out of line in any direction, it is the responsibility of the Hakham bring the people back onto the path.

Ahhhh, but this is easier said than done. It's hard to buck the system. Who cares what Hazal say? If one even suggests an adjustment (no matter how well founded) he could be accused of being, halilah, lo aleinu........meikel! As horrifying as that may sound, it is very necessary to a healthy Judaism. With authority comes responsibility. The rabbinic establishment has become utterly paralyzed and the average Yid is going to have to step up to the plate and give common sense a chance. "In a place where there are no men, strive to be a man!" You may not succeed. But for crying out loud, STRIVE!

We must draw our halakhic lines where Hazal drew theirs. If we believe in a halakhic minimum, we must believe in a halakhic maximum, and we must hold both lines with equal fervor. We must have the courage to stand up to so-called leaders of the Torah world who created and encouraged these attitudes and now condemn their implementation.

When a Hareidi drone burns a bus stop, it's easy to call him a fanatic. But when one of the "poskei hador" wrote in Kol Korei that a woman who drives a car is "Oiver al das Yehudis", none of the newly awakened religious moderates made a peep. Nothing, nada, zilch. No one seemed to be outraged. Don't get mad at the spitter or the arsonist. He's just acting out on everybody else's perverted hashkafah.


It's time to admit it. It's time to own up to it. It's time to fix it before someone's daughter gets beaten or worse (G-d forbid) for having no veil. And mark my words, it WILL come to that if we don't make the necessary adjustments to our own faulty views.

It's time to get back to the primary sources. It's time to reacquaint ourselves with Hazal. We've piled so much on top of them that hardly anyone knows or even cares what the actual halakhah is on any given subject.

Am I generalizing? Yes, I am.

Is what I'm saying generally accurate? Yes, it surely is.

"As for me and my house, we shall serve the L-rd". We shall serve Him through the Torah as taught by the Judges of Israel, from Moshe Rabeinu down to Ravina and Rav Ashei. It is to them that we are and ever shall be loyal. May the Almighty help his people Israel and renew our days as of old.

A Date With Destiny - Renewal of Calendrical Qiddush Hahodesh in Eress Yisrael

בס"ד

Upon reading the title of this article, one might well be confused. Calendrical Qiddush Hahodesh? What is that? Is it what we do on Shabbath M'varekhim? Is it Qiddush L'vanah? A little background should prove helpful in defining what we mean by Calendrical Qiddush Hahodesh. 

In the Mishneh Torah, Hilkhoth Qiddush HaHodesh, we find the following curious statement by Rambam:

פרק ה, הלכה יג

זה שאנו מחשבין בזמן הזה כל אחד ואחד בעירו ואומרין שראש חודש יום פלוני, ויום טוב ביום פלוני לא בחשבון שלנו אנו ובעין ולא עליו אנו סומכין, שאין מעברין שנים וקובעין חודשים בחוצה לארץ; ואין אנו סומכין, אלא על חשבון בני ארץ ישראל וקביעתם.  וזה שאנו מחשבין, לגלות הדבר בלבד:  כיון שאנו יודעין שעל חשבון זה הן סומכין, אנו מחשבין לידע יום שקבעו בו בני ארץ ישראל איזה יום הוא; ובקביעת בני ארץ ישראל אותו הוא שיהיה ראש חודש או יום טוב, לא מפני חשבון שאנו מחשבין

The implications of this statement are enormous. Rambam understands that the mere calculation and observation of a day as Rosh Hodesh or Yom Tov is not enough to sanctify it. In his opinion, the months must be formally determined and sanctified by b'nei Eress Yisrael. Rambam clarifies his position even further in Sefer Hamisswoth (positive misswah 153).

ויש כאן יסוד גדול מאד מיסודות האמונה, שלא ידעוהו ולא ירגישו בו אלא המעמיקים חקר. הינו: זה שאנו מחשבים היום בחוצה לארץ בסדר העיבור שבידינו ואומרים שיום זה ראש חודש ויום זה חג - הרי בשום פנים לא בגלל חשבוננו אנו עושים אותו חג, אלא מפני שבית דין בארץ ישראל כבר קבעו יום זה חג או ראש חודש, ומפני שהם אמרו שהיום ראש חודש או היום חג, הוא נעשה חג או ראש חודש, בין שהייתה פעלתם זו על פי חשבון או על פי ראיה.................והנני מוסיף לך באור: אילו הנחנו, למשל, שבני ארץ ישראל יעדרו מארץ ישראל - חלילה לאל מלעשות זאת, לפי שכבר הבטיח שלא ימחה ולא ישרש את שארית האומה לגמרי- [ואילו הנחנו] שלא יהיה בית דין בנמצא, ולא יהיה בחוצה לארץ בית דין שנסמך בארץ ישראל - הרי אז לא היה חשבוננו זה מועיל לנו כלל בשום אופן, לפי שאין לנו לחשב בחוצה לארץ ולעבר שנים ולקבוע חודשים אלא באותם התנאים הנזכרים, כמו שביארנו "כי מציון תצא תורה ודבר ה' מירושלם" (ישעיה ב, ג). 

The clear implication is that whether it is the Sanhedrin determining months by the moon, or a post-Sanhedrin court determining months by a calendar, there must be a beth din in Eress Yisrael sanctifying the months. Otherwise, all Yamim Tovim would have no sanctity whatsoever.

But is Rambam's understanding of the matter correct? The answer to this question may lie in an ancient practice of the Jews of Eress Yisrael. It is a little known fact that from the advent of the fixed calendar, right up until Rambam's day, there was always a beth din, a "beth hawa'adh" that sanctified the months in Eress Yisrael. The practice seems to have come to an end with the third crusade, which all but ended Jewish life in Israel.

The fact that this ceremony was a historical reality lends great weight to Rambam's position. And if Rambam is correct, then what of us today? We have no such beth din sanctifying the months today. The Rambam unequivocally holds that without a beth din making the declaration, our calendars are essentially worthless.

These facts beg the question; Should Qiddush Hahodesh be revived in Eress Yisrael? It would certainly be an improvement over what Rosh Hodesh has become today. Let's face it. For many Jews, Rosh Hodesh represents little more than a few extra lines in a siddur or birkon. Reviving Qiddush Hahodesh in Eress Yisrael could be a beautiful and meaningful way of returning Rosh Hodesh to its rightful place as a holy day for the Jewish people. If nothing else, it would satisfy the opinion of the Rambam, which in and of itself is certainly a noble motivation.

But with so much time having lapsed, how much can we know about this practice? Do we have enough information to resurrect such a halachic dinosaur?

Our current investigation is based on 2 ancient sources along with the published research* of renowned medieval Hebrew literature scholar and founder of the Genizah Research Institute for Hebrew poetry, Ezra Fleischer z”l.

Halakhic/Liturgical Sources:

Masekheth Soferim**

One of the Masekhtoth Q'tanoth, Masekheth Soferim primarily deals with the laws of preparing sifrei qodesh, public readings, etc.. Pereq 19, halakhah 7 deals with part of the Qiddush HaHodesh ceremony held in Eress Yisrael and gives us the complete text of a blessing that was recited as part of the ceremony.

Qiddush Y'rahim d'Rabbi Pinhas***

A small work found in several manuscript collections from the Cairo geniza. Rabbi Pinhas Ben Yaakov Hakohen was a master Paytan and student of the great R' Eleazar Qalir. This source provides several blessings and piyyutim that were recited on Rosh Hodesh, including special additions for the month of Nissan.

Both sources date to the Geonic period.

Findings
Exactly when and how this ceremony was performed seems to have evolved with time. According to Fleischer’s research, the months were originally sanctified in a central Beth Hawa’adh, but the practice later spread to the g’vulin. Masekheth Soferim seems to be describing the latter situation. In pereq 19 we are told that “groups of Elders, and of Bulwatin, and of Talmidhim” would gather**. This language would seem to indicate that the practice had already spread beyond the beth hawa’adh to multiple groups and locations.

By carefully examining our sources and utilizing the vast knowledge of Ezra Fleischer z"l, we can work out 3 important details.

1. This ceremony was performed on calendrical Rosh Hodesh. The relevant section of Masekheth Soferim** tells us that the groups gathered “B’Rosh Hodesh”… “min haminha ul’ma’alah”. This language is indicative of Rosh Hodesh day and not leil Rosh Hodesh, or the night of the moon sighting.

2. After the beth din sanctifies the month, they host a festive meal at which a special qiddush is recited. The full text of this qiddush is recorded in both Masekheth Soferim and in Qiddush Y'rahim d’Rabbi Pinhas. As mentioned earlier, the latter also contains additional piyutim dedicated to individual months. In Masekheth Soferim we are told that even though the ba’al hase’udah already recited ya’aleh w’yavo in birkath hamazon, and even though he had finished birkath hazimun on a cup of wine, he takes yet another cup, blesses borei p'ri hagefen and then recites the qiddush.

3. The shofar was sounded. This is not mentioned in Masekheth Soferim, but it is recorded in Qiddush Y'rahim d’Rabbi Pinhas***. At the end of the qiddush, the shofar is sounded and blessings of siman tov and hodesh tov are extended to all.

Conclusion
Today we are in possession of sufficient halakhic, historical and liturgical sources to reconstruct the ancient Qiddush Hahodesh that was not only a dear custom of our forefathers, but also (according to Rambam) a halachic necessity. It can and probably should be reinstituted.

How, you ask?

First and foremost, the Jews of Eress Yisrael who wish to see such practices revived, must organize themselves into a sibbur and appoint a beth din as the head of their community. There is no need to revive the s'mikhah process for the purposes of forming a beth din. There was no s'mikhah at the time Rambam reported that b'nei Eress Yisrael were sanctifying months. In fact, such s'mikhah hadn't existed for centuries before his time. All that is needed are three serious Hakhamim, who are committed to Torah as a system of revealing truth.

Every Rosh Hodesh, the beth din will meet in the morning, verify the calculations and declare the new month to be m’qudash/sanctified. Then, in the afternoon, a joyful se’udath hayom is held. At the end of the se’udah, birkath hamazon is recited and the qiddush y’rahim is made on a second cup. Upon completion of the qiddush, the shofar is sounded, announcing the sanctification of the new month to all the world.

It really is that simple.

*מאמר מאת עזרא פליישר על טקס לכבוד ראש חודש ניסן שנהג בקרב יהודי מצרים

סדר אל תוחיד - גלגול מאוחר של מנהג ארץ ישראלי קדום
פעמים, 78, חורף תשנ"ט, עמ' 75-99, חוברת שהוקדשה לנושא התפילה במזרח ובמערב

http://jic.tau.ac.il/moreshet/_repositoryTL15/1100898.pdf

**מסכת סופרים פי"ט ה"ז:

בראש חדש ישבו החבורות של זקנים, ושל בולווטין, ושל תלמידים, מן המנחה ולמעלה, עד שתשקע החמה. וצריך בברכת היין לומר, ברוך אתה י"י אלהינו מלך העולם בורא פרי הגפן, ברוך אתה י"י אלהינו מלך העולם אשר בעגולה גידל דורשים, הורם ולימדם זמני חדשים, טיכס ירח, כילל לבנה, מינה נבונים סודרי עתים, פילס צורינו קרבי רגעים, שבם תיקן אותות ומועדים, דכתיב עשה ירח למועדים שמש ידע מבואו, ואומר, כי כאשר השמים החדשים והארץ החדשה אשר אני עושה עומדים לפני נאום י"י כן יעמוד זרעכם ושמכם, וחותם, ברוך אתה י"י מקדש ישראל וראשי חדשים. ואומר, הודו לי"י כי טוב, כהיום הזה, בירושלים ששים ושמחים כולנו במקום, אליהו הנביא במהרה יבא אצלינו, המלך המשיח יצמח בימינו, שימנה את הימים כשנים בביניין בית המקדש, ירבו שמחות, ויענו העם ויאמרו אמן, ירבו בשורות טובות בישראל, ירבו ימים טובים בישראל, ירבו תלמידי תורה בישראל, מקודש החדש, מקודש בראש חדש, מקודש בזמנו, מקודש בעיבורו, מקודש כתורה, מקודש כהלכה, מקודש בתחתונים, מקודש בעליונים, מקודש בארץ ישראל, מקודש בציון, מקודש בירושלים, מקודש בכל מקומות ישראל, מקודש בפי רבותינו, מקודש בבית הוועד, הודו לי"י כי טוב כי לעולם חסדו, וכולכם ברוכים.

***הצופה לחכמת ישראל- חלק שישי - בלוי, יהודה אריה 1922

נספחים למאמרי קידוש ירחים דרבי פנחס – מאת אברהם מרמרשטיין (לונדון)

http://www.hebrewbooks.org/pdfpager.aspx?req=37235&st=&pgnum=48&hilite=

The Forgotten Megillah of Hanukkah

בס"ד

There is a little known megilah that tells the true story of the Hanukkah miracle. Megillath Antiochus, originally written in Aramaic and later translated to Hebrew, takes the story of Hanukkah and condenses all its glory into a total of 76 verses.

R' Saadia Gaon (d. 942) is the first to make mention of this brief, but powerful scroll. He held it in high esteem, attributing its authorship to none other than the five Maccabean brothers themselves. The literary  style of the book suggests that it was written to be read in the synagogue. Indeed, it was once read in Italian synagogues and is found in the oldest Italian Mahzor from 1568. Its placement in the Mahzor and old Torah manuscripts (either just after the Torah or along with the five megilloth) suggest that it was regarded as almost equal to the canonical books of the Hebrew Bible. Today, however, the Baladi Yemenite community is the only liturgical tradition that still reads Megillath Antiochus on Shabbath Hanukkah. Most Jews are altogether unaware of its existence.

So what happened? Who wouldn't want a beautiful story of heroism read publicly? The unfortunate answer is..... many, many people. One look at this Megillah and its offensive nature becomes readily apparent.

Its message is simple and clear; freedom to serve the Almighty, or death. No compromise, no surrender. Serve G-d freely or die trying. This, dear reader, is not the message that exile Judaism wished to teach its people. Exile Judaism sought to get by, to avoid drawing attention, to placate. Even today, the deep-seated exile mentality skews our perception. The events described in Megillath Antiochus just don't represent modern "Jewish" ethics.

Examples of "offensive" passages:

v 17-27

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."

v 33-36

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.

v 37-40

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.

v 59-63

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.

This is the true story of Hanukkah and that's what makes this book unacceptable these days. Today we have a kinder, gentler Hanukkah and we don't need some barbaric old book reminding us of the real thing. The oil miracle, which most Jews believe to be the reason for festival, barely gets a mention at the end of the story. In fact, the megillah explicitely states that (contrary to contemporary belief) lights are kindled on Hanukkah to commemorate the military victories that enabled the re-dedication of the temple.

To some, Megillath Antiochus' violent themes, lack of jelly donuts, latkes,dreidels, etc., and its praise for the Maccabees instead of the Maccabeats, are a turnoff.

As for me, I'll be praying with the Baladi Yemenites this Shabbath. I suggest you do the same. If that's not an option, you can read Megillath Antiochus at home. Here's a .pdf file with English translation.

Hanukkah Sameah and G-d bless,

Yoel Keren

Update: I went to my local Baladi Yemenite congregation and asked the Gabbai if they would be reading the Megillah. He looked at me as if I was out of my mind. I explained which Megillah I was speaking of and he said he'd never heard of it. He asked someone else and was told that there was never such a thing among Yemenite Jews. However, I was blessed to find this audio recording of a Yemenite Hakham reading Megillath Antiochus in the Aramaic original.

The text at the end of the video explains that the custom has been forgotten in the last couple of generations. I find this kind of thing heartbreaking.