The Rabbi's Discourse: A Stiff-Necked People

We continue our collaboration with the Rabbi Adin Even-Israel Steinsaltz Institute and publish this specially prepared material for the member communities of the EAJC.

The thanksgiving prayer "Al HaNissim" ("For the Miracles"), recited during the festival of Hanukkah, contains a detailed account of the events of that era: religious persecution, war, victory over the Greeks, and, ultimately, the purification and rededication of the Temple. Consequently, the foundation of the holiday is the victory itself, which is far more significant than the miracle of the jar of oil recorded in the Talmud (Shabbat, 21b). It is for this reason that, year after year, we commemorate it during Hanukkah. Yet, what was the essence of the war that erupted in those days, and what is the significance of the victory we continue to celebrate today?

Although the war against the Greeks ultimately led to the political independence of Judea, it is clear that the rebellion was not motivated by political or nationalistic aspirations. The historical fact remains that for many centuries, Jews lived in their land under foreign rule without seeking to rebel for the sake of national sovereignty.

Nor was the war waged against the Greek language or Greek culture as such; its nature was far more fundamental.

The historical process of the spread of Hellenistic culture—in its manifestations of language, lifestyle, and religion—proceeded without the destruction of temples or religious conflicts. The authorities actively encouraged the synthesis of Hellenism with local cultures and religious cults.

Hellenism succeeded remarkably well in integrating into the cultures of the Sidonians, the Philistines, and many other peoples across the vast territory once encompassed by the empire of Alexander the Great, spanning from India to Egypt.

The Greeks demanded that the Jews show openness to their deities and ideas, just as they, in turn, were prepared to tolerate Jewish worship. Tolerance and mutual recognition were core principles underlying the dominance of Hellenistic culture. However, Judaism, by its very nature, cannot be syncretic. A Jew denies the existence of pagan deities and, naturally, cannot accept Judeo-pagan syncretism in any form.

It is highly probable that the early Jewish Hellenizers did not openly violate the law or commit provocative acts against the Jewish religion. They were simply Jews ready for compromise. For the most part, the Hellenists did not "despise the L-rd and His anointed." Rather, they had adopted a flexible value system. They did not abandon the Jewish way of life, but their willingness to follow it had definite limits. For them, Judaism was a world in which one could reside, provided it was confined to boundaries that each individual set for themselves. If something in Judaism conflicted with their worldview, modern trends, or the principle of tolerance, it was Judaism that was expected to make concessions.

Without yet becoming apostates, the Hellenists took a far more fundamental step: they discarded the principle of exclusivity, abandoning the uncompromising nature of Judaism.

If anyone today were to follow the example of Mattityahu, all "sober-minded Jews" would undoubtedly condemn his actions publicly in the press. Perhaps a similar statement was issued during the Maccabean era, signed by the High Priest and other prominent figures. Its approximate text might have read: "The Jewish leadership categorically condemns this act. This crime is a disgrace to Judaism. It was perpetrated by a handful of fanatics who represent no one but themselves. No one should follow their example or offer them any form of assistance." Indeed, initially, the majority of Jews in the Land of Israel did not support the Maccabean revolt. The rebels constituted only about ten percent of the Jewish population. Yet, their readiness to surrender their lives for the commandments of the Torah and their rejection of all compromise propelled them into warfare against the Seleucid Empire.

On Hanukkah, we celebrate the victory of the Maccabees over both the "Hellenized" individuals and the Hellenic influence that had spread among the Jewish people.

Each year during these festive days, we are reminded of our duty to continue the struggle for those principles that do not admit of compromise. This carries profound significance in our time, as the very same issues remain on our agenda. Hanukkah represents the clash of a stiff-necked and uncompromising Jewish people with an "open" and "tolerant" world.

Hellenistic civilization bore a striking resemblance to modern society.

Today, the majority of people accept global culture not because they believe in the truth of its philosophical premises, but simply by conforming to prevailing social norms—just as most Hellenists adopted Greek culture without truly believing in it.

In modern global culture, tolerance and "enlightenment" stem from the fact that most people do not attribute genuine significance to their own principles and values. When one individual does not believe in a specific path, and their peer similarly lacks conviction in an opposing path, it is not difficult for them to coexist in harmony and peace. Universal tolerance points to an inflation of principles. Only through this dynamic does the adoption of foreign values become possible, even when they contradict one's own.

Today, the very essence of the world around us is that everything is negotiable and subject to compromise, because all values are viewed as relative and devoid of objective significance. All principles are treated as equivalent; none are deemed worthy of standing firm to the end.

In contrast, the celebration of Hanukkah is rooted in the understanding that there are concepts such as "Jew" and "Jewish essence" with which a Jew cannot compromise. Furthermore, every individual—specifically, I—must recognize that this essence resides within me as well.

The immediate consequence of the war we commemorate on Hanukkah was the survival of Judaism. It is highly probable that had the Maccabees not rebelled or had they been defeated, our fate would have mirrored that of neighboring nations: the Philistines, Ammonites, and Moabites assimilated, lost their ethnic identity, and vanished from the stage of history. It was a war to preserve Jewish identity. Miraculously, we continue to succeed in achieving this goal.

Wars, victories, and defeats are events that pass into historical memory. The Jewish state has suffered defeat at least twice, and Jews have wandered through various lands, yet our people have survived despite all adversity. However, it is manifest that if our unique identity is lost even once, neither sovereign territory nor a national flag will avail us, for without the nation, we have nothing. On Hanukkah, both then and now, we fight not for political sovereignty, but for our identity. The victory achieved more than two thousand years ago is not merely about physical survival. We are not merely an ethnic community residing in this world, but a unique, vital force within it, known as Judaism.

From the book "The Essence of Jewish Holidays"