Megillat Antiochus(Hebrew:מגילת אנטיוכוס- "The Scroll ofAntiochus";also" Megillat HaHashmonaim "," Megillat Benei Hashmonai "," Megillat Hanukkah "," Megillat Yoḥanan "," Megillat HaMakabim "or" Megillah Yevanit ") recounts the story ofHanukkahand the history of the victory of theMaccabees(or Hasmoneans) over the hellenisticSeleucid Empire.
Early texts of the work exist in bothAramaicandHebrew.The Hebrew version is a literal translation from the original scroll written inJewish Palestinian Aramaic.[2]It is written in a formal style that aped the language theTargum Onkelos.It was written between the 2nd and 5th centuries, most likely in the 2nd century.[3]The Hebrew version dates to the 7th century.[4]It is unknown who composed it or why, although some authorities have suggested it was written to promote observance of Hanukkah inLower Mesopotamia( "Babylonia" ) at a time whenKaraite Judaismwas rising.[5]
The work is first mentioned bySimeon Kayyara(ca. 743 CE), who says in theHalakhot Gedolot[6][7]that the scroll was compiled by the "elders of theSchool of Shammaiand the elders of theSchool of Hillel".[8]Saadia Gaon(882‒942) said that it was composed in Aramaic by the Hasmonaeans themselves as theMegillat Beit Hashmonai.[9][3]Saadia Gaon took particular interest in theMegillat Antiochusas it suited the rabbinic dispute of his era with theKaraites,who do not accept the oral traditions of rabbinic Judaism and do not celebrate Chanukah. He translated it intoJudeo-Arabicin the 9th century.[2]He goes so far as to cite verse 23 as a proof text in his workSefer 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.[2]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.[10]Dozens of copies have been found in theCairo Genizah.
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 ofGenesis Rabbah23:1[a]). 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 theTemple in Jerusalem.WhenJohn 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.[1]
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 nameBacchides), 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 toAnatoliaand drowned himself.
The Jews then purified theSecond 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.
There are marked differences between the events described in the Megillat Antiochus and other contemporary records, including the Books of Maccabees and the writings ofJosephus.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."[1]
The Scroll of Antiochus equates the 23rd year of the reign ofAntiochus Eupatorwith the 213rd year since the building of theSecond Temple.[12]According toJosephus,[13]Antiochus Eupator began his reign in the year 149 of theSeleucid 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,[14]before being destroyed in the 2nd year of the reign ofVespasian,in 68 CE.[15]However, modern scholarship places the building of the Second Temple in 516 BCE, based on chronologies that emerge from theBabylonian Chronicles.[16]
During theMiddle Ages,Megillat Antiochuswas read in theItalian-rite synagogueson Shabbat Hanukkah.[17]Amachzorof theKaffa ritefrom the year 1735 instructs to read the Megillat Antiochus duringMinchaof Shabbat Hanukkah.[17]Baladi-rite Temani Jews had it as a custom to read the scroll after thehaftarahreading on Shabbat Hanukkah.[18]
The Hebrew text with an English translation can be found in theHa-Siddur Ha-ShalemofPhilip Birnbaum,published in 1949 and still in widespread use in English-speaking Orthodox and Conservative synagogues.[19]
In 2013,soferMarc Michaels published modern Hebrewtikkunsuitable for public reading on Chanukah, with cantillation, English translation and critical commentary.[2]
^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
^Halakhot Gedoloth(Hilchot Sofrim), Warsaw 1874, p. 282 (Hebrew)
^Abraham Harkavy, Zikaron Larishonim, St. Petersburg 1892, pp. 205–209 (Hebrew)
^Saadia Gaon,Introduction to Sefer Ha-Iggaron(ed. Abraham Firkovich), Odessa 1868 (Hebrew)
^Tosfot R’id to Sukkah 44b, Lemberg, 5629, fol. 31b, cited by Michaels.
^Yehiya Bashiri'sTiklal,the ancient YemeniteBaladi-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. 75bet seq.(Hebrew).
^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 precededanno380 of the Seleucid era (i.e. 68 CE). See alsoShe'harim la'luah ha'ivry(Gates to the Hebrew Calendar) by Rahamim Sar-Shalom, 1984 (Hebrew)
^Richard A. Parker & Waldo H. Dubberstein,Babylonian Chronology 626 BC - AD 75,Providence 1956
This article incorporates text from a publication now in thepublic domain:Louis Ginsberg (1901–1906)."Scroll Of Antiochus".InSinger, Isidore;et al. (eds.).The Jewish Encyclopedia.New York: Funk & Wagnalls.
