23509012

The Miracle of the Cruse of Oil: The Metamorphosis of a Legend
Author(s): Vered Noam

Source: Hebrew Union College Annual, Vol. 73 (2002), pp. 191-226
Published by: Hebrew Union College Press
Stable URL: https://www.jstor.org/stable/23509012
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The Miracle of the Cruse of Oil
The Metamorphosis of a Legend

Vered Noam
Tel Aviv University
A popular view among historians considers the famous Hanukkah story of the
cruse of oil, which appears in the Talmud and seemingly also in the Scholium of
MegillatMegillat Tacanit, as evidence of the determination of the Sages to erase the memory
of the Hasmoneans.
A careful examination of the traditions about Hanukkah in the Scholium of
Megillat Megillat Tacanit demonstrates, however, that the story, as it appears in the Baby
Ionian Talmud, is a secondary form. The two extant versions of the Scholia offer
different traditions in explaining the celebration of Hanukkah. Scholium O makes
no mention of finding any oil and offers other reasons for the establishment of
the festival. Scholium P does present, among other traditions, an early version
of the story, which does not mention any miracle with regard to the finding of
the oil. This same episode appears later in the Babylonian Talmud after it had
evolved and crystallized, and when all other traditions had been rejected. The
Babylonian Talmud is, in fact, the only source for the legend of the bit of oil that
lasted eight days. The supernatural basis of this story, as well as its introduction
as the only explanation for the celebration of Hanukkah, is a Babylonian manip
ulation, motivated by literary rather than historical purposes.
The Intent Behind the Story of the Cruse of Oil
The Babylonian Talmud1 provides an explanation for the festival of Hanu

based on a citation from Megillat Tacanit\
B.Sabb.B.Sabb. 21a. The version presented below is based on the edition of the Talmud print
Venice in 1520. A selection of alternative versions is presented from the following m
scripts: Toronto, Friedberg 002-9 (Jerusalem, Jewish National and University Library, Inst
of Microfilmed Flebrew Manuscripts [hereafter: IMHM], F 70583), hereafter: T; Oxford
(IMHM,F18347), hereafter: O; London Or. 5558 n\50 (IMHM, F6519-20), hereafter: L; Va
127 (IMHM, F8606), hereafter: V; Munich 95, hereafter: M.
MegillatMegillat Tacanit is a short Aramaic document from Second Temple times which lists
thirty-five days during the year on which fasting, and in some cases even delivering
gies for the dead, is prohibited because of festive events and victories which occurre
these dates. On Megillat Tacanit and its commentary, the Scholium, see Vered Noam, Megi
Tacanit:Tacanit: Versions, Interpretation, History (Heb.) (Jerusalem: Yad Itzhak Ben Zvi, 2003). Se
Noam,"The Scholion to Megillat Tacanit: Towards an Understanding of its Stemma" (H
Tarbiz 62 (1993) 59-99, and the bibliography in the footnotes, 55-58; Noam, "Two Tes
19!
192 VERED NOAM 2
‫יאמ‬ ‫הכונח‬ [‫]ר''תד‬3 ‫ה"כב‬

[‫אלדו‬ ‫תהל‬
What is the reason f

twenty-fifth of Kisle
eight, on which one m
The Talmud immediately

famous tale of the mira
‫וסנכנשכש‬ ‫םינווי‬ ‫כיהל‬

‫יאנומשח‬ ‫םוחצנו‬, ‫וקדב‬ ‫ו‬
‫לש‬ ‫ג"כ‬, ‫אלו‬ ‫היה‬ ‫וב‬ ‫אלא‬
‫הנשל‬ ‫תרחא‬ ‫םועבק‬
For when the Greeks

Temple, and when the
them, they made searc
which lay with the sea
[quantity] only for one
and they kindled [the c
nies to the Route of Transm

of the Scholion" (Heb.)‫־‬ Ta
Jewish Jewish Festivals in th
the Hebrew Univ., 1995) 30
MegillahMegillah and its Sch
stein, "Die Fastenrolle: Ein
8-9 (1931-32) 257-351. On t
59-60, and 92, n.155. The p
on my new edition, Noam,
3 [‫]ר"תד‬ corruption. In the
4 ‫היב‬ [‫וילסכב‬ in T; missing
5 ‫ימוי‬ ] missing in T; ‫םוי‬ in
6 ‫]'בונח‬ in the other extant
7 ‫ןילא‬ [‫ןוניא‬ in M; ‫ןיליא‬ in V
8 ‫]ןוהב‬ missing in T; unrea
9 ‫אלהו‬ ‫תונעתהל‬ ‫]ןוהב‬ This
10 ‫ןמש‬ [‫לש‬ ‫ןמש‬ in M: ‫אלמ‬ ‫ש‬
11 ‫אלא‬ ‫ירכ‬ ‫קילרהל‬ [‫אלא‬ ‫רהל‬
T; [ ] ‫קילרהל‬ in L.
12 ‫]םואשעו‬ missing in M T.
13 ‫ינמש‬ ‫םימי‬ [‫םימי‬ in V; ‫ומש‬
14 ‫םיבוט‬ ‫ללהב‬ ‫]הארוהו‬ miss
3 THE MIRACLE OF THE CRUSE OF OIL 193
year they designated and appointed them [t

recital of] Hallel and thanksgiving.
Scholars have been puzzled by this explan

Hanukkah, an explanation not found elsewh
sources. According to 1 Maccabees, the festiva
nukkah,nukkah, ‫ )הכונח‬of the Temple and the Tem
rah),rah), the altar of incense, and the table — a
the consecration (also hanukkah, ‫ )הכונח‬of the
defiled and rebuilt by the Hasmoneans.15 2
with the eight-day Feast of Tabernacles,16 and
of the Temple, the consecration of the altar,
on the altar.17 Josephus as well relates Hanukk
pie by Judah Maccabee. He states that the festi
offers his own reason for this name,18 an indi
the miraculous kindling of the candelabrum i
in Josephus and 1 and 2 Maccabees present th
result of the military victories described pre
nukkah commemorates a military triumph a
This aspect of the festival is reflected in the
sented by the laconic phrase, "when the Hasm
and defeated them."20 In view of the paucity
neans in rabbinic literature in general, the st
as almost the only description offered by th
Hasmonean revolt, an event so momentous th
a festival that was celebrated for all generat
among historiographers that the story of the c
the Talmud and in the Scholium of Megillat T
pies of what may conceivably be an intent on t
all traces of the Hasmoneans.21 Accordingly,
15 1 Macc 4:36-60.
16 2 Macc 1:9,18; 10:6. The author includes the eighth d
akhic ruling of the Sages which stressed that it was "a
and parallel sources).
17 2 Macc 10:1-6.
18 Ant. 12:325.
19 1 Macc chap. 3,4; Ant. 12:287-315. Note especially Judas' words (1 Macc 4:36, and the parallel
in Ant. 12:316): "Now our enemies have been defeated. Let us go purify the sanctuary and
restore it."
20 This aspect is emphasized in the ritual texts of Hanukkah, such as Al Hanisim and Hanerot
Halalu;Halalu; see n.46 below.
21 One of the main twentieth-century proponents of the theory involving the differences and
194 VERED NOAM 4
reality of the Hasmon

place of the human v
no mention of the Ha
eth century a shift oc
took pains to prove t
tified with, the Hasmo
that this legend had it
it was introduced int
the Scholium of Meg
day duration of Hanu
to explain the length
the festival was institu
However, the argume

fundamentally flawed
original literary-text
ing Hanukkah that ap
about most of the inf
story, as it appears in
dering, which is not
from its original for
the hostility that existed

Aptowitzer, Parteipolitik d
tum tum (Vienna: Verlag d
in this regard is presented
arguments and counterar
neans to be Forgotten?" i
lern: Magnes Press of the
over the generations wer
distorted their conclusio
mine the different attitud
Modern Historiography,"
Aviv: Hakibbutz Hameyuha
of the research conducted
of the Opposition of the P
Ronen, eds., The History o
(Heb.) (Jerusalem, Tel-Av
Isaiah Gafni,"The Hasmon
The The Hasmonean Era (H
22 For an analysis of this
bibliography in Efron, "H
23 See Alon, "Did the Jew
Schwartz, "Opposition," 4
research, see Schwartz.
24 Above, n. 21.
replace historical events with miraculous on

researchers, nor was it originally intended to
as claimed by the other school. More important
in its original context, alongside the other rab
kah that appear in the Scholium, indicates that
it as the only representation of the attitude of
rectly, to the Hasmoneans.
Traditions Regarding Hanukkah in the Scholium
The Scholium, the Hebrew commentary on Megillat Tacanit?5 explain

nature and times of the events listed in this ancient text. The explanatory
rials include historical stories, homilies, and aggadot relating to the fe
listed in the Scroll. From my own research on the Scroll and its Scholium
has become abundantly clear to me that the Scholium appearing in p
editions is not a single treatise, but a combination of two separate wor
two different versions of the Scholium. One version, Scholium O, is pre
in the Oxford manuscript in the Bodleian Library, Michael 388 (Neub
Catalogue no. 867.2); the other version, Scholium P, is preserved in the
manuscript, Palatine Library, De Rossi Collection, no. 117.27 The two S
differ in content, structure and style. Each of these two original versio
tains ancient authentic material alongside later meaningless formulatio
no intrinsic worth. Most of the corruptions, discordances and later rewor
that appear in the printed editions of the Scholium come from a secon
medieval hybridization of the two versions, hereafter referred to as the "h
version." The hybrid version is what appears in all of the other manus
and it is this version that also made its way into the printed editions an
the source used by nineteenth-century and early twentieth-century schol
also left its misleading imprint on the Lichtenstein edition,28 used by sch
over the last seven decades. The absence in the scholarship of the most
knowledge about the way the work evolved and how it was transmitted le
mark also on the tale of the cruse of oil. Reconstructing the Scholia's o
traditions regarding Hanukkah, and removing from these the impedim
the hybrid version, sheds new light on the evolution of the story of the
of oil in particular, on the traditions regarding Hanukkah in rabbinic lite
in general, and even on the connection between the Babylonian Talmud
the two versions of the Scholium of Megillat Tacanit.
25 For the literature on the subject, see n. 2 above.

26 Noam, Megillat Tacanit; Noam,"Scholion"; Noam,"Two Testimonies."
27 For a description of the MSS, their nature and interrelationships, see Noam,"Scholio
28 Above, n. 2.
VERED NOAM
The chart below presents the two original versions of the Sc

as the later hybrid version, which is based on the Cambridg
Cambridge University Library, Add. 648/9. The text of Megillat
explained in the Scholium appears in bold letters at the begin
its versions. The story of the cruse of oil, as presented in each
is highlighted with an alternate typeface in the Hebrew text and
English translation. Symbols used in the Hebrew represent th
word/s within were added between the lines of the manuscrip
the manuscript, supplemented by the author of this article; °
in the manuscript; { }, erased in the manuscript.
Scholium Scholium P Scholium O Hybrid Version (H)
1 ‫וב השמחו םירשעב היב השמחו םירשעב היב השמחו ןירשעב‬
2 ‫אינמת ןימוי תכנח הכונח ימוי ןימוי אינמת הכונח םוי‬
3 ‫דפסמל אלדו דפסמל אלד דפסמל אלד‬
1 ‫סיוג ואמטש ינפמ לכיהל םינג וסנכנשכ‬
2 ‫שדקמה תיב תא לכיהבש םינמשה לכ ואמט‬
3 ‫תוכלמ הפקתשכו די הרבגשכו‬
4 ‫תיב‬ ‫יאנומשח‬ ‫תיב‬ ‫יאנומשח‬
5 ‫וב ואצמו והוקדב ואצמ אלו וקדב םוחצנו‬
6 ‫אלא‬ ‫ךפ‬ ‫דחא‬ ‫ןמש‬ ‫רוהט‬
‫ך‬ ‫היהש‬ ‫חנומ‬ ‫תוחב‬
8 ‫לש‬ ‫ןהכ‬ ‫לודג‬ ‫אלש‬
9 ‫אלו‬ ‫היה‬ ‫וב‬ {‫אלא‬ ‫ל‬
10 +‫קילדהל‬ ‫אלא‬
11 ‫סנ וב השענו דחא םוי‬
12 ‫תורנה תא וב וקילדהו םימי הנמש ונממ וקילדהו‬
13 ‫םימי ןתוא לכ תרחא הנשל‬
14 ‫וקילדהש‬ ‫םהב‬ ‫תא‬ ‫תורנה‬
15 ‫בוטסויסואשע םיבוט םימי הנמש םועבק‬
16 ‫הכונח תושעל ואר המו‬
‫םימי הנמש \ך‬
18 ‫ו«נח םינושארה םימיב השעש הכונח אלהו‬°‫כ‬°‫השעש הכנח אלהו ת‬
‫‪7 THE MIRACLE OF THE CRUSE OF OIL 197‬‬
‫)‪Scholium Scholium P Scholium O Hybrid Version (H‬‬
‫‪ 19‬הניא השמ השמ השע אל רבדמב השמ ‪19‬‬
‫‪ 20‬העבש אלא םימי תעבש אלא ‪20‬‬
‫‪21‬‬ ‫רמאנש‬ ‫חתפמו‬ ‫להא‬ ‫דעומ‬ ‫‪21‬‬
‫‪22‬‬ ‫אל‬ ‫ואצת‬ ‫תעבש‬ ‫םימי‬ ‫'וגו‬ ‫‪22‬‬
‫‪ 23‬בירקמה יהיו ינש בירקמה יהיו רמואו ‪23‬‬
‫‪ 24‬ינברק תא ןושארה םויב 'וגו ונברק תא ןושארה םויב ‪24‬‬
‫‪ 25‬תבשב יעיבשבו חבזמה תכונח תא‪°‬ז יעיבשבו ‪25‬‬
‫‪ 26‬םירפא בירקה םירפא בירקה ‪26‬‬
‫‪ 27‬הכנח אלהו הכונחב וניצמ ןכו ‪27‬‬
‫ש ךליאו המלשמ האשע אלש המלש השעש ‪28‬‬

‫‪ 29‬העבש ותכונחו השמ תכונח םימי תעבש אלא ‪29‬‬
‫‪ 30‬חבזמה תכנח יכ ינש חבזמה תכונח יכ ינש חבזמה תכונח יכ ינש ‪30‬‬
‫‪ 31‬םימי תעבש םימי תעבש םימי תעבש ושע ‪!3‬‬
‫‪ 32‬םימי תעבש גחהו םימי תעבש גחהו ‪32‬‬
‫‪ 33‬וז תושעל ואר המ וז הכונח תושעל ואר המו ‪33‬‬
‫‪34‬‬ ‫הנמש‬ ‫םימי‬ ‫הנומשו‬ ‫הנומש‬ ‫‪34‬‬

‫לטנשמ‬ ‫תיב‬ ‫ןונבלה‬
‫‪35‬‬ ‫אלא‬ ‫ימיב‬ ‫תוכלמ‬ ‫ןוי‬ ‫‪35‬‬

‫‪ 36‬יאנומשח תיב תכונח יאנומשח תיב וסנכנ ‪36‬‬
‫‪37‬‬ ‫לכיהל‬ ‫תורודל‬ ‫‪37‬‬
‫‪]] 38‬ת[[ורודל תגהונ המלו חבזמה תא ונבו ‪38‬‬
‫‪ 39‬הרצמ םתאצב םואשעש וב ונקתו ריסב והודסו ‪39‬‬
‫‪ 40‬ללה הב ורמאו החורל וב ןיקסעתמ ויהו תרש ילכ ‪40‬‬

‫‪ 41‬הרהטב תורנ הב וקילדהו ואר המו םימי הנמש ‪!4‬‬
‫‪ 42‬לכיהל םינוי וסנכנשכש תורנה תא קילדהל ‪42‬‬
‫‪ 43‬ןוי ימיב אלא םילכה לכ ואמט ןוי תוכלמ ימיב אלא ‪43‬‬
‫‪+ 44‬יאנ‪+‬ומשח ינב וסנכנ קילדהל המב !חש היה אלו יאנומשח ינב וסנכנש ‪44‬‬
‫‪ 45‬ןידופש העבשו תיבה רהל תוכלמ ורבגשכו םידופש העבש לכיהל ‪45‬‬
‫‪ 46‬ויה לזרב לש ךפ ואצמ ‪°‬יאנומש‪°‬ח תיב לזרב לש ‪46‬‬
‫‪ 47‬ץעבב םורבחו םהידיב לודג !הכ לש ומתוחב דחא ץעב םופחו םדיב ‪47‬‬
‫‪continues‬‬
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‫‪All use subject to https://about.jstor.org/terms‬‬
‫‪198‬‬ ‫‪VEREDVERED NOAM‬‬ ‫‪8‬‬
‫‪Scholium Scholium P‬‬ ‫‪Scholium Scholium O‬‬

‫)‪Hybrid Hybrid Version (H‬‬
‫‪48‬‬ ‫םהב ןיקסעתמ ויהו‬ ‫הנממ וקילדהו םנ השענו‬ ‫תורנה תא םהב וקילדהו‬ ‫‪48‬‬
‫‪49‬‬ ‫הנמש לכ‬ ‫םימי הנומש דע‬ ‫‪49‬‬
‫‪50‬‬ ‫םהב רומגל ואר המו‬ ‫והונקתו רותס חבזמ ואצמו‬ ‫‪ 50‬ןהב רומגל ואר המו‬
‫‪51‬‬ ‫תרש ילכו הנמש לכ‬ ‫‪51‬‬
‫‪52‬‬ ‫ללהה תא‬ ‫הנומש תגהונ ךכלו‬ ‫ללהה תא‬ ‫‪52‬‬
‫‪53‬‬ ‫העושת לכש ךדמלל‬ ‫]]ח[[בזמה תכנ‪°‬ח התיהו‬ ‫העושת לכש אלא‬ ‫‪53‬‬
‫‪54‬‬ ‫השעש העושתו‬ ‫ה''בקהש העושתו‬

‫‪54‬‬
‫‪55‬‬ ‫לארשיל 'ה'ב'קה‬ ‫לארשיל םהל השוע‬ ‫‪55‬‬
‫‪56‬‬ ‫וינפל ןימידקמ ןה‬ ‫וינפל ןימידקמ ויה‬ ‫‪56‬‬
‫‪57‬‬ ‫ללהב‬ ‫הרישב ללהב‬ ‫‪57‬‬
‫‪58‬‬ ‫חבשבו‬ ‫האדוהבו חבשבו‬ ‫‪58‬‬
‫‪59‬‬ ‫ארזע רפסב ימוא אוה ןכו‬ ‫ינש ןינעכ‬ ‫‪59‬‬
‫‪60‬‬ ‫ללהב םעה לכ ונעיו‬ ‫ללהב ונעיו‬ ‫‪60‬‬
‫‪61‬‬ ‫בוט יכ 'ייל תורוהבו‬ ‫בוט יכ 'ייל תורוהבו‬ ‫‪61‬‬
‫‪62‬‬ ‫לארשי לע ודסח םלועל יכ‬ ‫ימוגו‬ ‫‪62‬‬
‫‪63‬‬ ‫העורת ועירה םעה לכו‬ ‫‪63‬‬
‫‪64‬‬ ‫רסוה לע 'ייל ללהב הלודג‬ ‫‪64‬‬
‫‪65‬‬ ‫העושיה 'ייל ימואו 'יי תיב‬ ‫‪65‬‬
‫‪66‬‬ ‫הלס ךתכרב ךמע לע‬ ‫‪66‬‬
‫‪67‬‬ ‫ונל תושעל ה"בקל‬ ‫‪67‬‬
‫‪68‬‬ ‫ונלו תואלפנו םיסנ‬ ‫‪68‬‬
‫‪69‬‬ ‫וכרבלו וללהל‬ ‫‪69‬‬
‫‪70‬‬ ‫הלס ךתכרב ךמע לע ינש‬ ‫‪70‬‬
‫‪71‬‬ ‫דחא רנ הכנח רנ תוצמ‬ ‫רנ הכונח תוצמ‬ ‫‪71‬‬
‫‪72‬‬ ‫תיב לכל‬ ‫ותיבו שיא‬ ‫‪72‬‬
‫‪73‬‬ ‫לכל דחא רנ ןירדהמהו‬ ‫‪ 73‬שפנו שפנ לכל רנ ןירדהמהו‬

‫שפנ‬
‫‪74‬‬ ‫'ובו ןירדהמה ןמ ןירדהמהו‬ ‫ןירדהמה ןמ ןירדהמהו‬ ‫‪74‬‬
‫‪75‬‬ ‫ןיקילדמ המבב אתיאדכ‬ ‫םירמוא יאמש תיב‬ ‫‪75‬‬
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THE MIRACLE OF THE CRUSE OF OIL 199
Scholium Scholium O Hybrid Version (H)
76 76 ‫הנמש קילדמ ןושאר םוי‬
7777 77 ‫ךלוהו תחופ ךליאו ןאכמ‬
78 78 ‫ןושאר םוי םירמוא ה"בו‬
79 79 ‫ ןאכמ דחא קילדמ‬+‫ךליאו‬+
80 80 ‫ךלוהו ףיסומ‬
81 81 ‫ןריצב ויה םינקז ינש‬
82 82 ‫ש''ב ירבדכ השוע דחא‬
83 83 ‫ה"ב ירבדכ השוע דחאו‬
84 84 ‫וירבדל םעט ןתונ הז‬
85 85 ‫וירבדל םעט ןתונ הזו‬
86 86 ‫גחה ירפכ רמוא הז‬
87 87 ‫שדקב ןילעמ רמוא הזו‬
88 88 ‫ןידירומ ןיאו‬
89 89 ‫התקלדה תוצמ‬
9090 90 ‫המחה עקשתשמ‬
91 !9 ‫קושה ןמ לגר הלכתש דע‬
92 92 ‫חתפ לע החינהל תוצמו‬
93 93 ‫היה םאו ץוחבמ ותיב‬
94 94 ‫ןולחב החינמ הילעב רד‬
95 95 ‫'יברה תושרל הכומסה‬
9696 96 ‫םיוגה ןמ אריתמ םאו‬
9797 97 ‫ותיב חתפ לע החינמ‬
98 98 ‫הנכסה תעשבו םינפבמ‬
99 99 ‫וידו ונחלש לע החינמ‬
1 On the twenty-fifth day On the twenty-fifth day On the twenty-fifth day 1

of it [Kislev] of it [Kislev] of it [Kislev]
22 [commence] the eight [commence] the days of [commence] the d

days of Hanukkah Hanukkah of Hanukkah, which are
eight days
3 and [on which] eulogiz- [on which] eulogizing [on which] eulogizing
ing the dead is forbidden the dead is forbidden the dead is forbidden
continues
200 VERED NOAM 10
1 Because the heathens When the heathens
defiled defiled entered the Temple
22 the Temple. they defiled all the oils in

the the Temple.
3,4 And when the Hasmonean And when the Hasmoneans 3,4
dynasty dynasty prevailed, overpowered
5 they searched it and and defeated them, they

found found in it made search and found
66 pure oil only one cruse 6
‫ ך ך‬which lay with the seal ‫ך‬
of the of the High Priest which
was was not defiled
but but which contained
sufficient sufficient
for for kindling only
for for one day and a miracle

was was wrought therewith
12 12 and they kindled the and they kindled from it

lights lights therewith. for eight days.
13 All of those days The following year 13
14 on which they kindled 14

the the lights
15 they appointed a festival. they designated them [the

days]days] an eight-day festival.
16 And why did they 16

determine to celebrate
Hanukkah
17 for eight days? 17
18 And was not the dedica- A

tion [‫ ]הכונח‬performed de
19,20 by Moses only seven by Moses by Moses in the desert

[days]? only seven days?
21,21,22 As is stated, "And ye shall

not go out from the door
of the tent of meeting for
seven days" etc.
IX THE MIRACLE OF THE CRUSE OF OIL 201
23,24 As is stated: "And he that And it says: "And he that 23,

presented his offering the presented his offering the
first day" first day," etc.
25 And on the seventh day, "This was the dedicatio

on the Sabbath, of the altar"
26 Ephraim presented his Ephraim presented his 26

offering. offering.
27 And was not the dedica- And so have we found 27

tion that the dedication
28 performed by Solomon Fr
only was
29 seven [days]? the dedication of Moses only seven days. 29

[was celebrated] and also
his [Solomon's] dedication.
30,31 As is stated: "for [they As is stated: "for [they As is stated: "for they 30,
observed] the dedication observed] the dedication observed the dedication
of the altar seven days of the altar seven days" of the altar seven days
32 and the feast seven days." and the feast seven days." 32
33 Why did they choose to And why did they choose 33

celebrate this one to celebrate this dedication
34 for eight [days]? And eight [days] when for eight days? 34
the House of Lebanon
was taken(?)
35 Because in the days of the 35

Greek kingdom
36 The dedication of the the Hasmoneans entered 36

Hasmoneans
37 [was to be celebrated] the Temple 37

for [all] generations.
38 And why is it celebrated and built the altar 38

for all generations?
39 For they observed them and covered it in plaster 39

when they emerged from and repaired
distress
40 to relief and they recited the service vessels and 40

on it the Hallel they were occupied with it
continues
202 VERED NOAM 12
Scholium Scholium P Scholium 0 Hybrid Version (H)
41 And they kindled the for eight days. And why 41

lights on it in purity. did they determine
4242 For when the Greeks to kindle the lights? 42

entered entered the Temple
43 Because in the days of they defiled all the vessels Because in the
Greece Greek kingdom
44 the Hasmoneans entered and there was no oil in when the Hasmoneans 44
what what to kindle. entered
45,46 the Temple Mount and And when the Hasmonean the Temple, seven iro
seven iron spits dynasty prevailed they spits
found found one cruse
47 did they have in their with the seal of the High did they have in their 47
hands, and they (joined) Priest hand and they overlaid
[overlaid] them with tin them with tin
48 and they were occupied And a miracle was and kindled the
with it wrought and they kindled therein.
[the[the lights] from it
49 all eight [days]. Up to eight days. 49
50 And why did they deter- And they found a demol

mine to finish/recite on ished altar and they to fin
them repaired it
51 all eight [days] and the 51

service vessels
52 the Hallel? And it is therefore cele- the Hallel? 52

brated for eight [days].
53 To teach that for each And there was the dedi- Because for each
and every cation of the altar. every
54 salvation that the salvation that the 54

Almighty Almighty
55 wrought in Israel wrought in Israel 55
56 they greet Him They would greet Him 56
57 with Hallel with Hallel, with song 57

58 and with praise. and with praise and with 58
thanksgiving.
59 And thus is it stated in As the matter is stated: 59

the Book of Ezra:
60 "And the entire nation "And they sang one to 60

sang one to another in another in praising
praising
61 and giving thanks unto and giving thanks unto 61

the Lord: 'for He is good, the Lord: 'for he is good,'"
62 for his mercy endureth etc. 62

forever toward Israel.'
63 And all the people 63

shouted
64 with a great shout when 64

they praised the Lord,
because the foundation
65 of the house of the Lord 65

was laid." And it states:
"Salvation belongeth unto

the Lord;
66 Thy blessing be upon Thy 66

people. Selah."
67 It is for the Almighty to 67

perform for us
68 miracles and wonders 68

and it is for us
69 to praise and bless Him 69
70 As is stated: "Thy bless- 70

ing be upon Thy people.
Selah."
71 The precept of Hanukkah The precept of Hanukkah 71

[demands] one light [demands] one light
72 for each household for a man and his house- 72

hold
73 and the zealous [kindle] and the zealous [kindle] 73

a light for each member a light for each and every
[of the household] member [of the house
hold]
74 and the extremely and the extremely zealous 74

zealous, etc.,
continues
204 VERED NOAM 14
7575 as is written in [the Bet Shammai maintain: 75

second chapter of b.Sab
bat]bat] Bameh Madlikin -
"With what may we kin

die [the Sabbath lights]?"
76 On the first day eight 76

[lights] are kindled
77 and thereafter they are 77

gradually reduced.
78 And Bet Hillel say: On 78

the first day
79 one is kindled and 79

thereafter
80 they are progressively 80

increased.
81 There were two old men 81
in Sidon,
82 One observed according 82

to Bet Shammai
83 And the other according 83

to Beth Hillel.
84 The former gave a reason 84

for his action
85 and the latter gave a 85

reason for his action.
86 The former stated that it 86
should correspond
bullocks of the Festival
87 and the latter stated, 87

because we promo
matters of] sanctity
88 but do not reduce. 88
89 It is incumbent to kindle it 89
99 o from sunset 90
91 until there is no wayfarer 91

in the street.
Scholium Scholium P Scholium 0 Hybrid Version (H)
92 And it is incumbent to 92
place it by the doo
93 of one's house on the 93

outside; and if on
94 dwells in an upper cham- 94

ber he places it at the
window
95 nearest the street. 95
96 And if one is afraid of the 96

Gentiles
97 one places it at the door 97

of one's house
98 on the inside, and in 98

times of danger
99 it is sufficient to place it 99
on the table.
Each of the two original versions of the Scholium (P, O) incorporates several
traditions regarding Hanukkah, while the hybrid version contains all of them.
The following are the topics appearing in each of the versions:
Scholium Scholium P Scholium O Hybrid Version
The The miracle of the cruse of A comparison with the The miracle of the cru
oil oil (1-15) dedications of Moses and oil (1-15)
Solomon (18-34)
A comparison with the The miracle of the cruse of A comparison with the
dedications of Moses and oil (36-49) dedications of Moses and
Solomon (18-34) Solomon (16-34)
The repairing of the altar The repairing

(50-53) (35-4!)
The iron spits (43-49) The iron spits (41-48)
Why did they determine to Why did they determine to

recite the Hallel? (50-70) recite the Hallel? (50-62)
The manner of kindling The manner of kindling

the lights (71-75) the lights (71-99)
206 VERED NOAM 16
From this point onw

the way the differe
discuss the story of
among the other un
Units of the Scholia and Parallel Versions
THE DEDICATIONS OF MOSES AND SOLOMON
The two versions of the Scholium compare the ffasmon

Moses' dedication of the Tabernacle and Solomons dedica
Scholium P asks about the difference between the Hasm
which was celebrated for eight days, and the other two ded
seven days: "Why did they determine to celebrate this o
(lines 33-34). Against the background of all biblical cons
ernacle and the Temple, which lasted seven days,29 the du
of of Hanukkah is indeed puzzling. In the books of Maccabe
explained. 2 Maccabees (10:6; 1:9,18) does create a connec
festival of Tabernacles and Hanukkah, but the author doe
that the duration of the biblical festival is the reason for t
Hasmonean one. Scholarship has offered different solutio

but it seems that the historical truth behind the eight days
rather vague. Scholium Ps answer to this question appea
in the story of the iron spits: "Because in the days of Gr
entered... and they were occupied with it all eight [day
other words, the erecting of a new candelabrum for the
bars — perhaps fashioning it out of their own weapons
eight days, and therefore the dedication by the Hasmone
and not seven.
Apropos the mention of the dedication of the Taberna

Scholium P cites verses from the Bible as evidence that th
seven days: "And he that presented his offering on the

the seventh day, on the Sabbath, Ephraim presented his o
These verses deal with the presents brought by the chieft
lowing the dedication of the Tabernacle (Numbers 7:12). I
the Scholium cites these verses as the source for the se
cation of the Tabernacle, rather than citing the biblical v
29 See Lev 8:33-35; 1 Kgs 8:65; 2 Chr 7:9.

30 Tabory, Jewish Festivals, 370 n.g; 375 n.24 lists a comprehensive bibli
gestion (374) with reference to the purification and consecration of th
in the days of Hezekiah, which lasted eight days.
17 the miracle of the cruse of oil 207
the seven days of consecration (‫)םיאולימ‬

of the offerings of the chieftains lasted t
according to rabbinic tradition, did not co
cration. Even more surprising is the mention
of Ephraim on the seventh day. Since the
tions of their offerings on the days after E
on which Ephraim presented his offering
tion of the Tabernacle lasted seven days?
(lines 21-22) offers an additional verse tha
sions of the Scholium: "And ye shall not g
meeting seven days" (Lev 8:33), which refer
Perhaps the hybrid version is preserving t
this is a later supplement.
Mention of the dedication of the chieftai
However, several connections between the

nukkah may be found in various sources.
ings of the chieftains are read from the To
kah, thus giving them an important place in
involving the commandment given to Aar
Tabernacle (Num 8:1-3) associates the Hasm
sorrow at not presenting any offering of h
tains.32 A different midrash, which complet
biblical text, asserts that work on the Taber
Furthermore, in the same manner that th
of Ephraim on the seventh day apropos th
dedication of the Tabernacle, there is a m
tion of Manasseh's offering on the eighth
festival of Hanukkah?4 In addition, the w
seventh day, on the Sabbath, Ephraim pre
another midrash, according to which the s
31 M.Meg. 3:6
32 For the reference see Louis Ginzberg, The Legend
Publication Society, 1946) 6:79 n.420.
33 Pesikta Rabbati 6 (ed. Meir Friedmann [Vienna: se
PekudeiPekudei 11; Midrash Tanhuma (ed. Solomon Buber
bar bar Rabbah, Naso 13.1 (51a).
34 With regard to the verse,"On the eighth day Gama

dren of Manasseh,"M1drasJ1 Tanhuma in Naso, 29 be
A Hanukkah light...." This passage is also found in
the surprising halakhah that it contains with rega
with at length in the scholarly literature. See Vict
näischen Literatur," HUCA 8-9 (1931-32) 383-95.
208 VERED NOAM 18
chieftains occurred on
the Sabbath;35 howeve
under discussion.
As to Scholium O, the
corrupt, thus making
sion. Perhaps Scholium
that had been celebrate
been discontinued, wit
former days the dedi
tion of Moses [was cel
18-29). These Hanukka
moneans [was to be cel
to Scholium P, Scholiu
ication and the dedica
pose pose a question ab
ing this explanation, S
ber "eight" (in contras
tion. It would appear t
the mention of the nu
dedication of the Hou
lium O, "And eight [d
may be a vestige of an
relating to Solomons
eighth eighth day they he
seven days, and the f
the Lord, and the king
sent the people away..
lium O to find suppor
tion. Possibly, it was c
the dedication of the
may have taken place o
of Lebanon" (i.e., the k
that the "House of Le
itself, as is commonly
35 Tatihuma, Naso, 28; Bem

commentary, regarding th
36 According to 2 Chronicles
b.Mocedb.Moced Qat. 9a; Beres
mann, 1965] 332.
37 If so, perhaps it should b
38 Perhaps the citation of th
this hypothesis and also offers an important

dedications of Moses and Solomon. The prophe
addressed to the exiles on their way to Babylon
Unknown shall the spot be [the spot where th

and the altar of incense were hidden, upon t
the Almighty gathers the people together aga
indeed shall the Lord disclose these things, a
shall be seen, even the cloud, as in the days o
as as when Solomon prayed that the place might
splendor.splendor. It was also narrated how he in hi
icationication and completion of the Temple; as Mo
fire descended from heaven... so Solomon als
scended and burned up the burnt-offerings...
kept kept the eight days. (2 Macc 2:8-10,12)
These verses compare the future redemption of

of Moses and the dedication of Solomon, while
Solomon too kept the eight days" It would appear
"too" (cooauTo)(;, kcu) allude to a comparison o
the Temple by Solomon with the eight-day ded
Moses, according to the author of 2 Maccabees
deals with a fire coming down from heaven bot
and the Pentateuch states that after the seven
"on the eighth day," there came forth "a fire fr
altar" (Lev 9:1, 24). It would appear, as already
lying the great emphasis on eight days in this
nean Hanukkah.39
of the dedication by Moses was also intended to offer grou

from the eight days of consecration by Moses. What ap
conceivably be a remnant of an association made in the
eighth eighth day of consecration and the last day of the presenta
which is the day of "the dedication-offering of the altar, o
this particular portion of the Torah that is customarily
The sages, however, tended to identify the eighth day of c
day of the chieftains' offerings.
39 See for example the editions of Abraham Kahana, Hase
Aviv: Hotsa'at Me'orat, 1937) 2.1:182-83; Solomon Zeitlin
Book Book of Maccabees (New York: Harper, 1954) 112-13; J
41A (Garden City, N.J.: Doubleday/Anchor, 1984) 186. Wit
these verses in general, see Goldstein, 184-86.
210 VERED NOAM 20
We have not foun

Solomons dedicati
found any compar
However, another
is found in Beresit
‫ר"א‬ ‫יול‬...‫ןתואו‬ ‫ש‬

‫םיחמשו‬
R.Levi said... and

mon] the Israelit
In summary, Scho
In spite of this, th
in 2 Maccabees, w
dedications of th
which appears to
in an eight-day de
than is Scholium
days of the Hasm
her tradition kno
sive work on whi
allel version in the
in Beresit Rabbah.
THE IRON SPITS
According to Scholium P (lines 43-49), the Hasmonean

candelabrum in the Temple by improvising one out of seven
activity lasted eight days, and consequently Hanukkah is cele
days. The episode of the spits appears to be missing from
ever, see below). The episode of the spits is mentioned in a
Babylonian Talmud:43
40 Pesikta Rabbati 2 (ed. Friedmann, 7a) lists "seven dedications." But the
is not listed there at all, nor are the eight days of the Hasmonean Han
Hanukkah mentioned in that context.
41 Beresit Rabbah 35:3 (ed. Theodor-Albeck, 332).

42 With regard to the commonly accepted explanation as to the nature of these spits, as well as
his own ideas on the subject, see Daniel Sperber, "The Spits of the Maccabees: What Were
They?" (Heb.), Sinai 53 (1963) 280-82.
43 B.Ros Has. 24a; b.Abod. Zar. 43a; b.Menah. 28b. Cf. Pesikta Rabbati 2 (ed. Friedmann, 5a).
‫אינתדכ‬, ‫אל‬ ‫השעי‬ ‫םדא‬ ‫תיב‬ ‫תינבת‬ ‫יה‬
‫הרונמ‬. ‫לבא‬ ‫השוע‬ ‫לש‬ ‫השמח‬ ‫לשו‬ ‫השש‬

‫'יפא‬ ‫לש‬ ‫ראש‬ ‫ינימ‬ ‫תוכתמ‬ [‫יפל‬ ‫צויכש‬
‫רב‬ ‫הדוהי‬ ‫רמוא‬ ‫ףא‬ ‫לש‬ ‫ץע‬ ‫אל‬ ‫השעי‬ ‫כ‬
‫םשמ‬ ‫היאר‬, ‫ןידופש‬ ‫פיחו ויה לזרב לש‬
‫ש םואשע ורישעה‬
As it has been taught: A man may

Temple, or a porch in the form of
after the design of its candelabrum
five or six or eight [branches], but
though it be of other metals [since
gold would have been permissible in
says: Also of wood he may not mak
make it. [The Rabbis] said to him: Is
The spits were of iron and they ove
rich, they made them of silver. Wh
them of gold.
The baraita does not contain the co

the days of Greece the Hasmoneans
it. On the other hand, the continuatio
of silver..." is not mentioned in the
does not appear to be based on the
opposite: the tanna'im engaging in th
an ancient tradition which reported
to that which appears in the Scholium
joined [‫]םורבחו‬ them with tin" is pro
word (overlaid, ‫)םופיחו‬ found in paral
4444 However the midrash in Pesikta Rabbat

entered the Temple and found therein eigh
which may already be based on the languag
found therein" may have been taken from th
in the Temple; it does not fit in with the ev
the spits were brought into the Temple from
sense and is undoubtedly a corruption by pri
above, which proves that a candelabrum wit
Cf. Friedmann, Pesikta Rabbati, 5a n. 5. His h
Rabbati.Rabbati. These facts were brought to my
to Alon,"Did the Jewish People," 14).
212 VERED NOAM 22
occupied with it
P, is rather surp
candelabrum out
does not appear
the reconstructe
of the introduc
the historical co
days of Greece
that this passage
in the Scholium
is celebrated spec
incorporated a sh
an answer to the
they determine t
to the end of the
it for eight days.
BUILDING THE ALTAR
‫ והונקתו רותס חבזמ ואצמו‬And they found a demolished altar an

repaired it
‫ תרש ילכו הנמש לכ‬All eight [days] and the service vessels
‫ הנומש תגהונ ךכלו‬And it is therefore celebrated for eight [days]
‫ חבזמה תכנח התיהו‬And there was the dedication [‫ ]תכנח‬of the altar.
This tradition is found only in Scholium O (lines 50-54), and it has no parallel
version, either in Scholium P or anywhere else throughout rabbinic literature!
It should be emphasized that in the few places where we did find explicit ref
erence by the Sages to the reason for establishing the festival of Hanukkah46
there is no mention of the dedication of the altar as an explanation for Hanuk
45 See the two preceding notes.

46 Such as the episode of the iron spits in Pesikta Rabbati (above, n.44), the miracle of the cruse
of oil in b.Sabb. 21b, the victory and the purifying of the Temple in the later version of the
prayer, "We thank Thee for the miracles" (Al Hanissim), and the "miracles" and "salvations"
mentioned in general in the prayer,"We kindle these lights"(Hanerot Halalu). Cf. also the ver
sion appearing in Masekhet Soferim 20:4, ed. Michael Higger (New York: Debe Rabanan, 1937)
343-44: Hanerot ha^lu and in the ancient Erez Israel version of Al Hanisim (which begins
ukenisei pelaJot\ Masekhet Soferim 20:6,346).
kah. This tradition is closer to that of 1 Macca

regards the dedication of the altar and not the
the reason for Hanukkah.47 Apparently, the ded
point of the dedication of the Temple, and ther
val is called "the dedication of the altar [‫ה תכונח‬
"Hanukkah." The altar was also a focal point in
cle, in the dedication by Solomon, and in the
pie.49 The extant Scholium O is unclear and co
ished altar and they repaired it all eight [days
an important medieval work which cites Sch
it. R.Isaac b. Moses of Vienna, the author of Or
of Hanukkah, offers an explanation for the eigh
in the name of his rabbi, R.Judah b. Isaac, bette
His explanation is based on Megillat Tacanit:
"‫[ ולסכב השמחו םירשעב אינתד הכונח יאמ‬...

‫להב םיבוט םימי םועבק תרחא הנשל םימי הנומש‬
‫ב הדוהי יבר ירומ 'יפ םימי ינומש קלוד היהש סנ‬
‫תרש ילכבו חבזמה ןינבכ םימי 'ז לכ‬, ‫ליגמב ירמאד‬
‫תורודל תגהונ איה המלו יאנומשח‬, ‫והואשעש אלא‬
‫הרהטב תורנ וב וקילדהו‬. ‫כיהב םינוי וסנכנש יפל‬

‫ןמש קילדהל המב םהל‬, ‫אנומשח תיב די 'רבגשכו‬
‫קילדהל וליחתהו ץעבב םופיחו‬. ‫תגהונ איה המלו‬
‫והואנבו חבזמה‬, ‫םינקתמ ויה םימיה תעבש לכו‬
‫רחא ןמש ןינקתמ‬, ‫הטלו ןיכהל ןידורט ויהש אלא‬
‫רחא ןמש חקיל ולכי אלו‬. ‫מש ךפב סנ השענ ךכלו‬
‫ש חבזמה תכונח םש לע הכונח ארקנ‬
47 It also mentions the candelabrum, the altar of ince

emphasis is on the building and dedication of the altar
traditions about the candelabrum and the altar has alre
Leon; see below.
48 1 Macc 4:56, 58.
49 See Lev 9:24; Num 7:10 If., 84 If.; 1 Kgs 8:22,62-64, ‫ג‬
50 R.Isaac lived in Germany and France during the seco
Ephraim E. Urbach, The Tosafists: Their History, Work
Magnes Press of the Hebrew Univ., 1980) 1:436-47; Or Zar
2:321.
51 R. Judah lived in Paris during the beginning of the thi

see Urbach, Tosafists, 320-35, and more recently Israel
the the Talmud in Europe and North Africa (Heb.) (Jerusa
2000) part 2,107-8.
214 VERED NOAM 24
"What is the reason fo

fifth of Kislev [...] an
died [the candelabrum
appointed them [the da
and thanksgiving." My
the miracle of the oil r
were occupied all seven
vice vessels, as is stated
neans [is to be celebrat
for all generations? Be
it the Hallel and thanks
Because the Greeks en
they had nothing wit
nean dynasty had the
covered them with tin
died for eight [days]?
and all seven days they
they could immediate
pied preparing and pur
and they could not bu
cruse of oil and it laste
[dedication], because of
and which they rebuilt
R.Judah Sir Leon is tr

for the eight days — th
Megillat Megillat Tacanit (b
TacanitTacanit in medieval
Because they demolished
repairing the service ve
oil as the direct reason f
rebuild the altar as the
of oil was the outcome
effort at harmonization
involved in the differe
the very name of the f
because of the dedicatio
ing the kindling of the
may be able to correct
uscript with regard to t
Scholium Scholium 0 - MS Oxford Scholium O —
‫מ ואצמו והואנבו חבזמה ורתסש אלא‬

‫תרש ילכב םינקתמ ויה םימיה תעבש לכו‬
And they found a demolished Because they d

altar and they repaired it and rebuilt it,
all eight [days] and the and all seven days

service vessels. the service vessels.
From the wording of Sir Leon's reason, "because they were oc

days," as well as from the citation, it appears that the Scholi
quoting read "seven days"and not "eight."52Perhaps what the
ing was that the altar was demolished and rebuilt in one day, bu
days to purify all of the service vessels, as they had been defile
to halakhic requirements, had to be sprinkled with sin-offeri
third and seventh days. The version appearing in the Oxford
apparently corrected at a later date from "seven" to "eight,"
transferred the purification activities from the "service vesse
As to Sir Leon's version: "they demolished the altar and rebuil
"and they found a demolished altar and they repaired it," thi
version, which is verified by 1 Maccabees and rabbinic literatu
And they took counsel concerning the altar of burnt offering

been profaned... so they pulled down the altar... and built
after the fashion of the former [one]. (1 Macc 4:4453(47 ‫־‬
‫מ( ןויי יכלמ םוצקישש חבזמה ינבא תא יינומשח ינב וזנג‬
... wherein the Hasmoneans had hidden away the stones of th

the kings of Greece had defiled. (m.Mid 1.6)54
52 For this suggestion I am indebted to Professor Menachem Kister.

53 See also Ant. 12:318.
54 Cf. b. Yoma 16a; b.Abod. Zar. 52b; Midrash Hagadol Exodus 20.21 (ed. M. M
Mossad HaRav Kook, 1956] 443); David Hoffmann, Mekhilta de-Rabbi Shi
Exodus Exodus (Frankfurt: J. Kauffmann, 1905) 115, identified the passage in
citation/remnant of the Mekhilta de-Rabbi Shimon bar Yohai and included i
the passage does not appear in the J.N. Epstein-E. Z. Melamed edition (J
Nirdamim, 1955).
216 VERED NOAM 26
Apparently, the desc

was not understood
guage was intentiona
they found a demoli
As to the "service v
War War (1:39) and in
"made new service ve
pie, because the form
HALLEL
The reciting of Hallel is mentioned briefly in the second unit of

O: "and they recited on it the Hallel, and they kindled the lights
rity" (lines 40-41). Scholium P devotes an entire unit to Hallel (li
which incorporates verses from the Bible and begins with the form
tion: "And why did they determine to recite on them the Hallel?"
fairly close approximation of Ezra 3:11, "And they sang one to anot
ing and giving thanks unto the Lord: 'for He is good....'" This allus
time of Ezra was apparently to find a basis for reciting Hallel dur
monean dedication of the Temple based on the Hallel recited at t
of the foundation of the Second Temple.55 The quote is followed
letical interpretation of the verse "Salvation belongeth unto the L
‫( "]העושיה‬Psalms 3:9), which suggests that Hallel is recited on an
of salvation. There is no known parallel version to this rather nic
tion, and Graetz56surmises that it is based on a "lost baraita'.'
The actual obligation of reciting Hallel on Hanukkah is found in the
and is discussed in the Talmud.58 This practice appears to have anc
which go back to the time of the events themselves. The reciting o
alluded to already in 1 Maccabees: "On that day was it dedicated af
songs songs and harps and lutes and with cymbals ..." (1 Macc 4:54). 2
which notes that Hanukkah was a substitute for Sukkot, describes
giving giving giving (‫ )הירוה‬with "wands wreathed with leaves and branches beari
and palm fronds" (2 Macc 10:7), no doubt referring to the shaking

lav lav while saying "O give thanks unto the Lord, for He is good" as
on Sukkot. According to the halakhic ruling of the Toseffa,59 Halle
55 An analogy between these events is already alluded to in 2 Maccabees 1-2. Cf. a

for reciting the Hallel cited by Tabory (Jewish Festivals, 387 and n.66, in the
boleibolei Haleqet, and additional reasons for reciting Hallel on Hanukkah collected
56 Heinrich Graetz,"Die Halleluja und Hallel Psalmen,‫"י‬MGWI28 (1879) 203, n.1
57 T.Sukkah 3.2 (ed. Saul Lieberman, Tosefta Mo'ed [New York: Jewish Theologica
America, 1962] 266) and it appears in the Talmud; cf. the parallel passages listed by
58 B.cArak. 10a.
59 See n. 57 above.
only on the first night and day of Passover, w

days of Sukkot. In the Land of Israel, the half H
it customary to recite Hallel on the intermed
hamoced)hamoced) or on the New Moon (Rosh Hodesh
of Hallel par excellence,61 and it is therefore no

reciting Hallel was copied to Hanukkah. The v
Lord" is the very same verse that was recited
Temple (Ezra 3:11): "And they sang one to an
thanks unto the Lord: 'for He is good.. .‫הב ונעיו‬
the author of 2 Maccabees was aware of this si
ing of Hallel at the start of the laying of the fo
"Then the priests sang the hymns" (2 Macc 1:3
that Judah Maccabee sang many "hymns and p
the words "hymns" (‫ )ללה‬and "thanksgiving"
rated into all of the versions of the "We thank
sim)sim) prayer and "We kindle these lights" (Ha
Graetz62 surmised that the law regarding the
originally by the Hasmoneans on Hanukkah.
Scholia of the reciting of Hallel during Hanuk
evidence of the ancient nature of their traditions
Hallel was not recited often, a vestige of the

with its spontaneous outpouring of Hallel, thus
between Hallel and Hanukkah?3 Apparently, th
became obscured when Hallel began to be gene
and on the intermediate days of Passover, and
ical events began to fade.
THE METHOD OF KINDLING THE LIGHTS
Scholium P presents a parallel version of the famous baraita

dispute between the House of Shammai and the House of Hil
dling of the Hanukkah lights. Scholium P presents the beginning
with somewhat different wording. It is difficult to determine
ferences are the result of different traditions or are a loose p
60 See t.Pesah. 10:8(ed.Lieberman.197);b.Ta'an.28b;cf.Lieberman'sdiscussion, T

Mo'edMo'ed (3 vols.; New York: Jewish Theological Seminary of America, 1962)
61 With regard to the unique connection between Sukkot and the reciting of
"The Liturgy of Hanukkah and the First Two Books of Maccabees,'"JJS 5 (
62 Graetz,"Hallel Psalmen," 207-8.
63 Accordingly, there is no reason to question the non-recital of Hallel on Puri
It is the reciting of Hallel throughout the eight days of Hanukkah that cons
from the norm!
218 VERED NOAM 28
the same tannaitic law

in the extant manuscri
refers the reader to the
likin'likin' (With what m
sible to know whether Scholium P contained additional units and how much
of the baraita itself was actually quoted.
The Cruse of Oil in the Scholia Traditions
Scholium P begins its explanation about Hanukkah with the story of th

of of oil. This is also the explanation given in the Talmud, in the discussion
is the reason for Hanukkah?" (‫ )הכונח יאמ‬quoted in the introduction
article. However, there are distinct differences between the version ap
in Scholium P and the version appearing in the Talmud:
b.Sabbat 21b64b.Sabbat 21b64 Scholium P
‫ואמט לכיהל םינווי וסנכנשכש םיוג ואמטש ינפמ‬

‫לכיהבש םינמשה לכ שרקמה תיב תא‬
‫הרבגשכו הפקתשכו‬
‫יאנומשח תיב תוכלמ יאנומשח תיב תוכלמ‬
‫םוחצנו‬
‫אלא ואצמ אלו וקהב וב ואצמו והוקדב‬

‫ןמש לש רחא ךפ רוהט ןמש‬
‫ג"כג"כג"כ לש ומתוחב חנומ היהש‬
‫החא םוי קילרהל אלא וב היה אלו‬

‫סנ וב השענ‬
‫םימי 'ח ונממ וקילרהו תורנה תא וב וקילחהו‬

‫םימי ןתוא לכ‬
‫תורנה תא םהב וקילחהש‬
‫םואשעו םועבק תרחא הנשל םואשע‬
‫םוי‬ ‫בוט‬ ‫םימי‬ ‫םיבוט‬
‫האדוהו ללהב‬
For when the Greeks entered the Because the heathens defiled
Temple, they defiled

all the oils in the Temple, the Temple.
and when the Hasmonean dynasty And when the Hasmonean dynasty
prevailed against and defeated prevailed,
them,
64 The text is based on the Venice edition (1520).
b.Sabbat 21bb.Sabbat 21b Scholium P
they made search and found only they searched it and foun
one cruse of oil oil
which lay with the seal of the

High Priest, but which contained
sufficient quantity for only one
day's kindling. Yet a miracle was
wrought therewith
and they kindled [the candela- And they
brum] from it for eight days. All of th
The following year they designated kindle
and appointed them [the days] they a
a festival a festival,
with [the recital of] Hallel and
thanksgiving.
Scholium P does not refer explicitly to de

of a sealed cruse of oil, but refers simply
thrust of the Babylonian version of th
quantity of oil that "contained sufficient
yet a miracle was wrought therewith a
from it for eight days" is omitted from
Instead, there is a rather vague reason f
of those days on which they kindled the
unconvincing nature of this seemingly
day period is further evidenced by Sch
nation, according to which, "they were
from "iron spits" (above) also "all eight [d
an eight-day period of activity specifica
above). In the other units of Scholia O a
an artificial addition that was offhandedl
activities in the Temple. The same seems
The eight days of kindling described in
part of the story of the kindling of the c
without the explanation of the eight da
original version whose subject is the ren
the kindling of the candelabrum by th
miracle miracle or an eight-day motif. A par
tated the renewal of the Temple service d
is found in the Jerusalem Talmud:
220 VERED NOAM 30
‫ימיב‬ ‫תוכלמ‬ ‫ןווי‬ ‫ויה‬ ‫מ‬

‫םעפ‬ ‫תחא‬ ‫ולשליש‬ ‫הל‬
‫ריאה‬ ‫ה"בקה‬ ‫תא‬ ‫היניע‬
‫ףד‬ ‫חס‬
During the days of

two cages with gold
down two cages wit
moment moment the A
chamber chamber of lam
Just as in the above

offering in spite of
oil" with which to k
"appends" the eight-
found in it pure oil"
quantity for only on
died the lights they
eight days is similar
were occupied with
ished altar and they r
resort to farfetched
of the elegant explan
in the parallel passag
version of the episo
sion. Apparently, th
and developed Baby
formed the superfici
the story of a "crus
tation of the episod
explanation for the
isfactory and appeal
fied in the biblical m
(2 Kings 4:1-7). The
activity at the begin
65 There are those who a

later date, but for differ
"Die Fastenrolle," 275-76
66 See Lev 9:24; 1 Kgs 8:
motif.66 From a comparison of the versions of

text, it would appear that the anonymous editor
of mind, unencumbered by any political agend
This state of affairs demands a renewed ins
mudic tale of the cruse of oil. Essentially, the
clecle but rather the story of the renewal of the T
days was a later addition to the story, just as it
activities involved in the renewal of the Temp
candelabrum and the rebuilding of the altar.
is still hesitant and flimsy, while the explanat
already well developed and polished, inventing
miraculously lasted for eight days.
Thus far we have been dealing with Scholium
appear to recount the story of the miracle:
‫לכיהל םינוי וסנכנשכש‬, ‫יה אלו םילכה לכ ואמט‬

‫לש ומתוחב דחא ךפ ואצמ יאנומשח תיב תוכלמ‬
‫םימי הנומש דע הנממ‬.
For when the Greeks entered the Temple, they defiled all the vessels, and
there was no oil in what to kindle, and when the Hasmonean dynasty
prevailed, they found one cruse with the seal of the High Priest, and a
miracle was wrought and they kindled [the lights] from it up to eight days.
This is the complete account of the "miracle of the cruse of oil." The wording of
the incident, however, was corrupted: It is not "oils" (‫ )םינמש‬that were defiled,
as in the talmudic story of the cruse of oil, but instead, "all the vessels." Gen
erally, the meaning of the word "vessels" (‫ )םילכ‬in the context of the Temple
service refers to the Temple service vessels and not containers for storage of
oil. The next sentence is syntactically incorrect. It states, "There was no oil
in what to kindle" (‫ )קילדהל המב ןמש היה אל‬instead of "There was no oil with
which to kindle" (‫)וב קילדהל ןמש היה אל‬. The citation about Hanukkah taken
from Scholium O67 by the author of Or Zaruca in the name of his rabbi, which
was referred to earlier, differs from the extant Scholium O (below), particularly
with regard to those sentences which appear to relate to the miracle of the
cruse of oil:
67 The quoted text that appears before and after the unit under discussion clearly indicates that
the citation is from Scholium O. Compare the complete passage in Or ZaruFa, as presented
above, with the version appearing in Scholium O in the chart at the beginning of this article.
222 VERED NOAM 32
Scholium Scholium O —
‫יפל‬ ‫וסנכנש‬ ‫םינוי‬ ‫לכיהב‬
‫אלו‬ ‫היה‬ ‫םהל‬ ‫המב‬
‫יאנומשח תיב תוכלמ ורבגשכו יאנומשח תיב די הרבגשכו‬
‫לודג ןהכ לש ומתוחב דחא ךפ ואצמ ץעננ םופחו לזרב ידופש העבש ואינה‬
‫קילדהל נליזדתהו‬. ‫הנומש דע הנממ נקילדהנ סנ השעננ‬

‫םימי‬.
For when the Greeks entered the Because the Greeks entered the
Temple, they defiled all the vessels Temple and defiled all the vessels
and there was no oil in what to and they had nothing in which to
kindle kindle kindle the oil.
And when the Hasmonean dynasty And when the

prevailed, gained the upper hand
they found they found one cruse with the seal of they brought seven iron s
the the High Priest covered them with tin
And And a miracle was wrought and they and began to kindle,
kindled [thekindled [the lights] from it for up to
eight eight days
The version of Megillat Tacanit (i.e., Scholium O of Megillat Tacanit) that was
quoted by R. Isaac of Vienna in Or Zaruca and his rabbi, R. Judah Sir Leon,
contained the incident of the iron spits, and not the story of the cruse ofoil\ Or
ZarucaZaruca cites the miracle of the cruse of oil from the Talmud. R. Judah Sir Leon's
previously-mentioned attempt to reconcile the contradicting traditions of the
dedication of the altar in Megillat Tacanit and the miracle of the cruse of oil
in the Talmud, indicates that the story of the cruse of oil did not appear at
all in his Megillah, but only in the Talmud. His Scholium O contained only the
incident of the spits. Today s extant Oxford manuscript is clearly not an orig
inal version. It does not refer to "oils" (‫ )םינמש‬that were defiled, as in the story
of the miracle of the cruse of oil, but "all the vessels" (‫)םילכה לכ‬, including the
candelabrum. The syntactically incorrect sentence "there was no oil in what
to kindle" (‫ )קילדהל המב ןמש היה אל‬is an intentional distortion of the origi
nal sentence: "and they had nothing in which to kindle the oil" (‫םהל היה אל‬
‫)ןמש קילדהל המב‬. It was not oil that was missing, but rather a candelabrum. The
event that fits in here is the story of the

would appear that the story of the spits
clumsily replaced by the story of the cr
Talmud, and this occurred only after the
of Or Zaruca.
The hybrid version of the Scholium closely follows the structure of Scholium
P with regard to Hanukkah. Incorporated in between the units of Scholium P
is an episode from Scholium O (the repairing of the altar). This, typically, is
one of the methods used by the redactor for combining the two versions.68 In
the case of the miracle of the cruse of oil, the hybrid version replaces the ver
sion found in Scholium P with the Babylonian version. This too does not
in any way constitute a departure from normal practice. The redactor of this
compilation repeatedly incorporated units from the Babylonian Talmud and
even replaced original passages of the Scholium with parallel passages from
the Talmud.69 The end of the Scholium also contains several units which were
taken from the Babylonian Talmud.70 However, in the case of the cruse of oil,
the dependence of the author of the hybrid version on the Babylonian Talmud
led to an erroneous belief that was widely held and firmly entrenched among
scholars, i.e., that the miracle of the cruse of oil is presented in both the Bab
ylonian Talmud and Megillat Tacanit. In fact, it appears only in the Talmud,
from which it was later copied into the hybrid version of the Scholium.
An indirect outcome of comparing the traditions regarding Hanukkah in
the Babylonian Talmud and in the Scholia is that we obtain an indication of the
value and origins of Scholium O and Scholium P. These two extant scholia,
although fragmented and corrupt, preserve authentic and important tradi
tions. The tradition in Scholium O involving the building of the altar and the
68 See Noam, "Scholion," 74-84.

69 See Noam,"Scholion," 84 and n.115.
70 "The precept of Hanukkah demands one light for a man and his household"; "There were two
old men in Sidon"; "Its observance is from sunset." In the last unit, the redactor apparently
decided to incorporate his own halakhah. Before presenting the passage from the Babylonian
Talmud, "But in times of danger it is sufficient to place it on the table," he adds: "But if one
is afraid of Gentiles, one places it at the door of one's house on the inside." This type of law
appears in the medieval halakhic responsa of Germany. The author of the Haggahot Maimu
niyyotniyyot on Maimonides' laws of Hanukkah in the Mishneh Torah 4:9 states in the name of
Rabbenu Simhah:"That we who kindle inside... all of the laws regarding where to kindle apply
as for outdoors..and compare to the words of Maimonides himself, Hilkhot Hanukkah,
4:8: "In times of danger a person may place the Hanukkah light inside his house from within
and and it is even (!) sufficient to place it on the table." And in Shibbolei Haleqet 185, the laws of
Hanukkah 72a: "R. Ephraim of blessed memory used to say, Now in these times when we do
not kindle outdoors, it is best to place it on the right side from within, and there are those
who dispute this...."
224 VERED NOAM 34
repairing of the service

nor does the comparis
cident of the iron spits
luded to in the baraita
Scholium appears to be
not familiar with many
its presentation of the
parisons it makes wit
lei version whatsoever,
The baraita,"The prece
that might have been
nian Talmud, but it w
no mention whatsoever
in an earlier, more pri
clearly indicate that th
the Talmud and the sc
P are considerably inf
rate unique ancient sou
Talmud itself or in the
such external sources
upon one tradition —
lium P in an early vari
nian Talmud in a later,
written and redacted i
of the Babylonian Talm
spicuously absent in th
here of the words of S
As with all of the ear

cruse of oil is not allud
This story, which ori
in any Erez Israel sour
paytanic sources in th
this story was as yet u
It would appear that w

antiquity and Erez Israe
71 Shulamit Elizur,"The Han

303-10.1 wish to thank Prof
Conclusion
The story of the miracle of the cruse of oil illustrates several of the impe
that rabbinic literature places in the way of the attempt to reveal the "a
of the Sages" to a particular subject: the multitude of variations appea
this literature; the dynamic and fluid way in which it is transmitted; th
neering influence of the Babylonian Talmud over parallel or earlier tr
— all of which may contribute to the creation of a distorted picture.
The extant versions of the Scholia offer three different traditions that
why we celebrate Hanukkah:
1. Finding pure oil and kindling the candelabrum

2. Erecting the candelabrum from iron spits
3. Building the altar
Of the three explanations, the tradition of the iron spits is the only one
common to both Scholium O and Scholium P. Both scholia also make a com
parison between the Hasmonean dedication (Hanukkah) and the dedications

of Moses and Solomon. The wording of the units, particularly the introductory
and concluding sentences, indicates that each unit was originally written sepa
rately, and the intermediate wording that joins the units in each of the versions,
is unconvincing and forced. It can be assumed that several different folk tradi
tions regarding Hanukkah were circulating among the populace during Second
Temple times. There were traditions connecting the date of Hanukkah to the
renewal of the sacrificial service on the altar. Others tied it to the kindling of
the lights in the candelabrum, whether by finding pure oil or by improvising
a new candelabrum. Both explanations follow from the two names of the fes
tival, which were known already in Second Temple times — Hanukkah and
Orot,Orot, "Lights." Both incidents are mentioned among the purification efforts
of the Hasmoneans in the books of Maccabees and in the testimony of Jose
phus.72 The reason behind the eight-day celebration of the festival was appar
ently vague from early on. As a result, artificial "pretexts" for the number eight
were appended to each of the traditions, in the Scholium as well as in other
72 Even though they also emphasize the showbread and the incense, the festival is connected spe
cifically to the dedication of the altar. It should also be noted that all of the activities involved
in the purification of the Temple, as recounted in 1 and 2 Maccabees, were not known to the
authors of the two Scholia. Even though 2 Maccabees alludes to the dedications of Moses and
Solomon as the reason for the eight days of Hanukkah, Scholium O is not familiar with the
explanation given in 2 Maccabees that the eight days are a substitute for Sukkot. This is further
evidence for the impression I get that the versions of the scholia have no direct connection
with 1 and 2 Maccabees.
226 VERED NOAM 36
sources: "repairing" the alta

"occupied" with the spits f
the oil lasted eight days; an
number of spits from seve
the different versions of
them together. One of the
one episode as the reason f
the reason for celebrating
of the oil as the reason for
the spits with the question,
eight [days]?" At the end o
were occupied with it all eig
tion of "Why is it celebrat
spits,spits, while the building
eight [days]." In other word
in these explanations. The
constitute an explanation f
Scholium O makes no men
other reasons for celebrati
of an episode involving th
eight days, while also prov
episode later appears in th
which has thrust aside oth
is the sole source of an epi
tradition eventually found
version; it even replaced th
hybrid version. The power
compared to that of the o
pie of the ultimate domina
achieved in Jewish literatu
tion of later cultural proc
selves. In essence, the reas
reason as that found in Sec
renewal of the Temple ser
the story of the cruse of o
tion for the celebration of
ness, motivated by literary
73 See n.44 above.

74 Indeed, this concluding sente
baraita of the Babylonian Talm

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The Miracle of the Cruse of Oil: The Metamorphosis of a Legend

Author(s): Vered Noam

The Metamorphosis of a Legend

The Intent Behind the Story of the Cruse of Oil

The Babylonian Talmud1 provides an explanation for the festival of Hanu

‫יאמ‬ ‫הכונח‬ [‫]ר''תד‬3 ‫ה"כב‬

What is the reason f

The Talmud immediately

‫וסנכנשכש‬ ‫םינווי‬ ‫כיהל‬

For when the Greeks

nies to the Route of Transm

year they designated and appointed them [t

Scholars have been puzzled by this explan

reality of the Hasmon

However, the argume

the hostility that existed

replace historical events with miraculous on

Traditions Regarding Hanukkah in the Scholium

The Scholium, the Hebrew commentary on Megillat Tacanit?5 explain

25 For the literature on the subject, see n. 2 above.

The chart below presents the two original versions of the Sc

Scholium Scholium P Scholium O Hybrid Version (H)

1 ‫וב השמחו םירשעב היב השמחו םירשעב היב השמחו ןירשעב‬

2 ‫אינמת ןימוי תכנח הכונח ימוי ןימוי אינמת הכונח םוי‬

3 ‫דפסמל אלדו דפסמל אלד דפסמל אלד‬

1 ‫סיוג ואמטש ינפמ לכיהל םינג וסנכנשכ‬

2 ‫שדקמה תיב תא לכיהבש םינמשה לכ ואמט‬

3 ‫תוכלמ הפקתשכו די הרבגשכו‬

4 ‫תיב‬ ‫יאנומשח‬ ‫תיב‬ ‫יאנומשח‬

5 ‫וב ואצמו והוקדב ואצמ אלו וקדב םוחצנו‬

6 ‫אלא‬ ‫ךפ‬ ‫דחא‬ ‫ןמש‬ ‫רוהט‬

‫ך‬ ‫היהש‬ ‫חנומ‬ ‫תוחב‬

8 ‫לש‬ ‫ןהכ‬ ‫לודג‬ ‫אלש‬

9 ‫אלו‬ ‫היה‬ ‫וב‬ {‫אלא‬ ‫ל‬

11 ‫סנ וב השענו דחא םוי‬

12 ‫תורנה תא וב וקילדהו םימי הנמש ונממ וקילדהו‬

13 ‫םימי ןתוא לכ תרחא הנשל‬

14 ‫וקילדהש‬ ‫םהב‬ ‫תא‬ ‫תורנה‬

15 ‫בוטסויסואשע םיבוט םימי הנמש םועבק‬

16 ‫הכונח תושעל ואר המו‬

‫םימי הנמש \ך‬

18 ‫ו«נח םינושארה םימיב השעש הכונח אלהו‬°‫כ‬°‫השעש הכנח אלהו ת‬

‫)‪Scholium Scholium P Scholium O Hybrid Version (H‬‬

‫‪ 19‬הניא השמ השמ השע אל רבדמב השמ ‪19‬‬

‫‪ 20‬העבש אלא םימי תעבש אלא ‪20‬‬

‫‪21‬‬ ‫רמאנש‬ ‫חתפמו‬ ‫להא‬ ‫דעומ‬ ‫‪21‬‬

‫‪22‬‬ ‫אל‬ ‫ואצת‬ ‫תעבש‬ ‫םימי‬ ‫'וגו‬ ‫‪22‬‬

‫‪ 23‬בירקמה יהיו ינש בירקמה יהיו רמואו ‪23‬‬

‫‪ 24‬ינברק תא ןושארה םויב 'וגו ונברק תא ןושארה םויב ‪24‬‬

‫‪ 25‬תבשב יעיבשבו חבזמה תכונח תא‪°‬ז יעיבשבו ‪25‬‬

‫‪ 26‬םירפא בירקה םירפא בירקה ‪26‬‬

‫‪ 27‬הכנח אלהו הכונחב וניצמ ןכו ‪27‬‬

‫ש ךליאו המלשמ האשע אלש המלש השעש ‪28‬‬

‫‪ 31‬םימי תעבש םימי תעבש םימי תעבש ושע ‪!3‬‬

‫‪ 32‬םימי תעבש גחהו םימי תעבש גחהו ‪32‬‬

‫‪ 33‬וז תושעל ואר המ וז הכונח תושעל ואר המו ‪33‬‬

‫‪34‬‬ ‫הנמש‬ ‫םימי‬ ‫הנומשו‬ ‫הנומש‬ ‫‪34‬‬

‫‪35‬‬ ‫אלא‬ ‫ימיב‬ ‫תוכלמ‬ ‫ןוי‬ ‫‪35‬‬

‫‪37‬‬ ‫לכיהל‬ ‫תורודל‬ ‫‪37‬‬

‫‪]] 38‬ת[[ורודל תגהונ המלו חבזמה תא ונבו ‪38‬‬

‫‪ 39‬הרצמ םתאצב םואשעש וב ונקתו ריסב והודסו ‪39‬‬

‫‪ 40‬ללה הב ורמאו החורל וב ןיקסעתמ ויהו תרש ילכ ‪40‬‬

‫‪ 42‬לכיהל םינוי וסנכנשכש תורנה תא קילדהל ‪42‬‬