I will let my few readers here on a little secret - "myth-busting" is one of the most cherished and sought-after prizes among would-be and actual historians. Alongside lifetime prizes and collegial respect, nothing makes our mouth water more than the prospect of making a conference presentation or writing an article - stating that everything historians believed up until now is baloney - and watch them squirm.
It goes without saying that I have nothing against "myth-busting" efforts per say. "Myth-busters", however, must be very knowledgeable people - they must know what they are talking about. Otherwise, instead of squirming, the prospective buster will be laughed out of the room as an ignoramus and never heard from again.
It is with some regret and much satisfaction that I must place the recent "Hannukah Myth-Buster" written in Slate, for the most part, in the latter category. Although a number of facts presented in this openly anti-Zionist piece are correct, the article overall contains factual holes large enough to drive a train through, or even an Hellenic army. The fact that I can say this even though my specialty is the Modern Period makes Ponet's effort even more laughable (The fact that he is the Jewish chaplain for Yale is disturbing). While I invite others more knowledgeable to punch more holes, I will point out some of the main problems:
- Ponet makes no mention of other sources such as Josephus, who is our only source for the period post-Shimon.
- Ponet neglects to mention that of all the ethnic groups that were in Hellensitic Palestine - only two have survived - the Jews, and a small sect of Samaritans. Everyone else, the Edomites, the yeturim and the Nabateans, all disappeared. This does not bode well for the "it's possible to survive and maintain one's identity under foreign rule" thesis.
- Ponet "conveniently" forgets that the decrees by Antiouchus Epiphanes - attested to in the Macabees books - may very well have been recommended by said Hellenic Jews (Bickerman's argument).
- The fact - attested to by archaeology - that almost all of Eretz Israel aside from Samaria became Jewish under the Hasmoneans is forgotten. Before that we were geographically confined to the Jerusalem-Lydda area and likely would have suffered the fate of the Edomites.
- The "civil war" between the Perushim and the Zedukim during the Hasmonean and Roman periods (as opposed to the hellenists) is well documented in Jewish sources.
- The claim that the "Maccabean dream" was the main reason for the Great revolt and the Bar Kokhba revolt (as opposed to, I don't know, say Roman oppression, ethnic conflict between Jews and non-Jews, social conflict between the elite and the dispossessed, the establishment of the destroyed Jerusalem as Aelia Capitolina etc) is a load of BS.
- As for whether an ethnic group needs a nation-state, in light of the ever-shrinking Jewish population in the diaspora, my answer would be an emphatic yes. So remember - "myth-busting" is only for those who have a command of history - AIWAC
1 comment:
One of his biggest holes is his claim that the Rabbis "invented" the holiday later on.
Most of his history IS accurate - the Rabbis did change the holiday and did de-emphasize the military victories after the fall of Bar-Kochba and the failure to re-build the Temple under Julian. Nationalistic celebrations of Hanukka by the Jews (John Chrystos claims they were in celebration of the rededication of the Temple after the return from exile in Persia!!!) were one of the "causes" of the buring of the Synagogue at Callanicum in the late 4th Century.
But the reality is that the holiday existed even BEFORE the Hasmonean revolt. The 25th of Kislev had been celebrated as the day the 2nd Temple was dedicated (see Hagai 2:10), and was thus chosen specifically by the Hellenists as the day to begin defiling. The Hasmoneans chose this day to rededicate the Temple. They celebrated the military victories with Hallel and Prayers (Al HaNisim).
For nearly 900 years, everything about the 25th of Kislev and Hannuka revolved around "nationalism" and "independence" as reflected in the Temple worship, the Return to Zion and the resurrection of the commonwealth. It was only in the 4th Century onwards that these aspects were diminished. The Rabbis "changed" a holiday to reflect the realities of the time and the long exile ahead - they didn't "invent" it as such.
The de-emphasis of this aspect of the holiday is a later, post-destruction notion - from when it became obvious that the exile would last a long time and the Temple would not quickly be rebuilt. Thus we would EXPECT the militaristic aspects of the holiday to once again become more pronounced in an independent Jewish commonwealth.
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