Judas Maccabeus

See Judas Maccabaeus (oratorio) for Handel's oratorio.

Judas Maccabeus (or Judah Maccabee, Hebrew: יהודה המכבי, Yehudah HaMakabi) was the third son of the Jewish priest Mattathias. He led the Maccabean revolt against the Seleucid Empire (167-160 BCE) and is acclaimed as one of the greatest warriors in Jewish history alongside Joshua, Gideon and David.

Life

Judah was the third son of Mattathias the Hasmonean, a Jewish priest from the village of Modiin. In 167 BCE Mattathias, together with his sons Judah, Eleazar, Simon, and Jonathan, started a revolt against the Seleucid ruler Antiochus IV Epiphanes, who since 175 BCE had issued decrees that forbid Jewish religious practices. After Mattathias's death in 166 BCE, Judah assumed leadership of the revolt in accordance with the deathbed disposition of his father. The First Book of Maccabees praises Judah's valor and military talent, suggesting that those qualities made Judah a natural choice for the new commander.

In the early days of the rebellion, Judah received a surname Maccabee. Several explanations have been put forward for this surname. One suggestion is that the name derives from the Aramaic maqqaba, "the hammer", in recognition of his ferocity in battle. It is also possible that the name Maccabee is an acronym for the Torah verse Mi kamokha ba'elim Hashem, "Who is like unto thee among the mighty, O Lord!" (Exodus 15:11).

Minding the superiority of Syrian forces during the first two years of the revolt, Judah's strategy was to avoid any involvement with the regular army of the Seleucids, and to resort to guerilla warfare, in order to give them a feeling of insecurity. The strategy enabled to Judah to win a string of victories. At Nahal el-Haramiah, he defeated a small Syrian force under the command of Apollonius, who was killed. Judah took possession of Apollonius's sword and used it until his death as a symbol of vengeance. After Nahal el-Haramiah, recruits flocked to the Jewish cause.

Early victories

Shortly thereafter, Judah routed a bigger Syrian army under the command of Seron near Beth-Horon, largely thanks to a good choice of the battlefield. Then in the Battle of Emmaus, Judah proceeded to defeat the Syrian forces led by generals Nicanor and Gorgias. This force was dispatched by Lysias, whom Antiochus left as viceroy after departing on a campaign against the Parthians. By a forced night march, Judah succeeded in eluding Gorgias, who had intended to attack and destroy the Jewish forces in their camp with his cavalry. While Gorgias was searching for him in the mountains, Judah made a surprise attack upon the Syrian camp and defeated the Syrians in the Battle of Emmaus. The Syrian commander had no alternative but to withdraw to the coast.

The defeat at Emmaus convinced Lysias that he must prepare for a serious and prolonged war. He accordingly assembled a new and larger army and marched with it on Judea from the south via Idumea. Once again, however, the Jewish commander succeeded in overcoming the numerically superior enemy in the battle near Beth-Zur, south of Jerusalem. This victory opened up the road to Jerusalem, which Judah entered at the head of his army. He purified the defiled Temple of Jerusalem and on the 25th of Kislev (December 14, 164 BCE) restored the service in the Temple. The reconsecration of the Temple a permanent Jewish holiday, Hanukkah. The liberation of Jerusalem was the first step on the road to ultimate independence.

After Jerusalem

Judah now set out to consolidate his authority. He fortified the Temple Mount and the stronghold of Beth-Zur. Upon hearing the news that the Jewish communities in Gilead, Transjordan, and Galilee were under attack, Judah immediately went to their aid. Judah sent his brother, Simeon, to Galilee at the head of 3,000 men; Simeon proceeded to successfully fulfill his task, achieving numerous victories and transplanted a substantial portion of the Jewish settlements, including women and children, to Judea. He personally led the campaign in Transjordan, taking with him his brother Jonathan. After fierce fighting, he defeated the Arab tribes and rescued the the Jews concentrated in fortified towns in Gilead. The Jewish population of the areas taken by the Maccabees was evacuated to Judea. At the conclusion of the fighting in Transjordan, Judah turned against the Edomites in the south, captured and destroyed Hebron. He then marched on the coast of the Mediterranean Sea, destroyed the altars and statues of the pagan gods in Ashdod, and returned to Judea with much spoils.

Judah then laid siege to the Syrian garrison in the Akra, the fortress of Jerusalem. The besieged, who included not only Syrians but also hellenized Jews, appealed for help to Lysias, who effectively became the regent of the young king Antiochus V Eupator after the death of Antiochus Epiphanes at the end of 164 BCE during the Persian campaign. Lysias together with Eupator set out for a new campaign in Judea. Lysias skirted Judea as he had done in his first campaign, entering it from the south, and besieged Beth-Zur. Judah raised the siege of the Acra and went to meet Lysias. In the battle of Beth-Zacharia, south of Bethlehem, Seleucids achieved their first major victory over the Maccabees, and Judah was forced to withdraw to Jerusalem. Beth-Zur was compelled to surrender and Lysias reached Jerusalem, laying siege to the city. The defenders found themselves in a precarious situation because their provisions were exhausted, it being a sabbatical year during which the fields were left uncultivated. However, when the capitaluation seemed imminent, Lysias and Eupator had to withdraw when Antiochus Epiphanes's commander-in-chief Philip, whom the late ruler appointed regent before his death, rebelled against Lysias and was about to enter Antioch and seize power. Lysias decided to propose a peaceful settlement, which was concluded at the end of 163 BCE. The terms of peace were based on the restoration of religious freedom, the permission for the Jews to live in accordance with their own laws, and the official return of the Temple to the Jews.

Internal conflict

However, when war against the external enemy came to an end, an internal struggle broke out between the party led by Judah and the Hellenist party. The influence of the Hellenizers all but collapsed in the wake of the Seleucid defeat. The Hellenizing High Priest Menelaus was removed from office and executed. His successor was a moderate Hellenizer Alcimus. However, when Alcimus executed sixty pietists who were opposed to him, he found himself in an open conflict with the Maccabees. Alcimus fled from Jerusalem and went to the Seleucid king, asking for help.

Meanwhile, Demetrius I Soter, son of Seleucus IV Philopator and nephew of the late Antiochus IV Epiphanes, fled from Rome in defiance of the Roman Senate, arrived in Syria, captured and killed Lysias and Antiochus Eupator, and usurped the throne. It was thus Demetrius to whom the delegation led by Alcimus, complained of the persecution of the Hellenist party in Judea. Demetrius granted Alcimus's request to be appointed High Priest under the protection of the king's army and sent to Judea an army led by Nicanor. In a battle near Adasa, on the 13th Adar 161 BCE, the Syrian army was destroyed and Nicanor was killed. The annual "Day of Nicanor" was instituted to commemorate this victory.

Agreement with Rome

Judah then sent a delegation to Rome headed by Eupolemus son of Johanan and Jason son of Eleazar, with the request for an alliance. The outcome of the mission was less than Judah had hoped for, the Romans committing themselves only to such obligations as were in their own interests, while demanding absolute allegiance from the Jews. The letter dispatched by the Senate to Demetrius, forbidding him to act in a hostile manner against the Jews, failed to exercise any influence on him. On receipt of the news of Nicanor's defeat, he dispatched a new army commanded by Bacchides. This time the Syrian forces of 20,000 men were numerically so superior that most of Judah's men left the field of battle and advised their leader to do likewise and to await a more favorable opportunity. However, Judah decided to try his fortune once more. In the Battle of Elasa, Judah and those who remained faithful to him were killed. His body was taken by his brothers from the battlefield and buried in the family sepulcher in Modiin.

The death of the Maccabee stirred the Jews to renewed resistance. After several additional years of war under the leadership of two of Mattathias' other sons, the Jews finally achieved independence and the liberty to worship freely.

In the arts

Medieval period

As warrior hero and national liberator, Judah Maccabee has inspired many writers, and several artists and composers. In the Divine Comedy, Dante sees the spirit of Judas Maccabeus in the Heaven of Mars with the other "heroes of the true faith". In Shakespeare's Love's Labour's Lost, Judas Maccabeus is enacted along with the other Nine Worthies, but heckled for sharing a name with Judas Iscariot. Most significant works dedicated solely to him date from the 17th century onwards. William Houghton's Judas Maccabaeus, performed in about 1601 but now lost, is thought to have been the first drama on the theme; however, the earliest surviving literary work is El Macabeo (Naples, 1638), a Castilian epic by the Portuguese Marrano Miguel de Silveyra. Two other 17th century works were La chevalerie de Judas Macabé by the French dramatist and tragedian Pierre du Ryer (c. 1600–1658) and the anonymous neo-Latin work Judas Machabaeus (Rome, 1695).

19th century

Interest in Judah only revived in the 19th century, with Giuda Macabeo, ossia la morte di Nicanore... (1839), an Italian "azione sacra" based on which Vallicella composed an oratorio. One of the best-known literary works on the theme was Judas Maccabaeus (1872), a five-act verse tragedy by Henry Longfellow. A Hebrew version of Longfellow's play was published in 1900. Two later 19th-century interpretations of the story were Judas Makkabaeus, a novella by the German writer Josef Eduard Konrad Bischoff which appeared in Der Gefangene von Kuestrin (1885); and The Hammer (1890), a book by Alfred J. Church and Richmond Seeley.

20th century

Several Jewish authors of the 20th century also devoted their works to Judah Maccabee. Jacob Benjamin Katznelson (1855–1930) wrote the poem Alilot Gibbor ha-Yehudim Yehudah ha-Makkabi le-Veit ha-Hashmona'im (1922); the U.S. novelist Howard Fast was the author of My Glorious Brothers (1948); the Yiddish writer Moses Schulstein who wrote the dramatic poem "Yehudah ha-Makkabi" (in A Layter tsu der Zun, 1954); Jacob Fichmann's Yehudah ha-Makkabi is one of the heroic tales included in Sippurim le-Mofet (1954). Many children's plays have also been written on the theme by various Jewish authors. During World War II the Swiss-German writer Karl Boxler published his novel Judas Makkabaeus; ein Kleinvolk kaempft um Glaube und Heimat (1943), the subtitle of which suggests that Swiss democrats then drew a parallel between their own national hero, William Tell, and the leader of the Maccabean revolt against foreign tyranny.

Visual arts

In the medieval Christian art, Judah Maccabee was regarded as one of the heroes of the Old Testament. He figures in a tenth-century illustrated manuscript Libri Maccabaeorum. The late medieval French artist Jean Fouquet painted an illustration of Judah triumphing over his enemies for his famous manuscript of Josephus. Rubens painted Judah Maccabee praying for the dead; the painting illustrates an episode from II Maccabees 12:39–48 in which Judah's troops found stolen idolatrous charms on the corpses of Jewish warriors slain on the battlefield. He therefore offered prayers and an expiatory sacrifice for these warriors who had died in a state of sin. During the Counter-Reformation the passage was used by Catholics against Protestants in order to justify the doctrine of purgatory. Accordingly, Rubens painted the scene for the Chapel of the Dead in Tournai cathedral. In the 19th century, Paul Gustave Doré executed an engraving of Judah Maccabee victoriously pursuing the shattered troops of the Syrian enemy.

Music

In music, almost all the compositions inspired by the Hasmonean revolt are primarily concerned with Judah. In 1746, the composer George Frideric Handel composed his oratorio Judas Maccabeus putting the biblical story in the context of the Jacobite Rising; one of the themes is used as the tune for the popular Christian Easter hymn Thine Be The Glory, Risen Conquering Son. This work, with libretto by Thomas Morrell, had been written for the celebrations following the Duke of Cumberland's victory over the Scottish Jacobite rebels at the Battle of Culloden in 1746. The oratorio's most famous chorus is "See, the conqu'ring hero comes." Handel's Judas Maccabaeus was often performed in the Land of Israel, with the motif of "conqu'ring hero" becoming a Hanukkah song.

Tom Lehrer refers to Judas Maccabeus in his song "Hanukah in Santa Monica".

References

• Schalit, Abraham (1997). "Judah Maccabee". Encyclopedia Judaica (CD-ROM Edition Version 1.0). Ed. Cecil Roth. Keter Publishing House. ISBN 965-07-0665-8
• Schäfer, Peter (2003). The History of the Jews in the Greco-Roman World. Routledge. ISBN 0-415-30585-3

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External links

• Judas Maccabeus on the Web (pictures and directory)
• Jewish Encyclopedia
• Catholic Encyclopedia