2021/5782
Matityahu Ben Yochanan Kohein Gadol
Al HaNissim identifies Matityahu as the son of Yochanan Kohein Gadol. We will review what we know about Yochanan Kohein Gadol and explore why it is worthwhile mentioning him in Al HaNissim. After all, we could have mentioned Matityahu without mentioning his father, like Eliyahu HaNavi.
We should clarify that there is considerable debate as to whether the Yochanan Kohein Gadol in Al HaNissim is the same as the Yochanan Kohein Gadol that appears in the Mishnah and Gemara. It is worthwhile addressing our issue since they may be the same person. In any event, the mention of Yochanan Kohein Gadol in Al HaNissim brings to mind the actions of the Yochanan Kohein Gadol mentioned in the Mishnah and Gemara. Rav Gil Student presents a concise summary of the debate concerning the identity of Yochanan Kohein Gadol of Al HaNissim, at https://www.torahmusings. com/2006/01/yohanan-high-priest.
Yochanan Kohein Gadol’s Five Takanot
The last Mishna of Ma’aser Sheini (5:15) records Yochanan Kohein Gadol’s five significant Takanot. Many of them are quite bold in that he made a significant break from earlier practice. These Takanot include the abrogation of a Mitzvah De’Oraita, the cancelation of the recital of a particular Mizmor of Tehillim in the Beit HaMikdash, a major change in standard practice regarding Shechitah the Bet HaMikdash, a major change regarding Hafrashat Terumat and Ma’aserot, and a significant change in an age-old practice in Yerushalayim!
Rabbi Chaim Rosenblatt of Yeshivat Netiv Aryeh explicates these Takanot as follows:
“Yochanan Kohein Gadol He’evir Hodayot HaMa’aser,” “Yochanan the High Priest brought an end to the confession made over the tithe” (Ma’aser Sheini 5:15). Devarim 26:12-15 teaches that every three years a declaration needs to be made by a person that he gave away all the produce that he was obligated to give away (Terumah, Ma’aser/Tithes, Bikkurim, etc.) to the appropriate people. This is known as Vidui Ma’aserot, the Confession of the Tithe. However, at the beginning of the Second Temple, when Ezra led a return of Jews to the Land of Israel, the Levi’im overall didn’t join in, and as a result, Ezra imposed a Kenas/penalty, whereby they’d no longer receive Ma’aser. But this being the case, Yochanan Kohein Gadol nullified the Confession of Tithes, because included in that text is “VeGam Natativ LaLevi,” “And I even gave the Levi [his due],” but it was no longer relevant to say this, seeing as Ma'aser would no longer be given to the Levites (Devarim 26:13).
Next, the Mishnah says that “...he also discontinued ‘the wakers…’” Initially, the Levi'im used to call out to Hashem in the Temple “Awaken! Why do you sleep O’ God?!” Inasmuch as Hashem doesn’t sleep, Yochanan Kohein Gadol deemed this text disrespectful, and nullified it.
Yochanan also abolished ”…‘the knockers/ hitters’….” It had been customary to scratch a calf-that-was-to-be-sacrificed between his horns, which would cause blood in his eyes, thereby preventing him from seeing, which would in turn make it easier to tie him up and slaughter him. But Yochanan Kohein Gadol nullified this practice, because it made it seem like the calf had a blemish, and that it was okay to sacrifice a blemished animal. He instead set up rings in which to place the calves, which would hold them in place when being slaughtered.
Then, the Mishnah states that “…Up until his days the hammer used to strike in Jerusalem….” Blacksmiths working with iron and copper originally worked on Chol HaMoed if it was a Davar HaAveid – a matter involving irreplaceable financial loss if they wouldn’t do it, which is essentially allowed. But Yochanan Kohein Gadol felt that because blacksmiths use noisy hammers (Avsha Milta), there was a general degrading of the Festival, and he therefore disallowed this.
Finally, the Mishna says that “…and in his days there was no need to inquire about doubtfully-tithed produce.” More ignorant Jews (Amei Ha’Aretz) are suspected of not separating Terumat Ma'aser, as well as the other Ma’asrot, so all produce bought from them is considered Demai - of dubious status. But rather than ask such Jews if they separated what they were supposed to, Yochanan Kohein Gadol enacted that one should always separate Terumat Ma'aser and Ma'aser Sheini from all produce bought from an Am HaAretz in order to be sure that these were separated.
In light of the Takanot of Yochanan Kohein Gadol and the principle of “Ma’aseh Avot Siman L’Vanim” (parents’ actions set a tone for the children’s path), it is not surprising for the son of Yochanan Kohein Gadol to be the revolutionary Matityahu. Yochanan Kohein Gadol assumes a bold path to preserve Torah, and his son Matityahu follows in his footsteps and paves his own unique, bold paths to preserve the Torah’s integrity in the face of the steep challenges he faced in his time.
Yochanan Kohein Gadol Becomes a Tzeduki!
Thus, the Yochanan Kohein Gadol described in Masechet Ma’aser Sheini fits with Matityahu and the themes of Chanukah. However, trouble begins when we note the Gemara (Berachot 29a), which tells the following horrifying story about Yochanan Kohein Gadol: after serving as Kohein Gadol for eighty years, he lost his faith and became a Tzeduki (a heretical denier of the authority of the Oral Law). The question then becomes, why do we mention the iniquitous Yochanan Kohein Gadol in our Tefillah and Birkat HaMazon on Chanukah?
Chanukah as a Festival of Torah SheBeAl Peh
The Chassidic Master, Rav Tzvi Elimelech Shapira of Dinov, presents a classic answer. He explains (Bnei Yissaschar, Ma’amarei Kisleiv-Teiveit 4:25-26) that even if the Yochanan Kohein Gadol referenced in Al HaNissim, is the one who abandoned his belief in Torah SheBa’al Peh, it would still make sense that he is mentioned, for this indicates that his son Matityahu, through the Chanukah-activity that he was involved in, brought about a Tikkun/spiritual-rectification of his father.
The Bnei Yissaschar notes that Yoma 29a teaches that Chanukah is a festival whose Neis should not be written down as part of Tanach. If so, Chanukah is perforce part and parcel of only the Oral Tradition. As such, it can be said that by bringing about a festival that is specifically part of the Oral Torah, Matityahu brought Tikkun to his father, who denied Torah SheBa’al Peh.
This approach fits well with the fact that little mention is made of Chanukah in the Mishnah (only six times in passing – in contrast to Purim, which has an entire Masechet devoted to it) and the Gemara (only a few Dafim in the second Perek of Masechet Shabbat).
Characterizing Chanukah as a festival highlighting the Oral Law is most compatible with the role of the Jewish people as the “companion volume” of the Torah. It also very much fits with the celebration of Chanukah – the victory of the Greeks and the continuity of Torah – meaning the continuity of Am Yisrael serving as Hashem’s witnesses (Yishayahu 43:10), or what we may call “the companion volume” to the Torah.
We, the descendants of the people who experienced the Ten Makkot, Kiri’at Yam Suf, and Ma’amad Har Sinai, serve as witnesses for the integrity of the Torah. Our belief in these events does not stem solely from the Torah itself but also from the fact that we are the beneficiaries of a living tradition dating back to these momentous occasions. Thus, the Jewish People serve as a living and breathing complementary “Oral Law” for the Torah. The Syrian Greeks sought to extinguish this great light, and Chanukah celebrates this Torah SheBa’al Peh continuing to shine brightly.
Chanukah as a Paradigm for Continuous Growth
Based on the following two points, we suggest another angle to our mentioning Yochanan Kohein Gadol on Chanukah.
Legendary TABC Rebbe Rabbi Joel Grossman as a teenager, would help Rav Moshe Feinstein when he and his Rebbetzin came to visit their daughter (Rebbetzin Tendler) in Monsey. Rabbi Grossman saw Rav Moshe utilize every second to learn Torah, even to review Mishnayot between Aliyot! Rabbi Grossman said to Rav Moshe, why at his age (Rav Moshe was in his late eighties at the time) was he learning incessantly if he already mastered the Torah many times?! Rav Moshe offered a stunning response: “If Yochanan Kohein Gadol could become a Tzeduki after eighty years of serving as Kohein Gadol, Moshe Feinstein can also go off the Derech!”
The Gemara (Shabbat 21b) records the practice of Beit Hillel to kindle an additional light each night of Chanukah based on the concept of Ma’alin BeKodesh VeLo Moridin; we strive to ascend in holiness. The Gemara terms this “Mosif VeHoleich,” which can be translated as continuous growth and improvement.
Rav Moshe Feinstein teaches that the shocking conclusion to Yochanan Kohein Gadol teaches us that we must be in a mindset of constant spiritual growth. He also teaches that the alternative is only a descent into the spiritual abyss. This message is highlighted by our adding a light each night of Chanukah. Interestingly, each night we begin by kindling that night’s additional light.
Based on this last approach, we may explain why we need eight days to thank Hashem for Chanukah, unlike Purim, where one day suffices. Although one day would suffice to thank Hashem for making the oil last for eight days and for the miraculous victory over the Syrian-Greeks, we need eight nights of Chanukah to reinforce the message of constant growth, everlasting vigor, and enthusiasm so that we have the spiritual wherewithal to overcome whatever challenges we may face. The path of Mosif VeHoleich is the only antidote to Yochanan Kohein Gadol’s spiritual downfall, and it serves as the backbone of our fierce resistance to any attempts to extinguish our individual and communal light of Torah.
Conclusion
Regardless as to whether the father of Matityahu is the Yochanan Kohein Gadol who lost his faith, the repeated mention of Yochanan Kohein Gadol on Chanukah serves to reinforce the vital messages and central themes of our Chanukah celebration. Yochanan Kohein Gadol serves as a potent reminder of our sublime role as the Torah’s companion volume and a sobering spur to never-ending spiritual growth.