One of the most intriguing subplots of the Chanukah story (including the century leading up to the Judean-Seleucid struggle) was the role and conduct of our nation’s kohanim gedolim, the high priests who performed the daily Temple service in Jerusalem.
Their story during these years is one of commitment and self-sacrifice on one end of the spectrum and arrogant self-aggrandizement on the other. Within just a few generations, we meet some of the greatest members of the priestly dynasty as well as some of its most loathsome.
After the passing of Ezra and Nechemiah, who led the Jewish nation at the beginning of the Second Commonwealth, leadership was transferred to Shimon HaTzaddik, or Simon the Just. He was both the high priest and of the last remaining members of the Knesses HaGedolah, the Great Assembly of sages that contributed so much to our nation’s maintenance of a strong, Torah-based standard. Shimon also served as the next link in the chain of oral tradition.
“Simon the Just was of the last survivors of the Great Assembly. He used to say: The world is based on three things, the Torah, serving God, and performing acts of loving-kindness. — Avos 1:2
Like Ezra before him, Shimon was the uncontested leader of the Jewish people. He combined religious and material leadership, and used his position to further strengthen Torah observance. His many titles included high priest, av beis din or dean of the Sanhedrin, and tax franchiser.
His tenure began under the loose benevolence of the Persians, who permitted the Jewish people to pursue their own religious, social, and economic interests. It continued under Alexander the Great and the Greeks, who would rise as the next world power. The population in Judah grew during his administration to an estimated 120,000 in Jerusalem, and 350,000 in all of Judah.
Despite his many titles, Shimon’s greatness was defined most by his spiritual achievements.
Great among his brethren and the glory of his people was Shimon, the son of Yochanan the high priest…. How glorious was he when he came out from the sanctuary, as he departed from the Most Holy! Like a morning star from between the clouds and like the full moon on the festivals. – Ben Sira, 50:1-6
The Second Temple was not witness to God’s overt presence to the same degree as the First had been. Still, the Talmud (Yoma 39a) records five visible miracles that occurred in the Temple during Shimon’s forty-year tenure.
* On Yom Kippur, Shimon drew lots to determine which of the two he-goats before him would be sacrificed on the altar and which would be the azazel (the goat that was cast off of the cliff). The lot for the altar always was drawn with his right hand, symbolizing God’s favor for the Jewish people.
* Also on Yom Kippur, the scarlet-colored strap that had been fastened to the horns of the azazel goat turned white as the animal was cast over the side of the cliff, symbolizing forgiveness.
* The western lamp of the Menorah would burn for an entire day, even though it was only filled with sufficient oil to last for twelve hours.
* Similarly, the fire on the altar burned throughout the day, despite the fact that only two logs were placed on it every morning.
* A blessing was placed in the grain or bread offerings, allowing the priests to gain satisfaction after consuming only a small piece.
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A famous incident that speaks to Shimon’s greatness occurred during his one documented encounter with Alexander the Great during the latter’s march toward world conquest. Alexander’s Macedonian force, moving eastward, arrived at Syria and took Damascus. After annexing Sidon, they besieged Tyre. Alexander sent a letter to Shimon in Jerusalem, instructing him to send reserves and to supply his army with provisions.
He also demanded that the Jewish people shift their allegiance from the Persians, who ruled over Judah at the time, to the Greeks. Shimon declined, stating that he had taken an oath of loyalty to Darius. Alexander was enraged by Shimon’s response. He threatened that at the end of his current siege he would march against the Jewish high priest.
Adding fuel to the fire was the Jews’ old nemesis, the Cuttim (Cuthites). Unlike Shimon, they had exercised no moral compunctions in readily joining up with Alexander against their old overlord. They provided men and resources for the Greek forces and went out to receive the new ruler.
The Cuthites still smarted from being rejected in their earlier devious attempt to “assist” the Jews in rebuilding their Temple. They resented the new Jewish community and did all within their power to disrupt Jewish life. The Cuthites hoped to claim religious supremacy in Israel by having the Jewish Temple destroyed while receiving official recognition of their own temple, built on Mount Gerizzim in Samaria. Alexander was wrongly informed that the Jews were planning a rebellion against his rule. Permission was requested to destroy the Jewish Temple.
The Jews were naturally terrified at the news of the approaching Macedonian forces. Shimon instructed the people to pray for their safety. He further offered sacrifices to God, whom he entreated to deliver the Jewish people from the impending perils.
As Alexander and his forces approached the city, Shimon led an impressive procession, including priests and many citizens, to meet them. The leaders of these two distinct and conflicting cultures were about to meet for the first time. When Alexander saw the assembly at a distance, led by Shimon and his fellow priests fully adorned in their priestly garments, he approached alone and bowed before the high priest.
Alexander’s forces were shocked. The great military genius and world conqueror, to whom all others bow, now prostrates himself before the leader of the small and rebellious Judean community? Alexander explained that the night before every battle he would dream of a man who gave him confidence to press on to victory. The person who had just greeted them – Shimon HaTzaddik – was that same man.
Shimon swore loyalty to the new leader. Alexander, out of respect and gratitude, preserved the Jews’ political and religious rights, both in Judah and throughout the new kingdom. The Jews, in turn, named all the boys born that year Alexander. In a rare state of affairs, the Jews were allowed to exist as a separate and distinct entity within the Hellenistic world, a situation they would enjoy for the next century and a half.
Shimon’s sons were unable to maintain their father’s standard. Rambam (Commentary to the Mishnah, based on Talmud, Menachos 109b) details the disgrace that came of one son’s machinations:
“Shimon HaTzaddik had two sons, Chonyo and Shimi, who was the elder. Chonyo, however, was more knowledgeable in the priestly service. Shimon therefore instructed that Chonyo be appointed high priest after him. [Nevertheless] Chonyo provided Shimi with the priestly garments and appointed him as high priest.
“Later, Chonyo regretted his deed and desired to kill his brother Shimi and reclaim the position of high priest. [In an act of deception] Chonyo told his brother he would instruct him in the ways of the high priest. He clothed Shimi in a gown not worn by the priests but rather by women. He informed the other priests that his brother was an adulterer, and that he had promised his mistress he would wear her clothing when called to serve in the Temple.
