Also of interest is the statement that the citation of Maccabees by various Acharonim shows that they were convinced of its reliability (and hence we can also be convinced). What exactly does “reliability” mean in this context? Historical accuracy, or kosherness in Orthodox circles? It’s hard to see how the citations by various Acharonim confer the former, so I assume that it means the latter, but I’m not certain.
Then, as I started to read the list of Torah scholars cited as endorsing Maccabees, I was intrigued to see R’ Yom Tov Lipmann Heller as the first such authority cited. After all, he also quotes from R’ Azariah De Rossi, a scholar whose name is anathema in many Orthodox circles, following the vehement condemnation of De Rossi by Maharal and (reportedly) by R. Yosef Caro. Reading on, I was flabbergasted to see that De Rossi himself is one of these authorities cited to show that Maccabees must be reliable! While it is encouraging to see that he is presented as someone who can be relied upon to show that something is reliable, it does raise some interesting questions. For if a source is “reliable” because it was quoted by R’ Azariah, then we can also add a number of others to the list of works that Torah Jews can consider “reliable,” including the works of Augustine, the works of Sebastian Munster, and the works of Annius of Viterbo (which are, ironically, completely unreliable).
Finally, if the Books of Maccabees are being quasi-canonized as reliable, traditional works, then what does this mean with regard to the reason for Chanukah lasting eight days? For II Maccabees explains the eight days of Chanukah not in terms of the miracle of the oil, but rather as due to the first Chanukah making up for the eight-day festival of Sukkos not having been celebrated in the Beis HaMikdash that year. And Josephus, who is also mentioned in the ArtScroll Chanukah, had a very surprising explanation as to why Chanukah is called “the festival of lights”. This is a problem that has been hotly debated in recent years. For a variety of perspectives, see Rabbi Dr. David Berger’s article, the comment thread on this post, R. Josh Waxman’s discussion – and if anyone has any other useful links, please submit them.
Now, of course it is to be expected that an ArtScroll work is only going to present the view of the Bavli, that the reason for eight days of Chanukah is due to the miracle of the oil (which is also presented in Megillas Antiochus, of uncertain antiquity). But it is interesting that when presenting that account (on p. 55), it adds that when this happened, “they celebrated the rededication of the altar for eight days and offered up peace and thanksgiving offerings.” Where did this come from?
It seems to me that this is incorporating the view of II Maccabees, that there was a reason for celebrating the initial eight days that had nothing to do with the oil, but rather was due to there having been an initial eight-day festival which Chanukah commemorates. ArtScroll doesn’t give Maccabees’ reason as to why they celebrated for eight days, but the fact of describing an eight-day celebration in that first year itself implies that there was a reason that was independent of any miracle involving the oil. (I don’t think that quoting this reason is necessarily undermining the reason given by the Gemara; after all, Megillas Taanis also gives two reasons for the eight days.)