John Hyrcanus

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Not to be confused with Hyrcanus II.
John Hyrcanus
Promptuarii Iconum Insigniorum
Prince of Judaea
PredecessorSimon Thassi
SuccessorAristobulus I
High Priest of Judaea
PredecessorSimon Thassi
SuccessorAristobulus I
Born164 BCE
Died104 BCE
IssueAristobulus I
Alexander Jannaeus
Antigonus I
Absalom
fifth son, unnamed
DynastyHasmonean
FatherSimon Thassi
ReligionHellenistic Judaism

John Hyrcanus (

leader and Jewish high priest of the 2nd century BCE (born 164 BCE, reigned from 134 BCE until his death in 104 BCE). In rabbinic literature he is often referred to as Yoḥanan Cohen Gadol (יוחנן כהן גדול‎), "John the High Priest".[1]

Name

Josephus explains in The Jewish War that John was also known as "Hyrcanus", but does not explain the reason behind this name. The only other primary sources — the Books of the Maccabees — never used this name with respect to John. The single occurrence of the name Hyrcanus in 2 Maccabees 3:11 refers to a man to whom some of the money in the Temple belonged during the c. 178 BCE visit of Heliodorus.[2]

The reason for the name is disputed amongst biblical scholars, with a variety of reasons proposed:

Life and work

He was the son of

Alexander Jannai, and Absalom. It is this fifth brother who is said to have unsuccessfully sought the throne at the death of Aristobulus I.[5]

Siege of Jerusalem

During the first year of John Hyrcanus's reign, he faced a serious challenge to independent Judean rule from the Seleucid Empire. Antiochus VII Sidetes marched into Judea, pillaged the countryside and laid a year-long siege on Jerusalem. The prolonged siege caused Hyrcanus to remove any Judean from the city who could not assist with the defence effort (Antiquities 13.240). These refugees were not allowed to pass through Antiochus’ lines, becoming trapped in the middle of a chaotic siege. With a humanitarian crisis on his hands, Hyrcanus re-admitted his estranged Jerusalemites when the festival of Sukkot arrived. Afterwards, due to food shortages in Jerusalem, Hyrcanus negotiated a truce with Antiochus.[6]

The terms of the truce consisted of three thousand talents of silver as payment for Antiochus, breaking down the walls of Jerusalem, Judean participation in the Seleucid war against the Parthians, and once again Judean recognition of Seleucid control (Antiquities 13.245). These terms were a harsh blow to Hyrcanus, who had to loot the tomb of David to pay the 3,000 talents (The Wars of the Jews I 2:5).

Under Seleucid control (133–128 BCE)

Following the Seleucid siege, Judea faced tough economic times which were magnified by taxes to the Seleucids enforced by Antiochus. Furthermore, Hyrcanus was forced to accompany Antiochus on his eastern campaign in 130 BCE. Hyrcanus probably functioned as the military commander of a Jewish company in the campaign.[7] It is reported that Antiochus, out of consideration for the religion of his Jewish allies, at one point ordered a two days' halt of the entire army to allow them to avoid breaking the Sabbath and Festival of Weeks.[8]

This enforced absence probably caused a loss of support for the inexperienced Hyrcanus among the Judean population.

High Priest, which would have offended the religious leadership.[10]

Therefore, at a very early point in his thirty-one year reign of Judea, Hyrcanus had lost the support of Judeans in various cultural sectors. The Jerusalemites, the countryside Judeans and the religious leadership probably doubted the future of Judea under Hyrcanus. However, in 128 BCE Antiochus VII was killed in battle against Parthia. What followed was an era of conquest led by Hyrcanus that marked the high point of Judea as the most significant power in the Levant.[11]

Conquests

Hasmonean Kingdom under John Hyrcanus
  situation in 134 BCE
  area conquered

John Hyrcanus was able to take advantage of unrest in the

Nabateans represented independent principalities that broke away from Seleucid control.[13]
Hyrcanus was determined to take advantage of the dissipating Seleucid Empire to increase the Judean State.

Hyrcanus also raised a new mercenary army that strongly contrasted with the Judean forces that were defeated by Antiochus VII (Ant.13.249). The Judean population was probably still recovering from the attack of Antiochus, and therefore could not provide enough able men for a Hyrcanus-led army.[12] John Hyrcanus's army was supported by the Judean State once again by funds that Hyrcanus removed from the Tomb of David.[14]

Beginning in 113 BCE, Hyrcanus began an extensive military campaign against Samaria. Hyrcanus placed his sons Antigonus and Aristobulus in charge of the siege of Samaria. The Samaritans called for help and eventually received 6,000 troops from Antiochus IX Cyzicenus. Although the siege lasted for a long, difficult year, Hyrcanus was unwilling to give up. Ultimately, Samaria was overrun and totally destroyed. Cyzicenus' mercenary army was defeated and the city of Scythopolis seems to have been occupied by Hyrcanus as well.[15] The inhabitants of Samaria were then put into slavery. Upon conquering the former Seleucid regions Hyrcanus embarked on a policy of forcing the non-Jewish populations to adopt Jewish customs.[16][17]

John Hyrcanus's first conquest was an invasion of the Transjordan in 110 BCE.

Medeba and took it after a six-month siege. After these victories, Hyrcanus went north towards Shechem and Mount Gerizim. The city of Shechem was reduced to a village and the Samaritan Temple on Mount Gerizim was destroyed.[16] This military action against Shechem has been dated archaeologically around 111–110 BCE.[19]
Destroying the Samaritan Temple on Mount Gerizim helped ameliorate John Hyrcanus's status among religious elite and common Jews who detested any temple to Yahweh outside of Jerusalem.

Hyrcanus also initiated a military campaign against the

Adora, Maresha and other Idumean towns (Ant.13.257). Hyrcanus then instituted forced conversions on the Idumeans to Judaism.[20] This was an unprecedented move for a Judean ruler; it was the first instance of forced conversion perpetrated by Jews in recorded history.[21] However, some scholars dispute the narrative of forced conversion and believe that the Edomites peacefully assimilated in Judean society.[22]

Economy, foreign relations, and religion

Judea, Hasmoneans. John Hyrcanus I (Yehohanan). 135–104 BCE. Æ Prutah (13mm, 2.02 gm, 12h). "Yehohanan the High Priest and the Council of the Jews" (in Hebrew) in five lines within wreath / Double cornucopia adorned with ribbons; pomegranate between horns; small A to lower left. Meshorer Group B, 11; Hendin 457.

After the siege of Jerusalem, Hyrcanus faced a serious economic crisis in Judea, although the economic difficulties probably subsided after the death of

Antiochus VII, since Hyrcanus no longer had to pay taxes or tributes to a weaker Seleucid Empire.[23] The economic situation eventually improved enough for Hyrcanus to issue his own coinage (see below). On top of that, Hyrcanus initiated vital building projects in Judea. Hyrcanus re-built the walls destroyed by Antiochus. He also built a fortress north of the Temple called the Baris and possibly also the fortress Hyrcania.[24]

Moreover, out of desperation, Hyrcanus sought for good relations with the surrounding Gentile powers, especially the growing Roman Republic. Two decrees were passed in the Roman Senate that established a treaty of friendship with Judea.[25] Although it is difficult to specifically date these resolutions, they represent efforts made between Hyrcanus and Rome to maintain stable relations. Also, an embassy sent by Hyrcanus received Roman confirmation of Hasmonean independence.[26] Hyrcanus was an excellent case of a ruler backed by Roman support.

In addition to Rome, Hyrcanus was able to maintain steady relations with

Pergamon even showed honor to Hyrcanus in an effort to appease Rome.[27]

Furthermore, the minting of coins by Hyrcanus demonstrates John Hyrcanus's willingness to delegate power. Sixty-three coins found near

High Priest of Judea, and his rule of Judea was shared with the Assembly.[29]

In Judea, religious issues were a core aspect of domestic policy. Josephus only reports one specific conflict between Hyrcanus and the

Sadducees. However, elsewhere Josephus reports that the Pharisees did not grow to power until the reign of Queen Salome Alexandra (JW.1.110) The coins minted under Hyrcanus suggest that Hyrcanus did not have complete secular authority. Furthermore, this account may represent a piece of Pharisaic apologetics due to Josephus's Pharisaic background.[31]
Regardless, there were probably tensions because of the religious and secular leadership roles held by Hyrcanus.

Ultimately, one of the final acts of John Hyrcanus's life was an act that solved any kind of dispute over his role as High Priest and ethnarch. In the will of Hyrcanus, he provisioned for the division of the high priesthood from secular authority. John Hyrcanus's widow was given control of civil authority after his death, and his son

Judas Aristobulus was given the role of High Priest. This action represented John Hyrcanus's willingness to compromise over the issue of secular and religious authority.[32]
(However, Aristobulus was not satisfied with this arrangement, so he cast his mother into prison and let her starve.)

Legacy

John Hyrcanus the High Priest is remembered in rabbinic literature as having made several outstanding enactments and deeds worthy of memorial, one of which being that he cancelled the requirement of saying the avowal mentioned in Deuteronomy 26:12–15 once in every three years, since he saw that in Israel they had ceased to separate the

Levites for not returning in full force to the Land of Israel. By not being able to give the First Tithe unto the Levites, as originally commanded by God, this made the avowal null and void.[34] In addition, John Hyrcanus is remembered for having cancelled the reading of Psalm 44:23, formerly chanted daily by the Levites in the Temple precincts, and which words, "Awake! Why do you sleep, O Lord?, etc.", seemed inappropriate, as if they were imposing their own will over God's, or that God was actually sleeping.[35] In similar fashion, the High Priest cancelled an ill-practice had by the people to cause bleeding near the eyes of sacrificial calves by beating their heads so as to stun them, prior to their being bound and slaughtered, since by beating the animal in such a way they ran the risk of causing a blemish in the animal's membrane lining its brain.[36]
To prevent this from happening, the High Priest made rings in the ground of the Temple court for helping to secure the animals before slaughter.

Before John Hyrcanus officiated as Israel's High Priest, the people had it as a practice to do manual work on the

Tishri, the practice of writing God's name in ordinary contracts was cancelled altogether, while the date of such cancellation was declared a day of rejoicing, and inscribed in the Scroll of Fasting.[37]

The Mishnah (Parah 3:4[5]) also relates that during the tenure of John Hyrcanus as High Priesthood, he had prepared the ashes of two Red heifers used in purifying those who had contracted corpse uncleanness.[38]

In what is seen as yet another one of John Hyrcanus's accomplishments, during his days any commoner or

Terumah-offering given to the priests. Still, such produce required its buyer to separate the First and Second Tithes.[39] Some view this as also being a discredit unto the High Priest, seeing that the commoners refused to separate these latter tithes because of being intimidated by bullies, who took these tithes from the public treasuries by force, while John Hyrcanus refused to censure such bad conduct.[40]

In the later years of his life, John Hyrcanus abandoned the sect of the Pharisees and joined the Sadducees. This prompted the famous rabbinic dictum: "Do not believe in yourself until your dying day."[41] At his death, a monument (Hebrew: נפשיה דיוחנן כהן גדול) was built in his honour and where his bones were interred. The monument was located in what was outside the walls of the city at that time, but by Josephus' time was between the second[a] and third[b] walls of Jerusalem, and where the Romans had built a bank of earthworks to break into the newer third wall encompassing the upper city, directly opposite John's monument.[42]

See also

Notes

  1. ^ This wall, according to Josephus, only encompassed the northern quarter of the city (Josephus, Wars v.iv.2)
  2. Agrippa I
    (Josephus, Wars v.iv.2)

References

  1. Pirke Avot
    2:4
  2. ^ "2 Macc 3:11". Sacred-texts.com. Retrieved 2013-01-06.
  3. ^ Jacob Neusner (1965). A History of the Jews in Babylonia. Vol. 1. Brill Archive. p. 12. GGKEY:8U6UBQ3DD5Z.
  4. ^ Josephus, Antiquities XIII 11:1 and Jewish Wars I 3:1.
  5. ^ Josephus, Antiquities 13.12.1
  6. ^ H. Jagersma. A History of Israel from Alexander the Great to Bar Kochba. (Minneapolis.: Fortress Press, 1986), 83.
  7. ^ Joseph Sievers, and Jacob Neusner, ed. The Hasmoneans and Their Supporters: From Matthias to the Death of John Hyrcanus I. (Atlanta.: Scholars Press, 1990), 140.
  8. ^ Heinrich Graetz, History of the Jews, vol. II, (Jewish Publication Society, 1893), ch. I, p. 5
  9. ^ Sievers, 139
  10. ^ Jagersma, 89
  11. ^ Elias Bickerman. The Maccabees. (New York: Schocken Books, 1947), 150
  12. ^ a b Sievers, 141
  13. ^ Gaalyahu Cornfled. Daniel to Paul: Jews In Conflict with Graeco-Roman Civilization. (New York: The Macmillan Company, 1962), 50
  14. ^ Bickerman, 149–150
  15. ^ Jagersma, 83
  16. ^
    ISBN 9780199730049
    . John Hyrcanus I, who embarked upon further territorial conquests, forcing the non-Jewish populations of the conquered regions to adopt the Jewish way of life and destroying the Samaritan temple on Mount Gerizim..
  17. doi:10.15699/jbl.1353.2016.3129
    .
  18. ISBN 978-81-7268-095-4
    .
  19. ^ Sievers, 142
  20. ^ George W. E. Nickelsburg. Jewish Literature Between The Bible And The Mishnah, with CD-ROM, Second Edition. (Minneapolis: Fortress Press, 2005), 93
  21. Encyclopedia Britannica
    .
  22. ISSN 2077-1444
    .
  23. ^ Sievers, 157
  24. ^ W. D. Davies. The Cambridge History of Judaism, Vol. 2: The Hellenistic Age. (New York: Cambridge University Press, 1989), 331–332
  25. ^ Jagersma, 84
  26. ^ David Noel Freedman. The Anchor Yale Bible Dictionary, H–J: Volume 3. (New Haven: Yale University Press), 1992
  27. ^ Davies, 332
  28. ^ Cornfeld, 52
  29. ^ Sievers, 153–154
  30. ^ Nickelsburg, 93
  31. ^ Sievers, 155
  32. ^ Gaalyahu, 55
  33. ^ Jerusalem Talmud, Sotah 5:5
  34. ^ Maimonides' Mishnah Commentary (Ma'aser Sheni 5:15), vol. 1, Mossad Harav Kook: Jerusalem 1963, p. 233
  35. ^ Jerusalem Talmud with a Commentary of Solomon Sirilio, Ma'aser Sheni 5:5
  36. Babylonian Talmud
    (Sotah 48a).
  37. Babylonian Talmud
    (Rosh Hashanna 18b)
  38. ^ Maimonides' Mishnah Commentary (Ma'aser Sheni 5:15), vol. 3, Mossad Harav Kook: Jerusalem 1967, p. 260
  39. Babylonian Talmud
    (Sotah 48a)
  40. ^ Jerusalem Talmud, Ma'aser Sheni 5:5, Commentary of Solomon Sirilio.
  41. Babylonian Talmud
    (Berakhot 29a)
  42. ^ Josephus, De Bello Judaico (Wars of the Jews) v.ix.2; ibid. v.xi.4

External links

John Hyrcanus
Hasmonean Dynasty
 Died: 104 BCE
Jewish titles
Preceded by
Prince of Judaea

134–104 BCE 		Succeeded by
High Priest of Judaea
134–104 BCE
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