This Chanukah, It Is Time To Finally Break The Chains Of The CCP And Their Global Partners

The world around us is in chaos. Old norms are buried, new ideas abound, and the tools purported to help us discover new avenues of abundance are now at our fingertips.

But what happens if all of this fast paced, information saturated global culture, is just a weapon wielded by a godless enemy determined to build a world based on a society where only the collective matters – not the individual.

This is the war we are fighting now. The antagonist is the Chinese Communist Party – a godless machine whose goal is global control. They are aided and abetted by big tech, big pharma, Wall Street, legacy media, and many in academia. The war is about money and control and it appears to those who have not been swayed by their guile that the CCP and their friends are winning.

So how do we defeat an enemy who uses so many different weapons to fight us?

It starts by having pure and simple faith in G-D. However, simple faith is not enough to hold back their full power. We must learn to activate this faith as a real tool, because part of the enemy’s strategy is to force us into a corner by our own hands. Faith that remains latent, is faith which is equivalent to light without a vessel and that in a way gives the enemy “territory.”

Rebbe Nachman teaches that our faces can be likened to the Menorah, the seven branch candelabra in the Holy Temple. We too have seven places that have a potential to shine light and in the same vein they can show nothing but darkness – it all depends on what we take in and express.

Our faith is the light of G-D and it is this faith that requires vessels to contain it and shine it to others. This is why the CCP and their partners around the world work so hard to create so much information that our senses are overloaded. This is meant to first distract and then to overtake the seven openings in our face (two eyes, two ears, two nostrils, and one mouth), thus dimming our pure and simple faith – extinguishing the Menorah within

This assault on our senses has been going on for a long time. It has taken the form of entertainment – meant to destroy our moral fabric. We have grown in our disdain for tradition and yet cannot pinpoint the exact reason why. All the while, we fill the growing void caused by our lack of faith with cheap products made by CCP run China and pushed on us by global corporations in order to distract us while making them richer.

We are now at the crossroads. We can fall deeper into the darkness or turn around and jettison the “slave masters” from our midst. The Greeks were able to gain control of the minds and the will of most of the Jews in the Land of Israel until one family stood up and led an uprising. It is true, the war was about freeing the Jewish people in the Land of Israel from Greek control, but ultimately the Jewish people needed to overthrow the Greek control over their minds and hearts to truly be victorious.

The light of faith was represented by the rekindling of the Menorah by the Jewish people. The seven branched candelabra burned for a miraculous eight days. Today, we can overthrow our enemies and relight the Menorah, but we must choose to see the enemy for who he is and recognize how much he has penetrated deep within and by doing so nearly extinguishing our soul.

Like the Maccabees of old, each one of us can lead an uprising within and by doing so, defeat the army of darkness that appears to be so close to winning. There is still time and always plenty of faith no matter how dim the light appears.

Maccabean Leadership Models

Originally indited in Hebrew but surviving only in the form of an ancient Greek translation, I Maccabees is both history and a tripartite biography of Jewish leadership, covering over 40 years of eventful affairs in which courageous and tenacious rebels surmounted overwhelming odds and overthrew imperial occupiers who persecuted Jews and sought to suppress Judaism. The book was written by an unknown Judean author between 134-63 BCE, likely around the year 100 BCE. As a religious history modelled on biblical historical works, it limns a series of remarkable figures striving valiantly for religious freedom and national liberationThe Brothers Maccabeeespecially Judah, Jonathan, and Simon.

Rather than a continuation of I Maccabees, the independent II Maccabees is a partially parallel digest of the Maccabean Rebellion, beginning and concluding its central narrative earlier than the preceding account and covering a period of about 15 years (corresponding to the first 7 chapters of I Maccabees). Originally indited in Greek, it summarizes 5 books previously written by a certain Jason of Cyrene and its style is more Hellenistic. The work is directed toward the Jews of Alexandria, Egypt, and seeks to enlist their solidarity with their Judean brethren in Jerusalem. Its date of composition is sometime after 124 BCE.

Initially, in response to the Hellenizing decrees and sacrilegious acts of Syrian-Greek (Seleucid) emperor Antiochus IV Epiphanes, the Hasmonean patriarch Matityahu and his sons tore their garments, wore sackcloth, and mourned. Then they put away grief, vowing not to swerve from Judaism either to the right or to the left, come what may. They withdrew into the wilderness of the Gophna Hills, living in forests and caverns, eating wild plants, making their way secretly among Judean villages, rallying their kinsfolk. Soon they recruited 6,000 loyalists, organizing them into a trained and mobile guerrilla force. They attacked imperial Seleucid soldiers and Hellenist traitors abetting the enemy using surprise and the cover of night, capturing advantageous positions and inflicting numerous reverses on their foes.

On his deathbed, Matityahu singled out Simon for his sound judgment and appointed him his successor, and appointed Judah as general for his might and bravery. Perhaps on Simon’s advice, Judah assumed command of the revolt and together the Maccabees, as they came to be known, “fought for Israel with a will.”

Following the example of their fervent father Matityahu, a zealot in the spirit of the high priest Pinhas and prophet Elijah, The Brothers Maccabee devoted and even gave their lives in the cause of their ancestors and countrymen, resisting an empire through intrepid leadership and willpower. Theirs were victories both martial and moral. Despite the occasional katabases, the Maccabees repeatedly proved resilient and resourceful. The following précis highlights their generational exploits as steadfast stalwarts in defense of tradition and homeland:  

Eleazar (a.k.a. Avaran) (d. 162 BCE) The bold Eleazar proved his mettle in the battle of Beth Zechariah, charging through the Seleucids’ thick phalanx toward a royally caparisoned elephant that he presumed carried the young Antiochus V Eupator or his regent Lysias. The elephant was taller than all the others arrayed by the Seleucids, and Eleazar managed to scatter the enemy from before him in order to dart in beneath the beast, stabbing it fatally with his sword. But the elephant collapsed on top of him, and Eleazar died on the spot. He took a daring risk by attempting to target the enemy leadership, but ended up sacrificing himself in a hasty move that factored into the Judean battle loss. Eleazar was the first Maccabee brother to fall.

Judah (Yehudah, a.k.a. Maccabee) (r. 166-160 BCE) The mighty Judah overcame a series of Seleucid military commandersApollonius, Seron, Gorgias, Nicanor, Lysiassent by Antiochus IV Epiphanes and his successors. He marshalled and exhorted his army to be strong, rousing them to courage, instilling in them the righteousness of “fighting for our lives and our laws.” Judah always led from the front. Like Moses, Judah organized and delegated leaders to oversee men by the thousand, hundred, fifty, and ten. He dismissed the fearful from his ranks. Undaunted, he inspired confidence in his fellows regarding their intimidating enemies, adjuring them to “not be afraid of their numbers” and “not flinch at their attack.” He disciplined his men not to plunder when further battle urgently awaited them. At the first opportunity, Judah led his brothers and the entire army to Mount Zion (Temple Mount) to purify and dedicate the sanctuary, which lay desecrated and partly ruined. He selected priests to remove the abomination of desolation (the pagan altar of Baal-Shamin), dismantle the profaned altar of sacrifice, and fashion a new altar and new sacred vessels. He did not usurp the authority of a prophet but, in December 164 BCE, did institute the celebration of the rededication of the sacrificial altar and Temple for 8 days annually on 25 Kislevthe festival of Chanukah (in 160 BCE, he also instituted the short-lived Day of Nicanor holiday annually on 13 Adar, the day before the Day of Mordechai/Purim). He built high walls with towers round Mount Zion, stationed a garrison to protect the Temple, and fortified Beit Tzur to the south against the Idumeans. He rescued persecuted Jews in Gilead, rallying stragglers as they were brought into Judea. He sought alliance with Rome in order to consolidate his position. Abandoned by over two-thirds of his army before overwhelming enemy numbers, Judah fell in battle at Elasa (near Beit Horon), and “his memory is blessed forever and ever.”

Johanan/Joseph (Yohanan/Yosef, a.k.a. Gaddi) (d. 160) The oldest brother, Johanan commanded a division of fighters under Judah and later was sent by Jonathan to lead a convoy into Nabatea to request their assistance, but he was ambushed by the raiding sons of Jambri of Medeba, captured, and killed.  

Jonathan (Yonatan, a.k.a. Apphus) (r. 160-142 BCE) Appointed by the Judeans, Jonathan succeeded Judah despite being the youngest brother. Whereas Judah was a masterful military strategist and tactician, Jonathan was politically astute and adroitly played one Syrian contender for the throne against another. After defeating the great Seleucid general Bacchides with Simon’s help, Jonathan negotiated peace terms and a prisoner exchange. He recovered Jewish hostages from the Seleucids, obtained the removal of foreign garrisons, and refortified Jerusalem. He was appointed high priest by Alexander Balas circa 153 BCE and was later recognized in this role by Demetrius II and confirmed by Antiochus VI. He raised troops and manufactured arms in quantity, but was savvy enough to make a favourable impression upon Balas and King Ptolemy of Egypt when they convened at Akko. With the help of military intelligence, he won an important victory over the forces of Demetrius II at Ashdod, and routed the Seleucids at Hazor despite lacking timely military intelligence. He renewed the alliance with Rome, as well as with the Spartans. He not only enlarged the territory under Judean control but secured peace within its borders. Jonathan proved gullible, however, and was lured by a treacherous Tryphoa Seleucid usurperinto a trap at Akko, costing him his freedom and the lives of a thousand of his men. He soon died a prisoner at Baskama, northeast of the Kinneret.

Simon (Shimon, a.k.a. Thassi) (r. 142-134 BCE) Wise and patient, Simon succeeded Jonathan and lent his support to Demetrius II, who regained the Seleucid throne. Both Demetrius II and his successor Antiochus VII Sidetes recognized Simon as high priest, military governor, and ethnarch of the Jews. With their political independence restored, the Judeans approved Simon’s titles and his hereditary rule was established. Simon renewed the treaty with Rome and ushered in an era of stability and prosperity. He fortified and provisioned Judean fortresses, reconquered Jaffa, Beit Tzur, and Gezer, and expelled the die-hard holdouts from the Akra citadel in Jerusalem. “He established peace in the land, and Israel knew great joy. Each man sat under his own vine and fig tree, and there was none to make them afraid.” Tellingly, Rome and Sparta initiated the renewal of their treaties with Judea during Simon’s tenure. Like Jonathan before him, though, an aged Simon proved credulous in his dealings with the mercurial Seleucids. Antiochus VII Sidetes turned against the Jews, and Simon’s son-in-law Ptolemy, ambitious and currying favor, lured Simon and two of his sons into a deadly banquet at the desert fortress Dok, overlooking the plain of Jericho. Only Simon’s son Johanan Hyrcanus, who had not been present, survived to perpetuate Hasmonean rule.

I & II Maccabees make clear Judah’s central concern for the welfare of the Jewish People and for the common good. In warfare, Judah could act pre-emptively and vengefully: The Hammerer struck mightily. Yet he was also inclined to diplomacy and during his campaign in Gilead he offered or accepted peace terms whenever reasonable opportunities presented themselves. He invoked God and frequently recalled Jewish history to his fighters to hearten them against the always daunting odds. Above all, Judah recurrently encouraged and exhorted his forces to remember all that they were fighting for, and to trust in divine favor. He was motivated as “a man who had devoted himself entirely, body and soul, to the service of his countrymen, and had always preserved the love he had felt even in youth for his people…”.

Jonathan and Simon evinced skill on the battlefield and deftness in the political realm, conducting successful negotiations and assuming responsibilities while insisting on their national rights. They engaged in diplomacy when possible, waged war when necessary, and displayed loyalty according to their international treaties. Unlike Judah, however, Jonathan and Simon did not maintain the separation of power between political ruler and sacerdotal leader, and although the Hasmoneans were Jewish priests originally from Jerusalem and could trace their descent to the priestly Jehoiarib line, they were not next in the priestly line of succession. The rightful heir was Honya/Onias IV, who had previously fled from Judea after the accession of Alcimus (Eliakim) to the high priesthood so as to establish a temple in Leontopolis, Egypt circa 154 BCE. Thus the Hasmonean brothers incurred resentment both for assuming the high priesthood out of turn and for the worse offense of arrogating to themselves the de facto kingship (their familial successors Judah Aristobulus and Yannai Alexander would claim the de jure kingship), which properly belonged only to the descendants of King David. For these reasons, therefore, both the high priesthood and kingship of the Hasmoneans were to some extent tainted with illegitimacy, which engendered what is believed to be their negative depiction in the Essenes’ Dead Sea Scrolls. Nonetheless, Jonathan and Simon rebuilt and refortified Judean sites and earned the enduring gratitude and fealty of the Jews—fighters and civilians alike—even above and beyond that which Judah had enjoyed.

Not all who would lead were of the same caliber as The Brothers Maccabee; even in their own day, there were would-be heroes “not of the same mold as those to whom the deliverance of Israel had been entrusted.” Likewise, not all rebels were equally zealous for the Torah and ancestral ways: underlings who had accepted bribes from besieged adversaries were dealt with severely. Moreover, the popular Hasidean party (forerunners of the Pharisees) which had joined the Maccabean army were prematurely satisfied when religious freedom had been reclaimed, but the Maccabees understood that without their national sovereignty reestablished, Jewish freedoms would forever be subjected to the capricious whims of this or that foreign occupier.

When a hostile Antiochus VII Sidetes sent Athenobius to Jerusalem to reprimand Simon Maccabee for “occupying” Jaffa, Gezer, and the Akra citadel in Jerusalem, threatening war unless these were surrendered or steep extortion payments were made for them, Simon responded calmly with the wisdom for which his father Matityahu had commended him decades earlier: “It is not any foreign land that we have taken, nor any foreign property that we have seized, but the inheritance of our ancestors, for some time unjustly wrested from us by our enemies; now that we have a favorable opportunity, we are merely recovering the inheritance of our ancestors.”

During an epoch of deep mourning throughout Israel, when “the very land quaked for its inhabitants and the whole House of Jacob was clothed with shame,” The Brothers Maccabee arose to meet the challenge of their age and uphold the faith of their forebears, each making the ultimate sacrifice in order to restore freedom of religion and national independence to the Jewish People.

Obama and Kerry Cannot Stop the Redemption

The light of Hanukkah is shining.  Its light cannot be contained because unlike other light, its light is drawn from the first light of Creation.  The light of Hanukkah is the Light of Redemption.

John Kerry told us we have to choose between being Jewish or Democratic. He means to say that in order to”save ourselves” we have to give up our traditions and beliefs for the world’s greater good. This, in his mind is the stumbling block to peace.

We have seen this show before. When the Maccabees revolted against the Greeks and their Jewish allies, Israel was being told to become Greek or else. We said no and the impossible happened. The Maccabees defeated the Greeks and the Hellenized Jews that fought with them. They cleaned the Temple and lit the Menorah.  The light of Redemption burst forth forward into history.

The Zionist movement did not begin in the 20th Century.  In a way it began when the Maccabees picked up arms and liberated the Jewish homeland from the Greeks.  In fact, Shimon the Maccabee said the following to Antiochus when the latter asked the Jews to pull back from the Lands they occupied in the war:

“We have not taken strange lands, nor are we ruling over foreign territory. We have returned to our ancestral inheritance, from which we had been unjustly expelled by our enemies. And now that we have been blessed with the opportunity, we will hold onto our ancestral land.” – 1 Maccabees ch. 15

Over a century and half ago Jews from all over the world began to come home to Israel and join the fledgling communities found in Jerusalem, Tiberius, and Tsfat. This movment of Jews grew and drew non-observant Jews. The masses of Jews yearned to be home and it was this yearning and crying that lit the flame of redemption in each of them.  The movement kept growing until it burst forth and could not be contained.

As World War 2 came to an end and the UN was created the global elite knew they had to find a way to contain the Jewish liberation movement. So they partitioned the Holy Land and with teary eyes the movement seemed to stop. With the light contained the world order would be safe.

19 years later the light of redemption burst forth again with the complete liberation of Israel by the Jewish Nation in six days.  The light was uncontrollable and no vessel could contain it.  The Jewish Nation was not ready for its mission and the light was used by the counter culture, leftists, socialists, and globalists. It was bent and harnessed for evil.

It is 50 years later and now the light is about to make its final push back to its original purpose, redemption. The light of Hanukkah cannot be contained.  Not by the UN, not by John Kerry, and not by Obama. The Creator wants to fulfill his promise to his children and return them home.

Rebbe Nachman of Breslov likens redemption to the game of dreidal played during on Hannukah. We have no control over the spinning.  Only the Creator knows when it will stop and what letter it will land on. Sometimes the letter is favorable and other times it is not.

Redemption is about understanding how to latch onto the light and go with it; being ready just in case the dreidel of redemption lands on your letter.

The world is surrounding us, ganging up on us one last time, yet it is Hanukkah and the light of redemption wants to return home.  When our enemies tell us to choose between their culture and being Jewish the light rises within us, drawing us to our destiny.  This cannot be stopped; not by Obama and not by John Kerry.

We were not stopped by the Turks nor the British. We could not be stopped by the five Arab nations that attacked us in 1948 or the UN which divided us. We burst forward and now we are home. We  have built and inspired., changed the world and led a hi-tech revolution and a spiritual rebirth. No one or no nation can prevent the Almighty’s light from shining.

Every Hanukkah we say: Praised are You God, Source of Life, who performed miracles for our ancestors in their day at this season. 

Hanukkah does not stop. Its light is forever.  Those miracles are for then and for now.

The Redemption cannot be stopped, it is upon us.

Get ready the dreidel of redemption has spun…