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Nicanor Raised His Hand Against the Temple and Lost It

When Nicanor stretched his arm toward the Temple in contempt, Judah Maccabee vowed to hang it there, and Jewish memory made sure he kept his word.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The General and the Priest at the Gate
  2. The Vow Judah Maccabee Made
  3. The Thirteenth of Adar
  4. How He Got There

The General and the Priest at the Gate

Nicanor came with elephants, cavalry, and soldiers. He was the Seleucid general sent to end the Maccabean resistance permanently. His army outnumbered everything Judah Maccabee had in the field. He had every reason to believe the campaign would be quick. When the High Priest of the Jews stood at the city gate and met him, Nicanor did something that Jewish memory refused to absorb as ordinary military arrogance. He stretched his arm out toward the Temple, pointed at it, and declared that if the Jews did not surrender Judah Maccabee into his hands, he would level the building and put a monument to Dionysus on the site.

The hand he raised was noted. In that world, a hand raised against the Temple is not just a threat. It is an act that registers in a different ledger than ordinary military declarations.

The Vow Judah Maccabee Made

Judah heard what Nicanor had done and made his own declaration. If God delivers Nicanor into my hands, I will hang his arm on the Temple gate. He will not raise it again. The vow was specific. Not just defeat Nicanor. Not just drive the army from the land. The arm that had pointed at the Temple would hang at the Temple's gate as evidence of what happened to the hand that threatened it.

Before the battle, Judah's prayer was equally precise. He asked for what David had asked before facing Goliath's champion: send your angel ahead of us and fill the enemy with fear. Let one blow bring down many. Let the people who come against Your name be shamed. He was not asking for the kind of victory that comes from superior numbers. He was asking for the kind of victory that demonstrates something about whose side of the gate the future belongs to.

The Thirteenth of Adar

The battle came on the thirteenth of Adar. The armies met. Nicanor fell. The moment their general was down, the Seleucid forces collapsed. First Maccabees records that the whole army scattered when they saw their leader had been killed. They threw down their weapons and ran. Judah's forces pursued them in a rout.

Judah kept his vow. Nicanor's arm was cut off and hung at the Temple gate. The date, the thirteenth of Adar, was established as a day of celebration in the Jewish calendar, called Nicanor's Day, listed in Megillat Taanit as a day on which fasting was forbidden. It fell one day before the fourteenth of Adar, which the following generation would know as Purim. The Jewish calendar accumulated its festivals like a ledger of improbable survivals, each one anchored to a date on which something that should have ended the people had instead been turned back.

How He Got There

The path that brought Nicanor to Jerusalem had begun with a Jewish traitor named Alkimos, a priest who had eaten swine's flesh during the reign of Antiochus and who now served the Seleucid king as an informant against the Maccabees. Alkimos told Demetrius that Judah and his followers, the Hasidim, would never allow the kingdom peace. Demetrius sent Nicanor. Nicanor first tried deception, approaching Judah with words of friendship and a proposal for negotiation. Judah's advisors warned him against the meeting. The trap was laid and then withdrawn. Nicanor turned from negotiation to open war. He marched to Jerusalem, stood at the gate, and raised his arm.


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The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Chronicles of Jerahmeel XCIXChronicles of Jerahmeel (Gaster, 1899)

After Antiochus Eupator fell to Demetrius son of Seleucus, a new threat emerged. And this time it came from a Jewish traitor. According to the Chronicles of Jerahmeel, a 12th-century Hebrew chronicle preserved by Moses Gaster in 1899, a priest named Alkimos had eaten swine's flesh during the reign of Antiochus. Now he went to Demetrius and poisoned the king's mind against Judah Maccabee and the Hassidim, calling them rebels who would never let the kingdom have peace.

Demetrius sent Nicanor with an army to destroy Judah. Nicanor first tried deception, approaching Judah with words of peace and friendship, hoping to lure him into a trap. When Judah's men detected the treachery and the ambush failed, Nicanor turned to open war. He stretched out his hand toward God's Temple and swore an oath: "If you do not deliver Judah and his army into my hands, I will burn this Temple to the ground when I return."

The priests inside the sanctuary heard him. They wept and prayed before the altar: "O Lord, You chose this house to bear Your name. Avenge us against this man and his army." Nicanor marched to battle with full confidence. Judah, outnumbered, prayed for divine intervention, reminding God how He had sent an angel to destroy Sennacherib's 185,000 soldiers in a single night.

The battle was decisive. Nicanor's army was shattered, and Nicanor himself was killed. Judah's men cut off his head and the arm he had stretched out against God's Temple, and hung them before the Temple gate. That gate has been called "the Gate of Nicanor" from that day forward. The people sang the Psalms of David, concluding with "For He is good, and His mercy endures forever." The Jews celebrate this victory on the 13th of Adar, one day before Purim, with feasting and wine.

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The Book of Maccabees I 7:26The Book of Maccabees I

Judas Maccabeus and his band of rebels are gaining ground. They're pushing back against the Seleucid Empire, who were trying to Hellenize Judea – basically, force Greek culture and religion on the Jewish people. Not cool. Now, we've got Alcimus. This guy… well, he's not exactly on Team Maccabee. In fact, he's pretty ticked off that Judas is winning. What does he do? He runs straight to the king – the Seleucid king, that is – and starts badmouthing Judas and his crew. He paints them in the worst possible light. Classic.

The king? He sends Nicanor. Oh boy, Nicanor. He was "one of his honourable princes, a man that bare deadly hate unto Israel." So, yeah, not exactly a neutral party. He's given the mission to utterly destroy the Jewish people.

Nicanor arrives in Jerusalem with a massive army. But instead of immediately launching an attack, he tries something… sneaky. He sends messengers to Judas and his brothers with what sounds like a peace offering. "Let there be no battle between me and you," he says, dripping with false sincerity. "I will come with a few men, that I may see you in peace."

Can you feel the tension? The deceit is practically oozing off the page. Nicanor, this prince filled with hatred, pretends to want a peaceful meeting. He wants to lull Judas into a false sense of security. What a snake!

What do you think Judas will do? Will he fall for Nicanor's trap? Or will he see through the deception and prepare for the inevitable battle? That's the question hanging in the air. And it makes you think, doesn't it? How often do we encounter people who aren't what they seem? How do we discern true intentions from carefully crafted facades? It's a timeless question, as relevant today as it was in the time of the Maccabees.

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Megillat Antiochus 1:19Megillat Antiochus

The story of Megillat Antiochus throws us right into that pressure cooker. It's a relatively short scroll, considered by some to be a minor megillah, telling the story of the Maccabean revolt. And right from the start, the stakes are clear.

Our scene opens with guards rushing to Nicanor, a general in the Seleucid army, with some urgent news. "The High Priest of the Jews stands in the gate!" Can you imagine the tension? The High Priest, the spiritual leader of the Jewish people, standing before the enemy. It's a moment ripe with possibilities, none of them good.

Nicanor, without hesitation, says, "Let him surely come in." There's a coldness to his response, a sense of control. Then Yoḥanan – that's John, for those of us more familiar with the English – is brought before him. We don't know exactly what Yoḥanan is thinking, but we can guess he's walking into the lion's den.

Nicanor wastes no time with pleasantries. He accuses Yoḥanan directly: "You are one of the rebels, who have rebelled against the king and seek not the peace of his kingdom.” It's a powerful accusation, dripping with suspicion and hostility. He paints Yoḥanan as a traitor, an enemy of the state.

And how does Yoḥanan respond? With what seems, at first glance, like complete submission. “My lord now I am come before you. Whatsoever you desire, that will I do.” It's a shocking statement, isn't it? Is he giving in? Is he betraying his people?

But wait, there’s more to the story. Nicanor's reply reveals the true depth of the conflict. He lays out his demand, a demand designed to shatter the very core of Jewish identity. “If thou will do my desire, arise and take a swine and slaughter it upon the altar." A swine, a pig, is considered treif, ritually unclean, in Jewish law. To slaughter it on the altar, the holiest place in the Temple in Jerusalem, would be the ultimate desecration, a deliberate act of sacrilege. It’s not just about religious observance; it’s about identity, about everything the Jewish people hold sacred.

Nicanor continues, piling on the incentives, or perhaps the insults. "And you will be given royal dress, and will ride on the king’s horse, for you will be as one beloved of the king.” He's offering Yoḥanan power, prestige, a place among the ruling class. But at what cost? His soul? The soul of his people?

This scene, so early in Megillat Antiochus, sets the stage for everything that follows. It highlights the impossible choices faced by the Jewish people under Seleucid rule, the constant threat to their faith and their very existence. It forces us to ask ourselves: what would we do in such a situation? What price would we be willing to pay to survive? And what is truly worth fighting for?

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The Book of Maccabees I 7:44The Book of Maccabees I

The Book of Maccabees I turns to Nicanor Falls on the Thirteenth Day of Adar.

The 13th of Adar – a month in the Jewish calendar, usually falling in March – a day of reckoning. The armies clash. The air is thick with tension, the ground trembling beneath the weight of soldiers and the din of battle. And then, it happens. Nicanor, leading the charge, falls. He is slain right there on the battlefield.

Can you imagine the impact? 1 Maccabees 7 tells us that the entire Seleucid army, seeing their leader fall, completely loses it. They throw down their weapons and scatter. Panic sets in. It’s a rout!

The Maccabees? They seize the moment. They chase after the fleeing enemy all the way from Adasa to Gazera – a whole day's journey! They blast the shofar (the ram's horn) to rally the people, a call to arms that echoes through the hills of Judea.

Then, something truly remarkable happens. People pour out from all the towns surrounding the battle. They cut off the retreating Seleucids. Trapped, the Seleucid soldiers are utterly destroyed. Not a single one survives. The text is stark: "…they, turning back upon them that pursued them, were all slain with the sword, and not one of them was left."

It’s a brutal end to a chapter filled with courage, desperation, and, ultimately, victory. A victory hard-won against seemingly insurmountable odds.

What does this ancient story tell us today? Is it just a dusty battle account? Or is there something more? Perhaps it's a reminder that even when facing overwhelming power, courage and unity can turn the tide. A reminder that even in the darkest of times, hope – and the will to fight for it – can prevail. A reminder that the actions of one person, like Nicanor, can have a ripple effect, changing the course of history.

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The Book of Maccabees I 8:1The Book of Maccabees I

The Book of Maccabees I turns to Nicanor's Transgression.

They gathered the spoils, yes, the tangible rewards of victory. But then came the really dramatic part. They found Nicanor, the opposing general, and… well, they took souvenirs. They "smote off Nicanor’s head, and his right hand, which he stretched out so proudly." Can you imagine the scene?

What did they do with these grim trophies? They "brought them away, and hanged them up toward Jerusalem." It was a clear, undeniable declaration of triumph, a symbol of their defiance against oppression. A visceral statement that resonates even thousands of years later.

Why hang them up in Jerusalem? Well, Jerusalem was the heart of their faith, the center of their world. Displaying Nicanor's head and hand there wasn't just about boasting; it was about reclaiming their sacred space, purifying it from the defilement of their enemies. It was about saying, “This is our land, and we will defend it!”

And how did the people react? "For this cause," the text says, "the people rejoiced greatly, and they kept that day a day of great gladness." I think we can understand that! This wasn't just a military victory; it was a victory for their very way of life. It was a moment of profound hope and liberation.

So profound, in fact, that "they ordained to keep yearly this day, being the thirteenth of Adar." Adar is the twelfth month of the Jewish year, usually falling in February or March. This day of celebration, established in the wake of Nicanor's defeat, became a permanent fixture in their calendar. A yearly reminder of their resilience.

But the story doesn’t end there. Judas Maccabeus, the leader of the rebellion, was a shrewd strategist. He wasn't just focused on immediate victories; he was thinking about the long game. And he knew that to truly secure their freedom, they needed allies.

"Now Judas had heard of the fame of the Romans," the verse says, "that they were mighty and valiant men, and such as would lovingly accept all that joined themselves unto them, and make a league of amity with all that came unto them; And that they were men of great valour."

The Romans! A rising power on the world stage, known for their military might and their willingness to forge alliances. Judas recognized the potential of a partnership with them. He understood that Rome could provide the support and protection they needed to withstand future threats. This wasn't just about celebrating a single victory; it was about laying the groundwork for a lasting peace.

So, what can we take away from this snapshot of history? It's more than just a story of battles and beheadings. It’s a story of courage, resilience, and the enduring power of faith. It's a reminder that even in the face of overwhelming odds, a people can rise up and fight for what they believe in. And sometimes, yes, that might even involve hanging up a few heads along the way. It’s a powerful, if somewhat gruesome, reminder of the stakes at play.

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