Who is the "Red One" of Maoz Tzur?

I wrote on this question on December 14, 2009, and here is the answer once again (slightly edited).

I'm thinking about the words to Maoz Tzur, the Hanukkah hymns According to the Birnbaum siddur, it was composed in the 13th century (Philip Birnbaum, Ha-Siddur Ha-Shalem [New York: Hebrew Publishing Company, 1969] 777). (The article in Wikipedia makes the same statement, based on Zunz). 

The article on Maoz Tzur in MyJewishLearning.com refers to an article by Ismar Schorsch, the former chancellor of the Jewish Theological Seminary, published in the journal Judaism in the fall of 1988, entitled "A Meditation on Maoz Zur." Schorsch's family escaped from Germany on the first day of Hanukkah of 1938, after his father had been freed (he had been arrested on Kristallnacht). He writes that his family always sang the first five stanzas of Maoz Tzur with great fervor during their Hanukkah celebration (p. 459): "The poem's theme of redemption seemed to offer a poignant comment on our family's experience." They omitted the sixth stanza, however.

He records the history of the poem as follows (p. 460): "In its present form, Maoz Zur consists of six stanzas. Since the days of Leopold Zunz, the first five have been ascribed to an unknown German poet named Mordecai, who lived sometime before the middle of the thirteenth century and whose name survives as an acrostic formed by the first letter of each stanza." Schorsch writes that the poem is written as if shortly after the Maccabees had retaken the Temple from the Syrian Greeks. "The rescue from 'Greek' tyranny triggers a recollection of earlier cases when God's intervention redirects the course of Jewish history." These are in Egypt, Babylonia, and Persia. The fifth stanza describes the "redemption at the time of the Hasmoneans."

The sixth stanza was composed later than the first five, and it is (p. 461) "an unabashed messianic plea for divine retribution upon Israel's Christian oppressors." He comments that it is often left untranslated in modern prayerbooks (like the Birnbaum siddur, which translates only the first five stanzas). The fifth stanza adds the final subjugator of the Jewish people - Edom (which in rabbinic interpretation is equated first with pagan and then with Christian Rome, thus becoming the code name for Christianity as a whole).

My rough translation (helped by Schorsch's discussion on p. 462):

Reveal your holy arm (cf. Isaiah 52:10) and bring near the day of salvation.
Avenge your servants against the evil kingdom.
The time has lengthened, and there is no end to the evil days.
Destroy the red one (Admon=Christianity) in the shadow of the cross,
and send forth the seven shepherds [Abraham, Isaac, Jacob, Moses, Aaron, Joseph, and David]

This stanza is a more urgent request for divine salvation - rather than remembering the past salvation from danger and oppression at the hands of the Egyptians, Babylonians, Persians, and Greeks, it directly calls God to save his people from the Christians. Schorsch believes that this stanza was also written by an Ashkenazic Jew (p. 463), "stirred by the tremors and aftershocks of the Reformation," who believed that the Christian kingdom could only be overcome by direct divine intervention.

With this understanding of the meaning of the text, it's clear why Philip Birnbaum did not care to translate the stanza into English. Although he does not mention it in his entertaining introduction to the siddur (full of jabs at earlier translations and editions of the prayerbook), he refrains from translating quite a number of potentially troublesome passages, particularly mystical ones, and in this case, one that could be viewed as an open attack upon Christianity, something that he presumably thought would be unwise even in the United States.

Jews of Libau / How not to be an antisemite / Losing the plot

In Norm's excellent series, "Figures from a dark time," he has just posted about the fate of the Jews of Libau/Liepaja, Latvia, which I have also written about. Norm's headline is "The figure 2700-2800."

On the night of December 13, 1941, Latvian policemen arrested the Jews of Liepaja and took them to jail. Those with work permits, along with their families, were released. 

The remaining Jews were taken to Skede, north of Liepaja, to the dunes overlooking the Baltic Sea, the site of a former military training [ground]. A long ditch had been dug just before the dunes. The Jews were forced to strip off their clothes except for their underwear. Near the ditch they then were made to take off their remaining clothes and assemble in groups of ten. They were executed by members of a Latvian SD guard platoon, units of the 21st Latvian police battalion, and members of the Schutzpolizei-Dienstabteilung (German security police) under the command of the local SS and Police Leader Fritz Dietrich. On the 15-17 of December, 2,700-2,800 Jews were massacred, most of them women and children.

His source is an article on the site of the US Holocaust Memorial Museum: This Month in Holocaust History, December 6.

Fat Man on a Keyboard (Peter Ryley) has also pointed to an excellent resource for those who wish to criticize Israel without being antisemitic, on a Tumblr blog called "This is not Jewish." His post is also very good, discussing the vexed question of "Why does the Israel/Palestine conflict send everybody gaga?"

Building in E-1: a final blow against the two-state solution?

If Israel goes ahead with its plans to develop E-1 (Dividing the West Bank, Deepening a Rift), located between Maale Adumim and Jerusalem, it will cut the West Bank in half and make a viable Palestinian state impossible. It's time for the Obama administration to come out publicly against this plan, as publicly as the UK and France are - who are threatening to withdraw their ambassadors from Israel.

The New York Times has an excellent multimedia presentation on the final status issues: Challenges in defining an Israel-Palestinian border.

Review of Orlov, "Dark Mirrors"

At the SBL in November, 2012, I participated in a book review session for Andrei Orlov's fine new book, Dark Mirrors: Azazel and Satanael in Early Jewish Demonology. I've just posted my review as a Page on this blog - Review of Dark Mirrors.

Israel Gaza fighting: What’s it’s like to be in Jerusalem as the conflict escalates

Really good article by Dahlia Lithwick of Slate on What’s it’s like to be in Jerusalem as the conflict escalates. She's in Israel for the year working on a book about the Supreme Court and also because her parents live in Israel and they wanted to spend a year with them. She's there with her two sons, who are 7 and 9. Her description of the atmosphere in Jerusalem and Israel at a time like this is perfect.

Sirens Disrupt the Sabbath in Jerusalem

Sirens Disrupt the Sabbath in Jerusalem

An article from the New York Times about how the tranquility of Shabbat last night in Jerusalem was disturbed by the air raid sirens going off, warning of the rockets launched at the city by Hamas.

When dusk descends on Jerusalem on a Friday, it usually brings a moment of rare harmony and almost magical tranquillity. A steady siren announces the onset of the Jewish Sabbath just hours after Muslims wind up the special Friday noon prayer at Al Aksa Mosque in the Old City. 

So this Friday, when a rising-and-falling wartime siren wailed out at twilight, followed by at least two dull thuds, many did not immediately grasp what was happening. 

In the 48 hours since Israel began its military operation in Gaza, militants’ rocket attacks have extended farther and farther north, starting in southern Israel and advancing to Kiryat Malachi, then to Rishon Lezion and off the shore of Tel Aviv. 

Throughout it all, residents of this disputed capital said they had felt largely immune from the battle by virtue of the city’s religious sites and its huge Palestinian population. Until they heard the siren blaring. 

“I thought, ‘Is that for Shabbat?’ ” said Judy Axelrod, a resident of West Jerusalem, a predominantly Jewish area. When she realized it was not, she walked off King David Street into the Y.M.C.A. for safety, even though most of those around her just carried on....

By firing at Jerusalem, about 48 miles from the Gaza border, Hamas had set a brazen precedent. The city was even off limits to Saddam Hussein, the fallen Iraqi leader, when he fired Scud missiles at Israel during the first Persian Gulf war in 1991. 

The military wing of Hamas boasted that it had aimed at the Israeli Knesset, or Parliament. In fact, the rockets fell short of the city. One landed in an open area near a Jewish settlement in the West Bank, just south of Jerusalem, and other explosions were heard in the same area.

The article then describes prayers at congregation Kol Haneshama in the Baka neighborhood. When I was in Israel this year, I often went to the Friday night services, which are usually attended by a large crowd and cultivate a very peaceful, contemplative atmosphere. There is a lot of singing and the service ends with a prayer for peace in Hebrew and Arabic. In the late 1980s, when I was a visiting graduate student at the Hebrew University in Jerusalem, Rabbi Levi Weiman-Kelman introduced this prayer into the service, at the height of the first intifada.

When the siren sounded, Levi Weiman-Kelman, an American-born rabbi, was preparing to lead Sabbath services at Congregation Kol Haneshama, where worshipers recite a special prayer for peace on Fridays in Hebrew and Arabic.

He described the mood in synagogue as “extremely tense and antsy.” Hoping the service would pass quietly, he said, “My prayers had an added intensity.”

About half the usual crowd turned up, but with the Israeli military poised for a ground operation and a massive call-up of reservists under way, there were more parents of soldiers than usual.

Across the invisible line that divides West Jerusalem from the contested eastern part of the city, there was anxiety, too.

Out in his car at night in the near-empty streets, Taisar Ahmad, a municipal worker from the Arab neighborhood of Jebel Mukaber, said that striking Jerusalem should be “forbidden.”

“It’s scary,” he added. “Everyone was frightened.”

When I heard that Hamas had launched rockets toward Jerusalem, I called a good friend in the city, who described going into the stairwell of her building, as people had been instructed to act when they heard the sirens. She sounded shaken up and wondered what would happen if a siren went off when she was at work - she works with children at a kindergarten with Jewish and Arab children.

May this war end soon!

Rockets land in Rishon LeZion, Holon, and Tel Aviv

From reading Haaretz online and also the Twitter feeds of Israeli friends - air raid sirens have sounded in Tel Aviv. Three rockets fired there.