Just in Time for Hanukkah, a Coin with Its Villain’s Face Is Discovered

In a recent search of the house of an individual suspected of stealing archaeological artifacts, Israeli authorities found a 2nd-century BCE bronze coin bearing a likeness of King Antiochus IV. Michael Horovitz writes:

Antiochus IV was a Seleucid monarch remembered in Jewish history for his promotion of Hellenization and suppression of religious observances. While he was battling the rival Ptolemaic kingdom in Egypt for control of the Levant, Jewish zealots rose in revolt against Antiochus and the Hellenized high priest installed in Jerusalem’s Second Temple.

Antiochus returned from Egypt and attempted to quell the uprising. After his death on a subsequent campaign in Persia, Hasmonean rebels led by Judah Maccabee and his clansmen succeeded in wresting control of Judea from the Seleucid Greeks, restoring the Temple and forming a Jewish kingdom that ruled for a century. The Hanukkah holiday celebrates the Maccabees’ victory over the Greeks and Hellenized Jews.

According to [the numismatist] Danny Synon, what is unique about the currency series that the bronze Antiochus IV coin is part of is that it was minted during what he calls an “economic experiment” conducted by the monarch in which he allowed four municipalities to mint their own local coinage. One side of the “municipality coin” usually featured a local god, said Synon, and the other side was engraved with an image connected to the local area. In the case of the recently recovered coin, one side features the king, and the other shows a ship and the name of the port city of Tyre.

Read more at Times of Israel

More about: Ancient Israel, Archaeology, Hanukkah

It’s Time for Haredi Jews to Become Part of Israel’s Story

Unless the Supreme Court grants an extension from a recent ruling, on Monday the Israeli government will be required to withhold state funds from all yeshivas whose students don’t enlist in the IDF. The issue of draft exemptions for Haredim was already becoming more contentious than ever last year; it grew even more urgent after the beginning of the war, as the army for the first time in decades found itself suffering from a manpower crunch. Yehoshua Pfeffer, a haredi rabbi and writer, argues that haredi opposition to army service has become entirely disconnected from its original rationale:

The old imperative of “those outside of full-time Torah study must go to the army” was all but forgotten. . . . The fact that we do not enlist, all of us, regardless of how deeply we might be immersed in the sea of Torah, brings the wrath of Israeli society upon us, gives a bad name to all of haredi society, and desecrates the Name of Heaven. It might still bring harsh decrees upon the yeshiva world. It is time for us to engage in damage limitation.

In Pfeffer’s analysis, today’s haredi leaders, by declaring that they will fight the draft tooth and nail, are violating the explicit teachings of the very rabbis who created and supported the exemptions. He finds the current attempts by haredi publications to justify the status quo not only unconvincing but insincere. At the heart of the matter, according to Pfeffer, is a lack of haredi identification with Israel as a whole, a lack of feeling that the Israeli story is also the haredi story:

Today, it is high time we changed our tune. The new response to the demand for enlistment needs to state, first and foremost to ourselves, that this is our story. On the one hand, it is crucial to maintain and even strengthen our isolation from secular values and culture. . . . On the other hand, this cultural isolationism must not create alienation from our shared story with our fellow brethren living in the Holy Land. Participation in the army is one crucial element of this belonging.

Read more at Tzarich Iyun

More about: Haredim, IDF, Israeli society