The Surprising Story of Maoz Tzur
Don’t you just love Maoz Tzur?
Israeli, American and European Jews love to sing Maoz Tzur [1] – arguably the favorite tune in the Hanukkah liturgy.
Why does this song enjoy universal appeal?
Could it be the soul-stirring lyrics? For example:
O mighty stronghold of my salvation,
to praise You is a delight.
Restore my House of Prayer
and there we will bring a thanksgiving offering…. [2]
Doubtless, the powerful words are beautifully chosen. They spark a sense of pride as we sing around the flaming Hanukkah candles.
Perhaps it is the beautiful and catchy melody [3] that makes singing this hymn quietly nearly impossible.
But do you know this song’s “hidden” story?
Many may easily recite the first stanza from memory. But how does the second start?
And did you know Maoz Tzur has six stanzas?
Or that the final stanza was censored for a couple centuries?
So, what is this song really about – and what on earth led to it being partially suppressed?
Let’s investigate!
The first stanza of our song is introductory. Though loosely tied to the theme of Hanukkah, Maoz Tzur begins with a plea. A heartfelt prayer pours out to G-d, asking Him to restore Jerusalem’s Temple worship and avenge those who harm the Jewish people.
Each subsequent stanza focuses on a specific historical enemy:
2. Slavery under Pharaoh in Egypt.
3. Destruction of the First Temple by the Babylonians.
4. Haman’s attempt to exterminate the Jewish people under Persian rule.
5. Hellenistic oppression and the Hanukkah miracle.
And then comes stanza 6.
Bare Your holy arm and hasten the End for salvation
Avenge the vengeance of Your servant’s blood from the wicked nation
For the triumph is too long delayed for us and there is no end to the days of evil
Repel the Red One in the nethermost shadow and establish for us the seven shepherds. [4]
What in the world is that about?
Even the more literal rendering of the Artscroll translation quoted above isn’t quite clear to us. But the Hebrew provides two important hints:
[Admon] דחה אדמון
[Tzalmon] בצל צלמון
הקם לנו רועים שבעה
Here are the hymn’s interpretive clues.
1. Admon refers to the ancient kingdom of Edom (translated “Red One” above).
2. Tzalmon is another word for Tzelem, usually referring to images used in idolatry.
Obviously, since the hymn is written in chronological order, the last stanza can’t refer to ancient Edom. And Esau’s descendants never enslaved or occupied the Jewish nation.
In fact, Admon and Tzalmon are “code words” often found in rabbinic literature to refer to Christianity. [5]
Just as the prior stanzas praised G-d for victory over enemies, so the final one expresses the hope for deliverance from the present enemy. And at the time of the writing of this 13th century hymn, the oppressor was European Christianity.
Although forgotten by most Jewish people in our day, the plea of the final stanza of Maoz Tzur is a “camouflaged” prayer for the destruction of Christianity.
Weird? Surprising?
How does a nice Jewish holiday song end with a call for divine vengeance? There is a plausible explanation.
When this hymn was written in the Middle Ages, numerous European Jewish settlements were enduring severe persecution. Tragically, many of the perpetrators claimed to be followers of Jesus.
The anonymous writer of Maoz Tzur may have witnessed synagogue burnings. Worse, whole Jewish communities were massacred as crusaders made their unholy journey to the Holy Land.
The travesty of “Christian” anti-Semitism continued through the centuries: expulsions, pogroms, then descending to the depraved horrors of the Holocaust of the past century.
But is anti-Semitism truly compatible with Christianity?
Because of repeated dark chapters in history, many Jewish people conclude anti-Semitism must flow from the teachings of Jesus. But here are three factors to consider:
1. Jesus absolutely condemned “living by the sword.”
When Jesus’ disciples took up the sword to defend him, he forbade a violent response: “Put your sword back into its place. For all who take the sword will perish by the sword.” (Matthew 26:52)
How much more would Jesus be opposed to murder in his name?
2. Jesus’ emphasis on love – especially love for one’s enemies.
Jesus affirmed the two Great Commandments are to “Love the L-rd your G-d” and “Love your neighbor as yourself.” (Matthew 22:36-40)
And he further taught, “You have heard that it was said, 'You shall love your neighbor and hate your enemy.' But I say to you, love your enemies and pray for those who persecute you.” (Matthew 5:43-44)
3. Jesus’ compassion, specifically for Israel
When Jesus saw a crowd of Jewish people, “…he had compassion for them, because they were harassed and helpless, like sheep without a shepherd.” (Matthew 9:36; compare 1 Kings 22:17) His early ministry focused exclusively on reaching his own people. (Matthew 15:24)
If Christians remained true to the clear teachings of Jesus, how could they exhibit such hatred towards Jesus’ own people? Indeed, Jesus asked of some who claimed to follow him, “Why do you call me, ‘L-rd, L-rd,’ and don’t do the things which I say?” (Luke 6:46)
Love was to be the identifying characteristic of his disciples.(John 13:35) True followers of Jesus must unreservedly reject anti-Semitism, and indeed all forms of hatred of mankind.
If this is true, where are the contrary instances of Christians loving the Jewish people?
Fortunately, we have examples of followers of Jesus throughout history who have demonstrated genuine love to the Jewish people. Some offered needed support. Others aided Jewish people in times of persecution at risk of their own lives. (See examples in Footnote [6], below.)
O Mighty Rock of my salvation
As believers in Jesus, the Jewish Messiah, we pray to G-d, “Bare Your holy arm and hasten the end for salvation” for the Jewish people.
And knowing the deep and unfailing love of our Savior for Israel, we eagerly look forward to the day when G-d’s enemies will be subdued. In Messiah’s global kingdom of righteousness, anti-Semitism will be totally eradicated. We will experience the peace and joy for which every human heart longs. (Obadiah 1:21)
[NOTE: scroll down for full lyrics to Maoz Tzur and footnotes to this article.]
Maoz Tzur
מָעוֹז צוּר יְשׁוּעָתִי לְךָ נָאֶה לְשַׁבֵּחַ
תִּכּוֹן בֵּית תְּפִלָּתִי וְשָׁם תּוֹדָה נְזַבֵּחַ
לְעֵת תָּכִין מַטְבֵּחַ מִצָּר הַמְנַבֵּחַ
אָז אֶגְמוֹר בְּשִׁיר מִזְמוֹר חֲנֻכַּת הַמִּזְבֵּחַ
O Mighty Rock of my salvation, to praise You is a delight.
Restore my House of Prayer and there we will bring a thanksgiving offering.
When You have prepared the slaughter for the blaspheming foe,
Then I shall complete with a song of hymn the dedication of the Altar.
רָעוֹת שָׂבְעָה נַפְשִׁי בְּיָגוֹן כֹּחִי כִּלָה
חַיַּי מָרְרוּ בְּקוֹשִׁי בְּשִׁעְבּוּד מַלְכוּת עֶגְלָה
וּבְיָדוֹ הַגְּדוֹלָה הוֹצִיא אֶת הַסְּגֻלָּה
חֵיל פַּרְעֹה וְכָל זַרְעוֹ יָרְדוּ כְאֶבֶן בִּמְצוּלָה
Troubles sated my soul, when with grief my strength was consumed.
They had embittered my life with hardship,
with the calf-like kingdom’s bondage.
But with His great power He brought forth the treasured ones.
Pharaoh’s army and all his offspring went down like a stone into the deep.
דְּבִיר קָדְשׁוֹ הֱבִיאַנִי, וְגַם שָׁם לֹא שָׁקַטְתִּי
וּבָא נוֹגֵשׂ וְהִגְלַנִי. כִּי זָרִים עָבַדְתִּי
וְיֵין רַעַל מָסַכְתִּי כִּמְעַט שֶׁעָבַרְתִּי
קֵץ בָּבֶל, זְרֻבָּבֶל, לְקֵץ שִׁבְעִים נוֹשָׁעְתִּי
To the abode of His holiness He brought me, but there, too, I had no rest;
and an oppressor came and exiled me. For I had served aliens
and had drunk benumbing wine. Scarcely had I departed (my land)
when at Babylonia’s demise Zerubabel came.
At the end of seventy years I was saved.
כְּרוֹת קוֹמַת בְּרוֹשׁ, בִּקֵּשׁ אֲגָגִי בֶּן הַמְּדָתָא
וְנִהְיָתָה לוֹ לְפַח וּלְמוֹקֵשׁ וְגַאֲוָתוֹ נִשְׁבָּתָה
רֹאשׁ יְמִינִי נִשֵּׂאתָ וְאוֹיֵב שְׁמוֹ מָחִיתָ
רֹב בָּנָיו וְקִנְיָנָיו עַל הָעֵץ תָּלִיתָ
To sever the towering cypress sought the Aggagite, son of Hammedatha,
but it became a snare and a stumbling block to him and his arrogance was stilled.
The head of the Benjaminite, You lifted and the enemy, his name You blotted out.
His numerous progeny – his possessions- on the gallows You hanged.
יְוָנִים נִקְבְּצוּ עָלַי אֲזַי בִּימֵי חַשְׁמַנִּים
וּפָרְצוּ חוֹמוֹת מִגְדָּלַי וְטִמְּאוּ כָּל הַשְּׁמָנִים
וּמִנּוֹתַר קַנְקַנִּים נַעֲשָׂה נֵס לַשּׁוֹשַׁנִּים
בְּנֵי בִינָה יְמֵי שְׁמוֹנָה קָבְעוּ שִׁיר וּרְנָנִים
Greeks gathered against me then in Hasmonean days.
They breached the walls of my towers and they defiled all the oils;
and from the one remnant of the flasks a miracle was wrought for the roses.
Men of insight – eight days established for song and jubilation.
חֲשׂוֹף זְרוֹעַ קָדְשֶׁךָ וְקָרֵב קֵץ הַיְשׁוּעָה
נְקֹם נִקְמַת דַּם עֲבָדֶיךָ מֵאֻמָּה הָרְשָׁעָה
כִּי אָרְכָה לָנוּ הַשָּׁעָה וְאֵין קֵץ לִימֵי הָרָעָה
דְּחֵה אַדְמוֹן בְּצֵל צַלְמוֹן, הָקֵם לָנוּ רוֹעֶה שִׁבְעָה
Bare Your holy arm and hasten the End for salvation.
Avenge the vengeance of Your servant’s blood from the wicked nation.
For the triumph is too long delayed for us, and there is no end to days of evil.
Repel the Red One in the nethermost shadow and establish for us the seven shepherds.
[1] For the uninitiated, Maoz Tzur means “Rock of Ages”; see full lyrics at the end of the article, above.
[2] Translated from the Hebrew; see https://www.ou.org/holidays/maoz_tzur_translation_etc/.
[3] Ironically the tune probably first was sung as a German Christian hymn.
[4] See https://www.ou.org/holidays/maoz_tzur_translation_etc/.
[5] Abarbanel on Isaiah 35:10. [See https://www.sefaria.org.il/Abarbanel_on_Isaiah.35.10?vhe=Abarbanel,_Tel_Aviv_1960&lang=bi; also Yitzhak Y. Melamed, "Ma'oz Tzur and the "End of Christianity"" TheTorah.com (2016). https://thetorah.com/article/maoz-tzur-and-the-end-of-christianity.]
[6] During the Crusades, Jews were protected by Christians in Cologne, Germany, after violence had broken out at the beginning of Shavuot. The vast majority of Cologne’s Jews survived because local Christians offered their homes for asylum from the Crusaders. (Elukin, Jonathan (2007). Living Together, Living Apart: Rethinking Jewish-Christian Relations in the Middle Ages. Princeton: Princeton University Press. p. 81.)
In the 19th century, when blood libels were hurled against Jewish communities, Christians stood up to defend the Jewish people against these accusations. A famous case is of Dr. Franz Delitzsch, whose statement of defense largely contributed to the dismissal of the charges against Jews in the Hungarian town of Tisza-Eszlar, who were then set free. (Mishkan 1991/1 Issue 14, pp. 15-30).
During the Holocaust, many Christians risked and even sacrificed their lives to protect the lives of Jewish people. A notable example is the Dutch Ten Boom family, who protected numerous Jewish individuals and families; see https://www.corrietenboom.com/en/information/the-history-of-the-museum. The French village of Vivarais-Lignonthat provided safe haven for many Jews; see What A Town That Saved Thousands in the Holocaust Can Teach | Time.