I
The ancient Greeks loved wisdom and philosophy (lit. love of wisdom). Therefore, explains the Maharal (Ner Mitzva, Machon Yerushalayim edition, p.29), they opposed the Torah and tried to stop Am Yisrael from learning and practicing it (Al HaNissim). Non-Jews can achieve great wisdom, as the Rambam writes of Aristotle (Guide 2:22, cited in footnote 173 in Ner Mitzva). However, Torah is beyond them (Eichah Rabba 2:9). Nonetheless, they had the Torah translated into Greek, the most beautiful of all languages (Rashi, Megilla 8b), to show that they were the wisest of all nations. Their affinity for wisdom caused them to be jealous of the Torah and to try to destroy it (p. 33, see footnote 191 citing Avodah Zara 55a).
The Maharal (p. 83) notes that the Greeks defiled all the oil in the heichal, the portion of the Beis Hamikdash which contained the mizbeach and the menorah (Shabbos 21b). The numerical value of Yavan (66) is greater than that of heichal (65). Presumably, the unique intellectual and cultural standing of Greece gave them power and desire; power to overcome the purity of the heichal and the desire to cause Yisrael to forget the Torah and violate the mitzvos. Defiling all the oil used to sanctify the Kohanim and the holy vessels (Shemos 30: 24-33) represented this sinister plot.
One flask avoided the notice of the Greeks with the seal of the Kohen Gadol intact. This represents the highest level of sanctity of the Kodesh Kodashim, where only the Kohen Gadol could enter. This inner and hidden level, indicated by the silent yud in heichal, was beyond the reach of the Greeks (p. 85). Perhaps the remaining letters of the word heichal, which spell ha'kol, everything, refer to all that is physical. The Greeks denied the spiritual which they could not grasp (Ramban, Vayikra 16:8 cited in footnote 74).
The Maharal (p. 87-90) adds that the Kodesh Kodashim represents the supernatural. The number seven represents nature, as the world was created in seven days. The number eight represents the supernatural, as was the oil, which burned for eight days. The Kohen Gadol, who wore eight garments, entered the Kodesh Kodashim, which housed the Aron and the Torah, which are above nature. The word "Aron" relates to or, light, which is the Torah (Shir HaShirim Rabba 4:4), which was given after seven weeks.
Bris mila, performed on the eighth day, represents the supernatural, and enables man to rise above his natural instincts (see Defying Nature). Aharon entered the supernatural Kodesh Kodashim in the merit of Bris Mila (Vayikra Raba 21:5).
II
The Greeks, who are called darkness, (Breishis Raba 2:4), the opposite of light, forbade bris mila (Megilas Antiochus). They sought physical pleasures without restraint or shame. Historians have documented the existence of state sponsored brothels in ancient Greece. While individual immorality is reprehensible, institutional sin is much worse. The Akeidas Yitzchak (p. Vayeira) decries this phenomenon in medieval times, and traces its origins to S'dom. Similarly, the Greek intellectual and cultural elite instituted a mentoring program which had a homosexual component. This is reminiscent of the recognition of same sex marriage which led to the destruction of the generation of the flood (Breishis Rabba 26:4).
An additional reason for their destruction (ibid., see Rashi 6:2), the violation of brides by powerful lords, was part of the Greeks' persecution of the Jews (Rashi Shabbos 23a, see Kesubos 3b and Rambam Chanuka 1:1). Women are obligated to light Chanuka candles because they were spared from this cruel decree by a woman (Rashi). This refers to the daughter of the Kohen Gadol who fed cheese to the enemy general. When he fell asleep she decapitated him and the enemies fled. Therefore, we eat cheese on Chanuka (Ran, Orach Chaim 670:2, Mishnah Berurah 10).
Modern society has returned to some of these practices. For example, a homosexual relationship was never considered a marriage in Talmudic times (Chulin 92b). Nowadays, it is. Non-marital and even extra-marital relationships, criminalized or at least criticized until recently, are now practiced openly.
In ancient Greece, many Jews became Hellenized and viciously opposed Torah and mitzvos. Unfortunately, in today's post-modern non-judgmental world, many liberal Jews are at the forefront of the recent changes in American society and sensibility.
These changes are reflected in today's media and culture. Movies and television are dramatically more decadent now than in previous generations, and must be regarded as spiritually dangerous. The dangers of the internet are even more insidious and ubiquitous. Appropriate safeguards are absolutely critical.
Torah values are under constant attack, here and in Israel. The celebration of Chanuka by Jews who identify with Hellenist ideology and oppose the fundamentalism of the Chashmonaim is an irony (Ma'ariv, Chanuka 5726, translated in The Jewish Observer, Feb.,1966).
Orthodox Jews are not immune to the negative influence of modern American culture. "Orthodox Assimilation on College Campuses", a pamphlet authored by two alumni of prestigious universities, describes an ongoing crisis. Again, these campuses are dramatically more decadent than in previous generations. Too many Orthodox youngsters are being defiled by neo-Grecian philosophy and hedonism. Parents must recognize their responsibility for their children's spiritual welfare (See Berachos 32a).
Chanuka teaches that Am Yisrael must rise above the Greeks and nature, and pursue a life of sanctity and modesty. The temptations of modern society and culture, heirs to Greek mores and ideals, are powerful and pervasive. Only by dedication to the supernatural concepts of Torah, represented by the Kohen Gadol, the Kodesh Kodashim and Bris Mila, can we remain loyal to the sanctity and modesty that the Greeks attempted to destroy.