Today we mark one of the “minor” fast days of the Jewish calendar: Asarah b’Tevet, the Tenth of Tevet. Technically, in ancient times there were three separate fasts instituted on the eighth, ninth, and tenth days of Tevet. However, because fasting three days in a row is not practical for most people, the three were combined into a single day. None of this is coincidence, of course, and there is a profound connection between the “three” fasts. First, a recap: what does each of these fasts commemorate?
Chanukah is the only major Jewish holiday that is not found in the Tanakh. This is mainly because the events of Chanukah took place in the 2nd century BCE, while according to tradition the Tanakh was already compiled and codified long before by the Great Assembly at the start of the Second Temple era. In fact, historians date the earliest Greek translations of Biblical books to the 3rd century BCE. Historical records agree with the Talmud that it was King Ptolemy II Philadelphus (285-247 BCE) who first commissioned the translation of the Torah into Greek, probably for his Great Library in Alexandria. How much of Scripture was translated at that point is not clear.
Although we see that the Sages continued to debate which holy books should be included in the definitive Tanakh nearly into the Talmudic period, the Book of Maccabees was never on the table. One reason is because the Book of Maccabees is not, and does not even claim to be, a prophetic work. It is simply a historical text and, contrary to popular belief, the Tanakh is not at all a history textbook. While it does record historical events—along with laws, ethics, prophecies, and more—its purpose is far greater. The Zohar (III, 152a) goes so far as to say that a person who views the Torah as a history book which simply relates “historical narratives” and “simple tales” has no share in the World to Come! “Every word in the Written Torah is a supernal word containing lofty secrets” it says, and “the narratives of the Written Torah are only the outer garments…”
Of course, it is a fundamental principle of Judaism that the Torah is an encrypted work that contains within it allusions to everything. As such, we should be able to find encoded references to Chanukah. And we do. Where did Moses hide clues to the future events of the Hashmonean Maccabees and the Chanukah festival?
This week’s parasha, Vayetze, begins with Jacob’s famous vision of the Heavenly Ladder, upon which he saw angels “ascending and descending” (Genesis 28:12). Many of our Sages have pointed out that the gematria of “ladder” (סלם) is equivalent with “Sinai” (סיני). The Zohar (I, 149a, Sitrei Torah) states that Jacob saw a vision of his descendants receiving the Torah at Mt. Sinai. The Zohar goes on to discuss the profound connection between the two, focusing on the mysterious words of Psalm 68, which describes the Sinai Revelation.
It begins by stating that atop the Ladder, Jacob saw the chief angel Metatron, the “elder” of the Heavens. In the Talmud (Chagigah 14b), we read how the rabbi Elisha ben Avuyah became an apostate after ascending to Heaven and seeing Metatron, the Heavenly “scribe”, sitting on what appeared to be a throne. In a serious error, Elisha confused Metatron for some kind of deity of his own. The Talmud doesn’t say too much more on this, but the Zohar passage here clarifies the matter.