Tag Archives: Ptolemy

The Forgotten Reason For Fasting on the Tenth of Tevet

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?

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Where in the Torah is Chanukah?

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?

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How Long Were the Israelites Actually In Egypt?

Bo chronicles the final events in the exodus from Egypt. We read about the final three plagues (locust, darkness, and the smiting of the firstborn), the first Passover night, and at last, the liberation of the Israelites. Here, we are told that the Israelites left Egypt after having dwelled there for 430 years (Exodus 12:40). However, Jewish tradition (based on counting up all the years mentioned in the Torah) holds that the Israelites were only in Egypt for 210 years! To further complicate things, God had prophesized to Abraham that his descendants would be slaves in a foreign land for 400 years (Genesis 15:13). So, which is it? Were the Israelites in Egypt for 430 years, 210 years, or 400 years? There appears to be a simple answer to this question, and is the one most commonly cited. However, upon closer examination, this explanation breaks down entirely, and the real answer becomes much harder to find.

The Simple Answer

Let’s begin with the simple answer. Rashi’s commentary on the verse in question is that the Israelites were indeed in Egypt for only 210 years, since this is the sum one comes to when counting the lifespans of Jacob, Levi, Kohath, Amram, and Moses. According to this chronology, the Israelites lived prosperously in Egypt for 116 years. By this point, Jacob and his sons (the original immigrants) had all passed away, and a new pharaoh ascended to power in Egypt. Envious of Israelite prosperity and success, and suspicious of their populous numbers, the new pharaoh began instituting various anti-Semitic laws. Tradition holds that this period of segregation and persecution lasted thirty years, after which the Israelites were formally enslaved. Thus, the Israelites were slaves for 86 years. The year of their enslavement corresponds to the year of Miriam’s birth, hence her name, which (according to one explanation) literally means “very bitter”.* Moses was born six years later, and liberated the Israelites when he was eighty.

Rashi states that since 400 or 430 years in Egypt is impossible, one must assume that by “dwelling” and “sojourning”, the Torah refers to all the dwellings and sojourning since the time of Abraham. Rashi points out that if one counts back 400 years from the Exodus, one comes to the year that Isaac was born. Another thirty years before that was when Abraham beheld the “Covenant of the Parts”, and received the prophecy that his descendants will be slaves and foreigners for 400 years. Therefore, when the Torah states that the Israelites were in Egypt for 430 years, it is going all the way back to Abraham’s Covenant, which happened exactly 430 years earlier. And when God told Abraham his descendants would be slaves for 400 years, He literally meant all of Abraham’s descendants, starting with his first son, Isaac, born thirty years later. This explanation seems to work, at least when reinterpreting the definition of what it means to be “enslaved” and what it means to be “in Egypt”.

However, even Rashi is unhappy with this answer. He says that one has no choice but to accept this explanation al karchacha, literally “against one’s will”. He finishes by saying that this was one of the things that the Sages edited when translating the Torah into Greek for King Ptolemy. (Recall that over two millennia ago, Ptolemy gathered seventy rabbis, put them in separate guarded rooms, and forced them to translate the Torah into Greek. Despite their separation, all seventy rabbis produced the exact same translation, making the exact same amendments where necessary, to make the text more palatable to the Greeks. This text became known as the Septuagint, because of the seventy rabbis. According to Yalkut Shimoni, there were seventy-two rabbis, and they made fifteen changes to the text, one of which is the duration of the Israelites’ dwelling in Egypt.)

The Problem with the Simple Answer

Aside from the fact that the Israelites were slaves for 86 years, not 400, and that the Torah states that they dwelled specifically in Egypt for 430 years, and not elsewhere, there is a much more pronounced problem with the simple answer. If we say that the 430 figure comes from the moment when Abraham first received the prophecy, that means that Abraham got it thirty years before Isaac was born, which means Abraham was seventy years old at the time (since Isaac was born when Abraham was 100). However, the Torah tells us that Abraham only came to the land of Israel for the first time when he was 75 (Genesis 12:4). Sometime after this, he descended to Egypt because of a famine, then returned to Israel. Years later, he participated in the war against the Mesopotamian kings (Genesis 14). It is only following this war that the Torah states, “After these things the word of Hashem came to Abram in a vision…” (Genesis 15:1). And it was in this vision that Abraham received the prophecy of 400 years. It is therefore impossible that he was seventy years old at that time! In fact, the very next chapter speaks of the birth of Ishmael, Abraham’s first son through Hagar, who was born when Abraham was 86. Based on this, some commentaries suggest the Covenant of the Parts happened when Abraham was 85 or 86 years old.

So, we may accept the figure of 400 years starting with Isaac, but where did 430 come from? In lieu of a historical answer, we may have to delve into more mystical literature.

The above is an excerpt from Garments of Light, Volume Two. To continue reading, get the book here