Watch: Rabbi Yaakov Yosef Reinman: Episode #39 – Dark Days in Alexandria
In this episode, Rabbi Reinman relates the story of the translation of the Torah into Greek, and he explains why the Sages considered that event a day of darkness.
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Read full chapter and earlier chapters at www.rabbireinman.com.
Chapter Thirty-nine: Dark Days in Alexandria
For two decades after his death, Alexander’s generals fought each other for control of Alexander’s vast empire in a series of four wars, known as the Wars of the Successors. In 302 b.c.e., the final division of the Alexandrine Empire emerged.
Lysimachus became king of the lands in Europe and Asia Minor. Seleucus became the king of the Near East and Mesopotamia. Ptolemy became king of Egypt. These states were politically independent and militarily aggressive. Each of them was driven by the ambition to become dominant over the others and reconstitute Alexander’s world empire under their leadership. And so, they fought each other endlessly with none of them ever emerging fully victorious.
Judea sat at the crossroads of the Greek world. After the division of the empire, Judea came under the control of the Egyptian Greeks. But the Syrians Greeks also coveted this small but important prize. The two kingdoms would fight over Judea for over a hundred years …
Ptolemy I Soter was the first Greek king of Egypt. For its entire centuries-long existence centuries, the kings of this dynasty would almost always be called Ptolemy but with an added epithet. The capital city of his kingdom was the cosmopolitan port of Alexandria, which was founded by Alexander. The city had become populous even during Alexander’s lifetime as people poured in from all parts of the empire, including many thousands of Jewish immigrants. In the decades after his death, it became a great commercial and industrial center. The Gemara relates that craftsmen in Alexandria were commissioned to manufacture the ornate doors of the Heichal and that Alexandrian expert bakers and perfumers were consulted in the Beis Hamikdash.
Ptolemy Soter aspired to make Alexandria the cultural and intellectual center of the Hellenistic world. One of his ideas was to build a library that would be a repository of all the knowledge of the civilized world. It was an enormously ambitious plan. Ptolemy Soter did not live long enough to execute it, but Ptolemy II Philadelphus, his son and successor, made the dream come true.
The library of Alexandria was a stunning achievement. At that time, books came in the form of handwritten papyrus scrolls, with some spanning several scrolls. All scrolls were copied by professional scribes. Agents of the library scoured the world for books worthy of a place in the library. They also boarded all ships docking at the port of Alexandria and took possession of any books they found. Their scribes would copy the books, keep the originals and return the copies to the owners. In this way, the library amassed hundreds of thousands of different books, a phenomenon unheard of in the ancient world …
In the year 250 b.c.e. or thereabouts, Ptolemy II Philadelphus ordered a copy of the Torah in the Greek language for his magnificent library. The story behind this command is told by Josephus, a Jewish historian who lived three hundred years later. The works of Josephus are among the richest sources for the history of the ancient Western world. He will be discussed at length in the chapters on the first century of the common era when he lived and wrote.
According to Josephus, one of Ptolemy’s ministers urged him to acquire for his library a copy of the Jewish Bible. The absence of this important book was a glaring omission. Although the book is written in a different language and different writing, it would be worthwhile to have it translated into Greek so that it would be available to the rest of the world. In order to ensure that the translation was accurate, Ptolemy brought seventy elders from Judea and installed them in separate rooms on the island of Pharos, each to make his own translation. In the end, all the translations were essentially identical, and the Septuagint, the Greek version of the Torah, was born.
The Greek translation was welcomed with rejoicing in the great Jewish community of Alexandria … The Sages, however, had a different reaction to the translation. The day of the completion of the translation is remembered as one of three days of darkness in the month of Teves. On 8 Teves, the Torah was translated to Greek. On 9 Teves, Ezra died, and prophecy came to an end. On 10 Teves, the Babylonians breached the walls of Yerushalayim.
We can easily understand why 9 Teves and 10 Teves are considered days of darkness, but what was so monumentally tragic about the translation of the Torah into Greek? …
