The Hebrew letter that is the energy source for the month of Tevet is
the letter Ayin, which as a word means the eye and in numerical value
equals 70.

We are faced with an interesting paradox when we try to understand the
relationship between Hebrew and other languages; and it is this theme
and the implications of our learning that we will focus on for the month
of Tevet. As we will explain, the paradox reflects both a reaching out
to other languages (and in a broader sense a reaching out, or
accomodating other cultures) as well as a protection of the sacredness
of Hebrew (keeping one's identity clear and not assimilating). Both the
Torah readings and the upcoming fast days invite us to investigate and
ponder the meaning and implications of this paradox. While the 10th of
Tevet is an established public fast day (commemorating the seige on
Jerusalem prior to the destruction of the first Holy Temple), it is
proceeded by two lesser known fasts; on the 8th of Tevet (commemorating
the translation of the Torah into Greek) and on the 9th of Tevet
(commemorating the death of Ezra the scribe). There are those who fast
these three days consecutively--eating and drinking only in the
intervening nights.

Fast of the 8th of Tevet

The story is well known of King Ptolemy forcing 72 of the leading Jewish
scholars of his time to translate the Torah into Greek (hence the name
the Septuagint-the translation of the 70). Although they had no advance
notice of what they were to be asked to do and they were each isolated
one from the other, all 72 scholars came out with the exact same
translation. This in itself was miraculous, yet it was also considered a
dark day in Jewish history. The fact that the holiness of the sacred
Torah had been put into translation was considered a travesty. To
commemorate this event, a fast was established for the day of the
translation, the 8th day of Tevet. The anguished reaction by our sages
to the translation of the Torah leads us to think that the Jewish people
are trying to keep the Torah for themselves in an elitist or exclusive
way. If we have something so great, why don't we want to share it with
others, to open it up? And it raises a question: Is it not an honor to have one's work translated into other languages?
The 70 Languages

It is often overlooked that the sages who translated the Torah into
Greek obviously were fluent in Greek! In fact they knew all of the
world's languages because it is a requirement for members of the
Sanhedrin to be knowledgable of all 70 of the key human languages. Now
if other languages are worthy of study and a requirement of our supreme
court Justices to master, why is it such a tragedy to translate the
Torah into these other languages?

Yoseph Learns the 70 Languages

In last week's Torah portion, Miketz, Yoseph successfully interprets
Pharaoh's dreams. When Pharaoh decides to elevate Joseph to second
highest in command, Pharoah's advisors object on the grounds of Yoseph
lacking fluency in languages. According to the Midrash, in the Egyptian
monarchy, anyone who sat as king or second in command had to master all
70 languages. Yoseph, they argued, was only fluent in Hebrew (and at
least some Egyptian). Pharaoh responds, "Maybe he is fluent? I will test
him tormorrow." During the night an angel appeared and taught Yoseph all
70 languages and in the morning, when Pharoah addressed him in each of
the languages, he responded and ascended one step higher to Pharoah's
throne. When he reached the step below Pharaoh, Yoseph addressed Pharaoh
in Hebrew, but Pharaoh could not answer. Embarassed, Pharoah commanded
Yoseph to teach him Hebrew and though he tried, Pharaoh was unable to
grasp the Hebrew language. Pharoah made Yoseph swear that he would not
reveal that he knew one more language than Pharaoh.

Again we see in this Midrash the value of being fluent in all languages.

Ezra The Scribe

Ezra the Scribe was the head of the returning Jewish exile from
Babylonian captivity (it was a 70 year period of exile). As a member of
the Sanhedrin, he, too, had mastered all 70 of the languages. Yet, he
also is known for his preservation and clarification of the Hebrew texts
of the Bible. We commemorate the day of his death with a fast on the 9th
of Tevet as we acknowledge that preserving the clarity and holiness of
Hebrew was a prerequesite for preserving the holiness and integrity of
the Jewish people. Another one of Ezra's recorded acts was to insist
(encourage) that the Jewish men who had married Babylonian women during
the exile divorce them before returning to Jerusalem to rebuild the
Temple.

Ezra's concern about the assimilation of the Jewish people seems to have
a parallel in his preserving the Hebrew texts and the fast instituted on
the 8th of Tevet mourning the translation of the Torah.

Ayin is 70

All of these references to 70 during this month in the Torah reading,
the translation of the Torah into Greek, and the fast day commemorating
Ezra the Scribe's death, connect us to the letter Ayin, which equals 70
and is the letter for the month of Tevet. Ezra's name also begins with
an Ayin and leads us to look to him for insight with our inner eye (ayin
means eye) helping us (Ezra means help) to grapple with this paradox of
reaching out to other languages (and cultures) which seems expansive and
inclusionary and preserving and protecting the Hebrew language and
Jewish people, which appears to be narrow and isolationary.