The Short Vort by Rabbi Eisenman

In the Selichos we recited yesterday, we mentioned another tragedy that occurred on the eighth of Teves. And because of this tragedy, we fast as well. What happened on the eighth Teves?

We learn in Megillah (9):

King Ptolemy once gathered 72 Elders. He placed them in 72 chambers, each separately, without revealing why they were summoned.  He entered each one's room and said: 'Write for me the Torah of Moshe, your teacher.' Hashem put it in the heart of each one to translate identically as all the others did'  (Tractate Megillah 9).

 Ptolemy found that each translation was exactly the same as the other.  Even in places where the Sages intentionally altered the literal translation, the results were identical; this constituted an "open miracle" and public sanctification of Hashem's Name." This open miracle seems to be a reason for joy. The translation was completed on the Eighth of Teves.

Nevertheless, we read:

               "On the 8th of Tevet, the Torah was rendered into Greek during the days of King Ptolemy, and darkness descended upon the world for three days.

Indeed, this is codified in Shulchan Aruch (Orach Chaim 580: 1,2):

               These are days that terrible tragedies befell the Jewish people. And it is worthy of fasting on them… "on the eighth of Teves, the Torah was written (translated) into Greek, in the days of Talmi the King, and darkness descended to the world for three days."

This is strange. On the one hand, an open miracle occurred in that all seventy translators were guided by Hashem to translate identically. And we know having the Torah accessible to us in the spoken language of the country we live in is advantageous and what Hashem wanted.

After all, does not it say HaShem commanded Moshe to translate the Torah into the languages of the seventy nations (Devarim 27:8 and Rashi's commentary)?

Therefore, translating the Torah into the vernacular seems to be a source of celebration.

Yet, the Shulchan Aruch says it is a reason for fasting, as mentioned in the Selichos. If so, how do we reconcile these two seemingly contradictory ideas?

On the one hand, Chazal celebrate and embrace the Torah's translation into Greek. Our Sages even saw in this translation a fulfillment of the verse, "G-d widened the way for Yefet, and he shall dwell in the tents of Shem."  (Yefet represents Greece, and Shem represents Israel – Taanit 9a-9b).

On the other hand, the Shulchan says, … "on the eighth of Tevet, the Torah was translated into Greek, in the days of Talmi the King, and darkness descended to the world for three days."

So is it good or not for the Torah to be translated into a foreign language? And why the seemingly contradictory views of Chazal concerning the translation?

Perhaps the answer lies in this passage from Megillas Taanis:

On the 8th of Teves, the Torah was rendered into Greek during the days of King Ptolemy, and darkness descended upon the world for three days.'

To what may the matter be likened?

 To a lion captured and imprisoned. Before his imprisonment, all feared him and fled from his presence. Then, all came to gaze at him and said, 'Where is this one's strength? On the one hand, the availability of the Torah in the vernacular certainly has its spiritual advantages and helps disseminate Torah to all. However, the Torah simultaneously now becomes a "captured and imprisoned lion." When the Torah was studied exclusively in its G-d given language, it retained a certain Kedusha, a mystique. It was attainable and accessible only by those and to those who took the time and effort to understand the Holy Tongue- Loshon HaKodesh.

However, once the Torah was easily available to all: Jews and non-Jews, scholars and ignoramus, it lost some of its mystique and uniqueness. It was no longer the powerful lion, whose strength was discernable by only a select few who dared to approach the king of the beasts with the proper reverence. Rather, it was now "captured" and imprisoned for everyone to look at and wonder, "Where is this one's strength?" Meaning, what's so special about this lion?

When I was in Mesivta in Yeshiva in Brooklyn in the mid-1970s, English translations of Torah seforim began to be published. Most of us were thrilled. This opened the covers of many Sefarim, which were difficult for us to learn from beforehand. We expressed to our Rebbe our excitement and joy at accessing Sefarim, which formerly required much effort and toil to master and were now easily readable in modern English. Our Rebbe was not impressed. He said to us, "You are right. Moshe was commanded to translate the Torah into all seventy languages of the nations. And therefore, the translation is good."

However, he sadly added, "My dear Talmidim,  nothing which comes easy in this world is completely good.  Remember that darkness descended to the world for three days when the Torah became accessible to all through translation.  Yes, there is good in the accessibility of Seforim in English. However, it also will be an excuse for some of you to no longer toil and put in the effort to master the Torah in the original Loshon HaKodesh."

The Rebbe continued with the following parable:  

"The translations are akin to medicine. You need medication to help you get better when you are sick.  However, it's better not to get ill, and remember, all drugs have side effects, no matter how miraculous they seem."

With this somewhat oblique acknowledgment of their worth, while simultaneously reminding us of the pitfalls, the Rebbe ended the discussion on Seforim in translation.

I thought of my Rebbe's words yesterday during Selichos. The Torah, when learned in the language given by Hashem, is pure, pristine, natural, organic, and without additives. It's perfect and exact.  All the rest is commentary.

(Endnote: This article is in no way meant to diminish or minimize the importance, necessity, and availability of English seforim in translations loyal to our Mesorah. There is no doubt, especially for those who did not benefit from a vigorous Torah education, that seforim in translation provide a vital source of Torah-true spiritual sustenance.  Rather, it is meant as food for thought for those who can study in the original Hebrew.  And as an encouragement for those who can improve their skills in Loshon HaKodesh to do so.)