Megilla 9 Translating the Torah

Continuing with yesterday’s conversation, our rabbis speak about the languages of Torah, mezuzot and tefilin.  They discuss the beauty of the Greek language and the differences between Hebrew of the times and Ashurit, what we know as modern Hebrew script.  Originally, the rabbis agree that Torah can be written in Greek* but that mezuzot and tefilin must be written in Ashurit.  However, the rabbis agreed that all are best written in Ashurit.

A story is told of King Ptolmy II, who ruled Egypt approximately 300 years BCE.  He wished to have the Torah translated to Greek.  To ensure that the translation was done properly, he asked 72 elders to sit in separate rooms to complete their translations.  It is said that each of the 72 rabbis translated using the same words and phrases – including numerous changes.  For example, they wrote “G-d created in the beginning” instead of “In the beginning, G-d created…”, or ‘Bereshit bara Elohim…’  They did this so that Ptolmy could not misinterpret Genesis 1:1 as, “The beginning created G-d”.  Each example suggests another way that the 72 elders knew that they should change the words of the Torah to reflect G-d’s supremacy and oneness. They also ensured that they did not insult Ptolmy with their translation and that the Jewish people were shown in a positive light.

Today’s daf includes two more Mishnayot with Gemara and the beginning of one additional Mishna.  The first discusses the difference between the High Priest and his second.  We learn that the difference is the bull offering and wearing eight versus four priestly garments.  The second looks at great public altars used by communities and small altars used by individuals.  Public altars are used for mandatory vows, while individual altars can be used for all voluntary offerings.  Rabbi Shimon suggests that offerings that are compulsory and without a set time must be offered at the Temple.

It is fascinating to see that the Talmud includes a story about elders changing the words of Torah.  If the words of Torah are the words of G-d, do we ever have the right to change those words?  Are we allowed to change G-d’s words for the sake of others’ understanding or compassion?  Or to best represent our understanding of G-d?  Certainly I “translate” Torah when I explain the meanings of phrases and ideas.  Of course, I do not do this in the same way at the same time as 71 other people.  But perhaps there is some room here to stretch our understandings of how to translate Torah.

* a specific miracle involved translation of the Torah that allowed the Torah to be written in Greek.