In previous articles, we discussed the importance of using precision when translating Chumash, both with the words of the Torah and particularly with Rashi. If a student learns by “feeling the text”, guessing words and fitting them into the text, and not translate accurately, Torah learning will become a burden.

Let’s take a look at how other Meforshim approach this goal of precision in translation in order to achieve clarity in understanding Chumash. The Torah is real life, not an old-fashioned story. As we shall see, every word has been strategically placed in the text for a reason.

Parshas Vayetsei 28:10: “Vayetzei Yaakov…..vayeilech Charana” meaning “Yaakov went out… and he went to Charan”. The Kli Yakar asks: What is the difference between Vayeitzei and Vayeilech, which appear to be the same thing? He answers that Vayetzei means that he went out with the intention of not returning. Vayelech, on the other hand, means that he went out with the intention of coming back. That is why Yaakov was punished for not honoring his parents for 22 years, despite the fact that they had told him to leave. In 28:2 when Yitzchak instructed him to go, he said, “Kum lech Padana Aram” – meaning, “get up and go to Padan Aram”. Yaakov had his father’s permission to leave, but Yitzchak intended for his son to later come back. However, Yaakov left “vayeitzei” intending never to return. That is why he was punished.

Two verses later, the Torah tells us, “Vayachalom v’hinei sulam” – “and Yaakov had a dream and behold a ladder”. The Ohr HaChaim points out that the word “v’hinei” is used three times in connection with the dream. What is the significance of this word? It is not really necessary. The Torah could simply have said, “He had a dream.” The Ohr HaChaim answers by citing a Gemara in Brachos, which says that most dreams are “straw” – in other words, nothing but what one has seen or thought about, consciously or unconsciously, over the course of the day. Therefore, the Torah mentions the word “v’hinei” three times, to emphasize that this was not a dream per se, but an actual prophecy.

This concept of the Ohr HaChaim’s can be applied again later, in Parshas Mikeitz,41;1 when Pharaoh had his dream of the seven cows. Here,again, the word “v’hinei” is used three times. The Ohr HaChaim makes a point of examining every word for its significance.

Let’s move on to the story of Dina. Parshas VaYishlach 34:1 begins, “Vateitzei Dina” – and Dina went out. The Torah carries on, telling us that Shechem saw her. Then, “vayikach osa v’yishkav osa vaya’aneha” – he took her, he lay with her and he afflicted her.

Pursuant to the assault, we are told, “vatidbak nafsho b’Dinah bas Yaakov” – and his [Shechem’s] soul cleaved to Dina’s. This would make their union seem like a holy act, which contradicts what we know about it. The Ohr HaChayim undertakes to explain this seeming contradiction. In Parshas Ki Seitzei 21:11-14, he discusses an area that touches on the highest form of learning: a deep, mystical piece of Kabbalah. The parshah discusses the case where a Jewish man goes out to war and captures a non-Jewish woman whom he wishes to marry. The Torah describes her as a “yefas to’ar” – an exceptionally beautiful woman. This seems to imply that, were she not beautiful, he would not be permitted to capture or marry her.

The Ohr HaChaim tells us that when Adam HaRishon sinned, many precious souls were handed over to the Sitra Achra. These were the souls of future converts to Judaism. Many geirim eventually came from these neshamos—for example, Rus HaMoaviah, Shmayah and Avtalyon, and Onkelos. He reveals the principle that these pure neshamos become attached to impure neshamos, from which they are unable to release themselves. Thus, they remain attached to the impure souls until such time as they can flee. The soul of R’ Chanina ben Tradyon was attached to that of Shechem ben Chamor. This is hinted at in Bereishis 34:21, where Chamor tells his community that they will gain if they marry into the house of Yaakov. The words he uses are “hinei rachvas yadayim lifneihem”,- meaning “there is ample room in the land for them”. The letters of the word “rachvas” serves as a hint to R’ Chanina ben Tradyon. His pure soul was locked into Shechem’s impure one. Only when Shechem attached himself to Dina “va’tidbak nafsho b’Dina” – was he able to escape.

We can now understand why Chazal delved so deeply into both the nigleh (revealed) and nistar (hidden) portions of the Torah. To get at the truth of the Torah, every single word must be translated with precision and understood with clarity. Even situations which are not usually talked about and are generally considered taboo are explicitly discussed, in order to teach us that every aspect of Torah is emes, truth.

From the above, Chazal teach us the importance of exact translation.

However “feeling the text” as in “this is what it appears the sentence means” but without the exact translation of each word, will not allow the learner to fully grasp the concepts of the text, which is unfortunately a very common phenomena in learning today. Tedious and monotonous learning sets in and, as the Medrash Shmuel writes in Pirchei Avos 6:5 regarding simcha… ;..שאם אינו לומד בשמחה והתורה היא עליו לטורח סוף סוף יפרוש מן הלימוד … ..That if he does not study with joy and the Torah is a burden on him at the end he will leave studying Torah…

The Medrash Shmuel continues that “ only through studying Torah with simcha, the Torah will not separate from him…. ” As we can see from the above Meforshim, every word is placed for a reason, and has intrinsic meaning and value when translated correctly and accurately. Consequently “feeling the text” is counter productive and will inhibit simchas hachayim in Torah learning. By focusing on text accurately, the learner will come to appreciate the gadlus of Torah and all the beauty within.

To reach Rabbi Dovid Abenson or for more information regarding the kriah and gemara upgrade programs:
Tel: 1-514-739-3629
Whatsapp/text: 1- 514-993-5300
email: [email protected]
shaarhatalmud.com