RE:TALE- New Approaches and Creative Tools For a Livelier Torah Service. Amichai Lau-Lavie

Transcription

1 RE:TALE- New Approaches and Creative Tools For a Livelier Torah Service Amichai Lau-Lavie 1. Selection of Sources from Storahtelling's Maven Method p. 1 Curriculum 2. Five Principles of Transmission pp Targum- the Formation of the Maven pp What Happened to the Maven? pp Maven Exercise p. 13 RTS Elective

2 RE:TALE New Approaches and Crea5ve Tools For a Livelier Torah Service (Selec5on of Sources from Storahtelling's Maven Method Curriculum ) I. Four Core Elements STORY Nations and peoples are largely the stories they feed themselves. If they tell themselves stories that are lies, they will suffer the future consequences of those lies. If they tell themselves stories that face their own truths, they will free their histories for future flowerings. TORAH How we see ourselves depends on how we see our history, and how we see our history depends on how we read our story. Reading Torah is the most important way we read our story. Reading Torah every week provides the master metaphors of the Jewish narrative through time it allows us to be thinking differently about who we are and what life is all about. Ben Okri RITUAL Ritual torah reading became an act of standing again at Sinai and also of rehearsing the master story of the Jewish people During this ritual, each synagogue becomes for the moment a bit of Sinai, but even more so, it becomes a temporary Jerusalem: the place where Torah continues to be proclaimed and studied in each and every generation. Rabbi Lawrence Hoffman Prof. Ruth Langer TRANSLATION 'Translation it is that openeth the window, to let in the light; that breaketh the shell, that we may eat the kernel; that putteth aside the curtain, that we may look into the most holy place.' From the translators introduction to the King James Bible, 1611

3 II. Five Principles of Transmission À ŸÊŒÚŸÏ e ŸÓ iãâ ÌœÈÀnà - ÃÚ Ã ÈÕappleŸÙœÏ Œ «ÁŸ À -ÏŒ ÀÁŒ Èœ Ÿk ÌÀÚÀ -ÏÀÎ eùÿò À ÕiàÔÕ kã À ŸÊŒÚ Èœ Àià:Ï Õ À Ÿ œè- Œ À ŸÈ Àeœˆ- Œ Œ Ó Ã «z ŒÙÕÒ- Œ Èœ À ŸÏ ÕÙ qã :È œúèœ Ÿgà Œ ÁÃÏ ÀÁŒ Ì«ÈŸa ÃÚ ÓŸ œï ÔÈœ ÕÓ Ï ÎŸÂ Àgœ - ÃÚŸÂ Èœ ÕÓ ÏÀ Àwà ÈÕappleŸÙœÏ À «zã - Œ Œ Œapple Ì«ià Ȝˆ Á ÃÓ- ÃÚ «À -ÔœÓ ÌœÈÃnà - ÃÚ Ã ÈÕappleŸÙœÏ ˇ Œ «ÁŸ À ÈÕappleŸÙœÏ «- À Ÿ œiãâ : À «zã ŒÙÕÒ-ÏŒ ÌÀÚÀ -ÏÀÎ ÈÕappleŸÊÀ ŸÂ ÌÈœappleÈœ Ÿnà ŸÂ ÌÈœ Àpà ŸÂ ÌÈœ Àapple À ÚÃÓŒ ŸÂ ÀÈŸ œzãó «ÏŸˆŒ Ó Ú ÃiàÀ ÀcÃÏ e ÀÚ Œ ıõú-ïãcÿ œó-ïãú ÕÙ qã À ŸÊŒÚ Ó Ú ÃiÃÂ Ì ÀÁŸÂ ÀiœkŸÏÃÓe ÏÕ À È œóe ÀÈÀ Ÿt «Ï ÓŸrœÓe «appleèœóÿè-ïãú ÀÈÕ Ú ÃÓe Àiœ ŸÏœÁŸÂ Àiœ e ŸÂ ÀÈÀapple Ú Ã ÌÀÚÀ -ÏÀk ÏÃÚÕÓ-È œk ÌÀÚÀ -ÏÀÎ ÈÕappleÈÕÚŸÏ ŒÙÕqà À ŸÊŒÚ ÁÃzŸÙœià:Ì Àl ŸÓ ÀÈŸ ÃÎŸÊ ÀappleÀcÃaŸ ÃÁŸÂ ÌÀÚÀ -ÏÀÎ eapple Ú ÃiàϫÀbà ÌÈœ Ï À À ŸÈ- Œ À ŸÊŒÚ ŸÍŒ À ŸÈà :Ì ÀÚÀ -ÏÀÎ e ŸÓ ÀÚ «ÁŸ œùÿîe ÀÈÀ ˇ ÀÈŸ Õ Õ ŸÂ ÈœappleÀ e ÃÚe ÕÈŸÂ Ê : ÀˆŸ À ÌœÈÃtà À ÈÃÏ eâ Á ÃzŸ œiãâ e Ÿwœià̌ ÈÕ ŸÈ ÏÃÚ ÓŸa ÔÕÓÀ ˇ ÔÕÓÀ - Œ ÌÈœappleÈœ ŸÓ ÌœiœÂŸÏà ŸÂ ÀÈ ÀÏŸt ÔÀappleÀÁ À ÀÊ«È ÀÈŸ ÃÊ Ú ÀËȜϟ ÀÈÕ Ú ÃÓ Àiœ «ˇ Èà Ÿaà ewãú ÔÈœÓÀÈ :Ì À ŸÓÀÚ-ÏÃÚ ÌÀÚÀ ŸÂ À «zãï ÌÀÚÀ : À Ÿ œnãa eappleèœ ÀiàόΌ Ì«ŸÂ À ÙŸÓ ÌÈœ Ï À à «Ÿa ŒÙÕqà e Ÿ Ÿ œiãâ Á -ÏÀÎŸÏ ÌÀÚÀ - Œ ÌÈœappleÈœ Ÿnà ̜iœÂŸÏà ŸÂ ÕÙ qã ˇ ÔÕ kã À ŸÊŒÚŸÂ À À Ÿ œzã e ÀÈŸÓŒÁŸapple ŒÓ iãâ Ë ÌÀÚÀ -ÏÀk ÌȜΫȜk ekÿ œz-ïã ŸÂ eïÿaã Ÿ œz-ïã ÌŒÎÈÕ Ï À ÈÃÏ e - À Ì«ià ÌÀÚÀ eáÿïœ ŸÂ ÌÈœwÃzŸÓÃÓ e Ÿ e ÌÈœpÃÓŸ ÃÓ eïÿîœ eîÿï ÌŒ ÀÏ ŒÓ iãâ È : À «zã ÈÕ Ÿ œc- Œ ÌÀÚŸÓÀ Ÿk :Ì ŒÎŸf Ú ÀÓ Èœ À ŸÈ ß ŒÁ-È œk e ÕˆÀÚÕz-Ïà ŸÂ eappleèõapple ÃÏ Ì«ià «À -È œk «Ï Ô«ÎÀapple ÔÈÕ ŸÏ «appleàó :e ÕˆÀÚ Õz-Ïà ŸÂ À Ì«ià -È œk eqã Ó ÕÏ ÌÀÚÀ -ÏÀÎŸÏ ÌÈœ ŸÁÃÓ ÌœiœÂŸÏ à ŸÂ È eappleèœ Õ Èœk ÀÏ«Ÿ ÀÁŸÓœ «Ú ÃÏŸÂ «appleàó ÁÃlà ŸÏe «zÿ œïÿâ Ï Î ŒÏ ÌÀÚÀ -ÏÀÎ eîÿï ÕiÃÂ È :Ì Œ ÀÏ eúèœ «Œ ÌÈœ À ŸcÃa "È -' :'Á ÈÓÁapple

4 All the people gathered themselves together as one into the open place that was before the water gate; and they told Ezra the scribe to bring the book of the Torah of Moses, which God had commanded to Israel. And Ezra the priest brought the Torah before the congregation, both men and women, and all that could hear with understanding, on the first day of the seventh month. And he read from it in front of the open place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Torah. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam. And Ezra opened the book in the sight of all the people--for he was above all the people--and when he opened it, all the people stood up. And Ezra blessed Adonai, the great God. And all the people answered, Amen, Amen, lifting up their hands; and they bowed their heads, and worshipped God with their faces to the ground. And Jesuah, and Vani, Sheravia, Yamin, Akuv, Shabtai, Hodiya, Maasiya, Klita, Azariah, Yozavad, Chanan, Pelaya, And the Levites enabled the people to understand the Torah; while the people stood in their places. So they read in the book in the Torah of God clearly, and gave the interpretation, so that they understood the reading. And Nehemiah, who was the Governor, and Ezra the priest, the scribe, and the Levites who taught the people, said to all the people, This is holy to the Lord your God; do not mourn, nor weep. For all the people wept, when they heard the words of the Torah. Then he said to them, Go your way, eat fat foods, and drink sweet beverages, and send portions to them for whom nothing is prepared; for this day is holy to our God; do not grieve, for the joy of God is your strength. And the people went on to eat and drink and send gifts and rejoice greatly for they had understood the teachings that had been told to them. Nehemiah 8

5 Ó apple ÚÂÓ Ï ÂÏÂÁÎ ÌÈ Á È Â ÌÈ ÂË ÌÈÓÈ Â Â Â ÔÈ Â Â È Ï È ÔÈ Ó Â È ÈÓÁ  Èapple  ÔÈ Â Â È Ï ÈÏ ÔÈ ÊÚ Ï È Èapple Ï ' È ÚÂÓ Ó È ÁappleÓ תלמוד ירושלמי, מס' מגילה, דף כ"ט ע"א Moses instructed Israel to read the Torah on Sabbaths, festivals, intermediate festival days, and new moons, as it is written These are the feasts of God, holy gatherings, which you shall proclaim in their seasons (Lev.23:4). Ezra instructed Israel to read Torah on Monday, Thursday and Shabbat afternoon. Jerusalem Talmud, Megila 29 III.Targum - the Forma5on of the Maven È Ó Ó Ï appleappleá Ó ÔÈ È Ó Â Â Ó Â ÙÒ Â ÈÂ Ó Ê ÌÈ Ï Â ÙÒ Â ÈÂ Ó ÂappleÈ È ÏÎ Ì  ÂÙÓ ÌÈ Ï ÔÈ ÂÒÙ ÂÏ ÏÎ Ì  ÌÂ Ê ÂÙÓ Ì ÒÈ  ÊÁ ÌÂÁÎ ÂÒÓ ÂÏ Ï È Ó Â ÌÈÓÚË È ÒÈÙ ÂÏ Ó ÂappleÈ È תלמוד בבלי, מגילה ג The Translation of Torah was authored by Onkelos the Proselyte but didn t Rav Ika Bar Rabin in the name of Rav Chananel teach, based on Nehemiah 9: So they read in the book in the Torah of God this is Scripture; Clearly this is translation; And gave the interpretation this is the trope; So that they understood the reading This is the Mesorah, and some say the breakup of verses. The translation tradition was forgotten - but they restored the tradition. Babylonian Talmud, Megilla 3

6 .ÌÈ ÔÈÈappleÚ ÂappleÈ È È Î Â Â Â Ó ÌÚÏ Ì Ó ÔÓ Â Ì È Â apple ÊÚ ÂÓÈÓ È Â ÔÈ Â.Èapple ÂÒÙ Â Â ÊÂÁÂ,ÔÓ Â Â Â Ì È Ú, Â Â Ï Á ÂÒÙ Â Â Â. Á ÂÒÙÓ ÂÈ ÔÓ Â ÓÏ Â Ï È ÏÈÙ ÂÎÏ Ì" Ó From the days of Ezra the custom was to have a translator (meturgeman) translating for the people as the reader read aloud from the Torah so that they will understand the content. The reader would read one verse and then fall silent, until the translator would translate, and then the reader would read the next verse, and so forth. The reader was not allowed to read more than one verse at a time. Maven Must #1 Maimonides, Laws of Prayer 12:1 The translator is not permitted to begin the translation until the reader had completed the verse; and the reader is not permitted to begin another verse until the translator had completed the translation of the preceding verse. - ÌÂ ÏÈÁ Ï È Ì Ó ÔÈ Â Â ÔÈ Â Â ÈÙÓ ÂÒÙ ÏÎÈ Ú ÏÎÈ Ú - Á ÂÒÙ ÏÈÁ Ï È Ì Ó ÈÙÓ ÌÂ Babylonian Talmud, Tractate Sotah 39 Maven Must #2 The translator may not look at the Torah scroll while translating so that it will not be said: the translation is written in the Torah. ÏÎ Ò Ï ÂÏ ÂÒ Ì Ó ÂappleÈ Â Âapple ÍÎ Â Î ÌÂ Â Ó È Ï È Î Ì ÏÂ "Ò Â Midrash Tanchuma Vayera 5

7 Maven Must #3+#4 Ì Î ÍÏ ÂÒ Ï" ÂÓÚÏ ÍÈÓÒ Ì Ó ÌÈ apple Á ÓÁ ÈappleÎÏ Ï Ú ÁˆÈ Ï ÂÓ ' Ï Ú ÁˆÈ Ï ÂÓ ' Ó È Á ' È Â ÓÈ Â appleï ÔÈÎÈ ˆ Âapple ÍÎ È Â ÓÈ apple Èapple Âapple ÍÎ ÂÒ Ò È"Ú apple Èapple Ì Î ÍÏ ÂÒ Ï" È Â Á apple ÌÈ Ó ÏÂ Ì Ó ÌÈ appleâá ÓÁ ÈappleÎÏ ÂÒ Ò È"Ú Â appleï ÔÈÎÈ ˆ Rabbi Samuel the son of Rabbi Isaac entered a synagogue and saw the Torah Reader chanting and translating by himself. He said: You must not do this, for just as the Torah was given to the people through a mediator so must we act, and only transmit Torah through a mediator. Rabbi Samuel the son of Rabbi Isaac entered a synagogue and saw the translator leaning on a podium. He said: you must not do this, for just as the Torah was given with great awe and reverence so we must act with awe and reverence. Maven Must #5 Jerusalem Talmud, Megillah 4. ÌÈ ÍÏ ÂÒ Ï" ÙÈÒ Â ÔÓ ÓÂ Ë ÂÓ ÙÒ Á ÓÁ ÈappleÎÏ Ï Ú ÁˆÈ Ï ÂÓ ' Î Î Â Ó apple ÌÈ Ù Ù Â Ó apple Rabbi Samuel Bar Rav Isaac entered a synagogue and saw a teacher presenting a translation from a book. He said to him it is forbidden to do so words that have been transmitted orally must be transmitted orally, and words that have been written must be presented in writing. Jerusalem Talmud, Megillah 4. Maven Must #6  Á È apple Â.ÔÈÓ Ó ÌÈapple   Á È Ï Ï Â,Ì Ó Á   Á  :Ôapple Âapple Ú ÔÈ Â ÚÂÏÈÙ - ÏÈ Ó Â ÏÏ Â.ÔÈÓ Ó ÌÈapple  ÔÈ Â ÌÈapple Â È Ï Ï Â,ÔÈÓ Ó ÌÈapple  ÈÚÓ Â Â ÈÈ Ú È È - È Á ÔÂÈÎ? ÓÚË È Ó.ÔÈÓ Ó. Our Rabbis taught: As regards the Torah, one reads and one translates, and in no case must one read and two translate together. As regards the Prophets, one reads and two may translate, but in no case may two read and two translate. As regards Hallel and the Scroll

8 of Esther, even ten may read and ten may translate. What is the reason? Since the people like it, they pay attention and hear. Maven Must #7 Babylonian Talmud, Megillah 21:, apple Î È - appleï È (Á"Î ÌÈ ) ÔÂ Î,Á Ï Ô Â ÔÈ Â È apple Ï Â ÔÈ Â Î Â Ó ÏÎ :Ôapple Âapple ÌÈappleÂÈ - ÌÈappleÂÈ Á ('Â ' ÌÈÎÏÓ),ÌÈ ÂÁË - ÌÈÏÂÙÚ (Á"Î ÌÈ ) Our Rabbis taught: As regards the Torah, one reads and one translates, and in no case must one read and two translate together. As regards the Prophets, one reads and two may translate, but in no case may two read and two translate. As regards Hallel and the Scroll of Esther, even ten may read and ten may translate. What is the reason? Since the people like it, they pay attention and hear. Maven Must #8 Babylonian Talmud, Megillah 21: Ó (ËÈ ÂÓ ) : Ó apple - Â ÔÓ ÂÈ ÂÏÂ È Ï È Ì Ó ÔÈ ÔÈappleÓ :ÈÊÙ Ô ÔÂÚÓ È Ó ÈÓapple Èapple. Ó Ï ÂÏÂ - ÏÂ ÓÂÏ ÂÓÏ ÓÂ,ÏÂ ÓÂÏ ÂÓÏ ÔÈ ÏÂ ÂappleappleÚÈ ÌÈ Ï Â È - Â appleî ÂÏÂ È Ï Ì ÓÏ Ù È Ì Â, Â ÔÓ ÂÈ ÂÏÂ È Ï È Ì Ó ÔÈ :ÈÎ. ÈÂ ÂÏÂ Â ÍÚÓÈ Rabbi Simeon b. Pazzi said: From where do we learn that the one who translates Torah is not permitted to raise his voice above that of the reader? Because it says, Moses spoke and God answered him by a voice. The words, by a voice, need not have been inserted. What then does, by a voice, mean? It means, by the voice of Moses. It has been taught similarly: The translator is not permitted to raise his voice above that of the reader. If the translator is unable to speak as loud as the reader, the reader should moderate his voice and read. Babylonian Talmud, Berachot 45: Maven Must #9 ;Ì ÈÓÂ apple,ôâ --Ï Ú ÚÓ.Ì ÈÓÂ apple, Ó ÚÓ.Ì ÈÓ ÏÂ apple,ô Â ÚÓ ÏÂ ÔÈ apple Ï,ÔÂappleÓ Â ÈÂ ÚÓ.ÔÈÓ ÈÓ ÏÂ ÔÈ apple,ìèapple ÂÎ Î.Ì ÈÓ ÏÂ apple,èapple Â.ÔÈÓ ÈÓ

9 The incident of Reuben is read in synagogue but not translated. The story of Tamar is read and translated. The first account of the incident of the Golden Calf is both read and translated, the second is read but not translated. The blessing of the priests is read but not translated. The stories of David and Amnon are neither read nor translated. Maven Must #10 Mishna Megillah 4:1 È - ÂÈÏÚ ÛÈÒÂÓ Â,È Ê È -  ˆΠÂÒÙ Ì Ó : ÓÂ Â È ', Èapple Â.Ô È Ì -ÌÂ È Ó Ï.Û ÓÂ Û ÁÓ Ê It was taught: Rabbi Judah said: If one translates a verse literally, one is a liar; if one adds anything, one is a blasphemer and accused of libel. And what is the proper translation Our Translation.* * Our Translation refers to the Targum Onkelos Babylonian Talmud, Tractate Kiddushin 49. Ê Ó - Û ÁÓ Ê È. ˆ ÌÂ Ó ÏÎ Èapple Ì ÛÈÒ ÛÈÒÂ Ï Â Ô Èapple ÏÈ Â ÓÂÏ -ÂÈÏÚ ÛÈÒÂÓ Â ÊÁ ÁÎ apple Ï Ô Èapple ÈappleÈÒ È ÛÈÒÂ Â Ú Ó Ï ÛÈÒ ΠÒÂÏ appleâ  ÂÈ apple Ó Ì Ó.ÌÂ Ê ÏÎ Ì  ( Û ) ÏÈ Ó 'È Ó Î Â ÒÈ If one adds anything: For one may say since it has been permitted to add, I will add wherever I want, and thus blaspheme show contempt to God, changing God s words. When Onkelos (the classic Aramaic translator) added his translation it was not of his own mind for it was already given at Sinai. Rashi È ÂÊÁÂ Ì Ó ( "Î ÂÓ ) "Ï È È Ï Â ÈÂ" Ô Π" ˆΠÂÒÙ Ì Ó " : ÈÙ Ï appleappleá ÂappleÈ Â ÛÈÒÂÓ Â" ".ÈÁÂ Ì Èapple È Ï ÈÎ" ( "Ï Ì ) È Î Â Ï ÓÓ appleèî È Ê È Ï È Ï È ÂÊÁÂ" 'ÈÓ Ó ÈÎ Ï Í ÏÓ ÌÂ Ó Á ÏÂ Û ÁÓ Ê È Ï Î ÏÓ È ÂÊÁÂ Ó "ÂÈÏÚ ".Ï È Ï È If one translates a verse as it is: For example And they saw the God of Israel (Ex. 24:10), if one translates it literarily - one is a liar, for they did not, could not, see God - as it is written, For man shall not see Me and live (Ex. 33:20).

10 And if one adds such as saying, They saw an angel of God one is a blasphemer for attributing the praises of God to an angel. Rather, and as the Aramaic translation says: And they saw the glory of the God of Israel. Baalei HaTosafot, Rabbenu Hananel There is only one language. There is no linguistic peculiarity of one language that cannot be found contained, at least in embryo, in every other language, even if it is only in idioms, in nurseries, in jargons. The possibility of translating and the necessity of translating, the translator s Can, May, and Shall are all founded on this essential unity of all language and the commandment of universal human communication based on that unity. Martin Buber The true goal of the soul is translation. Only when a thing has been translated does it become truly vocal, no longer ignored. Only in the Septuagint has Revelation come to be in the world, and as long as Homer did not speak Latin he was not a fact. The same holds good for the translation from one person to another. Franz Rosentzweig

11 IV: What Happened to the Maven? Ó ÔÓÈÒ ÔÂ Ï Ï Ôapple ÌÂ Ì Ï ÌÈÎÈ ˆ Âapple ÔÈ " ÌÈ Ó  ÔÈÓ Ó ÔÈ ÂÏÈ :ÔÂ È apple ÂËapple Ó ÍÎÂ È ÏÚ Ôapple Ì ÔÈ, ÓÚË È Ó,Ô ÂÁ È È ÔÈ ˆÂÈ ÔÈ,"[ÌÈappleÈ Ó] (ÔÈÓ Ó)  Ȉ ÔÂ Ï ÂappleÏ È Î È Ó,( "Ú ÊÏ ÌÈ apple ; "Ú ÏÈ Ó) Ó Ï appleappleá Ó ÔÈ È Ó,Ôapple ÂÎÓÒ Ù Ï,  ÔÎ ÔÂÈÎÂ.ÌÈ ÂÒÙ ÂÏ ÏÎ Ì Â,ÌÂ Ê ÂÙÓ, Ó Ê ÌÈ Ï Â ÙÒ Â È ÔÈ ( "Ú Ó ÂÎ ) ÈÊÙ Ô ÔÂÚÓ ' Ó,Ì ÌÈÓÎÁ  Â.Ôapple Ì ÔÈ ÔappleÈÓ Ó Ï ÔÈ,Ï ÂappleappleÚÈ ÌÈ Ï Â È Ó, È Î, ÓÚË È Ó,  ÔÓ ÂÈ ÂÏÂ È Ï È Ì Ó ÔÈ Ì Â,Ì Ó ÔÓ ÂÈ ÂÏÂ È Ï È Â ÔÈ Â, Ó Ï ÂÏÂ,ÏÂ È ÓÂ,Ï ÓÂÏ ÂÓÏ ÈÓ ÂÏÈÙ.Ì Ï Â ÔÓ ÂÂˆÓ ÓÏ È ÂÏ  ÍÈÚÓÈ,ÂÏÂ È Ï ÏÂÎÈ Ì Ó,  ÈÙÓ ÂÒÙ ÏÎÈ Ú Ì Ï È ÔÈ,ÂÏ Ó ÌÈÈÒ Ï Â ÔÈÈ Ú Ì ÏÈÁ Â Â Ï È Â ÔÈ ( "Ú ËÏ ËÂÒ) ÒÁ Ó ÈÊ ' Ó,Ì Ó Ï ÌÚ ÂÚÓ È È Â ÔÈ Â Â ÈÙÓ ÂÒÙ ÏÎÈ Ú Ì Ï È Ì Ó ÔÈ Â Â Èˆ ÈÙÓ ÔÓ ÏÎÈ Ú Â Â ÔË (Â"Ó "Ù ÏÈ Ó) ÂappleÈapple apple Ó ÔÎÂ,Ì Ó ÈÙÓ ÂÒÙ ÏÎÈ Ú Á ÂÒÙ ÏÈÁ Ï,Ì Ï ÌÈÚ ÂÈ ÔÈ ÈappleÙÓ Ì Â,Ì È apple Èapple,ÒÈÚÎ Ï ÔÈÓ Ó ÔÈ Ì Ï.Ì Ï ÌÈ ÈÈÁ ÍÎÏ,Ì Ó ÙÈÂ Ì ÓÓ ıâá Á ÂÓÚÈ,Ì Ï ÙÏ ÌȈ ÌÂ Ó È Ì Â.Ô ÂÁ È È ÔÈ ˆÂÈ Ì Â ÂÓ È  ÓÏÈ.ÌappleÂ Ï Ì Ï 'ÓÚ,ÔÂ È apple ÂËapple   And so said Rav Naturnai Gaon: those who do not translate and say "we do not need to translate according to the Targum of the Sages but rather in our own language, in the language the congregation understands" do not fulfill their duty. What is the reason? Since the obligation to read the Targum of the Sages is based upon the Scriptures, by the Sages, as Rav Ika son of Abin said in the name of Rav Hananel who said in the name of Rav "[S]o they read in the book in the Torah of God this is scripture; clearly this is translation; and gave the interpretation this is the trope". And since this is so, it is forbidden not to translate using this Targum of the Sages. And the sages specified the particularities of translation, as Rabbi Simeon ben Pazzi said: "The one who translates is not permitted to raise his voice above that of the reader, what is the reason? Because it is written 'Moses spoke and God answered him by a voice'. The words 'by a voice' need not have been inserted. What then does 'by a voice' mean? It means, by the voice of Moses, and the reader is not permitted to raise his voice above that of the translator, and if the translator is unable to speak as loud as the reader, the reader should moderate his voice and read", thus you have learned that it is a Mitzvah from the Torah to

12 translate. And if the translator who started to translate while the reader has not finished his sentence, the translator is not permitted to translate until reader has finished the sentence, so the people can hear the voice of the translator, as Rabbi Zirra said in the name of Rav Hisda "the reader is not permitted to read the Torah until the congregation has finished saying Amen, and the translator is not permitted to translate until the reader has finished his sentence, and the reader is not permitted to start another sentence until the translator has finished his sentence" and so we have learned from the Mishna: "a child [is allowed to] read and translate the Torah", therefore, it is an obligation to translate. And if the community does not translate for rebellious reasons, this community should be excluded, and if it is because they do not know how to translate, they should learn and translate and thus their duty is fulfilled. And if there is a place where an explanation is desired by the community, there should stand someone else besides the translator and explain to them in their language. The Teshuvot/Responsa of Rav Naturnai Gaon (8th Century CE)  ÂÓÏ Ó ÂÓÂ Ó ÓÎ ÌÈ ˆÂÓ Âapple  ÏÏÎ Ì ÁÈapple Ï ÙÒ È apple  apple Ì Ï Â ÁÚ.ÌÂÏÎ Ì ÈÏÚ ÔÈ Â ÂÁÈapple Ï Â Ô Ï È Â ÍÎ ÏÚ Ô Â ÁÈÎÂ Ï ÔÈÂ, ÂˆÓ ' Ó ÂÁÙÈ Ï Â Â ÂappleÈ apple Ó Ï ÂÈ Â ÂÁ Ì ÂÂˆÓ Âapple ˆÓ ÂÓÏ Ï Â ÔÈ apple [ÂappleÈ apple Ó ] ÌÈ Â È ÂÚÂ. Ï È apple  Á ÂÒÙÓ ÂÈ ÔÓ Â ÓÏ È Ï ÌÈ ÂÒÙ Ô Â È Â ÂappleÈ apple Ó ÌÈ ÓÎÂ,Ì Ó   ÔË ÂÚ ÔÈÓ Ó Ï ÔÈ apple ÌÈ Â ÔÈÓ Ó ÔÈÚ ÂÈ ÂappleÈÈ Ï Âapple Â.Ï ÈÏ Ï Âapple ÌÈ È apple Ï Â,ÌÂÏ Â ÒÁ Â Â È Ï ÏÎ ÂË, ÂÓÏ Ô Â Á appleó Ï È ÏÎ Ï Â È Ï 'ÈÙ Â. Ê appleó ÙÈ Ï ÂÈ ÎÚ Ú Ì ÔÈÁÈappleÓ ÙÒ.ÈÂ Î Ì ÈÏ Â Îapple È Î Ê Ó apple ÂappleÚÈ Â, ÂÁÈapple È Ó È Ó ÔÈÚ ÂÈ Âapple ÔÈ Â.ÂÈ Á Í Ô Ï [ apple],  Á ÌÈapple   And for your question about the habit of the people of Sfarad [Spain] to abandon the Targum completely whereas we see in some places in the Talmud that it is a Mitzvah - should we rebuke them or do they have a legitimacy to abandon the Targum and therefore have no sin. It is clear that not only in the Talmud have we found a Mitzvah of Targum and its instructions, but also in our Mishna: "The reader of the Torah should not read less than three sentences and not read to the translator more than one sentence and in the Prophets more than three". And more explanation: "Things that are read and translated and things that are read and not translated" and more: "A child is allowed to read and translate the Torah". Are all these words of no significance? Not at all! For it is the Prophets who established these

13 things to Israel. And we did not know that in Spain they had abandoned the Targum until now, and this habit is not good. And even if the sole reason is that the whole of Israel should have one habit and this community does something differently it is enough. And we do not know why and when they abandoned it, please inform us so we can write to them the right thing to do. -The Teshuvot/Responsa of Rav Hai Gaon (10th Century CE) Why did the Maven disappear? Like its formation, the exact reasons and conditions of the disappearance of the Targum tradition are unknown. The role of the Targum during the Geonic period differed profoundly from the Talmudic period in a way that rendered it irrelevant for religious day-to-day life. In Talmudic times several versions of Targum were written and presented in the spoken language, used to internalize contemporary religious trends, and allowed into the synagogue with restrictions and not without tensions; During the Geonic time, however, due to religious tensions, the Aramaic Onqelos Targum became sanctified and obligatory, even though the spoken language gradually shifted to Arabic. Thus, instead of being a relatively dynamic and helpful religious agency, the Targum became rigid and alien to most communities, especially those outside Babylonia. This shift can be the basis for the gradual disappearance of the Targum from most synagogues since then. Amichai Lau-Lavie

14 V. MAVEN exercise ÀÁŒ À ŸÈ,eappleÈÕ Ï À ŸÈ :ÏÕ À Ÿ œè ÚÃÓŸ Hear O Israel, The Lord is Our God, The Lord is One JPS Translation (1917) Hearken O Israel: YHWH our God, YHWH (is) One! Everett Fox Translation (1983) Hear, O Israel: Hashem is our God, Hashem is the One and Only. Stone Artscroll (1993)