Translation

Translation is an action that converts content from the source language to the target language, with the goal of allowing people who don't understand the source language to comprehend the content. A person engaged in translating written texts is called a translator, while someone who translates spoken words is called an interpreter.

Unlike free translation that focuses on the general content, translating original texts such as the Tanach and Sefer HaTanya requires great fidelity to the original and therefore demands caution and precision, alongside complete understanding and mastery of both the source language and target language. Due to the inherent differences between languages and the lack of certain expressions and idioms when moving between languages, any translation necessarily constitutes a certain interpretation.

Among the prominent and authoritative translations of the Tanach, one can mention the Targum Onkelos and Targum Yonatan, alongside other well-known translations such as the Septuagint.

Translation in the Tanach, Halacha, and Aggadah

Extended article - Targum Onkelos, Shnayim Mikra V'echad Targum

Even in the Written Torah itself, several expressions appear translated into Aramaic, such as "Yegar Sahaduta", 'Vayechezu et HaElokim', and the books of Daniel and Ezra were partially written in this language.

In prayer too, translations of various passages and words into Aramaic are found, where the reason for translating some passages is technical, or so that the angels will not understand, and some are for additional emphasis.

Already in the words of Chazal we find that they addressed the conflict between adhering only to the literal translation of the verse versus a substantive translation that adds and interprets: "One who translates a verse exactly as it is written - is a fabricator, and one who adds - is a blasphemer."

Similarly, the Rambam wrote: "I will mention one principle to you: Anyone who wishes to transfer from one language to another and aims to translate one word with one word and also maintain the order of the statement and the order of things, will labor greatly, and his translation will come out doubtful and very confused, and it is not appropriate to do so. Rather, the translator from one language to another needs to understand the matter first, and afterward tell and explain it in a way that the matter will be understood in that language and explain it well; and it is impossible for him not to put something before or after, and to express one word with many words, or many words with one word, and to omit words and add words, until the matter is arranged and explained well, and the language is understood according to that language to which he is translating."

According to halacha, the Sanhedrin is only permitted to accept testimony directly from witnesses themselves, and if they do not understand their language, they cannot accept testimony through an interpreter.

In halacha, various rules appear regarding the way an interpreter works: "The reader is not permitted to read more than one verse to the interpreter, and the interpreter is not permitted to translate until the verse is completed by the reader; and the reader is not permitted to read another verse until the translation is completed by the interpreter; and the reader is not permitted to raise his voice more than the interpreter, nor the interpreter more than the reader; and the reader is not permitted to assist the interpreter."

(One must distinguish between the role of the interpreter who translates words of Torah into a language that the people understand, versus the role of the interpreter as was customary in the days of the Tannaim and Amoraim, who was a person with a strong and pleasant voice who would loudly proclaim the halachot that the Rav taught.)

According to halacha, one must study the weekly parshah twice in the original and once in translation, and the common custom today established as halacha is to study this with Targum Onkelos.

In Chassidic Teachings

In Chassidic teachings, it is explained that the relationship between the original text and the translation is the relationship of front and back, and it is a lowering and descent of the original text even to kelipat nogah, to clarify it and elevate and include it in holiness, as well as to refine and purify the animal soul.

Bible Translations

Throughout the years, the Bible has been translated into hundreds of different languages, but only a few of these translations were made by God-fearing Jews and are permitted for use, and only a very small number were made by gedolei Yisroel (great Torah scholars) and are considered authoritative.

According to tradition, already at the time of giving the Torah at Mount Sinai, it was given together with its translation into Aramaic, but this translation was forgotten over the generations. Only after the destruction of the Second Temple was the translation of the Torah re-established, as the main reason for this was the fact that the Jews were exiled from Eretz Yisroel and the use of the holy language decreased.

The main authoritative translations are the Aramaic translations:

• Targum Onkelos - The most common translation of the Torah, composed by Onkelos the convert, from the aristocratic family of Roman emperors. Compared to other translations, this translation generally adheres to the simple meaning of the verses and avoids midrashic interpretations and expansions, and constitutes one of the main foundations for biblical commentators. The translation exists only for the five books of the Torah.
• Targum Yerushalmi - A translation that includes many aggadic passages, composed in Eretz Yisroel. Another name for this translation is 'Targum Yonatan'.
• Translation fragments from the Cairo Geniza.
• Targum Yonatan ben Uziel - An Aramaic translation of the books of the Prophets composed by Yonatan ben Uziel, a student of Hillel the Elder, who received it in tradition from the prophets Haggai, Zechariah, and Malachi.

Another well-known translation is the 'Septuagint' which was translated into Greek during the reign of King Ptolemy about one hundred years after the building of the Second Temple. The king wanted to fill his library with copies of all existing books in the world, and when he was told that his library lacked a translation of the Torah, the king ordered Elazar the High Priest to select seventy-two scholars for the translation task, who would agree by majority on the precise translation. The scholars were chosen and sent to Egypt, and on the island of Pharos they each worked in separate rooms, and at the end of the process all their translations were found to be identical.

Among the languages into which the Bible was translated by gedolei Yisroel was Arabic, into which Rav Saadia Gaon translated the entire Bible and called the translation "Tafsir" (=the explanation). The translation gained wide circulation and is considered the most important Arabic translation.

The Rebbe's Instructions

Regarding publications and printed materials, the Rebbe instructed to prefer using the original language, since translation is similar to pouring a drink from one vessel to another, where inevitably some of the content will be lost.

Even when there is a need to use translation, the Rebbe instructed that three suitable people should work on it, and proofread it properly.

The Rebbe himself was involved in publishing translations of verses, blessings, and prayers through Merkos L'Inyonei Chinuch for young children, both in the booklet "Seder Brachos U'Tefillos" with English translation and in the series of booklets that followed, as well as in a daily pocket calendar for students.

As far as is known today, at least in some of the publications, the Rebbe wrote the original in the holy language, and the content was translated into English by Rabbi Nissan Mindel. When various questions regarding the method of translation were directed to the Rebbe, he replied that halachos and principles cannot be inferred from the manner of translation, since the proofreading done for the booklets was only in terms of content and not a verbal proofreading.

Translations of Tanya and Chassidic Teachings

Expanded entry – Translations of Tanya

Throughout the years, the Rebbe spoke many times about the advantage of Chassidic teachings being disseminated in additional languages, thereby making the world more and more ready for the coming of Moshiach.

Over the years, the Tanya has been translated into many languages under the Rebbe's instructions by special teams that included rabbis, academics, and linguistic advisors. So far, the Tanya has been translated into: Yiddish, English, Italian, French, Spanish, Arabic, Russian, Portuguese, German, Georgian, and Hungarian. These translations were printed alongside the original text in the holy language, with the holy language text on the left side.

The first translation of the entire Tanya into another language was done in 5722 (1962) by the Rebbe's secretary Rabbi Nissan Mindel, who translated the Tanya into English. This translation received special encouragement and attention from the Rebbe, stemming from the fact that it made the book accessible in the most popular and widespread language, thus making the wellsprings of Chassidus accessible in the broadest possible way. The Rebbe edited both the content of the book and the introduction that Rabbi Mindel wrote for it several times, with the translation first being done on the draft pages that Rabbi Mindel prepared in the holy language, and then on the English edition before it was sent to print.

See Also

• Seder Brachos U'Tefillos with English translation