The Seventy Languages - Revision history

Raphaelwilmowsky at 22:42, 2 April 2025

2025-04-02T22:42:30Z

← Older revision		Revision as of 18:42, 2 April 2025
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	Rabbi Shimon said: When mankind built the tower, HaKadosh Baruch Hu called to the seventy malachim who surround the Kisei HaKavod, and said to them: "Come, let us confound their language into seventy nations and seventy languages." As it is written "Let us go down" - it does not say "I will go down" but rather "Let us go down" [meaning, we will descend together]. They cast lots among themselves, as it is written "When the Most High gave nations their inheritance, when He separated mankind," and HaKadosh Baruch Hu's lot fell upon Avraham and his descendants, as it is written "For Hashem's portion is His people, Yaakov is the lot of His inheritance<ref>Yalkut Parshat Noach 62 and Yalkut Tehillim 667)</ref>.		Rabbi Shimon said: When mankind built the tower, HaKadosh Baruch Hu called to the seventy malachim who surround the Kisei HaKavod, and said to them: "Come, let us confound their language into seventy nations and seventy languages." As it is written "Let us go down" - it does not say "I will go down" but rather "Let us go down" [meaning, we will descend together]. They cast lots among themselves, as it is written "When the Most High gave nations their inheritance, when He separated mankind," and HaKadosh Baruch Hu's lot fell upon Avraham and his descendants, as it is written "For Hashem's portion is His people, Yaakov is the lot of His inheritance<ref>Yalkut Parshat Noach 62 and Yalkut Tehillim 667)</ref>.

	When we contemplate Rabbi Shimon's words, we notice that the number of languages is not coincidental at all. Each one represents one of the seventy nations of the world, each with a malach surrounding the Kisei HaKavod. And so wrote the Ramban in Parshat Behaalotcha (Bamidbar Chapter 11, Verse 16) that the seventy nations of the world have representation in the firmament. Each one has a mazal and sar in shamayim~~, and he brought scriptural support for # The Spiritual Meaning of Stones and Letters~~		When we contemplate Rabbi Shimon's words, we notice that the number of languages is not coincidental at all. Each one represents one of the seventy nations of the world, each with a malach surrounding the Kisei HaKavod. And so wrote the Ramban in Parshat Behaalotcha (Bamidbar Chapter 11, Verse 16) that the seventy nations of the world have representation in the firmament. Each one has a mazal and sar in shamayim.

	== The Seventy Languages in Chassidus ==		== The Seventy Languages in Chassidus ==

Raphaelwilmowsky at 00:37, 20 February 2025

2025-02-20T00:37:37Z

← Older revision		Revision as of 20:37, 19 February 2025
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	Similarly, the shapes of the letters in Ksav Ashuri (Assyrian script) allude to wonderful concepts - as we see that Rabbi Akiva would expound upon every crown of the letters. None of this exists in other scripts and languages. Nevertheless, the pronunciation of the 22 letters exists equally in them as well.		Similarly, the shapes of the letters in Ksav Ashuri (Assyrian script) allude to wonderful concepts - as we see that Rabbi Akiva would expound upon every crown of the letters. None of this exists in other scripts and languages. Nevertheless, the pronunciation of the 22 letters exists equally in them as well.

	It is known that the root of these 22 aspects of letters stems from an extremely high source, beyond intellect, though they were fixed in the mouth. Therefore, we see that even the 70 languages have a root for their letters in the supernal realms, which is why they can be elevated through mesiras nefesh (self-sacrifice) during the recitation of Krias Shema, as mentioned above.<ref>Likkutei Torah Parshas Mishpatim D"H Vayeru Page 77</ref>.		It is known that the root of these 22 aspects of letters stems from an extremely high source, beyond intellect, though they were fixed in the mouth. Therefore, we see that even the 70 languages have a root for their letters in the supernal realms, which is why they can be elevated through mesiras nefesh (self-sacrifice) during the recitation of [[The Mitzvah of Krias Shema\|Krias Shema]], as mentioned above<ref>Likkutei Torah Parshas Mishpatim D"H Vayeru Page 77</ref>.

	== Moshe Translating The Torah in Seventy Languages ==		== Moshe Translating The Torah in Seventy Languages ==

Raphaelwilmowsky at 23:33, 19 February 2025

2025-02-19T23:33:00Z

← Older revision		Revision as of 19:33, 19 February 2025
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	~~<nowiki>#</nowiki> Rabbi Shimon's Teaching on the Tower of Babel~~		Rabbi Shimon said: When mankind built the tower, HaKadosh Baruch Hu called to the seventy malachim who surround the Kisei HaKavod, and said to them: "Come, let us confound their language into seventy nations and seventy languages." As it is written "Let us go down" - it does not say "I will go down" but rather "Let us go down" [meaning, we will descend together]. They cast lots among themselves, as it is written "When the Most High gave nations their inheritance, when He separated mankind," and HaKadosh Baruch Hu's lot fell upon Avraham and his descendants, as it is written "For Hashem's portion is His people, Yaakov is the lot of His inheritance<ref>Yalkut Parshat Noach 62 and Yalkut Tehillim 667)</ref>.

	Rabbi Shimon said: When mankind built the tower, HaKadosh Baruch Hu called to the seventy malachim who surround the Kisei HaKavod, and said to them: "Come, let us confound their language into seventy nations and seventy languages." As it is written "Let us go down" - it does not say "I will go down" but rather "Let us go down" [meaning, we will descend together]. They cast lots among themselves, as it is written "When the Most High gave nations their inheritance, when He separated mankind," and HaKadosh Baruch Hu's lot fell upon Avraham and his descendants, as it is written "For Hashem's portion is His people, Yaakov is the lot of His inheritance~~," etc. (~~Yalkut Parshat Noach 62 and Yalkut Tehillim 667).

	When we contemplate Rabbi Shimon's words, we notice that the number of languages is not coincidental at all. Each one represents one of the seventy nations of the world, each with a malach surrounding the Kisei HaKavod. And so wrote the Ramban in Parshat Behaalotcha (Bamidbar Chapter 11, Verse 16) that the seventy nations of the world have representation in the firmament. Each one has a mazal and sar in shamayim, and he brought scriptural support for # The Spiritual Meaning of Stones and Letters		When we contemplate Rabbi Shimon's words, we notice that the number of languages is not coincidental at all. Each one represents one of the seventy nations of the world, each with a malach surrounding the Kisei HaKavod. And so wrote the Ramban in Parshat Behaalotcha (Bamidbar Chapter 11, Verse 16) that the seventy nations of the world have representation in the firmament. Each one has a mazal and sar in shamayim, and he brought scriptural support for # The Spiritual Meaning of Stones and Letters

			== The Seventy Languages in Chassidus ==
	The analogy of these two types of stones can be understood spiritually regarding letters (osios) which are called "stones," as they too have two aspects. The first aspect is the creation by Heaven (bidei Shamayim) and is called "stones." The second aspect is made by human hands and is called "bricks" (leveinim).		The analogy of these two types of stones can be understood spiritually regarding letters (osios) which are called "stones," as they too have two aspects. The first aspect is the creation by Heaven (bidei Shamayim) and is called "stones." The second aspect is made by human hands and is called "bricks" (leveinim).

	~~<nowiki>#</nowiki> Torah Letters and Secular Languages~~

	The letters of the Torah are called "stones" because the Torah is from Heaven - "And Hashem spoke to Moshe." This is called Lashon Hakodesh, which flows from the highest level of Kodesh. However, the aspect of "bricks" refers to the letters of the 70 languages of the nations, where each nation speaks in its own tongue.		The letters of the Torah are called "stones" because the Torah is from Heaven - "And Hashem spoke to Moshe." This is called Lashon Hakodesh, which flows from the highest level of Kodesh. However, the aspect of "bricks" refers to the letters of the 70 languages of the nations, where each nation speaks in its own tongue.

	~~<nowiki>#</nowiki> The Dispersion and Elevation~~

	It is written, "I have spread you as the four winds of heaven," meaning that the Jewish people are scattered among the 70 nations and also speak the language of each nation where they dwell, using it for business (masa u'matan). Later, when they pray with mesiras nefesh and proper kavana, and learn Torah lishma from their business efforts, they elevate all the letter combinations they spoke to the highest levels, to the root of their neshama, which is the aspect of "pure" - the supreme tehiru that precedes hishtalshelus.		It is written, "I have spread you as the four winds of heaven," meaning that the Jewish people are scattered among the 70 nations and also speak the language of each nation where they dwell, using it for business (masa u'matan). Later, when they pray with mesiras nefesh and proper kavana, and learn Torah lishma from their business efforts, they elevate all the letter combinations they spoke to the highest levels, to the root of their neshama, which is the aspect of "pure" - the supreme tehiru that precedes hishtalshelus.

	~~<nowiki>#</nowiki> The Transformation of the Mundane~~

	This is called "chulin that was made with the purity of kodesh." This means that while Lashon Hakodesh flows from the highest level of kodesh, other languages are mundane (chol). However, when they are refined through prayer as mentioned (and also when used to understand Torah, as we find Aramaic words in the Gemara like "hai hashta" and "ee amrat b'shlama"), they become purified with the purity of kodesh, reaching the highest level of kodesh and tehiru ela'ah.		This is called "chulin that was made with the purity of kodesh." This means that while Lashon Hakodesh flows from the highest level of kodesh, other languages are mundane (chol). However, when they are refined through prayer as mentioned (and also when used to understand Torah, as we find Aramaic words in the Gemara like "hai hashta" and "ee amrat b'shlama"), they become purified with the purity of kodesh, reaching the highest level of kodesh and tehiru ela'ah.

	~~<nowiki>#</nowiki> The Process of Refinement~~

	Just as with the analogy of bricks - although they are simple earth, through human effort they become as hard and strong as stone, until they build a wall with them - "I am a wall, this is Torah." However, it's impossible for these letter combinations of chulin to be transformed and refined to become "holy stones" except through mesiras nefesh in Krias Shema.		Just as with the analogy of bricks - although they are simple earth, through human effort they become as hard and strong as stone, until they build a wall with them - "I am a wall, this is Torah." However, it's impossible for these letter combinations of chulin to be transformed and refined to become "holy stones" except through mesiras nefesh in Krias Shema.

	~~<nowiki>#</nowiki> The Fire~~ of ~~Prayer~~		Just as bricks must first be fired in a kiln to become hard and strong like stones, so too in divine service, the "burning of the bricks" happens through praying with kavana and with the flame of ahava v'yirah, saying "V'ahavta" with all your heart. Through this, the foreign letters from all business dealings are burned and included, along with all the vitality and abundance that comes from them, like food and clothing - all ascend and are included in unity in the service of Hashem when one has mesiras nefesh in "Echad" with enthusiasm

	~~Just as bricks must first~~ be ~~fired in a kiln to~~ become ~~hard and strong~~ like stones, ~~so too~~ in ~~divine service~~, the ~~"burning~~ of the ~~bricks~~" ~~happens through praying with kavana~~ and ~~with~~ the ~~flame of ahava v'yirah, saying~~ "~~V'ahavta~~" ~~with all your heart. Through this~~, the ~~foreign~~ letters ~~from all business dealings are burned and included~~, ~~along with all~~ the ~~vitality and abundance that comes from them~~, ~~like food and clothing - all ascend and~~ are ~~included~~ in ~~unity~~ in the ~~service of Hashem when one has mesiras nefesh in "Echad" with enthusiasm~~		The 70 languages can be elevated so greatly through the service of prayer and Torah study that they too can become like holy stones, to the point where they are called "sapphire brick." To understand this concept: We observe that in every nation speaking its own language, there are still only the 22 letter combinations from the five known places of articulation - the throat (אחה"ע) and so forth - just as in Lashon Hakodesh (the Holy Tongue). The difference between other languages and Lashon Hakodesh is seen in words like "basar" (flesh) in Lashon Hakodesh, where the letters Beis, Shin, Reish actually give life to the flesh through Hashem's creative speech of the Six Days of Creation, unlike other languages which are merely conventional, as explained in the Pardes (in Shaar HaOsiyos) and the Shelah.

	~~The unique significance of Rosh Chodesh Shevat is explicitly stated in the Written Torah~~, as the ~~verse clearly states: "In the eleventh month, on the first~~ of the ~~month~~ (~~Rosh Chodesh Shevat~~)..~~. Moses began explaining~~ the ~~Torah," which he "explained~~ in ~~seventy languages~~."		Similarly, the shapes of the letters in Ksav Ashuri (Assyrian script) allude to wonderful concepts - as we see that Rabbi Akiva would expound upon every crown of the letters. None of this exists in other scripts and languages. Nevertheless, the pronunciation of the 22 letters exists equally in them as well.

	~~The Deeper Understanding:~~		It is known that the root of these 22 aspects of letters stems from an extremely high source, beyond intellect, though they were fixed in the mouth. Therefore, we see that even the 70 languages have a root for their letters in the supernal realms, which is why they can be elevated through mesiras nefesh (self-sacrifice) during the recitation of Krias Shema, as mentioned above.<ref>Likkutei Torah Parshas Mishpatim D"H Vayeru Page 77</ref>.

			== Moshe Translating The Torah in Seventy Languages ==
	Throughout the time the Yidden were in the midbar - their avodah was in a way that transcended worldly matters. Therefore, they did not need to learn Torah in seventy languages, since they had no connection with the seventy nations of the world.		Throughout the time the Yidden were in the midbar - their avodah was in a way that transcended worldly matters. Therefore, they did not need to learn Torah in seventy languages, since they had no connection with the seventy nations of the world.

	However, when Rosh Chodesh Shevat arrived in the fortieth year, as they were about to enter an inhabited land and begin engaging with worldly matters - that's when "~~Moses~~ began explaining the Torah in seventy languages." This was done so they would be able to spread Torah concepts when they would reach places where these seventy languages were spoken.		However, when Rosh Chodesh Shevat arrived in the fortieth year, as they were about to enter an inhabited land and begin engaging with worldly matters - that's when "Moshe began explaining the Torah in seventy languages." This was done so they would be able to spread Torah concepts when they would reach places where these seventy languages were spoken<ref>From a Farbrengen of Shabbos Parshas Shemos, Shabbos Mevarchim Chodesh Shevat, 1986 (Toras Menachem Hisvaaduyos 1986, Volume 2, pages 343 and onwards) Transcribed by the listeners, unedited.</ref>.

			And this was the accomplishment of Moshe Rabbeinu - through his translation of the Torah into seventy languages, the term "Torah" became applicable to divrei Torah that are learned by Bnei Yisroel in other languages. Even though these aren't the languages that Hakadosh Baruch Hu speaks in, nevertheless these still qualify as divrei Torah. When a person expresses Torah concepts in the languages of the nations, they are expressing divrei Torah (and it is forbidden to speak them before making birchas haTorah, etc.<ref>From the Sichos of Shabbos Parshas Vaeira - Rosh Chodesh Shevat - 1966, 1980, Lekkutei Sichos Chelek Lamed Vov Rosh Chodesh Shevat.</ref>).

Raphaelwilmowsky: Created page with "# Rabbi Shimon's Teaching on the Tower of Babel Rabbi Shimon said: When mankind built the tower, HaKadosh Baruch Hu called to the seventy malachim who surround the Kisei HaKavod, and said to them: "Come, let us confound their language into seventy nations and seventy languages." As it is written "Let us go down" - it does not say "I will go down" but rather "Let us go down" [meaning, we will descend together]. They cast lots among themselves, as it is w..."

2025-02-19T22:15:17Z

Created page with "<nowiki>#</nowiki> Rabbi Shimon's Teaching on the Tower of Babel Rabbi Shimon said: When mankind built the tower, HaKadosh Baruch Hu called to the seventy malachim who surround the Kisei HaKavod, and said to them: "Come, let us confound their language into seventy nations and seventy languages." As it is written "Let us go down" - it does not say "I will go down" but rather "Let us go down" [meaning, we will descend together]. They cast lots among themselves, as it is w..."

New page

<nowiki>#</nowiki> Rabbi Shimon's Teaching on the Tower of Babel

Rabbi Shimon said: When mankind built the tower, HaKadosh Baruch Hu called to the seventy malachim who surround the Kisei HaKavod, and said to them: "Come, let us confound their language into seventy nations and seventy languages." As it is written "Let us go down" - it does not say "I will go down" but rather "Let us go down" [meaning, we will descend together]. They cast lots among themselves, as it is written "When the Most High gave nations their inheritance, when He separated mankind," and HaKadosh Baruch Hu's lot fell upon Avraham and his descendants, as it is written "For Hashem's portion is His people, Yaakov is the lot of His inheritance," etc. (Yalkut Parshat Noach 62 and Yalkut Tehillim 667).

When we contemplate Rabbi Shimon's words, we notice that the number of languages is not coincidental at all. Each one represents one of the seventy nations of the world, each with a malach surrounding the Kisei HaKavod. And so wrote the Ramban in Parshat Behaalotcha (Bamidbar Chapter 11, Verse 16) that the seventy nations of the world have representation in the firmament. Each one has a mazal and sar in shamayim, and he brought scriptural support for # The Spiritual Meaning of Stones and Letters

The analogy of these two types of stones can be understood spiritually regarding letters (osios) which are called "stones," as they too have two aspects. The first aspect is the creation by Heaven (bidei Shamayim) and is called "stones." The second aspect is made by human hands and is called "bricks" (leveinim).

<nowiki>#</nowiki> Torah Letters and Secular Languages

The letters of the Torah are called "stones" because the Torah is from Heaven - "And Hashem spoke to Moshe." This is called Lashon Hakodesh, which flows from the highest level of Kodesh. However, the aspect of "bricks" refers to the letters of the 70 languages of the nations, where each nation speaks in its own tongue.

<nowiki>#</nowiki> The Dispersion and Elevation

It is written, "I have spread you as the four winds of heaven," meaning that the Jewish people are scattered among the 70 nations and also speak the language of each nation where they dwell, using it for business (masa u'matan). Later, when they pray with mesiras nefesh and proper kavana, and learn Torah lishma from their business efforts, they elevate all the letter combinations they spoke to the highest levels, to the root of their neshama, which is the aspect of "pure" - the supreme tehiru that precedes hishtalshelus.

<nowiki>#</nowiki> The Transformation of the Mundane

This is called "chulin that was made with the purity of kodesh." This means that while Lashon Hakodesh flows from the highest level of kodesh, other languages are mundane (chol). However, when they are refined through prayer as mentioned (and also when used to understand Torah, as we find Aramaic words in the Gemara like "hai hashta" and "ee amrat b'shlama"), they become purified with the purity of kodesh, reaching the highest level of kodesh and tehiru ela'ah.

<nowiki>#</nowiki> The Process of Refinement

Just as with the analogy of bricks - although they are simple earth, through human effort they become as hard and strong as stone, until they build a wall with them - "I am a wall, this is Torah." However, it's impossible for these letter combinations of chulin to be transformed and refined to become "holy stones" except through mesiras nefesh in Krias Shema.

<nowiki>#</nowiki> The Fire of Prayer

Just as bricks must first be fired in a kiln to become hard and strong like stones, so too in divine service, the "burning of the bricks" happens through praying with kavana and with the flame of ahava v'yirah, saying "V'ahavta" with all your heart. Through this, the foreign letters from all business dealings are burned and included, along with all the vitality and abundance that comes from them, like food and clothing - all ascend and are included in unity in the service of Hashem when one has mesiras nefesh in "Echad" with enthusiasm

The unique significance of Rosh Chodesh Shevat is explicitly stated in the Written Torah, as the verse clearly states: "In the eleventh month, on the first of the month (Rosh Chodesh Shevat)... Moses began explaining the Torah," which he "explained in seventy languages."

The Deeper Understanding:

Throughout the time the Yidden were in the midbar - their avodah was in a way that transcended worldly matters. Therefore, they did not need to learn Torah in seventy languages, since they had no connection with the seventy nations of the world.

However, when Rosh Chodesh Shevat arrived in the fortieth year, as they were about to enter an inhabited land and begin engaging with worldly matters - that's when "Moses began explaining the Torah in seventy languages." This was done so they would be able to spread Torah concepts when they would reach places where these seventy languages were spoken.