by Rabbi Neriah Gutel and Rabbi Dr. Eliyahu Zini, yeshiva.co, translated by Hillel Fendel
The translation of the Torah into Greek was mourned by the Rabbis. How, then, should we spread the light of Torah in the world? Rabbis Gutel and Zini respond.
Rabbi Neriah Gutel, former Dean of Orot College: "Adorn yourself first!
The German-Jewish philosopher Hermann Cohen explained to Martin Buber why he opposed joining the Zionist movement: "Do the Jews really want to be simply 'content' just like everyone else? Was it just in order to establish another small and nationalist Albania in the Middle East that we suffered as terribly as we did throughout Jewish history? Will we exchange the great mission that the Jewish People took upon itself – to be an ethical and spiritual light to the Gentiles – simply for the amusement of flags and parades?"
This is certainly not the approach of our Yeshivot, but the matter is not simple. On the one hand, Moshe Rabbeinu saw fit to explain the Torah to Israel in 70 languages, and even commanded the Israelites, when they entered the Promised Land, to leave such a translation for all the nations to learn from. And when Achilles the Convert translated the Torah into Greek, the great Sages R. Eliezer and R. Yehoshua praised him for disseminating Torah throughout the world.
On the other hand, the Rabbis were greatly pained when the Torah was translated into Greek during this month of Tevet two millennia ago. They even instituted a day of fasting – the Fast of the 10th of Tevet – on which to mourn the translation. The Sages likened the darkness that the translation brought upon the world to the Sin of the Golden Calf.
Why were the Sages so upset? Does not everyone know that without a translation, there can be no universal dissemination of the Torah?
We find similar intricacy regarding the Sages' attitude towards learning the Greek language, which was the "English" of their generation – the primary tool by which to universally spread ideas. On the one hand, we find Rabban Shimon ben Gamliel attesting to "1,000 children in my father's house – 500 [who] learned Torah and 500 [who] learned Greek wisdom." And similarly, Rebbe, the redactor of the Mishna, said that no language other than Hebrew or Greek should be spoken in the Holy Land.
On the other hand, only those who had already learned their fill of Torah were permitted to study Greek, and even then only "at an hour that is neither day nor night." And still then, a form of a curse was placed upon those who would study "Greek wisdom."
How are we to understand these seeming contradictions? Let us avail ourselves of the Talmudic teaching regarding our Patriarchs: Avraham's way is likened to a "mountain," the path of Yitzchak to a "field," and of Jacob to a "house." What can this mean?
Avraham was the "Father of All Nations;" his tent was open in all four directions, and, as we learn in Avot D'Rabbe Natan, "he converted the men while his wife Sarah converted the women." But what remained of all his work? Barely anything.
His son Yitzchak took a more small-scale approach; he was not a "mountain," only a "field;" he did not go out to others, though he provided spiritual help to all those who sought him. He, too, barely saw fruits of his labors.
Finally came Yaakov, who understood that the work of teaching others must begin at home. Universalism will yet come, but first one must concentrate on particularism… The Prophet Isaiah referred to "the House of Yaakov that redeemed Avraham." Apparently this is the only way for Avraham's way to reach the general populace; one must begin with Yaakov's approach of "inner fortification" in order to have influence externally.
We must therefore say as follows: We acknowledge that very many Torah sources, from the 5 Books up to contemporary scholars, and everything in between, indicate the obligation – not just the privilege – of spreading the light of Torah, faith, and mitzvot. In the Prophets we read, "Nations will walk by your light…" and "I will place you as light of the nations." In addition, Moshe Rabbeinu, at G-d's behest, commanded all nations to fulfill the seven Noahide Commandments. But with all this, the remaining question is: When does this obligation to "spread the light" apply?
The Sages teach: "Adorn yourself, and only then adorn others." This is appropriate for the question at hand. It is doubtful whether it is correct, or possible, to achieve suitable and effective influence over the nations of the world before the Nation of Israel receives the best proper training. Thus Rav Avraham Kook, of saintly blessed memory, taught that during the Exile, "we have left world politics - having been compelled to do so, but out of an inner desire - until the opportune time comes when it will be possible to administer a country without wickedness."
Not for naught did the Prophets Micha and Yeshayah state that only at the End of Days would "the mount of the House of G-d stand upright atop the mountains… and all the nations will stream towards it… From Zion will go forth the Torah, and G-d's word from Jerusalem."
May it happen speedily!
Rabbi Dr. Eliyahu Zini, Head of the Haifa Hesder Yeshiva: "Via the Internet!"
In the depths of the desire of some Jews to influence the nations and teach them the Torah way, there is undoubtedly a spark of the light of Torah that is nourished from G-d's blessing: "You will be my kingdom of priests."
But at the same time, lurking behind this desire is the same poison that has spawned generations of heresy. It is very puzzling how, after 2,000 years of suffering and attempts to escape the hostility of the Gentiles, some now seek – under the dubious guise of a Divine task – a way to connect with those same executioners.
Have we forgotten the lesson of last week's Torah reading in Parashat Vayigash? We see there that Yosef HaTzaddik is working towards precisely that blessed influence over the Gentiles that the Nation of Israel is able to bring – yet when faced with his brother Yehuda, the symbol of Jewish Nationhood, Yosef breaks down and cries. This tells us that the universalist conception cannot, as Rav Kook wrote, withstand the oversight of the "pure Israelite" approach.
In addition, in this week's portion of Vayechi, we see that Yosef's father cannot comprehend why his two grandsons are dressed in the clothing of Egyptian princes: "Who are these [boys] for you?" he asks in surprised disappointment.
We have just finished celebrating the holiday of Hanukka. When we light candles to symbolize both the miraculous military victory and the prevailing of Torah over Greek culture, it is true that we place them facing the public domain of the Gentiles (when there is no danger from these Gentiles). But we do so only in our own doorways and windows, and placed low down (within approximately 40 inches from the floor), such that they remain within the private domain of each individual. We certainly do not light them in the public square, as the Christians have always traditionally done.
Bil'am, the Gentile prophet who wished to curse Israel, found himself blessing them instead with the words, "This is a nation that dwells alone, and will not be counted among the peoples." He is also the one who said, "Let me die a death of the righteous, and let my end be like theirs." That is, he clearly sensed that though Israel remains isolated and stands alone, this would not prevent the peoples from recognizing its special universal role. Israel need not be like Efraim – about whom is written that he "mingled among the peoples" (Hoshea 7,8) – in order to fulfill its destiny and mission.
If we wish to influence the world, the best way is for us to be exactly what we are supposed to be, here in our Land - and then the light will emanate from us on its own. This is true especially nowadays, when the limitations on ties between people throughout the world have been erased totally and forever, thanks to the Internet. This phenomenon has become a bridge that connects worlds, for better and also for worse… A simple article on our Internet sites shines and lights up the entire public domain of the Gentiles even more than many Chanukah lights.
The modern "Romans" – namely, the United States – have built bridges of electronic communications for their own benefit [as R. Shimon bar Yochai said about the works of the ancient Romans – ed.]. However, we can use them effectively, on condition that we remain loyal to ourselves and our sanctity. And then, with G-d's help, we can fill the publicly-widespread utensils that are so lacking in spirituality with content of sanctity.
The true nature of Israel totally negates the initiation of any missionary activity among the nations. Whoever tries to engage in such work stumbles into precisely the same terrible mistake of 2,000 years ago. In his invocation at the dedication of Hebrew University in Jerusalem in 1925, HaRav Kook clarified that there are two directions Israel can take. One of them is an "inner" approach, one that is "totally holiness, used exclusively for the deepening of its spirit, and for Israel's inner Torah light." The other approach is a "route by which to take out and bring in – to take out Torah concepts from our private domain to the public domain of the entire world. It is precisely for this that we stand to give light to the nations."
Making this choice between the two is a "fearful" prospect, Rav Kook said. This is because most of those who followed the second path, that of taking Torah to the nations, were assimilated among them; they were washed away "in the wild waves and strong currents of the vast oceans of the Gentile armies that come upon us."
And how much more true is this for those who go out on their own towards them!
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