אברהם רבקש Avraham Rivkas

A Rabbi named Peter?

We find several Tosafists (“Ba’alei Tosafos”) with peculiar names, the most surprising being, perhaps, “Rabbenu Peter”, see Tosafos Gittin 8a. Needless to say, Peter is not a Jewish name.

Although it is true that many Rishonim had additional secular names for legal and other reasons, it is not likely these would be mentioned in their own Torah books, unwarranted and unrequired. Here, the convention is to mention the ‘religious’ Hebrew name throughout the book (and often the patronymic name on the title page). Most Tosafists are, in fact, identified by their Hebrew names, either in full or in acronyms. Take Rabbi Yitzchak (Ri), Rabbi Shimon ben Meir (Rashbam), Rabbi Moshe (Haram), etc.

Several Poskim have discussed the name Peter as regards the laws of names in Gittin (Jewish Divorce) based on this Tosafos. They (tentatively) wish to establish the name as a legally Jewish one in this respect. No, not any assimilated Peter, but anyone hypothetically named after this Rabbi would be written on a Get as פטר; not פעט(ע)ר!

I once heard a better explanation from Rabbi Yechiel Sternberg, chief editor of Yeshurun, a well-regarded Torah journal. He noted there are also Rabbenu Tam, Rabbi Yosef Bechor Shor, Rabbi Porat, and probably others, none of whom are referred to by their real name.

It is therefore quite likely that Rabbenu “Peter”, too, is merely a “Term of Endearment” for a Tosafist who was a firstborn as per Exodus 34:19 see Rashi ad. loc. and Numbers 3:12). He also mentioned another option I can’t remember. Either way, his name is not to be enunciated as “Pea-ter” but as “Pet-ehr”. פטר is no name at all, just a nickname.

Now let’s get back to the other Tosafists (I’m sure you all know the rest, but still).

“Rabbenu Tam” is known to be a reference to Rabbi Yaakov, a grandson of Rashi and uncle to Ri the Elder, c.f. Tosafos sub voce “Amar” Beitza 17b.

I once read a theory that this title is a reference to the story in Tosafos Kesubos 47b where he “neutralized” the interpretation of “Vetam Larik Kochachem”. In my opinion, this is unlikely. Had this been true, that same Tosafos would have mentioned as much.

The standard explanation for the nickname is this verse describing his biblical namesake Jacob —

ויעקב איש תם ישב אהלים

In this context, “Tam” means either “perfect” or “innocent”, an honorific deemed to fit Rashi’s esteemed grandson.

By the way, Rabbenu Tam is not the only Tosafist named Yaakov. Another is Rabbi Yaakov of Orleans, c.f. Tosafos Pesachim beginning of 8b (and many other places). In the recently published Tosafos on Shabbos there is a “new” Tosafist called simply “Tam” (not to be confused with Tom!). His first name must have been Yaakov too!

As for Rabbi Yosef “Bechor Shor”, here both the true name and the nickname are recorded together. Note Tosafos s.v. “Tevuos” Sanhedrin 42a, that “Bechor Shor” is an allusion to Yosef. Go on; tell us your own theory for the reference!

“Rabbi Porat”, too, must be a Yosef, just as the “original” Joseph was called (Genesis 49:22) —

בן פרת יוסף בן פרת עלי עין

(“Porat” here means charm or glory, check commentaries ad. loc.)

Tosafos Nazir 10a s.v. “Parah” quotes a “Rabbi, Rabbenu Yosef”, and Tosafos ibid. 37b s.v. “Migi’ulei” mentions a Rabbi Yossi, both from Jerusalem. A certain modern author wonders how come two Tosafists both termed Joseph were living in Jerusalem at a time when not many Jews at all were located in Israel. Legally speaking, Yosef and Yosi are definitely not the same name, nor is Yossi the truncated form of Yosef.

Ah, but could ‘Yossi’ be merely a nickname for Yosef?

This train of thought solves an additional problem as well. Various scholars have wondered at our newfound ‘Custom’ of giving compound names. Some have tried to point out the Tosafist “Rabbi Yaakov Israel” as evidence of this being somewhat common even before our time (see Tosafos s.v. “Hani” Chulin 112a). Then again, who is to say this is not simply another example of Tosafists receiving “pet names”?

Maybe his real name is either “Yaakov” or “Israel”, and his title became “Rabbi Yaakov Israel” as a reminder of the verse in which our forefather Jacob had an alternative name gifted him by an angel he defeated, see Genesis 32:29 —

ויאמר לא יעקב יאמר עוד שמך כי אם ישראל

(Perhaps Rabbi Y. won a fearsome battle…)

Clearly, some of this is mere speculation, but the point here is not to decide matters but to avoid a decision, showing how they might also be resolved without reaching newfound Halachic (and quasi-Halachic) conclusions.

This post is not just for those few editors doing work on the Tosafos, but to remind us of something we often forget. Just like when using logic to reach Halachic conclusions, attempting to learn Halacha from history, too, must be done carefully and painstakingly. Yes, this is an extreme example, but the point is still valid.

P.S. I am very well aware there is more to be said on several of the issues addressed in this post.

Figurative Language in Translation

Is there a right or wrong way to translate idioms and expressions?

The preface of the ArtScroll\Mesorah Machzor for Rosh Hashana states, “Where a choice had to be made, we generally preferred fidelity to the text over inaccurate simplicity, but occasionally, we had to stray from the literal translation in order to capture the essence of a phrase in an accessible English idiom.”

Loyal to the decision of “fidelity to the text”, the esteemed translator of the Machzor rendered the line from “The Foundation of Repentance” (by Rabbenu Yonah) —

 ועתה נשאני לבי כו’ לשוב אליך באמת כו’ ולהיות מודה ועוזב

“to return to you sincerely etc., to become one who confesses and forsakes [his sinful ways], etc.”

This while knowingly disregarding its origin from Proverbs (28:13) —

 “מכסה פשעיו לא יצליח ומודה ועזב ירחם”

 It could have been rephrased as: “to confess and forsake iniquity”, without parentheses and a stilted reading, but that’s his prerogative. As they say, “so far so good”…

The problem begins, when faithful to his method, he translates this phrase —

… בבקר בעת הקיצו משנתו יחשוב בדעתו כי ישוב ויפשפש במעשיו

הגיע עת האכל ויחפש ולא מצא את התרפים אז יהא מודה ומשבח לפני בוראו על אשר עזרו כו

“If mealtime comes and one searches and has not found abominations, then let him thank and give praise before his Creator for having helped him etc.”

Here the translator has fallen into a trap of his own doing. Yes, the original “Teraphim” are indeed “abominations”, as per Genesis 31:35.

ותאמר אל אביה אל יחר בעיני אדני כי לוא אוכל לקום מפניך כי דרך נשים לי ויחפש ולא מצא את התרפים

 “She (Rachel) said to her father, “May my master not be angry that I am unable to rise before you, for I am menstruating”. He then searched and did not find the abominations (idols)”.

But basic logic and the entire context convey that the real meaning here is in fact ‘light’ sin, as opposed to the extreme “abominations”!

The immediately preceding paragraph reads (in ArtScroll translation), “When he raises this matter in his heart and spirit, then he will guard himself from sin. He will beware even of sin that is taken lightly etc., this refers to the sins and good deeds that a person crushes with his heels and considers to be meaningless”.

This tells us to have the Teraphim line translated instead as “…and upon examination has found no sin”, or at least “and one searches and has not found sins”.

By now, the translation is in actual error; the kind that puzzles the reader, and forces him to re-translate the text in the vernacular so it makes sense.

ArtScroll is basically the “Gold Standard” of Torah Hebrew-English translation, so I am definitely not trying to put them down. My own translation skills don’t even come close. What I am trying to do, is point out how even the best of us can arrive at such a situation.

What do we learn from this?

1. Know your author. Rabbenu Yonah, like many Rishonim, frequently uses poetic expressions from Tanach (and often Chazal). Rabbenu Yonah simply relied on the reader’s acquaintance with Tanach and Chazal.
2. Slowly read through the entire text you intend to translate, just to note all such examples. Include anything that seems suspiciously out of place or grammatically jarring. If you can’t quite place an expression, ask a friend. This job requires going and checking before jumping to the obvious translation.
3. Still, not every borrowed terminology needs to be altered in translation. Numerous phrases in “The Foundation of Repentance” are idiomatic; yet don’t necessarily modify the meaning in translation (these are called “Transparent Idioms”).
4. Follow some general rule. But whatever translation school you follow, consider breaking loose when things get out of hand.

Hopefully, aiming the kind of constructive self-criticism presented in this post will mean each successive generation of Torah Editors need not ‘reinvent the wheel’. “As a dwarf standing on the shoulders of a giant”, we can ever progress and improve, if we are open to learning.

P.S. I ought to write another post on the difficulty of editing and publishing heavily lyrical works, such as Piyutim (liturgical poetry), the works of many Sephardic sages or Rabbi Yaakov Emden.

Observing some Yeshiva students lately, I realized that they were teaching me more than I could hope to ever teach them. I refer, of course, to the multifarious uses of the humble pen. I lovingly dedicate this post to them.

I mean, what is a pen for anyway? Certainly not for writing; there are manifold digital gadgets for that. So here are twenty practical uses of this obsolescent object.

1. Nudge or poke your Chavrusa, or study partner, when you decide he isn’t paying you enough attention. Be mindful of whichever side you choose to use.
2. Mix someone else’s coffee, tea and/or soup. Use blue for Milchigs and red for Fleishigs, or be careful about “Ben Yomo”!
3. Toy with it, juggle it, flip it between your fingers, roll it over your hand (this demands practice, so get started now), spin it on the table like a Dreidel, etc. Whatever your Rebbe says, it’s great Occupational Therapy.
4. Use it as a ruler to create straight lines in your Gemara (assuming you can find a suitable purpose-built handheld ink-dispensing implement to draw those lines in the first place…).
5. Use it to weigh down your shirt’s front pocket. Add additional pen and paper if needed. If you leave it open when doing so, you will get a nice and blotchy design to liven up your white shirt (the tint depends on the ink within the pen).
6. Throw the pen at someone to get their attention. Oh yeah, I forgot to tell you: You may not use a Torah book (Sefer) to protect yourself from Blowback (retaliation).
7. Use it to drum on the Lectern (Shtender) / table. This may require two pens for optimal effect. Ignore any protests of so-called “Sound Pollution”.
8. Fool around with the enigmatic inner workings, taking matters as far as possible without getting all covered in ink.
9. Suck on it (Notice: This use is especially intended for toddlers. Yes, they tend to employ the open tip, but apparently their inscrutable diet demands some nutrient found in the ink). This has many therapeutic and psychological benefits for all ages (similar to nursing, pacifiers, smoking, etc.).
10. Use as a temporary bookmark. Cap it first. Does it ruin the book’s binding?
11. On Erev Shabbos, place strategically in a location inconvenient for someone other than yourself. Check the relevant laws of Muktzeh.
12. Play with as imaginary superhero figurine.
13. Ponder why your beloved soul mate – the pen, is not considered a Tashmish Mitzvah. Refer to #9 for appropriate activity while doing so.
14. Attempt to pronounce the pen’s company name. Next pronounce it backwards. This gets boring fast.
15. Take a full inventory of the pen’s components, while tackling the “Problem of Classification”, see here.
16. Masterfully roll it down the table (not on the ‘Sefer’). The cap may have to be removed first.
17. Conceive of brilliantly improved industrial design, and imagine how you receive your first registered patent.
18. Carefully open an envelope (that’s right, snail mail) – assuming you even get any.
19. Poke around fifty tiny holes in your [dark colored] pants without creating a tattoo on your leg.
20. Instead of constantly using your fingers to write words, try to type by using a pen to stab at the computer keys. It definitely improves your motor skills. Or maybe not.

One tiny comment: What about using the pen to write?

You know. Words?

Disclaimer: This post is categorized as “Humor”. Always read the disclaimer first!

Here’s a Hebrew article I wrote for “Beino Uveini”, a Parsha Sheet on interpersonal relationships (yeah, I mean Chessed). The tone is meant to be slightly humorous.

Enjoy!

ניחום או אונאת דברים?

מרדכי והמן (הי, לא להרעיש!) לא ממש היו חברים… בחלק ה”מהפך” שבמגילת אסתר למדים אנו כיצד הוכרח המן לבזות את עצמו עד עפר. אחשורוש צווה על המן לקחת את מרדכי, להלבישו בגדי מלכות, לרוץ לפניו, ולגדל את כבודו. זה לא היה נעים להמן כלל.

הרי המן תכנן אותה שעה לתלות את מרדכי על כך שאינו משתחוה לו. הדבר האחרון שהיינו מצפים ממנו בשעה זאת, אבל וחפוי ראש, הוא לטרוח ולספר את המקרה לאחרים. מה דחוף לו לפרסם את קלונו הלאה? אך כך אכן נוהג המן. המגילה מפרטת (ו’ י”ב): “ויספר המן לזרש אשתו ולכל אהביו את כל אשר קרהו ויאמרו לו חכמיו וזרש אשתו אם מזרע היהודים מרדכי אשר החלות לנפל לפניו לא תוכל לו כי נפול תפול לפניו”.

יש עוד מספר תמיהות לשוניות וסיפוריות. לעיל (ה’ י’) נכתב “אוהביו ואת זרש אשתו”, וכאן מגלים סדר הפוך. למה? תחילה נקראים אנשיו בתואר “אוהביו”, ואח”כ כ”חכמיו”. מדוע? חכמיו דנים “אם מזרע היהודים מרדכי…”, כאילו הדבר מוטל בספק. מה, מישהו עוד לא מכיר את עובדת היות “מרדכי היהודי”, יהודי?

על דרך הפשט ניתן לבאר שהמן ביקש “כתף לבכות עליה”. לכן סיפר “את כל אשר קרהו”. המן לא בא לגלות להם חדשות טכניות, אלא לשפוך את ליבו אל אשתו ואף אל אוהביו, בתקוה לשמוע מהם דברי נחמה. אנשיו היו צריכים לגלות כלפיו חמלה ואמפתיה. אבל תקוותיו נכזבו באחת. פתאום הפכו לו ידידיו ל”חכמים” גדולים, עם טיעונים לוגיים יבשים או חשבונות מתמטיים. אם א’ אז ב’, אם מרדכי יהודי, אתה אבוד. ניתוח אסטרטגי מתנשא אותו טורחים הם לפרט לו בארוכה, משל שאלתו לא נגעה אליו אישית. גם אשתו לא מיהרה לעזרתו. הווה אומר, הנטישה עצמה מעידה על נכונות נבואת הבלהות…

אל תבינו לא נכון, אין מה להצטער בצער המן, אבל יש ללמוד מכאן לקח. להבדיל ממעשי הרשעים, התורה מלמדת אותנו את מידת החמלה. “אם היו יסורים באים עליו, אם היו חלאים באים עליו, אל יאמר כדרך שאמרו חבריו לאיוב, ‘הלא יראתך כסלתיך תקותך ותום דבריך, זכר נא מי הוא נקי אבד'” (ב”מ נ”ח ב’). “אין מרצין לו לאדם בשעת כעסו” (ברכות ז’ א’). אם אין לך ניחום וחיזוק, שמור על שתיקה. השתתף בצער חברך בהקשבה. כדאי גם ללמוד פרטי הלכות אונאת דברים בשו”ע חושן משפט סימן רכ”ח.

יהי רצון שנזכה להיות חברים אמתיים, ותהיה אך תורת חסד על לשוננו.

הערה: חלק מהנקודות מתוך ספר יוסף לקח.