Short Poetic Preface to Torahs 1-15 on Rabba Bar Bar Chana

Short Poetic Preface to Torahs 1-15 on Rabba Bar Bar Chana

With the help of the Supreme G-d, Who acquired heaven and earth [Genesis 14:19, 22], And gave us His Torah from the wilderness as a gift [Numbers 21:18, referencing "Matanah"], We begin to print wondrous and awesome innovations On the sayings of Rabba Bar Bar Chana [Bava Basra 73-74]. By this merit, may we be privileged to ascend to Zion with song [Isaiah 35:10; 51:11], To the city of King David, where [his] camp is pitched [cf. 2 Samuel 5:9; 1 Chronicles 11:7].

— Translator's Notes —

"With the help of the Supreme G-d": The phrase "בעזרת א-ל עליון" is translated formally to reflect the invocation of divine assistance, with "Supreme G-d" capturing the exalted nature of "א-ל עליון."

"Who acquired heaven and earth": The Hebrew "אשר שמים וארץ קנה" directly echoes Genesis 14:19 and 14:22, where G-d is described as "Creator (or Possessor) of heaven and earth."

"And gave us His Torah from the wilderness as a gift": The phrase "ונתן לנו את תורתו ממדבר מתנה" alludes to Numbers 21:18, where "Matanah" (gift) is a place name in the wilderness, symbolically linked to the giving of the Torah as a divine gift.

"Wondrous and awesome innovations": The Hebrew "חדושים נפלאים ונוראים" is rendered literally to maintain the sense of novel, profound, and awe-inspiring teachings.

"On the sayings of Rabba Bar Bar Chana": This is a direct translation of "על מאמרי רבה בר בר חנה," referring to the Talmudic sage whose sayings are the basis for Torahs 1-15.

"By this merit, may we be privileged to ascend to Zion with song": The phrase "בזכות זה נזכה לעלות לציון ברננה" closely mirrors Isaiah 35:10 and 51:11, which describe the redeemed ascending to Zion with joy and song.

"To the city of King David, where [his] camp is pitched": The Hebrew "אל קרית מלך דוד חנה" refers to Jerusalem, the city of David, with "חנה" (pitched/camped) evoking 2 Samuel 5:9 or 1 Chronicles 11:7, where David establishes his stronghold in Jerusalem. The verb "חנה" also resonates with the name "Bar Bar Chana," creating a poetic wordplay. [Further note, that the letters ChaN are also found in the name of NaChmaN. Further note, that in the introduction to the poem at the beginning of Likutay Moharan it says that Rabbi Nachman's name is spelled out, single-double-triple-quadruple (Na NaCh NaChMa NaChMaN) and here we have Rabba, bar bar - anagram: Rav Rav, Chana. Almost like a precursor to Na Nach Nachma Nachman]