I always teach that translation is, by definition, commentary.
Not that we always have a choice. Especially when it comes to Torah learning,
there are times when we must rely on translations since we are simply unable to
always read or understand ancient Aramaic or Hebrew. Yet, any time we do not see
the original language for ourselves--any time we must rely on someone else to
tell us what it means--we need to be cautious. Not to say that it isn’t an
excellent translation or as true as possible to its source, but it is a
translation nonetheless, which leaves room for misinterpretation at best, and
mistakes at worst.
How should we know when to doubt a translation? When the
interpretation, meaning or explanation is insulting or demeaning to someone,
especially if it be towards women. The majority of statements which appear to
negate the importance or power of women, often are due to being read literally,
with the simple translation leaving out the esoteric and deep underpinnings.
Chavah embodies both the essence of life itself and the creative ability to grant that life to others.
A great example of this is with the first woman in history. In
English, we refer to her as Eve. Yet, that is not her Hebrew name and her
English translation doesn’t carry with it any of the importance or significance
of her real name, Chavah.
Furthermore, there are even some links between the
word “Eve” and “evil,” blaming her for the evil brought into the world due to
the sin of eating from the Tree of Life. Yet Chavah, according to the Torah,
is clearly a positive figure, and the sin, while a complicated discussion in
itself, is most often explained as a descent for the sake of an ascent.
So what does Chavah mean?
According to the Jewish mystical tradition, there are three main
concepts connected to the Hebrew name Chavah. The first comes from the
explanation given in the Torah itself: because she is em kol chai
- the mother of all life (Genesis 3:20).
The medieval commentator Rashi explains this phrase. The name
Chavah is a derivative of the Hebrew word chayah, meaning “living one.”
Chavah embodies both the essence of life itself and the creative ability to
grant that life to others. The idea of “mother of all life” expresses not only
the ability to physically give birth, but also to create, nourish, and enhance
all facets of life. This is the ability of a mother - to take something from the
state of potential, develop it, and bring it to actualization through her
creative abilities.
Chavah is not only the mother of life but also represents the experience of life.
The question though still remains as to why Chavah wasn’t called
Chayah? What is the difference between these two names? When looking at them in
their Hebrew spelling, the difference in each name is one letter. The name
Chavah has a vav which is numerically equal to six, and Chaya has the
letter yud which is numerically equal to 10. The difference between these
two number is four, the letter dalet.
Rabbi Ginsburgh teaches that if we add the letter
dalet to the name Chavah, we get the word chedvah, meaning “joy.”
This teaches us that we transform Chavah into Chayah, into “life,” when she can
birth with joy.
It is vital to mention that this is not merely the idea of
physical birth. The concept of being a mother is being creative, birthing new
realities into this world. And as we bring these lives into the world, we must
do it with joy, even though the process may be a painful one.
The second understanding of the name Chavah focuses on its
connection to the word chavayah, which means experience. Chavah is not
only the mother of life but also represents the experience of life.
The marriage of the first couple, Adam and Chavah, is truly a marriage of the human experience, the human condition.
With this explanation, we can better understand the relationship
between her and Adam, her husband. The name Adam is not merely a first name
whose literal meaning is man, but also refers to mankind, to humanity in
general. Therefore, the marriage of the first couple, Adam and Chavah, is
that of the representation of human experience, that of the human condition!
The third meaning stems from a verse in the book of Psalms
(19:3) "Night following night expresses knowledge." The Hebrew word
for expression is yechaveh, which is also related to the word chavah.
In this vein, there is a verse in the book of Job (36:2)"Wait for
me a little while, and I will show you." The Hebrew phrase for I will show you is
veachavecha, again from the same root. This third meaning of Chavah can
be understood as expression, revelation, or manifestation.
Ultimately, these three meanings work together. How does Chavah,
the first woman, represent the mother of all life? Through experience as
expression and through expression as experience she mothers all life. She shapes
and develops formless matter, carrying it within her until it is ready to be
born. However, the mothering process does not end with physical birth, for she
then continues to nurse this life, feeding and sustaining it physically,
emotionally, and spiritually. She continues to nourish it throughout its life,
helping to actualize its latent potential and helping this life to develop and
experience its utmost expression. And by doing this, she is constantly giving
birth to new levels of ability and depth of life experience, both within herself
and within all those around her, earning the title “mother of all life.”
Adapted from an article published in Jewish Women Speak About Jewish Matters, edited by Sarah Tikvah and Doron Kornbluth
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