Martial Arts and Mishpatim

 

Hebrew- 

Bad Transliterations

            https://www.pealim.com/dict/1481-lehitatesh/

            https://www.pealim.com/dict/310-legahek/

            https://www.pealim.com/dict/5111-letzachkek/

            https://www.pealim.com/dict/2120-lishog/

            https://www.pealim.com/dict/854-lirok/

 

קָדְשׁוֹ

Kedsho

Kadsho

Kodsho

Kodshu

Korbon  

 הִנְחִילָנוּ

Khinheelanu

Khinhalanu

Hinkheelanu

Hinkhalunu

Hakunamatata

 

 

בְּאַהֲבָה

Be’uhuva

Be’ihiva

Be’ahava

Be’ohava

Be’hive

 

 

 

 קִדְּשָׁנוּ

Keedshanu

Reedshanu

Meedshau

Heedshanu

Needataco

 

 

בְּמִצְוֹתָיו

Bemitzotav

Bemitzvotav

Bemitzvotaiv

Bemeayotav

Bemitzanavim

 

    לְמִקְרָאֵי  

Lemik’rah’ey

Lemi’kerah’ey

Lemi’kerah’ai

Lemi’kerah’ah

Lemi’kerah’ee

 

 

  לִיצִיאַת

La’tziat

Leezee’at

Leezee’as

Lo’tzooat

Leetzee’at

 

 

 

 מִצְרָיִם

Mutzram

Mitzram

Mitzrai’im

Mu’tze’rai’im

Metzamnflfn

 

 

 

זִכָּרוֹן

Zekaron

Zakaron

Zecharon

Zacharon

Zekaro

 

 

 

 לְמַעֲשֵׂה

Lumu’usu

Layma’asey

Lama’asah

Le’ma’asah

Le’ma’asey

 

 

 בְרֵאשִׁית

Beraysheet

Beray’asheet

Veraysheet

Vera’asheet

Vereayshees

 

 

 בָחַרְתָ

 Bacharta

Baharta

Vaharta

Vacharta

Vacahareta

 

 

  קְדַּשְׁתָּ

Kadashta

Kadshecha

Kodshecha

Keedashta

Ke’dashta

וְהָאֲחַשְׁדַּרְפְּנִים

Vaha’achashdarpanim

Veha’ahashdarpanim

Veha’achashdarfanim

Veha’achashdarpanim

Veha’chushdurpunum

 

 

 

SHEMOT (Exodus)  24:-

 Adonai said to Moshe, "Come up to Adonai, you, and Aharon, Nadav, and Avihu, and seventy of the Zakenim/leaders of Yisra'el; and worship from a distance.  Moshe alone shall come near to Adonai, but they shall not come near, neither shall the people go up with him."  Moshe came and told the people all the words of Adonai, and all the laws; and all the people answered with one voice, and said, "All the words which Adonai has spoken Na’ahseh/ will we do." 

Moshe wrote all the words of Adonai, and rose up early in the morning, and built an altar under the mountain, and twelve pillars of stones for the twelve tribes of Yisra'el….He took the book of the covenant and read it in the hearing of the people, and they said, "All that Adonai has spoken, Na’she V’nishmah/we will do and we will listen to it.”

Then Moshe, Aharon, Nadav, Avihu, and seventy of the Zakenim of Yisra'el went up. They saw the God of Yisra'el. Under God’s  feet was like a paved work of saphir  stone, like the sky in terms of clarity.  Adonai didn't lay a hand on the nobles of the children of Yisra'el. They saw God, and then ate and drank. 

Adonai said to Moshe, "Come up to me on the mountain, and stay here, and I will give you the tables of stone with the law and the commands that I have written, that you may teach them."  Moshe rose up with Yehoshua, his attendant, and Moshe went up onto God's Mountain.   He said to the Zakenim, "Wait here for us, until we come again to you. Behold, Aharon and Hur are with you. Whoever is involved in a dispute can go to them."

Moshe went up on the mountain, and the cloud covered the mountain….The appearance of the glory of Adonai was like devouring fire on the top of the mountain in the eyes of the children of Yisra'el. Moshe entered into the midst of the cloud, and went up on the mountain; and Moshe was on the mountain forty days and forty nights.

They saw the God of Israel?

Ask the Mepharshim what they think that means.

Rashi:

They peeped in their attempt to catch a glimpse of the Supreme Being, and thereby made themselves liable for death. But it was only because God did not wish to disturb the joy caused by the Giving of the Torah, that God  did not punish them instantly, but waited (postponed the punishment) for Nadab and Abihu until the day when the Tabernacle was dedicated, when they were stricken with death, and for the elders until the event of which the text relates as explained  in Tanchuma. (Midrash Tanchuma, Beha'alotcha 16).

Ibn Ezra:  They did not see God literally, but in a prophetic vision. The same is true of Isaiah’when he says “I beheld Adonai seated on a high and lofty throne ,” (Isaiah 6:1). This is made clear in Ezekiel's vision (Ezekiel 1:1), saying that what he had seen originally was merely visions of God. The term here “God of Israel” refers to the Creator “in whose hand is every living soul,”  (Iyov 12:10).  One who is enlightened will understand.

Nachmanides: Ibn-Ezra says they saw him in the prophetic vision. See his comment. The straightforward sense of the expression of the “God of Israel” is that the merit of their father Israel was with them, giving them the privilege of seeing this, for the elders saw more in this vision than the rest of the people down on the ground,  who saw the great fire  of God’s presence, but only through the dense clouds.  

Gersonides: In this moment they saw that he was God of the entire universe and not just the lower material world.

Maimonides (Mar Hirsch’s Translation):  In  Hebrew, the word Lirot, to see, has multiple meanings, including to comprehend and to experience.  You see? Or did you not see that coming?  Well too bad, I don’t see it that way.  This seeing was a moment of comprehending  God.  To think it meant they used  physical sight to look at God’s physical body means you are a very silly person not even worthy of serving falafel.   What it meant is when they saw the paving of saphir stone, which is transparent and has no color? That they had a glimpse into  the very first moments of creation, and how the very first matter had no set form or color. They understood that God gave all things form, and that all creation and destruction follow at God’s will.   This is what the elders of Israel understood at the moment of “seeing.”

--summary of his essay in part one of “Guide for the Perplexed.”

 

 

SHEMOT 21:22-25—Every Translation is a Commentary

 

Tanakh (Hebrew Bible) and JPS English

וְכִֽי־יִנָּצ֣וּ אֲנָשִׁ֗ים וְנָ֨גְפ֜וּ אִשָּׁ֤ה הָרָה֙ וְיָצְא֣וּ יְלָדֶ֔יהָ וְלֹ֥א יִהְיֶ֖ה אָס֑וֹן עָנ֣וֹשׁ יֵעָנֵ֗שׁ כַּֽאֲשֶׁ֨ר יָשִׁ֤ית עָלָיו֙ בַּ֣עַל הָֽאִשָּׁ֔ה וְנָתַ֖ן בִּפְלִלִֽים׃

When men fight, and one of them pushes a pregnant woman and a miscarriage results, but no disaster ensues, the one responsible shall be fined according as the woman’s husband may exact from him, to be given based on judgement.

וְאִם־אָס֖וֹן יִהְיֶ֑ה וְנָתַתָּ֥ה נֶ֖פֶשׁ תַּ֥חַת נָֽפֶשׁ׃

But if disaster ensues, the penalty shall be life for life,

עַ֚יִן תַּ֣חַת עַ֔יִן שֵׁ֖ן תַּ֣חַת שֵׁ֑ן יָ֚ד תַּ֣חַת יָ֔ד רֶ֖גֶל תַּ֥חַת רָֽגֶל׃

eye for eye, tooth for tooth, hand for hand, foot for foot,

כְּוִיָּה֙ תַּ֣חַת כְּוִיָּ֔ה פֶּ֖צַע תַּ֣חַת פָּ֑צַע חַבּוּרָ֕ה תַּ֖חַת חַבּוּרָֽה׃ (ס)

burn for burn, wound for wound, bruise for bruise.

 

Septuagint (Greek Translation of the Bible used in early Christianity):

“And if two men strive and strikes a woman with child, and then she miscarries a child  imperfectly formed, he shall be forced to pay a penalty; as the woman’s husband may lay upon him, he shall pay with a valuation. But if it be perfectly formed he shall give… life for life.”                     

 

Questions on the two translations of Exodus 21:22-25

1.    What is the disaster that the translation from the Hebrew is concerned with happening or not?  It’s not a miscarriage, so what is it?

2.    What is the difference the translation from the Greek translation known as the Septuagint concerned with?

3.    Between the Hebrew and Greek,  who  is of most importance to whom in this set of verses- the mother or the fetus?

4.    What modern issue that is at the forefront of American politics does this verse connect to?