Hot answers tagged targum-translation
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It's at least as old as the Sh'la (around 1600), according to Taame Haminhagim, kuntres acharon 94 to paragraph 396, which says in the Sh'la's name, via the Baer Hetev OC 307:2: "Someone visiting his friend on Shabas should not say, e.g., 'good morning' as on a weekday, but rather 'shabas shalom' or 'shabas tov', to fulfill 'zachor es yom hashabas'."
It ...
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"L'chatchila" means "from the outset", meaning that before one did action 'x' the halacha was that it was forbidden. However, if one was not familiar with that halacha and did action 'x' without knowing that there was a problem, then "b'di'eved" ("after the fact") the halacha might be different, meaning the consequences of what was done would change.
In ...
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The Torah commands us regarding emotions all the time, e.g.: "Don't bear a grudge", "don't hate your fellow in your heart", "don't harbor resentment when you give [charity] to him", "because you didn't serve Hashem your Lord with happiness and a glad heart", "don't despise the Edomite, for he is your brother; don't despise the Egyptian, for you were a ...
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Hebrew is the language of the Torah. The holy language. Translation inevitably creates a certain perspective on the text, as a Hebrew word can have multiple meanings or interpretations. A word for word translation would not make sense. The meaning often gets simplified, if not lost, in translation.
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Rashi, Radak, ibn Ezra and the M'tzudos all seem to say it means "you have caused me to hear" your command, i.e. informed me of it, though literally, yes, it means "you have dug me ears".
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I think you are mixing up 3 different phrases.
1 ברוך אתה ה Baruch Attah Adonai. This phrase is commonly translated as "Blessed are you Lord," meaning "you, the Lord, are blessed" a statement of fact. It is used to begin most ritual blessings.
2 ברכו את ה המבורך Barechu et Adonai HaMevorach. This phrase means "Bless the Lord-who-is-Blessed." "Bless" here ...
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It certainly doesn't mean electricity! The truth is, we don't really know what it means. And whatever it is, studying it is dangerous! Some of you may recall the story in BT Hagiga 13a, where a child is studying Ezekiel, ponders over the meaning of hashmal, and was consumed by fire. You have been warned...
From the context, it appears to be some kind of ...
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וַתְּדַבֵּ֨ר מִרְיָ֤ם וְאַהֲרֹן֙ בְּמֹשֶׁ֔ה
Separating Miriam as the subject of one clause from Aharon as the subject of another clause is not syntactically plausible for a couple reasons:
They are joined by the cantillation marks, which delimit "Miryam v'Aharon" as a noun phrase.
The second clause "Aharon was against" is missing a verb in the ...
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I doubt it would matter whether the verse contains Hashem's name, because when you say an entire verse (in the original Hebrew, or in the Targum), there is no concern about saying His name in vain - no matter how many times you repeat the verse.
In any case, there is an opinion that you can substitute Rashi's commentary for the Targum (Shulchan Aruch, Orach ...
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The Hebrew is משתין בקיר, mashtin b'kir. Mashtin is used frequently in the Talmud for "urinate", and kir is wall. So David is saying "there won't be left alive even one thing-that-urinates-against-the-wall."
The classical commentaries say that means either a male human being, or a dog. Either way, it was intended as a disparaging reference.
Many English ...
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Jastrow says it indicates the subjunctive mood. If so,
in Gen. 26:10, כִּזְעֵיר פּוֹן שְׁכֵיב means "he almost had lain" as opposed to "he almost lay";
in Gen. 31:27, וְשַׁלַּחְתָּךְ פּוֹן means "I'd have sent you" as opposed to "I sent you";
in Num. 22:29, אִלּוּ פּוֹן אִית חַרְבָּא means "if there were a sword" as opposed to "if there is a sword"; and
in ...
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The Shulchan Aruch OC 145:3 says that:
האידנא לא נהגו לתרגם, משום דמה תועלת בתרגום כיון שאין מבינים אותו:
And nowadays the custom is not to translate [to Aramaic] because what benefit is there to do so since we do not understand it.
Additionally, the Tur there quotes a Yerushalmi that says that the meturgeman is not me'ackeiv (prevents the ...
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There is at least one possible usage of קרח in Tanach in the sense of "ice" - Ezek. 1:22 (כעין הקרח הנורא), which Targum Yonasan translates as גליד חסין, "strong ice." [Metzudos also renders some other instances of קרח as גליד, the Talmudic word for ice (from the root גלד, as you noted), as in Mikvaos 7:1 and Bava Basra 20a.]
To follow up on msh210's point, ...
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Well, Ibn Ezra (to Songs 5:10) says that paz actually means "precious stones." Rashi seems to agree, because he explains זהב מופז (I Kings 10:18) as meaning that "it gleams like a pearl", and in Daniel 10:5 he also says that כתם אופז means "an arrangement of pearls."
Radak on the verse in Kings brings three possible translations for מופז: refined (i.e. ...
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it's not in plural form, see how the verb is.
another example in hebrew is the word maim (water), which has no singular or plural.
this may seem plural to you but it actually isn't, simply because god is one.
your question is basically on the quality of the translation.
one can see (at least as an reflection) the importance each culture (or language) gives ...
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There are two equally-valid ways of reading the verses (both found in classical commentaries):
Abraham was sitting in the Elonei of Mamre, outside his tent at the heat of the day; when G-d appeared to him. Abraham then looked up and saw three men; [recognizing it was more important to do kindness to strangers right now than to sit and continue having his ...
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Kadesh is the masculine singular imperative: make kidush! (or: sanctify!) It's also a bare infinitive.
Urchatz or r'chatz is the masculine singular imperative: (and) wash!
Karpas is a matter of much discussion, but it's some sort of vegetable.
Yachatz is the masculine singular third-person future tense transitive: He will divide.
Magid is the masculine ...
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The standard understanding is that it means "memory of" either way, just a question of how it's vowelized. (You'll find both vowelizations in different texts of Psalm 145, known to most of us as the daily "Ashrei", on the line "zecher rav tuvcha...").
But just for fun, the Gemara records a discussion wherein King Shaul thought the commandment only applied ...
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If I'm not mistaken, Dayan Gukovitzky's Targum HaLaaz has a transliteration guide. It seems that Rashi did have a specific set of rules for doing this.
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Because the RaMBa"M spoke Arabic (for those who read Arabic, a closer example is in the first usage example here: "Japan is close to China").
Yes, he wrote in Hebrew, and he was very skilled in his Hebrew grammar. That does not mean, however, that he was not influenced by his Arabic language background. Given that he used this term regularly, I think it ...
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Contradictory meanings within a single root is fairly common occurrence amongst Semitic languages. The phenomenon repeats itself consistently in Arabic and Aramaic, so there's no reason why it wouldn't be the case here.
1) Jastrow's dictionary has all three definitions listed, although he lists Hilutz earlier. According to him, the definition of ...
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This site argues, somewhat convincingly (based on Rashi and Maharsha), that the reference is to the patina (oxides) that emerges on the surface of copper. Iron in those days always had a layer of rust, and therefore was not considered to "sweat" any kind of substance.
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Targum Jonathan consistently translates this phrase (it also appears a few times in I and II Kings) as ידע מדע, "one who knows knowledge." Rashi explains that he gets this from the Hebrew by taking משתין as related to משית, "arranges" or "sets," so that it can be translated as "one who arranges [his thoughts] in the walls of his heart" - i.e., an adult with ...
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I don't know of any site that provides multiple translations on the same page, but here are all the English Tanach websites that I know of. (Italics means the site only contains the first five books (Pentateuch), and an asterisk means it also contains select portions from Prophets (Haftorah). Regular font means the full Tanakh\Jewish Bible is available):
...
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Russian Chabad.org
I can read, but not understand, Russian, but right there on the home page there's a picture of two masks with a link that says "Пурим" (which transliterates to "Purim").
Also, JudaisminRussian.com (a division of Friends of Refugees of Eastern Europe (FREE)).
For print materials, I know Kehos has good outreach materials in Russian, ...
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Love is an emotion and cannot be controlled in that way
Which is generally wrong according to R.Desler.
At this site I found the citation from his book
הרב דסלר זצ"ל בספרו "מכתב מאליהו" (קונטרס החסד), ניסח כך נושא זה: "יותר ממה שהנתינה באה בעקבות האהבה, האהבה באה בעקבות הנתינה".
"Love is caused by Giving more than Love causes Giving"
So, if ...
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First of all, what you say is not exactly true. It might be the case that every English translation that you have seen understands the word to mean morning - and most probably because it is preceded by the verb "to rise" - but there are Hebrew commentaries that understand it in line with this gemara. Both the Radak and the Metzudat Tziyon understand the word ...
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Actually, the earliest rabbinic sources present the Greek translation (the Septuagint) in glowing terms. In the Mishna, Megillah 1:8, Rabban Shimon ben Gamliel is quoted as having said that Greek is the only language, other than Hebrew, in which it is permissible to write sifrei Torah. Commenting on this, the Jerusalem Talmud (Megillah 71c) says that the ...
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Hebrew is called "leshon hakodesh" ("the holy language"). The Rambam (Moreh Nevuchim 3:8) explains that the Hebrew language has no "bad words"; there are only euphemisms (to give one example, urine is called "the water of the legs"). Ramban (Shemos 30:13) writes that it is called holy because the Torah was written in that language, G-d is called by names in ...
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