Friday, November 9, 2018

Parshat Toldot

וְאֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן־אַבְרָהָם אַבְרָהָם הוֹלִיד אֶת־יִצְחָק׃
These are the descendants of Yitzchak, son of Avraham: Avraham sired Yitzchak.

וַיְהִי יִצְחָק בֶּן־אַרְבָּעִים שָׁנָה בְּקַחְתּוֹ אֶת־רִבְקָה בַּת־בְּתוּאֵל הָאֲרַמִּי מִפַּדַּן אֲרָם אֲחוֹת לָבָן הָאֲרַמִּי לוֹ לְאִשָּׁה׃
And Yitzchak was (son of forty years =) forty years old in taking for himself Rivkah -- daughter of B'tuel the Aramean from Paddan Aram, brother of Lavan the Aramean -- to him to (be his) wife.

וַיֶּעְתַּר יִצְחָק לַיהוָה לְנֹכַח אִשְׁתּוֹ כִּי עֲקָרָה הִוא וַיֵּעָתֶר לוֹ יְהוָה וַתַּהַר רִבְקָה אִשְׁתּוֹ׃
And Yitzchak prayed to YHVH in front of (on behalf of?) his wife because she was barren; and he prayed to YHVH and Rivkah his wife became pregnant.



New words:
עָתַר = pray, supplicate
נֹכַח = in front of, opposite to, before
עָקָר = barren
הָרָה = conceive, become pregnant

Wednesday, October 17, 2018

Genesis, chapter 1

א. בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃
1. To begin with, God fashioned the heavens and the earth.

ב. וְהָאָ֗רֶץ הָיְתָ֥ה תֹ֙הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃
2. And the earth was chaos and emptiness, and darkness was upon the face of Tehom (the primeval deep-sea abyss), and the spirit of God [was] hovering upon the face of the water.

ג. וַיֹּ֥אמֶר אֱלֹהִ֖ים יְהִ֣י א֑וֹר וַֽיְהִי־אֽוֹר׃
3. And God said "there will be light!", and there was light.

ד. וַיַּ֧רְא אֱלֹהִ֛ים אֶת־הָא֖וֹר כִּי־ט֑וֹב וַיַּבְדֵּ֣ל אֱלֹהִ֔ים בֵּ֥ין הָא֖וֹר וּבֵ֥ין הַחֹֽשֶׁךְ׃
4. And God saw the light, that it was good, and God made a distinction between the light and the darkness.

ה. וַיִּקְרָ֨א אֱלֹהִ֤ים ׀ לָאוֹר֙ י֔וֹם וְלַחֹ֖שֶׁךְ קָ֣רָא לָ֑יְלָה וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם אֶחָֽד׃ 
5. And God called to the light: "day!" and to the darkness he called "night!"; and there was evening and there was morning: Day One.

ו. וַיֹּ֣אמֶר אֱלֹהִ֔ים יְהִ֥י רָקִ֖יעַ בְּת֣וֹךְ הַמָּ֑יִם וִיהִ֣י מַבְדִּ֔יל בֵּ֥ין מַ֖יִם לָמָֽיִם׃ 
6. And God said "there will be an expanse between the waters and it will be separating water from water.

ז. וַיַּ֣עַשׂ אֱלֹהִים֮ אֶת־הָרָקִיעַ֒ וַיַּבְדֵּ֗ל בֵּ֤ין הַמַּ֙יִם֙ אֲשֶׁר֙ מִתַּ֣חַת לָרָקִ֔יעַ וּבֵ֣ין הַמַּ֔יִם אֲשֶׁ֖ר מֵעַ֣ל לָרָקִ֑יעַ וַֽיְהִי־כֵֽן׃
7. And God made the expanse and it separated the water which was below the expanse from the water which was over the expanse, and it was so.

ח. וַיִּקְרָ֧א אֱלֹהִ֛ים לָֽרָקִ֖יעַ שָׁמָ֑יִם וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם שֵׁנִֽי׃
8. And God called to the expanse: "sky"; and there was evening and there was morning: Day Two.


New words in this passage (in order of appearance, with translations from BDB):

רֵאשִׁית = beginning, chief = first phase, step, or element in a course of events; principal or choice part

ב.ר.א = shape, create, fashion (pa'al); be created, formed (niph.); cut down/out (pi'el)

תֹהוּ = formlessness, confusion, unreality, emptiness; chaos, waste; groundless, worthless, to no purpose

בֹהוּ = emptiness

חֹשֶׁךְ = darkness; secret-place; fig. distress, mourning, ignorance, evil, obscurity

תְהוֹם = deep; sea or river; abyss

ר.ח.ף = hover (pi'el)

ב.ד.ל = divide, separate, set apart, make-a-distinction-between (hiph.); separate oneself, withdraw from, be excluded or set apart (niph.)

רַקִיעַ = extended surface, solid expanse (as of ice, beaten metal), supporting vault

Tuesday, May 17, 2016

Modeh Ani

Welcome to my new blog, "Lost in Translation," which will be all about my efforts to understand the Hebrew Prayers of historical and contemporary Judaism better by analyzing their word choices and working out my own English translations of them. For me, this is fun (I know, I'm a geek). For you, hopefully it will be interesting reading and a nice break from your daily "real world" grind.

For each entry, I will present the prayer in Hebrew first, then stroll through its words and their roots and meanings in context, then end with a hopefully-somewhat-poetic English translation of the prayer.

So without further ado, I present the first prayer observant Jews are to say when they wake up:

transliteration
original hebrew
modeh 'ani l'phahneychah melech chay v'qayyahm,
,מוֹדֶה אֲנִי לְפָנֶיךָ מֶלֶךְ חַי וְקַיָּם
shehechezar'tah bi nish'mahti b'chem'lah
 .שֶׁהֶחֱזַרְתָּ בִּי נִשְׁמָתִי בְּחֶמְלָה
rabbah 'emunahtechah
 רַבָּה אֱמוּנָתֶךָ


Now, looking at the words:

'ani is the first-person pronoun, so "I" am doing whatever action modeh means.

modeh appears to be the causative present form of a root (y-d-h) meaning "throw," but this particular vowelization of that root has come to mean "give thanks" instead, for reasons that are not at all obvious.

l' is the Hebrew prefix that means "to or toward", p-n-y is the Hebrew root meaning "face", and -chah is the Hebrew suffix meaning "belonging to you". The third word, then, literally means "to your face," but this is a common Hebrew way of saying "in front of you"

This is a great illustration of the dangers of so-called literal translation. A very literal translation of the first three words we are to say to God each morning might be "I throw things in your face" (which might indeed be what we feel like saying first thing in the morning), when instead the figurative meaning is "I give thanks in front of you"


melech is a common word in Hebrew prayers that used to be translated "king" but in today's gender-inclusive and less-authoritarian world is often translated "ruler" or "sovereign"

chay is the Hebrew word for life. This is a great chance to mention that nouns in Hebrew can do things they don't ordinarily do in English. Here, this noun seems to be acting like an adjective.

v' is the universal Hebrew conjunction. It usually means "and", but it can also mean "so" or "then", and I think I have even seen it mean "or" or "but" in a certain context.

qayyahm is a form of the root q-u-m, meaning to rise or to stand. It seems like an intensive form, but it also seems to be being used in parallel to chay here, that is as an adjective.

So this second phrase of the prayer could translate as "king who is alive and still standing" or "living and forever-standing ruler"


she- is a Hebrew prefix meaning "who (does)" (linking the previous noun phrase to the following action)

hehechezar'tah means "causes to return"

bi is another fun Hebrew-ism: a prefix (b' means "in" or "into") plus a suffix (-i means "belonging to me"), so this word means "into me"

nishmaht is the construct (belonging-to-someone) form of "breath" or "spirit" (universally equated in the ancient world), and, as before, -i is the suffix meaning "mine"

b' again means "in" or "into" and chem'lah means "compassion", so "in compassion"

This third phrase of the prayer translates as "who, in compassion, causes my spirit to return into me" (a reference to an ancient belief that the soul wandered from the body during sleep)


rabbah means "(he/she/it) is great"

'emunaht means "steadfastness" or "faithfulness" or "fidelity" or "trustworthiness" and -chah is the second-person-possessive suffix ("your").

So this last phrase of the prayer means "great is your faithfulness"


So a fairly straight translation of this prayer would be:

I give thanks in front of you, living and everlasting ruler,
who, in compassion, causes my spirit to return into me.
Great is your faithfulness!

A more poetic, free translation, following what seems to be the sense of the language, might be:

I stand thankful before you,
    you who are in charge of everything,
        alive and still standing!
in your compassion, 
    you have kept me alive all night
        and given me a refreshed spirit this morning.
great are you,
    and worthy of the trust I place in you each night!