Judaism and English – אתר פדגוגיה הרצוג https://pedagogy.herzog.ac.il הבלוג הפדגוגי של הרצוג Tue, 25 Feb 2025 14:08:44 +0000 he-IL hourly 1 https://wordpress.org/?v=6.9 https://pedagogy.herzog.ac.il/wp-content/uploads/2023/05/cropped-logo-website-32x32.png Judaism and English – אתר פדגוגיה הרצוג https://pedagogy.herzog.ac.il 32 32 Pesach – Passover https://pedagogy.herzog.ac.il/pesach-passover/ Tue, 15 Apr 2025 13:05:27 +0000 https://pedagogy.herzog.ac.il/?p=16752 When translating from one language to another, one often has to make decisions regarding words in the source language that have no equivalent in the target language.  Sometimes, there is no choice but to translate it with a completely new word (e.g. “tabernacles” for sukkot). At other times, a word from the source language is borrowed directly into the target language (e.g., “Sabbath”). Another common approach is creating a calque. A calque is a word or phrase borrowed from another language by translating each element literally. Think of it as taking a phrase apart, translating each piece individually, and then reassembling them in the new language.

While most English speakers may not realize it, the term Passover is a direct calque of the Hebrew word Pesach. The term originates from William Tyndale’s 16th-century English Bible translation, where he rendered Pesach into English by combining "pass" and "over," referencing the pivotal moment when God "passed over" the homes of the Israelites during the final plague in Egypt.

What makes this translation particularly notable is that it preserves both the literal meaning and the spiritual significance of the holiday, which commemorates the Exodus of the Israelites from slavery after God passed over the homes of the Israelites during the final plague in Egypt.

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Tzav (Lev. 6:1-8:36) – Peace Offerings https://pedagogy.herzog.ac.il/tzav-lev-61-836-peace-offerings/ Wed, 09 Apr 2025 13:00:18 +0000 https://pedagogy.herzog.ac.il/?p=16750 Parashat Tzav introduces the concept of peace offerings, known in Hebrew as "korban shlamim". These offerings are significant in the sacrificial system outlined in the Torah, symbolizing a communal meal shared between God, the offeror, and the priests. The primary purpose of the peace offering is to express gratitude and to foster peace between the individual, the community and God.

The contemporary English term "peace offering" has evolved to signify a gesture made to reconcile or pacify a situation, often aimed at repairing relationships. For example, in recounting the Trojan Horse story, one might say that the Trojans mistakenly believed the Greeks' wooden horse to be a peace offering.

The evolution of the peace offering from a sacred act to an act of conciliation shows how gestures of goodwill have always been important for creating understanding and restoring relationships. The original peace offerings in the Torah were a way to share gratitude and connection, which can still inspire us today. Whether we’re dealing with friends, family, or colleagues, offering something kind to bring people together can go a long way.

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Vayikra (Lev. 1:1-5:26) – A Calling https://pedagogy.herzog.ac.il/vayikra-lev-11-526-a-calling/ Wed, 02 Apr 2025 12:47:48 +0000 https://pedagogy.herzog.ac.il/?p=16748 The opening passuk of Parashat Vayikra reads: “And He called to Moses, and the Lord spoke to him from the Tent of Meeting” (Leviticus 1:1). The Hebrew word Vayikra (וַיִּקְרָא), meaning “and He called,” carries profound significance. Unlike the more casual vayidaber (And He spoke) or vayomer (And He said), vayikra denotes an intentional summoning by God. Moses does not initiate this dialogue; he responds to a call.

In English, the term "calling" has similar connotations. It often refers to a deep sense of purpose or responsibility, as in “a calling to serve others,” blending personal fulfillment with higher responsibility. Modern etymology studies link this word to the new testament (I Corinthians vii.20) where the calling seems to indicate an acceptance of one’s role in life; if you are a slave, accept that that is what you are “called to do”. This diverges from mainstream Jewish thought. Jewish thought emphasizes Vayikra as an invitation to rise to one's potential rather than resigning to one's circumstances.

Whether it is God calling on Moses or individuals recognizing their life’s calling, the act of being called upon reminds us of our purpose and potential. It invites us to proactively follow what we believe God or life expects of us.

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Pekudei (Ex. 38:21-40:38) – Poll Tax https://pedagogy.herzog.ac.il/pekudei-ex-3821-4038-poll-tax/ Wed, 26 Mar 2025 13:42:52 +0000 https://pedagogy.herzog.ac.il/?p=16746 In Shemot 38:26, the Torah gives an account of the half-shekel contribution, stating that it was collected from "every man that was counted," literally “a beka per גולגולת – skull”. This verse describes a type of poll tax, as the contribution was equal for everyone.

The English term poll itself is derived from an archaic word meaning "head" or "top of the head," referring to the counting of individuals by "heads" or “skulls” as we see in this parasha. In this context, the collection of the half-shekel was a literal head tax, where each person contributed the same amount to the communal fund.

The phrase "poll tax" can also be linked to modern uses of the term "poll," such as in opinion polls, where individuals are counted by their responses, mirroring the concept of counting heads.

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Vayakhel (Ex. 35:1-38:20) – Maven https://pedagogy.herzog.ac.il/vayakhel-ex-351-3820-maven/ Wed, 19 Mar 2025 13:06:39 +0000 https://pedagogy.herzog.ac.il/?p=16744 In Parashat Vayakhel, the Israelites are called upon to construct the Mishkan (tabernacle). Moses gathers the people to contribute materials and labor, reinforcing the theme of communal effort to construct this fantastic structure.

Bezalel, a key figure in the building of the Mishkan, is described as being filled with divine wisdom, understanding, and knowledge to oversee the intricate craftsmanship (Ex. 35:31). His expertise and skill are considered extraordinary, as he had the unique ability to transform raw materials into sacred objects for the Tabernacle.

Bezalel was a real maven. The word "maven" comes from Yiddish, referring to someone who is an expert or connoisseur in a particular field. It is derived from the Hebrew word mayvin (מבין), meaning “one who understands”. Just as talented Betzalel demonstrated mastery in his work, a maven is recognized for deep expertise in their field.

Today, “maven” is commonly used in English to describe individuals who have extensive knowledge in areas such as fashion, language, technology, or business, indicating its widespread appeal and use in modern language.

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Purim – The Lot has been Cast https://pedagogy.herzog.ac.il/purim-the-lot-has-been-cast/ Wed, 12 Mar 2025 13:03:49 +0000 https://pedagogy.herzog.ac.il/?p=16741 Purim stands out among Jewish festivals for retaining its Hebrew name in English, unlike holidays such as Pesach (Passover), Shavuot (Pentecost), Sukkot (Tabernacles), Yom Kippur (Day of Atonement), and Rosh Hashana (Jewish New Year). Although early translations, such as Wycliffe’s 14th-century Bible, offered phrases like "Days of Lots" for Purim (based on Esther 9:27), this term never gained widespread use.

The name Purim, comes from the word "pur", meaning "lots," as Haman, the villain in the Purim story, cast lots to determine the date for the annihilation of the Jews. The holiday's name highlights the interplay of fate and divine providence that turned Haman’s plot into a Jewish victory.

While "Purim" as a term is specific to the Jewish holiday, the concept of casting lots has left its mark on English phrases such as "to cast lots" or "the lot has been cast." These expressions, though originating from practices like those in Esther, have evolved into metaphors for making a decision by chance or signaling that an irrevocable choice has been made.

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Tetzaveh (Ex. 27:20-30:10) – Sapphire and Jasper https://pedagogy.herzog.ac.il/tetzaveh-ex-2720-3010-sapphire-and-jasper/ Wed, 05 Mar 2025 13:01:17 +0000 https://pedagogy.herzog.ac.il/?p=16739 In Parashat Tetzaveh, the Torah describes the Choshen Mishpat (the High Priest’s breastplate), which featured twelve gems, each representing one of the twelve tribes of Israel. The English names of two of these stones, sapphire and jasper, directly correspond to their Hebrew equivalents found in this parasha.

Sapphire (Sapirסַפִּיר):

The Hebrew term "sapir" is the source of the English word sapphire. The sapir represened the tribe of Issachar, known for its wisdom and scholarship. In both Hebrew and English, the term refers to a precious blue gemstone. In English history, sapphire has symbolized nobility, loyalty, and wisdom, exemplified in famous jewelry, such as Princess Diana’s engagement ring, now worn by the Duchess of Cambridge. The largest star sapphire ever to have been mined, the Star of Adam, was discovered in Sri Lanka in 2015. It is named the Star of Adam because of the Muslim belief that Adam went to Sri Lanka after having been expelled from Gan Eden.

Jasper (Yashfehיָשְׁפֵה):

Yashfeh, the Hebrew word for jasper, is linked to the English jasper, a precious stone that comes in various colors, often green or reddish. In the Choshen, his stone is believed to represent the tribe of Benjamin, symbolizing stability and strength.  The jasper was positioned as the third stone in the fourth row of the High Priest’s breastplate.

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Teruma (Ex. 25:1-27:19) – Cherubic https://pedagogy.herzog.ac.il/teruma-ex-251-2719-cherubic/ Tue, 25 Feb 2025 13:00:26 +0000 https://pedagogy.herzog.ac.il/?p=16737 In Parashat Teruma, God commands the construction of the Mishkan (Tabernacle), including the creation of the Aron HaBrit (Ark of the Covenant), adorned with two golden cherubim (כרובים) with outstretched wings on the Ark’s cover (Exodus 25:18-22). These cherubim are symbolic of divine presence and guardianship over the sacred.

The term cherubim has entered English to describe angelic beings, often depicted as innocent, child-like angels with wings. However, the biblical cherubim are far more complex, especially in Jewish texts like the Book of Ezekiel, where they are described as having four faces (a lion, ox, eagle, and human) and four wings, representing their multifaceted divine roles. This contrasts sharply with the Christianized cherubic figures, influenced by Greco-Roman depictions of Cupid/Eros.

In art, especially during the Renaissance, artists like Raphael popularized the image of cherubs as chubby, winged infants, which are now commonly seen in romantic-themed decorations and advertisements. These cherubs feature on Valentine’s Day cards and wedding decorations, representing love and sweetness.

Today, the adjective "cherubic" describes individuals with youthful, innocent, or angelic appearances, often applied to famous figures like Paul McCartney in the early days of the Beatles, the young Leonardo DiCaprio in movies like Titanic and Romeo + Juliet, the star of the Home Alone movies, Macaulay Culkin, in the 1990s, and obviously the famous child actress of the 1930s, Shirley Temple with her curly hair, dimples cheeks, and sweet demeanor.

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Mishpatim (Ex. 21:1-24:18) – Sentence https://pedagogy.herzog.ac.il/mishpatim-ex-211-2418-sentence/ Tue, 25 Feb 2025 12:57:59 +0000 https://pedagogy.herzog.ac.il/?p=16735 In both English and Hebrew, the words "sentence" and "mishpat" (משפט) intriguingly connect language and legal judgment through their dual meanings. Understanding this connection sheds light on how language reflects complex cultural and legal concepts.

In English, the word "sentence" has two primary meanings: 1. A "sentence" refers to a grammatical unit consisting of a subject and a predicate, forming a complete thought. In a legal context, a "sentence" denotes the punishment or penalty given by a court after a verdict. For example, "The defendant received a five-year sentence."

Similarly, in Hebrew, "mishpat" (משפט) has a dual meaning: "Mishpat" can denote a sentence or statement in the context of speech or written text but it can also refer to a judicial decision or legal verdict. For instance, the laws and judgments detailed in Parashat Mishpatim outline various legal principles and rules for adjudicating dispute.

The dual meanings in both English and Hebrew demonstrate how fundamental concepts of justice and communication are deeply embedded in linguistic practices across cultures.

]]> Jitro – The Wicked Bible https://pedagogy.herzog.ac.il/jitro-the-wicked-bible/ Wed, 12 Feb 2025 12:22:43 +0000 https://pedagogy.herzog.ac.il/?p=13656 Parashat Yitro (18:1–20:23) is renowned for the giving of the Ten Commandments, including the commandment “Thou shalt not commit adultery” (Exodus 20:14). However, an infamous printing error in the English Bible translation of this commandment in 1631 led to a Bible known as the "Adultery Bible" or "Wicked Bible," where this commandment mistakenly read: “Thou shalt commit adultery,” omitting the critical word “not.”

This error resulted in severe consequences for the printers, who faced heavy fines for what was deemed a scandalous mistake. Only a few copies of this erroneous Bible survive today, held in collections such as the British Museum and the New York Public Library.

The link between Parashat Yitro and the "Adultery Bible" underscores the immense power and responsibility associated with the translation of sacred texts. This blunder serves as a humorous yet poignant reminder of the importance of precision in preserving and transmitting religious teachings.

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