thekabalist

With so many prayers in the Jewish Sidur (book of prayers) why oh why oh why by the long beards of all our sages don't we have one tiny little fragment of a prayer to do away with a back hernia?
Anyway just wanted to say that I'm back though I'm taking it slow at the computer because I can't stand the pain of sitting down for too long.
Missed you all!
b'shalom!

Hi forum,
This is something Vanhin had asked me to do a while ago in the last forum. As I am beginning to read the BoM at last, I am also taking notes for myself. I then decided to share with you some Jewish comments on the narrative. Please tell me what you think. :)
1 I, NEPHI, having been born of goodly parents, therefore I was taught somewhat in all the learning of my father; and having seen many afflictions in the course of my days, nevertheless, having been highly favored of the Lord in all my days; yea, having had a great knowledge of the goodness and the mysteries of God, therefore I make a record of my proceedings in my days.

Name etymology: Nefi - possible from the Hebrew נפל (Nefil) which means "tall one".
Nephi the scribe: In ancient Israel a scribe was an office of high prestige. Being a scribe meant that one was well instructed in the Torah-Law of Israel. Being a scribe, Nephi was certainly a prestigious member of his society. In the Jerusalem Targum, Moses and Aaron are called the scribes of Israel. Judaism mantains that Moses began a school of prominently faithful israelites who would have the mission of transmitting the teachings of the law. Nephi would have been a member of such ancient scribal school.
Mysteries of G-d: There is a word-play between the word ספר (sofer - scribe) and the ספירות (sefirot) which account in Judaism for the mysterious nature of G-d. Nephi was therefore very knowledgeable in the higher truths of Judaism.
2 Yea, I make a record in the language of my father, which consists of the learning of the Jews and the language of the Egyptians.
Part of the role of a scribe was also to translate the Torah-law into other languages so that the laymen in exile would understand it. The greatest known literature in Judaism are the Targums in Aramaic and the Samaritan Targum in Arabic. This role of scribe seems to be fulfilled when Nephi writes in the Egyptian language.
3 And I know that the record which I make is true; and I make it with mine own hand; and I make it according to my knowledge.
In Judaism, hands were used in connection to oaths. See for example. Gen. 24:2 By emphasizing that the writing is of his own hand Nephi is taking an oath concerning its truthfulness.
4 For it came to pass in the commencement of the afirst year of the reign of Zedekiah, king of Judah, (my father, Lehi, having dwelt at Jerusalem in all his days); and in that same year there came many prophets, prophesying unto the people that they must repent, or the great city Jerusalem must be destroyed.
Repent: The word in Hebrew for this is the word שוב (shuv) which quite literally means to return. Nephi's warnings were that the people had strayed from the Torah-Law of G-d. Repenting in Judaism is more than a feeling. It is seeking the original way. Two schools of thought within Judaism defined such repentance: Some say repentance is to seek the state of the Sinai. Others define it as seeking the state of our primary existence as it was in the Garden of Eden.
5 Wherefore it came to pass that my father, Lehi, as he went forth prayed unto the Lord, yea, even with all his heart, in behalf of his people.

Name etymology: Lehi (לחי) means "jaw".
Prayed with all his heart: The heart in Jewish culture meant the center of one's spirituality, whether good or bad. The Jewish Midrash in Bereshit Rabbah 67 says:
"The wicked are in the power of their heart, but the righteous have their heart in their power."
The meaning idea of Lehi praying with all his heart meant that no evil was to be found in his heart for he had overcome it.
6 And it came to pass as he prayed unto the Lord, there came a pillar of fire and dwelt upon a rock before him; and he saw and heard much; and because of the things which he saw and heard he did quake and tremble exceedingly.
In ancient Jewish tradition the pillar of fire symbolizes the power of G-d's word to transform. It is said that Onkelos converted many into Judaism by narrating how G-d is the pillar of fire before Israel.
7 And it came to pass that he returned to his own house at Jerusalem; and he cast himself upon his bed, being overcome with the Spirit and the things which he had seen.
8 And being thus overcome with the Spirit, he was carried away in a vision, even that he saw the heavens open, and he thought he saw God sitting upon his throne, surrounded with numberless concourses of angels in the attitude of singing and praising their God.
9 And it came to pass that he saw One descending out of the midst of heaven, and he beheld that his luster was above that of the sun at noon-day.
From Nephi's description of the angels seen by Lehi we can be sure that Lehi saw cherubim (כרובים) – which in Hebrew means "the near ones".
In the ancient wisdom of Kabalah (Zohar Terumah 2:176a), the cherubim represented the closeness between G-d and Israel. When Israel was in connection with G-d the cherubim turned unto G-d for praise. When Israel strayed away the cherubim would rebuke the Jewish people. It comes as no surprise that it is the cherubim who send the message to Lehi.
10 And he also saw twelve others following him, and their brightness did exceed that of the stars in the firmament.

Jewish tradition mantains that the stars are governed by the angels of heaven. The 12 cherubim mentioned by Lehi are also cited in the Book of Enoch:
"Its ceiling was like the path of stars and lightning, and between them were 12 fiery
cherubim, and their skies were as waters."
Like what is inferred from Enoch, Lehi's vision shows that such angels ruled above the stars of heaven. This is particularly revelant as Babylonian culture of Lehi's time would see the stars as governing the fate of mankind. In Lehi's vision G-d shows him how he is above and in control of the fate of Jerusalem.
11 And they came down and went forth upon the face of the earth; and the first came and stood before my father, and gave unto him a book, and bade him that he should read.

Another possible word-play between ספיר (sapir - brightness) and ספר (sefer - book). In Judaism, it is said that the heavens contain the records of what will become of the world. Therefore this again indicates a revelation of the fate of Jerusalem.
12 And it came to pass that as he read, he was filled with the Spirit of the Lord.
Usually the term in Hebrew for filled in this case is מלא (maleh) which means not only to fill, but also to confirm.

There is a fascinating word-play here with מלא (fill) and מלאך (malach - angel). The only difference between the two words is the letter כ in its final form. This is also the first letter of the word cherub as well as the word star (כוכב - cochav). It seems therefore that the spirit-filling of Lehi comes as a second witness to the message of the angels, as demanded by Torah-Law which requires two witnesses to establish truth.
13 And he read, saying: Wo, wo, unto Jerusalem, for I have seen thine abominations! Yea, and many things did my father read concerning Jerusalem—that it should be destroyed, and the inhabitants thereof; many should perish by the sword, and many should be carried away captive into Babylon.
14 And it came to pass that when my father had read and seen many great and marvelous things, he did exclaim many things unto the Lord; such as: Great and marvelous are thy works, O Lord God Almighty! Thy throne is high in the heavens, and thy power, and goodness, and mercy are over all the inhabitants of the earth; and, because thou art merciful, thou wilt not suffer those who come unto thee that they shall perish!

It may sound odd to the reader that Lehi rejoiced over such news. However in Judaism it's a rather common attitude. Ancient kabalah believes that when something evil befalls Israel it means that it's in fact such a highly elevated goodness that this world cannot comprehend it. This is why the prophets often rejoiced over that which would ultimately save Israel even if it meant suffering for a while.
15 And after this manner was the language of my father in the praising of his God; for his soul did rejoice, and his whole heart was filled, because of the things which he had seen, yea, which the Lord had shown unto him.
16 And now I, Nephi, do not make a full account of the things which my father hath written, for he hath written many things which he saw in visions and in dreams; and he also hath written many things which he prophesied and spake unto his children, of which I shall not make a full account.

The Talmud in tractate Avodah Zarah states that dreams are 1/60th of a prophecy. Rambam (Moses Ben Maimon) in Moreh Nevuchim states that in order to achieve the level of the prophets one must at least speak to an angel in a dream. The highest level one can achieve within prophecy without actual involvement in the prophetic events is to rebuke the people in the name of G-d. This shows how Lehi was a prominent prophet in his time.
17 But I shall make an account of my proceedings in my days. Behold, I make an aabridgment of the record of my father, upon plates which I have made with mine own hands; wherefore, after I have abridged the record of my dfather then will I make an account of mine own life.

Given that a scroll can wear out, in Judaism plates are considered to be a means in which one would only record the most sacred or precious information. To this very day Jewish prayer books are often covered by engraved plates for that very reason. An important example is the Copper Scroll from the Dead Sea Scrolls which contained the location of several treasures from the Temple of Jerusalem.
18 Therefore, I would that ye should know, that after the Lord had shown so many marvelous things unto my father, Lehi, yea, concerning the destruction of Jerusalem, behold he went forth among the people, and began to prophesy and to declare unto them concerning the things which he had both seen and heard.
19 And it came to pass that the Jews did mock him because of the things which he testified of them; for he truly testified of their wickedness and their abominations; and he testified that the things which he saw and heard, and also the things which he read in the book, manifested plainly of the coming of a Messiah, and also the redemption of the world.
There's a clear word-play between גילויה (giluyah - manifestation) and גאולה (geulah - redemption). Thus Nephi seems to indicate that the manifestation of Messiah would mean the redemption of the world.
It may almost go unnoticed to the reader that one of the reasons why the Jewish people of Lehi's time may have become upset is because at the time the idea of a global redemption was not yet unanimous in Judaism. Many thought that only Israel would be redeemd and the other nations would serve them.
20 And when the Jews heard these things they were angry with him; yea, even as with the prophets of old, whom they had cast out, and stoned, and slain; and they also sought his life, that they might take it away. But behold, I, Nephi, will show unto you that the tender mercies of the Lord are over all those whom he hath chosen, because of their faith, to make them mighty even unto the power of deliverance.

There is an ancient Jewish proverb that is likely to have been known by Nephi which says:
"Pray to God for mercy until the last shovelful of earth is cast upon thy grave."
Nephi's words seem to be an answer to such a proverb by turning it around and stating clearly that he would not take his prayers to his grave.

Hi Ran
Yes it is possible. Because the level of involvement with Judaism itself has always been a matter of personal choice. In ancient times people would gather at the city gates and at the synagogues to hear and study the law. Those who wished could have a very deep education in the Scriptures and those who cared little for it could get by with the minimum. It is still this way to this day in Judaism. You have families in which some are Torah scholars and others can barely recite the prayer book. So it's possible that Laman and Lemuel cared so little for the things of G-d that they lacked the deep education that Nephi clearly displays.
b'shalom!

I am taking it slow because of my back. But here's a first bit:
1 And it came to pass that we did again take our journey in the wilderness; and we did travel nearly eastward from that time forth. And we did travel and wade through much affliction in the wilderness; and our women did bear children in the wilderness.
The Hebrew word for "east" is the word מזרח (mizrach) is also the root for the word להתמזרח (lehitmazreiach) which means to be orientated or guided. Now with that in mind notice how Nephi says that they traveled in such a way from that time forth. In other words from that time forth they were guided by G-d and the rebellious attitude of their party no longer prevented them from keeping on the path.
2 And so great were the blessings of the Lord upon us, that while we did live upon raw meat in the wilderness, our women did give plenty of suck for their children, and were strong, yea, even like unto the men; and they began to bear their journeyings without murmurings.
Raw meat: Why does Nephi seem to say that despite the raw meat they had plenty for their children? It is because in ancient Jewish tradition the only meat that was proper to eat raw was that of kosher birds. For example the Talmud says:
"Raba retorted: But that I am a person of importance, would I need a knife on a young dove? surely it is fit for me as raw meat. Thus the reason is because it is fit as raw meat; but if it were not fit as raw meat it might not [be handled]: shall we say that Raba agrees with R. Judah? But surely Raba said to his servant, Roast me a duck and throw its entrails to a cat" (b. Shabbat 142b)
Now this is particularly relevant because birds in those times were considered to be the food of the poor. It comes as no surprise that the Torah-Law when listing sacrifices says to us:
"But if he is poor and his means are insufficient, then he is to take one male lamb for a guilt offering as a wave offering to make atonement for him, and one-tenth of an ephah of fine flour mixed with oil for a grain offering, and a log of oil, and two turtledoves or two young pigeons which are within his means, the one shall be a sin offering and the other a burnt offering." (Leviticus 14:21-22)
So if they were eating raw meat it is likely that they were eating birds. It also makes sense because it would have been the easiest meat to find in such a place. Now if they were eating birds and even without cooking then they were having one of the poorest kinds of meals there is. And even so their women were bearing strong children. Again this indicates that Nephi was indeed living in a Jewish community. It also contains a possible spiritual lesson: That if they had faith then the little they had would amount to much.
3 And thus we see that the commandments of God must be fulfilled. And if it so be that the children of men keep the commandments of God he doth nourish them, and strengthen them, and provide means whereby they can accomplish the thing which he has commanded them; wherefore, he did provide means for us while we did sojourn in the wilderness.
4 And we did sojourn for the space of many years, yea, even eight years in the wilderness.
Number eight in gematria is particularly relevant because it represents the beginning of a new cycle. Number seven represents a full cycle so eight years means that they completed the cycle that was before them for their spiritual maturity and were ready for a new cycle.
In ancient Kabbalah it is also relevant because it is associated with the Messianic Age. While the universe will last for a period of six epochs then the seventh epoch will be the Messianic Age which will be an age of abundance. And if we look at the next verse we see that the land which Nephi finds is exactly that: abundance after a cycle of spiritual trials.
5 And we did come to the land which we called Bountiful, because of its much fruit and also wild honey; and all these things were prepared of the Lord that we might not perish. And we beheld the sea, which we called Irreantum, which, being interpreted, is many waters.

What is interesting about the name "Bountiful" is that in Hebrew it would be שופע (shofeia) which has the gematria value of 456. This is also the gematria value of the biblical name יותם (Yotham - Jotham) which means "The L-rd is perfect". So it could be that the name Nephi gave was intentionally meaning that the place was a reflection of G-d's perfection.
Name etymology: Irreantum could come from ירה-אמתם - Ireh (He shall see) - Amtem (their truth/truthfulness). Alternatively, it could also be תם-ים-ירה - Ireh (He shall see) - yam (seas) - tem (end).
6 And it came to pass that we did pitch our tents by the seashore; and notwithstanding we had suffered many afflictions and much difficulty, yea, even so much that we cannot write them all, we were exceedingly rejoiced when we came to the seashore; and we called the place Bountiful, because of its much fruit.
7 And it came to pass that after I, Nephi, had been in the land of Bountiful for the space of many days, the voice of the Lord came unto me, saying: Arise, and get thee into the mountain. And it came to pass that I arose and went up into the mountain, and cried unto the Lord.
8 And it came to pass that the Lord spake unto me, saying: Thou shalt construct a ship, after the manner which I shall show thee, that I may carry thy people across these waters.
Pitching the tent is a sign of confidence that the place is safe and it was often used in ancient times as an allegorical way of expressing trust. Now what is also important is that Nephi says that they pitched their tents by the seashore. The biblical word for shore is the word שפה (shafah). This word can also mean "voice".
Is it then a coincidence that from a deeper level of understanding Nephi's text can be read that they found confidence in the voice of G-d, and then immediately afterwards G-d begins speaking to them?
It is also interesting that the word ship in Hebrew is the word (אניה - oniyah) and it has the gematria value of 66 which is also the gematria of the word (גלגל) galgal which appears in Ezekiel 10:13 referring to the chariots of G-d:
"The wheels were called in my hearing, the whirling wheels." (Ezekiel 10:13)
Now this word also means "cycle" and it is an indication that Nephi's family was about to begin a new cycle just like the number eight mentioned a few verses above. This cannot be a coincidence.
9 And I said: Lord, whither shall I go that I may find ore to molten, that I may make tools to construct the ship after the manner which thou hast shown unto me?
10 And it came to pass that the Lord told me whither I should go to find ore, that I might make tools.

There is more to Nephi's sentence than meets the eye. The Hebrew word for ore is עפרה (afrah). Now the root of this word is עפר (afar) which means dust or dirt. This is a common term for humility in Hebrew thought and a way to say that one is uncapable or unworthy. So Nephi's sentence is more than simply finding the materials. He was anguished because he didn't feel worthy of the task that G-d had laid ahead of him. This is why G-d comforts him and says that he will show him what he needs to find. This Hebrew word-game is naturally lost in the translation process but is nevertheless very interesting.
11 And it came to pass that I, Nephi, did make a bellows wherewith to blow the fire, of the skins of beasts; and after I had made a bellows, that I might have wherewith to blow the fire, I did smite two stones together that I might make fire.

Please refer to our comment on the significance of the word "beasts".
Also it is important to understand that if Nephi didn't have much space to write why would he bother giving us the details about how he made fire? And why make a point out of saying that he had two stones?
The interesting part of this is that the word "stones" is the Hebrew word אבנים (evanim) which has the gematria value of 169. That is: 13x13.
Two very important Hebrew words have the gematria value of 13. One of them is the word אהבה (ahavah) which means love. The other of them is the word אחד (echad) which means one or unity. This shows the great lengths that Nephi was going in order to keep love and unity in the family. But it is also important to notice that we have twice the number 13 and that this would add up to 26 which is the Holy Name of G-d in Judaism that is the Tetragrammation. So Nephi was doing all of this for G-d and through G-d's power.
12 For the Lord had not hitherto suffered that we should make much fire, as we journeyed in the wilderness; for he said: I will make thy food become sweet, that ye cook it not;
This is a fantastic verse to prove the Hebrew origin of the text. How come G-d says that their food would become sweet? Raw meat would taste rather strange if it became sweet! But in Hebrew the word for sweet is the word מתוק (matok) which doesn't mean only "sweet" as in having a sugary flavor but it also means "pleasant" or "desireable". So G-d was saying that their food would taste pleasant even though they couldn't cook it. This sentence that may sound a bit odd in English makes absolutely perfect sense in Hebrew which is why it proves its Hebrew origin.

English. But I am attempting to search for the underlying Hebrew whenever possible. I think the numerous word-plays cannot be a coincidence. This book was written by someone with great knowledge in Hebrew.

English. But I am attempting to search for the underlying Hebrew whenever possible. I think the numerous word-plays cannot be a coincidence. This book was written by someone with great knowledge in Hebrew.

Careful with what you ask for. What if they were indeed wasps? A wasp stew? What if G-d answers your wishes?