ns am perplexed by the Mishnah"s initial text the the well known Jewish idea that "whoever conserves one life <...> saves whole world" (Sanhedrin 4:5). The English indigenous sefaria.org reads thus:

"It was thus that guy was first created together one human being , to teach you the anyone that destroys a life is thought about by bible to have destroyed an entire world; and also anyone who conserves a life is as if that saved whole world." and also, to promote peace amongst the creations, the no guy would say come his friend, "My ancestors are greater than yours." and also also, so the heretics will not say, "there are many rulers increase in Heaven." and also, come express the grandeur of The holy One : for a guy strikes numerous coins indigenous the exact same die, and all the coins room alike. But the King, the King the Kings, The divine One strikes every man from the die of the very first Man, and yet no man is quite favor his friend. Therefore, every person must say, “For mine sake ‎the civilization was created.”‎

...But the Hebrew reads thus:

לפיכך נברא אדם יחידי ללמדך. שכל המאבד נפש אחת מישראל. מעלה עליו הכתוב כאילו איבד עולם מלא. וכל המקיים נפש אחת מישראל מעלה עליו הכתוב כאילו קיים עולם מלא. ומפני שלום הבריות. שלא יאמר אדם לחבירו אבא גדול מאביך. ושלא יהו מינין אומרים הרבה רשויות בשמים. ולהגיד גדולתו של הקדוש ברוך הוא. שאדם טובע כמה מטבעות בחותם אחד וכולן דומין זה לזה. ומלך מלכי המלכים הקדוש ברוך הוא טבע כל אדם בחותמו של אדם הראשון ואין אחד מהן דומה לחבירו. לפיכך כל אחד ואחד חייב לומר בשבילי נברא העולם.

Please excuse me if over there is some flaw in my understanding of the Hebrew, however it appears to me that the English omits a stipulation in ~ the renowned sentences the the life saved be Jewish ("מישראל"). Moreover, anytime I have seen this idea quoted or referenced in a non-textual source--including in shiurim given by rabbis--the "Jewish" stipulation is omitted in translation. (I also specifically asked a fifth-year yeshiva student whether this discussion referred come Jewish life or to all humanity, and he said all humanity.)

I looked a little bit further and also found that some Hebrew-edition Mishnaios(?) placed the indigenous "מישראל" in brackets, yet all seem to contain it. So:

1) Why perform the English translations leave this native out? Is it simply for darchei sholom/political correctness? That appears strange (unto dishonest...)

2) Why is words bracketed in some texts? Is there any kind of doubt about its accuracy?

3) Why would the initial text stipulate "מישראל" in the first place, considering the context? (Adam is, ~ all, one ancestor of "every man," as clearly acknowledged through the mishnah.


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How would the dispute make any sense if the were limited to Jews?)

My ideal guess is the all three of these are resolved in the commentary, however unfortunately it"s means beyond me to read that...Could someone you re welcome help?