I am puzzled by the Mishnah"s original message of the well known Jewish concept that "whoever before saves one life <...> saves a whole world" (Sanhedrin 4:5). The English from sefaria.org reads thus:

"It was hence that guy was first developed as one perkid , to teach you that anyone that destroys a life is considered by Scripture to have actually damaged an entire world; and anyone who conserves a life is as if he saved an entire people." And likewise, to promote peace among the developments, that no man would certainly say to his friend, "My ancestors are better than yours." And likewise, so that heretics will not say, "tbelow are many kind of rulers up in Heaven." And likewise, to express the grandeur of The Divine One : For a guy strikes many kind of coins from the same die, and also all the coins are aprefer. But the King, the King of Kings, The Divine One strikes eincredibly guy from the die of the First Man, and also yet no man is quite choose his frifinish. Thus, eexceptionally perkid must say, “For my sake ‎the world was produced.”‎

...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 excusage me if there is some fregulation in my expertise of the Hebrew, however it seems to me that the English omits a stipulation within the renowned sentences that the life saved be Jewish ("מישראל"). Moreover, whenever before I have actually watched this concept quoted or referenced in a non-textual source--including in shiurim provided by rabbis--the "Jewish" stipulation is omitted in translation. (I also specifically asked a fifth-year yeshiva student whether this conversation referred to Jewish life or to all humankind, and also he said all humanity.)

I looked a little bit additionally and also discovered that some Hebrew-edition Mishnaios(?) put the word "מישראל" in brackets, yet all seem to contain it. So:

1) Why perform the English translations leave this word out? Is it simply for darchei sholom/political correctness? That seems starray (unto dishoswarm...)

2) Why is the word bracketed in some texts? Is there any doubt about its accuracy?

3) Why would certainly the original message stipulate "מישראל" in the initially place, considering the context? (Adam is, after all, an ancestor of "eextremely man," as plainly identified by the mishnah.

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How would certainly the discussion make any feeling if it were limited to Jews?)

My best guess is that all 3 of these are cleared up in the commentary, however unfortunately it"s means beyond me to read that...Could someone please help?