Friday, April 27, 2018

סוכת דוד

I'm sure everyone will notice the reference in this week's הפטרה to the phrase we insert in ברכת המזון for סוכות - (actually, it's the other way around, the phrase is a reference to the פסוק)

הרחמן הוא יקים לנו את סכת דויד הנופלת

I'm probably not the only one, however, to notice the slight anomaly in the פסוק. We are accustomed to saying הַנֹּפָלֶת, with a קמץ under the פ. I believe it is this way in most, if not all ברכונים. But in the עמוס ט:י"א ,פסוק, it is written with a סגול, even though it is on an אתנחתא.
This therefore begs two questions:
  1. Why would it not change to הַנֹּפָלֶת on an אתנחתא?
  2. Seeing as it does not in the original biblical text, why would we change it in ברכת המזון?

    Please see Elie's comment.


Isaac said...

1) Thanks to Google, I found this treatment on the parshablog. He doesn't really answer the question, other than to say, "On occasion, this rule is not followed, and we have the pausal form in a zakef cantillation, or non-pausal form with pausal cantillation."

2) Perhaps whatever reason made this word not take the pausal form in Amos, with an etnachta, was not sufficiently strong to keep it from taking the pausal form in birkat hamazon, at the end of a sentence.

Shtikler said...

Wow! That's huge.
Firstly, he does cite an opinion that our text in the benchers is incorrect. That's interesting.
What he mentions about the difference between the segol and kamatz is another interesting suggestion. Suppose my theory about תבן actually has some truth to it. Perhaps we can then suggest as follows: It is nofeles in עמוס because, as he explains, the בית המקדש was still standing. סוכת דוד was in the process of falling. The reason the אתנחתא does not change it to nofales is because that would change the meaning. However, when we now say it in ברכת המזון, it is after it has fallen and so, it is in the past tense.

Anonymous said...

what does hanofales mean?--it is just nanofeles in its pausal form.

berl, crown heights said...

check out Radak in sefer Michlul (don't have time to look up the page right now) - he explains there that this word is found in Tanach only once (and as you noted with taam mafsik) and is with a segol based on Mesorah.

Indeed, you will find that Baal Hatanya left the segol in place in his nussach of the siddur.

ELIE said...

כל הפלפול למה יש הבדל בין הסידור והנביא הוא טעות
ברור שהסירים טעו בזה וגם האנשים ששרים את זה
אני תמיד מעיר על זה
נכון שיש מילים כמו תבן מלך נדר וכד' שאינן מתחלפות לקמת באתנח וסוף פסוק
קשה לומר שזה יעזור כאן
אולי כח ההפסק של האתנח כאן הוא קטן יותר אבל נקבל את זה כיוצא מהכלל

Dov said...

Then there's "Tov li torat picha m'alfei zahav va-chasef" - everyone else says va-chesef.

estee said...

ס'דור בעל התנאי נקוד בסגול