tag:blogger.com,1999:blog-18661320221618561512024-03-09T21:48:01.054-05:00The DikdukianAn online דקדוק resource for גבאים, בעלי קריאה and דקדוק enthusiastsShtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.comBlogger207125tag:blogger.com,1999:blog-1866132022161856151.post-47064502055561808172024-03-08T11:00:00.000-05:002024-03-08T11:00:21.439-05:00A Wise Correction<p></p><div style="text-align: center;">ל"ה:כ"ה</div><div style="text-align: center;"><span style="font-size: large;">וְכׇל־אִשָּׁה <span style="background-color: #fcff01;">חַכְמַת־לֵב</span> בְּיָדֶיהָ</span></div><div style="text-align: center;">ל"ה:ל"ה</div><div style="text-align: center;"><span style="font-size: large;">מִלֵּא אֹתָם <span style="background-color: #fcff01;">חׇכְמַת־לֵב</span></span></div><p></p><div style="text-align: justify;">The word conglomerate highlighted in the above two פסוקים looks to be almost identical. However, the vowel underneath the ח is very crucial and amounts to change in meaning which I would say is definitely correctable - if you can catch it. The second instance - a term that is found often in these פרשיות - is a noun meaning wisdom (or wise-heartedness, to be a bit more precise.) The first, however, is an adjective, essentially the feminine version of חכם לב. This might be difficult to discern, depending on the degree to which the בעל קריאה accurately discerns between a פתח and קמץ. I know this came up recently - I just can't remember if I caught it or missed it.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">I suppose a case could be made that if the first one is pronounced incorrectly, it still has the same basic meaning - a wise-hearted woman vs. a woman of wise-heartedness - and would be okay if not corrected.</div>Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com0tag:blogger.com,1999:blog-1866132022161856151.post-51543486387449693932024-03-08T10:51:00.000-05:002024-03-08T10:51:02.253-05:00ועשה בצלאל ואהליאב<div align="justify">
<div style="text-align: center;">
<b><span class="Apple-style-span" style="font-size: large;">"</span></b><span class="Apple-style-span" style="white-space: pre;"><b><span class="Apple-style-span" style="font-size: large;">ועשה בצלאל ואהליאב</span></b></span><b><span class="Apple-style-span" style="font-size: large;">" (Shemos 36:1)</span></b></div>
<div style="text-align: center;">
<span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><br /></span></div>
<div style="text-align: justify;">
<span style="color: black; font-family: "georgia" , serif; font-size: 12pt;">There are two main types of </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">וי"ו</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> at the beginning of a word: a </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">וי"ו החיבור</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> and a </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">וי”ו ההיפוך</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span>. A </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">וי”ו החיבור</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> links the word with that which preceded it, and a </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">וי”ו ההיפוך</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> switches the tense of a verb (and also implies sequence and order). The puzzling thing about all this, is that a </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">וי”ו ההיפוך</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> when switching a verb from past tense to future tense is punctuated in exactly the same manner as a </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">וי"ו החיבור</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span>. Usually context can guide us to proper understanding, but sometimes context is not enough. A nice example of an ambiguous </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">וי"ו</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> is </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">ועשה בצלאל ואהליאב</span><span dir="LTR"></span><b><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span>.</span></b><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"> That </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">וי"ו</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> could be either a </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">וי”ו ההיפוך</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> or a </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">וי"ו החיבור</span><span dir="LTR"></span><span lang="HE" style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> </span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;">. </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">תרגום אונקלוס </span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;">and </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">תרגום יונתן</span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;">understand it to be a </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">וי”ו החיבור</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> and the </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">אבן עזרא</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> and </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">רש"י מכות יב.</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> understand it to be a </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">וי”ו ההיפוך</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span>." There is a further </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">מחלוקת</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> between </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">רש"י</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> and the </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">אבן עזרא</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> regarding whether it is regular future tense or a command which has enough of a relationship with the future to be a possibility within a </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">וי”ו ההיפוך</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> which has switched a verb to future tense.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: justify;">
<span style="color: black; font-family: "georgia" , serif; font-size: 12pt;">NOTE: See <a href="http://weeklyshtikle.blogspot.com/2007/03/blog-post.html"><span style="color: blue;">Weekly Shtikle's blog</span><span style="color: windowtext; text-decoration: none;"> </span></a>on the above </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">פסוק</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span>.<br /><br />The obvious question which the camp which understands it to be a </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">וי”ו החיבור</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> (past tense) must deal with is that according to the plain reading of the text, </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">בצלאל</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> had not even gathered the donations yet, how could he have already done the work? Because of this issue, the </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">אור החיים הקדוש</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> explained that </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">ועשה</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> is referring to making the instruments necessary for the work and not referring to the actual work itself.<br /><br />One final question: Why would the </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">תורה</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> create this ambiguous </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">וי"ו</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span>?<br /><br />This is a question one could ask regarding many of the unclear parts of the </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">תורה</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> system where </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">ראשונים</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> and </span><span dir="RTL" lang="HE" style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">אחרונים</span><span dir="LTR"></span><span style="color: black; font-family: "georgia" , serif; font-size: 12pt;"><span dir="LTR"></span> argue. The only possible answer is that the ambiguity is calculated to allow for both interpretations within the text.<o:p></o:p></span></div>
</div>
Binnyhttp://www.blogger.com/profile/04326960675518239340noreply@blogger.com6tag:blogger.com,1999:blog-1866132022161856151.post-31813755466567451772024-02-28T12:09:00.002-05:002024-02-28T12:09:41.917-05:00יעשה vs. תעשה<div align="justify">
From Ephraim Stulberg:</div>
<div align="center">
<span style="font-family: "georgia"; font-size: 130%;">(ל"א:ט"ו)</span></div>
<div align="center">
<span style="font-family: "georgia"; font-size: 130%;">שֵׁשֶׁת יָמִים <strong>יֵעָשֶׂה</strong> מְלָאכָה</span></div>
<br />
<div align="justify">
In the above <span style="font-family: "georgia"; font-size: 130%;">פסוק</span>, where we are told that "for six days shall work be performed." The passive "<span style="font-family: "georgia"; font-size: 130%;">יֵעָשֶׂה</span>" is of course masculine, in spite of the fact that its subject is the feminine "<span style="font-family: "georgia"; font-size: 130%;">מְלָאכָה</span>". And so follows the question: What's up with that?</div>
<br />
<div align="justify">
R, Yaakov Kamenetsky observes that in many instances in which the word "<span style="font-family: "georgia"; font-size: 130%;">כל</span>", or "all", is used to modify a noun, the gender of the verb/adjective used to describe even a feminine noun will be masculine. Thus, in <span style="font-family: "georgia"; font-size: 130%;">פרשת בא</span>, we have the phrase <span style="font-family: "georgia"; font-size: 130%;">(כָּל מְלָאכָה לא יֵעָשֶׂה בָהֶם" (<a href="https://www.sefaria.org/Exodus.12.16" target="_blank">י"ב:ט"ז</a>"</span>, where the masculine "<span style="font-family: "georgia"; font-size: 130%;">יֵעָשֶׂה</span>" refers back to the word "<span style="font-family: "georgia"; font-size: 130%;">כל</span>" more than it does to the feminine "<span style="font-family: "georgia"; font-size: 130%;">מְלָאכָה</span>". R' Kamenetsky suggests that the verse in <span style="font-family: "georgia"; font-size: 130%;">כי תשא</span> is to be read as though the word "<span style="font-family: "georgia"; font-size: 130%;">כל</span>" were present. R' Kamenetsky also quotes the opinion of a certain R' Nathan, who appears to have been some sort of confederate of his back in Lithuania, who explains the incidence in <span style="font-family: "georgia"; font-size: 130%;">בא</span> by positing a rule in which the gender of passively constructed verbs does not necessarily correspond to the gender of their related nouns. R' Kamenetsky is somewhat dismissive of this suggestion, though it clearly solves the question in <span style="font-family: "georgia"; font-size: 130%;">כי תשא</span> much more effectively.The truth is that R' Nathan's suggestion had already been anticipated by an earlier authority, namely<span style="font-family: "georgia"; font-size: 130%;"> רד"ק</span>, in his comments on <span style="font-family: "georgia"; font-size: 130%;">מלכים א ב:כ"א</span>:</div>
<br />
<div align="center">
<span style="font-family: "georgia"; font-size: 130%;">וַתּאמֶר <strong>יֻתַּן</strong> אֶת אֲבִישַׁג הַשֻּׁנַמִּית לַאֲדנִיָּהוּ אָחִיךָ לְאִשָּׁה</span></div>
<br />
<div align="justify">
He explains that when the passive voice is employed, it creates a sort of gap between noun and verb. <span style="font-family: "georgia"; font-size: 130%;">רד"ק</span> reads the verse in <span style="font-family: "georgia"; font-size: 130%;">מלכים</span> as follows: "It shall be given, namely Avishag the Shunamite, to Adoniyahu". Likewise, we would read: "For six days it shall be done, namely 'work'". Actually, this is not very different from the explanation given by R' Kamenetsky. R' Kamenetsky makes the important point of noting that the phenomenon is not limited to the <span style="font-family: "georgia"; font-size: 130%;">נפעל</span>, and that it really applies in any case where a neuter noun is employed. However, R' Nathan's point is also crucial, for it recognizes that this phenomenon will be much more prevalent in cases in which the <span style="font-family: "georgia"; font-size: 130%;">נפעל</span> is utilized, thus creating an implicit break between subject and verb which is filled by the invisible neuter.</div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com6tag:blogger.com,1999:blog-1866132022161856151.post-49603372941105093282024-02-28T12:09:00.001-05:002024-02-28T12:09:29.849-05:00No More DrinkingAnother episode of You Make the Call:<br />
<div>
<br /></div>
<div>
One time, the בעל קריאה, when laining<span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 4px; -webkit-border-vertical-spacing: 4px; font-family: "times new roman"; font-size: x-small;"> ל"ג:ד</span> <span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 4px; -webkit-border-vertical-spacing: 4px;"><span class="Apple-style-span">וְלֹא שָׁתוּ אִישׁ עֶדְיוֹ עָלָיו put the accent on the last syllable of שתו rather than the first. Usually, I am not a real stickler for accents and I let them fly when it isn't a glaring change of meaning. But here it would seem to completely change the word from "put" to "drink." So, I corrected it on the spot. </span></span><br />
<span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 4px; -webkit-border-vertical-spacing: 4px;"><span class="Apple-style-span"><br /></span></span>
<span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 4px; -webkit-border-vertical-spacing: 4px;"><span class="Apple-style-span">As per MG in the comments, I believe it was the right call.</span></span></div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com2tag:blogger.com,1999:blog-1866132022161856151.post-86726553860728189112024-02-28T12:09:00.000-05:002024-02-28T12:09:05.501-05:00קול ענות<div align="center">
<span style="font-family: "georgia"; font-size: 130%;">(ל"ב:י"ח)<br />וַיּאמֶר אֵין קוֹל <span style="font-size: 180%;">עֲנוֹת </span>גְּבוּרָה וְאֵין קוֹל <span style="font-size: 180%;">עֲנוֹת </span>חֲלוּשָׁה קוֹל <span style="font-size: 180%;">עַנּוֹת</span> אָנכִי שׁמֵעַ</span></div>
<br />
<div align="justify">
The pronunciation of the <span style="font-family: "georgia"; font-size: 130%;">דגש חזק</span> is an art which has fallen largely out of practice. Even amongst the best of <span style="font-family: "georgia"; font-size: 130%;">בעלי קריאה</span> I have heard few who actually still do. More often the not, the <span style="font-family: "georgia"; font-size: 130%;">דגש</span> does not change the meaning of the word in and of itself. However, one of my Rebbeim in <span style="font-family: "georgia"; font-size: 130%;">ישיבת אור ירושלים </span>once pointed out to me that in the above <span style="font-family: "georgia"; font-size: 130%;">פסוק</span>, the <span style="font-family: "georgia"; font-size: 130%;">דגש</span> diffrentiates between two words in the very same pasuk!</div>
<br />
<div align="justify">
<span style="font-family: "georgia"; font-size: 130%;">משה רבינו</span> is answering <span style="font-family: "georgia"; font-size: 130%;">יהושע</span> that he does not hear the sound of the (victorious) outcry of the mighty, nor the (defeated) outcry of the weak. In those first two instances, the word <span style="font-family: "georgia"; font-size: 130%;">ענות</span> is from the verb <span style="font-family: "georgia"; font-size: 130%;">לענות</span>, to answer or to exclaim. Rather, says <span style="font-family: "georgia"; font-size: 130%;">משה רבינו</span>, it is the call of blasphemy, as <span style="font-family: "georgia"; font-size: 130%;">רש"י</span> explains, which afflict the souls of those who hear them. Here, the word <span style="font-family: "georgia"; font-size: 130%;">ענות</span> is from the word <span style="font-family: "georgia"; font-size: 130%;">ענוי</span>, affliction. Clearly, there are two different words in this pasuk and the only to diffrentiate between the two is with the pronunciation of the <span style="font-family: "georgia"; font-size: 130%;">דגש</span>.</div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com13tag:blogger.com,1999:blog-1866132022161856151.post-36502482216966763152024-02-28T12:08:00.001-05:002024-02-28T12:08:56.258-05:00Whys and Wherefores<div id="m_1101107135457387864yiv4013470859yui_3_16_0_1_1496797775252_9100" style="font-size: 16px;">
<div style="text-align: justify;">
<div style="text-align: center;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">The following thorough and intriguing write-up was submitted by a Dikdukian reader:</span></div>
</div>
</div>
<div id="m_1101107135457387864yiv4013470859yui_3_16_0_1_1496797775252_9100" style="font-family: "bookman old style", "new york", times, serif; font-size: 16px;">
<div style="text-align: justify;">
<br /></div>
</div>
<div id="m_1101107135457387864yiv4013470859yui_3_16_0_1_1496797775252_9100" style="font-family: "bookman old style", "new york", times, serif; font-size: 16px;">
<div style="text-align: justify;">
It is difficult to research a rule that apparently has no name.</div>
</div>
<div style="font-family: "bookman old style", "new york", times, serif; font-size: 16px;">
<div style="text-align: justify;">
<br clear="none" /></div>
</div>
<div id="m_1101107135457387864yiv4013470859yui_3_16_0_1_1496797775252_9102" style="font-family: "bookman old style", "new york", times, serif; font-size: 16px;">
<div style="text-align: justify;">
I refer to what some colloquially refer to as the "למה" rule, because it is perhaps best illustrated with a handful of examples in which למה is used twice in close succession, once מלעיל and once מלרע (e.g., <a href="https://www.sefaria.org/Exodus.5.22" target="_blank">Shemot <span class="aBn" data-term="goog_720543695" style="border-bottom: 1px dashed rgb(204, 204, 204); position: relative; top: -2px; z-index: 0;" tabindex="0"><span class="aQJ" style="position: relative; top: 2px; z-index: -1;">5:22</span></span></a>; <a href="https://www.sefaria.org/Exodus.32.11-12" target="_blank">Shemot 32:11-12</a> -- you know it from ויחל on a תענית צבור). The rule is that an otherwise מלעיל word becomes מלרע before a word that begins with an א, ה, or ע (of course, HaShem's name spelled with a י is pronounced with an א and therefore triggers the rule).</div>
</div>
<div style="font-family: "bookman old style", "new york", times, serif; font-size: 16px;">
<div style="text-align: justify;">
<br clear="none" /></div>
</div>
<div style="font-family: "bookman old style", "new york", times, serif; font-size: 16px;">
<div style="text-align: justify;">
R. Yaakov Kamenetsky refers to the rule often in his ספר אמת ליעקב but generally as "that rule I have cited many times." Paul Jouon, in his well-regarded grammar written with T. Muraoka, calls it "hiatus" (a not uncommon grammatical process) but admits the name is less than ideal.</div>
</div>
<div style="font-family: "bookman old style", "new york", times, serif; font-size: 16px;">
<div style="text-align: justify;">
<br clear="none" /></div>
</div>
<div style="font-family: "bookman old style", "new york", times, serif; font-size: 16px;">
<div style="text-align: justify;">
None of this sheds much light on the details of the rule itself. Jouon does mention that the word in question must end in an open syllable, but are there any other environmental factors?</div>
</div>
<div style="font-family: "bookman old style", "new york", times, serif; font-size: 16px;">
<div style="text-align: justify;">
<br clear="none" /></div>
</div>
<div id="m_1101107135457387864yiv4013470859yui_3_16_0_1_1496797775252_9032" style="font-family: "bookman old style", "new york", times, serif; font-size: 16px;">
<div style="text-align: justify;">
Consider these examples (or nonexamples): </div>
</div>
<div id="m_1101107135457387864yiv4013470859yui_3_16_0_1_1496797775252_9103" style="font-family: "bookman old style", "new york", times, serif; font-size: 16px;">
<div style="text-align: justify;">
<br clear="none" /></div>
</div>
<div id="m_1101107135457387864yiv4013470859yui_3_16_0_1_1496797775252_9057" style="font-family: "bookman old style", "new york", times, serif; font-size: 16px;">
<div style="text-align: justify;">
</div>
<ol>
<li><div style="text-align: justify;">
<a href="https://www.sefaria.org/Numbers.11.8" target="_blank">Bamidbar 11:8</a>: שָׁטוּ֩ הָעָ֨ם וְלָֽקְט֜וּ... There is some disagreement about this one, as indicated in many חומשים that mark it as מלעיל but other sources, including מנחת שי and אמת ליעקב<i>, </i>that say it follows the rule and is מלרע. Those who say it is מלעיל claim that that is true to the meaning of the word, but we see other instances where the rule overrides that consideration (e.g., זָד֖וּ עֲלֵיהֶֽם <a href="https://www.sefaria.org/Exodus.18.11" target="_blank">Shemot <span class="aBn" data-term="goog_720543696" style="border-bottom: 1px dashed rgb(204, 204, 204); position: relative; top: -2px; z-index: 0;" tabindex="0"><span class="aQJ" style="position: relative; top: 2px; z-index: -1;">18:11</span></span></a>). Nevertheless, it is unusual to see Koren and others mark מלעיל if it should be מלרע. My thought was that perhaps the rule is blocked with a תלישה (big or small), as seen in ...</div>
<div style="text-align: justify;">
</div>
</li>
<li><div style="text-align: justify;">
<a href="https://www.sefaria.org/Numbers.16.7" target="_blank">Bamidbar 16:7</a>: וְשִׂימוּ֩ עֲלֵיהֶ֨ן קְטֹ֜רֶת where ושימו<i> </i>is marked (in every חומש I've seen that double-marks the תלישה in such a case) as מלעיל. But is טעם part of the environment that blocks the rule? Consider also ...</div>
<div style="text-align: justify;">
</div>
</li>
<li style="text-align: justify;"><a href="https://www.sefaria.org/Exodus.25.24" target="_blank">Shemot 25: 24</a>: וְצִפִּיתָ֥ אֹת֖וֹ זָהָ֣ב טָה֑וֹר... R. Kamenetsky says it is מלרע because of "that rule." Conveniently, the word doesn't show up elsewhere (without an א afterward) for comparison, supporting R. Kamenetsky's view by default. But what of other ל-ה verbs that don't trigger the rule, such as the very common ועשית? I had surmised merely that a ל-ה verb doesn't trigger the rule, and thus that the שורש of וצפית is not צפה as otherwise expected. And, in fact, other ל-ה verbs like וראית<i> </i>are still מלעיל before an א (<a href="https://www.sefaria.org/Exodus.33.23" target="_blank">Shemot 33:23</a>, <a href="https://www.sefaria.org/Deuteronomy.4.19" target="_blank">Devarim <span class="aBn" data-term="goog_720543697" style="border-bottom: 1px dashed rgb(204, 204, 204); position: relative; top: -2px; z-index: 0;" tabindex="0"><span class="aQJ" style="position: relative; top: 2px; z-index: -1;">4:19</span></span></a>, the latter with a תלישה, fwiw). Further, the problem for the other view is that is doesn't explain why ועשית is often followed by an א and yet remains מלעיל (as in <a href="https://www.sefaria.org/Exodus.27.1" target="_blank">Shemot 27:1</a>, <span id="m_1101107135457387864yiv4013470859yui_3_16_0_1_1496797775252_9056">וְעָשִׂ֥יתָ אֶת־הַמִּזְבֵּ֖חַ</span><i>, </i>and we see וצפית as מלרע followed by את in <a href="https://www.sefaria.org/Exodus.26.29" target="_blank">26:29</a>). The other question here is possible interaction between this rule and that of וי"ו ההיפוך in עתיד/צווי -- but clearly R. Kamenetsky is saying the rule occurs here without saying why it doesn't in other seemingly like situations.</li>
</ol>
</div>
<div dir="ltr" style="font-family: "bookman old style", "new york", times, serif; font-size: 16px;">
<div style="text-align: justify;">
<br clear="none" /></div>
</div>
<div dir="ltr" id="m_1101107135457387864yiv4013470859yui_3_16_0_1_1496797775252_9042" style="font-family: "bookman old style", "new york", times, serif; font-size: 16px;">
<div style="text-align: justify;">
So what are the other environmental conditions that trigger/block the rule? I might like to write down each instance the rule shows up to see what's missing, but perhaps someone has done that already or has the software to find out quickly...?</div>
</div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com2tag:blogger.com,1999:blog-1866132022161856151.post-54707486276454091452024-02-28T12:08:00.000-05:002024-02-28T12:08:06.877-05:00Need to bring this up<div style="text-align: center;">
<b>ל"ב:ז אֲשֶׁר <span style="font-size: large;">הֶעֱלֵיתָ</span> מֵאֶרֶץ מִצְרָיִם</b>
<br />
<b><b>ל"ג:א אַתָּה וְהָעָם אֲשֶׁר <span style="font-size: large;">הֶעֱלִיתָ </span>מֵאֶרֶץ מִצְרָיִם </b></b></div>
<br />
There was a בר מצוה laining and he said הֶעֱלֵיתָ with a צרי the second time and I corrected it as a knee-jerk reaction. However, looking at the two words, I can't tell that there is any actual difference between the two. The תרגום is essentially the same. So, as I always do in these situations, I ask: If there is a difference, what is it? And if there is no difference, why are they different?<br />
<br />Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com3tag:blogger.com,1999:blog-1866132022161856151.post-20049960488195842092024-02-28T12:07:00.000-05:002024-02-28T12:07:03.736-05:00Minimizing Sin<div style="text-align: center;">
<h3>
<span style="font-weight: normal;">
ל"ד:ט וְסָלַחְתָּ לַעֲוֹנֵנוּ </span>וּלְחַטָּאתֵנוּ <span style="font-weight: normal;">וּנְחַלְתָּנוּ </span></h3>
</div>
<div style="text-align: left;">
<div style="text-align: justify;">
As per a comment in <a href="http://dikdukian.weeklyshtikle.com/2007/03/blog-post_09.html#comments" target="_blank">this other post</a>, it is important to be careful to not pronounce it וּלְחַטֹּאתֵנוּ, with a חולם on the ט. This would change it from singular to plural. As I've mentioned elsewhere, in situations like this, I appreciate the "oy-ers." It makes it much easier to discern if it has been pronounced properly or not.</div>
</div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com0tag:blogger.com,1999:blog-1866132022161856151.post-22308385172662312452024-02-23T16:01:00.001-05:002024-02-23T16:01:18.118-05:00נר תמידThere is a custom to include a light in every shul which is on constantly, called a נר תמיד. Most people are aware of this. So what's the problem? I think that is what leads to a very popular misreading of a פסוק at the beginning of תצוה which is also found in אמור.<br />
<div>
<br />
<div style="text-align: center;">
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> <span class="Apple-style-span" style="line-height: 25px;"><b>לְהַֽעֲלֹ֥ת נֵ֖ר תָּמִֽיד</b></span></span></div>
<div>
<br /></div>
<div>
I think people automatically group the two words נר תמיד together in their minds and thus read it with a טפחא on להעלות and a מרכא on נר which is incorrect. It does change the meaning ever so slightly but I would never correct that on the spot. Maybe after the fact, I would point it out.</div>
</div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com8tag:blogger.com,1999:blog-1866132022161856151.post-28622197609987481722024-02-23T16:01:00.000-05:002024-02-23T16:01:04.876-05:00תרשיש ושהם<div align="center">
<span style="font-family: "georgia"; font-size: 130%;">(כ"ח:כ)</span></div>
<div align="center">
<span style="font-family: "georgia"; font-size: 130%;">והטור הרביעי תרשיש ושהם וישפה</span></div>
<div align="justify">
</div>
<br />
<div align="justify">
In the listing of the stones on the <span style="font-family: "georgia"; font-size: 130%;">חושן</span> there is a difference between the last row and the other three. The last row is "<span style="font-family: "georgia"; font-size: 130%;">תרשיש ושהם וישפה</span>" There is a<span style="font-family: "georgia"; font-size: 130%;"> וי"ו</span> before the second stone as well as the third. In the other three rows, the <span style="font-family: "georgia"; font-size: 130%;">וי"ו</span> appears only before the last stone. <span style="font-family: "georgia"; font-size: 130%;">משך חכמה</span> points out that the reason for this is as we find in <span style="font-family: "georgia"; font-size: 130%;">קריאת שמע</span>, that certain groups of words have the first word beginning with the same letter as the next word like "<span style="font-family: "georgia"; font-size: 130%;">על לבבכם</span>" and therefore must be very carefully differentiated. So, too, here<span style="font-family: "georgia"; font-size: 130%;"> תרשיש</span> and <span style="font-family: "georgia"; font-size: 130%;">שהם</span> have the same problem. Therefore, in order to differentiate between the two, <span style="font-family: "georgia"; font-size: 130%;">'ח</span> told Moshe "<span style="font-family: "georgia"; font-size: 130%;">תרשיש ושהם</span>" so he would not get mixed up.<br />
<br /></div>
<br />
<div align="justify">
The difficulty is, however, that in <span style="font-family: "georgia"; font-size: 130%;">(פקודי (ל"ט:י"ג</span> the list does not contain a <span style="font-family: "georgia"; font-size: 130%;">וי"ו</span> before <span style="font-family: "georgia"; font-size: 130%;">שהם</span>. Although <span style="font-family: "georgia"; font-size: 130%;">משך חכמה</span> does make mention of this fact he does not clearly indicate why that is. <span style="font-family: "georgia"; font-size: 130%;">ר' ברוך אפשטין</span>, in <span style="font-family: "georgia"; font-size: 130%;">ברוך שאמר</span>, gives an answer. In <span style="font-family: "georgia"; font-size: 130%;">ה', תצוה</span> is talking to <span style="font-family: "georgia"; font-size: 130%;">משה</span>. Therefore, it was important there to differentiate between the two so that there is no confusion. In <span style="font-family: "georgia"; font-size: 130%;">פקודי</span>, however, the Torah is merely giving a recount of events so it was not imperative to place a <span style="font-family: "georgia"; font-size: 130%;">וי"ו</span> in the middle. </div>
<div align="justify">
<br />
One of the members of the <span style="font-family: "georgia"; font-size: 130%;">חבורה</span><span style="font-size: 100%;"> where I heard this brought up an interesting point. At the beginning of </span><span style="font-size: 130%;">שמות </span>we seem to find a similar phenomenon. When listing the sons of <span style="font-family: "georgia"; font-size: 130%;">יעקב</span> a <span style="font-family: "georgia"; font-size: 130%;">וי"ו</span> is only used for the last name in each <span style="font-family: "georgia"; font-size: 130%;">פסוק</span>. Except for <span style="font-family: "georgia"; font-size: 130%;">א:ד</span>, where there is a <span style="font-family: "georgia"; font-size: 130%;">וי"ו</span> before <span style="font-family: "georgia"; font-size: 130%;">נפתלי</span>. It would seem that this is to differentiate between the <span style="font-family: "georgia"; font-size: 130%;">נו"ן</span> at the end of <span style="font-family: "georgia"; font-size: 130%;">דן</span> and the <span style="font-family: "georgia"; font-size: 130%;">נו"ן</span> at the beginning of <span style="font-family: "georgia"; font-size: 130%;">נפתלי</span>. However, here it seems only to be giving a recount and there is no one speaking to anyone. I do not know an answer to that problem. </div>
<div align="justify">
</div>
<div align="justify">
Any suggestions? </div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com7tag:blogger.com,1999:blog-1866132022161856151.post-88110459469861371482024-02-23T16:00:00.001-05:002024-02-23T16:00:54.479-05:00Of plurals and singulars<div style="text-align: justify;">
<span class="Apple-style-span">As part of the process of producing the priestly vestements, פסוק כ"ח:מ commands "ולבני אהרן תעשה כתנות", and for the sons of Aharon you shall make tunics. This can be interpreted in two ways - one tunic for each כהן or many tunics for each כהן. This is the subject of a dispute in ירושלמי יומא ג:ו. The רבנן hold two tunics for each כהן and ר' יוסי holds one tunic for each כהן suffices. </span></div>
<div>
<div style="text-align: justify;">
<span class="Apple-style-span"><br /></span></div>
<div style="text-align: justify;">
<span class="Apple-style-span">In the .גמרא מגילה ז we find רב יוסף learns that when it says in מתנות לאביונים in מגילת אסתר it means 2 total מתנות for 2 אביונים - only one for each poor person. טורי אבן in חגיגה and אבני שהם in מגילה (same author) comment that this גמרא goes like ר' יוסי in the ירושלמי who holds one tunic for each כהן. However, asks מצפה איתן in מגילה, from תוספות in .חגיגה ג we see that the הלכה in regards to the dispute in the ירושלמי is like the רבנן - two tunics for each כהן. If רב יוסף in מגילה is going only according to ר' יוסי then it is not in accordance with הלכה!</span></div>
<div style="text-align: justify;">
<span class="Apple-style-span"><br /></span></div>
<div style="text-align: justify;">
<span class="Apple-style-span">מצפה איתן answers from פרי חדש אורח חיים תרצ"ד who writes that if the פסוק had written "ולאביונים מתנות" then it would have implied two to each but now that it says it the other way around it only means one to each. Therefore, the rule is that if the subject is written before the object then it may imply that to these subjects you will give (plural) objects to each. That then is the subject of dispute in ירושלמי where the פסוק in question is "ולבני אהרן תעשה כתנות", the subject coming before the object. However, with מתנות לאביונים where the object comes first, it means that these objects shall be distributed amongst the following subjects and everyone will agree that it is one per person. [This also explains why the גמרא in יומא entertains the possibility that there were two lots on each goat in the יום כפור procedure because the pasuk is "על שני השעירים גורלות," the subject before the object.]</span></div>
</div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com3tag:blogger.com,1999:blog-1866132022161856151.post-47390551861988098022024-02-23T16:00:00.000-05:002024-02-23T16:00:35.760-05:00שם and שמה<div style="text-align: center;"><span style="font-family: "georgia"; font-size: 130%;">(ל:י"ח)</span></div>
<div style="text-align: center;">
<span style="font-family: "georgia"; font-size: 130%;">ונתת <strong>שמה</strong> מים</span></div>
<div style="text-align: center;">
<span style="font-family: "georgia"; font-size: 130%;">(מ:ל) </span></div>
<div style="text-align: center;">
<span style="font-family: "georgia"; font-size: 130%;">ויתן <strong>שמה</strong> מים</span></div><div style="text-align: center;"><span style="font-family: georgia; font-size: 130%;">(מ:ז)</span></div>
<div style="text-align: center;">
<span style="font-family: "georgia"; font-size: 130%;">ונתת <strong>שם</strong> מים</span></div>
<div align="justify">
All three of the above <span style="font-family: "georgia"; font-size: 130%;">פסוקים</span> refer to the setting up of the <span style="font-family: "georgia"; font-size: 130%;">כיור</span>. The simple question is: What is the difference between <span style="font-family: "georgia"; font-size: 130%;">שם</span> and <span style="font-family: "georgia"; font-size: 130%;">שמה</span>?<br />
<br /></div>
<div align="justify">
As the comments below indicate, there doesn't seem to be any difference between the two. But this is always what I ask when I encounter things like this: "If there's a difference - what is it? If there's no difference - why are they different?"</div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com5tag:blogger.com,1999:blog-1866132022161856151.post-15743678430844051782024-02-16T15:42:00.002-05:002024-02-16T15:42:54.155-05:00ונהפוך הוא<div align="justify">
This week's <span style="font-family: "georgia"; font-size: 130%;">פרשה</span> contains many commands and thus, many instances of a <span style="font-family: "georgia"; font-size: 130%;">וי"ו ההיפוך</span> which changes the accent on the word. There seem to be a number of instances where the accent is not changed due to the <span style="font-family: "georgia"; font-size: 130%;">נסוג אחור</span> rule. Additionally, it seems the word <span style="font-family: "georgia"; font-size: 130%;">ועשית</span>, which appears numerous times, can never have the accent on the last syllable. As some have mentioned in the comments, this is due to the נחי ל"ה rule, which is discussed briefly <a href="https://beta.hebrewbooks.org/reader/reader.aspx?sfid=62235#p=55&fitMode=fitheight" target="_blank">here in אם למקרא ולמסורת</a>.</div>
<br />
<div align="justify">
</div>
<div align="justify">
In general, I do not correct misplaced accents for reasons I would like to discuss another time. (See אמת ליעקב on שו"ע הלכות קריאת התורה.) However, I don't think it would be unreasonable to do so. Nevertheless, in those cases when the accent is not changed for circumstantial reasons, like <span style="font-family: "georgia"; font-size: 130%;">ועשית</span>, (I.e. if someone said <i>ve-a-see-SA </i>instead of <i>ve-a-SEE-sa</i>) I find it very hard to justify a correction.</div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com8tag:blogger.com,1999:blog-1866132022161856151.post-27711227058236601982024-02-16T15:42:00.001-05:002024-02-16T15:42:44.427-05:00ככר זהב<div align="center">
<span style="font-family: "georgia"; font-size: 130%;">(<a href="https://www.sefaria.org/Exodus.25.39?lang=he&with=Targum&lang2=he" target="_blank">כ"ה:ל"ט</a>)</span></div>
<div align="center">
<span style="font-family: "georgia"; font-size: 130%;"><strong>כִּכַּר </strong>זָהָב טָהוֹר יַעֲשֶׂה אתָהּ</span></div>
<br />
<div align="justify">
When I first read this <span style="font-family: "georgia"; font-size: 130%;">פסוק</span> I thought I would be writing this post as an advisory. The first word of this <i>pasuk </i>seems to be connected to the following word. Therefore it should be pronounced as written above so that it means, "a block <strong>of </strong>pure gold" and not "a block, pure gold." <span style="font-family: "georgia"; font-size: 130%;">תרגום אונקלוס</span> seems to support this with his clear indication of <span style="font-family: "georgia"; font-size: 130%;">סמיכות</span> in translating <span style="font-family: "georgia"; font-size: 130%;">ככרא דדהב</span>.</div>
<div align="justify">
</div>
<br />
<div align="justify">
However, the <span style="font-family: "georgia"; font-size: 130%;">חומש</span> I use which attributes its editing to Rabbi Mordechai Breuer, זצ"ל, has a <span style="font-family: "georgia"; font-size: 130%;">קמץ</span> under the <span style="font-family: "georgia"; font-size: 130%;">כּ"ף</span>. I must therefore assume that this is a matter of dispute.</div>
<div align="justify">
</div>
<br />
<div align="justify">
This issue becomes more intriguing with the פסוק in (פרשת ויקהל (<a href="https://www.sefaria.org/Exodus.37.24?lang=he&with=Targum&lang2=he" target="_blank">ל"ז:כ"ד</a>. Whereas the פסוק in פרשת תרומה was rendered by אונקלוס as ככרא דדהב, in ויקהל it is ככרא דהב. Why would they be different?</div>
<div align="justify">
</div>
<br />
<div align="justify">
<br />
<br />
<br />
Anonymous said...<br />
בדפוס סביוניטה אין הבדל בין תרומה לויקהל<br />
March 23, 2007 3:01 AM <br />
<br />
<br />
Please see further informative comments by MG. Essentially, it appears the קמץ is more correct.<br />
<br />
Also, please see the following extensive discussion from the fabulous weekly publication, תורת הקורא:<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhgJVOvJyIJlpCKxRGN3KERzK6Q8O0yFC0rlheyuJnSlvczl1APSOv4t8Z5cDh0RJQFcAMJTmmIwpjaNtjtlpCAqUE9RJMMoXgI7vSU0lVDmACZ-wjjOv6jhm_ldvknIQGdh6xUrJxwAYIQ/s1600/%25D7%25AA%25D7%2595%25D7%25A8%25D7%25AA+%25D7%2594%25D7%25A7%25D7%2595%25D7%25A8%25D7%2590+%25D7%259B%25D7%259B%25D7%25A8+%25D7%2596%25D7%2594%25D7%2591.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1081" data-original-width="641" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhgJVOvJyIJlpCKxRGN3KERzK6Q8O0yFC0rlheyuJnSlvczl1APSOv4t8Z5cDh0RJQFcAMJTmmIwpjaNtjtlpCAqUE9RJMMoXgI7vSU0lVDmACZ-wjjOv6jhm_ldvknIQGdh6xUrJxwAYIQ/s1600/%25D7%25AA%25D7%2595%25D7%25A8%25D7%25AA+%25D7%2594%25D7%25A7%25D7%2595%25D7%25A8%25D7%2590+%25D7%259B%25D7%259B%25D7%25A8+%25D7%2596%25D7%2594%25D7%2591.jpeg" /></a></div>
<br /></div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com6tag:blogger.com,1999:blog-1866132022161856151.post-83024665212558077992024-02-16T15:42:00.000-05:002024-02-16T15:42:05.679-05:00Watch out for that קמץ<div align="center">
<span style="font-family: "georgia"; font-size: 130%;">(כ"ה:מ) </span></div>
<div align="center">
<span style="font-family: "georgia"; font-size: 130%;">אֲשֶׁר אַתָּה <strong><span style="font-size: 180%;">מָ</span></strong>רְאֶה בָּהָר</span></div>
<br />
<div align="justify">
The severity of this possible mistake is spelled out clearly in <span style="font-family: "georgia"; font-size: 130%;">רש"י</span>. Again, this is an easy mistake to make and a difficult one to catch. <span style="font-family: "georgia"; font-size: 130%;">מָרְאֶה</span> is a strange word you don't see very often. The natural inclination will be to read it <span style="font-family: "georgia"; font-size: 130%;">מַרְאֶה</span> but that completely changes the word from meaning "shown (by another)" to "show (to others.)" Be aware!</div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com0tag:blogger.com,1999:blog-1866132022161856151.post-19573188705147581242024-02-16T15:41:00.000-05:002024-02-16T15:41:52.230-05:00The Lord and the Rings<div align="justify">
<span style="font-family: "georgia"; font-size: 100%;">If you can give me a consistent explanation for this, I just might consider bringing your clothes to the bathhouse for you (<a href="https://www.sefaria.org/Sanhedrin.62b.15?lang=bi" target="_blank">:<span style="font-size: 130%;">סנהדרין ס"ב</span></a>). I noticed a very intriguing <span class="blsp-spelling-corrected" id="SPELLING_ERROR_0">discrepancy</span> in the <span style="font-size: 130%;">תורה</span>'s description of the rings that were affixed to the various vessels that required them. In some instances, no specific purpose was given for the rings but in most cases, it was stated that the purpose of the rings was to house the staves. I have constructed a table (without rings) detailing the exact wording for each vessel for both the commandment and the actual manufacturing.</span><br />
<span style="font-family: "georgia";"><br /></span><span style="font-family: "georgia"; font-size: 100%;"></span>
<span style="font-family: "georgia"; font-size: 100%;"><table align="center" border="1" cellpadding="7" cellspacing="0" style="color: black; width: 100%;">
<tbody>
<tr height="17" style="height: 12.75pt;">
<td bgcolor="#eeeeee" dir="rtl" style="text-align: center;"><strong><span style="font-family: "georgia"; font-size: 130%;">עשיה</span></strong></td>
<td bgcolor="#eeeeee" dir="rtl" style="text-align: center;"><strong><span style="font-family: "georgia"; font-size: 130%;">צווי</span></strong></td>
<td bgcolor="gray" height="17" style="height: 12.75pt;"></td>
</tr>
<tr height="17" style="height: 12.75pt;">
<td style="text-align: center;"><span style="font-family: "georgia"; font-size: 130%;">(ל"ז:ג)--</span></td>
<td style="text-align: center;"><span style="font-family: "georgia"; font-size: 130%;">(כ"ב:י"ב)--</span></td>
<td align="right" bgcolor="#eeeeee" dir="rtl" height="17" style="height: 12.75pt;"><span style="font-family: "georgia"; font-size: 130%;">ארון</span></td>
</tr>
<tr height="17" style="height: 12.75pt;">
<td dir="rtl" style="text-align: center;"><span style="font-family: "georgia"; font-size: 130%;">בָּתִּים <strong><span style="font-size: 180%;">לַ</span></strong>בַּדִּים (ל"ז:י"ד)</span></td>
<td dir="rtl" style="text-align: center;"><span style="font-family: "georgia"; font-size: 130%;">לְבָתִּים <strong><span style="font-size: 180%;">לְ</span></strong>בַדִּים (כ"ה:כ"ז)</span></td>
<td align="right" bgcolor="#eeeeee" dir="rtl" height="17" style="height: 12.75pt;"><span style="font-family: "georgia"; font-size: 130%;">שלחן</span></td>
</tr>
<tr height="17" style="height: 12.75pt;">
<td dir="rtl" style="text-align: center;"><span style="font-family: "georgia"; font-size: 130%;">לְבָתִּים <strong><span style="font-size: 180%;">לְ</span></strong>בַדִּים (ל"ז:כ"ז)</span></td>
<td dir="rtl" style="text-align: center;"><span style="font-family: "georgia"; font-size: 130%;">לְבָתִּים <strong><span style="font-size: 180%;">לְ</span></strong>בַדִּים (ל:ד)</span></td>
<td align="right" bgcolor="#eeeeee" dir="rtl" height="17" style="height: 12.75pt;"><span style="font-family: "georgia"; font-size: 130%;">מזבח הזהב</span></td>
</tr>
<tr height="17" style="height: 12.75pt;">
<td dir="rtl" style="text-align: center;"><span style="font-family: "georgia"; font-size: 130%;">בָּתִּים <strong><span style="font-size: 180%;">לַ</span></strong>בַּדִּים (ל"ח:ה)</span></td>
<td style="text-align: center;"><span style="font-family: "georgia"; font-size: 130%;">(כ"ז: ד)--</span></td>
<td align="right" bgcolor="#eeeeee" dir="rtl" height="17" style="height: 12.75pt;"><span style="font-family: "georgia"; font-size: 130%;">מזבח החיצון</span></td>
</tr>
</tbody>
</table>
<br />I have accentuated the problematic portion of the word, namely the vowel underneath the <span style="font-size: 130%;">למ"ד</span> which seems to change inexplicably. Any ideas?</span></div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com2tag:blogger.com,1999:blog-1866132022161856151.post-45605423192721810682024-02-07T13:05:00.002-05:002024-02-07T13:05:30.813-05:00האשה וילדיה<div style="text-align: center;">
<span class="Apple-style-span" style="font-weight: bold;"><span class="Apple-style-span" style="font-size: large;">(כ"א:ד)</span></span></div>
<div style="text-align: center;">
<span class="Apple-style-span" style="font-weight: bold;"><span class="Apple-style-span" style="font-size: large;">האשה וילדיה תהיה לאדניה</span></span></div>
<br />
<div style="text-align: justify;">
In <a href="https://www.sefaria.org/Bava_Kamma.54a.1?lang=he&with=Rashi&lang2=he" target="_blank">בבא קמא נד.</a>, the <span style="font-size: x-large;">גמרא </span>discusses the use of a singular verb in reference to plural subjects as acceptable in <span class="Apple-style-span" style="font-size: large;">תנ"ך</span>. However, in all of the examples discussed there the verb precedes the subjects. However, the above <span class="Apple-style-span" style="font-size: large;">פסוק </span>demonstrates that it can occur in the reverse as well. One would have expected the פסוק to read <span class="Apple-style-span" style="font-size: large;">האשה וילדיה יהיו לאדניה</span> but apparently <span class="Apple-style-span" style="font-size: large;">תהיה </span>suffices.</div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com4tag:blogger.com,1999:blog-1866132022161856151.post-20008184114047073962024-02-07T13:05:00.001-05:002024-02-07T13:05:20.815-05:00Three strikes and you're out... well, one strike, really. Saw this in the דקדוק WhatsApp group recently:<br />
<div style="-ms-word-wrap: break-word; text-align: right; white-space: pre-wrap;">
<img alt="👍" class="CToWUd" goomoji="1f44d" src="https://mail.google.com/mail/e/1f44d" style="margin: 0px 0.2ex; max-height: 24px; vertical-align: middle;" /><img alt="👍" class="CToWUd" goomoji="1f44d" src="https://mail.google.com/mail/e/1f44d" style="margin: 0px 0.2ex; max-height: 24px; vertical-align: middle;" /><img alt="👍" class="CToWUd" goomoji="1f44d" src="https://mail.google.com/mail/e/1f44d" style="margin: 0px 0.2ex; max-height: 24px; vertical-align: middle;" />דבר יפה שראיתי בתיקון קוראים סימנים:<br />
שארהּ - מפיק הא.<br />
כסותהּ - מפיק הא.<br />
ועונתהּ - מפיק הא.<br />
ואם שלש אלה לא יעשה להּ - כלומר: מי שלא יבטא את שלשת המפיקים, אז - ויצא חינם אין כסף - לא ישלמו לו משכורת על הקריאה...</div>
<div aria-label="Show trimmed content" class="ajR" data-tooltip="Show trimmed content" id=":2av" role="button" style="text-align: right;" tabindex="0">
<img class="ajT" src="https://ssl.gstatic.com/ui/v1/icons/mail/images/cleardot.gif" /></div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com1tag:blogger.com,1999:blog-1866132022161856151.post-56922706125529408992024-02-07T13:05:00.000-05:002024-02-07T13:05:04.579-05:00The Ox and his Friend<div align="justify">
<span style="font-family: "times" , "times new roman" , serif;">One of the laws dealt with in this week's <span style="font-size: 130%;">פרשה</span> is that of damages incurred when one's animal gores another. The <span style="font-size: 130%;">פסוק</span> says <span style="font-size: 130%;">אבן עזרא .כ"א:ל"ה - וכי יגף שור איש את שור רעהו</span> explains these words as follows: And if the ox of a man gores the ox of his (this man's) friend. However, he brings an alternative explanation from <span style="font-size: 130%;">קראי</span> by the name of<span style="font-size: 130%;"> בן זוטא</span>. He interprets: And if the ox of a man gores his (the ox's) friend - another ox. <span style="font-size: 130%;">אבן עזרא</span> rejects this ridiculous interpretation based on the trop of the <span style="font-size: 130%;">פסוק</span> which clearly indicates that it should be read otherwise. Besides, adds the<span style="font-size: 130%;"> אבן עזרא</span> sharply, an ox has no friends - except for <span style="font-size: 130%;">בן זוטא</span>!</span></div>
<div align="justify">
</div>
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<br />
<div align="justify">
<span style="font-family: "times" , "times new roman" , serif;">It is not often that a pshat in a <span style="font-size: 130%;">ראשון </span>on <span style="font-size: 130%;">חומש</span> will have one rolling in laughter but this one did it to me. However, <span style="font-size: 130%;">אבן עזרא</span>'s sharp attack on <span style="font-size: 130%;">בן זוטא</span> is not so clear. Daniel Scarowsky, ז"ל, once pointed out to me that we find in the <span style="font-size: 130%;">'משניות בבא קמא פרק ה</span> (bottom of :<span style="font-size: 130%;">מח</span>):</span><br />
<span style="font-family: "times" , "times new roman" , serif;">"<span style="font-size: 130%;">...שור שהיה מתכון לחברו</span>" an ox that had intention to gore 'his friend.' It seems the ox is not the social outcast the <span style="font-size: 130%;">אבן עזרא</span> had perceived him to be. But Daniel explained that the answer must be that there is a difference between the term <span style="font-size: 130%;">רֵע</span> used in our <span style="font-size: 130%;">פסוק</span>, and the term <span style="font-size: 130%;">חבר</span> used in the <span style="font-size: 130%;">חבר .משנה</span> comes from the root meaning connection. A <span style="font-size: 130%;">חבר</span> is merely one who has a specific connection with the other. This connection may be as simple as both being oxen. A<span style="font-size: 130%;"> רֵע</span>, a term used to denote a more serious friendship, implies a deeper connection which an ox does not have. Except, of course, with <span style="font-size: 130%;">בן זוטא</span>.</span></div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com7tag:blogger.com,1999:blog-1866132022161856151.post-39377002382292119632024-02-07T13:04:00.003-05:002024-02-07T13:04:49.489-05:00Answer vs. Torture<div align="center">
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">(כ"ב:כ"ב)</span></div>
<div align="center">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">אִם עַנֵּה </span><span style="font-size: x-large;"><strong>תְ</strong></span><span style="font-size: large;">עַנֶּה אתוֹ</span></span></div>
<div align="center">
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"></span><br /></div>
<div align="center">
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">(כ"ג:ב)</span></div>
<div align="center">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">וְלא </span><strong><span style="font-size: x-large;">תַ</span></strong><span style="font-size: large;">עֲנֶה עַל רִב לִנְטת</span></span> </div>
<br />
<div align="justify">
<span style="font-family: "georgia";">If the two <span style="font-size: 130%;">פסוקים</span> above are read without vowels, it appears the same word appears both times. However, they are clearly two separate words. <span style="font-size: 130%;">תְעַנֶּה</span> means to torture. <span style="font-size: 130%;">תַעֲנֶה</span> means to answer. Keep an ear out for this one - it's easy to miss.</span><br />
<span style="font-family: "georgia";"><br /></span>
Thanks to ba in the comments, <a href="http://judaism.stackexchange.com/questions/21907/what-puns-are-there-in-tanach/21917#21917" target="_blank">here</a> is a nice list of words in תנ"ך that are the same but different.</div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com2tag:blogger.com,1999:blog-1866132022161856151.post-66245330992110336022024-02-07T13:04:00.002-05:002024-02-07T13:04:36.732-05:00Give it to me<div align="center">
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">(כ"ב:כ"ט)</span></div>
<div align="center">
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">בַּיּוֹם הַשְּׁמִינִי <strong>תִּתְּנוֹ</strong> לִי</span></div>
<br />
<div align="justify">
The above bolded word, when pronounced correctly, is translated, "you (singular) shall give <b>it</b> to me." If mispronounced <span style="font-family: "georgia"; font-size: 130%;">תִּתְּנוּ</span> it means, "you (plural) shall give to me." Certainly correctable!</div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com0tag:blogger.com,1999:blog-1866132022161856151.post-3843707654247422862024-02-07T13:04:00.001-05:002024-02-07T13:04:27.796-05:00Tricky Vowels<blockquote class="tr_bq" style="text-align: right;">
<div style="text-align: center;">
<span 21.6px="" aamey="" font-size:="" frank="" imes="" new="" quot="" right="" roman="" serif="" text-align:="">כ"א: כ"ט </span><span style="font-family: "taamey frank" , "times new roman" , serif; font-size: 21.6px; text-align: right;">וְאִם שׁוֹר <b>נַגָּח</b> הוּא</span></div>
</blockquote>
<blockquote class="tr_bq" style="text-align: right;">
<div style="text-align: center;">
<span 21.6px="" aamey="" font-size:="" frank="" imes="" new="" quot="" right="" roman="" serif="" text-align:="">כ"א:ל"ו </span><span style="font-family: "taamey frank" , "times new roman" , serif; font-size: 21.6px;">אוֹ נוֹדַע כִּי שׁוֹר <b>נַגָּח</b> הוּא</span></div>
</blockquote>
<span style="font-family: "taamey frank" , "times new roman" , serif; font-size: 21.6px; text-align: right;"><br /></span>
<br />
<div>
<div style="text-align: justify;">
The vowels here are very important. If the קמץ and פתח are flipped, the word takes on a totally different meaning. <span style="font-size: large;">נָגַח</span>, the incorrect pronunciation, is a verb, gored in the past tense. But the proper pronunciation, <span style="font-size: large;">נַגָּח</span>, is a noun meaning a goring ox. We find this construct in numerous other places such as <span style="font-size: large;">גַמָל</span> meaning not a camel but one who rides camels.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
It just so happens that my son is now learning the סוגיא of שור מועד in school so this observation was particularly on my mind.</div>
</div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com0tag:blogger.com,1999:blog-1866132022161856151.post-10131805640887663302024-02-07T13:04:00.000-05:002024-02-07T13:04:01.785-05:00Jewish MilkI once saw an article about <span class="Apple-style-span" style="font-size: large;">חלב ישראל</span> and decided to post this. A friend of mine pointed out to me once that the common pronunciation of this term, Cholov Yisroel, is actually incorrect. Due to <span class="Apple-style-span" style="font-size: large;">סמיכות</span> (which I'm not 100% certain of, see <a href="http://dikdukian.weeklyshtikle.com/2009/09/jewish-milk.html#comments">comments</a>) it should be <b><i>chaleiv Yisrael</i> </b>as in <span class="Apple-style-span" style="font-size: large;">לא תבשל גדי בחלב אמו</span>. I've always wanted to try some funny "proper <span class="Apple-style-span" style="font-size: large;">דקדוק</span>" social experiments - like have everyone use that term in public and see what kind of reactions you get, and the one <a href="http://dikdukian.weeklyshtikle.com/2008/10/blog-post.html">I suggested on another occasion</a>.Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com13tag:blogger.com,1999:blog-1866132022161856151.post-61525985855675593492024-01-29T23:14:00.003-05:002024-01-29T23:14:56.875-05:00לצאת<div align="center">
<span style="font-family: "georgia"; font-size: 130%;">(י"ט:א)<br />בַּחדֶשׁ הַשְּׁלִישִׁי <span style="font-size: 180%;"><strong>לְצֵאת</strong></span> בְּנֵי-יִשְׂרָאֵל</span> </div>
<br />
<div align="justify">
It was early on a <span style="font-family: "georgia"; font-size: 130%;">שבועות</span> morning when, after staying up all night, I needed to be alert enough to correct the <span style="font-family: "georgia"; font-size: 130%;">בעל קריאה</span> when he pronounced the above bolded word <span style="font-family: "georgia"; font-size: 130%;">לָצֵאת</span>. In its correct form, the word means "to (since) the exit of," but as it was mispronounced, it is simply the infinitive, to exit.</div>
<div align="justify">
<br />
This surely seems to be a change in meaning. However, even the word itself seems to change meaning, if the context of the word implies the proper meaning, this may render the mistake forgivable. In our case, there seems to be no logical understanding of the pasuk with the word <span style="font-family: "georgia"; font-size: 130%;">לָצֵאת</span>. Perhaps, then, this mistake is not as grave as it seems. [However, I would still correct it on the spot.]<br />
<br />
<br />
<br />
Furthermore, commenter Elie points out the following:<br />
<span style="background-color: white; color: #333333; font-family: "trebuchet ms" , "verdana" , "arial" , sans-serif; font-size: x-small; line-height: 18px; text-align: left;">מה תאמרו על תחילת הפטרת בוא</span><br />
<span style="background-color: white; color: #333333; font-family: "trebuchet ms" , "verdana" , "arial" , sans-serif; font-size: x-small; line-height: 18px; text-align: left;">לָבוא נבוכדראצר וגו'</span><br />
<span style="background-color: white; color: #333333; font-family: "trebuchet ms" , "verdana" , "arial" , sans-serif; font-size: x-small; line-height: 18px; text-align: left;">וזה ברור שהוא כמו כאן לצאת </span><br />
<span style="background-color: white; color: #333333; font-family: "trebuchet ms" , "verdana" , "arial" , sans-serif; font-size: x-small; line-height: 18px; text-align: left;">אע"פ שמנוקד בקמץ</span>
<br />
That being said, we do find the word with the same meaning with a פתח under the ל. So perhaps even the meaning does not change.</div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com4tag:blogger.com,1999:blog-1866132022161856151.post-74130724564762996342024-01-29T23:14:00.002-05:002024-01-29T23:14:44.282-05:00On top of Old Smokey...<div align="center">
<span style="font-family: "georgia"; font-size: 130%;">(י"ט:י"ח)</span></div>
<div align="center">
<span style="font-family: "georgia"; font-size: 130%;">וְהַר סִינַי <strong><span style="font-size: 180%;">עָשַׁן</span></strong> כֻּלּוֹ</span></div>
<br />
<div align="justify">
As <span style="font-family: "georgia"; font-size: 130%;">רש"י</span> writes on this pasuk, there is a very distinct difference between <span style="font-family: "georgia"; font-size: 130%;">עָשַׁן</span> and <span style="font-family: "georgia"; font-size: 130%;">עָשָׁן</span>. The true meaning of the <span style="font-family: "georgia"; font-size: 130%;">פסוק</span> is that <span style="font-family: "georgia"; font-size: 130%;">הר סיני</span> was smoked i.e. covered in smoke. If read incorrectly with two <span style="font-family: "georgia"; font-size: 130%;">קמצים</span> it would imply that the mountain was all smoke. In short, the difference is whether the word is a verb or a noun.</div>
<br />
<div align="justify">
</div>
<div align="justify">
If a <span style="font-family: "georgia"; font-size: 130%;">בעל קריאה</span> is not clear in differentiating his<span style="font-family: "georgia"; font-size: 130%;"> קמץ</span> from his <span style="font-family: "georgia"; font-size: 130%;">פתח</span> (I've met a few of those in my day,) then this error might go unnoticed.</div>
Shtiklerhttp://www.blogger.com/profile/07498936768989355610noreply@blogger.com0