Language, Religion, Tradition

[Koichos]

As Hebrew is a verb-based language, all its nouns, adjectives, adverbs and, of course, verb inflexions can be traced back ultimately to (normally three-lettered) verbal roots, which are designated as (i) the פ pe-letter, (ii) the ע 'ayin-letter and (iii) the ל lammed-letter—the letters פ pe, ע 'ayin, ל lammed spell פָָָּעַַל pa'al = 'he worked' or 'he did' (a word that is used to denote a verb in its simplest form).

All Hebrew verbs can exist in one or more of the seven different בִִּנְְיָָָנִִים binyanim (singular בִִּנְְיָָָן binyan, a word that literally means 'building' or, in the grammatical context, a 'conjugation' or 'paradigm'). A Hebrew verb has three active binyanim, and they are called

• פָָָּעַַל pa'al or 'simple (active)',
• פִִּעֵֵל pi'el or 'intensive (active)' and
• הִִפְְעִִיל hif'il or 'causative (active)'.

And each of these has a corresponding passive binyan:

• נִִפְְעַַל nif'al or 'simple (passive)',
• פֻֻֻּעַַל pu'al or 'intensive (passive)' and
• הֻֻֻפְְעַַל huf'al (sometimes הׇׇׇפְְעַַל hοf'al) or 'causative (passive)'.

In addition to these, there is also a seventh binyan called

• הִִתְְפַַּעֵֵל hitpa'el,

representing the verb's reflexive mood, although it does not always have a reflexive meaning (i.e., doing something 'to oneself'); e.g., the infinitive construct (that is, the infinitive including the word 'to') לְְהִִתְְפַַּלֵֵּל l'hitpallel ('to pray') is reflexive in Hebrew. Go figure!

וַַתֹֹּ֨אמֶֶֶר֙ בִִּ֣י אֲֲֲדֹֹנִִ֔י חֵֵ֥י נַַפְְשְְׁךָָ֖ אֲֲֲדֹֹנִִ֑י אֲֲֲנִִ֣י הָָֽאִִשָָָּׁ֗ה הַַנִִּצֶֶּ֤בֶֶֶת עִִמְְּכָָָה֙ בָָָּזֶֶֶּ֔ה לְְהִִתְְפַַּלֵֵּ֖ל אֶֶֶל־יְְיָָֽ׃​

Hannah said to 'Eli, 'Please, Sir—as surely as your soul lives, Sir—I am that woman who was standing here with you to pray to Adοnai... (Sh'muël Alef 1:26)

The root of the noun תְְּפִִלָָָּה t'fillah ('prayer') is פ.ל.ל, which has the basic meaning of judging, though not usually in the judicial sense (for which ש.פ.ט would be used instead). The verb-root פ.ל.ל invariably occurs in בִִּנְְיַַן הִִתְְפַַּעֵֵל binyan hitpa'el (the reflexive form) when it has the sense of praying and, when this is the case, can also have the meaning of בַַּקָָָּשָָָׁה baḳḳashah (a petitionary prayer) as in

אֶֶֶל־הַַנַַּ֥עַַר הַַזֶֶּ֖ה הִִתְְפַַּלָָּ֑לְְתִִּי וַַיִִּתֵֵּ֨ן יְְיָָ֥ לִִי֙ אֶֶֶת־שְְׁאֵֵ֣לָָָתִִ֔י אֲֲֲשֶֶׁ֥ר שָָָׁאַַ֖לְְתִִּי מֵֵֽעִִמּֽוֹֹ׃​

...[it was] for this child that I was praying and Adοnai has granted my request that I asked of Him.' (Sh'muël Alef 1:27)

 

[Koichos]

Yesterday, 1st Elul, was Rοsh Ħοdesh of Elul (second day). The month of Elul can never begin on a shabbat, a Tuesday or a Thursday because Rοsh Hashanah is one month after 1st Elul, and Rοsh Ħοdesh of Tishri (1st Tishri, the festival of Rοsh Hashanah) never falls on a Sunday, a Wednesday or a Friday. The three days Rοsh Hashanah may not fall on are represented by the Hebrew mnemonic אד"ו.

When a month is 30 days long, Rοsh Ħοdesh (a festival marking the first of the month) is two days. Elul is preceded by a 30-day month (Av) so that Rοsh Ħοdesh of Elul is 30th Av and 1st Elul. There are always 29 days in Elul, with the 1st and the 29th falling on the same day; accordingly, if 1st Elul were to fall on a shabbat, a Tuesday or a Thursday, 1st Tishri would be a Sunday, a Wednesday or a Friday!

Take a look toward the evening sky just after sh'ḳiy'ah (sunset) on any given Rοsh Ħοdesh and you will see (weather permitting) the crescent new moon setting in the west so that the Hebrew months are still in step with the moon. A special string of t'fillot (prayers), including an assortment of Biblical passages from the Tana"ch, are recited before and after the molad (the 'birth' of the new moon):

• בִִּרְְכַַּת הַחֹֹֽדֶֶֶשׁ birkat haħοdesh ('the new moon/month’s blessing') on shabbat m'varchim (the last shabbat before Rοsh Ħοdesh)
• בִִּרְְכַַּת הַַלְְּבָָָנָָָה birkat hal'vanah ('the new moon’s blessing') customarily on a mοtza'ei shabbat that is at least 3 days post-mοlad

As Mori Yosef Ḳafeħ Z.Tz.L notes in his perush (commentary) on the Ramba"m’s work ‘Mοreh N'vuchim’ (Guide for the Confused), in

.ח"ב פ"ה הע' טו: וְְהַַבִִּטּוּי בְְּכׇׇׇל הַַמְְּקוֹֹרוֹֹת הָָָעַַתִִּיקִִים בִִּרְְכַַּת הַַיָָָּרֵֵֽחַַ, אוֹֹ בִִּרְְכַַּת הַַלְְּבָָָנָָָה, וְְלֹֹא "קִִדּוּשׁ לְְבָָָנָָָה" שֶֶֶׁנִִּכְְפַַּל בַַּתְְּפִִלּוֹֹת​

pt.2 ch.5 fn.15: The phrase in all the ancient sources is birkat hayare'aħ or birkat hal'vanah, not ‘ḳiddush l'vanah’ that repeatedly occurs in the prayers.

In the Torah and the Nach, the moon is most commonly referred to as

• יָָָרֵֵֽחַַ yare'aħ (this word is related to יֶֶֽרַַח yeraħ, a month; see post#13), which relates to its orbit around the Earth,

while in the Nach there are just three occurrences (in Y'sha'yah 24:23, 30:26 and Shir Hashirim 6:10) of

• לְבָָָנָָָה l'vanah, a poetic term that revolves around (heh!) its physical appearance (l'vanah means 'the white one'; masc. לָָָבָָָן lavan).

 

[MMS]

@Koichos this is a nice thread

I was thinking about you regarding something from another thread but its not worth quoting..

the word for "the world" is used in Job, Samuel, Chronicles, Isaiah and the Psalms but isn't found in Genesis or Exodus or any of the 5 books of Moses

Hebrew Concordance: tê·ḇêl -- 32 Occurrences

Tov, Bet, Lamedh

whats the meaning of using this term as opposed to "the earth"?

Hebrew Concordance: hā·’ā·reṣ -- 934 Occurrences

further the term within it Bet, Lamedh

Strong's #1077 - בַּל - Old Testament Hebrew Lexical Dictionary - StudyLight.org

Strong's #1077 - בַּל in the Old Testament Hebrew Lexical Dictionary on StudyLight.org

www.studylight.org

means Not or Hardly?

 

[Koichos]

@Koichos this is a nice thread

I was thinking about you regarding something from another thread but its not worth quoting..

the word for "the world" is used in Job, Samuel, Chronicles, Isaiah and the Psalms but isn't found in Genesis or Exodus or any of the 5 books of Moses

Hebrew Concordance: tê·ḇêl -- 32 Occurrences

Tov, Bet, Lamedh

whats the meaning of using this term as opposed to "the earth"?

Hebrew Concordance: tê·ḇêl -- 32 Occurrences

תֵֵּבֵֵל tevel is just a poetic term for the planet Earth, though אֶֽרֶץ eretz is most common; the proper word for the World is עוֹֹלָָָם 'οlam. The books Tillim and Iyyοv, together with all the prophetic writings (including Sh'mu'el and Y'sha'yah), are written in poetic language.

Spoiler

Dr. Sh'lomoh Mandelkern's Concordance, page 1239, column III

​

This term is mostly found throughout the אֶֶֶמֶֶֶֶת emet 'truth' books: תִּלִּים Tillim, מִִשְְׁלֵֵי Mishlei and אִִיּוֹֹב Iyyοv, which (apart from Iyyοv’s narrative prose sections at its beginning, 1:1-3:2 and end, 42:7-17) are pure poetry books, poetic not only in language but also structure.

Spoiler

‘Ha'azinu’ (D'varim 32:1-43) as it would appear in a Tοrah scroll, though in this scan until v.29

​

The poetic structure of the ‘Emet’ books is unique and represented by the two columns into which its text is split (in Iyyοv, 3:3-42:6), reminiscent of the Torah’s ‘Ha'azinu’ song (D'varim 32:1-43), along with special ṭa'amim (musical accent signs) not found elsewhere.

Spoiler

Showing Iyyοv 2:11-3:13, poetry section beginning at the column structure of 3:3 until 42:6 (*תֵֵּבֵֵל tevel at 18:18, 34:13 and 37:12*)

Showing Iyyοv 42-3:17, the text reverting back into the prose section at 42:7 until the end of the book, 42:17

​

further the term within it Bet, Lamedh

Strong's #1077 - בַּל - Old Testament Hebrew Lexical Dictionary - StudyLight.org

Strong's #1077 - בַּל in the Old Testament Hebrew Lexical Dictionary on StudyLight.org

www.studylight.org

means Not or Hardly?

Yes. There are actually three Hebrew terms that can be translated as such:

• לֹֹא lο = no/not
• אַַל al = do not
• בַַּל bal = lest

They are used more or less interchangeably; for example, the twin prohibitions on Pesaħ

...שִִׁבְְעַ֣ת יָָָמִִ֔ים שְְׂאֹֹ֕ר לֹֹ֥א יִִמָָָּצֵֵ֖א בְְּבָָֽתֵֵּיכֶֶ֑ם​

S'οr may not be present [lit., 'found'] in your homes for seven days... (Sh'mοt 12:19)

מַַצּוֹֹת֙ יֵֵֽאָָָכֵֵ֔ל אֵֵ֖ת שִִׁבְְעַַ֣ת הַַיָָָּמִִ֑ים וְְלֹֹא יֵֵֽרָָָאֶֶֶ֨ה לְְךָָ֜ חָָָמֵֵ֗ץ וְְלֹֹא־יֵֵֽרָָָאֶֶ֥ה לְְךָָ֛ שְְׂאֹֹ֖ר בְְּכׇׇׇל־גְְּבֻֻֻלֶֶֽךָָ׃​

Matzzοt will be eaten for these seven days — ħametz may not be seen with you, and s'οr may not be seen with you throughout your borders. (Sh'mοt 13:7)

---

*The Tοrah uses two separate terms for 'leaven': שְְׂאֹֹר s'οr, and חָָָמֵֵץ ħametz or מַַחְְמֶֶֽצֶֶֶת maħmetzet. The former refers specifically to grain products, while the latter pair is more general and denotes any substance (not limited to foodstuffs) that has 'swelled' as a result of fermentation.

are commonly called בַַּל יֵֵרָָָאֶֶֶה bal yera'eh and בַַּל יִִמָָָּצֵֵא bal yimmatze. On a similar tack, the dietary laws discussed in Vayyiḳra 11:43, beginning אַַל תְְּשַַׁקְְּצוּ al t'shaḳ'tzu ('do not defile yourselves...'), are traditionally referred to as בַַּל תְְּשַַׁקְְּצוּ bal t'shaḳ'tzu.

 

[MMS]

תֵֵּבֵֵל tevel is just a poetic term for the planet Earth, though אֶֽרֶץ eretz is most common; the proper word for the World is עוֹֹלָָָם 'οlam. The books Tillim and Iyyοv, together with all the prophetic writings (including Sh'mu'el and Y'sha'yah), are written in poetic language.

Spoiler

Dr. Sh'lomoh Mandelkern's Concordance, page 1239, column III

​

This term is mostly found throughout the אֶֶֶמֶֶֶֶת emet 'truth' books: תִּלִּים Tillim, מִִשְְׁלֵֵי Mishlei and אִִיּוֹֹב Iyyοv, which (apart from Iyyοv’s narrative prose sections at its beginning, 1:1-3:2 and end, 42:7-17) are pure poetry books, poetic not only in language but also structure.

Spoiler

‘Ha'azinu’ (D'varim 32:1-43) as it would appear in a Tοrah scroll, though in this scan until v.29

​

The poetic structure of the ‘Emet’ books is unique and represented by the two columns into which its text is split (in Iyyοv, 3:3-42:6), reminiscent of the Torah’s ‘Ha'azinu’ song (D'varim 32:1-43), along with special ṭa'amim (musical accent signs) not found elsewhere.

Spoiler

Showing Iyyοv 2:11-3:13, poetry section beginning at the column structure of 3:3 until 42:6 (*תֵֵּבֵֵל tevel at 18:18, 34:13 and 37:12*)
Showing Iyyοv 42-3:17, the text reverting back into the prose section at 42:7 until the end of the book, 42:17

​

Yes. There are actually three Hebrew terms that can be translated as such:

• לֹֹא lο = no/not
• אַַל al = do not
• בַַּל bal = lest

They are used more or less interchangeably; for example, the twin prohibitions on Pesaħ

are commonly called בַַּל יֵֵרָָָאֶֶֶה bal yera'eh and בַַּל יִִמָָָּצֵֵא bal yimmatze. On a similar tack, the dietary laws discussed in Vayyiḳra 11:43, beginning אַַל תְְּשַַׁקְְּצוּ al t'shaḳ'tzu ('do not defile yourselves...'), are traditionally referred to as בַַּל תְְּשַַׁקְְּצוּ bal t'shaḳ'tzu.

thank you for the explanation

i found another word that is also similar

"tabalul"?

Leviticus 21:20 Hebrew Text Analysis

a man who has a defect

typically in languages several words with similar spellings have similar root meanings? is this not the case in Hebrew?

you also said that only the 5 books of Moses are considered divine?

Genesis 6:13 Hebrew Text Analysis

https://www.thecoli.com/threads/if-we-are-to-stand-in-gods-judgement-black-ppl-gotta-be-judged-graded-on-a-curve.976781/page-2#post-49421296

 

[Koichos]

thank you for the explanation

i found another word that is also similar

"tabalul"?

Leviticus 21:20 Hebrew Text Analysis

typically in languages several words with similar spellings have similar root meanings? is this not the case in Hebrew?

Not necessarily. Even if two words derive from the same root, it does not imply that there must be a semantic connection. For example,

• חָָָלָָָל ħalal can mean a murdered body, or something 'defiled' or 'desecrated'; and the nouns​
• תְְּחִִלָָָּה t'ħillah ('the first'),​
• חָָָלִִיל ħalil ('a flute'),​
• חַַלּוֹֹן ħallοn ('a window') and​
• חַַלָָָּה ħallah (a kind of 'cake' or 'loaf' and a staple of Shabbat) all come from the same root, too - ח.ל.ל.​

Also, a misplaced stress (accentuation) can completely alter the meaning of a word, including the root from which it derives:

• שָָָָׁבוּ shavu means 'they captured' (from root שׁ.ב.ה to take captive), but
• שָָֽׁבוּ shavu means 'they came back' (from root שׁ.ו.ב to return);

• שָָָָׁתוּ shatu means 'they drank' (from root שׁ.ת.ה to drink), but
• שָָֽׁתוּ shatu means 'they placed/put' (from root שׁ.י.ת to place/put);

• בָָָָּנוּ banu means 'they built' (from root ב.נ.ה to build), but
• בָָּֽנוּ banu is not a verb at all and means 'with us' (the prepositional prefix בָָָָּ־ ba- 'with' + the suffix ־נוּ -nu 'us') [*not to be confused with בָָּֽאנוּ baanu, in which the initial 'a' vowel is only slightly longer, meaning 'we came' (from root ב.ו.א to come)].

This is why correct stress and pronunciation are so important in Hebrew. I cannot tell you how many times I hear people utter

• יִִרְְאוּ yir'u ('they will see', from root ר.א.ה to see) or even
• יִִֽרְְאוּ yir'u ('they will be afraid', from root י.ר.א to fear), instead of the appropriate
• יְראוּ y'ru (the imperative 'fear!')

in the Tillim 34:10 verse יְְראוּ אֶֶֶת יְְיָָָ קְְדֹֹשָָָׁיו כִִּי אֵֵין מַַחְְסוֹֹר לִִירֵֵאָָָיו which is recited at the end of birkat hamazοn (Grace After Meals)!

you also said that only the 5 books of Moses are considered divine?

See notes i, ii and ii at the bottom of post#714 in the 'We are living in a world of illusion' thread.

 

[Koichos]

Tonight, Thursday 23rd Elul 5784, marks one week from Rοsh Hashanah (the New Year festival, Thursday 1st Tishri 5785).

This upcoming year is unique in a number of ways:

• a 355-day, 12-month 'complete year' (shanah sh'lemah) in which Rοsh Hashanah falls on a Thursday and Pesaħ on a Sunday (=mnemonic שְְׁנַַת השׁ׳׳א)
• the '10th month’s fast' (10th Ṭevet, see post#35) falls on a shabbat eve, Friday - the only Fast Day observed on a shabbat eve
• the regular hafṭarah (a N'vi'im section read on Saturdays and Festivals) of Parashat ‘Mishpaṭim’ is read - the only non-leap year-type in which this occurs
• Parashat ‘Vayyaḳħel’ and Parashat ‘P'ḳudei’ are read on separate shabbatοt - the only non-leap year-type in which this occurs
• Purim falls on a shabbat eve (and in walled cities, what we call Purim shel Muḳḳafim, on shabbat - resulting in Purim M'shullash, the 'three-day-Purim')

This unusual year-type last occurred in 5754 A.M. (Sept. 1993-1994) and will not occur again until 5805 A.M. (Sept. 2044-2045).

The 8th and 9th months (Marħeshvan and Kislev, see post#13) are variable in length:

• they both have 29 days in a year that is one day shorter than average (353 days, called שָָָׁנָָָה חֲֲֲסֵֵרָָָה shanah ħaserah or a 'deficient year֚')
• Marħeshvan has 29 days and Kislev has 30 days in a year of average length (354 days, called שָָָׁנָָָה כְְּסִִדְְּרָָה shanah k'sid'rah or a 'regular year')
• and both have 30 days in a year that is one day longer than the average length (355 days, called שָָָׁנָָָה שְְׁלֵֵמָָָה shanah sh'lemah or a 'complete year')

For this New Year, represented by the Hebrew mnemonic שְְׁנַַת השׁ׳׳א (=year of השׁ׳׳א),

1. the first letter is the day of the week on which Rοsh Hashanah falls, so that ה = five = fifth day of the week = Thursday
2. the second letter tells you how many days Marħeshvan and Kislev have, so שְְׁלֵֵמָָָה = שׁ sh'lemah = complete = 30 days each
3. the third letter is the day of the week on which the festival of Pesaħ falls, א = one = first day of the week = Sunday

 

[Koichos]

There is a piyyuṭ (liturgical prayer-poem) called וּנְְתַַנֶֶֶּה תֹֹּֽקֶֶֶף untanneh tοḳef ('let us now tell how utterly holy this day is!') that features prominently amidst the beit k'neset services on Rοsh Hashanah (New Year's, 1st Tishri) and Yοm Kippur (Atonement Day, 10th Tishri).

In Ashk'nazzi communities this piyyuṭ is recited before the ḳ'dushah of the 'Amidah’s additional repetition, but in S'faraddi communities before the prayer-leading sh'liyaħ tzibbur even begins the repetition since S'faraddim do not say piyyuṭim during this part of the service.

On Rοsh Hashanah it will be inscribed and on the fast of Yοm Kippur it will be sealed— who will pass away and who will be created; who will live and who will die, who at his time and who before his time; who by water and who by fire, who by sword and who by a wild animal, who by hunger and who by thirst, who by upheaval and who by plague, who by strangling and who by stoning; who will rest and who will wander, who will live in harmony and who will be harassed, who will enjoy tranquility and who will suffer, who will become poor and who will become rich, who will be degraded and who will be exalted— but repentance, prayer and charity mitigate the severity of the decree!

בְְּרֹֹאשׁ הַַשָָָּׁנָָָה יִִכָָָּתֵֵבוּן :וּבְְיוֹֹם צוֹֹם כִִּפּוּר יֵֵחָָָתֵֵמוּן כַַּמָָָּה יַַעַַבְְרוּן וְְכַַמָָָּה יִִבָָָּרֵֵאוּן מִִי יִִחְְיֶֶֶה וּמִִי יָָָמוּת מִִי בְְקִִצּוֹֹ וּמִִי לֹֹא בְְקִִצּוֹֹ מִִי בַַמַַּֽיִִם וּמִִי בָָָאֵֵשׁ מִִי בַַחֶֶֽרֶֶֶב וּמִִי בַַחַַיָָָּה מִִי בָָָרָָָעָָָב וּמִִי בַַצָָָּמָָָא מִִי בָָָרַַעַַשׁ וּמִִי בַַמַַּגֵֵּפָָָה ;מִִי בַַחֲֲֲנִִיקָָָה וּמִִי בִִסְְקִִילָָָה מִִי יָָָנֽוּחַַ וּמִִי יָָָנֽוּעַַ מִִי יִִשָָָּׁקֵֵט וּמִִי יִִטָָָּרֵֵף מִִי יִִשָָָּׁלֵֵו וּמִִי יִִתְְיַַסָָָּר מִִי יֵֵעָָָנִִי וּמִִי יֵֵעָָָשֵֵׁר —מִִי יִִשָָָּׁפֵֵל וּמִִי יָָָרוּם וּתְְשׁוּבָָָה וּתְְפִִלָָָּה וּצְְדָָקָָה !מַַעֲֲֲבִִירִִין אֶֶֶת רֽוֹֹעַַ הַַגְְּזֵֵרָָָה​

Because of this, the greeting exchanged on Rοsh Hashanah is to wish one another

• כְְּתִִיבָָָה וַַחֲֲֲתִִימָָָה טוֹֹבָָָה k'tivah vaħatimah ṭοvah ('a favorable inscription and sealing');

however, after Rοsh Hashanah has passed, the greeting changes to

• גְּמַר חֲתִימָה טוֹבָה g'mar ħatimah ṭοvah ('a favorable sealing')

because the 'writing' has already been done.

---

יְְהִִי רָָָצוֹֹן מִִלִִּפְְנֵֵי אָָָבִִינוּ שֶֶֶׁבַַּשָָָׁמַַיִִם שֶֶֶׁיְְּחַַדֵֵּשׁ עָָָלֵֵינוּ שָָָׁנָָָה טוֹֹבָָָה וּמְְתוּקָָָה׃​

 

[Koichos]

Tonight, 9th Tishri, marks the eve of Yοm Kippur.

God provided Yisra'el with an annual 'Atonement Day', יוֹֹם כִִּפּּוּר Yοm Kippur (although the Biblical term is technically plural, יוֹֹם כִִּפֻֻֻּּרִִים yοm kippurim, 'a day of atonements'—as in Vayyiḳra 23:28), on which we are to fast in order to be 'forgiven for all our sins':

וְְהָָֽיְְתָָ֥ה לָָָכֶֶ֖ם לְְחֻֻֻקַַּ֣ת עוֹֹלָָ֑ם בַַּחֹֹ֣דֶֶֶשׁ הַַ֠שְְּׁבִִיעִִי בֶֶּֽעָָָשׂ֨וֹר לַַחֹֹ֜דֶֶֶשׁ תְְּעַַנּ֣וּ אֶֶֶת־נַַפְְשֹֹֽׁתֵֵיכֶֶֶ֗ם וְְכׇׇׇל־מְְלָָָאכָָָה֙ לֹֹ֣א תַַֽעֲֲֲשֹ֔וּ הָָֽאֶֶֶזְְרָָָ֔ח וְְהַַגֵֵּ֖ר הַַגָָּ֥ר בְְּתֽוֹֹכְְכֶֶֽם׃ כִִּי־בַַיּ֥וֹֹם הַַזֶֶּ֛ה יְְכַַפֵֵּ֥ר עֲֲֲלֵֵיכֶֶ֖ם לְְטַַהֵֵ֣ר אֶֶֶתְְכֶֶ֑ם מִִכֹֹּל֙ חַַטֹֹּ֣אתֵֵיכֶֶֶ֔ם לִִפְְנֵֵ֥י יְְיָָ֖ תִִּטְְהָָֽרוּ׃ שַַׁבַַּ֨ת שַַׁבָָָּת֥וֹֹן הִִיא֙ לָָָכֶֶ֔ם וְְעִִנִִּיתֶֶ֖ם אֶֶֶת־נַַפְְשֹֹֽׁתֵֵיכֶֶ֑ם חֻֻֻקַַּ֖ת עוֹֹלָָֽם׃​

'This will be an eternal statute for you: you are to fast [literally, 'afflict your souls'] and not do any creative activity (neither a citizen nor a convert living among you) on the tenth day of the seventh month [i.e., Tishri], because on that day He will provide forgiveness for you, to purge you of all your sins: before Adοnai will you be purged! This is to be the greatest of all your shabbatοt when you fast [literally, 'afflict your souls']—this is an eternal statute!' (Vayyiḳra 16:29-31)

---

וְְהָָֽיְְתָָָה־זֹֹּ֨את לָָכֶֶֶ֜ם לְְחֻֻֻקַַּ֣ת עוֹֹלָָָ֗ם לְְכַַפֵֵּ֞ר עַַל־בְְּנֵֵ֤י יִִשְְׂרָָָאֵֵל֙ מִִכׇׇׇּל־חַַטֹֹּאתָָָ֔ם אַַחַַ֖ת בַַּשָָָּׁנָָ֑ה וַַיַַּ֕עַַשׂ כַַּֽאֲֲֲשֶֶׁ֛ר צִִוָָּ֥ה יְְיָָ֖ אֶֶֶת־מֹֹשֶֶֽׁה׃​

'This will be an eternal statute for you for bringing forgiveness to Yisra'el’s descendants for all their sins on one day every year.' So he[, Aharοn,] did what Adοnai had commanded Mοsheh. (Vayyiḳra 16:34)

So, Yοm Kippur is a 'safety net' of sorts, a day when we assemble as a nation in our batei k'nesiyyοt ('prayer-halls') and batei midrashοt ('study-halls') to make a generalized, communal confession before God of all the sins for which we have not already made 'atonement'.

The Hebrew word for 'repentance' is תְְּשׁוּבָָָה t'shuvah, derived from verbal root שׁ.ו.ב (to return), and it means 'returning [to the right path]'—coming back to God. Fundamentally, it is a state of mind: being sorry for the wrongful acts one has committed—feeling regret.

And the opportunity to do t'shuvah is always available, as we say in וּנְְתַַנֶֶֶּה תֹֹּֽקֶֶֶף untanneh tοḳef on Rοsh Hashanah and Yοm Kippur:

וְְעַַד יוֹֹם מוֹֹתוֹֹ תְְּחַַכֶֶֶּה לוֹֹ—אִִם יָָָשׁוּב, מִִיָָָּד תְְּקַַבְְּלוֹֹ׃​

Until the very day he dies You will be waiting for him—if he does t'shuvah, You will accept him right away!

 

[Koichos]

אי נשולא יקורתא, הוילן כא מטיחן לירחא דכסלו. סתווא אדא/אהיא־י גו להכא גל קרדא .אדמון/הלמון בהיו, נוקליא פלגנא טא בקכון, בתרוצתולא כי אמרייא בלשנן מן דובשיא־(יני)/אילהון! לתחת מציתון/קאהא־לכון קריתון שירא ד"סתווא להכא־יליה" מן קלמא דיד מר מותקא יוחנן טא בקן נקידא ובאלוויא לטינייא. זמורתיו בלשנן בלעז סולדוס, בשימא וקיימא הווא. וירחא דכסלו בריכא ושבועא בריכא בחלינולא, בטבתא ובשחינולא דלבא׃

.סתווא להכא־יליה גל קרדא וגל שגרא(=ג'גרא/רוגזא). אמא עשקולא(=רחמנולא/חובא) המשא(=בכל ועדא) נשמא דבניאדם משחנא־לה
.געצר(=עצרתא/רמשא) דסתווא רחומי דעירה אלי
.יבש יבש"(=ניחא ניחא) תרעא פליח־ליה־ליה"
.כולא לילי דמעל עיני כבש־להֿו מפצחנולי
.רחומי דמיך־ליה גברג'לי(=חעני)
.רחומי דעירה אלי אמא בקת־יום גל שמשא פלוטא שבק־לי
.גנא(=מדראש/תוב/חד־חין) ח(ד)א־זעא(=זבנא/ועדא) פישן חד־מנפשי גל דמעליא דעיני
.אלהא נטורה ב(ק)י כי חין לא מסכר־לי
???בל־כי(=הויא ד)מזלי בהרא וח(ד)א־חית זעא חזינה
.אנא לא אעולן(=כיענא) בס אלהא כאעל​

 

[Koichos]

The Aramaic בעלמא די ברא כרעותיה at the beginning of the foundational Ḳaddish prayer is traditionally written one of two ways:

1. בְּעָלְמָא דִּי בְרָא כִרְעוּתֵיהּ b'al'ma di v'ra chir'uteiH ('...[May His glorious name be lauded,] in the world that He created according to His will'; or
2. בְְּעָָלְְמָָא דִִּי בְְרָָא, כִִּרְְעוּתֵֵיהּ b'al'ma di v'ra, kir'uteiH ('...[May His glorious name be lauded,] in the world that He created, according to His will'.

By Ashk'nazzi/Teimani convention the former is recited so that כִרְעוּתֵיהּ ('according to His will') refers to the immediately preceding בְּעָלְמָא דִּי בְרָא ('in the world that He created'), and the kaf here is 'weak' (dotless, כ = ch) given that כִִרְְעוּתֵֵיהּ follows an open syllable.

Conversely, S'faraddim/B'nei 'Eidah Mizraħit hold by the latter so that כִּרְעוּתֵיהּ refers all the way back to the bracketed clause, with בְּעָלְמָא דִּי בְרָא functioning as a parenthetical insertion; and since כִּרְעוּתֵיהּ follows a linguistic pause, the kaf is 'strong' (dotted, כּ = k).

---

During the women's portion of the introduction to the morning prayers, the Hebrew

• בָּרוּךְ.. שֶׁעָשַׂאנִִי כִּרְצוֹנוֹ baruch.. she'asani kirtzοnο ('Blessed is... He who made me according to His will')

echoes from Ḳaddish the Aramaic

• בְּעָלְמָא דִּי בְרָא כִרְעוּתֵיה b'al'ma di v'ra chir'uteiH ('...in the world that He created according to his will').

And an Ashk'naziyyah recites in full

• בָּרוּךְ אַתָּה יְְדֹוָה אֱלֹֹקֵינוּ מֶלֶךְ הָעוֹלָם שֶׁעָשַׂאנִי כִּרְצוֹנוֹ ('You are blessed Adοnai, our God, Sovereign of the World, who made me according to His will'),

while a S'faradiyyah, Mizraħit and Teimaniyyah recite only

• בָּרוּךְְ שֶׁעָשַׂאנִי כִּרְצוֹנוֹ ('Blessed is the One who made me according to His will')—

without shem (יְְדֹוָה אֱלֹֹקֵינוּ) u-malchut (מֶלֶךְ הָעוֹלָם); i.e., without God's title(s) and sovereignty.

 

[Koichos]

Part I

This evening, 25th Kislev, will mark the beginning of the eight days of Hanukkah.

What is the origin of and reason for this minor but nevertheless very colorful festival? Why does Hanukkah last for eight days? The ancient M'gillat Ta`anit raises this question (in chapter 9, which deals with the month of Kislev), and notes that the celebrations held by both our Teacher Mοsheh (Vayyiḳra 8:33) and King Sh'lοmoh (M'lachim Alef 8:65, D.H. Beit 7:9) only lasted for seven days each.

So why was it considered necessary to hold an eight-day celebration in the time of the Greeks? M'gillat Ta`anit reports the following:

:בִּימֵי מַלכוּת יָוָן נִכנְסוּ בְּנֵי חַשׁמֻנַּאי לָהֵיכָל וּבָנוּ אֶת הַמִּזבֵּחַ וְסָדוּהוּ בְּסִיד וְכׇל שִׁבעַת הַיָּמִים הָיוּ מְתַקְּנִים בִּכלֵי שָׁרֵת​

In the time of the Greek invasion, the Hasmoneans entered the Sanctuary, rebuilt the Altar and plastered it with lime; they were busy for the whole seven days reinstating the various instruments needed for the rituals...

—with the implication that they needed an eighth day upon which to celebrate.

Interestingly, M'gillat Ta`anith does not mention at all the 8-day oil narrative relayed in the g'mara bavlit:

מַאי חֲנֻכָּה? דִּתנוֹ רַבָּנַן: בְּעֶשׂרִים וַחֲמִשָּׁה בְּכִסלֵו יוֹמֵי דַחֲנֻכָּה תְּמָניָא אִינּוּן דְּלָא לְמִספֵּד בְּהוֹן וּדלָא לְהִתעֲנוֹת בְּהוֹן; שֶׁכְּשֶׁנִּכנְסוּ יְוָנִים לָהֵיכָל טִמְּאוּ כׇּל הַשְּׁמָנִים שֶׁבָּהֵיכָל וּכשֶׁגָּברָה מַלכוּת בֵּית חַשׁמֻנַּאי וּנצָחוּם בָּדְקוּ וְלָא מָצְאוּ אֵלָא פַּך אֶחָד שֶׁלְּ־שֶׁמֶן שֶׁהָיָה מֻנָּח בְּחוֹתָמוֹ שֶׁלַּ־כֹּהֵן גָּדוֹל וְלֹא הָיָה בּוֹ אֵלָא לְהַדלִיק יוֹם אֶחָד—נַעֲשָׂה בּוֹ נֵס וְהִדלִיקוּ מִמֶּנּוּ שְׁמֹנָה יָמִים. לַשָּׁנָה אֲחֶרֶת קְבָעוּם וַעֲשָׂאוּם יָמִים טוֹבִים בְּהַלֵּל וְהוֹדָאָה׃​

What is [the reason for] Hanukkah?—The Sages taught: 'On the 25th of Kislev [commence] the eight days of Hanukkah on which we are not permitted to fast or hold funeral eulogies; for the Greeks [it was technically the Syrians, but at that time Syria was part of the Greater Macedonian Empire], when they entered the Sanctuary, polluted all the oil therein. Later, when the kingdom of the Hasmonean house arose and defeated them, they[, the Hasmoneans,] searched [in the Sanctuary] but could find only one flask of oil remaining with the seal of the Chief Kοhen intact—and this contained only enough oil to light [the m'nοrah] for one single day. However, miraculously, they were able to light [the m'nοrah] with it for eight days! The following year they fixed those days as festivals [to be celebrated] with [the recitation of] Hallel [chapters 113-118 of T'hillim, which are recited on all joyful festivals] and [special additions to the] Hοda´ah [portions of the `Amidah prayer and the Birkat Hamazοn blessing].' (Massechet Shabbat, daf kaf-alef, `ammud beit)

M'gillat Ta`anit does, however, relay the following summary of the disagreement between Shamma´i’s and Hillel’s Schools (ad loc.) regarding the number of lamps that should be lit each night:

תְּנוֹ רַבָּנַן: מִצוַת נֵר חֲנֻכָּה נֵר אֶחָד לְכׇל בַּיִת. וְהַֽמְהַדְּרִין נֵר אֶחָד לְכׇל נֶפֶשׁ. וְהַֽמְהַדְּרִין מִן הַֽמְהַדְּרִין מוֹסִיפִין נֵר לְכׇל נֶפֶשׁ וָנֶפֶשׁ לְכׇל לַילָה. בֵּית שַׁמַּאי אוֹמְרִים: 'יוֹם רִאשׁוֹן מַדלִיק שְׁמֹנָה, מִכָּאן וְאֵילָךְ פּוֹחֵת וְהוֹלֵךְ'; וּבֵית הִלֵּל אוֹמְרִים: 'יוֹם רִאשׁוֹן מַדלִיק אֶחָד, מִכָּאן וְאֵילָך מוֹסִיף וְהוֹלֵך'׃ ​

The Sages taught: The mitzvah of Hanukkah [is fulfilled by lighting] one lamp [each night] on behalf of oneself and one's entire household. The zealous, however, have one lamp for each person, while the most zealous of all—Shamma´i’s House says 'Eight lights on the first night and thereafter one fewer on each successive night', while Hillel’s House say 'One light on the first night and thereafter one additional on each successive night.'

אֲמַר רַבָּה בַּר בַּר חַנָּה אֲמַר רִבִּי יוֹחָנָן: שְׁנֵי זְקֵנִים הָיוּ בְּצַידָן; אֶחָד עָשָׂה כְּדִברֵי בֵית שַׁמַּאי וְאֶחָד כְּדִברֵי בֵית הִלֵּל. זֶה נוֹתֵן טַעַם לִדבָרָיו וְזֶה נוֹתֵן טַעַם לִדבָרָיו—זֶה אוֹמֵר 'כְּפָרֵי הֶחָג' וְזֶה אוֹמֵר 'מַעֲלִין בַּקֹּדֶשׁ וְאֵין מוֹרִידִין'׃​

Rabbah bar bar-Hannah settled the matter by citing Ribbi Yοhanan, who had taught: At one time there were two aged scholars living in Tzidοn [=Sidon, a city of Phoenicia, now in southwest Lebanon], one of whom followed the ruling of Shamma´i’s House while the other followed that of Hillel’s House. Each gave his reason for his practice: the first one said '[The number of lamps each night should be] like the number of bulls offered on Sukkοt [which decrease in number from day to day—see B'midbar 29:12-34]', while the other said 'We always increase, never diminish, in sacred matters.'

 

[Koichos]

Part 2

The historical account in Hashmunna´im Alef (I Maccabees) records how the Greeks had desecrated the Second Temple (1:53-57 in Fränkel's Hebrew translation); and that, three years later to the day, an army led by Y'hudah ben Mattityah ‘Hashmunna´i’ succeeded in defeating the invaders and retaking the Temple (Hashmunna´im Alef 4:37ff). The repairs and restorations necessary are described in great detail, including the rededication of the Altar and the establishment of the annual eight-day celebration, in Hashmunna´im Alef 4:51-57:

נא וַיהִי בַּיּוֹם הַחֲמִשִּׁי וְעֶשׂרִים לַחֹדֶשׁ הַתְּשִׁיעִי הוּא כִסלֵו בִּשׁנַת שְׁמֹנֶה וְאַרבָּעִים וּמֵאָה וַיַּשׁכִּימוּ בַבֹּקֶר וַיַּעֲלוּ עֹלוֹת עַל הַמִּזבֵּחַ הֶחָדָשׁ כַּמִּשׁפָּט׃ נב וַיחַנְּכוּ אֶת הַמִּזבֵּחַ בְּעֶצֶם הַיּוֹם אֲשֶׁר טִמְּאוּ אֹתוֹ הַגּוֹיִם וַיהַללוּ לַידֹוָה בְּשִׁירִים וּבכִנֹּרוֹת בַּחֲלִילִים וּבִמצַלצְלִים׃ נג וַיִּפְּלוּ עַל פְּנֵיהֶם וַיִּשׁתַּחֲווּ לַידֹוָה עַל אֲשֶׁר נָתַן לָהֶם עֹז וּתשׁוּעָה׃ נד וַיָּחֹגּוּ אֶת חֲנֻכַּת הַמִּזבֵּחַ שְׁמֹנַת יָמִים וַיַּעֲלוּ עֹלוֹת וְתֹדוֹת בְּשִׂמחַת לְבָבָם׃ נה וִיפָאֲרוּ אֶת פְּנֵי הַהֵיכָל בָּעֲטָרוֹת וּבמָגִנֵּי זָהָב וַיחַטְּאוּ אֶת הַשְּׁעָרִים וְאֶת לִשׁכּוֹת הַכֹּהֲנִים וַיָּשִׂימוּ אֶת הַדְּלָתוֹת׃ נו וַתְּהִי שִׂמחָה גְדֹלָה בְּכׇל הָעָם כִּי גָלַל יְדֹוָה אֶת חֶרפַּת הַגּוֹיִם מֵעֲלֵיהֶם׃ נז וַיצַו יְהוּדָה וְאֶחָיו וְכׇל קְהַל יִשׂרָאֵל לָחֹג אֶת חֲנֻכַּת הַמִּזבֵּחַ בְּיוֹם הַחֲמִשָּׁה וְעֶשׂרִים לְחֹדֶשׁ כִּסלֵו שְׁמֹנַת יָמִים מִדֵּי שָׁנָה בְשָׁנָה בְּהַלֵּל וּבתוֹדָה לַידֹוָה׃​

51On the 25th day of the ninth month (i.e., Kislev), in the year 148 [of the Seleucidaean Era, which corresponds to the Jewish Calendar's year 3597, or 167/166 BCE], they [Y'hudah the Machbi and his men] rose early in the morning and began performing `οlah-offerings, according to the regulations, on the new Altar. 52They dedicated the [new] Altar on exactly the same calendar-date that the gοyim had desecrated it, and sang songs of praise to Adοnai accompanied by stringed instruments, pipes, and cymbals; 53then, throwing themselves face-down on the ground, they worshiped Adοnai for having granted them strength and salvation. 54They continued to celebrate the dedication of the Altar for eight days, and performed `οlοt [burnt-offerings] and tοdot [thanksgiving-offerings] with joyful hearts. 55They also decorated the Altar's exterior with golden crowns and shields, purged the gateways and the kοhanim’s chambers [of all traces of `avodah zarah] and replaced all the doors. 56There was also general rejoicing among all the people as Adοnai had wiped away from them the shame of [their defeat by] the gοyim. 57Y'hudah, his brothers, and the entire Ḳ'hillah ['Assembly' – the governing body] of Yisra´el then ordered that the hanukkah [lit., 'dedication'] of the Altar was thenceforth to be celebrated every year for eight days, beginning on the 25th of Kislev, with [the recitation of] Hallel [chapters 113-118 of T'hillim, which are recited on all joyful festivals] and [a special prayer of] Tοdah ['Thanksgiving'—the penultimate (last-but-one) section of the daily `Amidah prayer—so-called because it begins Mοdim ´anahnu lach, 'We thank You...'] to Adοnai. (H.A. 4:51-57)

 

[Koichos]

Part 3

However, no reason is given for the eight-day celebration. It is only in Hashmunna´im Beit (II Maccabees) that a reason for the eight days can be found:

א וְרוּחַ יְדֹוָה צָלְחָה עַל יְהוּדָה הַמַּכבִּי וְעַל אֲנָשָׁיו וַיִּלכְּדוּ אֶת הָעִיר וְאֶת הַמִּקדָּשׁ׃ ב וַיֶּהֶרסוּ אֶת הַמִּזבְּחוֹת וְאֶת בָּתֵּי הַגִּלּוּלִים אֲשֶׁר הֵקִימוּ הַגּוֹיִם בְּחוּצוֹת הָעִיר׃ ג וַיהִי אַחֲרֵי טַהֲרָם אֶת הַבַּיִת וַיַּעֲשׂוּ מִזבֵּחַ חָדָשׁ וַיּוֹצִיאוּ אֵשׁ מִן הָאֲבָנִים אֲשֶׁר לִקֵּטוּ וַיַּקרִיבוּ אֶת קָרבְּנֵיהֶם לַידֹוָה מִקֵּץ שְׁנָתַיִם יָמִים׃​

1Adοnai’s Power prevailed upon Y'hudah the Machbi and his men, and they reconquered the city and the Temple. 2They tore down the idolatrous altars and temples that the gοyim had set up throughout all the city's public squares; 3and then, after purifying the Temple, they made a new Altar upon which they offered their sacrifices to Adοnai with fire extracted from the rocks that they had gathered, after a lapse of two full years [though this would appear to be in error, because Hashmunna´im Alef 1:53-57 records that the Altar had been desecrated in the year 145, three years earlier]. (H.B. 10:1-3)

ח וּמֵאֵת יְדֹוָה הָיְתָה זֹאת לְחַטֵּא אֶת הַבַּיִת בְּעֶצֶם הַיּוֹם הַהוּא אֲשֶׁר טִמְּאוּ אֹתוֹ הַגּוֹיִם וְהוּא יוֹם הָעֶשׂרִים וַחֲמִשָּׁה לְיֶרַח כִּסלֵו׃ ט וַיָּחֹגוּ חַג לַידֹוָה שְׁמֹנַת יָמִים כִּימֵי חַג הַסֻּכּוֹת וַיִּזכְּרוּ אֶת הַיָּמִים מִקֶּדֶם בְּחָגגָם אֶת חַג הַסֻּכּוֹת בֶּהָרִים וּבַמְּעָרוֹת וְיִּתעוּ בִּישִׁימוֹן כְּבַהֲמוֹת שָׂדֶה׃ י וַיִּקחוּ עַרבֵי נָחַל וְכַפּוֹת תְּמָרִים וַיָּשִׁירוּ שִׁיר שֶׁבַח וְהוֹדָיָה לַידֹוָה אֲשֶׁר נָתַן לָהֶם עֹז וּתשׁוּעָה לְטַהֵר אֶת בֵּית מִקדָּשׁוֹ׃ יא וַיַּעֲבִירוּ קוֹל בְּכׇל עָרֵי יְהוּדָה לָחֹג אֶת הַחַג הַזֶּה מִדֵּי שָׁנָה בְּשָׁנָה׃​

8This thing was from Adοnai, to purge the Temple on the very day that the gοyim had defiled it—the 25th of Kislev. 9They celebrated a Hag [this word just means a 'festival' in Hebrew but, when used on its own, often denotes the Festival of Sukkοt specifically] to Adοnai for eight days, just like the Festival of Sukkοt [which also lasts for eight days, see Vayyiḳra 23:36], remembering how, not so long before, they had been forced to celebrate Sukkοt in the mountains and caves, wandering in the wastelands like wild animals. 10So, taking up [branches of] willows-of-the-brook and palm fronds [as required on Sukkοt, see Vayyiḳra 23:40], they sang songs of praise and thanksgiving to Adοnai who had granted them strength and salvation to purify His Temple, 11and they made public decrees throughout all the Y'hudi cities that this festival should be celebrated annually from then onward. (H.B. 10:8-11)

—Sukkοt. The eight days of Hanukkah parallel the eight days of Sukkοt. (Note, however, that there is no `al hanissim addition to birkat hοda´ah on Sukkοt and instead we say ya`aleh v'yavο in birkat ha`avοdah.)

 

[Koichos]

Part 4: FINAL

Now there are two views about what exactly happened:

1. only one-eighth of the oil was used each morning and miraculously eight times it burned all day; or
2. all of the oil was used on the first morning and miraculously the next day the bottle was again full.

My view is that the second opinion is more likely, because if they only used one-eighth of the oil each day, they would have been relying on a miracle—which we are told explicitly not to do: לא סמכינן אניסא).

The mahalοḳet (dispute) arises because the account in the g'mara (see post #57) is rather vague and ambiguous, but from the way the legend is told the second option would seem to be the least likely, because what it actually says is:

נַעֲשָׂה בּוֹ נֵס וְהִדלִיקוּ מִמֶּנּוּ שְׁמֹנָה יָמִים׃...​

...miraculously, they were able to light [the m'nοrah] with it for eight days!

More literally, '...a miracle was done with it and they lit [the m'nοrah] with it for eight days'.

In any case, all eight days are to be considered as constituting one combined miracle since the g'mara explicitly says נעשה בו נס na`aseh bo nes in the singular and not נעשה בו נסים na`aseh bo nissim in the plural.

There is also the view, however puerile it may seem, that the Sages were ashamed by the idea of establishing a festival upon the commemoration of a military (read: secular) victory, so they created a 'miracle' to say it was based on. After all, how many other miracles do we have a positive duty to 'publicize' (פרסומי ניסא)?

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Hanukkah saméah! (Even though, technically, חֲנֻכָּה Hanukkah is a מוֹעֵד mο`ed rather than a חַג hag, but that's a topic for another discussion.)