Difference between revisions of "Grammar:Gender/0"
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<div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | <div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | ||
<category>Dual Gendered Nouns | <category>Dual Gendered Nouns | ||
− | <p | + | <p>There are several words in Tanakh which are treated as both masculine and feminine, at times taking a masculine verb or adjective and at other times taking a feminine one. <multilink><a href="RSaadiaGaonCommentaryBereshit19-23" data-aht="source">R. Saadia</a><a href="RSaadiaGaonCommentaryBereshit19-23" data-aht="source">Commentary Bereshit 19:23</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink> suggests that in such cases one must conclude either that these words are dual gendered, or that the verse is assuming a missing word and it is that word which conforms with the gender of the verb or adjective that follows.<fn>For example, <a href="Bereshit19-23" data-aht="source">Bereshit 19:23</a> reads, "הַשֶּׁמֶשׁ יָצָא" whereas elsewhere the noun is feminine. <multilink><a href="RSaadiaGaonCommentaryBereshit19-23" data-aht="source">R. Saadia</a><a href="RSaadiaGaonCommentaryBereshit19-23" data-aht="source">Commentary Bereshit 19:23</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink> raises the possibility that the word is generally feminine, but in this (and similar verses) the verse means to say "אור השמש יצא".</fn> It is also possible that in some of these cases the noun is actually one gender and there is simply nonconformity between it and the connected verb or modifier.</p><ul> |
− | <ul> | ||
<li><b><b>ארון</b> </b>– Though the word is usually treated as masculine, at times it takes feminine modifiers as well. See Shemuel I 4, where <a href="ShemuelI4-11" data-aht="source">verse 11</a> reads, "וַאֲרוֹן אֱלֹהִים נִלְ<b>קָח</b>", while <a href="ShemuelI4-17" data-aht="source">verse 17</a> reads, "וַאֲרוֹן הָאֱלֹהִים נִלְ<b>קָחָה</b>".‎<fn>For another example where the word is treated as feminine, see Divrei HaYamim II 8:11 ("אֲשֶׁר בָּ<b>אָה</b> אֲלֵיהֶם אֲרוֹן י"י").</fn>  See <multilink><a href="RadakShemuelI4-17" data-aht="source">Radak</a><a href="RadakShemuelI4-17" data-aht="source">Shemuel I 4:17</a><a href="RadakShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="RadakYechezkel37-7" data-aht="source">Yechezkel 37:7</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> there for discussion.<b> </b></li> | <li><b><b>ארון</b> </b>– Though the word is usually treated as masculine, at times it takes feminine modifiers as well. See Shemuel I 4, where <a href="ShemuelI4-11" data-aht="source">verse 11</a> reads, "וַאֲרוֹן אֱלֹהִים נִלְ<b>קָח</b>", while <a href="ShemuelI4-17" data-aht="source">verse 17</a> reads, "וַאֲרוֹן הָאֱלֹהִים נִלְ<b>קָחָה</b>".‎<fn>For another example where the word is treated as feminine, see Divrei HaYamim II 8:11 ("אֲשֶׁר בָּ<b>אָה</b> אֲלֵיהֶם אֲרוֹן י"י").</fn>  See <multilink><a href="RadakShemuelI4-17" data-aht="source">Radak</a><a href="RadakShemuelI4-17" data-aht="source">Shemuel I 4:17</a><a href="RadakShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="RadakYechezkel37-7" data-aht="source">Yechezkel 37:7</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> there for discussion.<b> </b></li> | ||
− | <li><b>ארץ</b> - Compare <a href="Bereshit1-2" data-aht="source">Bereshit 1:2</a> (הָאָרֶץ הָיְ<b>תָה</b>), where "ארץ" is feminine (as is | + | <li><b>ארץ</b> - Compare <a href="Bereshit1-2" data-aht="source">Bereshit 1:2</a> (הָאָרֶץ הָיְ<b>תָה</b>), where "ארץ" is feminine (as is usually the case), with <a href="Yechezkel21-24" data-aht="source">Yechezkel 21:24</a> (מֵאֶרֶץ <b>אֶחָד</b>), where it is masculine.<fn>See also Bereshit 13:6 (and compare Rashbam, Ibn Ezra and Radak there), Yeshayahu 9:18,  Yeshayahu 66:8, Zecharya 14:10, Tehillim 104:5-6 (and see Radak there).</fn>  See also <a href="Yeshayahu33-9" data-aht="source">Yeshayahu 33:9</a> where the word takes both a feminine and masculine adjective (אָ<b>בַל</b> אֻמְלְלָ<b>ה</b> אָרֶץ). See <multilink><a href="IbnEzraYeshayahu33-9" data-aht="source">Ibn Ezra</a><a href="IbnEzraYeshayahu33-9" data-aht="source">Yeshayahu 33:9</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> there who notes this, but compare <multilink><a href="ShadalYeshayahu33-9" data-aht="source">Shadal</a><a href="ShadalYeshayahu33-9" data-aht="source">Yeshayahu 33:9</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> who suggests that the verse should be understood as if written: "אָבַל <b>יושב</b> האָרֶץ ואֻמְלְלָה אָרֶץ".</li> |
<li><b>אש</b> – Compare <a href="Shemot22-5" data-aht="source">Shemot 22:5</a> where it takes a feminine verb (כִּי <b>תֵ</b>צֵא אֵשׁ)<fn>See also Shemot 9:23, Vayikra 6:3,6, Vayikra 9:24, 10:2, Bemidbar 11:2 and others</fn>  with <a href="Yirmeyahu48-45" data-aht="source">Yirmeyahu 48:45</a> where it takes a masculine one (כִּי אֵשׁ יָצָא).<fn>This is less common. See also Tehillim 104:4 and Eikhah 1:13 and Ibn Ezra there.</fn>  See also Iyyov 20:26 where it takes both masculine and feminine modifiers in the very same verse (<b>תְּ</b>אׇכְלֵהוּ אֵשׁ לֹא נֻפָּ<b>ח</b>).<fn>See R. Moshe ibn Chiquitilla here, Rashi Bereshit 32:9 and radak Yirmeyahu 20:9 who note this.</fn></li> | <li><b>אש</b> – Compare <a href="Shemot22-5" data-aht="source">Shemot 22:5</a> where it takes a feminine verb (כִּי <b>תֵ</b>צֵא אֵשׁ)<fn>See also Shemot 9:23, Vayikra 6:3,6, Vayikra 9:24, 10:2, Bemidbar 11:2 and others</fn>  with <a href="Yirmeyahu48-45" data-aht="source">Yirmeyahu 48:45</a> where it takes a masculine one (כִּי אֵשׁ יָצָא).<fn>This is less common. See also Tehillim 104:4 and Eikhah 1:13 and Ibn Ezra there.</fn>  See also Iyyov 20:26 where it takes both masculine and feminine modifiers in the very same verse (<b>תְּ</b>אׇכְלֵהוּ אֵשׁ לֹא נֻפָּ<b>ח</b>).<fn>See R. Moshe ibn Chiquitilla here, Rashi Bereshit 32:9 and radak Yirmeyahu 20:9 who note this.</fn></li> | ||
− | <li><b>בית</b> – Compare <a href="Mishlei2-18" data-aht="source">Mishlei 2:18</a> where it is feminine (כִּי<b> שָׁחָה</b> אֶל מָוֶת בֵּיתָהּ) with <a href="Devarim8-12" data-aht="source">Devarim 8:12</a> (בָתִּים טֹבִים) where it is masculine (like most occurrences).<fn>See <multilink><a href="IbnEzraBereshitLexicalCommentary2-15" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshitLexicalCommentary2-15" data-aht="source">Bereshit Lexical Commentary 2:15</a><a href="IbnEzraBereshitFirstCommentary30-38" data-aht="source">Bereshit First Commentary 30:38</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>.</fn></li> | + | <li><b>בית</b> – Compare <a href="Mishlei2-18" data-aht="source">Mishlei 2:18</a> where it is feminine (כִּי<b> שָׁחָה</b> אֶל מָוֶת בֵּיתָהּ) with <a href="Devarim8-12" data-aht="source">Devarim 8:12</a> (בָתִּים טֹבִים) where it is masculine (like most occurrences).<fn>See <multilink><a href="IbnEzraBereshitLexicalCommentary2-15" data-aht="source">Ibn Ezra</a><a href="IbnEzraYeshayahu33-9" data-aht="source">Yeshayahu 33:9</a><a href="IbnEzraBereshitLexicalCommentary2-15" data-aht="source">Bereshit Lexical Commentary 2:15</a><a href="IbnEzraBereshitFirstCommentary30-38" data-aht="source">Bereshit First Commentary 30:38</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>.</fn></li> |
<li><b>גן</b> – Compare <a href="Bereshit2-15" data-aht="source">Bereshit 2:15</a> where it takes a feminine referent (וַיַּנִּחֵהוּ בְגַן עֵדֶן לְעׇבְ<b>דָהּ</b> וּלְשׇׁמְ<b>רָהּ</b>),<fn>See Ibn Ezra there who notes this but also brings opinions that perhaps the words "לְעׇבְדָהּ וּלְשׇׁמְרָהּ" refer back not to the garden but to the land (אדמה, a feminine noun).</fn> with <a href="ShirHaShirim4-12" data-aht="source">Shir HaShirim 4:12</a>, where it takes a masculine adjective ("גַּן נָעוּל").<fn>See also Yeshayahu 58:11 and Yirmeyahu 31:11 where it also is treated as masculine.</fn>  <multilink><a href="IbnEzraBereshitFirstCommentary2-15" data-aht="source">Ibn Ezra</a><a href="IbnEzraYeshayahu33-9" data-aht="source">Yeshayahu 33:9</a><a href="IbnEzraBereshitLexicalCommentary2-15" data-aht="source">Bereshit Lexical Commentary 2:15</a><a href="IbnEzraBereshitFirstCommentary2-15" data-aht="source">Bereshit First Commentary 2:15</a><a href="IbnEzraBereshitFirstCommentary30-38" data-aht="source">Bereshit First Commentary 30:38</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> further notes that the plural form of the verb also sometimes appears with a masculine ending (גנים)<fn>See Shir HaShirim 4:15.</fn> and sometimes with a feminine one (גנות).<fn>See Kohelet 2:5, "עָשִׂיתִי לִי גַּנּוֹת וּפַרְדֵּסִים".</fn></li> | <li><b>גן</b> – Compare <a href="Bereshit2-15" data-aht="source">Bereshit 2:15</a> where it takes a feminine referent (וַיַּנִּחֵהוּ בְגַן עֵדֶן לְעׇבְ<b>דָהּ</b> וּלְשׇׁמְ<b>רָהּ</b>),<fn>See Ibn Ezra there who notes this but also brings opinions that perhaps the words "לְעׇבְדָהּ וּלְשׇׁמְרָהּ" refer back not to the garden but to the land (אדמה, a feminine noun).</fn> with <a href="ShirHaShirim4-12" data-aht="source">Shir HaShirim 4:12</a>, where it takes a masculine adjective ("גַּן נָעוּל").<fn>See also Yeshayahu 58:11 and Yirmeyahu 31:11 where it also is treated as masculine.</fn>  <multilink><a href="IbnEzraBereshitFirstCommentary2-15" data-aht="source">Ibn Ezra</a><a href="IbnEzraYeshayahu33-9" data-aht="source">Yeshayahu 33:9</a><a href="IbnEzraBereshitLexicalCommentary2-15" data-aht="source">Bereshit Lexical Commentary 2:15</a><a href="IbnEzraBereshitFirstCommentary2-15" data-aht="source">Bereshit First Commentary 2:15</a><a href="IbnEzraBereshitFirstCommentary30-38" data-aht="source">Bereshit First Commentary 30:38</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> further notes that the plural form of the verb also sometimes appears with a masculine ending (גנים)<fn>See Shir HaShirim 4:15.</fn> and sometimes with a feminine one (גנות).<fn>See Kohelet 2:5, "עָשִׂיתִי לִי גַּנּוֹת וּפַרְדֵּסִים".</fn></li> | ||
− | <li><b>גפן</b> – This word is treated as feminine | + | <li><b>גפן</b> – This word is usually treated as feminine,<fn>See, for example, Yechezkel 17:8, לִהְיוֹת לְגֶפֶן אַדָּרֶת.</fn> but see <a href="Hoshea10-1" data-aht="source">Hoshea 10:1</a> where t is treated as masculine (גֶּפֶן בּוֹקֵק יִשְׂרָאֵל) and <a href="Yechezkel19-11" data-aht="source">Yechezkel 19:11</a> where it takes both masculine and feminine modifiers (וַיִּהְיוּ <b>לָהּ</b>...  וַתִּגְבַּהּ קוֹמָ<b>תוֹ</b>) .</li> |
<li><b>דרך</b> – Compare <a href="Bereshit28-20" data-aht="source">Bereshit 28:20</a> where it is masculine ("וּשְׁמָרַנִי בַּדֶּרֶךְ <b>הַזֶּה</b>")<fn>See also Devarim 17:16, 28:7.</fn> with <a href="Shemot18-20" data-aht="source">Shemot 18:20</a> where it is feminine ("הַדֶּרֶךְ יֵלְכוּ <b>בָהּ</b>").<fn>See also Nechemyah 9:12 שמג Eikhah 1:4.</fn> See also <a href="Yeshayahu35-8" data-aht="source">Yeshayahu 35:8</a> where it us treated as both masculine and feminine in one verse (וָדֶרֶךְ וְדֶרֶךְ הַקֹּדֶשׁ יִקָּרֵא <b>לָהּ</b> לֹא יַעַבְרֶ<b>נּוּ</b>).<fn>See Rashi Yeshayahu 35:9 who notes this.</fn></li> | <li><b>דרך</b> – Compare <a href="Bereshit28-20" data-aht="source">Bereshit 28:20</a> where it is masculine ("וּשְׁמָרַנִי בַּדֶּרֶךְ <b>הַזֶּה</b>")<fn>See also Devarim 17:16, 28:7.</fn> with <a href="Shemot18-20" data-aht="source">Shemot 18:20</a> where it is feminine ("הַדֶּרֶךְ יֵלְכוּ <b>בָהּ</b>").<fn>See also Nechemyah 9:12 שמג Eikhah 1:4.</fn> See also <a href="Yeshayahu35-8" data-aht="source">Yeshayahu 35:8</a> where it us treated as both masculine and feminine in one verse (וָדֶרֶךְ וְדֶרֶךְ הַקֹּדֶשׁ יִקָּרֵא <b>לָהּ</b> לֹא יַעַבְרֶ<b>נּוּ</b>).<fn>See Rashi Yeshayahu 35:9 who notes this.</fn></li> | ||
<li><b>חצר</b> – Though it usually acts as a feminine noun, as in <a href="MelakhimI6-36" data-aht="source">Melakhim I 6:36</a> (הֶחָצֵר הַפְּנִימִ<b>ית</b>),<fn>See also Shemot 39:42, Melakhim I 7:8-9, 7:12, Melakhim II 21:5, Melakhim II 23:12 and others.</fn> see <a href="Yechezkel40-19-23" data-aht="source">Yechezkel 40:19-23</a> where it takes a masculine adjective ("לֶחָצֵר הַפְּנִימִ<b>י</b>"). See also <a href="Shemot35-17" data-aht="source">Shemot 35:17</a> where in the same verse, it is referred to as both feminine and masculine ("אֵת קַלְעֵי הֶחָצֵר אֶת עַמֻּדָ<b>יו</b> וְאֶת אֲדָנֶ<b>יהָ</b>").<fn>See Rashi and Ibn Ezra Second Commentary (there) who note the phenomenon.</fn> </li> | <li><b>חצר</b> – Though it usually acts as a feminine noun, as in <a href="MelakhimI6-36" data-aht="source">Melakhim I 6:36</a> (הֶחָצֵר הַפְּנִימִ<b>ית</b>),<fn>See also Shemot 39:42, Melakhim I 7:8-9, 7:12, Melakhim II 21:5, Melakhim II 23:12 and others.</fn> see <a href="Yechezkel40-19-23" data-aht="source">Yechezkel 40:19-23</a> where it takes a masculine adjective ("לֶחָצֵר הַפְּנִימִ<b>י</b>"). See also <a href="Shemot35-17" data-aht="source">Shemot 35:17</a> where in the same verse, it is referred to as both feminine and masculine ("אֵת קַלְעֵי הֶחָצֵר אֶת עַמֻּדָ<b>יו</b> וְאֶת אֲדָנֶ<b>יהָ</b>").<fn>See Rashi and Ibn Ezra Second Commentary (there) who note the phenomenon.</fn> </li> | ||
− | <li><b>יד</b> – Compare | + | <li><b>יד</b> – Compare <a href="Bereshit25-26" data-aht="source">Bereshit 25:26</a> where it is feminine ("וְיָדוֹ אֹחֶזֶ<b>ת</b>")<fn>See many other verses as well, including Shemot 3:19, 13:9, Yeshayahu 5:25 or 9:1.</fn> with <a href="Shemot17-12" data-aht="source">Shemot 17:12</a> where it is masculine ("וִידֵי מֹשֶׁה כְּבֵדִ<b>ים</b>").<fn>This is less common as noted by Shadal (and see Ibn Ezra).</fn>  See also <a href="Yechezkel2-9" data-aht="source">Yechezkel 2:9</a> where it takes both forms in the same verse, "וְהִנֵּה יָד שְׁלוּ<b>חָה</b> אֵלָי וְהִנֵּה <b>בוֹ</b>".‎<fn>See Rashi, Radak and Shadal there who notes the phenomenon.</fn></li> |
− | <li><b>מחנה</b> – Compare <a href=" | + | <li><b>מחנה</b> – Compare <a href="Bereshit33-8" data-aht="source">Bereshit 33:8</a> where it is treated as masculine (הַמַּחֲנֶה הַ<b>זֶּה</b>)<fn>See other verses as well, including: Bereshit 32:11, 33:8, and 50:9.</fn> with <a href="Tehillim27-3" data-aht="source">Tehillim 27:3</a> where it is treated as feminine (<b>תַּ</b>חֲנֶה עָלַי מַחֲנֶה).<fn>See also Divrei HaYamim I 11:15.</fn> See also <a href="Bereshit32-9_2" data-aht="source">Bereshit 32:9</a><fn>See Rashi who notes this. See also Rashbam, Ibn Ezra and R"Y Bekhor Shor who talk about the phenomenon in general.</fn> where in the very same verse it takes both a feminine and masculine adjective (הַמַּחֲנֶה הָאַחַ<b>ת</b> וְהִכָּ<b>הוּ...</b> הַמַּחֲנֶה הַנִּשְׁאָ<b>ר</b>).</li> |
− | <li><b>מלאכה</b> –Though normally treated as feminine, in several verse it takes a masculine verb or adjective.  See, for example, Shemot 12:16, " | + | <li><b>מלאכה</b> –Though normally treated as feminine, in several verse it takes a masculine verb or adjective.  See, for example, <a href="Shemot12-16" data-aht="source">Shemot 12:16</a>, "‎‏כׇּל מְלָאכָה לֹא יֵעָשֶׂה בָהֶם,"‎<fn>See also Shemot 31:15 and Vayikra 11:32.</fn>  and Vayikra 11:32. See also <a href="ShemuelI15-9" data-aht="source">Shemuel I 15:9</a> where it takes both a feminine and masculine adjective in one verse: "‎‎וְכׇל הַמְּלָאכָה נְמִבְ<b>זָה</b> וְנָ<b>מֵס</b>".‎<fn>See, though, Radak who suggests that he masculine adjective must be modifying an unstated matter, "the cattle".</fn></li> |
− | + | <li><b>מקום</b> – The word is usually masculine, but see <multilink><a href="IbnEzraBereshitLexicalCommentary2-15" data-aht="source">Ibn Ezra Bereshit 2:15. </a><a href="IbnEzraBereshitLexicalCommentary2-15" data-aht="source">Bereshit Lexical Commentary 2:15</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink></li> | |
− | <li><b> | + | <li><b>סיר</b> – Though this is generally treated as masculine, see Yechezel 24, where sometimes it is treated as masculine (verse 3: וְגַם יְצֹק <b>בּוֹ</b> מָיִם) and sometimes as feminine (verse 6: אֲשֶׁר חֶלְאָתָה <b>בָהּ</b>).  See Radak there that since the pot is a metaphor for Jerusalem, which is feminine, it is treated as such.</li> |
− | < | + | <li><b>עיניים</b> – Though often feminine (see <a href="Bereshit27-11" data-aht="source">Bereshit 27:11</a> or <a href="Bereshit29-17" data-aht="source">Bereshit 29:17</a>), it can also take a masculine referent. See, for instance, <a href="Yeshayahu2-11" data-aht="source">Yeshayahu 2:11</a> and <multilink><a href="RadakYeshayahu2-11" data-aht="source">Radak</a><a href="RadakYeshayahu2-11" data-aht="source">Yeshayahu 2:11</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> there, <a href="Zekharyah3-9" data-aht="source">Zekharyah 3:9</a>, <a href="Zekharyah4-10" data-aht="source">Zekharyah 4:10</a> and <a href="Mishlei4-25" data-aht="source">Mishlei 4:25</a>,.</li> |
+ | <li><b>עַם</b> – Though usually masculine, see <a href="Shofetim18-7" data-aht="source">Shofetim 18:7</a> (הָעָם... יוֹשֶׁבֶ<b>ת</b> לָבֶטַח) where it takes a feminine verb and <a href="Yirmeyahu8-5" data-aht="source">Yirmeyahu 8:5</a> (שׁוֹבְבָ<b>ה</b> הָעָם הַ<b>זֶּה</b>) where it is treated as both feminine and masculine in one verse. See also <multilink><a href="IbnEzraShemotSecondCommentary5-16" data-aht="source">Ibn Ezra </a><a href="IbnEzraYeshayahu33-9" data-aht="source">Yeshayahu 33:9</a><a href="IbnEzraBereshitLexicalCommentary2-15" data-aht="source">Bereshit Lexical Commentary 2:15</a><a href="IbnEzraBereshitFirstCommentary2-15" data-aht="source">Bereshit First Commentary 2:15</a><a href="IbnEzraBereshitFirstCommentary30-38" data-aht="source">Bereshit First Commentary 30:38</a><a href="IbnEzraShemotSecondCommentary5-16" data-aht="source">Shemot Second Commentary 5:16</a><a href="IbnEzraTehillimSecondCommentary3-3" data-aht="source">Tehillim Second Commentary 3:3</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>and <multilink><a href="ShadalShemot5-16" data-aht="source">Shadal</a><a href="ShadalBereshit30-38" data-aht="source">Bereshit 30:38</a><a href="ShadalBereshit50-20" data-aht="source">Bereshit 50:20</a><a href="ShadalShemot5-16" data-aht="source">Shemot 5:16</a><a href="ShadalYeshayahu33-9" data-aht="source">Yeshayahu 33:9</a><a href="ShadalYirmeyahu4-30" data-aht="source">Yirmeyahu 4:30</a><a href="Shadal" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> on Shemot 5:16.<fn>See also Radak on Hoshea 4:19 that when a verse refers to a nation, it might use feminine language since the connotation is the "עדה" . [Similarly it is can be treated as either single or plural, whether one is referring to the collective entity or to the many individuals.]</fn></li> | ||
+ | <li><b>פחת</b> – Radak notes that this word appears once in the feminine, in <a href="ShemuelII17-9" data-aht="source">Shemuel II 17:9</a> (בְּאַחַת הַפְּחָתִים) and once in the masculine, in <a href="ShemuelII18-17" data-aht="source">Shemuel II 18:17</a> (הַפַּחַת הַגָּדוֹל).</li> | ||
+ | <li>צעקה – Though most of the time this noun is treated as feminine, see Shemot 11:6 where it takes both feminine and masculine modifiers in the same sentence: "וְהָיְתָה צְעָקָה<b> גְדֹלָה</b>  מִצְרָיִם אֲשֶׁר <b>כָּמֹהוּ</b> לֹא נִהְיָתָה".</li> | ||
<li><b>רוח</b> – Compare <a href="Bereshit1-2" data-aht="source">Bereshit 1:2</a> where it is takes a feminine verb ("יוְרוּחַ אֱלֹהִים מְרַחֶ<b>פֶת</b>")<fn>This is the more common form. See also Bereshit 41:8, 45:26, Shemot 14:21, Bemidbar 14:26, Shofetim 6:34 and many others.</fn> with <a href="Bemidbar11-31" data-aht="source">Bemidbar 11:31</a> where it takes a masculine verb ("וְרוּחַ נָ<b>סַע</b>").  See also <a href="MelakhimI19-11" data-aht="source">Melakhim I 19:11</a><fn>The verse reads: וְרוּחַ גְּדוֹ<b>לָה</b> וְחָ<b>זָק</b> מְפָרֵ<b>ק</b> הָרִים</fn> and <a href="Iyyov1-19" data-aht="source">Iyyov 1:19</a><fn>The verse reads: רוּחַ גְּדוֹ<b>לָה</b> בָּ<b>אָה</b> מֵעֵבֶר הַמִּדְבָּר<b> וַיִּ</b>גַּע בְּאַרְבַּע פִּנּוֹת הַבַּיִת.</fn> in each of which it acts as both masculine and feminine in the very same verse.<fn>See R"Y Kara on Melakhim who notes this.</fn></li> | <li><b>רוח</b> – Compare <a href="Bereshit1-2" data-aht="source">Bereshit 1:2</a> where it is takes a feminine verb ("יוְרוּחַ אֱלֹהִים מְרַחֶ<b>פֶת</b>")<fn>This is the more common form. See also Bereshit 41:8, 45:26, Shemot 14:21, Bemidbar 14:26, Shofetim 6:34 and many others.</fn> with <a href="Bemidbar11-31" data-aht="source">Bemidbar 11:31</a> where it takes a masculine verb ("וְרוּחַ נָ<b>סַע</b>").  See also <a href="MelakhimI19-11" data-aht="source">Melakhim I 19:11</a><fn>The verse reads: וְרוּחַ גְּדוֹ<b>לָה</b> וְחָ<b>זָק</b> מְפָרֵ<b>ק</b> הָרִים</fn> and <a href="Iyyov1-19" data-aht="source">Iyyov 1:19</a><fn>The verse reads: רוּחַ גְּדוֹ<b>לָה</b> בָּ<b>אָה</b> מֵעֵבֶר הַמִּדְבָּר<b> וַיִּ</b>גַּע בְּאַרְבַּע פִּנּוֹת הַבַּיִת.</fn> in each of which it acts as both masculine and feminine in the very same verse.<fn>See R"Y Kara on Melakhim who notes this.</fn></li> | ||
+ | <li><b>שאלה</b> – Though this word is almost always treated as a  feminine noun, compare <a href="Esther5-6" data-aht="source">Esther 5:6</a> and <a href="Esther7-2" data-aht="source">7:2</a>, where the word is used in the very same phrase once with a feminine verb and once with a masculine one (מַה שְּׁאֵלָתֵךְ אֶסְתֵּר הַמַּלְכָּה וְתִנָּתֵן לָךְ vs.מַה שְּׁאֵלָתֵךְ וְיִנָּתֵן לָךְ).  See <multilink><a href="HoilMosheEsther5-6" data-aht="source">Hoil Moshe</a><a href="HoilMosheShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="HoilMosheEsther5-6" data-aht="source">Esther 5:6</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink> that the connotation there must be "מה <b>דבר</b> שאלתך", and it is the assumed word "דבר" that conforms to the masculine "וְיִנָּתֵן".</li> | ||
<li><b>שמש</b> – Compare <a href="Bereshit15-17" data-aht="source">Bereshit 15:17</a> where it takes a feminine verb (הַשֶּׁמֶשׁ בָּאָה)<fn>Se also Shemot 22:2, Devarim 24:15, Shemuel II 2:24, Shemuel II 12:11, Nachum 3:17 and others.</fn> and <a href="Bereshit19-23" data-aht="source">Bereshit 19:23</a> where it takes a masculine verb (הַשֶּׁמֶשׁ יָצָא).<fn>See also Bereshit 28:11, 32:32, Vayikra 22:7, Yehoshua 10:12-13, Shemuel II 23:4 and others.</fn>  See, though, R. Saadia that in the latter cases perhaps the verses mean "אור השמש יצא".</li> | <li><b>שמש</b> – Compare <a href="Bereshit15-17" data-aht="source">Bereshit 15:17</a> where it takes a feminine verb (הַשֶּׁמֶשׁ בָּאָה)<fn>Se also Shemot 22:2, Devarim 24:15, Shemuel II 2:24, Shemuel II 12:11, Nachum 3:17 and others.</fn> and <a href="Bereshit19-23" data-aht="source">Bereshit 19:23</a> where it takes a masculine verb (הַשֶּׁמֶשׁ יָצָא).<fn>See also Bereshit 28:11, 32:32, Vayikra 22:7, Yehoshua 10:12-13, Shemuel II 23:4 and others.</fn>  See, though, R. Saadia that in the latter cases perhaps the verses mean "אור השמש יצא".</li> | ||
</ul> | </ul> | ||
+ | </category> | ||
+ | <category name="Nonconformity"> | ||
+ | Nonconformity | ||
+ | <p>Sometimes, even when a subject is clearly masculine or feminine (as when one is speaking of a man or woman), there is nonetheless nonconformity between it and the verb or between it and the gender of the pronoun used to refer to it.</p> | ||
+ | <subcategory>Noun and Verb | ||
+ | <p>Following are several examples of cases where a subject is clearly masculine or feminine but there is nonetheless nonconformity between it and its accompanying verb:</p><p><b>I. The root "היה"</b> – The phenomenon is particularly common when a noun is used with the root "היה". Many commentators<fn>See Ibn Ezra, Radak, Shadal, and R. D"Z Hoffmann.  Radak writes, "לשון הויה אינו שומר בהרבה מקומות יחיד ורבים זכר ונקבה" (The term "היה" in many place does not conform to singular and plural or masculine and feminine). See <a href="Grammar:Number" data-aht="page">Number</a> for examples of nonconformity between the verb and number.</fn> note that this root often does not conform with the gender (or number) of the subject and suggest that it should be recognized as "the way of the text", normal for Biblical Hebrew.</p><ul> | ||
+ | <li>Ibn Ezra explains that  the lack of conformity might stem from the word's prevalence. Shadal compares it to the Italian "impersonale" construction, often used to express a non specific subject ("one", "they" etc) which similarly does not always conform to number.</li> | ||
+ | <li>Cf. Rashbam who agrees that the nonconformity is simply "the way of the text" but adds that if one nonetheless wanted to look for conformity, one might suggest that in all such cases there is an assumed subject which is implied by the text: "מעשה" and it is this which conforms to the verb. Thus, such verses would read as if written: "and [an event] happened, that..."</li> | ||
+ | <li><b>Examples of the phenomenon</b>: <a href="Bereshit24-14" data-aht="source">Bereshit 24:14</a>, (וְהָ<b>יָה</b> <b>הַנַּעֲרָ</b> אֲשֶׁר אֹמַר אֵלֶיהָ), <a href="Bereshit24-43" data-aht="source">Bereshit 24:43</a> (וְהָ<b>יָה</b> <b>הָעַלְמָה</b> הַיֹּצֵאת לִשְׁאֹב), <a href="Devarim20-3" data-aht="source">Devarim 20:3</a> (וְהָ<b>יָה הָעִיר</b> הַקְּרֹבָה), <a href="Devarim22-23" data-aht="source">Devarim 22:23</a> (כִּי <b>יִ</b>הְיֶה <b>נַעֲרָ</b> בְתוּלָה), <a href="Kohelet11-2" data-aht="source">Kohelet 11:2</a> (מַה <b>יִּ</b>הְיֶה רָעָה)</li> | ||
+ | </ul><p>II<b>. Other Verbal Roots </b>– Often gender and other verbal roots do not match as well, but in many of these cases, some commentators are more hesitant to attribute this to "the way of the text" and attempt to explain away the nonconformity:<b><br/></b></p><ul> | ||
+ | <li><b>Implied Subject </b>– Nonconformity might result from the fact that the subject of the verb is only implied and not mentioned explicitly in the text:<b><br/></b></li> | ||
+ | <ul> | ||
+ | <li><a href="MelakhimI2-21" data-aht="source">Melakhim I 2:21</a> ("<b>יֻתַּן</b> אֶת <b>אֲבִישַׁג</b> הַשֻּׁנַמִּית") – As Avishag is a female, one would have expected a feminine verb.  Cf. <multilink><a href="RadakMelakhimI2-21" data-aht="source">Radak</a><a href="RadakMelakhimI2-21" data-aht="source">Melakhim I 2:21</a><a href="RadakTehillim120-1" data-aht="source">Tehillim 120:1</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> that there must be an assumed subject, "מתן".</li> | ||
+ | </ul> | ||
+ | <li><b>Ambiguous Subject</b> – When the subject is ambiguous, it might lead to the conclusion that there is nonconformity while in reality it might be that the verb is simply modifying a different word</li> | ||
+ | <ul> | ||
+ | <li><a href="ShemuelI1-6" data-aht="source">Shemuel I 1:6</a> (וְכֵן יַעֲשֶׂה שָׁנָה בְשָׁנָה) – See <multilink><a href="AbarbanelShemuelI1-6" data-aht="source">Abarbanel</a><a href="AbarbanelShemuelI1-6" data-aht="source">Shemuel I 1:6</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> that since both the previous verse and the continuation of this verse speak of Penina, a female, one would have expected "תעשה", but that such nonconformity is common ("ורבים ככה").  Many other commentators, instead, suggest that the subject of the verb is Elkanah, mentioned in verse 4.</li> | ||
+ | <li><a href="ShemuelII14-10" data-aht="source">Shemuel II 14:10</a> ("וַהֲבֵאתוֹ אֵלַי") – Though the king is speaking to the Tekoite women, he uses a masculine verb "וַהֲבֵאתוֹ" (and not: "והבאתיו"). See Radak that the king might actually be addressing one of the male servants who would be in charge of bringing someone to the king.</li> | ||
+ | <li>Other examples: <a href="DivreiHaYamimI2-48" data-aht="source">Divrei HaYamim I 2:48</a> (פִּילֶגֶשׁ כָּלֵב מַעֲכָה <b>יָלַד</b>),<fn>See Radak and Metzudat David that the referent of the verb "ילד" must be Kalev.</fn></li> | ||
+ | </ul> | ||
+ | <li>Miscellaneous</li> | ||
+ | <ul> | ||
+ | <li><a href="Shofetim4-20" data-aht="source">Shofetim 4:20</a> ("עֲמֹד פֶּתַח הָאֹהֶל") – Sisera tells Yael to stand at the entrance, but uses the masculine form of the command ("עֲמֹד" rather than "עִמְדִי"). <multilink><a href="RashiShofetim4-20" data-aht="source">Rashi </a><a href="RashiShofetim4-20" data-aht="source">Shofetim 4:20</a><a href="RashiYechezkel2-9" data-aht="source">Yechezkel 2:9</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>suggests that Sisera is emphasizing that Yael should prepare herself like a man.  Cf. <multilink><a href="RYosefBekhorShorVayikra22-28" data-aht="source">R"Y Bekhor Shor</a><a href="RYosefBekhorShorVayikra22-28" data-aht="source">Vayikra 22:28</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> that this is simply the way of the text and <multilink><a href="RadakShofetim4-20" data-aht="source">Radak </a><a href="RadakShofetim4-20" data-aht="source">Shofetim 4:20</a><a href="RadakTehillim120-1" data-aht="source">Tehillim 120:1</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>that this is an infinitive, short for "לעמוד".</li> | ||
+ | <li>Other examples: <a href="ShemuelI25-27" data-aht="source">Shemuel I 25:27</a> (אֲשֶׁר <b>הֵבִיא</b> שִׁפְחָתְךָ),<fn>See, though, Malbim that Avigayil uses masculine language to imply that the gift is really from her husband.</fn>  <a href="Yirmeyahu3-5" data-aht="source">Yirmeyahu 3:5</a> (הִנֵּה דִבַּרְתְּ וַתַּעֲשִׂי הָרָעוֹת וַ<b>תּוּכָל</b>),<fn>In Yirmeyahu's metaphor a husband speaks to his wife about her actions using a series of feminine verbs, but ending with "ותוכל" rather than "ותוכלי".</fn> <a href="Yirmeyahu4-30" data-aht="source">Yirmeyahu 4:30</a> ("וְאַתְּ שָׁדוּד‎)",<fn>Though the subject is "את" (you, feminine) and the rest of the verbs in the verse are also feminine, the word "שדוד" is masculine. See the opinion in<multilink><a href="RadakYirmeyahu4-30" data-aht="source"> Radak</a><a href="RadakYehoshua6-17" data-aht="source">Yehoshua 6:17</a><a href="RadakShofetim4-20" data-aht="source">Shofetim 4:20</a><a href="RadakShemuelI4-17" data-aht="source">Shemuel I 4:17</a><a href="RadakYechezkel37-7" data-aht="source">Yechezkel 37:7</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> (and <multilink><a href="ShadalYirmeyahu4-30" data-aht="source">Shadal</a><a href="ShadalYirmeyahu4-30" data-aht="source">Yirmeyahu 4:30</a><a href="Shadal" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> similarly) that the verse should be read if written "את <b>כ</b>שדוד" (you are <b>as</b> one who is desolate).  Radak alternatively explains that since the referent is Israel, the nation can be referred to as either masculine or feminine.</fn></li> | ||
+ | </ul> | ||
+ | </ul> | ||
+ | </subcategory> | ||
+ | <subcategory>Pronouns | ||
+ | <p>Sometimes Tanakh uses a feminine pronoun to refer to a male and vice versa:</p><ul> | ||
+ | <li>את / אתה – The Masoretes note that there are three places where the word "את" is used to refer to a male:</li> | ||
+ | <ul> | ||
+ | <li><a href="Bemidbar11-15" data-aht="source">Bemidbar 11:15</a> (וְאִם כָּכָה אַתְּ עֹשֶׂה לִּי הׇרְגֵנִי נָא הָרֹג) – As Moshe is speaking to Hashem one would have expected "אתה".  <multilink><a href="RashiBemidbar11-15" data-aht="source">Rashi</a><a href="RashiBemidbar11-15" data-aht="source">Bemidbar 11:15</a><a href="RashiShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="RashiYeshayahu35-9" data-aht="source">Yeshayahu 35:9</a><a href="RashiYechezkel2-9" data-aht="source">Yechezkel 2:9</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> suggests that the language hints that Moshe grew weak like a woman.  Cf. <multilink><a href="IbnEzraBemidbar11-15" data-aht="source">Ibn Ezra</a><a href="IbnEzraBemidbar11-15" data-aht="source">Bemidbar 11:15</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> that while "אתה" can be used for males only, "את" can be used for either gender, comparing it to the words "לך", "בך" and "עמך", whose pausal form is feminine even when referring to males.</li> | ||
+ | <li><a href="Devarim5-23" data-aht="source">Devarim 5:23</a> ("וְאַתְּ תְּדַבֵּר אֵלֵינוּ אֵת כׇּל אֲשֶׁר יְדַבֵּר י"י") – The people address Moshe, yet refer to him as "את" in feminine. As above, some suggest that the language hints to weakness,<fn>See <multilink><a href="RashiDevarim5-23" data-aht="source">Rashi</a><a href="RashiDevarim5-23" data-aht="source">Devarim 5:23</a><a href="RashiYechezkel2-9" data-aht="source">Yechezkel 2:9</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> that Moshe grew weak as he was disappointed that the people did not want to hear Hashem directly.  Cf.<multilink><a href="RYosefBekhorShorDevarim5-23" data-aht="source"> R"Y Bekhor Shor</a><a href="RYosefBekhorShorDevarim5-23" data-aht="source">Devarim 5:23</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> that the people address Moshe in the feminine since they prefer his soft, weak voice to Hashem's powerful one which they could not tolerate.</fn> while other suggest that this is normal for Biblical Hebrew (Ibn Ezra, as above).<fn>See also Hoil Moshe that maybe originally words such as these were written with an apostrophe to show that they were abbreviated, but the apostrophe got lost in copying.</fn></li> | ||
+ | <li><a href="Yechezkel28-14" data-aht="source">Yechezkel 28:14</a> ("אַתְּ כְּרוּב מִמְשַׁח הַסּוֹכֵךְ וּנְתַתִּיךָ בְּהַר קֹדֶשׁ")</li> | ||
+ | </ul> | ||
+ | <li>אותו-אותה</li> | ||
+ | <ul> | ||
+ | <li><a href="Vayikra22-18" data-aht="source">Vayikra 22:18</a> ("אֹתוֹ וְאֶת בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד") – See the dispute in <multilink><a href="BavliChulin78b" data-aht="source">Bavli Chulin 78b </a><a href="BavliChulin78b" data-aht="source">Chulin 78b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>whether the prohibition refers to both a male and female and their offspring (R. Chananyah) or only to the mother and her offspring (the rabbis).  According to the latter opinion, the verse uses a masculine referent (אותו) despite referring to a female, and see <multilink><a href="RYosefBekhorShorVayikra22-28" data-aht="source">R"Y Bekhor Shor</a><a href="RYosefBekhorShorVayikra22-28" data-aht="source">Vayikra 22:28</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> that this is common in Biblical Hebrew.</li> | ||
+ | </ul> | ||
+ | <li>אותם / אותן </li> | ||
+ | <ul> | ||
+ | <li><a href="Shemot2-17" data-aht="source">Shemot 2:17</a> ("וַיָּבֹאוּ הָרֹעִים וַיְגָרְשׁוּם וַיָּקׇם מֹשֶׁה וַיּוֹשִׁעָן וַיַּשְׁקְ אֶת צֹאנָם") – The daughters of Reuel are referenced in the masculine (וַיְגָרְשׁוּ<b>ם</b> and צֹאנָ<b>ם</b>) even though they are clearly female (and the other verb in the sentence refers to them as such: וַיּוֹשִׁעָן). Compare the explanations of <multilink><a href="IbnEzraShemotSecondCommentary2-17" data-aht="source">Ibn Ezra</a><a href="IbnEzraBemidbar11-15" data-aht="source">Bemidbar 11:15</a><a href="IbnEzraShemotSecondCommentary2-17" data-aht="source">Shemot Second Commentary 2:17</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="RSRHirschShemot2-17" data-aht="source">R. Hirsch</a><a href="RSRHirschShemot2-17" data-aht="source">Shemot 2:17</a><a href="R. Samson Raphael Hirsch" data-aht="parshan">About R. Samson Raphael Hirsch</a></multilink>.</li> | ||
+ | </ul> | ||
+ | <li>ממנה-ממנו</li> | ||
+ | <ul> | ||
+ | <li><a href="Shofetim11-34" data-aht="source">Shofetim 11:34</a> (רַק הִיא יְחִידָה אֵין לוֹ מִמֶּ<b>נּוּ</b> בֵּן אוֹ בַת) – As the verse appears to be speaking of how  Yiftach did not have any children form his daughter, one would have expected "ממנה" in feminine. See, though, <multilink><a href="RadakShofetim11-34" data-aht="source">Radak</a><a href="RadakShofetim11-34" data-aht="source">Shofetim 11:34</a><a href="RadakTehillim120-1" data-aht="source">Tehillim 120:1</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> and <multilink><a href="MetzudatDavidShofetim11-34" data-aht="source">Metzudat David</a><a href="MetzudatDavidShofetim11-34" data-aht="source">Metzudat David Shofetim 11:34</a><a href="R. David Altschuler (Metzudot)" data-aht="parshan">About R. David Altschuler</a></multilink> that the verse might refer back to Yiftach himself.  Perhaps he had a wife who had sons from a different husband whom he raised, but he had no sons of his own, that came "from him".<fn>See the Masoretic notes that there are five other examples where the word "ממנו" appears instead of "ממנה": <a href="Vayikra6-8" data-aht="source">Vayikra 6:8</a>, <a href="Vayikra27-9" data-aht="source">Vayikra 27:9</a>, <a href="Yehoshua1-7" data-aht="source">Yehoshua 1:7</a>, <a href="MelakhimI22-43" data-aht="source">Melakhim I 22:43</a> and <a href="MelakhimII4-39" data-aht="source">Melakhim II 4:39</a>.</fn></li> | ||
+ | </ul> | ||
+ | <li>Possessive pronouns</li> | ||
+ | <ul> | ||
+ | <li><a href="Bemidbar36-6" data-aht="source">Bemidbar 36:6</a> ("לַטּוֹב בְּעֵינֵיהֶם תִּהְיֶינָה לְנָשִׁים") – The verse refers to the daughters of Tzelophchad so one would have expected "בעיניהן".</li> | ||
+ | </ul> | ||
+ | </ul> | ||
+ | </subcategory> | ||
</category> | </category> | ||
<category>Androgynous Verbs | <category>Androgynous Verbs | ||
− | <p>Sometimes a verb will combine a masculine and feminine form. For example:</p> | + | <p>Sometimes a verb will combine a masculine and feminine form. For example:</p><ul> |
− | <ul> | ||
<li><a href="Bereshit30-38" data-aht="source">Bereshit 30:38</a> – "<b>וַיֵּחַמְנָה</b> בְּבֹאָן לִשְׁתּוֹת" (as opposed to the expected "ותחמנה"). See <multilink><a href="RashbamBereshit30-38" data-aht="source">Rashbam</a><a href="RashbamBereshit30-38" data-aht="source">Bereshit 30:38</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>,<multilink><a href="IbnEzraBereshitFirstCommentary30-38" data-aht="source"> Ibn Ezra</a><a href="IbnEzraBereshitFirstCommentary30-38" data-aht="source">Bereshit First Commentary 30:38</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="ShadalBereshit30-38" data-aht="source">Shadal</a><a href="ShadalBereshit30-38" data-aht="source">Bereshit 30:38</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> and <multilink><a href="RDavidZviHoffmannBereshit30-38" data-aht="source">R. D"Z Hoffmann</a><a href="RDavidZviHoffmannBereshit30-38" data-aht="source">Bereshit 30:38</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink>. Cf. <multilink><a href="HoilMosheShemuelI6-12" data-aht="source">Hoil Moshe</a><a href="HoilMosheShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink> who suggests that perhaps the androgynous form is used because the verse speaks of mating.</li> | <li><a href="Bereshit30-38" data-aht="source">Bereshit 30:38</a> – "<b>וַיֵּחַמְנָה</b> בְּבֹאָן לִשְׁתּוֹת" (as opposed to the expected "ותחמנה"). See <multilink><a href="RashbamBereshit30-38" data-aht="source">Rashbam</a><a href="RashbamBereshit30-38" data-aht="source">Bereshit 30:38</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>,<multilink><a href="IbnEzraBereshitFirstCommentary30-38" data-aht="source"> Ibn Ezra</a><a href="IbnEzraBereshitFirstCommentary30-38" data-aht="source">Bereshit First Commentary 30:38</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="ShadalBereshit30-38" data-aht="source">Shadal</a><a href="ShadalBereshit30-38" data-aht="source">Bereshit 30:38</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> and <multilink><a href="RDavidZviHoffmannBereshit30-38" data-aht="source">R. D"Z Hoffmann</a><a href="RDavidZviHoffmannBereshit30-38" data-aht="source">Bereshit 30:38</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink>. Cf. <multilink><a href="HoilMosheShemuelI6-12" data-aht="source">Hoil Moshe</a><a href="HoilMosheShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink> who suggests that perhaps the androgynous form is used because the verse speaks of mating.</li> | ||
<li><a href="ShemuelI6-12" data-aht="source">Shemuel I 6:12</a> – "וַ<b>יִּשַּׁרְנָה</b> הַפָּרוֹת בַּדֶּרֶךְ" (as opposed to the expected "ותישרנה"). See <multilink><a href="RashiShemuelI6-12" data-aht="source">Rashi</a><a href="RashiShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, the commentary <multilink><a href="AttributedtoRYosefKaraShemuelI6-12" data-aht="source">attributed to R"Y Kara</a><a href="AttributedtoRYosefKaraShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="Attributed to R. Yosef Kara" data-aht="parshan">About Attributed to R. Yosef Kara</a></multilink>, and <multilink><a href="RadakShemuelI6-12" data-aht="source">Radak</a><a href="RadakYehoshua6-17" data-aht="source">Yehoshua 6:17</a><a href="RadakShemuelI4-17" data-aht="source">Shemuel I 4:17</a><a href="RadakShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="RadakShemuelII1-26" data-aht="source">Shemuel II 1:26</a><a href="RadakYeshayahu2-11" data-aht="source">Yeshayahu 2:11</a><a href="RadakYechezkel37-7" data-aht="source">Yechezkel 37:7</a><a href="RadakTehillim3-3" data-aht="source">Tehillim 3:3</a><a href="RadakTehillim120-1" data-aht="source">Tehillim 120:1</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>.</li> | <li><a href="ShemuelI6-12" data-aht="source">Shemuel I 6:12</a> – "וַ<b>יִּשַּׁרְנָה</b> הַפָּרוֹת בַּדֶּרֶךְ" (as opposed to the expected "ותישרנה"). See <multilink><a href="RashiShemuelI6-12" data-aht="source">Rashi</a><a href="RashiShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, the commentary <multilink><a href="AttributedtoRYosefKaraShemuelI6-12" data-aht="source">attributed to R"Y Kara</a><a href="AttributedtoRYosefKaraShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="Attributed to R. Yosef Kara" data-aht="parshan">About Attributed to R. Yosef Kara</a></multilink>, and <multilink><a href="RadakShemuelI6-12" data-aht="source">Radak</a><a href="RadakYehoshua6-17" data-aht="source">Yehoshua 6:17</a><a href="RadakShemuelI4-17" data-aht="source">Shemuel I 4:17</a><a href="RadakShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="RadakShemuelII1-26" data-aht="source">Shemuel II 1:26</a><a href="RadakYeshayahu2-11" data-aht="source">Yeshayahu 2:11</a><a href="RadakYechezkel37-7" data-aht="source">Yechezkel 37:7</a><a href="RadakTehillim3-3" data-aht="source">Tehillim 3:3</a><a href="RadakTehillim120-1" data-aht="source">Tehillim 120:1</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>.</li> | ||
Line 36: | Line 91: | ||
</category> | </category> | ||
<category>Double Feminine | <category>Double Feminine | ||
− | <p>Sometimes a word will have two feminine markers. <multilink><a href="RadakTehillim3-3" data-aht="source">Radak </a><a href="RadakYehoshua6-17" data-aht="source">Yehoshua 6:17</a><a href="RadakShemuelI4-17" data-aht="source">Shemuel I 4:17</a><a href="RadakShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="RadakShemuelII1-26" data-aht="source">Shemuel II 1:26</a><a href="RadakYechezkel37-7" data-aht="source">Yechezkel 37:7</a><a href="RadakTehillim3-3" data-aht="source">Tehillim 3:3</a><a href="RadakTehillim120-1" data-aht="source">Tehillim 120:1</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>suggests that in such cases, the doubling serves as an intensifier</p> | + | <p>Sometimes a word will have two feminine markers (often, both a "ה" and a "ת"). <multilink><a href="RadakTehillim3-3" data-aht="source">Radak </a><a href="RadakYehoshua6-17" data-aht="source">Yehoshua 6:17</a><a href="RadakShemuelI4-17" data-aht="source">Shemuel I 4:17</a><a href="RadakShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="RadakShemuelII1-26" data-aht="source">Shemuel II 1:26</a><a href="RadakYechezkel37-7" data-aht="source">Yechezkel 37:7</a><a href="RadakTehillim3-3" data-aht="source">Tehillim 3:3</a><a href="RadakTehillim120-1" data-aht="source">Tehillim 120:1</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>suggests that in such cases, the doubling serves as an intensifier while<multilink><a href="IbnEzraTehillimSecondCommentary3-3" data-aht="source"> Ibn Ezra</a><a href="IbnEzraTehillimSecondCommentary3-3" data-aht="source">Tehillim Second Commentary 3:3</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> asserts that it is simply for poetic beauty.<fn>This explanation works well for the many occurrences of the phenomenon which are in poetic passages.  However, it less clear why such poetic language would be found in prose (as in the case in Yehoshua 6:17).</fn></p><ul> |
− | <ul> | ||
<li><b>הֶחְבְּאַתָה</b> – See <a href="Yehoshua6-17" data-aht="source">Yehoshua 6:17</a> which describes Rachav's hiding of Yehoshua's spies: "כִּי הֶחְבְּאַתָה אֶת הַמַּלְאָכִים" (as opposed to the expected "החביאה").  <multilink><a href="RadakYehoshua6-17" data-aht="source">Radak </a><a href="RadakYehoshua6-17" data-aht="source">Yehoshua 6:17</a><a href="RadakShemuelI4-17" data-aht="source">Shemuel I 4:17</a><a href="RadakShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="RadakShemuelII1-26" data-aht="source">Shemuel II 1:26</a><a href="RadakYechezkel37-7" data-aht="source">Yechezkel 37:7</a><a href="RadakTehillim3-3" data-aht="source">Tehillim 3:3</a><a href="RadakTehillim120-1" data-aht="source">Tehillim 120:1</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>explains that the connotation is that Rachav had hidden the spies very well.</li> | <li><b>הֶחְבְּאַתָה</b> – See <a href="Yehoshua6-17" data-aht="source">Yehoshua 6:17</a> which describes Rachav's hiding of Yehoshua's spies: "כִּי הֶחְבְּאַתָה אֶת הַמַּלְאָכִים" (as opposed to the expected "החביאה").  <multilink><a href="RadakYehoshua6-17" data-aht="source">Radak </a><a href="RadakYehoshua6-17" data-aht="source">Yehoshua 6:17</a><a href="RadakShemuelI4-17" data-aht="source">Shemuel I 4:17</a><a href="RadakShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="RadakShemuelII1-26" data-aht="source">Shemuel II 1:26</a><a href="RadakYechezkel37-7" data-aht="source">Yechezkel 37:7</a><a href="RadakTehillim3-3" data-aht="source">Tehillim 3:3</a><a href="RadakTehillim120-1" data-aht="source">Tehillim 120:1</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>explains that the connotation is that Rachav had hidden the spies very well.</li> | ||
<li><b>יְשׁוּעָתָה</b> – See <a href="Tehillim3-3" data-aht="source">Tehillim 3:3</a>, "אֵין יְשׁוּעָתָה לּוֹ" (as opposed to the expected "ישועה"). Radak explains that the word refers to a  "great salvation".</li> | <li><b>יְשׁוּעָתָה</b> – See <a href="Tehillim3-3" data-aht="source">Tehillim 3:3</a>, "אֵין יְשׁוּעָתָה לּוֹ" (as opposed to the expected "ישועה"). Radak explains that the word refers to a  "great salvation".</li> | ||
<li><b>עֶזְרָתָה</b> – See <a href="Tehillim44-27" data-aht="source">Tehillim 44:27</a>, <a href="Tehillim63-8" data-aht="source">63:8</a>, <a href="Tehillim94-17" data-aht="source">94:17</a> where this form replaces the expected "עזרה". <multilink><a href="RadakTehillim3-3" data-aht="source">Radak</a><a href="RadakYehoshua6-17" data-aht="source">Yehoshua 6:17</a><a href="RadakShemuelI4-17" data-aht="source">Shemuel I 4:17</a><a href="RadakShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="RadakShemuelII1-26" data-aht="source">Shemuel II 1:26</a><a href="RadakYechezkel37-7" data-aht="source">Yechezkel 37:7</a><a href="RadakTehillim3-3" data-aht="source">Tehillim 3:3</a><a href="RadakTehillim120-1" data-aht="source">Tehillim 120:1</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> explains that in each case the people are either requesting or thanking Hashem for abundant aid.</li> | <li><b>עֶזְרָתָה</b> – See <a href="Tehillim44-27" data-aht="source">Tehillim 44:27</a>, <a href="Tehillim63-8" data-aht="source">63:8</a>, <a href="Tehillim94-17" data-aht="source">94:17</a> where this form replaces the expected "עזרה". <multilink><a href="RadakTehillim3-3" data-aht="source">Radak</a><a href="RadakYehoshua6-17" data-aht="source">Yehoshua 6:17</a><a href="RadakShemuelI4-17" data-aht="source">Shemuel I 4:17</a><a href="RadakShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="RadakShemuelII1-26" data-aht="source">Shemuel II 1:26</a><a href="RadakYechezkel37-7" data-aht="source">Yechezkel 37:7</a><a href="RadakTehillim3-3" data-aht="source">Tehillim 3:3</a><a href="RadakTehillim120-1" data-aht="source">Tehillim 120:1</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> explains that in each case the people are either requesting or thanking Hashem for abundant aid.</li> | ||
− | <li><b>תָּבוֹאתָה</b> – See <a href="Devarim33-16" data-aht="source">Devarim 33:16</a>, "תָּבוֹאתָה לְרֹאשׁ יוֹסֵף" (as opposed to "תבוא"),<fn>Ibn Ezra notes the double marker, but does not explain its meaning.</fn> and <a href="ShemuelI25- | + | <li><b>תָּבוֹאתָה</b> – See <a href="Devarim33-16" data-aht="source">Devarim 33:16</a>, "תָּבוֹאתָה לְרֹאשׁ יוֹסֵף" (as opposed to "תבוא"),<fn>Ibn Ezra notes the double marker, but does not explain its meaning.</fn> and <a href="ShemuelI25-34" data-aht="source">Shemuel I 25:34</a> "כִּי לוּלֵי מִהַרְתְּ וַתָּבֹאת".‎<fn>Here, too, Radak suggests that the form reflects the speed and diligence of the action. David is emphasizing that Avigayil came quickly to prevent bloodshed.</fn></li> |
<li><b>בַּצָּרָתָה</b> – See <a href="Tehillim120-1" data-aht="source">Tehillim 120:1</a>, where the psalmist cries: "בַּצָּרָתָה לִּי קָרָאתִי וַיַּעֲנֵנִי" (as opposed to "בצרה"), and see <multilink><a href="RadakTehillim120-1" data-aht="source">Radak</a><a href="RadakYehoshua6-17" data-aht="source">Yehoshua 6:17</a><a href="RadakShemuelI4-17" data-aht="source">Shemuel I 4:17</a><a href="RadakShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="RadakShemuelII1-26" data-aht="source">Shemuel II 1:26</a><a href="RadakYechezkel37-7" data-aht="source">Yechezkel 37:7</a><a href="RadakTehillim3-3" data-aht="source">Tehillim 3:3</a><a href="RadakTehillim120-1" data-aht="source">Tehillim 120:1</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink><fn>See Malbim as well.</fn> that the extra feminine marker emphasizes the greatness of the psalmist's distress.</li> | <li><b>בַּצָּרָתָה</b> – See <a href="Tehillim120-1" data-aht="source">Tehillim 120:1</a>, where the psalmist cries: "בַּצָּרָתָה לִּי קָרָאתִי וַיַּעֲנֵנִי" (as opposed to "בצרה"), and see <multilink><a href="RadakTehillim120-1" data-aht="source">Radak</a><a href="RadakYehoshua6-17" data-aht="source">Yehoshua 6:17</a><a href="RadakShemuelI4-17" data-aht="source">Shemuel I 4:17</a><a href="RadakShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="RadakShemuelII1-26" data-aht="source">Shemuel II 1:26</a><a href="RadakYechezkel37-7" data-aht="source">Yechezkel 37:7</a><a href="RadakTehillim3-3" data-aht="source">Tehillim 3:3</a><a href="RadakTehillim120-1" data-aht="source">Tehillim 120:1</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink><fn>See Malbim as well.</fn> that the extra feminine marker emphasizes the greatness of the psalmist's distress.</li> | ||
<li><b>נִפְלְאַתָה</b> – See <a href="ShemuelII1-26" data-aht="source">Shemuel II 1:26</a> where David eulogizes Yonatan, "נִפְלְאַתָה אַהֲבָתְךָ לִי מֵאַהֲבַת נָשִׁים".  <multilink><a href="RadakShemuelII1-26" data-aht="source">Radak</a><a href="RadakYehoshua6-17" data-aht="source">Yehoshua 6:17</a><a href="RadakShemuelI4-17" data-aht="source">Shemuel I 4:17</a><a href="RadakShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="RadakShemuelII1-26" data-aht="source">Shemuel II 1:26</a><a href="RadakYechezkel37-7" data-aht="source">Yechezkel 37:7</a><a href="RadakTehillim3-3" data-aht="source">Tehillim 3:3</a><a href="RadakTehillim120-1" data-aht="source">Tehillim 120:1</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> explains, "והכפל לחזק פליאת האהבה".</li> | <li><b>נִפְלְאַתָה</b> – See <a href="ShemuelII1-26" data-aht="source">Shemuel II 1:26</a> where David eulogizes Yonatan, "נִפְלְאַתָה אַהֲבָתְךָ לִי מֵאַהֲבַת נָשִׁים".  <multilink><a href="RadakShemuelII1-26" data-aht="source">Radak</a><a href="RadakYehoshua6-17" data-aht="source">Yehoshua 6:17</a><a href="RadakShemuelI4-17" data-aht="source">Shemuel I 4:17</a><a href="RadakShemuelI6-12" data-aht="source">Shemuel I 6:12</a><a href="RadakShemuelII1-26" data-aht="source">Shemuel II 1:26</a><a href="RadakYechezkel37-7" data-aht="source">Yechezkel 37:7</a><a href="RadakTehillim3-3" data-aht="source">Tehillim 3:3</a><a href="RadakTehillim120-1" data-aht="source">Tehillim 120:1</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> explains, "והכפל לחזק פליאת האהבה".</li> | ||
+ | <li>Other examples: "בְּעַוְלָתָה" (Tehillim 125:3),</li> | ||
</ul> | </ul> | ||
</category> | </category> | ||
− | <category name=" | + | <category name="Undefined Subject"> |
− | + | Undefined Subject or Object | |
− | <p>In Biblical Hebrew, when referring to an | + | <p>In Biblical Hebrew, when referring to an undefined subject / object, the feminine is generally used. For example, in Bereshit 50:20, Yosef tells the brothers: "וְאַתֶּם חֲשַׁבְתֶּם עָלַי רָעָה אֱלֹהִים <b>חֲשָׁבָהּ</b> לְטֹבָה". The "matter" that Hashem thought of for good is not specific, and could be either male of female, but is marked as feminine. <multilink><a href="ShadalBereshit50-20" data-aht="source">Shadal</a><a href="ShadalBereshit50-20" data-aht="source">Bereshit 50:20</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> notes that this is a general rule: "כנוי הנקבה חוזר אל הדבר... כל מקום שמשמיטין מלת דָבָר אומרים לשון נקבה". See also Ibn Janach in his ספר הרקמה שער מ"ב, that in such cases one can substitute the words "פעולה" (action) or "אמרה" (statement) for the undefined matter making it feminine.</p> |
<p> Several examples follow:</p> | <p> Several examples follow:</p> | ||
<ul> | <ul> | ||
+ | <li>Bereshit 15:6 – "וְהֶאֱמִן בַּי״י וַיַּחְשְׁבֶ<b>הָ</b> לּוֹ צְדָקָה"</li> | ||
+ | <li>Bereshit 42:7 – "וַיְדַבֵּר אִתָּם <b>קָשׁוֹת</b>"</li> | ||
+ | <li>Shemot 7:23 – וְלֹא שָׁת לִבּוֹ גַּם <b>לָזֹאת</b></li> | ||
<li>Shemot 10:11 – "וְעִבְדוּ אֶת יְהֹוָה כִּי <b>אֹתָהּ</b> אַתֶּם מְבַקְשִׁים"</li> | <li>Shemot 10:11 – "וְעִבְדוּ אֶת יְהֹוָה כִּי <b>אֹתָהּ</b> אַתֶּם מְבַקְשִׁים"</li> | ||
<li>Shemot 17:14 – "כְּתֹב <b>זֹאת</b> זִכָּרוֹן בַּסֵּפֶר"</li> | <li>Shemot 17:14 – "כְּתֹב <b>זֹאת</b> זִכָּרוֹן בַּסֵּפֶר"</li> | ||
<li>Vayikra 5:22 – "עַל <b>אַחַת</b> מִכֹּל אֲשֶׁר יַעֲשֶׂה הָאָדָם לַחֲטֹא בָהֵנָּה"</li> | <li>Vayikra 5:22 – "עַל <b>אַחַת</b> מִכֹּל אֲשֶׁר יַעֲשֶׂה הָאָדָם לַחֲטֹא בָהֵנָּה"</li> | ||
+ | <li>Bemidbar 14:41 – " לָמָּה זֶּה אַתֶּם עֹבְרִים אֶת פִּי י״י <b>וְהִוא</b> לֹא תִצְלָח"</li> | ||
+ | <li>Bemidbar 22:18 – "לֹא אוּכַל לַעֲבֹר אֶת פִּי י״י אֱלֹהָי לַעֲשׂוֹת <b>קְטַנָּה</b> אוֹ <b>גְדוֹלָה</b>"</li> | ||
<li>Bemidbar 27:11 – "וְ<b>הָיְתָה</b> לִבְנֵי יִשְׂרָאֵל לְחֻקַּת מִשְׁפָּט"</li> | <li>Bemidbar 27:11 – "וְ<b>הָיְתָה</b> לִבְנֵי יִשְׂרָאֵל לְחֻקַּת מִשְׁפָּט"</li> | ||
<li>Yehoshua 10:13 – "הֲלֹא <b>הִיא</b> כְתוּבָה עַל סֵפֶר הַיָּשָׁר"</li> | <li>Yehoshua 10:13 – "הֲלֹא <b>הִיא</b> כְתוּבָה עַל סֵפֶר הַיָּשָׁר"</li> | ||
<li>Shemuel I 10:12 – "עַל כֵּן<b> הָיְתָה</b> לְמָשָׁל"</li> | <li>Shemuel I 10:12 – "עַל כֵּן<b> הָיְתָה</b> לְמָשָׁל"</li> | ||
<li>Shemuel I 11:2 – "<b>בְּזֹאת</b> אֶכְרֹת לָכֶם בִּנְקוֹר לָכֶם כׇּל עֵין יָמִין"</li> | <li>Shemuel I 11:2 – "<b>בְּזֹאת</b> אֶכְרֹת לָכֶם בִּנְקוֹר לָכֶם כׇּל עֵין יָמִין"</li> | ||
− | <li>Shemuel | + | <li>Shemuel I 18:23 – "וַיֹּאמֶר דָּוִד <b>הַנְקַלָּה</b> בְעֵינֵיכֶם הִתְחַתֵּן בַּמֶּלֶךְ"</li> |
+ | <li>Shemuel II 2:26 – " הֲלוֹא יָדַעְתָּה כִּי מָרָה <b>תִהְיֶה</b> בָּאַחֲרוֹנָה"</li> | ||
+ | <li>Shemuel II 20:9 – "הֲתַחַת <b>זֹאת</b> לֹא יוּמַת שִׁמְעִי"</li> | ||
<li>Yeshayahu 7:7 – "לֹא <b>תָקוּם</b> וְלֹא <b>תִהְיֶה</b>"</li> | <li>Yeshayahu 7:7 – "לֹא <b>תָקוּם</b> וְלֹא <b>תִהְיֶה</b>"</li> | ||
+ | <li>Yirmeyahu 33:3 "וְאַגִּידָה לְּךָ <b>גְּדֹלוֹת וּבְצֻרוֹת</b>""</li> | ||
+ | <li>Tehillim 132: "‏‎הִנֵּה שְׁמַעֲנוּ<b>הָ</b> בְאֶפְרָתָה מְצָאנוּ<b>הָ</b> בִּשְׂדֵי יָעַר"‎<fn>See the second opinion brought by Hoil Moshe in explaining the feminine form: "הכינוי לשון סתמי".</fn></li> | ||
+ | <li>Iyyov 5:27: "הִנֵּה <b>זֹאת</b> חֲקַרְנוּ<b>הָ</b> כֶּן הִיא שְׁמָעֶנָּ<b>ה</b>"</li> | ||
</ul> | </ul> | ||
</category> | </category> | ||
<category>Pausal Form | <category>Pausal Form | ||
− | <p>Words sometimes slightly change their form when they appear at the end of a semantic unit (at the end of a verse or clause).<fn>This will most often occur where words are marked with the cantillation marks of an <i>etnachta</i> or <i>sof passuk</i>.</fn>  This is known as the pausal form | + | <p>Words sometimes slightly change their form when they appear at the end of a semantic unit (at the end of a verse or clause).<fn>This will most often occur where words are marked with the cantillation marks of an <i>etnachta</i> or <i>sof passuk</i>.</fn>  This is known as the pausal form since in many cases the vocalization is slightly elongated, causing the reader to pause.  After the prepositions בְ, לְ, אֵת the suffix ־ְךָ in pausal form becomes ־ָךְ, (for example: בָּךְ, לָךְ, אִתָּךְ). Though these words appear as "feminine", they are simply the pausal forms of their male counterparts.</p> |
+ | </category> | ||
+ | <category>Nation<br/> | ||
</category> | </category> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> |
Latest revision as of 00:07, 6 August 2024
Gender
Dual Gendered Nouns
There are several words in Tanakh which are treated as both masculine and feminine, at times taking a masculine verb or adjective and at other times taking a feminine one. R. Saadia suggests that in such cases one must conclude either that these words are dual gendered, or that the verse is assuming a missing word and it is that word which conforms with the gender of the verb or adjective that follows.1 It is also possible that in some of these cases the noun is actually one gender and there is simply nonconformity between it and the connected verb or modifier.
- ארון – Though the word is usually treated as masculine, at times it takes feminine modifiers as well. See Shemuel I 4, where verse 11 reads, "וַאֲרוֹן אֱלֹהִים נִלְקָח", while verse 17 reads, "וַאֲרוֹן הָאֱלֹהִים נִלְקָחָה".2 See Radak there for discussion.
- ארץ - Compare Bereshit 1:2 (הָאָרֶץ הָיְתָה), where "ארץ" is feminine (as is usually the case), with Yechezkel 21:24 (מֵאֶרֶץ אֶחָד), where it is masculine.3 See also Yeshayahu 33:9 where the word takes both a feminine and masculine adjective (אָבַל אֻמְלְלָה אָרֶץ). See Ibn Ezra there who notes this, but compare Shadal who suggests that the verse should be understood as if written: "אָבַל יושב האָרֶץ ואֻמְלְלָה אָרֶץ".
- אש – Compare Shemot 22:5 where it takes a feminine verb (כִּי תֵצֵא אֵשׁ)4 with Yirmeyahu 48:45 where it takes a masculine one (כִּי אֵשׁ יָצָא).5 See also Iyyov 20:26 where it takes both masculine and feminine modifiers in the very same verse (תְּאׇכְלֵהוּ אֵשׁ לֹא נֻפָּח).6
- בית – Compare Mishlei 2:18 where it is feminine (כִּי שָׁחָה אֶל מָוֶת בֵּיתָהּ) with Devarim 8:12 (בָתִּים טֹבִים) where it is masculine (like most occurrences).7
- גן – Compare Bereshit 2:15 where it takes a feminine referent (וַיַּנִּחֵהוּ בְגַן עֵדֶן לְעׇבְדָהּ וּלְשׇׁמְרָהּ),8 with Shir HaShirim 4:12, where it takes a masculine adjective ("גַּן נָעוּל").9 Ibn Ezra further notes that the plural form of the verb also sometimes appears with a masculine ending (גנים)10 and sometimes with a feminine one (גנות).11
- גפן – This word is usually treated as feminine,12 but see Hoshea 10:1 where t is treated as masculine (גֶּפֶן בּוֹקֵק יִשְׂרָאֵל) and Yechezkel 19:11 where it takes both masculine and feminine modifiers (וַיִּהְיוּ לָהּ... וַתִּגְבַּהּ קוֹמָתוֹ) .
- דרך – Compare Bereshit 28:20 where it is masculine ("וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה")13 with Shemot 18:20 where it is feminine ("הַדֶּרֶךְ יֵלְכוּ בָהּ").14 See also Yeshayahu 35:8 where it us treated as both masculine and feminine in one verse (וָדֶרֶךְ וְדֶרֶךְ הַקֹּדֶשׁ יִקָּרֵא לָהּ לֹא יַעַבְרֶנּוּ).15
- חצר – Though it usually acts as a feminine noun, as in Melakhim I 6:36 (הֶחָצֵר הַפְּנִימִית),16 see Yechezkel 40:19-23 where it takes a masculine adjective ("לֶחָצֵר הַפְּנִימִי"). See also Shemot 35:17 where in the same verse, it is referred to as both feminine and masculine ("אֵת קַלְעֵי הֶחָצֵר אֶת עַמֻּדָיו וְאֶת אֲדָנֶיהָ").17
- יד – Compare Bereshit 25:26 where it is feminine ("וְיָדוֹ אֹחֶזֶת")18 with Shemot 17:12 where it is masculine ("וִידֵי מֹשֶׁה כְּבֵדִים").19 See also Yechezkel 2:9 where it takes both forms in the same verse, "וְהִנֵּה יָד שְׁלוּחָה אֵלָי וְהִנֵּה בוֹ".20
- מחנה – Compare Bereshit 33:8 where it is treated as masculine (הַמַּחֲנֶה הַזֶּה)21 with Tehillim 27:3 where it is treated as feminine (תַּחֲנֶה עָלַי מַחֲנֶה).22 See also Bereshit 32:923 where in the very same verse it takes both a feminine and masculine adjective (הַמַּחֲנֶה הָאַחַת וְהִכָּהוּ... הַמַּחֲנֶה הַנִּשְׁאָר).
- מלאכה –Though normally treated as feminine, in several verse it takes a masculine verb or adjective. See, for example, Shemot 12:16, "כׇּל מְלָאכָה לֹא יֵעָשֶׂה בָהֶם,"24 and Vayikra 11:32. See also Shemuel I 15:9 where it takes both a feminine and masculine adjective in one verse: "וְכׇל הַמְּלָאכָה נְמִבְזָה וְנָמֵס".25
- מקום – The word is usually masculine, but see Ibn Ezra Bereshit 2:15.
- סיר – Though this is generally treated as masculine, see Yechezel 24, where sometimes it is treated as masculine (verse 3: וְגַם יְצֹק בּוֹ מָיִם) and sometimes as feminine (verse 6: אֲשֶׁר חֶלְאָתָה בָהּ). See Radak there that since the pot is a metaphor for Jerusalem, which is feminine, it is treated as such.
- עיניים – Though often feminine (see Bereshit 27:11 or Bereshit 29:17), it can also take a masculine referent. See, for instance, Yeshayahu 2:11 and Radak there, Zekharyah 3:9, Zekharyah 4:10 and Mishlei 4:25,.
- עַם – Though usually masculine, see Shofetim 18:7 (הָעָם... יוֹשֶׁבֶת לָבֶטַח) where it takes a feminine verb and Yirmeyahu 8:5 (שׁוֹבְבָה הָעָם הַזֶּה) where it is treated as both feminine and masculine in one verse. See also Ibn Ezra and Shadal on Shemot 5:16.26
- פחת – Radak notes that this word appears once in the feminine, in Shemuel II 17:9 (בְּאַחַת הַפְּחָתִים) and once in the masculine, in Shemuel II 18:17 (הַפַּחַת הַגָּדוֹל).
- צעקה – Though most of the time this noun is treated as feminine, see Shemot 11:6 where it takes both feminine and masculine modifiers in the same sentence: "וְהָיְתָה צְעָקָה גְדֹלָה מִצְרָיִם אֲשֶׁר כָּמֹהוּ לֹא נִהְיָתָה".
- רוח – Compare Bereshit 1:2 where it is takes a feminine verb ("יוְרוּחַ אֱלֹהִים מְרַחֶפֶת")27 with Bemidbar 11:31 where it takes a masculine verb ("וְרוּחַ נָסַע"). See also Melakhim I 19:1128 and Iyyov 1:1929 in each of which it acts as both masculine and feminine in the very same verse.30
- שאלה – Though this word is almost always treated as a feminine noun, compare Esther 5:6 and 7:2, where the word is used in the very same phrase once with a feminine verb and once with a masculine one (מַה שְּׁאֵלָתֵךְ אֶסְתֵּר הַמַּלְכָּה וְתִנָּתֵן לָךְ vs.מַה שְּׁאֵלָתֵךְ וְיִנָּתֵן לָךְ). See Hoil Moshe that the connotation there must be "מה דבר שאלתך", and it is the assumed word "דבר" that conforms to the masculine "וְיִנָּתֵן".
- שמש – Compare Bereshit 15:17 where it takes a feminine verb (הַשֶּׁמֶשׁ בָּאָה)31 and Bereshit 19:23 where it takes a masculine verb (הַשֶּׁמֶשׁ יָצָא).32 See, though, R. Saadia that in the latter cases perhaps the verses mean "אור השמש יצא".
Nonconformity
Sometimes, even when a subject is clearly masculine or feminine (as when one is speaking of a man or woman), there is nonetheless nonconformity between it and the verb or between it and the gender of the pronoun used to refer to it.
Noun and Verb
Following are several examples of cases where a subject is clearly masculine or feminine but there is nonetheless nonconformity between it and its accompanying verb:
I. The root "היה" – The phenomenon is particularly common when a noun is used with the root "היה". Many commentators33 note that this root often does not conform with the gender (or number) of the subject and suggest that it should be recognized as "the way of the text", normal for Biblical Hebrew.
- Ibn Ezra explains that the lack of conformity might stem from the word's prevalence. Shadal compares it to the Italian "impersonale" construction, often used to express a non specific subject ("one", "they" etc) which similarly does not always conform to number.
- Cf. Rashbam who agrees that the nonconformity is simply "the way of the text" but adds that if one nonetheless wanted to look for conformity, one might suggest that in all such cases there is an assumed subject which is implied by the text: "מעשה" and it is this which conforms to the verb. Thus, such verses would read as if written: "and [an event] happened, that..."
- Examples of the phenomenon: Bereshit 24:14, (וְהָיָה הַנַּעֲרָ אֲשֶׁר אֹמַר אֵלֶיהָ), Bereshit 24:43 (וְהָיָה הָעַלְמָה הַיֹּצֵאת לִשְׁאֹב), Devarim 20:3 (וְהָיָה הָעִיר הַקְּרֹבָה), Devarim 22:23 (כִּי יִהְיֶה נַעֲרָ בְתוּלָה), Kohelet 11:2 (מַה יִּהְיֶה רָעָה)
II. Other Verbal Roots – Often gender and other verbal roots do not match as well, but in many of these cases, some commentators are more hesitant to attribute this to "the way of the text" and attempt to explain away the nonconformity:
- Implied Subject – Nonconformity might result from the fact that the subject of the verb is only implied and not mentioned explicitly in the text:
- Melakhim I 2:21 ("יֻתַּן אֶת אֲבִישַׁג הַשֻּׁנַמִּית") – As Avishag is a female, one would have expected a feminine verb. Cf. Radak that there must be an assumed subject, "מתן".
- Ambiguous Subject – When the subject is ambiguous, it might lead to the conclusion that there is nonconformity while in reality it might be that the verb is simply modifying a different word
- Shemuel I 1:6 (וְכֵן יַעֲשֶׂה שָׁנָה בְשָׁנָה) – See Abarbanel that since both the previous verse and the continuation of this verse speak of Penina, a female, one would have expected "תעשה", but that such nonconformity is common ("ורבים ככה"). Many other commentators, instead, suggest that the subject of the verb is Elkanah, mentioned in verse 4.
- Shemuel II 14:10 ("וַהֲבֵאתוֹ אֵלַי") – Though the king is speaking to the Tekoite women, he uses a masculine verb "וַהֲבֵאתוֹ" (and not: "והבאתיו"). See Radak that the king might actually be addressing one of the male servants who would be in charge of bringing someone to the king.
- Other examples: Divrei HaYamim I 2:48 (פִּילֶגֶשׁ כָּלֵב מַעֲכָה יָלַד),34
- Miscellaneous
- Shofetim 4:20 ("עֲמֹד פֶּתַח הָאֹהֶל") – Sisera tells Yael to stand at the entrance, but uses the masculine form of the command ("עֲמֹד" rather than "עִמְדִי"). Rashi suggests that Sisera is emphasizing that Yael should prepare herself like a man. Cf. R"Y Bekhor Shor that this is simply the way of the text and Radak that this is an infinitive, short for "לעמוד".
- Other examples: Shemuel I 25:27 (אֲשֶׁר הֵבִיא שִׁפְחָתְךָ),35 Yirmeyahu 3:5 (הִנֵּה דִבַּרְתְּ וַתַּעֲשִׂי הָרָעוֹת וַתּוּכָל),36 Yirmeyahu 4:30 ("וְאַתְּ שָׁדוּד)",37
Pronouns
Sometimes Tanakh uses a feminine pronoun to refer to a male and vice versa:
- את / אתה – The Masoretes note that there are three places where the word "את" is used to refer to a male:
- Bemidbar 11:15 (וְאִם כָּכָה אַתְּ עֹשֶׂה לִּי הׇרְגֵנִי נָא הָרֹג) – As Moshe is speaking to Hashem one would have expected "אתה". Rashi suggests that the language hints that Moshe grew weak like a woman. Cf. Ibn Ezra that while "אתה" can be used for males only, "את" can be used for either gender, comparing it to the words "לך", "בך" and "עמך", whose pausal form is feminine even when referring to males.
- Devarim 5:23 ("וְאַתְּ תְּדַבֵּר אֵלֵינוּ אֵת כׇּל אֲשֶׁר יְדַבֵּר י"י") – The people address Moshe, yet refer to him as "את" in feminine. As above, some suggest that the language hints to weakness,38 while other suggest that this is normal for Biblical Hebrew (Ibn Ezra, as above).39
- Yechezkel 28:14 ("אַתְּ כְּרוּב מִמְשַׁח הַסּוֹכֵךְ וּנְתַתִּיךָ בְּהַר קֹדֶשׁ")
- אותו-אותה
- Vayikra 22:18 ("אֹתוֹ וְאֶת בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד") – See the dispute in Bavli Chulin 78b whether the prohibition refers to both a male and female and their offspring (R. Chananyah) or only to the mother and her offspring (the rabbis). According to the latter opinion, the verse uses a masculine referent (אותו) despite referring to a female, and see R"Y Bekhor Shor that this is common in Biblical Hebrew.
- אותם / אותן
- Shemot 2:17 ("וַיָּבֹאוּ הָרֹעִים וַיְגָרְשׁוּם וַיָּקׇם מֹשֶׁה וַיּוֹשִׁעָן וַיַּשְׁקְ אֶת צֹאנָם") – The daughters of Reuel are referenced in the masculine (וַיְגָרְשׁוּם and צֹאנָם) even though they are clearly female (and the other verb in the sentence refers to them as such: וַיּוֹשִׁעָן). Compare the explanations of Ibn Ezra and R. Hirsch.
- ממנה-ממנו
- Shofetim 11:34 (רַק הִיא יְחִידָה אֵין לוֹ מִמֶּנּוּ בֵּן אוֹ בַת) – As the verse appears to be speaking of how Yiftach did not have any children form his daughter, one would have expected "ממנה" in feminine. See, though, Radak and Metzudat David that the verse might refer back to Yiftach himself. Perhaps he had a wife who had sons from a different husband whom he raised, but he had no sons of his own, that came "from him".40
- Possessive pronouns
- Bemidbar 36:6 ("לַטּוֹב בְּעֵינֵיהֶם תִּהְיֶינָה לְנָשִׁים") – The verse refers to the daughters of Tzelophchad so one would have expected "בעיניהן".
Androgynous Verbs
Sometimes a verb will combine a masculine and feminine form. For example:
- Bereshit 30:38 – "וַיֵּחַמְנָה בְּבֹאָן לִשְׁתּוֹת" (as opposed to the expected "ותחמנה"). See Rashbam, Ibn Ezra, Shadal and R. D"Z Hoffmann. Cf. Hoil Moshe who suggests that perhaps the androgynous form is used because the verse speaks of mating.
- Shemuel I 6:12 – "וַיִּשַּׁרְנָה הַפָּרוֹת בַּדֶּרֶךְ" (as opposed to the expected "ותישרנה"). See Rashi, the commentary attributed to R"Y Kara, and Radak.
- Yirmeyahu 49:11 – "וְאַלְמְנוֹתֶיךָ עָלַי תִּבְטָחוּ" (as opposed to "תבטחנה")
- Yechezkel 37:7 – "וַתִּקְרְבוּ עֲצָמוֹת" (as opposed to "ותקרבנה"). See Radak, and see Malbim who attempts to explain the unusual usage.41
- Daniel 8:22 – "אַרְבַּע מַלְכֻיוֹת מִגּוֹי יַעֲמֹדְנָה" (as opposed to "תעמדנה"). See Rashbam, Shadal and R. D"Z Hoffmann.
Double Feminine
Sometimes a word will have two feminine markers (often, both a "ה" and a "ת"). Radak suggests that in such cases, the doubling serves as an intensifier while Ibn Ezra asserts that it is simply for poetic beauty.42
- הֶחְבְּאַתָה – See Yehoshua 6:17 which describes Rachav's hiding of Yehoshua's spies: "כִּי הֶחְבְּאַתָה אֶת הַמַּלְאָכִים" (as opposed to the expected "החביאה"). Radak explains that the connotation is that Rachav had hidden the spies very well.
- יְשׁוּעָתָה – See Tehillim 3:3, "אֵין יְשׁוּעָתָה לּוֹ" (as opposed to the expected "ישועה"). Radak explains that the word refers to a "great salvation".
- עֶזְרָתָה – See Tehillim 44:27, 63:8, 94:17 where this form replaces the expected "עזרה". Radak explains that in each case the people are either requesting or thanking Hashem for abundant aid.
- תָּבוֹאתָה – See Devarim 33:16, "תָּבוֹאתָה לְרֹאשׁ יוֹסֵף" (as opposed to "תבוא"),43 and Shemuel I 25:34 "כִּי לוּלֵי מִהַרְתְּ וַתָּבֹאת".44
- בַּצָּרָתָה – See Tehillim 120:1, where the psalmist cries: "בַּצָּרָתָה לִּי קָרָאתִי וַיַּעֲנֵנִי" (as opposed to "בצרה"), and see Radak45 that the extra feminine marker emphasizes the greatness of the psalmist's distress.
- נִפְלְאַתָה – See Shemuel II 1:26 where David eulogizes Yonatan, "נִפְלְאַתָה אַהֲבָתְךָ לִי מֵאַהֲבַת נָשִׁים". Radak explains, "והכפל לחזק פליאת האהבה".
- Other examples: "בְּעַוְלָתָה" (Tehillim 125:3),
Undefined Subject or Object
In Biblical Hebrew, when referring to an undefined subject / object, the feminine is generally used. For example, in Bereshit 50:20, Yosef tells the brothers: "וְאַתֶּם חֲשַׁבְתֶּם עָלַי רָעָה אֱלֹהִים חֲשָׁבָהּ לְטֹבָה". The "matter" that Hashem thought of for good is not specific, and could be either male of female, but is marked as feminine. Shadal notes that this is a general rule: "כנוי הנקבה חוזר אל הדבר... כל מקום שמשמיטין מלת דָבָר אומרים לשון נקבה". See also Ibn Janach in his ספר הרקמה שער מ"ב, that in such cases one can substitute the words "פעולה" (action) or "אמרה" (statement) for the undefined matter making it feminine.
Several examples follow:
- Bereshit 15:6 – "וְהֶאֱמִן בַּי״י וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה"
- Bereshit 42:7 – "וַיְדַבֵּר אִתָּם קָשׁוֹת"
- Shemot 7:23 – וְלֹא שָׁת לִבּוֹ גַּם לָזֹאת
- Shemot 10:11 – "וְעִבְדוּ אֶת יְהֹוָה כִּי אֹתָהּ אַתֶּם מְבַקְשִׁים"
- Shemot 17:14 – "כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר"
- Vayikra 5:22 – "עַל אַחַת מִכֹּל אֲשֶׁר יַעֲשֶׂה הָאָדָם לַחֲטֹא בָהֵנָּה"
- Bemidbar 14:41 – " לָמָּה זֶּה אַתֶּם עֹבְרִים אֶת פִּי י״י וְהִוא לֹא תִצְלָח"
- Bemidbar 22:18 – "לֹא אוּכַל לַעֲבֹר אֶת פִּי י״י אֱלֹהָי לַעֲשׂוֹת קְטַנָּה אוֹ גְדוֹלָה"
- Bemidbar 27:11 – "וְהָיְתָה לִבְנֵי יִשְׂרָאֵל לְחֻקַּת מִשְׁפָּט"
- Yehoshua 10:13 – "הֲלֹא הִיא כְתוּבָה עַל סֵפֶר הַיָּשָׁר"
- Shemuel I 10:12 – "עַל כֵּן הָיְתָה לְמָשָׁל"
- Shemuel I 11:2 – "בְּזֹאת אֶכְרֹת לָכֶם בִּנְקוֹר לָכֶם כׇּל עֵין יָמִין"
- Shemuel I 18:23 – "וַיֹּאמֶר דָּוִד הַנְקַלָּה בְעֵינֵיכֶם הִתְחַתֵּן בַּמֶּלֶךְ"
- Shemuel II 2:26 – " הֲלוֹא יָדַעְתָּה כִּי מָרָה תִהְיֶה בָּאַחֲרוֹנָה"
- Shemuel II 20:9 – "הֲתַחַת זֹאת לֹא יוּמַת שִׁמְעִי"
- Yeshayahu 7:7 – "לֹא תָקוּם וְלֹא תִהְיֶה"
- Yirmeyahu 33:3 "וְאַגִּידָה לְּךָ גְּדֹלוֹת וּבְצֻרוֹת""
- Tehillim 132: "הִנֵּה שְׁמַעֲנוּהָ בְאֶפְרָתָה מְצָאנוּהָ בִּשְׂדֵי יָעַר"46
- Iyyov 5:27: "הִנֵּה זֹאת חֲקַרְנוּהָ כֶּן הִיא שְׁמָעֶנָּה"
Pausal Form
Words sometimes slightly change their form when they appear at the end of a semantic unit (at the end of a verse or clause).47 This is known as the pausal form since in many cases the vocalization is slightly elongated, causing the reader to pause. After the prepositions בְ, לְ, אֵת the suffix ־ְךָ in pausal form becomes ־ָךְ, (for example: בָּךְ, לָךְ, אִתָּךְ). Though these words appear as "feminine", they are simply the pausal forms of their male counterparts.