Difference between revisions of "Grammar:Syntax/0"
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<category>מקרא מסורס | <category>מקרא מסורס | ||
| − | <p>One normally expects a clause to modify the words that immediately precede or follow it. However, in Tanakh this might not always be true, and sometimes to properly understand a verse, one must invert the word order. Commentators refer to this phenomenon as a "מקרא מסורס",‎<fn>Rashi uses the term over 30 times (see<a href="https://library.alhatorah.org/Search?mode=basic&p=1&c=1&s=1&t=%D7%9E%D7%A7%D7%A8%D7%90%20%D7%9E%D7%A1%D7%95%D7%A8%D7%A1&distance=0&inorder=0&en=0&notes=0&tree=shallow#results-Ramban-Bereshit"> here</a>). Elsewhere he and others might instead say "סרסהו"  or "סרסהו ודורשהו". [See Chizkuni who uses the former formulation 20 times.] </fn> literally: "a castrated text", as one must "cut" a certain clause from its written place and move it to a different place in the verse for the verse to make sense. In many cases, there might be ambiguity with some suggesting that the verse be best understood by rearranging the word order and others leaving it as is.</p> | + | <p>One normally expects a clause to modify the words that immediately precede or follow it. However, in Tanakh this might not always be true, and sometimes to properly understand a verse, one must invert the word order. Commentators refer to this phenomenon as a "מקרא מסורס",‎<fn>Rashi uses the term over 30 times (see<a href="https://library.alhatorah.org/Search?mode=basic&p=1&c=1&s=1&t=%D7%9E%D7%A7%D7%A8%D7%90%20%D7%9E%D7%A1%D7%95%D7%A8%D7%A1&distance=0&inorder=0&en=0&notes=0&tree=shallow#results-Ramban-Bereshit"> here</a>). Elsewhere he and others might instead say "סרסהו"  or "סרסהו ודורשהו". [See Chizkuni who uses the former formulation 20 times.]  Others note the phenomenon by simply pointing out that a certain term modifies a word that we might not have originally thought it did, using the language of: "x" דבק עם "y".  [See Ibn Ezra who uses this language quite often.]</fn> literally: "a castrated text", as one must "cut" a certain clause from its written place and move it to a different place in the verse for the verse to make sense. In many cases, there might be ambiguity with some suggesting that the verse be best understood by rearranging the word order and others leaving it as is.</p> |
<subcategory>Examples | <subcategory>Examples | ||
<ul> | <ul> | ||
Version as of 20:59, 3 June 2024
Syntax
מקרא מסורס
One normally expects a clause to modify the words that immediately precede or follow it. However, in Tanakh this might not always be true, and sometimes to properly understand a verse, one must invert the word order. Commentators refer to this phenomenon as a "מקרא מסורס",1 literally: "a castrated text", as one must "cut" a certain clause from its written place and move it to a different place in the verse for the verse to make sense. In many cases, there might be ambiguity with some suggesting that the verse be best understood by rearranging the word order and others leaving it as is.
Examples
- Bereshit 15:13 ("כִּי גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה") - As several verses imply that the nation was not enslaved for 400 years,see Ramban that the number 400 in our verse modifies the phrase "גֵר יִהְיֶה זַרְעֲךָ" rather than "וַעֲבָדוּם וְעִנּוּ אֹתָם". The verse foretells that the nation was to wander in exile for 400 years but does not specify the duration of the actual enslavement. For further discussion of the length of the Egyptian bondage, see Duration of the Egyptian Exile.
- Bereshit 39:17 ( הָעֶבֶד הָעִבְרִי אֲשֶׁר הֵבֵאתָ לָּנוּ לְצַחֶק בִּי) – See Rashi and R. Wessely that the words "לְצַחֶק בִּי" modify "בָּא אֵלַי" and not "אֲשֶׁר הֵבֵאתָ לָּנוּ". Mrs. Potiphar is not saying that her husband brought them a slave in order that he mock her, but that the slave he brought them came upon her to mock her.
- Bereshit 41:57 (וְכׇל הָאָרֶץ בָּאוּ מִצְרַיְמָה לִשְׁבֹּר אֶל יוֹסֵף) – see Rashi and Rashbam that the words of the verse should be rearranged to read "וְכׇל הָאָרֶץ בָּאוּ מִצְרַיְמָה אֶל יוֹסֵף לִשְׁבֹּר".
- Shemot 12:15 (כׇּל אֹכֵל חָמֵץ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל מִיּוֹם הָרִאשֹׁן עַד יוֹם הַשְּׁבִעִי) – See Ibn Ezra that the verse should read as if written "כׇּל אֹכֵל חָמֵץ מִיּוֹם הָרִאשֹׁן עַד יוֹם הַשְּׁבִעִי וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל ".
- Yeshayahu 2:20 (יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ לוֹ לְהִשְׁתַּחֲוֺת לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים) – See R"Y Kara, R"E of Beaugency, and others that the words "לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים" modify the word "יַשְׁלִיךְ" (in the future people will throw their idols to the bats and moles). Cf.Rashi that the phrase modifies "לְהִשְׁתַּחֲוֺת", with the implication being that the person will throw away the idols he had made to worship in the image of moles and bats.
- Malakhi 3:17 ("וְהָיוּ לִי אָמַר י״י צְבָאוֹת לַיּוֹם אֲשֶׁר אֲנִי עֹשֶׂה סְגֻלָּה") – See Ibn Ezra that the verse should read as if written "וְהָיוּ לִי סְגֻלָּה אָמַר י״י צְבָאוֹת לַיּוֹם אֲשֶׁר אֲנִי עֹשֶׂה", with "סְגֻלָּה" connected to "וְהָיוּ לִי". Those who fear Hashem will be for Him a treasure. Cf. Rashi that the verse should be read as written; the day of judgment is one of special treasures as each person reaps his due.
