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<h1 data-post-id="7482" style="margin:0 0 12px;mso-ansi-font-size:40px;color:#111111;font-family:'merriweather sans','helvetica neue',helvetica,arial,sans-serif;font-size:40px;line-height:64px;mso-line-height-alt:64px;margin-bottom:0;text-align:left;padding:0;font-style:normal;font-weight:normal">Guest Post: An Introduction to Trop</h1>
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Author: Rabbi Seth Mandel PhD zt"l<br /><br />
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<em>Micha's note: The following was a post written to the Mesorah email list by Rabbi Dr. Seth Mandel zt"l, a </em>rebbe-chaver<em> of mine <em>(more: a </em></em>rebbe <em><em>who insisted on treating me like a </em></em>chaver<em><em>) </em>who was a </em>talmid <em>of R Y.B. Solovetchik from his school days in Maimonides (Boston) through </em>semichah<em>, as well as having a PhD in Semitic Languages from Harvard.</em><br /><em>I sorely miss him. We knew each other from when I was a teen davening at the Bachurei Minyan of KGH, and sat down next to the man with the precise Hebrew accent, until his passing in 5783.</em><br /><em>Thank you to Michael Poppers for preserving the post and for bringing it to my attention.</em><br /><em>I edited the original post, making formatting changes and as inserting the actual text of the example pesuqim.</em> -mb<br /><br />
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Since I had been meaning to introduce the topic anyway, I decided to write up a short introduction to "<em>tropology</em>."<br /><br />
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The <em>trop </em>are divided up into hierarchical classes. Although it is clear from some of their comments that they knew the rules of <em>trop </em>syntax, the <em>rishonim </em>do not discuss these classes, probably because the rules were taught to them with the "tune" of each <em>trop</em>. However, nowadays many <em>ba'alei q'riah </em>know the tune, but, from my experience, very few indeed know the syntax: how the <em>trop </em>connect or divide the words. Thus you get situations, all too common, where the <em>balqoyre </em>used the right tune, but paused in place where the <em>trop </em>is meant to connect the words.<br /><br />
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The <em>trop </em>serve as a hierarchy. We do not have the Jewish names of these hierarchies, if indeed there were any, whereas we do have the ancient names of the individual <em>trop </em>(although in some cases different communities used slightly different names). Rather, we have just the general division into <em>sarim </em>or <em>m'lakhim</em> (disjunctive trop) versus <em>m'shar'tim</em> or <em>m'habb'rim</em> (conjunctive). The hierarchical categorization of the disjunctive trop in detail was done originally by Christian scholars. Caspar Ledebuhr in his Catena Scriptorae (1647) divided them into 5 classes: <em>Rex</em>, <em>Dux</em>, <em>Comites</em>, <em>Dynastae</em>, and <em>Toparchae</em>. Matthis Wasmuth in his Institutio methodica accentuationis Hebraeae (1664) used the names <em>Imperatores</em>, <em>Reges</em>, <em>Duces</em>, <em>Comites</em>, and <em>Barones</em>. R. Zalman Hanau in his Sha'arei Zimra (1718) followed these scholars, giving the classes the Hebrew names<em> M'lakhim</em>, <em>Sarim</em>, <em>P'qidim</em>, and <em>M'shor'rim</em>. Following him, R. Y'hudah Leib Ben-Ze'ev in his Talmud Lashon 'Ivri (1796) used the names <em>Qeisarim</em>, <em>M'lakhim</em>, <em>Mishnim</em>, and <em>Shalishim </em>(reducing the classes to 4). His book was the most widely used in Eastern Europe, and his terms stuck.<br /><br />
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(All these categories are for the <em>trop </em>which are <em>mafsiqim</em>; the <em>m'shar'tim</em>, whose purpose is to combine words together without any pause, have no levels, but just rules which <em>m'shar'tim </em>precede which <em>mafsiqim </em>in which situations; some of these rules are spoken about by the <em>Rishonim</em>, from Ben Asher himself in Sefer Diqduqei haT'amim, to Rabbeinu Tam , to mention just the most famous.)<br /><br />
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The hierarchy of <em>trop </em>is not a matter of dispute, nor did Jews need Christian scholars to explain it to them. But once the Bohur (Eliyahu Levitas) explained to the Christians the significance of trop, Christian scholars got interested in it and started writing books about it, just as they started writing books about Hebrew grammar.<br /><br />
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The basic rule of <em>trop </em>is "continuous dichotomy," as William Wickes terms it: a <em>posuq </em>is divided into two major units, then each unit subdivided into subunits, and so on until there are only 3 word-units left in the subunit, (Where words connected by a <em>maqqef </em>are one "word-unit.") The hierarchical rules determine that when a division governed by a <em>qeisar</em> is divided, it is divided by a <em>melekh</em>; when one governed by a melekh is divided, it is divided by a <em>mishneh</em>, and so on.<br /><br />
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I summarize the resulting system of <em>trop </em>syntax by two broad rules:<br />
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<li class="mailpoet_paragraph" style="mso-ansi-font-size:16px;color:#000000;font-family:'source sans pro','helvetica neue',helvetica,arial,sans-serif;font-size:15px;line-height:24px;mso-line-height-alt:24px;text-align:left;margin-bottom:10px">The Global Theory of Relativity, namely that the strength of division signified by a <em>trop </em>is relative to what other <em>trop </em>are present; and</li>
<li class="mailpoet_paragraph" style="mso-ansi-font-size:16px;color:#000000;font-family:'source sans pro','helvetica neue',helvetica,arial,sans-serif;font-size:15px;line-height:24px;mso-line-height-alt:24px;text-align:left;margin-bottom:10px">when you have a series of <em>trop </em>which belong to the same hierarchical level, the first signifies a much stronger division than the following ones.</li>
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(The problem with the names is my rule 1: <em>Melekh </em>implies that this is a major <em>mafsiq</em>, whereas in fact the <em>trop </em>belonging to this group are just more major than the next lower level, and if no lower level is present, may be a minor break.)<br /><br />
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Thus: a <em>posuq </em>is divided by an <em>etnahta/atn'ha</em> into two halfs. Both the first and second half of the <em>posuq </em>will be divided by <em>m'lakhim</em>. The last <em>melekh </em>before both the <em>etnahta </em>and the <em>sof pasuq</em> is always a <em>tip'ha</em>. A previous <em>melekh </em>is a <em>zaqef </em>(<em>zaqef qatan</em> or <em>zaqef gadol</em> or subtypes of <em>zaqef</em>). The very first <em>zaqef </em>in a pasuq may be replaced by a <em>segol </em>(which turns into a <em>shalshelet </em>if there are not enough words for a <em>zarqa</em>). The division governed by the <em>melekh </em>is divided by a <em>mishneh</em>. If the <em>melekh </em>is a <em>tip'ha</em>, it is divided by a <em>t'vir</em>; if the <em>melekh </em>is a <em>zaqef qatan</em>, it is divided by a <em>pashta</em>; if the <em>melekh </em>is a <em>segol</em>, it is divided by a <em>zarqa</em>.<br /><br />
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If there are two or more <em>mishneh</em> trop, the first may be a <em>r'via'</em>.<br /><br />
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A similar system applies to the <em>shalishim</em>.<br /><br />
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This is a summary of all the rules which are mostly needed, other than recognizing which trop are <em>m'shar'tim</em>, so that one does not break or take a breath after a <em>m'sharet</em>.<br /><br />
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A couple of examples:<br /><br />
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B'reshit 1:13:<br /><br />
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וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם שְׁלִישִֽׁי׃<br /><br />
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There is only one division, a <em>melekh</em>, which must be a <em>tip'ha</em>. That divides the pasuq into two sections: one, <em>vayhi 'erev vayhi voqer</em>, the second, <em>yom sh'lishi</em>.<br /><br />
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B'reshit 1:18:<br /><br />
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וְלִמְשֹׁל֙ בַּיּ֣וֹם וּבַלַּ֔יְלָה וּֽלְהַבְדִּ֔יל בֵּ֥ין הָא֖וֹר וּבֵ֣ין הַחֹ֑שֶׁךְ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃<br /><br />
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The first half of the <em>pasuq</em> is divided by three <em>m'lakhim</em>: <em>a zaqef qatan</em>, a <em>zaqef gadol</em>, and a <em>tip'ha</em>. According to my second rule above, the first is the major division, the second is subordinate, and the <em>tip'ha </em>is a very minor division indeed.<br /><br />
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Bamidbar 28:14 (read every <em>rosh hodesh</em>, and usually misread):<br /><br />
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וְעִשָּׂרֹ֣ן עִשָּׂר֗וֹן סֹ֤לֶת מִנְחָה֙ בְּלוּלָ֣ה בַשֶּׁ֔מֶן לַכֶּ֖בֶשׂ הָאֶחָ֑ד עֹלָה֙ רֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַי-הֹוָֽ-ה׃<br /><br />
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The first half of the <em>pasuq </em>has only one <em>melekh</em>, a <em>tip'ha</em>. Therefore, that is the major division. The first subunit in the <em>pasuq </em>has three <em>mishnehs</em>: two <em>r'via</em>'s and a <em>t'vir</em>. By rule 2, the first <em>r'via'</em> signifies the major subdivision. Thus, the major division is on the word <em>keves</em>, since <em>yayin </em>refers to ALL the 3 kinds of <em>n'sakhim</em>, and the <em>trop </em>siginifies that the meaning is: "and their <em>n'sakhim</em> are: ½ <em>hin </em>for each <em>par</em>, ⅓ <em>hin </em>for the <em>ayil</em>, and ¼ <em>hin</em> for each <em>keves</em>, all of wine." It should not be read with a breath after "<em>ur'vi'it hahin" before "lakeves yayin</em>"; the word <em>lakeves </em>goes with what comes before, and not with <em>yayin</em>.<br /><br />
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In regard to B'reshit 25:3:<br /><br />
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וְיׇקְשָׁ֣ן יָלַ֔ד אֶת־שְׁבָ֖א וְאֶת־דְּדָ֑ן וּבְנֵ֣י דְדָ֔ן הָי֛וּ אַשּׁוּרִ֥ם וּלְטוּשִׁ֖ם וּלְאֻמִּֽים׃<br /><br />
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If the <em>trop </em>over D'dan is a <em>zaqef</em>, then there are two <em>m'lakhim</em> in the second half of the <em>pasuq</em>: a <em>zaqef</em> and a <em>tip'ha</em>. The <em>zaqef </em>is the major division, and so it reads: "<em>uvnei D'dan</em>: <em>hayu</em>" etc. If, however, the <em>trop </em>of D'dan is a <em>r'via'</em>, then there is only one <em>melekh </em>to form the major subdivision of the second half of the <em>pasuq</em>, namely the <em>tip'ha</em>. So it would read "<em>uvnei D'dan hayu Asshurim uLtushim</em>; and also <em>L'ummim</em>." That would mean L'ummim is not part of the same list as Asshurim and L'tushim.<br /><br />
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The drawback of the system of continuous dichotomy is that if you have a long list of lots of items, the trop have no way of signifying that all elements are equal. For instance, in Sh'mot 25:4 and 25:5. There cannot be a <em>etnahta</em>, or it would signify that there is a major division between the first and second parts. But the division has to be a <em>tip'ha</em>, but not because it signifies a bigger division than the <em>t'vir </em>that comes before. However, in 25:6, there is a major division in the <em>pasuq</em>, and that is designated by the <em>etnahta</em>.<br /><br />
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So with a <em>r'via'</em> the posuq about D'dan has the <em>trop </em>that would qualify it to be a list. The word "hayu" precludes it from being that, but were that word to be absent and a <em>r'via'</em> over D'dan, the <em>posuq</em> would mean "and the sons of D'dan, and the Asshurim and the L'tushim, and the L'ummim." With the <em>zaqef</em>, the meaning would be the same as it is with the word "hayu."<br /><br />
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