[Mesorah] mishneh-kesef

Sun Dec 24 10:57:43 PST 2017

Well, my original thought was that it belongs to the second type of d'hiq, phrases such as uma-t-ta‘aseh (ומה-תעשה) mentioned 4 lines from the bottom on p. 79.

But, as I warned, things are not completely clear.  So, in the light of day, I see that it may even more resemble some examples of Ate Merahiq  such as yivne-b-bayit in הוא יבנה-בית

mentioned on p. 80, line 6.

When I said the matter was complex, I meant that I do not understand it fully,,either.  But this pages you saw establish the following facts:

1) The early ba'alei Masorah recognized that there are groups of word that do not follow the simple pattern of having a soft B'GaD K'PaT following a word ending in a vowel that is connected by the trop.

2) The early ba'alei Masorah divided these words into different categories.

3) They believed that D'hiq and Ate Merahiq are different categories.

To us modern observers, it appears that a lot of these cases have nothing to do with each other.  For instance, P'siq means that the words have a slight separation, and Mappiq means that the word actually ends in a consonant, not a vowel.  The case of two similar letters is also clearly different.  That leaves 3 classes: Ogerah, D'hiq and Ate Merahiq.

Ogerah is a class for which the ba'alei Masorah know of no reason; it means a group of real exceptions.

D'hiq and Ate Merahiq, on the other hand,the ba'alei Masorah feel there is a reason, but they do not have the grammatical terms to explain it to our liking. (I admit that their description of Ate Merahiq as "due to the fact that there is a large distance between the two stressed syllables filled with various vowels, the first stress comes and pushes all the vowels and throws them onto the letter of the following stress as if they were projectiles/thrown stones" is quite an impressive description.  I understand the imagery, but I hesitate how to translate that into a grammatical category that is distinct from the second case of D'hiq.)

Another complicating factor is that these rules (apparently, but not definitely) only apply to B'GaD K'PaT according to the ba'alei Masorah.  But these rules mix cases where the B'GaD K'PaT have a dagesh qal with a dagesh hazaq.  In fact, there are a couple of other categories which are similar in the sense that the second word, connected by the trop to a preceding word that ends in a vowel has a dagesh hazaq.  Since members of the group Mesorah are assumed to be imterested in weird things, I will mention the group of word such as

שמות יב:טו שִׁבְעַת יָמִים מַצּוֹת תֹּאכֵלוּ, אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם:
See that dagesh hazaq hiding in the sin of s'or?

Then consider
שמות יב:לא וַיִּקְרָא לְמֹשֶׁה וּלְאַהֲרֹן לַיְלָה, וַיֹּאמֶר קוּמוּ צְּאוּ מִתּוֹךְ עַמִּי

and that doesn't seem to be an exception, see
בר' יט:יד וַיֵּצֵא לוֹט וַיְדַבֵּר אֶל-חֲתָנָיו לֹקְחֵי בְנֹתָיו, וַיֹּאמֶר קוּמוּ צְּאוּ מִן-הַמָּקוֹם הַזֶּה

There are several other examples like this.

Yes, we can now invent another rule that applies only to words ending in -u connected by trop to words beginning in a sibilant.  What sort of cockamamie rule is that?

What I am trying to convey is that there are wheels within wheels in the Masorah, things of which Hamlet quite properly said "There are more things in heaven and earth, Horatio, Than are dreamt of in your philosophy." Buried quite deeply beneath the surface.  Although the Masorah knew all of these cases, the ba'alei Masorah did not makes rules for most of them.  The grammarians that came later made all sorts of rules, and most are wrong according to the Masorah. In the case we are discussing, the ba'alei Masorah did make rules, and called two of them D'hiq and Ate Merahiq,  and no one really knows what these rules are and how they relate to other cases of dagesh hazaq on the first letter of a word.

People who want complete clarity and texts that follow simple rules, hie thee elsewhere.

But this is exactly like the halokho.  Wheels within wheels, in  many cases very deep, but not fully  explained or understood.

Having confused everyone entirely, it is time for me to retreat to my cave for the day.

Rabbi Dr. Seth Mandel

________________________________
From: Michael Poppers <michaelpoppers at gmail.com>
Sent: Sunday, December 24, 2017 10:34 AM
To: Mandel, Seth
Cc: Sholom Simon; mesorah at aishdas.org; Gershon Dubin
Subject: Re: [Mesorah] mishneh-kesef

R'Seth, I perused the "Machberes haTinjan" pages (78-80) you scanned.  Please explain how "umishneh-kesef" is a d'chiq situation -- where is the necessary "melech echad" between words?  Thanks.

On Wed, Dec 20, 2017 at 2:24 PM, Mandel, Seth via Mesorah <mesorah at lists.aishdas.org<mailto:mesorah at lists.aishdas.org>> wrote:

You are wrong.

The matter is complex, not simple at all.

My tikkun (alright, it is a Teimani tikkun, and they even care about things like ge‘ayot) does have a note that it is noteworthy.

It is termed a d'hiq, but the rules are not too well defined, even thought the d'hiq and the 'ate merahiq were both known by those versed in Masorah 1,000 years ago.

Rabbi Dr. Seth Mandel

________________________________
From: Mesorah <mesorah-bounces at lists.aishdas.org<mailto:mesorah-bounces at lists.aishdas.org>> on behalf of Sholom Simon via Mesorah <mesorah at lists.aishdas.org<mailto:mesorah at lists.aishdas.org>>
Sent: Wednesday, December 20, 2017 9:31 AM
To: mesorah at lists.aishdas.org<mailto:mesorah at lists.aishdas.org>
Subject: [Mesorah] mishneh-kesef

In the last pasuk of the 5th aliyah in Miketz, we read "mishneh-kesef".

Why does the kaf in "kesef" have a dagesh?

I'm guessing that the answer is simple and not noteworthy (because my
tikkun, which has notes all over the place, makes no comment on this).

Thanks,

-- Sholom

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