<html><P><<< Also Negaim 14:5 (about the tzipor hamishtaleach)>>><BR> <BR><< I'm not familiar enough with this case. Anyone else? What do the birds have in common with the seirim?>><BR><BR><They're both released into the wild.></P>
<P> Not quite. Although the Torah merely states that is should be released in "eretz g'zeira," in fact the sa'ir is not released into the wild, but is pushed to its death down a rocky cliff<BR><BR><BR><But let's get back to the original question. What word should we expect<BR>here instead of "mishtaleach"? RMB suggested "nishlach", but that would<BR>only be appropriate if the verb for what the person did was "veshalach";<BR>it isn't, it's "veshilach". Neither the goat nor the bird are not sent<BR>anywhere. Sending by definition implies a destination or goal. One<BR>sends a shliach, to go somewhere or do something. One sends a letter<BR>to some particular address. This isn't what happens to these animals;<BR>instead they're let go. No destination is intended, except "not here".<BR>That's what "veshilach" means.></P>
<P> Not necessarily. "Yadeha shil'cha la'evyon" certainly has a destination.</P>
<P>< The infinitive is not "lishloach", but<BR>"leshaleach". The imperative is not "shlach" but "shalach". Par'oh is<BR>told "shalach et ami", and refuses "leshaleach", and "velo shilach et<BR>benei yisrael". So what were we, when Par'oh finally did let us go?<BR>Not "nishlachim", but what? Perhaps "mishtalchim".></P>
<P> I believe the equation is nifal is to kal as pu'al is to pi'el. The word that could have been is used is "sh'luchim," as in "ha'anashim shul'chu."</P>
<P> My original comment on RMB's question apparently didn't go to the group. It read, approximately, "To say that it sent itself is not _mistabeir_ nor _mitkabeil_ al hada'as. _Hamishtamei'a_ mizeh is that hispa'el is not necessarily reflexive.<BR><BR> </P></html>
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