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| haKsav vehaKabbalah |
I saw a nice idea in
HaKsav VeHakabbalah, by R. Ya'akov Zvi Mecklenburg (1785-1865). See
my previous post about the word אך in אַךְ טָרֹף טֹרָף, and whether the expression is one of certainty or doubt. Part of the calculation there is how one should relate this statement in the
reisha to the statement in the
seifa, of וְלֹא רְאִיתִיו עַד הֵנָּה. Is the
seifa meant as an elaboration and proof to the
reisha (see e.g. Ibn Ezra)? Or does the presence of
seifa serve to demonstrate to us a lack of certainly in the
reisha (see e.g. Ibn Janach)?
In this context, here is an explanation of the
vav in וְלֹא רְאִיתִיו by Rav Mecklenberg:
"וְלֹא רְאִיתִיו -- this
vav serves like the word 'because' for it is for the purpose of giving a reason. Just as in (
Mishpatim 23:9)
| ט וְגֵר, לֹא תִלְחָץ; וְאַתֶּם, יְדַעְתֶּם אֶת-נֶפֶשׁ הַגֵּר--כִּי-גֵרִים הֱיִיתֶם, בְּאֶרֶץ מִצְרָיִם. | 9 And a stranger shalt thou not oppress; for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt. |
וְאַתֶּם יְדַעְתֶּם אֶת-נֶפֶשׁ הַגֵּר which is a giving of a reason to that which preceded it, namely וְגֵר לֹא תִלְחָץ. "
For you know..." And his meaning here is that I agreed [with my sons' suggestion] to say that he was torn, for until now I have not seen him, and had he been alive, he would not have refrained from endeavoring to appear before me. (
Da ich nicht -- "because I do not".)
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