Friday, September 25, 2009

posts so far for parshat Haazinu

  1. Haazinu sources -- further improved. Alas, based on the timing of the three-day Yom Tov this year, this is all I'll likely have time for.
  1. 'The Vile nation', censored out of Baal HaTurim.

  2. Har Sinai, the smallest of all the mountains -- and a good question from Junior.

  3. Haazinu sources -- links to an online Mikraot Gedolot, by aliyah and perek. Also, more than 100 meforshim on the parsha and haftorah.

  4. Is corruption His? Reading shiches lo as an accusation by the children of Israel.

  5. How many lines in Haazinu? Though the printed Rambams have encoded the number of lines as 70, in the good kitvei yad, the number is 67, and people just modified Rambam to accord with their local practice. And this let Cassuto to think that the Aleppo Codex was not for real.

  6. Teshi, with a unique small yud -- that does not appear elsewhere, because there should not be a small yud in Pinchas. And possible meanings of this unique small yud, from a midrashic perspective.

  7. Does parshat Haazinu include the promise that Israel will enjoy non-kosher fats?Ibn Ezra might be able to use this pasuk to bolster his assertion in parshat Tzav that really, the only forbidden fats are on animals that are actually korbanot, but on your typical animal of the same species, the prohibition is only derabbanan. Though Ibn Ezra does not cite this pasuk of Haazinu, Shadal brings it up and dismisses it as proof.

  8. Is vayin`atz a transitive or intransitive verb? Much like oved in Arami oved avi. Given that it is usually transitive, how do we explain it seeming to occur in an intransitive context in Haazinu?

  9. According to the number of the sons of... A difficult pasuk in Haazinu, with several of the many explanations offered given the traditional reading. And the reading of the Septuagint, of angels of God, and the fragmentary reading of the Dead Sea Scrolls, of bnei el-, which works out well with developed Jewish tradition as well as Ugaritic myth, in a way that neatly fixes up the entire "problem." Perhaps a broader discussion of this in a later post.

  10. The Natural Order, and the Sun in Giveon -- trying to figure out just what is bothering Ibn Ezra in his missing commentary on sefer Yehoshua, which he hints at in this week's parsha, and why the Moon standing still is somehow an answer to his problem. I think I figured it out.

  11. Alexander's ascent, via griffin or griffin-vulture -- related to the parsha, but discusses a Yerushalmi of Alexander ascending high into the air and seeing the world like a ball. Pnei Moshe says this was via his nesher, basing himself on Greek accounts. In fact, in (some of?) those Greek accounts, it was via griffin.
  12. Is the second Pru Urvu a blessing or a command? A post on Bereishit, but an important principle is established from a pasuk in the tail-end of Haazinu, וּמֻת בָּהָר אֲשֶׁר אַתָּה עֹלֶה שָׁמָּה, where an imperative form is used for something outside Moshe's power. So too Pru Urvu.
  1. Haazinu sources -- links to an online Mikraos Gedolos, by aliyah and perek.

  2. In Shadal's Vikuach, in the chapter on the age of trup, an interesting Rabbenu Bachya -- that despite the sof pasuk dividing the two psukim, it should be read as דּוֹר עִקֵּשׁ וּפְתַלְתֹּל with הַ לְיְהוָה, תִּגְמְלוּ-זֹאת. That is, "a generation crooked and perverse, Do ye thus requite the LORD?..."
  • Lech Lecha (2005): And I Will Make Your Name Great
    • Name as "Title," Name as "Renown." Towards the end, we turn to analyze כִּי שֵׁם ה, אֶקְרָא: {ס} הָבוּ גֹדֶל, לֵאלֹקֵינוּ, and claim this is a case of synonymous parallellism.
2003, 2004
  • Haazinu: The Shva Na/Nach Problem
    • A vocalization problem with Devarim 32:6: הַ לְיְקוָק, תִּגְמְלוּ-זֹאת. Is the shva under the lamed a na or nach? An interesting grammatical analysis.
  • The Shva Na/Nach Problem, Take 2
    • A reworking of the above, such that it is clearer, with more background. Additionally, an image of the Aleppo Codex is included, as well as a discussion of information provided by Ibn Ezra and Shmuel HaNagid on its pronunciation and way of writing it (with three different traditions). Also, I offer an explanation of the phenomenon. As we see in Targum, the הַ is not the heh expressing wonder, but rather a congnate of the Aramaic הָא, meaning hineh {=behold}. The open patach was initially allowed as an odd archaic feature of Biblical poetry, but then seized the lamed from the next word to close the syllable.
  • Related, at Lion of Zion: Ha'azinu's Homoeoteleuton (in Radak), 2008
  • A Source for ברכת התורה
    • Vayelech/Haazinu/ Vezot HaBeracha - A neat derivation, or hint, to the practice of saying a bracha, blessing, before and after being called up in shul for an aliya to the Torah.

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