Monday, March 07, 2011

Vayikra sources

by aliyah
rishon (1:1)
sheni (1:14), missing
shelishi (2:7)
revii (3:1)
chamishi (4:1)
shishi (4:27)
shevii (5:11)
maftir (5:24)
haftara (Yeshaya 43:21), with Malbim, Ibn Ezra

by perek
perek 1 ; perek 2 ; perek 3 ; perek 4 ; perek 5

Judaica Press Rashi in English
Shadal (and here)
Daat -- with Rashi, Ramban, Seforno, Ibn Ezra, Rashbam, Rabbenu Bachya, Midrash Rabba, Tanchuma+, Lekach Tov, Yalkut Shimoni, Gilyonot.
Gilyonot Nechama Leibovitz (Hebrew)
Tiferes Yehonasan from Rav Yonasan Eibeshitz
Chasdei Yehonasan -- not until Shemini
Toldos Yitzchak Acharon, repeated from Rav Yonasan Eibeshitz -- not until Shemini
Even Shleimah -- from Rabbi Shlomo Zalman Ehrenreich
R' Saadia Gaon's Tafsir, Arabic translation of Torah (here and here)
Collected commentary of Saadia Gaon on Torah
Rashbam (and here)
Zohar, with English translation
Baal Haturim (HaAruch)
Ibn Caspi - Tirat Kesef
Imrei Shafer, Rav Shlomo Kluger
Ibn Gabirol -- not until Kedoshim
Kol Eliyahu (Gra) -- not until Shemini
Malbim - haTorah veHamitzvah
Chiddushei HaGriz -- not until Bemidbar
Nesivot Hashalom
Tzror Hamor
R' Eleazer miGermayza
Tanach with He'emek Davar -- Netziv
Nachalas Yaakov -- R' Yaakov ben Yaakov Moshe of Lissa
Divrei Emes -- Chozeh mi-Lublin
Or Hameir, R' Zev Wolf of Zhitomir
Akedat Yitzchak
Melo HaOmer
Baalei Bris Avraham
Rav Chaim Vital
Rav Yosef Karo -- not until Tzav
Chasam Sofer
Chasam Sofer al HaTorah
Daat Soferim
Divrei Yaakov
Rabbi Yehoshua Ibn Shoiv, a student of the Rashba

The following meforshim at JNUL. I've discovered that if you click on the icon to rotate sideways, change to only black and white, select only the portion which is text, it is eminently readable on paper.
Ralbag (pg 188)
Chizkuni (87)
Abarbanel (227)
Shach (148)
Yalkut Reuveni (pg 112)
Aharon ben Yosef the Karaite (138)

Daat, Rashi In Hebrew (perek 1)
Judaica Press Rashi in English and Hebrew
While that is down, Rashi in English
MizrachiMizrachi (on Rashi, 149)
Gur Aryeh (Maharal of Prague) -- and here
Commentary on Rashi by Yosef of Krasnitz
R' Yisrael Isserlin (on Rashi, 11)
Two supercommentaries on Rashi, by Chasdai Almosnino and Yaakov Kneizel
Rav Natan ben Shishon Shapira Ashkenazi (16th century), (JNUL, pg 92)
Yeriot Shlomo (Maharshal)
Moda L'Bina (Wolf Heidenheim)
Mekorei Rashi (in Mechokekei Yehuda)
Also see Mikraos Gedolos above, which has Rashi with Sifsei Chachamim

Daat, Ramban in Hebrew (perek 1)
R' Yitzchak Abohav's on Ramban (standalone and in a Tanach opposite Ramban)
Rabbi Meir Abusaula (student of Rashba)

ibn ezra
Daat, Ibn Ezra in Hebrew (perek 1)
Mechokekei Yehudah (HebrewBooks)
R' Shmuel Motot (on Ibn Ezra, pg 35)
Ibn Kaspi's supercommentary on Ibn Ezra, different from his commentary (here and here)
Mekor Chaim, Ohel Yosef, Motot
Also see Mikraos Gedolos above, which has Ibn Ezra with Avi Ezer

Targum Onkelos opposite Torah text
Shadal's Ohev Ger
Avnei Tzion -- two commentaries on Onkelos
Or Hatargum on Onkelos
Commentary on Targum Yonatan and Targum Yerushalmi
Tanach with masoretic notes on the side
Commentary on the Masorah -- not until Tzav
Rama (but based on alphabet, not parsha) -- and here
Midrash Rabba at Daat (1)
Midrash Tanchuma at Daat (38)
Vayikra Rabba, with commentaries
Midrash Tanchuma with commentary of Etz Yosef and Anaf Yosef
Commentary on Midrash Rabba by R' Naftali Hirtz b'R' Menachem
Matat-Kah on Midrash Rabba
Nefesh Yehonasan by Rav Yonasan Eibeshutz
Midrash Yehonasan
Yalkut Shimoni
Lekach Tov
Kli Chemdah on Vayikra Rabba
Tirosh on Vayikra Rabba
Midrash Aggada

haftarah (Yeshaya 43:21)
In a separate Mikraos Gedolos -- with Targum, Rashi, Mahari Kara, Radak, Minchat Shai, Metzudat David.
In a Tanach with Radak (JNUL, pg 58, left, last pasuk on page)
Rashis in English, from Judaica Press
Daat, with Gilyonot Nechama Leibovitch on the haftarah
Ibn Ezra on Yeshaya
Aharon ben Yosef the Karaite (53)


Chezki said...

In parshat Vayikra the Torah uses the words "keves", "kesev" and "seh" for "sheep".

Why 3 different words for the same animal?

What are their etymological roots?

joshwaxman said...

seh is the word used as the singular of tzon, and so can refer to either young goats or young sheep. (i am not positive that seh and tzon are *etymologically* related, though; for tzon meaning both these, see early in parshat Vayikra; for seh meaning this, consult Jastrow.)

i've always thought that keves and kesev are the same word, but with keves as primary and kesev due to consonant transposition, such as in simlah / salmah, but i don't have proof. from Dr. Tawil recent Akkadian/Hebrew dictionary, I see a keves but no kesev.

kol tuv,

Chezki said...

This from linguist Isaac Mozeson:

"Bible critics have no clue that Edenic words seemingly corrupted by metathesis are actually carrying multiple, intelligently designed entendres.In addition to the engineered innuendos for listeners and readers of Torah text, the variations of כבש Ke[V]eS/כשב KeSeBH have important functions in giving the world different sheep terms. כבש Ke[V]eS allowed Latin ovis, sheep.Initial gutturals are prone to dropping.From this slight letter shift or drop allowing Edenic כבש Ke[V]eS to become Latin ovis, English would get words like EWE, OVINE and OVIBOS. [OVIS] With a similarly dropped initial Kahf, most Slavic sheep words have an O,V or W, and a soft C. Polish and Czech sheep words are owca and ovce.English SHEEP, from Anglo-Saxon sceap, and like Danish schaap, is more likely from a common M213 metathesis of כשב KeSeBH. The first and second root letters swap places, so that K-S-BH becomes S-K-BH. This becomes S-K-P with the simple Bhet shifting bilabials to P. Linguists with insomnia can better count sheep thanks to the Edenic variants-by-metathesis ofכבש Ke[V]eS and כשבKeSeBH.שלמה SaLMaH and שמלה SiMLaH are both Biblical words for dress. Most scholars presume that this “doublet” reflects human error, as they do for the sheep variants above. But SaLMaH has the Shin-Lamed-Mem of שלמותSHLayMOOT, fullness, and so it means an entire outfit, an ensemble. [ASSEMBLE] [ENSEMBLE] The SLM variant stresses wholeness. שלם HaLeM is complete. At the SLAM entry, there is the SLM verb, the completion of action – like a “Grand slam” in bridge or baseball.שמלה SiMLaH is more like the סמל $eMeL, figure, image, design of a garment. As usual, the link between these like-sounding words are suggested by the Biblical text itself (Deuteronomy 4:16). S-M words of sameness and similarity are taken up at the SEMANTIC entry. So, שמלה SiMLaH is more formal and theoretical, like “outfit,” while שלמה SaLMaH is actually one’s full ensemble. [SIMULATION]צון TSOaN, sheep or goats, small cattle (Genesis 13:5)< צא TSAi, go out… creatures who go out to pasture, and while the cows will come home by evening, sheep and goats are צע TS[A]h’ah orצען TS[A]oN, plural, “wander for plunder” (Lexicon).

Chezki said...

pt2 from Mozeson:

"That is, they “wander” (Jeremiah 48:12 – KJV) for grazing and get lost without shepherding from sheepdogs or goatherds.There is also the (whistling)fricative- (nose-made) nasal sound and sense of SMallness seen in צנום, צמצום A well-known spelling variation occurs in the word for the Biblical lamb. When Jacob is breeding them in Genesis 30:32, the lamb is always aכשב KeSeBH, Kaph-Sin-Bhet. In Leviticus 4:32 the lamb is a כבש KeBHeS, Kaph-Bhet-Sin. This reshuffling of root letters looks like an accidental metathesis. A Western-trained mind looks at כשב KeSeBH and כבש KeBHeS and crows at the “contradiction.” This looks like evidence of an all-too-human input in the Bible.Consistency is the hobgoblin of little minds, and Edenic was arguably engineered by the Creator of minds, by an Intelligent Designer of profound subtly and paradox. When Jacob came to Laban as a penniless refugee, he was preoccupied with amassing wealth. כשב KeSeBH echoes כסףKeSePH (bilabial shift of Bhet and Phey) which means 1) desire (Psalms 17:12, as in the lion’s desire to pounce on prey), and 2) money (Genesis 20:16).The giving of animals to the altar is far more than sacrificing one’s desired wealth. A penitent wishes to conquer his character flaws, to grow from willful, animalistic sinner to obedient lamb – and כבשKaBHaSH means conquer. And so the two nearly similar “lamb” words, כבש KeBHeS and כשבKeSeBH, are as different as redemptive innocence and a costly tray of lambchops.A slight fricative shift from KeBHeS the lamb gets one to כבשן KiBHSHaN, a furnace. Moreover, כבס KaVa$ (fricative shift from Sin to Samekh) means to wash. Who brings a כבש KeBHeS, sacrificial lamb, at the altar wants the self-conquest of cleansing fire.In Leviticus 14:8-14, כבס KeeBHe$, washing andכבש KeBHeS, lamb occur four times, making their connection strong and clear. Bible critics work on the premise that Biblical devices like alliteration and repetition are mere literary flourishes. But these scholars knew far less than you do now about sound and sense in Biblical Hebrew.Only in the language of the Bible is the gentle lamb and the theme of conquest linked by an identical root. This is why the cowed or domesticated lamb is suited for sins of passivity. (Rams are brought to the altar for misdeeds of an active nature.)Militant pacifists should take note that Latin pax (peace) only results from כבש KaBHaSH, conquest, subjugation. Peace is only derived with an M213 metathesis of Edenic כ-ב-ש K-B-SH, becoming ב-כ-ש BH-K-SH, which shifts bilabials to PKS or pax (Latin, immediate source of PEACE).Sadly, many violent uprisings must be “pacified” (which means put down by force, not pandered to by the terrorized.)"


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