Thursday, April 18, 2019

21st Century Bible Hebrew -- analyzing oblique modality

Genesis 3:22-24
 
כב וַיֹּאמֶר ׀ יְהוָֹה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה ׀ פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם:
כג וַיְשַׁלְּחֵהוּ יְהוָֹה אֱלֹהִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם:
כד וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים:
 
Translation:     The Lord Gd said behold the man has become like one with us knowing good and evil; but now lest he send out his hand so that he takes from the tree of life such that he eats and lives forever...
The Lord Gd sent him from the garden of Eden, for the purpose of working the earth from which he had been taken.
He completely broke with the man: He set eastward of the garden of Eden the keruvim and the flash of the sword that keeps revolving for the purpose of guarding the path of the tree of life.
This lesson has good examples of what the oblique modality is all about.
 
I’m going to point out something that ruins the work of analysts who don’t know Biblical Hebrew. a trop that helps me parse this out. Notice above elohim, yado, and ha-kruvim there is a revia. It divides that word or section from the rest of the verse. So in verse 22, it sets off the opening from what Gd actually said.
 
Then up to the point of yado, we have first, what we already know about the effect of the tree of the knowledge of good and evil, and a proposition, that people might also eat from the tree of life.
 
There is an oblique modality after that, v’laqach gam me-ets ha-chaim v’akhal va-chai l’olam. This is what Gd believes will result if they are allowed continued access to the tree of life.
 
You will never have an oblique modality without a prior clause citing known facts. When you find vav plus perfect aspect plus subject as the only clause of a verse, you need to look at the previous text for the known information which is the basis for agreeing that the oblique modality is also going to come about.
 
The first part of verse 22 doesn’t provide that information. It only remarks that people are now “as one with Gd” knowing good and evil. The connection to a tree is several verses back, no later than verse 17.
 
There are three components to understanding any language. One is the words, of course, but only in the cultural context: I discussed that with melakhah.
 
The grammar is second, because it encodes nuances not contained in the words. This is the issue of evidentiary and certainty epistemics, the use of v’hayah, and the oblique modality.
 
But none of it works when taken out of context and that’s what we have here with this oblique modality. The immediately context of the verse is not enough to tell us why Gd thinks the people will eat from the other tree. And the entire narrative takes its information from the culture that transmitted it, as I will show.
 
And then I will do one final post about the overall  context of the narrative, which I’ve been hinting at almost from the start of this blog.
 
There’s a rabbinical saying, “Turn it over and over, you’ll never get to the end of it.” I thought I had gotten to the end of it after 20 years. Then I “met” Mr Olrik, Dr. Cook, and Rabbi Bechhofer, and I had to start all over.

Thursday, April 11, 2019

21st Century Bible Hebrew -- Genesis 3:22-24, immortality

Genesis 3:22-24
 
כב וַיֹּאמֶר ׀ יְהוָֹה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה ׀ פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם:
כג וַיְשַׁלְּחֵהוּ יְהוָֹה אֱלֹהִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם:
כד וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים:
    
Translation: **** Gd said behold the man has become like one with us knowing good and evil; but now lest he send out his hand so that he takes from the tree of life such that he eats and lives forever...
**** Gd sent him from the garden of Eden, for the purpose of working the earth from which he had been taken.
He completely broke with the man: He set eastward of the garden of Eden the keruvim and the flash of the sword that keeps revolving for the purpose of guarding the path of the tree of life.
 
Vocabulary in this lesson:
עַתָּה
                                                           Now, at this time
יִשְׁלַח
He put out
יָדוֹ
His hand
גַּם
also
לְעֹלָם
forever
יְגָרֶשׁ
Push out, divorce
יַּשְׁכֵּן
establish
לַהַט
flash
חֶרֶב
sword
מִּתְהַפֶּכֶת
revolves
דֶּרֶךְ
Road, path
The word hineh and its relative hen in this verse, are emphatics. They require a substantive to follow them. Why emphasize “the man”? Not at the expense of the woman, but the man as opposed to the angels, who don’t know what good and evil are. But people are not omniscient, and Gd now has a dilemma.
 
He made a prohibition on one of the two special trees, and it was disobeyed. He said nothing about the other tree. If He does, there’s a chance it will be disobeyed.
If he lets people become immortal, and they reproduce according to His orders after this, are the children going to be immortal? If not, then how are they going to know that their first ancestors were created by Gd? How do they know that their first ancestors, who are like Gd in three things, are not gods in and of themselves? And how can parents bear for their children not to be immortal? So having eaten of the tree of life themselves, why would they not feed its fruit to their children?
By the way, what this narrative does not explore is the issue of whether the children will be born knowing the difference between good and evil. I come down on the side that they will. The end result will be a population of immortals who know the difference between good and evil – but can they be trusted to always do good? Well, their parents have already disobeyed a direct commandment and so no, the descendants can’t be trusted to always choose to do good.
The only thing Gd can do in this situation is make immortality impossible for humans.
So while there are interpretations that say people would have been immortal without eating from the tree of life, I disagree.

I've been telling you about trop and I know you're wondering what those vertical bars are. On each side of such a bar, there is a word marked with a trop that connects it to the next word. But when one of them is supposed to be the end of a phrase, Torah puts in those bars in writing and during recitation the reader will read the first word, stop, and then start the next phrase.

Thursday, April 4, 2019

21st Century Bible Hebrew -- Genesis 3:19-21, aspectless "on demand" verbs

Genesis 3:19-21
 
יט בְּזֵעַ֤ת אַפֶּ֨יךָ֙ תֹּ֣אכַל לֶ֔חֶם עַ֤ד שֽׁוּבְךָ֙ אֶל־הָ֣אֲדָמָ֔ה כִּ֥י מִמֶּ֖נָּה לֻקָּ֑חְתָּ כִּֽי־עָפָ֣ר אַ֔תָּה וְאֶל־עָפָ֖ר תָּשֽׁוּב:
כ וַיִּקְרָ֧א הָֽאָדָ֛ם שֵׁ֥ם אִשְׁתּ֖וֹ חַוָּ֑ה כִּ֛י הִ֥וא הָֽיְתָ֖ה אֵ֥ם כָּל־חָֽי:
כא וַיַּ֩עַשׂ֩ יְהֹוָ֨ה אֱלֹהִ֜ים לְאָדָ֧ם וּלְאִשְׁתּ֛וֹ כָּתְנ֥וֹת ע֖וֹר וַיַּלְבִּשֵֽׁם:
 
Translation:     In the sweat of your face you shall eat food, until your returning to the earth, because from it you were taken; you are dust and to dust you shall return.
The man named his wife Chavvah, because she was the mother of all life.
**** Gd must have made for Adam and his wife cloaks of skin and dressed them.
 
Vocabulary in this lesson:
זֵעַת
                                                   Sweat (construct state)
לֶחֶם
Bread, food
שׁוּבְךָ
Your returning
אֵם
mother
כָּתְנוֹת
cloaks
עוֹר
skin
יַּלְבִּשֵׁם
Dressed them
 
Notice the aspectless structure shuvkha. The timing doesn’t matter; any time a person dies, he decays into dirt. Aspectless verbs are used for actions that happen upon demand; in law, it becomes commandments that go into effect when needed, not at scheduled times, but when circumstances demand it.
 
Notice the qual agentless structure ki memenah luqachta. This throws the emphasis onto the fact that man was shaped from the ground, and that feeds back into the et with the segol in Genesis 2:7. It also feeds into the phrase ki-afar; man’s essence is dust.
 
Notice that the only situation in which the first verse can be about baked bread, is if you assume that this episode has to do with agriculture. If you don’t understand that hunter-gatherers sweat while hunting and gathering, try it some time as a lifestyle. If you don't realize that people were gathering wild grain with sickles made for the purpose before 20,000 BCE, while agriculture began about 10,000 BCE, you need to catch up on your archaeology.
 
Adam and Chavvah still have not died.
 

Thursday, March 28, 2019

21st Century Bible Hebrew -- Genesis 3:17-18, not dead yet

Genesis 3:17-18
 
יז וּלְאָדָ֣ם אָמַ֗ר כִּ֣י שָׁמַ֘עְתָּ֘ לְק֣וֹל אִשְׁתֶּ֒ךָ֒ וַתֹּ֨אכַל֙ מִן־הָעֵ֔ץ אֲשֶׁ֤ר צִוִּיתִ֨יךָ֙ לֵאמֹ֔ר לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ אֲרוּרָ֤ה הָֽאֲדָמָה֙ בַּֽעֲבוּרֶ֔ךָ בְּעִצָּבוֹן֙ תֹּֽאכֲלֶ֔נָּה כֹּ֖ל יְמֵ֥י חַיֶּֽיךָ:
יח וְק֥וֹץ וְדַרְדַּ֖ר תַּצְמִ֣יחַ לָ֑ךְ וְאָֽכַלְתָּ֖ אֶת־עֵ֥שֶׂב הַשָּׂדֶֽה:
 
Translation:     To the man He said: Because you listened to your wife, you ate from the tree that I commanded you saying, you shall not eat from it; the ground is cursed for your sake, in pain shall you eat of it all the days of your life.
Thorns and dardar it shall sprout for you; you will eat the wild plant.
 
Vocabulary in this lesson:
בַּעֲבוּרֶךָ
                                                                 For your sake
קוֹץ
Thorn[s]
דַרְדַּר
Jerusalem artichoke?
 
We’re not sure what dardar is.  Rashi, the great medieval commentator, said it was cardoon, which seems to be called Jerusalem artichoke nowadays.  Cardoon takes a lot of cooking to be edible. (It also makes a natural rennet for cheese-making.)
 
Notice that these verses don’t say that people will eat agricultural products.  “Wild grass,” esev ha-sadeh, is a parallel to “wild animals”, chayat ha-sadeh.
 
Notice the parallel of Chavvah bearing and raising children b’itsavon and Adam eating b’itsavon all the days of his life from what the cursed earth provided.
 
And notice that the earth is cursed, and the serpent is cursed, but Chavvah and Adam are not cursed.
 
They are also still not dead.
 

Sunday, March 24, 2019

The Case of the Missing Dvornik

When I translated the transcript of the Beilis trial in 2013, it was obvious that Krasovsky’s aide Vygranov played a role in almost everything that happened between March 20, 1911, and September 24, 1913. However, he never testified, either in person or by deposition. The reason is obvious; he had information that could blow the case wide open and reveal that Cheberyak and her gang murdered Andrey. You would think that a government operative could be trusted to stay on script and avoid that sort of catastrophe, but the government decided not to let him onto the ballfield. There’s one more witness they suppressed; I didn’t realize it until I read a story by Sholem Aleichem.

I have been reading through Aleichem’s collected works, which are available free online in Yiddish. A story in volume 2 involves some nice Jewish kids playing at revolutionaries in St. Petersburg in 1905. One character is betrayed to the police by the records of the dvornik at the property where she lives. When she learns of this, she flees.

Dvorniks were more than just janitors. Their record books were a primary resource for the police, who could view the records on demand. This was one way, for example, that police checked up on the pravozhitelstvo, the requirement that Jews only live in certain parts of the city or conform to the exceptions. Knowing all the residents, a dvornik was the first person for the police to talk to about what non-resident had been on the property, when, and when the person had left.

At the Beilis trial, one dvornik testified, the one from the Zaitsev factory grounds. He spoke about the brick hauling in March, 1911, from the kiln to the site “down on Kirillovskaya” (the modern Frunze Street) where a hospice was being built. The prosecution did not ask him about anything else on day seven of the trial. Tsarist legal procedure, therefore, prevented the defense from bringing up the issue of what non-residents had been on the factory grounds where, the government claimed, the murder had been committed.

Cheberyak lived on the Zakharchenko property, next door to the factory. Zakharchenko was a member of the Black Hundreds; Beilis was a pet of his, the sort of person bigots like to point to when they say, “I’m not a bigot”. Zakharchenko himself never testified. His son had an affidavit saying that a mental breakdown had produced progressive paralysis.

Most of the people from Zakharchenko’s property who testified gave exculpatory evidence for Beilis, such as Mikhail Nakonechny, the shoemaker who always believed Beilis was innocent, and Nazary Zarutsky, whom Cheberyak nagged in the pre-trial phase, trying to get him to commit perjury.

In fact Cheberyak committed perjury herself. By the time she first testified, on day eight, most of the previous testimony had discredited her depositions. Both prosecution and defense ripped her to shreds and finally Judge Boldyrev told her “You’d better tell the truth.” Not Vera. The only thing she had to fear was the government would try her for perjury and, as one of the attorneys remarked during trial, the government didn’t have to take up any case it didn’t want to. The material I used never says she was tried for perjury. The same is true for her daughter, and for her husband who couldn’t put together two sentences in a row without contradicting himself.

Everybody admitted that Andrey was on the Zakharchenko property on that March weekend in 1911. The government claimed he left on the afternoon of Friday, March 11; one of Vera’s friends, ditsy Ekaterina Diakonova, said he was there on the afternoon of March 12. Nobody knows for sure how late Andrey stayed and what condition he was in when he left, since the Zakharchenko dvornik never testified.

The transcript from day one of the trial lists about 35 people who were not present to testify. Some are understandable: Andrey’s aunt, his best friend Zhenya Cheberyak, and one of the murderers were dead.

Some absences can only be explained as obstruction of justice. Cheberyak’s lover Mifle was absent despite having the murder blamed on him in print in January 1912. Inspector Mishchuk, who ran the police work up to August 1911, was absent. Vygranov took a diligence out of Kiev the day before the trial.

In Tsarist legal procedure, it was perfectly appropriate to read a deposition of somebody not available for cross-examination. Zhenya’s three depositions, all with conflicting information, were read.

For about 20 of the absent witnesses, all I had from any source were their initials and names. I can’t tell which, if any, of them was the Zakharchenko dvornik. His deposition was not read and not referred to. The government might not have taken one – one step toward suppressing his evidence, and for the same reason as they would suppress Vygranov’s – but that doesn’t square with Krasovsky’s moniker “the Russian Sherlock Holmes.”

The defense would not have had to ask the dvornik specific questions to get the crucial information. One of their witnesses, old man Vyshemirsky, partly blew the case by revealing voluntarily and without prompting, that Vera Cheberyak’s best friend believed Vera’s apartment was the site of the murder. (Vera helped Adele Ravich and her husband get out of the country in 1911 and the government refused to search for them in the next two years leading up to the trial.) Likewise, the Zakharchenko dvornik could have provided unsolicited testimony, and partly corroborated other witnesses, about Andrey being on the property at night on March 12, instead of leaving on the afternoon of March 11, 1911.

On a city property like that of Zakharchenko, it’s almost impossible that there wasn’t a dvornik. Zinaida Malitskaya ran a government-licensed shop on the ground floor; she must have needed somebody to clean it, to unload shipments, to repair broken fixtures, to get out boxes so she could re-stock the shelves. There were at least two other floors of residents, including Vera's family, and at least one other tenanted building on the property, needing similar services. But the dvornik never testified and apparently nobody paid attention to that.

Probably part of the reason is that people tend not to realize the importance of the things they are used to. Benzion Katz, who assisted the defense in destroying the testimony of Justinas Pranaitis, lived in the Tsarist culture, but his memoirs never discussed the importance of testimony from a dvornik. The memoirs of three of the defense attorneys don’t discuss it. Sholem Aleichem wrote about the Beilis trial, in “A Bloody Joke”,  which I haven't read.  He never meant for this other story that I did read, to shine a light on one of the many mysteries of the Beilis case.

With all the forgeries, perjuries, and other fakery that was going on, perhaps the government had no time to drill one more person on a false story to tell the jury. Maybe the dvornik died before they could depose him, or maybe they kept his deposition out of the records as some kind of favor to Vera or Zakharchenko. But to have no testimony from a person that Tsarist culture couldn’t get along without, is just more oil on the fire of suspicion that the government knew Vera was the murderer, and that they never should have arrested Beilis.
 

Thursday, March 21, 2019

21st Century Bible Hebrew -- what happened to Chavvah

Genesis 3:15-16
 
טו וְאֵיבָ֣ה ׀ אָשִׁ֗ית בֵּֽינְךָ֙ וּבֵ֣ין הָֽאִשָּׁ֔ה וּבֵ֥ין זַֽרְעֲךָ֖ וּבֵ֣ין זַרְעָ֑הּ ה֚וּא יְשֽׁוּפְךָ֣ רֹ֔אשׁ וְאַתָּ֖ה תְּשׁוּפֶ֥נּוּ עָקֵֽב:
טז אֶל־הָֽאִשָּׁ֣ה אָמַ֗ר הַרְבָּ֤ה אַרְבֶּה֙ עִצְּבוֹנֵ֣ךְ וְהֵֽרֹנֵ֔ךְ בְּעֶ֖צֶב תֵּֽלְדִ֣י בָנִ֑ים וְאֶל־אִישֵׁךְ֙ תְּשׁ֣וּקָתֵ֔ךְ וְה֖וּא יִמְשָׁל־בָּֽךְ:
 
Translation: I shall set enmity between your son and the son of the woman, between your seed and her seed; he shall bruise your head and you shall bite him in return.
                       To the woman He said, I should increase your pain and your birthing, you shall birth children in pain; but your impulse is toward your husband, but he can control you.
 
There’s an urban legend that women menstruate because of this narrative. You see anything about menstruation here?
 
Of course not. Menstruation was a sign of female fertility and of good health otherwise. What happened was pain in birthing and bringing up children. And despite knowing the pain that would result, women would still desire their husbands.
 
I’m sure you noticed the duplicate conditional. The condition for this is getting pregnant and giving birth.
 
But this is not what Gd said would happen if the man and woman ate from the tree of knowledge of good and evil. I’m getting there.
 
The story isn’t over yet…

Thursday, March 14, 2019

21st Century Bible Hebrew -- Genesis 3:15-16, ayin vav verbs

Genesis 3:15-16
 
טו וְאֵיבָ֣ה ׀ אָשִׁ֗ית בֵּֽינְךָ֙ וּבֵ֣ין הָֽאִשָּׁ֔ה וּבֵ֥ין זַֽרְעֲךָ֖ וּבֵ֣ין זַרְעָ֑הּ ה֚וּא יְשֽׁוּפְךָ֣ רֹ֔אשׁ וְאַתָּ֖ה תְּשׁוּפֶ֥נּוּ עָקֵֽב:
טז אֶל־הָֽאִשָּׁ֣ה אָמַ֗ר הַרְבָּ֤ה אַרְבֶּה֙ עִצְּבוֹנֵ֣ךְ וְהֵֽרֹנֵ֔ךְ בְּעֶ֖צֶב תֵּֽלְדִ֣י בָנִ֑ים וְאֶל־אִישֵׁךְ֙ תְּשׁ֣וּקָתֵ֔ךְ וְה֖וּא יִמְשָׁל־בָּֽךְ:
 
Translation: I shall set enmity between your son and the son of the woman, between your seed and her seed; he shall bruise your head and you shall bite him in return
To the woman He said, I should increase your pain and your birthing, you shall birth children in pain; but your impulse is toward your husband, but he can control you.
 
Vocabulary in this lesson:
אֵיבָה
                                                                                                              enmity
יְשׁוּפְךָ
He shall wound you
תְּשׁוּפֶנּוּ
You shall wound him
עָקֵב
heel
עֶצֶב
Pain
עִצְּבוֹנֵךְ
Your pain
תֵּלְדִי
[give] birth
בָנִים
Children, sons
תְּשׁוּקָתֵךְ
Your desire
 
We have two verbs in this lesson that have something in common.  The root has a vav in the middle.  “Wound” is shin vav pe and “your desire” is shin vav qof.   I’ll give you the conjugation of a related verb that you will see much more often, qof vav mem which means “arise.” 
 
Progressive
 
Singular
Plural
Gender
קָם
קָמִים
Masculine
קָמָה
קָמוֹת
Feminine
 
Perfect
 
Singular
Plural
Person/gender
קַמְתִּי
קַמְנוּ
First
קַמְתָּ
קַמְתֶּם
Second/masculine
קַמְתְּ
קַמְתֶּן
Second/feminine
קָם
קָמוּ
Third/masculine
קָמָה
קָמְוּ
Third/feminine
 
Imperfect
 
Singular
Plural
Person/gender
אָקוּם
נָקוּם
First
תָּקוּם
תָּקוּמוּ
Second/masculine
תָּקוּמִי
תָּקוֹמְנָה
Second/feminine
יָקוּם
יָקוּמוּ
Third/masculine
תָּקוּמִי
תָּקוֹמְנָה
Third/feminine
 
Note that this verb does not look like a polel verb, which I discussed some time ago. That happens in piel; this binyan is qal.