Studies in Classical Hebrew by Moshe Bar-Asher

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By Moshe Bar-Asher

This quantity collects reports of the classical Hebrew language by means of one of many ideal students of this language in our time. Moshe Bar-Asher has released dozens of stories of Hebrew, Aramaic, and Arabic, spanning approximately 3 thousand years of texts and dialects. only a few of his penetrating stories were to be had in any eu language, notwithstanding. This quantity provides 24 of them in English, facing the language of the Bible, the lifeless Sea Scrolls, and Rabbinic Literature.

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Numerous and interesting data are presented there, and I have no intention to add anything to these. 7 There is no targum to this verse in Deuteronomy (33:12) among the Fragments of the Palestinian Targum published in Klein 1980. 8 This interchange is often found in geminate roots, though not exclusively (and see below § 5 and the bibliographic reference in n. 22). 9 Targum Jonathan to Isaiah 5:1, whose first half renders according to the midrash, will be discussed below in § 4. 2 On the Meaning of the Word 25 ‫ רחימיך‬10‫( יתפציין‬60:7), and the second a slight variation, ‫מן בגלל דישתזבון‬ 11‫( רחימייך‬108:7).

33 § 16 If this is indeed the case, then ‫ה‬ is the feminine passive participle of ‫ד‬. ” It is of course true that this is a difficult verse, as 30 Greenberg 1995:75–76. , ‫אנכי ולא אהיה מפי הגבורה נאמרו‬, ‫ הגבורה‬is the ‫ גיבור‬himself. In ‫קובי היה‬ ‫האהבה הגדולה שלה‬, ‫ אהבה‬is a designation for the lover himself. 32 The length of the vowel in this form is discussed below in § 24. 33 These are cognate with qetil and ‫ים‬ in Aramaic. 2 ‫ה‬ and ‫ה‬ 17 A. B. 34 I must confess that the ancient translations offer no support for the proposed interpretation of this verse, since most of them have attempted to bypass the peshat.

And the prophet calls 29 For specific details in Saadia’s translation I was advised by Prof. Joshua Blau and with my brother Meir Michael. I thank them for their assistance. 30 The text of Saadia’s Tafsīr on the Torah is based on A. Hasid’s printing of the Tāj, and for Psalms they are based on the edition of Rabbi Yosef Qafiḥ. 31 However, in Psalm 108:7, he translates in a differently (see below at the end of this paragraph). 32 See the remarks of Qafih ad loc. 33 Thus Qafih translates the Tafsīr into Hebrew.

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