Sunday, March 29, 2020

karov, korban and kerev

The Hebrew word karov קרוב means "near." All the verbs that derive from the root of that word - קרב - mean "to come near, approach". In Biblical Hebrew, we find that meaning in the kal (karav), piel (kirev), and hifil (hikriv) forms. The hitpael form - hitkarev התקרב - only appears in Hebrew literature after the biblical period.

 The form hikriv has an additional meaning. Rabbi Amnon Bazak, in his book Nekudat Peticha (p. 219) points out that for the first two books of the Torah, hikriv means "to approach" (e.g. Bereshit 12:11, Shemot 14:10). However, in the beginning of the book of Vayikra, we find a new meaning:

דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אָדָם כִּי־יַקְרִיב מִכֶּם קָרְבָּן לַיהוָה מִן־הַבְּהֵמָה מִן־הַבָּקָר וּמִן־הַצֹּאן תַּקְרִיבוּ אֶת־קָרְבַּנְכֶם׃

Speak to the Israelite people, and say to them: When any of you presents an offering of cattle to the LORD, he shall choose his offering from the herd or from the flock. (Vayikra 1:2)
Here hikriv means "bring an offering" and we also find the first mention of the nouns korban קרבן - "offering, sacrifice." Bazak points out that there were many sacrifices earlier in the Torah, but they always use other words like mincha מנחה (Bereshit 4:3), olah עולה (Bereshit 8:20) and zevach זבח (Bereshit 46:1). So why did the Torah start using the word korban only now?

He says that this is due to the meaning of the verb hikriv. Since previously it meant "to draw close to", he claims that only in Vayikra, when God established a permanent location in the Sanctuary, could these sacrifices be considered a way to become near to God. Previously, there might have been a spiritual closeness in sacrifices. Now, when one could actually approach the sanctuary, there was a physical dimension that expressed itself in this new word - korban.

In his book Midabrim Besefat Hatanach, Rubik Rosenthal notes (p. 140-141), that in Modern Hebrew, the words hikriv and korban have left that earlier meaning regarding ritual sacrifices, and split into two different meanings. The verb hikriv means sacrifice in the secular sense: to give up something important for a higher purpose (and the noun form of this verb is hakrava הקרבה - "self-sacrifice."). Korban, however, refers to someone harmed or killed by someone else's action - i.e. a victim. So for example, victims of terrorism are korbanot hateror קרבנות הטרור. There were those that opposed such usage, because the religious sense of korban would seem to instill a higher purpose to those who perpetrated the crimes. But as we've seen many times before, language has a path of its own, and that usage stuck.

A word that derives from this root is krav קרב - "battle." Klein says it probably originally meant "hostile approach." In Israel, a combat soldier is called kravi קרבי - "ready for battle."

A different word that at first glance looks like it should be from the same root, but perhaps isn't is kerev קרב - "midst, interior." The Ben-Yehuda dictionary provides three possibilities:

a) That kerev derives from karav. If this is the case, kerev originally meant something like "drawn close, closeness."

b) They could be from entirely different roots. This what Klein suggests:

1 midst, interior. 2 inward part, bowels, intestines. [Related to Moabite בקרב (= in the midst of), Ugar. qrb (of same meaning), Akka. qirbu (= inward part, interior), qirib (= in). These related words show that the orig. meaning of קֶרֶב was ‘midst, interior’, and that the meaning, ‘inward part, bowel, intestines’ is secondary. However, according to several scholars, Heb. קֶרֶב is related to Arab. qalb (= heart); see קבל ᴵ. 
His reference to קבל (to be opposite, which we've discussed before) brings us this entry:

BAram. לָקֳבֵל, JAram. קְבֵל, לִקְבֵל (= in front, before), Syr. מֶן קֽבוֹל (= opposite); whence Aram.–Syr., also BAram. קַבֵּל, Heb. קִבֵּל, ‘he received, accepted’), Arab. qabila (= he received, accepted), OSArab. קבל (= to receive, accept), Ethiop. qabala (= he went to meet, encountered), Akka. qablu (= battle; middle of the body, middle). However, according to some scholars Akka. qablu in the meaning ‘middle’ is related to קֽרָב (= battle). According to other scholars Akka. qablu in the meaning ‘middle’ is related to Arab. qalb (= heart; see קֶרֶב)

So according to Klein's approach, the Arabic word qalb - "heart" - developed into two different meanings. One developed into the Hebrew kibel - "to receive, accept" and the other kerev - "interior, inner part." Neither are related to karov - "near."

c) The third possibility mentioned in Ben Yehuda is that one root split into two meanings. This seems to be the approach of Gesenius, whose entry for kerev mentions the Arabic qalb but says that here the "r" softened into an "l" - i.e. the Arabic meaning came later. This understanding would allow that even qalb is related to karov.

Saturday, February 29, 2020


A reader asked about the origin of the Hebrew word for diagonal - אלכסון alakhson. It first appears in Rabbinic Hebrew (also as lokhsan לוכסן). Klein provides the following etymology:

PBH diagonal (line). [Borrowed from Greek. Lixon, neuter loxos (= standing crosswise, oblique)]

In his CEDEL, in the entry for "lekane" (a large dish or bowl), Klein says it derives from the Greek lekose (a dish, pot, pan), and that word is probably cognate with the loxos mentioned above, due to the way the sides of a dish or bowl bend inwards.

A Latin cognate of lekose is lanx, and that provides us with two English words that I would not have thought were related.

One is "balance." This is the entry in the Online Etymology Dictionary:

early 13c., "scales, apparatus for weighing by comparison of mass," from Old French balance "balance, scales for weighing" (12c.), also in figurative sense; from Medieval Latin bilancia, from Late Latin bilanx, from Latin (libra) bilanx "(scale) having two pans"

The other is even stranger - it was originally part of the phrase that became the word satire:

late 14c., "work intended to ridicule vice or folly," from Middle French satire (14c.) and directly from Latin satira "satire, poetic medley," earlier satura, in lanx satura "mixed dish, dish filled with various kinds of fruit," literally "full dish"

Interesting, no?

Sunday, January 26, 2020

erusin and eres

I was recently asked if there was any connection between the root of the Hebrew word for engagement (i.e. betrothal) - ארוסין erusin (the root being ארס) and eres ארס - "venom, poison."

Even before I could look at a dictionary, I told him that it wasn't likely, since I remembered that while erusin  with the letter samech is the form in Rabbinic Hebrew (and followed in Modern Hebrew as well), in Biblical Hebrew it is spelled with the letter sin - ארש.

But when I looked at Klein's entries for the two of them, I discovered some information I did not know previously.

Here is what he writes for ארש (having noted in the entry for ארס that these are variant spellings), with the meaning "to betroth":

Among the many attempts to find the origin of this word the most probable is the one which connects it with Akka. ērishu (= bridegroom), irshitu (= betrothal), which, according to Haupt, derive from Akka. erēshu (= to desire) ...  cp. also Arab. ‘arus (= bridegroom).

He then connects this root to the word areshet ארשת. I knew the word areshet well from the prayers on Rosh Hashana, sung after the shofar is blown. But I'm a little embarrassed to say I didn't actually know what it meant. Here's what Klein writes:

expression (a hapax legomenon in the Bible, occurring Psalms. 21:3 in the phrase אֲרֶשֶׁת שְׂפָתָיו, which is usually rendered by ‘the request of his lips’. Most Jewish commentators, however, render אֲרֶשֶׁת שְׂפָתָיו by ‘expression of his lips’. [Prob. related to Akka. erēshu (= to desire), erishtu (= desire, request).] 
While erishtu meaning "desire" is similar to the Greek erasthai meaning "to love, desire", and is the origin of the word "Eros", I have not found any sources that connect the Greek and Akkadian words. I also have not found any sources that connect the root to the Arabic ars, which meant "pimp", and entered Hebrew slang as a derogatory term meaning someone low-class and sleazy.

Stahl, in his Arabic etymological dictionary, in the entry for arus (bridegroom) says that this root might be related to arisut אריסות - "tenant farming, sharecropping" and aris אריס - "land tenant", since the transactional nature of leasing land was similar to the dowry involved in marriage. However, Klein provides a different etymology, connecting it to the Akkadian erēshu (= to till the soil). That makes it cognate with the Hebrew kharash חרש -  meaning "to plow."

And what about eres meaning venom or poison? Here is Klein's interesting entry. He says it was a post-biblical word:

From earlier אִירָס. Of uncertain origin. Perhaps, together with Syr. ‘irsā (of s.m.), a blend of Gk. ios (= poison) and L. vīrus (= poison).

Eres and "virus" are so similar, I'm surprised I never thought of a connection before.

Sunday, January 19, 2020


Today I was thinking about the word teiva תבה. In the entire Bible, it only appears twice: as the word for Noah's ark and for the baby Moshe's basket.

Here is Klein's entry for teivah:

1 ark, box. 
NH 2 Holy Ark (in the synagogue). 
PBH 3 word. 
[Prob. a loan word from Egypt. tbt (= chest; coffin). Arab. tābūt (= box, case, chest, coffer), is a Heb. loan word.]

I can easily understand how the word progressed from meaning 1 ("box") to meaning 2 ("Holy Ark in the synagogue" - although the word for the Ark that carried the Tablets of the Law in the desert is aron ארון.)  But how did teiva come to mean "word"?

This was surprisingly difficult to research. First of all, the dictionaries that I thought would help me - Ben Yehuda, Jastrow, Klein, Even-Shoshan - all mentioned the various meanings, including "word", but didn't explain the shift in meaning.

Secondly, since the meaning is "word", searching online is really challenging. If I'm looking for a web page or article, I often search for the the term and include the various meanings. That will usually pull up something helpful. But since the meaning is "word" - well, that appears on probably every page. Not really beneficial.

So I had to try a little harder. I did find some discussion of it in the dictionary Aruch Hashalem by Alexander Kohut. He says that some claim that teiva meaning "word" comes from a different source - an Arabic root meaning "to cut." And therefore, teiva means a word "cut and separate" from other letters in the text.

He then compares teiva to a common word for "word" - mila מילה.  This word is familiar from the phrase brit milah ברית מילה - "circumcision." So according to this theory, both teiva and mila come from the sense "to cut."

However, this theory is problematic. From their uses in Rabbinic Hebrew (where teiva first means "word"), mila refers to spoken words, and teiva to written words. This also fits the etymology of mila.  Klein points out that mila meaning circumcision comes from the root מול - "to circumcise", whereas mila meaning "word" comes from מלל - a root meaning "to speak, to say."

So while "cut" could be still be an origin of teiva, the parallel to mila doesn't hold up.

Kohut then provides a second theory, saying that in a teiva, the letters are connected as if they were in a box. This seems like a more reasonable theory - it keeps the various meanings of teiva with the same origin, as all of the dictionaries I checked claimed.

A further expansion on this idea is found in the Hebrew Wiktionary entry for teiva. The entry provides five meanings found in Biblical and Rabbinic sources:

  1. boat (Bereshit 7:13, Shemot 2:3)
  2. box (Mishna Tahorot 8:2)
  3. ark (closet) that holds the Torah scrolls (Mishna Taanit 2:1)
  4. a rectangle or square; the rectangle that one word is written in (Talmud Yerushalmi Eruvin 5:1, Talmud Bavli Menachot 30a)
  5. a word with a space before and after it (Talmud Bavli 30a)
There is a note there saying that meaning 5 derived from meaning 4. This works well with Kohut's second theory. The only issue is that neither example provided in 4 are particularly convincing. The source from the Jerusalem Talmud says, "How did did the Israelites march in the desert? Like a teiva." This means they formed a square (in contrast with the other opinion, which says they marched in a column, like a beam.) That doesn't really mean that teiva meant "rectangle", but only that a rectangle is like a teiva, because of the shape. 

The second example, from Menachot 30a says that when writing a Torah scroll, the space between one teiva and another teiva must be the size of one small letter. While I suppose it's possible that teiva there could mean the rectangle that contained a word, the simpler meaning is that it just meant the space between one word and the following word. And the Wiktionary entry itself provides a quote from the same page in Menachot where teiva clearly means "word"!

Now, if I could find some evidence that all words were enclosed in rectangles, there would be more support for this theory. I'm not a scribe, so I can't speak from personal experience, and I couldn't find any mention of that in the sources I checked. And the nature of Wiki editing prevents me from contacting the person who wrote this theory. But if any of you out there have any proof, or even suggestions, one way or another - please let me know!

Sunday, January 12, 2020


Chafifa חפיפה can mean both "shampooing" and "overlapping" (often used when two people are overlapping at a job, and one needs to train another). Is there a connection between these two Hebrew homonyms?

From every reliable source I've seen, they come from two homographic, but distinct, roots: חפף.

Let's look first at the root that gives us "overlapping." In this case, חפף means "to surround, cover." By extension, it can also mean "to protect" or "to be congruent" (this is the sense that leads to "overlap.") A related root is חפה.

From this root we get a number of familiar words:

  • chupah חופה - the wedding canopy (which covers the bride and groom)
  • chof חוף - "coast" (which surrounds the land)
  • chipui  חיפוי - covering (or suppressive) fire, used in a military context to prevent an enemy from attacking
The other meaning of חפף is "to rub." From there developed the sense of "to cleanse the head by rubbing", i.e. shampooing.  This type of cleanliness is extended to a general sense of being clean, pure - and so it also gives us the word חף chaf - "innocent", often used in the phrase chaf m'pesha חף מפשע - "innocent of crime."

According to some sources, the word yachef יחף - "barefoot" also derives from a cognate of this root. The idea is that removing shoes is like rubbing or peeling them off. 

All of the roots above have Arabic cognates as well. Ruvik Rosenthal points out that there are two more Arabic roots, which have similar spellings, but aren't cognate with the ones we've discussed before. They gave us two Hebrew slang words (and I haven't been able to find any earlier Hebrew cognates).

One is the word chafif חפיף. In Arabic it means "light", "nimble" or "agile." When it entered Hebrew it came to mean "lightweight", "wishy-washy" or "sloppy", and a chafifnik is a "slacker." 

The other word is a verb - התחפף hitchafef. When talking in the past tense it means "took off", and in the imperative, it means "scram" or "get lost." While Rosenthal says it is a fourth, distinct root, this Wiktionary entry says it comes from the same root as chafif - something light as air can easily "disappear", "go away."

Monday, January 06, 2020

pelishtim and palash

I've discussed previously how I like to listen to language podcasts, particularly those with a focus on etymology. One that I somehow forgot to mention is Words for Granted by Ray Belli. The podcast usually deals with the history of a particular English word, telling its story.

Recently, he dealt with the history of the word "Philistine." Here's his abstract of the episode:

In common usage, a "philistine" is a derogatory term for an anti-intellectual materialist. The word derives from the ancient Middle Eastern Philistines, a people best known as an early geopolitical enemy of the Israelites in the Hebrew Bible. The historical Philistines were far from "philistines" (note the lowercase P). The circumstance by which the latter derives from the former can be traced back to a murder in the 17th century German city of Jena. (Yes, actually.)

I recommend giving it a listen. In it, he describes how the Philistines went from being a people living on the southern Mediterranean coast of Canaan, with uncertain, but probably Aegean origin, to the enemy of the Israelites, and eventually disappearing after the Babylonian conquest. The Greek historian Herodotus called the region previously under Philistine control Palaistinē, and then after they conquered the entire area, the Romans called it Palestine. He does his best to avoid the political discussion of the name "Palestine", and then moves on to the interesting story of why "philistine" became a term to describe a person who doesn't appreciate arts and culture.

The one point that I would like to add on to was his brief discussion of the origin of the name Philistine itself. He claimed that derived from whatever name the Philistines called themselves. Since the Philistines likely were of Greek origin (as we discussed here when talking about the origin of the Hebrew words seren and lishka), that name would not have Semitic roots.

However, I always assumed that the name actually came from Hebrew. In Hebrew the people are called Pelishtim פלשתים and the land is known as Peleshet פלשת. These words would appear to come from the root פלש palash - which in Modern Hebrew means "to invade." As the Philistines were considered to be invading sea-peoples (in both Biblical tradition as well as according to recent scholarship), I thought that this was one of those frequent cases where the name of a people was given to them by others (an exonym).

Well, first of all, my understanding of palash wasn't entirely accurate. It did take on the meaning of "invade" in post-Biblical Hebrew. But in the Bible, it meant "to roll (in dust)". That said, Klein connects the two meanings. He says the original meaning of the Biblical usage was "to burrow into", and so is ultimately identical with the other meaning - "to open through, penetrate, invade." And he brings a number of cognates from other Semitic languages where it has that meaning, including Ethiopian, which gave the word falasha for the Ethiopian Jews. (But since that term - whether it meant "wanderer" or "invader" is considered derogatory, the term Beta Israel is preferred.)

And yet, Klein doesn't claim Peleshet comes from palash. I did find some sources that do make that claim, but from what I can see the question remains unanswered (probably due to the lack of written material from the Philistines). Maybe the people called themselves something like Pelishtim or maybe it was an exonym.

However, I do think that an association between the two terms was likely understood even back in the times of the Israelites - even as a folk etymology. And this could help explain something Belli mentioned in the podcast.  He pointed out that in the Septuagint (the first Greek translation of the Hebrew Bible), some occurrences of the word Pelishtim was translated not as "Philistines" but as allophuloi - "foreigners." This translation may very well be from an ancient understanding that Pelishtim derived from palash.