Thursday, April 13, 2017


I've planned on writing a post about charoset חרוסת since 2006. But every time I started, the etymology offered by Klein seemed so obvious and convincing that I didn't think I had anything to write about:

חרסת - 'haroseth' - a condiment made of fruits and spices with wine and sugar, used to sweeten the bitter herbs eaten on Passover night. [Probably formed from חרס cheres (=clay), in allusion to its claylike color.]

(As I pointed out here, in Biblical Hebrew cheres was spelt with a sin חרש, not with the samech found in later Hebrew).

But this year, I thought I would try again. I took at look at the Ben Yehuda dictionary, and the footnote comments that the charoset is a word found only in Hebrew and the etymology is unclear. It goes on to mention, like Klein, that it is similar in appearance to cheres, and quotes the Arukh, who brings the passage from the Talmud (Pesachim 116a) where the Rabbi Yochanan says that the charoset should be like the mortar (made of mud) that the Israelites used to make the bricks in Egypt. The Ben Yehuda footnote says, however, that this is "only a drash". (The drash seems to be first found in the medieval works Rokeach and Mordechai who quote a version of the Jerusalem Talmud that is not in our printed editions.)

This got me thinking - just a drash? Then what is the real story behind charoset?

A 19th century commentary on the Aruch, the Aruch Hashalem by Alexander Kohut, gives the first clue. Kohut writes that it appears that the Aruch is making a connection between cheres and charoset (which is not explicitly made in the earlier dictionary), but he thinks it is more likely related to "a mix of chopped meat with flour and the like" which was borrowed by the rabbis to "a sauce that has wine or vinegar, mixed with flour", and only on Pesach was flour not added. This has support from a different passage in Pesachim (the Mishna 2:3, or 40b in the Talmud), which forbids adding flour to charoset because the vinegar in the charoset would cause the flour to become leaven. (This charoset was not used to dilute the effects of the maror as on Seder night, but rather as a rather sour sauce for meat during the whole year. Prof. David Henschke has a new book with an interesting theory - that the charoset was originally used for the meat of the Pesach sacrifice in Temple times, but after the destruction of the Temple was transferred to be used with the maror.)

This law has significance to our quest as well, since if charoset was not only used on Pesach, then the etymology would not be associated specifically with something related to Pesach, or slavery in Egypt, and would likely have a more general origin.

An even later commentary on the Aruch, the Tosefot HeAruch, by Samuel Kraus, continues Kohut's approach, and quotes the 13th century work, the Or Zarua, who in turn quotes an earlier French rabbi, Samuel of Falaise, who defined charoset as meaning "things that are mixed and squashed", and added that the Aramaic translation of Shaar HaAshpot (literally the "Garbage Gate") in Nechemia 2:13 is תרעא דחרסית - tara'a d'charsit - "gate of potsherds, broken pieces of pottery." (This translation is likely influenced by Yirmiyahu 19:2, which mentions Shaar HaCharsit שער החרסית, and which Rashi and others identify with Shaar HaAshpot).

Krauss also mentions Rashi's definition of charsit found in Chullin 88a, as "pulverized pottery" and "crushed tiles" in Bava Kama 69a. The common thread in all of these is a sense of "crushing, grinding, squashing" - and that applies to both charsit and charoset.

Ronnie Haffner, of the site Safa Ivrit, suggested to me that perhaps the suffix -et ת- at the end of some Hebrew words means "leftovers after production", so pesolet פסולת - "chips, stone dust" is what is leftover after carving פסל, and nesoret נסורת - "sawdust" is what remains after sawing נסר. So if this pattern holds, charoset could be the potsherds, which are left after breaking pottery.

A parallel approach is mentioned by Jastrow, who in his entry for charoset suggests we also look at his definition of the Aramaic הרסנא harsana - "fish hash." He quotes Jacob Levy, who in his dictionary, like Kohut, says that charoset is of Arabic origin. Harsana, according to this theory, derives from the Arabic root harasa - which Klein says is cognate with the Hebrew haras הרס ("throw down, tear down") and means "he crushed, squashed, pounded." This Arabic root is the source of the spice paste "harissa", due to the crushing of the peppers in a mortar. This is an interesting theory, for if charoset is cognate with haras, then it has no connection with clay at all (since we saw that the Biblical Hebrew form of cheres is חרש, which is not connected to הרס.) Kohut's theory, on the other hand, still maintains a connection between broken pottery and charoset.

The Ben-Yehuda footnote we saw above rejects both Kohut's and Levy's Arabic etymologies, as "they have no similarity to the thing called charoset." While today's sweet charoset is not like fish-hash or harissa, I don't see why charoset couldn't mean a general type of sauce or condiment, and as we saw above, charoset had uses beyond those on Pesach.

Support for these ideas can be found in a much more recent work, the essay, "How do you say haroset in Greek?" by Dr. Susan Weingarten. I recommend reading the entire piece, but here are some key points. She quotes an ancient glossary found in the Cairo Genizah, which

includes the information that haroset in Greek is tribou enbamous, written טריבו אנבמוס...tribou would seem to come from the verb tribo to pound or grind, whence the Greek term for a sauce, trimma. Archestratus of Gela, a fourth-century BCE food writer whose work is preserved by Athenaeus, writes of a dipping sauce made by pounding (tripsas). Enbamous would appear to refer to the Greek word embamma, which is used to mean a sauce used as a dip, deriving from the verb embapto, embaptomai to dip. Later in the same passage of Archestratus, the verb embapto is used for dipping into a pounded sauce. In their commentary on this passage, the editors Olson and Sens describe the verb embapto as ‘the vox propria for dipping food in a side-dish sauce or the like.’ Thus Archestratus uses both terms found in the glossary as an explanation of haroset in his instructions to dip (embapte) food into a sauce made of pounded (tripsas) ingredients.
Weingarten also quotes the Leiden manuscript of the Jerusalem Talmud (10:3) which refers to charoset as dukkeh דוכה (for an extensive discussion of that passage, read this Hebrew article.) The Talmud says that the reason for that name

is because it is pounded [dukhah]. The Hebrew name dukkeh for haroset has survived to the present day. Jews from the Yemen, cut off for many centuries from the mainstream Jewish community, relied on the Jerusalem Talmud as their religious authority, unlike other Jews, for the Babylonian Talmud did not reach them for many hundreds of years. The Yemenite Jews have preserved the tradition of the Jerusalem Talmud, and to this day the Yemenite Jewish community in Israel still calls haroset ‘dukkeh.’ We may also note here the use of the name dukkeh among Palestinian Arabs for a condiment made of pounded hyssop (za’atar) and sesame seeds.

So like dukkeh, while the word charoset is of Hebrew origin, it appears to be a calque, borrowing the Greek concept of a sauce of pounded ingredients. 

Therefore the association with Pesach should not be surprising, as the seder includes many elements (but with significant differences) of the Greek symposium, as we saw in our discussion of afikoman. And like with the afikoman, later scholars who did not live in the Greek and Roman world were not as familiar with the original concept reinterpreted the word and gave it new meaning. So while the connection between charoset and the cheres used to build the bricks in Egypt is a drash, it is not "merely" a drash. For what is more associated with Pesach than reinterpreting and giving new meaning to ancient foods and concepts?

Sunday, April 02, 2017

haggadah and aggadah

Pesach is coming up and we will be reading from the haggada הגדה. What is the connection between haggada and aggada אגדה - the stories found in rabbinic literature?

They both derive from the root הגיד - "he told, narrated", and so, according to Klein, can mean "telling, saying"  or "tale, narrative." Both aggada in general, and the haggada in particular are narratives that expound upon Biblical verses (although aggada has come to mean any non-halachic content in the Talmud and midrashim, regardless of whether or not they are based on a verse.) The haggada of Pesach has a particular connection to the verb, as it appears in the verse commanding the telling of the story of the Exodus -   וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא "And you shall tell your son on that day..." (Shemot 13:8)

But essentially, there was no real difference between hagada and agada, and you can find them used interchangeably. They both meant the same thing, and we find a number of words in Hebrew which are synonymous, but one starts with an alef and one with a heh:

הפליה אפליה - both meaning "discrimination"
החזקה אחזקה - "maintenance"
הזהרה אזהרה - "warning"
הונאה אונאה - "oppression, deception"

While both words are Hebrew, the words beginning with alef have more of an Aramaic influence.

As often happened in Hebrew, when we have two synonymous words, their meanings tend to diverge. So haggada came to be associated almost exclusively with Pesach. In Modern Hebrew, agada has also come to mean "folktale" or "fable", famously in the quote from Herzl (originally in German) - אם תרצו אין זו אגדה - "If you will it, it is no fable [aggada]." And aggadot are used to refer to stories for children. This was cause for opposition by some Haredi writers, who found this secular use showed disrespect for the aggadot of the Rabbis.

The verb הגיד higid comes from the root נגד. Klein writes that the ultimate meaning of this root is "to rise, be high, be conspicuous." So the verb higid, meaning "he made known, announced, declared, told", originally meant "he placed a matter high or made it conspicuous before somebody." This same root gives us the word neged נגד - "opposite", which again originally meant "that which is high or conspicuous." And the term nagid נגיד - "chief, leader, ruler", cognate with the Arabic najid, can also be understood in this light - "noble". Klein points out that the word nasi נשיא had a similar development  - literally "one lifted up" from נשא - "to lift."  Klein mentions an alternate theory by Barth that nagid originally meant "speaker, spokesman", and perhaps nasi also might have mean "speaker." In Modern Hebrew the title nagid is primarily used to for the governor of the Bank of Israel.

Monday, March 27, 2017


In the post about achsania, I mentioned the word for hotel - malon מלון. I didn't discuss the etymology there, so let's take a look now.

Malon is a biblical word, originally meaning "lodging place" or more specifically "inn." It derives from the root לון, meaning "to lodge, pass the night." Klein points out that the formation of malon is similar to makom מקום - "place", which derives from the root קום - "to stand".

Klein also mentions that the ultimate origin of לון is probably denominated from layl ליל - "night". (The more common form today, layla -  לילה is an extended form of layl.)

There is also an unrelated homonymic root, לון - "to murmur." This is the root of the noun teluna תלונה - "complaint" and the verb התלונן - "he grumbled, complained." Klein writes that it might be cognate with the Arabic lama - "he blamed."

One interesting misunderstanding involving the root לון is related to the upcoming Pesach holiday. There is a requirement, as discussed here, that:

Water to be used in matzah baking must be left to stand overnight (to ensure that it is allowed to cool). This water is then referred to as mayim shelanu (water which has “slept”).

Cool water in matza making is important so as not to hasten the leavening process. The Talmud (Pesachim 42a) after discussing this law, tells the following story:

Rav Mattana taught this halakha in Paphunya. On the next day, the eve of Passover, everyone brought their jugs to him and said to him: Give us water. They misunderstood his expression mayim shelanu, water that rested, as the near homonym mayim shelanu, our water, i.e., water that belongs to the Sage, and they therefore came to take water from his house. He said to them: I say and meant: Water that rested [devitu] in the house overnight.

While the gemara presents this as a curious, and perhaps humorous, anecdote, there are still groups today (as far as I know Hassidic, but maybe there are others) who make sure to use water that they collected themselves for their matza baking. A strange custom perhaps, but it seems that this is the holiday of interesting customs. In fact I know many people whose primary custom is to go to a malon...

Sunday, March 19, 2017


A reader asked about the origin of the word daysa דייסה - "porridge, gruel." He said that "the word looks and sounds not much Hebrew and seems to hide its roots." Indeed, Klein says that the etymology is unknown, and other sources weren't particularly helpful either. But I think I found a convincing back story. Let's take a look.

First of all, in Sokoloff's A Dictionary of Jewish Babylonian Aramaic, he defines the original Aramaic form, דייסא, as "coarsely pounded wheat or barley eaten or mixed with honey." Jastrow similarly has "a dish of pounded grain (wheat or barley), grit". The common element here is the "pounding", and in that light, the Ben Yehuda dictionary (under the entry dayis דיס, which I suppose was a new Hebrew form by Ben Yehuda that never caught on) suggest that the root would be an Aramaic root דוס, cognate with the Hebrew דוש, "to tread, thresh". (I must point out that I have not found the root דוס in any Aramaic sources that I checked, but that doesn't mean it's not out there somewhere.) So the pounding, threshing action on the grain, led to the name daysa - which can be viewed as a gerund.

The root דוש, or the Hebrew noun disha דישה have a few other familiar related words. The passive form nadush נדוש, which literally means "threshed", has come to mean "trite, banal" - in the sense of "overused."

Also related is the modern Hebrew word for pedal - davsha דושא, although the original Aramaic (as in Shabbat 81b) just meant "treading." This is a good example of modern Hebrew taking somewhat archaic Aramaic words and giving them new life in the revived language.

While the verb dash דש means "he tread", the abbreviation da"sh  ד"ש is unrelated - it is an acronym for דרישת שלום - (sending) regards. However, just like porridge, it is best served warm - so you will frequently hear the request, "please send dash cham ד"ש חם!"

Thursday, March 02, 2017


We are approaching the holiday of Purim, where the megillah is read in most cities on the 14th of Adar, but in walled cities it is read on the 15th. One of the terms for a walled city is krach כרך.

Until very recently, I would have told you that the origin of that word was fairly obvious. The root כרך means  to "bind, wrap, surround." The binding of a book is kricha כריכה, and so an individual volume in a series of books is kerech כרך. In the Pesach seder we read about how Hillel would wrap his matza (clearly not the hard matza eaten by most Ashkenazi Jews today), maror and the sacrificial meat. That wrapping - which today we duplicate by eating matza and maror together - is called korech כורך. From here we get the official word for sandwich in modern Hebrew - karich כריך.

So I assumed (as Klein writes) that a krach is so called because the walls surround it. However, I recently started studying the Talmudic tractate Megilah, and on the first page, Steinsaltz notes that a krakh is a large, generally walled city. He mentions the theory that it derives from the root כרך as we mentioned before, but only as the second possibility. The first possibility I had never heard before.

This theory (also brought first by Even Shoshan) says that krach derives from the Greek charax, meaning a fortification - a location defended by reinforcing walls. There were many places known as Charax in the Greek world, some of which can be found here. The word charax originally meant the pointed stake used to make the walls, and later came to mean the fortification itself. In this way it is very similar to the word palisade, which means a "a fence of wooden stakes forming an enclosure" but originally meant the stake itself. In fact, many translate charax, and even krach, as palisade. (A synonym of palisade is rampart, and after looking that up I now know what that line meant in the Star Spangled Banner.)

A couple of familiar English words are cognate with charax. One that sounds similar, but with an unusual etymology is "character":

mid-14c., carecter, "symbol marked or branded on the body;" mid-15c., "symbol or drawing used in sorcery," from Old French caratere "feature, character" (13c., Modern French caractère), from Latin character, from Greek kharakter "engraved mark," also "symbol or imprint on the soul," also "instrument for marking," from kharassein "to engrave," from kharax "pointed stake," from PIE root *gher- (4) "to scrape, scratch." Meaning extended in ancient times by metaphor to "a defining quality."

A less obvious cognate is "gash":

1540s, alteration of Middle English garce "a gash, cut, wound, incision" (early 13c.), from Old North French garser "to scarify, cut, slash" (Old French *garse), apparently from Vulgar Latin *charassare, from Greek kharassein "engrave, sharpen, carve, cut," from PIE *gher- (4) "to scrape, scratch"

In this case, the foreign etymology of krach seems more convincing to me, although I'm sure most Hebrew speakers would find it difficult to believe. Perhaps to educate them, we can start calling the stake-like toothpick or skewer (used to hold a karich together) a karach?

Monday, February 20, 2017

chofesh and chovesh

A while back we talked about herut חרות - "freedom". But what about the similar word chofshi חפשי - "free" and the related chofesh חופש and chufsha חופשה - which originally meant "freedom" and today have the sense of "vacation, holiday" (the former being more general, and the latter referring to a specific break from school or work)?

The etymology of the root חפש is not clear. Klein mentions an Ugaritic cognate hps - "freeman, soldier", and Kaddari brings the Akkadian hupsu. However, one of the more interesting theories connects it to the root חבש, meaning "to bind" (or in more particular usages - to saddle an animal, to dress a wound or to imprison someone.) From this root we get the word chovesh חובש - "medic" (one who bandages wounds) and machbosh מחבוש - "(military) incarceration." Klein says that perhaps even the Hebrew word for quince, chabush חבוש, has the same origin, due to its "constipating effect."

I found the connection between חפש and חבש first mentioned in the writings of the 19th century writer Isaac Baer Levinsohn, who here suggests that the two related roots are an example of a "contronym" - one common root developing opposite meanings. (We've seen examples of such contronyms in Hebrew before.) While certainly most uses of chofesh and chofshi in Biblical Hebrew refer to freedom, there are a couple of examples that Levinsohn brings which would seem to point to the opposite connotation. 
He quotes Tehilim 88:6 -  בַּמֵּתִים חָפְשִׁי כְּמוֹ חֲלָלִים שֹׁכְבֵי קֶבֶר, which the JPS translates as "abandoned [chofshi] among the dead, like bodies lying in the grave". This translation uses "abandoned" which is a sense of "free" - free of all obligations or connections in this world. However, Levinsohn says chofshi here is like chavush - "imprisoned."
Another example is from Melachim II 15:5, where it describes how the king was plagued with leprosy and lived בְּבֵית הַחָפְשִׁית - b'veit hachofshit.  The JPS translates this as "isolated quarters", similar to the translation "abandoned" above. However, the context here is discussing some type of imprisonment, and this is how Levinsohn, and later the Daat Mikra explain the verse - as if it was בית החבשית beit hachavshit - "prison".

He says both senses can be understood via "the idlers who are free [from work, society] but are sealed in their homes."
In light of this, Aveneri (Yad Halashon, pp 197-198) says that overall, chofesh and chofshi have a somewhat negative connotation. It describes a slave being released, but not a state of true freedom. And as we've seen it can describe a leper being sent away or the state of the dead in the grave (whether or not we accept the connection between chofesh and chovesh). This caused some critics to oppose the phrase עם חופשי am chofshi in Israel's anthem, Hatikva, since chofshi here seems to only freedom from obligations, not a particular mission. Judaism generally focuses on commandments and obligations, so they preferred an adjective like kadosh קדוש - "holy" - which implies a higher level of obligation.

I don't think that the negative connotation of chofesh remains in Hebrew today. However, the tension between "freedom from" and "freedom to" certainly exists, as any parent can tell you during the חופש הגדול chofesh hagadol - "summer vacation"...

Sunday, February 12, 2017

chelek and chaklaut

A friend recently asked me a question about metathesis - the rearranging of letters in a word. Let's take a quick look at an example in Hebrew.

The word helek חלק - "part, portion" derives from the verb חלק - "to divide, share" (according to Klein). He does not connect this root to chalak חלק - "smooth", which he says is related to the Arabic halaqa "he made smooth" which is related to halaqa meaning "he created." Klein also mentions halaqa - "he measured, measured off" as a cognate of חלק meaning "to divide", but again, he doesn't connect the roots. Stahl, however, does connect them, saying that "he created" and "he measured" are related. And if I understand the footnote in Ben Yehuda correctly, he says that the meaning "smooth" could have evolved from a sense "to shave", which would have originally been "to cut, to divide." This sense - of shaving, making smooth - is the source of the halaka חלאקה - the Mizrahi version of the Ashkenazi upsherin,  the ceremony of the first haircut for three year old boys.

Chaklaut חקלאות - "agriculture" and chaklai חקלאי - "agricultural"/ "farmer" are modern Hebrew words coined by David Yellin, formed from the Aramaic words chakal חקל and chakla חקלא, both meaning "field." This Aramaic word is a metathesis of chelek - literally "a portion of land." We find chelek being used for a field in many places, such as Bereshit 33:19 - חלקת השדה chelkat hasadeh - "a portion of the field".

Monday, February 06, 2017

hasta and ad

Arnold Schwarzenegger has been in the news recently, so I thought I'd take a look at the first word of his catchphrase, "Hasta la vista, baby". While hasta la vista is used to mean "see you later", the literal meaning in Spanish is "Until the (next) sighting." The word hasta, "until", has its origins in Arabic, coming from the Arabic word ḥattá (or hata) - also meaning "until."

I looked around for a Hebrew cognate to hatta, and if I understand these (1, 2, 3) books correctly, there is an unsurprising one - ad עד - "until" in Hebrew.

Klein says that ad, and its older form adei עדי, come from the root עדה, meaning "to pass by" (found in Iyov 28:8 and Mishlei 25:20). This is also the root of ad meaning "eternity", which Klein says literally means "progress in time".

Ad as "until" is found in a few other words:

  • Biladei בלעדי - "without, apart from". Klein says it is compounded of bal בל (=not) and adei עדי (= as far as, up to). That preposition is the source of the adjective biladi בלעדי - "exclusive"
  • Achshav עכשיו - "now". Klein says it is probably a contraction of "ad kshe'hu" עד כשהוא - literally, "until as it is".
  • Idkun עדכון - "update". This is from the root עדכן, which is a contraction of ad kan עד כאן - "until here, so far."

And lastly we have the word for a Purim carnival, עדלידע (or עדלאידע) adloyada. This is a contraction of the Aramaic phrase found in Megila 7b עד דלא ידע - "until he could not discern (between cursed Haman and blessed Mordechai)." This article describing the word's history says it may have been influenced by the Greek Olympiada - their word for the Olympic games, another kind of celebration.

Now to finish, Arnold has been in the news for contrasting himself to a leader who has been widely criticized. However, since this blog is not political, any parallels to the Purim story are entirely coincidental...

Saturday, January 28, 2017

kerach and kereach

It was frosty here this weekend, so I got to thinking - is there any connection between the homographs קרח kerach - "ice" and kereach - "bald"?

Even Shoshan discusses the verb root קרח (as found in Vayikra 21:5), and says that the meaning is "to pull out hair", and notes that in Arabic the cognate is qara'a - or קרע in Hebrew. In Hebrew this root means "to tear, rend." (Meshullam Klarberg writes here that only in modern Hebrew does kore'a mean to tear by hand, while in Biblical and Talmudic Hebrew it could also mean cutting with an implement.)

As far as kerach ("ice"), a footnote in the Ben Yehuda dictionary points out that the Syriac cognate primarily means "storm", and speculates that this might be a connection between the two meanings: a storm can tear the leaves off of trees (making them bald), and a storm can bring with it cold and snow.

Another theory is proposed by Gesenius, that the common root means "to make smooth", which applies both to ice and to a bald head. That might be a simpler suggestion, but his book was written in 1836, with far less exposure to research into related Semitic languages. So perhaps the evidence here leads to a more complicated conclusion.

What about the name Korach קורח, found first among the sons and leaders of Esav (Bereshit 36:5, 36:16) and most famously the Levite who led the rebellion against Moshe. Daat Mikra (Bereshit 36:5) says that it probably means a bald man (which stands in contrast to the "hairy" name of Seir - also found in Esav's family).

This made me think: while certainly a bald man might get a nickname referring to his baldness, why would anyone name a baby that? Then of course, I remembered that my kids all entered life rather bald...

Monday, January 23, 2017

ketoret and nectar

The biblical word ketoret קטרת means "smoke, odor of sacrifice, incense." According to Klein, all of the forms of the verb קטר (meaning "to smoke, burn incense, etc.) derive from that noun, and literally mean "to produce ketoret." Most of the words with that root are directly connected to that meaning, such as mikteret מקטרת - "pipe", but other's aren't so clear. Let's take a look.

The only Biblical Hebrew word that may have a different meaning is keturot קטרות, found in Yechezkel 46:22. This word is an adjective describing courtyards. The Mishna (Midot 2:5) says it means "unroofed", and are connected to our root because without a roof, the smoke could escape. However, Radak and others say it means "connected", and this is based on the Aramaic meaning of קטר - "to bind". This meaning is found a few times in the Aramaic section of the Book of Daniel, and is cognate with the Hebrew  קשר - "to bind", as found in the word kesher - "connection".

A word related to ketoret, kitor קיטור - originally meant "thick smoke, vapor", and in modern Hebrew was adopted for the word "steam." The Hebrew word for locomotive, katar קטר, is connected to the idea of a steam engine, but actually has a more interesting story. Stahl, in his Arabic dictionary, describes how the founders of modern Hebrew were trying to come up with a word for "train." Ben Yehuda suggested kitor, and David Yellin offered katar. Katar had the advantage of both hinting to the steam of kitor, but more significantly was parallel to the Arabic word for train - qitar. This Arabic word originally meant a caravan of camels, and is related to the Aramaic sense of קטר we saw earlier - "to bind." In the end, however, the suggestion of Yechiel Michel Pines was accepted - rakevet רכבת, and katar came to mean just locomotive (not the entire train).

Another word that is possibly related to the sense of "bound" is koter קוטר - "diameter". Koter entered Hebrew in the Middle Ages and was borrowed from the Arabic qutr of the same meaning. The Arabic Etymology Dictionary has the following entry:

quttr : area; diameter [Sem q-tt-r (tie), Heb qotter, Syr qttar (fasten, tie), JNA qttr]

The Arabic qattara - "drip" is apparently related to the meaning of "smoke, incense"  (perhaps in the way the incense was prepared), and in light of this, the scholar Lothar Kopf (as quoted in Stahl) connects the two meanings "incense" and "to bind" as deriving from a common meaning "things that follow one another."

One theory says that the name of the country Qatar is also related:
The name "Qatar" may derive from the same Arabic root as qatura, which means "to exude." The word Qatura traces to the Arabic qatran meaning "tar" or "resin", which relates to the country's rich resources in petroleum and natural gas.

Lastly, and most surprising to me, is the English word "nectar". The Online Etymology Dictionary provides an unrelated etymology:

from Latin nectar, from Greek nektar, name of the drink of the gods, which is said to be a compound of nek- "death" (see necro-) + -tar "overcoming"

However, Klein thinks that the word ultimately has a Semitic origin:

nectar, n., the drink of the gods (Greek mythol.) -- L., fr. Gk. nektar, 'drink of the gods', esp. 'wine', which prob. derives fr. Heb. (yayin) niqtar, 'smoked (wine), perfumed (wine)', Niph'al ( = passive form) of the Sem. base q-t-r, 'to make sacrifices, smoke'; qitter and hiqtir, 'he made sacrifices, smoked', are Pi'el ( = intensive form), resp. Hiph'il ( = causative form) of the same base, whence also qetoreth, 'sweet smoke of sacrifice, incense', Talmudic and Targumic Aram. qitra, '(thick) smoke', Ethiop. qetare, 'incense'. From q-t-r, a collateral form of this base, derive Aram. qatara, 'it exhaled odor', (said esp. of roast meat), 'it smoked' (said of fire), qatar, 'vapor, smoke, aroma', Akkad. qutru, 'smoke', qutrinnu, 'incense offering'

We've seen the concept of perfumed and spiced wine before, when we discussed why ancient wine was always mixed with water. While nectar has a much more mild meaning today - "a sugary fluid secreted by plants" - for the Greeks it might have been much more powerful!

Tuesday, January 17, 2017

seret and sirton

In Hebrew, the word seret סרט means "ribbon". Let's take a look at the history of the word, and some possible relatives.

As Elon Gilad writes here, the word first appears in the Mishna and meant "strip (of fabric)". In 1892, Ben Yehuda revived seret to mean "ribbon", and in the 1920s, it came to mean "film" and "movie", due to the ribbon-like appearance of the film strip. Klein says that sirton סרטון actually means "film strip", but today sirton is used for a short film, particularly a video clip (like the ones shared on social media).

Gilad says that seret may "derive from the Greek word sirtis, which means “bolt” (as in locking the door)." This is similar to the suggestion in Ben Yehuda's dictionary that it derives from the Greek syrtēs, meaning "rope", however the dictionary ultimately rejects this idea as unlikely.

Klein does not give an etymology for seret (other than saying that it is cognate with the Arabic sharit). However, he does tell us that there is another similar looking Hebrew word that derives from the Greek syrtis: sirton שרטון (this time with the letter sin, not samech). Here is his entry for this sirton:

Post-Biblical Hebrew - "sandbank". [Borrowed from Greek sytris (=quicksand), from syrein (=to trail, drag, sweep away), which is related to sairein (=to sweep, clean)]

Note that both "bolt" and "rope" are things that are pulled or dragged.

In modern Hebrew you'll often hear the expression "ala al sirton" עלה על שרטון -  meaning metaphorically "to get stuck, run aground", like a boat on a sandbank. (Interesting that the Greek word referred to something you could get stuck in by sinking, whereas the Hebrew was the opposite - you got stuck higher up than you wanted to be.)

Syrtis today refers to two sandy gulfs in North Africa, called so either due to sandbanks or quicksand. Klein, in his CEDEL, writes that the English word "swerve" is cognate (both originating from the same Indo-European root, *swerbh), also having a similar sense to "trail, drag, sweep away."

However, there are other theories regarding the origin of seret. Stahl connects it to the root סרט, or in the Biblical form שרט, both meaning "scratch, scrape." The Arabic cognate also means "to tear", or "to rend one's garments in mourning." He writes that the Arabs would tear leaves and fibers from palm and other trees to make ropes and strips - and this is the origin of the word seret.

From this root we get the verb שרטט, "draw, rule, mark lines, sketch" and sirtut שרטוט is "drafting". Another related word is sartan סרטן. It originally meant crab (a scratching animal), which in the zodiac is the sign "Cancer", and as in English later came to mean the disease cancer as well. The connection between the crab and the disease isn't clear - perhaps the hard tumor is similar to a crab shell, or maybe the enlarged veins of a cancerous tumor resembled the legs of a crab.

To go back to our original word, in modern Hebrew slang, seret means an exceptional experience, often a negative one. Eizeh seret איזה סרט - "I can't believe what just happened to me." On the other hand, mehaseratim מהסרטים ("out of the movies") indicates something unusually excellent. I hope this post falls into the later category...

Sunday, January 01, 2017

partzuf and frum

There is a connection between the Hebrew word for face - פרצוף partzuf and the Yiddish word frum, meaning "religiously observant, pious." Let's take a look.

Partzuf is a Talmudic word borrowed from the Greek prosopon, meaning either "face" or a mask that covers the face (in Greek it eventually came to mean "person" as well). Hebrew already had the biblical word for face, panim פנים, and so partzuf went through a number of transformations. In Talmudic literature the two words were more or less synonymous, but later in Hebrew it began to take on a negative one. (Panim can be used for the face of any physical object, whereas partzuf is only for a human face). So today partzuf generally has less a positive connotation, and so you might tell a child not to make a face - לעשות פרצופים le'asot partzufim or partzuf atzuv פרצוף עצוב - "sad face".

In any case today the sense of "face" is almost always  associated with some description, and as such has also come to mean "characterization, personification", and through a process called metonymy, where an attribute is substituted for the thing meant, we have in Israeli slang the use of partzuf without any description to refer to an ugly or negative person. Eizeh partzuf איזה פרצוף - "what a (bad/ugly) guy!"

The etymology of prosopon goes back further than Greek. Klein writes that it literally means "that which is toward the eyes", from pros (= toward, to, against) and ops (=eye, face). Pros is related to the prefix pro, also meaning "before, in front of, sooner," and is the root of dozens of English words. One of them is "from", which originally meant "a preposition denoting departure or movement away in time or space" and also the word "frame":

Old English framian "to profit, be helpful, avail, benefit," from fram (adj., adv.) "active, vigorous, bold," originally "going forward," from fram (prep.) "forward; from". Influenced by related Old English fremman "help forward, promote; do, perform, make, accomplish," and Old Norse fremja "to further, execute." Compare German frommen "avail, profit, benefit, be of use."

Sense focused in Middle English from "make ready" (mid-13c.) to "prepare timber for building" (late 14c.). Meaning "compose, devise" is first attested 1540s.

The German cognate mentioned in that entry, frommen, has a related word in German - fromm, meaning "pious, devout" (via the senses of "good, righteous".) And from here we get the Yiddish word "frum".

Quite a journey, no? Things aren't always what they seem - a partzuf might be a face, or it might be a mask, and don't get me started on knowing whether or not someone is actually frum...