# **The Tiberian Pronunciation Tradition of Biblical Hebrew**

Volume II

The form of Biblical Hebrew that is presented in printed edi� ons, with vocaliza� on and accent signs, has its origin in medieval manuscripts of the Bible. The vocaliza� on and accent signs are nota� on systems that were created in Tiberias in the early Islamic period by scholars known as the Tiberian Masoretes, but the oral tradi� on they represent has roots in an� quity. The gramma� cal textbooks and reference grammars of Biblical Hebrew in use today are heirs to centuries of tradi� on of gramma� cal works on Biblical Hebrew in Europe. The paradox is that this European tradi� on of Biblical Hebrew grammar did not have direct access to the way the Tiberian Masoretes were pronouncing Biblical Hebrew.

Tradition of Biblical Hebrew (Vol. II)

The Tiberian Pronunciation

In the last few decades, research of manuscript sources from the medieval Middle East has made it possible to reconstruct with considerable accuracy the pronuncia� on of the Tiberian Masoretes, which has come to be known as the 'Tiberian pronuncia� on tradi� on'. This book presents the current state of knowledge of the Tiberian pronuncia� on tradi� on of Biblical Hebrew and a full edi� on of one of the key medieval sources, Hidāyat al-Qāriʾ 'The Guide for the Reader', by ʾAbū al-Faraj Hārūn. It is hoped that the book will help to break the mould of current gramma� cal descrip� ons of Biblical Hebrew and form a bridge between modern tradi� ons of grammar and the school of the Masoretes of Tiberias.

Links and QR codes in the book allow readers to listen to an oral performance of samples of the reconstructed Tiberian pronuncia� on by Alex Foreman. This is the fi rst � me Biblical

As with all Open Book publica� ons, this en� re book is available to read for free on the publisher's website. Printed and digital edi� ons, together with supplementary digital

*Cover image: Cambridge University Library T-S Ar. 31.61 (Hidāyat al-Qāriʾ). Courtesy of the Syndics of Cambridge* 

ebook and OA edi� ons also available

book

**OPEN ACCESS**

Hebrew has been recited with the Tiberian pronuncia� on for a millennium.

e

material, can also be found at www.openbookpublishers.com

*University Library. Cover design: Luca Baff a*

Geoffrey Khan

**GEOFFREY KHAN**

**OBP**

**1**

**The Tiberian Pronunciation**

**Tradition of Biblical Hebrew Vol. II**

**Khan**

# THE TIBERIAN PRONUNCIATION TRADITION OF BIBLICAL HEBREW

VOLUME II

# The Tiberian Pronunciation Tradition of Biblical Hebrew

*Including a Critical Edition and English Translation of the Sections on Consonants and Vowels in the Masoretic Treatise Hidāyat al-Qāriʾ 'Guide for the Reader'*

## Volume II

*Geoffrey Khan*

#### https://www.openbookpublishers.com

© 2020 Geoffrey Khan.

This work is licensed under a Creative Commons Attribution 4.0 International license (CC BY 4.0). This license allows you to share, copy, distribute and transmit the text; to adapt the text and to make commercial use of the text providing attribution is made to the authors (but not in any way that suggests that they endorse you or your use of the work). Attribution should include the following information:

Geoffrey Khan, *The Tiberian Pronunciation Tradition of Biblical Hebrew, Volume II.* Cambridge, UK: Open Book Publishers, 2020, https://doi.org/10.11647/OBP.0194

In order to access detailed and updated information on the license, please visit, https:// doi.org/10.11647/OBP.0194#copyright

Further details about CC BY licenses are available at, https://creativecommons.org/ licenses/by/4.0/

All external links were active at the time of publication unless otherwise stated and have been archived via the Internet Archive Wayback Machine at https://archive.org/web

Updated digital material and resources associated with this volume are available at https://doi.org/10.11647/OBP.0194#resources

Every effort has been made to identify and contact copyright holders and any omission or error will be corrected if notification is made to the publisher.

Semitic Languages and Cultures 1, volume 2. ISSN (print): 2632-6906 ISSN (digital): 2632-6914

ISBN Paperback: 978-1-78374-857-0 ISBN Hardback: 978-1-78374-858-7 ISBN Digital (PDF): 978-1-78374-859-4 DOI: 10.11647/OBP.0194

Cover image: Cambridge University Library T-S Ar. 31.61 (Hidāyat al-Qāriʾ). Courtesy of the Syndics of Cambridge University Library Cover design: Luca Baffa.

## Volume II

Edition and English Translation of the Sections on Consonants and Vowels in the Masoretic Treatise Hidāyat al-Qāri*ʾ* 'Guide for the Reader'

## **CONTENTS**


II.L.1.7. Section on Deviations from the General Rule ... 76






## **II. INTRODUCTION**

## **II.INT.0.1. PRELIMINARY REMARKS**

This volume presents an edition and English translation of the sections of the Masoretic treatise *Hidāyat al-Qāriʾ* 'Guide for the Reader' that concern the consonants and vowels. This medieval work constitutes an important primary source for the reconstruction of the Tiberian pronunciation tradition, and it has been constantly referred to in volume 1.

Some general remarks concerning *Hidāyat al-Qāriʾ* in the context of other Masoretic treatises have been made in vol. 1, §I.0.13.1., where references are given to previous scholarship on the text, in particular the important work of Ilan Eldar.

The author of *Hidāyat al-Qāriʾ* was the Karaite grammarian ʾAbū al-Faraj Hārūn, who was active in Jerusalem in the first half of the eleventh century (see vol. 1, §I.0.13.4.).<sup>1</sup> He produced the work in Arabic in both a long and a short version, first writing the long version and subsequently abbreviating this to produce a shortened recension. These underwent further recensions in later centuries in both Arabic and Hebrew (see vol. 1, §I.0.13.1.). The original Arabic versions written by ʾAbū al-Faraj Hārūn contained an introduction, followed by sections on the consonants ,vowels and accents. The edition presented in this volume is of the extant portions of the introduction and sections on the consonants and

<sup>1</sup> His authorship is identified explicitly in a scribal note preserved in the Genizah fragment of the short version JRL A 694 (Eldar 1994, 41).

vowels in both versions. Also included in the edition are some selected passages from the section on the accents that relate to the *gaʿya* and to the interaction of vocalization and stress. Eldar (2018) has made an edition of the section on musical accents and also has published selected passages from other sections of both versions of the treatise (e.g. Eldar 1980; 1987a; 1987b; 1994). There are not, however, any full editions of all the extant portions of the introduction and the sections on the consonants and vowels in the two versions. Moreover, Eldar published the selected passages with a Hebrew translation. The edition in this volume, therefore, complements the work of Eldar by making available the entire text of the introduction and sections on consonants and vowels and by providing an English translation. It is based on many newly identified manuscripts in the Firkovitch collections (National Library of Russia, St. Petersburg), which now allow a complete reconstruction of the text of the short version and a nearly complete reconstruction of the text of the long version. The edition is accompanied by a commentary, which clarifies passages where it has been deemed necessary and contextualizes the ideas of ʾAbū al-Faraj within the linguistic and philosophical thought of his day.

## **II.INT.0.2. THE LONG VERSION**

In his introduction to the long version, ʾAbū al-Faraj indicates (§II.L.0.1.10.) that the work consists of three discourses (*maqālāt*), one devoted to consonants, one to vowels and one to accents. The introduction to the third discourse refers to the division of the work into two parts (*ʾajzāʾ*), with the first two discourses in part one and the third discourse in part two:

The first part contains two discourses. The first discourse contains a discussion concerning the letters. The second discourse contains a discussion concerning the vowels. This part contains one discourse, which contains a discussion concerning the accents of the twenty-one books and the accents of the three books.<sup>2</sup>

The majority of sections of the long version that are covered by the edition here are extant in their entirety in the surviving manuscripts, with only a few, apparently relatively small, gaps.

The grammatical works of ʾAbū al-Faraj reflect a considerable influence from contemporary Arabic linguistic thought and direct parallels can be found between his works and Arabic grammatical literature (Khan 1997; Khan, Gallego, and Olszowy-Schlanger 2003, xi–xxxii; Becker 1996; Basal 1998; 1999). ʾAbū al-Faraj's works exhibit convergences with contemporary Arabic texts also in general features of literary form, such as the authorial preface (Goldstein 2014).

The Arabic genre of literature that would be expected to correspond most closely to *Hidāyat al-Qāriʾ* is that of works on correct Qurʾānic recitation, known as *tajwīd*. A comparison with *tajwīd* works from roughly the same period, such as those of

<sup>2</sup> אן אלגזו אלאול פיה מקאלתין אלמקאלה אלאולי תשתמל עלי :r57 .fol 8,L MS אלכלאם פי אלחרוף ואלמקאלה אלתאניה תשתמל עלי אלכלאם פי אלמלוך והדא אלגזו פיה מקאלה ואחדה תשתמל עלי אלכלאם פי אלחאן אלואחד ועשרין ספר ואלחאן .אלתלתה אספאר

al-Dānī (d. 1052-3)<sup>3</sup> and al-Qaysī (d. 1045),<sup>4</sup> reveals some parallels in structure. These *tajwīd* manuals open with an introduction on the requirements of *tajwīd* sanctioned by earlier authorities. This is followed by a series of sections on the pronunciation of the consonants, arranged by place of articulation, which is clearly analogous to the contents of the first discourse of *Hidāyat al-Qāriʾ*. In these *tajwīd* manuals, however, there are no clear counterparts to the various sections of *Hidāyat al-Qāriʾ* on philosophical aspects of letters (§II.L.1.1.), on morphological formations involving the interchange, augmentation and elision of letters (§II.L.1.5., §II.L.1.11., §II.L.1.13.) and on verbal conjugations (§II.L.1.10), which are found in the first discourse of the long version of *Hidāyat al-Qāriʾ*.

The remainder of the contents of the *tajwīd* manuals are concerned mainly with contextual variations in the realization of vowels, in particular with regard to their length. This does not correspond very closely to the second discourse of the long version of *Hidāyat al-Qāriʾ*, which is concerned with philosophical aspects of vowels (§II.L.2.1.–§II.L.2.2., §II.L.2.18.), the role of vowels in various morphological formations (§II.L.2.3.–§II.L.2.8., §II.L.2.16.–§II.L.2.17), the *shewa* (§II.L.2.9.–§II.L.2.13.) and the production and places of articulation of vowels (§II.L.2.14.– §II.L.2.15.).

<sup>3</sup> ʾAbū ʿAmr ʿUthmān ibn Saʿīd al-Dānī, *Al-Taḥdīd fī al-ʾItqān wa-l-Tajwīd* (ed. al-Ḥamad 2001).

<sup>4</sup> Makkī ibn ʾAbī Ṭālib al-Qaysī, *Al-Riʿāya li-Tajwīd al-Qirāʾa wa-Taḥqīq Lafẓ al-Tilāwa* (ed. Farḥāt 1996).

The *tajwīd* manuals do not contain sections corresponding to the treatment of cantillation accents in the third discourse of *Hidāyat al-Qāriʾ*, since pitch variation in the recitation of the Qurʾān is not prescribed but is improvised (Nelson 2001).

The various aforementioned components in the three discourses of *Hidāyat al-Qāriʾ* that do not have counterparts in the *tajwīd* manuals have been incorporated from the Masoretic tradition, from material on morphology in other grammatical works of ʾAbū al-Faraj Hārūn, from the Arabic grammatical tradition, e.g. the theory of the production of vowels (§II.L.2.15.),<sup>5</sup> and from philosophical treatments of language in Muslim speculative theological works (*kalām*). The custom of incorporating morphological material into treatments of pronunciation is seen already in earlier Masoretic treatises such as *Kitāb al-Muṣawwitāt* (ed. Allony 1963) and *Seder ha-Simanim* (ed. Allony 1965). It is clear that *Hidāyat al-Qāriʾ* is hybrid with regard to the nature and origin of its contents. It does not replicate exactly the format of Qurʾānic *tajwīd* manuals. It does not, moreover, constitute a simple compendium of material from the Masoretic tradition, despite the statement to that effect in §II.L.0.9. of the introduction.

## **II.INT.0.3. THE SHORT VERSION**

The short version of *Hidāyat al-Qāriʾ* has survived in many more manuscripts than the long version. This reflects the greater popularity of the short version. The same applies to the distribution of ʾAbū al-Faraj's grammar book *al-Kitāb al-Kāfī fī* 

<sup>5</sup> This can be traced to the Muslim physician Ibn Sīnā (980–1037 C.E.); cf. Eldar (1983) and vol. 1, §I.2.1.3.

*al-Lugha al-ʿIbrāniyya* 'The Sufficient Book concerning the Hebrew Language', which is a shortened version of his original grammar book *al-Kitāb al-Mushtamil ʿalā al-ʾUṣūl wa-l-Fuṣūl fī al-Lugha al-ʿIbrāniyya* 'The Comprehensive Book of General Principles and Particular Rules of the Hebrew Language' and is extant in many more manuscripts than *al-Kitāb al-Mushtamil*  (Khan, Gallego and Olszowy-Schlanger 2003, xlvii).

In the introduction to the short version of *Hidāyat al-Qāriʾ*, ʾAbū al-Faraj indicates that he may take the opportunity to include 'where necessary what was not mentioned in the (original) *Hidāyat al-Qāriʾ*'. This is analogous to his approach in *al-Kitāb al-Kāfī*, in which he in several places states that he is expanding on material that is dealt with in *al-Kitāb al-Mushtamil* or presenting the material in a different arrangement. In one case he admits that the view he expresses in *al-Kitāb al-Kāfī* should supersede the remarks he made on the subject in *al-Kitāb al-Kāfī* (Khan, Gallego and Olszowy-Schlanger 2003, xxxiii).

The first two discourses of the original long version of *Hidāyat al-Qāriʾ* have been made more concise in the short version by removing sections that relate to philosophical discussions of letters and vowels, and sections that are concerned with morphological patterns and processes. The main sections that are retained in the short version of the first two discourses concern the pronunciation of the consonants, vowels and *shewa*. The division into two discourses has also been eliminated.

The first part of the introduction to the short version (§II.S.0.1.–§II.S.0.2.) includes a variety of titles of the work. It is indicated that the long version was called *Kitāb al-Shurūṭ* 'The Book of Conditions/Rules', but was generally known (*mulaqqab*) by the name *Hidāyat al-Qāriʾ*. The term *sharṭ* 'rule' is a term that is frequently used in the work. The short version of *Hidāyat al-Qāriʾ* (*mukhtaṣar Hidāyat al-Qāriʾ*) is said in the introduction to have been known as *Kitāb al-Muhja* 'The Book of the Essential Requirements (literally: the lifeblood).' This corresponds closely the title *Muhjat al-Qāriʾ* (אלקאר מהג׳ה' (The Essential Requirements of the Reader' that appears in a booklist datable to the 13th century (Allony 1975, 56). A Genizah fragment of the short version has a scribal note that refers to the work as *Kitāb al-Hidāya fī ʿIlm Shurūṭ al-Miqrā* 'The Book of Guidance regarding the Knowledge of the Rules of Scriptural Reading' (JRL A 694). A Genizah fragment of an anonymous Masoretic treatise (CUL T-S NS 311.113) refers, moreover, to what appears to be *Hidāyat al-Qāriʾ* by the title *Kitāb al-ʾAlḥān* 'The Book of the Accents'.

Some other works of ʾAbū al-Faraj are referred to with different forms of title. This applies, for example, to his glossary of biblical words, which is referred to in the sources with various titles, including *Tafsīr ʾAlfāẓ al-Miqrā* 'Explanation of Biblical Words', *Sharḥ ʾAlfāẓ allatī fīhā Ṣuʿūba fī al-Miqrā wa-Dhikr Ishtiqāqihā* 'The Explanation of Words in the Bible that have Difficulty and the Mention of their Derivation', *ʾAlfāẓ al-Ṣaʿba allatī li-l-Torah* 'The Difficult Words of the Pentateuch' (Goldstein 2014, 357).

The full text of the sections that are covered in this edition are extant in the surviving manuscripts.

## **II.INT.0.4. THE MANUSCRIPT CORPUS**

The edition of the long version of *Hidāyat al-Qāriʾ* is based on all manuscripts of the work that are known to me. These are extant predominantly in the Second Firkovitch collection of the National Library of Russia in St. Petersburg. The corpus includes the following manuscripts. Full class-marks are given together with the abbreviations that are used in the edition:<sup>6</sup>

St. Petersburg, National Library of Russia:

II Firkovitch, Evr.-Arab. I 2390 = L1 II Firkovitch, Evr.-Arab. I 2505 = L2 II Firkovitch, Evr.-Arab. I 4477 = L3 II Firkovitch, Evr.-Arab. II 307 = L4 II Firkovitch, Evr.-Arab. II 418 = L5 II Firkovitch, Evr.-Arab. II 604 = L6

Cambridge University Library:

T-S NS 301.23 = L7

New York, The Jewish Theological Seminary:

JTS 8110, EMC 829, 832 = L8

The number of extant manuscripts of the short version is much larger and only a selection of those that are extant were

<sup>6</sup> These include some manuscripts that were identified by Ilan Eldar. I identified the remainder in my investigations in the Firkovitch collection.

used for the edition. These again are predominantly from the Second Firkovitch collection, which preserves the longest manuscripts. My corpus includes the following:<sup>7</sup>

St. Petersburg, National Library of Russia:

II Firkovitch, Evr.-Arab. I 2347 = S1 II Firkovitch, Evr.-Arab. I 2477 = S2 II Firkovitch, Evr.-Arab. I 2478 = S3 II Firkovitch, Evr.-Arab. I 2480 = S4 II Firkovitch, Evr.-Arab. I 2481 = S5 II Firkovitch, Evr.-Arab. I 2528 = S6 II Firkovitch, Evr.-Arab. I 2542 = S7 II Firkovitch, Evr.-Arab. I 2544 = S8 II Firkovitch, Evr.-Arab. I 2551 = S9 II Firkovitch, Evr.-Arab. I 2557 = S10 II Firkovitch, Evr.-Arab. I 2772 = S11 II Firkovitch, Evr.-Arab. I 2794 = S12 II Firkovitch, Evr.-Arab. I 2795 = S13 II Firkovitch, Evr.-Arab. I 2813 = S14 II Firkovitch, Evr.-Arab. I 2814 = S15 II Firkovitch, Evr.-Arab. I 2897 = S16 II Firkovitch, Evr.-Arab. I 2928 = S17 II Firkovitch, Evr.-Arab. I 2941 = S18 II Firkovitch, Evr.-Arab. I 2945 = S19 II Firkovitch, Evr.-Arab. I 2966 = S20

<sup>7</sup> I identified the majority of these manuscripts in my searches through the Firkovitch collection. Some were drawn to my attention by José Martínez Delgado, whose help is here gratefully acknowledged.

II Firkovitch, Evr.-Arab. I 3384 = S21 II Firkovitch, Evr.-Arab. I 3944 = S22 II Firkovitch, Evr.-Arab. II 297 = S23 II Firkovitch, Evr.-Arab. II 323 = S24 II Firkovitch, Evr.-Arab. II 325 = S25 II Firkovitch, Evr.-Arab. II 326 = S26 II Firkovitch, Evr.-Arab. II 420 = S27 II Firkovitch, Evr.-Arab. II 488 = S28

Cambridge University Library:

Mosseri I, 57.2 = S29

In addition to these manuscripts, there are also several extant Genizah fragments containing the short version, which were used by Eldar (1987a; 1987b) in his edition of selected passages from the short version. For my own edition I decided to give preference to the longer manuscripts that are now available in the Firkovitch collection.

The manuscripts of the corpus that are used for the edition of the long and short versions are all written in Judaeo-Arabic (Arabic in Hebrew script). They do not include any colophons. Their scribal hands and codicology, however, are similar to the manuscripts from the Firkovtich collection that formed the basis of the edition of ʾAbū al-Faraj's grammatical work *al-Kitāb al-Kāfī* (Khan, Gallego, and Olszowy-Schlanger 2003, xlvii–lxix). Based on this comparison, therefore, they can be dated to a period ranging from the eleventh to the thirteenth centuries. Their ultimate origin would in all likelihood have been the Karaite synagogue in Cairo, which appears to have been the source of most of the Second Firkovitch collection (Harviainen 1996).

## **II.INT.0.5. THE EDITION AND TRANSLATION OF THE TEXTS**

The edition of the two texts follows the same basic method as was applied in the edition of ʾAbū al-Faraj's *al-Kitāb al-Kāfī* (ed. Khan, Gallego, and Olszowy-Schlanger 2003). The objective of this method is to produce a text that is as clear and readable as possible but still remains close to the philological reality of the manuscripts.

For each section of the works a single manuscript was chosen to act as the basis of the edition. Preference was given to a manuscript that contains the section in undamaged folios. As is the case with most manuscripts of the Second Firkovitch collection, individual folios are often out of order in the manuscripts of the corpus. This has often necessitated re-ordering the folios. Where the complete section is not contained in one base manuscript, various base manuscripts are used for the section.

As far as possible, the text is presented in the edition exactly as it appears in this base manuscript for a particular section, following its orthography and reproducing the diacritical marks and vocalization. Where scribes make corrections or additions to the text, these are incorporated into the edition. No indication is made, however, of deleted text. Similarly, when text is inserted as an afterthought in the margin, it has been included in the main text of the edition .

Collations are made with other manuscripts that preserve this section of the text. Where there is a difference in another manuscript, this is indicated in the critical apparatus. These differences include both textual and also orthographic variations.

If the reading in another manuscript is clearly superior to that of the base manuscript, the superior reading is adopted in the edited text and distinguished by enclosing it in angled brackets < .... >. Editorial judgements as to superiority in reading do not include cases where another manuscript has a linguistic construction that conforms more closely to the conventions of Classical Arabic than the one found in the base manuscript, so long as the construction in the base manuscript could be interpreted as exhibiting a difference only in linguistic register and is not the result of a scribal error. In some cases where the reading of the base manuscript makes little sense and no superior reading is available in other manuscripts, an emended reading is proposed, enclosed in angled brackets, which is as close as possible in form to the reading in the manuscript .

If small lacunae occur in the base manuscript and the text has been supplied from another manuscript or the missing text is easily reconstructable, the supplied text is enclosed in square brackets […].

As remarked, the diacritical marks of the base manuscript are reproduced in the edition. These include marks on letters and vocalization. In most cases diacritical dots on letters are inconsistently marked in the manuscripts and this inconsistent marking is reproduced in the edition. It was decided, however, to mark a dot consistently over the letters *ṣade* and *ṭet* when they represent Arabic *ḍād* and *ẓāʾ*, respectively, even if they do not have a diacritical dot in the manuscript. The purpose of this was to make the text more readable. Missing or inconsistently marked diacritics of other letters were judged not to reduce the readability of the text. Indeed, it cannot be excluded that the omission of diacritical marks on the letters *dalet* and *tav*  representing Arabic *dhāl* and *thāʾ* may, in some cases, be a reflection of the pronunciation of these consonants by the scribe as stops rather than fricatives due to the interference of his vernacular dialect .

Hebrew words and Biblical quotations are vocalized in some manuscripts. If vocalization appears in the base manuscript, this is reproduced in the edition exactly as it is written by the scribe. The vocalization always consists of Tiberian signs, but in many cases it deviates from the standard Tiberian Masoretic vocalization. These reflect idiosyncracies of vocalization and pronunciation of individual scribes who transmitted the text. The standard Tiberian vocalization of the Hebrew words is given in the translation on the page facing the edited text. The most common deviations from standard Tiberian vocalization include the following:

Interchange of *segol* and *pataḥ* (cf. vol. 1, §I.4.3.3.), e.g.

ע ֶר ֶב) long version, §II.L.1.10. | Standard Tiberian: ֶּ֙ע ַר ֶֶּ֙ב Gen. 14.2 'Bera')

ר ֶע ֶב) long version, §II.L.1.10. | Standard Tiberian: ר ַע ַַּ֭ב Psa. 92.7 'stupidity')

ם ֶג) long version, §II.L.2.12.7. | Standard Tiberian: ם ַג' also') ְת ְנ ֶנ ק ְמ) long version, §II.L.2.12.14. | Standard Tiberian: ('nested '22.23 .Jer מְ ק נַ ַּ֖נְ תְ

יֶחְ דְ יָהּו :Tiberian Standard | .2.10.2.L.II §,version long (יַחְ דְ יָהו 'Jehdeiah')

 it 'יִרְ בֶ ה :Tiberian Standard | .1.13.L.II §,version long (יִרְ בַ ה multiplies')

Simple vowel sign in place of a *ḥaṭef* sign on gutturals, e.g.

 .Psa וַ עֲ לֵ י :Tiberian Standard | .1.11.4.L.II §,version long (וַ עַ לֵ י 92.4 'and on')

י ֵד ַע) long version, §II.L.1.11.4. | Standard Tiberian: י ֵד ֲע' until')

 :Tiberian Standard | .2.12.4.2.L.II §,version long (וַ יְמַ הַ ר֡ ו ('haste made they '8.14 .Josh וַ ַֽיְמַ הֲ ר֡ ּו

Non-standard distribution of *shewa* and *ḥaṭef* signs, e.g.

 :Tiberian Standard | .2.12.1.6.L.II §,version long (יִמְ חְ אּו כף ('hands their clap them let '98.8 .Psa יִמְ חֲ אּו־כָ ָ֑ף

וםֹ ְה ְה ָל ַא) long version, §II.L.2.12.1.6. | Standard Tiberian: ('God their '7.16 Ezra אֱ לָ הֲ ה ַּ֖ ם

 :Tiberian Standard | .2.12.2.2.L.II §,version long (י בֲ ֹום הַ הּוא ('day that on '27.2 .Isa בַ יַֹּ֖ום הַ הָ֑ ּוא

The edited texts have been divided into numbered sections and subsections, which correspond to sense units. In some cases these paragraph divisions are also marked in the base manuscript by various means, such as section titles or blank spaces. In numerous cases, however, they are not marked in the manuscript. It was decided that the imposition of a system of paragraph division produced a text that is far more readable and also would facilitate reference to specific passages. The numbers of the paragraphs consist of three elements: A roman numeral II, denoting volume 2 of the book, a capital L or S, denoting the long or short version respectively, and a series of Arabic numerals indicating sections and subsections, e.g. II.L.1.7.11 (= vol. 2, long version, section 1.7.11.). Where the original text does not have a title at a major section division, a title indicating the contents of the section is supplied in the translation in brackets. Where the original text has only a generic title at such divisions, such as פצל *faṣl* 'section', the specific content of the section is likewise supplied in the translation in brackets.

Section numbers of this introduction have the prefix II.Int.

The folio divisions of the base manuscript are shown in the edited text by a superscribed abbreviation of the manuscript with the folio number after a colon, indicating where the following text begins, e.g. (L5:17v) denotes that the following text begins on fol. 17 verso of the manuscript L5.

The English translation is intended to be read either in conjunction with the original text or independently of it. An attempt has been made to convey to the reader as clearly as possible the sense of the author. The translation is not, therefore, a slavishly literal rendering of the text, since this would often remain obscure for the English reader on account of the predilection of ʾAbū al-Faraj for complex syntax. Biblical quotations are reproduced in the original Hebrew, with standard Masoretic vocalization and an English translation. Occasional footnotes clarify some details of the translation. Longer explanations on the various sections of the text are given in a commentary after the editions. This commentary includes references to various parallel sources and to the relevant sections in vol. 1.

## **II.INT.0.6. TERMINOLOGY**

The technical terminology used by ʾAbū al-Faraj in *Hidāyat al-Qāriʾ* corresponds closely to what is found in his grammatical works (Khan, Gallego, and Olszowy-Schlanger 2003, xxxix–xlvi). Much of the grammatical terminology is that which was used in the mainstream Baṣran school of Arabic grammar of the period. There are also a number of survivals of Hebrew and Aramaic terms from the Masoretic and early Karaite grammatical tradition. Some of these have been Arabicized. The main technical terms that are used in *Hidāyat al-Qāriʾ* are as follows.

## **II.Int.0.6.1. Arabic Terms**

אמר *ʾamr* 'imperative' אנחא *ʾanḥāʾ* 'vowels' אסאס *ʾasās* 'basic noun' אסם *ism* 'noun' אסתפהאם *istifhām* 'interrogative' אצל *ʾaṣl* 'basic form' בי *bē* '*bet*' דאל *dāl* '*dalet'* ואו *wāw* '*vav*' ג ז *zujj* 'arrow-head' (term for the vowel sign *qibbuṣ*) חרף *ḥarf* 'letter' אללין חרף *ḥarf al-līn* 'soft letter' (see commentary on §II.L.1.1.7.)

מסתעמל חרף *ḥarf mustaʿmal* 'auxiliary letter' (see commentary on §II.L.1.12.3.)

םא טע *ṭaʿām* 'taste (of a vowel)', 'perceived quality (of a vowel)' (see commentary on §II.L.1.1.)

כאדם *khādim* 'subordinate particle'

כאף *kāf* '*kaf*'

כבר *khabar* 'assertion'

כסדאני *kasdānī* 'Aramaic'

כסרה *kasra* (*i* vowel)

 ̇פץ ̇כ *khafḍ* 'lowering' (vowel quality) (see commentary on §II.L.2.3.)

לגה *lugha* 'lexical class' (see commentary on §II.L.0.1.1.)

י ̇מאצ *māḍī* 'past tense'

מדגוש *madgūsh* 'with *dagesh*'

מדכר *madhakkar* 'masculine'

מונת *muʾannath* 'feminine'

מלך) pl. מלוך' (vowel' (literally: 'king')

מסתקבל *mustaqbal* 'future tense'

מפעול *mafʿūl* 'passive participle'

מטלק מפעול *mafʿūl muṭlaq* 'absolute object' (equated with the Hebrew infinitive, see commentary on §II.L.2.7.1.)

אף ̇מצ *muḍāf* 'conjoined' (see commentary to §II.L.1.5.21.)

מסתעאר מצדר *maṣdar mustaʿār* 'transposed infinitive' (see commentary on §II.L.2.7.2.)

מקטע *maqṭaʿ* 'prosodic stopping point', 'place of prosodic division' (§II.L.2.10.3., §I.2.5.2.)

מרפי *marfī* 'with *rafe*'

נגמה *naghama* 'vowel'

נצב *naṣb* 'holding level' (vowel quality) (see commentary on §II.L.2.3.)

ואחדה נקטה *nuqṭa wāḥida* 'single dot', i.e. *ḥireq* 

אספל מן נקטה *nuqṭa min ʾasfal* 'dot below', i.e. *ḥireq*

נקטין *nuqṭatayn* 'two dots', i.e. *ṣere* 

סאכן *sākin* 'silent, without a following vowel'

עבראני *ʿibrānī* 'Hebrew (language)'

עטף *ʿaṭf* 'conjunction'

̇ערץ *ʿaraḍ* 'abstraction, abstract property, verbal property'

פאעל *fāʿil* 'agentive participle'

באלגיר פאעל *fāʿil bi-l-ghayr* 'transitive agent'

בנפסה פאעל *fāʿil bi-nafsihi* 'reflexive agent'

'*pataḥ* 'פאתחה

פעל *fiʿl* 'verb'

פאעלה יסם לם אלדי פעל *fiʿil alladhī lam yusamma fāʿiluhu* 'action whose agent has not been mentioned', i.e. passive.

אלנפס פי פעל *fiʿl fī al-nafs* 'intransitive verb'

פרע *farʿ* 'secondary, derivative form'

פתחה *fatḥa* (*a* vowel)

מה ̇צ *ḍamma* (*u* vowel)

'*qameṣ*) 'קואמץ .pl (קאמצה

קטע *qaṭʿ* 'disjoined state'

ראכב *rākib* 'affix'

רפע *rafʿ* 'raising' (vowel quality) (see commentary on §II.L.2.3.)

'*shewa* 'שוא

מתחרך שוא *shewa mutaḥarrik* 'mobile *shewa*'

סאכן שוא *shewa sākin* 'silent *shewa*'

נקט תלת *thalāth nuqaṭ* 'three dots', i.e. *segol* 

תצריף *taṣrīf* 'verbal conjugation'

תקדיר *taqdīr* 'virtual form' (see commentary on §II.L.1.4.8.)

## **II.Int.0.6.2. Hebrew and Aramaic Terms**

ה ָר ֵוגֹא' collection' of exceptional words with regard to the occurrence of *dagesh* on initial בגדכפת consonants (§II.L.1.7., §II.S.2.0.)

אינת the person prefixes of the prefix conjugation (א, י, נ, ת ( קי ִח ַר ֵמ א ֵת ָא' coming from far', a variant form of *deḥiq*  (§II.L.1.7., §II.S.2.0.)

'throat ,swallowing of place 'בֵ ית הַ בְ לִ יעָ ה

## '*gimel* 'גמאל

י ִנ ַג symbol representing verbal conjugations with imperatives containing *pataḥ* in the first syllable and past forms containing *ḥireq* in the first syllable (§II.L.2.7.2., §II.L.2.8.2.)

```
'gaʿya 'היָ עְ גָ
```
'*dagesh* 'דָ גֵ ׁש

יק ִח ְד ִד' what is compressed', *deḥiq*, compression of a vowel that brings about the occurrence of *dagesh* at the beginning of a following word (§II.L.1.7., §II.S.2.0.)

```
יק ִס ְפ ִד' what is paused', a pause due to paseq (§II.L.1.7., 
§II.S.2.0.)
'he 'הֵ י ,הא
```
'*vav* 'וָ ו

```
'ḥet 'חית
```
'*ḥolem* 'ח לֶ ם

```
'ḥireq 'חֶ רֶ ק
```
'*ṭet* 'טית

```
 ַט ַםע) i) 'accent'; (ii) 'taste (of a vowel)', 'perceived quality 
(of a vowel)' (see commentary on §II.L.1.1.)
```
'*yod* 'יוד

ן ַונֹכּ symbol representing verbal conjugations with imperatives containing *ḥolem* in the first syllable and past forms containing *pataḥ* in the first syllable (§II.L.2.5.)

'*lamed* 'למאד

וןֹשׁ ָל' lexical class', 'linguistic form' (see commentary on §II.L.0.1.1.)

'definite 'מְ י דָ ע

'*mem* 'מאם ,מים

ה ֶכּ ַמ symbol representing verbal conjugations with imperatives containing *pataḥ* in the first syllable and past forms containing *segol* in the first syllable (§II.L.2.7.2.)

ת ָר ְכ מ' disjoined' (see commentary to §II.L.1.5.21.)

'indefinite 'רּכָ נ מְ

ב ַס ֵמ symbol representing verbal conjugations with imperatives containing *ṣere* in the last syllable and past forms containing *pataḥ* in the last syllable (§II.L.2.8.2.)

 *mappiq* מַ פֵ ק ,מַ פִ יק '*nun* 'נון '*segol* 'סגולה '*samekh* 'סמאך ךְוּמ ָס' conjoined' (see commentary to §II.L.1.5.21., §II.L.2.17.) 'tense past 'עָ בַ ר '*ʿayin* 'עין 'tongue the of root 'עִ יקָ ר הַ לָ ׁשֹון '*pe* 'פא

'*pataḥ* 'פתח '*ṣade* 'צדי '*ṣere* 'צֵ רִ י '*qof* 'קוף '*qameṣ* 'קָ מֵ ץ '*resh* 'ריש '*rafe* 'רָ פֵ ה

ל ָועּשׁ symbol representing verbal conjugations with imperatives containing *shureq* in the first syllable and past forms containing *qameṣ* in the first syllable (§II.L.2.6.)

'*shin* 'ׁשִ ין

ה ָיר ִשׁ symbol representing verbal conjugations with imperatives containing *ḥireq* in the first syllable and past forms containing *qameṣ* in the first syllable (§II.L.2.8.2.)

וֹיר ִשׁ symbol representing verbal conjugations with imperatives containing *ḥireq* in the first syllable and past forms containing *ḥolem* in the first syllable (§II.L.2.5.)

```
'shureq 'שרק
```
'*tav* 'תָ יו ,תָ ו

'interrrogative 'תֵ מַ ּה

# **HIDĀYAT AL-QĀRIʾ**

## **HIDĀYAT AL-QĀRIʾ (LONG VERSION)**

#### **II.L.0.0. (INTRODUCTION)**

GAP

#### **II.L.0.1.**

[…] ד֑ ַע ְל י ֣ ִקוּמ וֹם֖י ְל' for the day when I arise as a witness' (Zeph. .Psa' (salvation my and light my is Lord The 'יְהוָ ֤ה׀ אוֹרִ ֣ י וְ֭יִשְׁ עִ י ,(3.8 27.1), which are two masculine nouns, since the accent is at the end and not the beginning of the word. Another example is a is and' returned who 'means which ,)2.6 Ruth (הַ שָּׁ ֥ בָ ה עִֽ ם־נָעֳ מִ֖ י past verb, since the accent is on the ˚rst letter. Similar to this in means which ,)22.13 .Lev (וְ שָׁ בָ֞ ה אֶ ל־בֵּ ֤ית אָ בִ֙ יהָ֙ is form and letters 'and she became one returning (to her father's house)', 'she became one doing', since the accent is not on the ˚rst letter. A means which ,)46.26 .Gen (כָּ ל־הַ֠ נֶּ פֶ שׁ הַ בָּ אָ֙ ה לְ יַעֲ קֹ֤ ב is case similar 'every soul (belonging to Jacob) that is entering'. Since the accent occurs on the *ʾalef*, (it means) the soul became one doing, which ,)46.27 .Gen (כָּ ל־הַ נֶּ ֧פֶ שׁ לְ בֵ ֽ ית־יַעֲ קֹ֛ ב הַ בָּ ֥ אָ ה מִ צְ רַ ֖ יְמָ ה to opposed as means '(all the persons belonging to Jacob who) arrived' or 'who entered'. The *he* in the ˚rst word (i.e. ה ָ֙א ָבּ ַה Gen. 46.26) is the *he* of the de˚nite article, whereas in the second word (i.e. ה ָא ֥ ָבּ ַה Gen. 46.27), it is in place of ר ֶשׁ ֲא. The accent has changed two things: the meaning (of the word) and the meaning of the to back turned have They 'שָׁ֩ בוּ֩ עַ ל־עֲ וֺנֹ֨ ת אֲ בוֹתָ֜ ם ,Likewise .*he* xed˞a the iniquities of their forefathers' (Jer. 11.10), since the accent is on the *shin*, this is from the lexical class of 'returning', as opposed to זּוּ ֹ֑בָיּ ַו וּ ֖ב ָשׁ' They captured and made their prey' (Gen. 34.29), which should be interpreted as being from the lexical

## הדאיה אלקאר

**II.L.0.0.**

#### GAP

**II.L.0.1.**

(r5:17L[ ] (לא לְ י֖ום קוּמ֣ י לע֑ ד ייָ ֤י אור֣ י ו֭ישעי פצארא <אסמין> למדכר למא תאכר אללחן ען אול אלכלמה וכדלך הַ שָ ֥ בָ ה עִ ם נָעָ מִ ֖ י ותפסירה אלתי רגעת פעלא מאצ̇ יא למא כאן אלטעם מע אלחרף אלאול מתל דלך פי אלחרוף ואללפט̇ כקו̇ ושָ בָ֞ ה אל בית 5 אביה אלדי תפסירה ותציר ראגעה צארת פאעלה למא תאכר אלטעם ען אול חרף וכדלך כל הנפש הבא֙ ה ליעקב אלדי יפסר כל אלנפס אלדאכלה למגי אללחן עלי אלאלף (v5:17L (צארת אלנפס פאעלה מכאלפא לקו̇ [כל] הנפש לבית יעקב הַ בָּ ֥ אָ ה מִ צְ רַ ֖ יְמָ ה אלדי תפסירה אלדי חצלת או אלדי דכלת ויכון אלהֵ א 10 עלי אלכלמה אלאולי הא אלתעריף ועלי אלכלמה אלתאניה מקאם אַ שֶ ר גייר אללחן שיין אלמעני ומעני אלהא אלראכב וכדלך שָׁ֩ בוּ֩ עַ ל עֲ וֺנ֨ וֹת אֲ בוֹתָ֜ ם לחצול אלטעם עלי אלשין כאן מן לגה אלרגוע מכאלפא שָׁ ב֖ וּ ויָבֹ֑ זוּ אלדי יפסר מן לגה אלסבי למגי

L5:17r אמראן S20:1r (short version) [אסמין **1**

class of 'capturing', since the accent is on the *bet*. Likewise י ֤ ִעוּר two (rst ˚the which in ,)5.12 .Jud (עוּרִ י֙ דְּ בוֹרָ ֔ ה ע֥ וּרִ י ע֖ וּרִ י דַּ בְּ רִ י־שִׁ ֑ יר cases of י ִעוּר (mean 'my rousing, my rousing', since the accent occurs on the *resh*, whereas the second (two cases of י ִעוּר (mean 'rouse yourself, rouse yourself', feminine singular imperative, on account of the occurrence of the accent on the *ʿayin*. Similarly, (12.11 Hosea' (prophets the to spoke I and 'וְ דִ בַּ֙ רְ תִּ י֙ עַ ל־הַ נְּ בִ יאִ֔ ים should be interpreted as a past verb, since the accent falls on the 'her to tenderly speak will I 'וְ דִ בַּ רְ תִּ ֖ י עַ ל לִ בָּ ֽ הּ to opposed as ,*bet* (Hosea 2.16), which should be interpreted as a future verb. (To these could be added) other similar examples. On account of this, the accents have an important status and there is a need to learn them.

#### **II.L.0.2**

If one were to say 'What do you say concerning the formation of these accents?', the response would be that they originated by convention among the people of the language, by the help of which they fully expressed their purposes, as in the aforementioned examples and others. They established them by convention, just as they established the vowels by convention, as will be explained. It is not impossible that the established form was based on a particular type of arrangement of the Levites in [ Ezra], peace be upon him, because [ ] the accents were established [ ] his time [ ], for if he investigates what [ ] the forms, he would realize that it was ˚xed by the Levites [ ] on the basis of the principles of singing and according to the established arrangement [ ] [ ] serves *pashṭa* [ ] close to [ ] two conjunctive accents, namely inverted *shofar*<sup>1</sup> and *merkha*, as will be explained.

<sup>1</sup> I.e. *mahpakh*.


אללחן עלי אלבא וכדלך עוּרִ ֤ י עוּרִ י֙ דבוֹרָ ה ע֥ וּרִ י

(r1:4L

(ע֖ וּרִ י דברי

**II.L.0.2.**

Likewise, *tevir* is served by two conjunctive accents, namely *merkha* and *darga*. Each has its own special melody, and a particular number of tones in various diˤerent pitches according to the accent when it is followed by a vowel in the word, as will be explained. If it be said 'What is the origin of the melodies of the accents before the aforementioned arrangement was ˚xed?', the response would be as follows. It is possible that the people of the language paused on one letter and made it slightly longer than another one to the extent that they could make thereby their intentions known. My claim that the accents have been ˚xed since the time of the prophets, peace be upon them, is supported by three things.

#### **II.L.0.3**

One of these is that the nation has not been cut oˤ from the holy land. The period in which they were cut oˤ from it was between the two temples, concerning which it is stated ה ֶ֙צ ְר ִתּ ֩ז ָא its enjoy shall land the Then 'הָ אָ֜ רֶ ץ אֶ ת־שַׁ בְּ תֹתֶ֗ יהָ בָּ הְ שַׁ מָּ ה֙ מֵ הֶ֔ ם sabbaths while it lies desolate without them' (Lev. 26.34, 43). 2 When the land completed its rest in the periods of its lying the up stirred Lord the 'הֵ עִ ֣ יר יְהוָ֗ ה אֶ ת־ר֙ וַּ́ ֙ כֹּ֣ רֶ שׁ מֶ ֽ לֶ T־פָּ רַ ֔ ס ,fallow spirit of Cyrus king of Persia' (Ezra 1.1 etc.) and he sent up the two groups (of returnees) to the holy land, the group of Ezra and the group of Nehemiah, according to what [ ] Ezra. After they arrived in the Holy Land they were not cut oˤ from it until this day. Now the reading that Ezra, peace be upon him, and his congregation used to read is the reading of the Land of Israel today. It has remained the way (of reading) that has been transmitted among them from generation to generation, from

<sup>2</sup> The wording is a con˜ation of the two verses Lev. 25.34 and Lev. 26.43 in the Masoretic Text.

אנקטעו מנהא בין אלביתין והו אלדי קאל פיהא אָ ז תרצה הארץ 40 את שבתותיה בהשמה מהם פלמא אסתּופאת אלארץ̇ עטלהא אלדי כאן פי אלשמטות העיר ייָי [את רוח] כֹרש מלך פרס וצע[ד] אלגמעין אלי [ארץ הקדושה והמא ג]מע עזרא וגמע נחמיה עלי מא [ ] עזרא ומן בעד חצולהם פי ארץ [הקדוש]ה מא אנקטעו מנהא ועד היום הזה (r1:5L (פאלקראה אלדי כאן 45 יקראהא עזרא ע̇ א̇ וגמע[הא] הי קראה ארץ ישראל אליום פבקית אלטריקה אלמאתורה מעהם גיל ען גיל וכלף ען כלף אלי

אחדהא אן לם תנקטע אלאמה ען ארץ הקדושה ואלמדה אלתי

יכדמה כאדמין אלמארכה ואלסלסלה ולכל כא[ן] תנגים מכצוץ וחרכאת מעדודה עלי וגוה מכתלפה חסב <אללחן> אדא בקי בעדה מלך פי אלכלמה עלי מא יאתי ביאנה פאן קיל פכיף כאן אצל אלאלחאן פי תנאגימהא קבל אן תקרר אלתקריר אלמדכור 35 קיל לה ימכן אן כאן אהל אללגה יוקפון אלחרף ויתקלונה ען גירה יסירא במקדאר מא יעלם בה גרצ̇ הם יאיד מא דכרתה מן אן אלאלחאן מקררה מן זמאן אלאנביא על̇ אלס̇ אמור ג̇

**II.L.0.3.**

one oˤspring to another, until now. If it be said: the wicked Edom deported the people, ˚lled ships with them, left them without a sailor or a helmsman, and caused the hot baths to overwhelm them with smoke until they died, in accordance with what is said to have happened during the conquests of Jerusalem by Edom; the response should be: Although it did to them what you have mentioned, Edom only cut them oˤ from Jerusalem. This is demonstrated by the fact that there was pilgrimage to Tiberias from the direction of the Levant and the East and to Gaza from the direction of the West during the period the people of Edom were in control of the Land of Israel, which was about ˚ve hundred years, in accordance with what is mentioned in their chronicles. Those who dwelt in the land all taught their children the Torah and the Scriptures, I mean the remainder of the twenty-four books. If all this is indeed so, then it must be the case that the people used to teach their children what they knew and were familiar with concerning the correct division of the accents and their musical rendition.

#### **II.L.0.4.**

The second point is that those who were exiled and did not come back with Ezra and Nehemiah, peace be upon them, remained scattered and they lost (knowledge of) the accents, and began to read with diˤerent cantillations. Therefore, you see that the (Jews of) Byzantium read in a way that is diˤerent from that of the people of Iraq. The (Jews of) Persia have a way of reading that is diˤerent from that of the (Jews of) Byzantium and the Iraqis. The people of the West have (a reading) diˤerent from all of the aforementioned. Indeed, perhaps some community that you do not know has a way (of reading) that diˤers from all of these, such as those whom Edom drove away to remote countries, as we have mentioned. It is the general

אלאן פאן קיל אן אדום הרשעה אגלת אלאמה ומלת מנהם אלמראכב וכלתהא בלא נותי ולא מדבר ודכנת עליהם אלחמאמאת חתי מאתו עלי מא קיל אנה גרי פי פתוח ירושלים 50 עלי יד אדום קיל לה ואן כאן קד פעלת בהם מא דכרת פלם תקטעהם אדום אלא מן ירושלים פקט יאייד דלך אן אלחג כאן אלי טבריה מן גהה אלשאם ואלשרק ומן גהה אלגרב אלי גזה מדה מא קאמת גמאעה אדום מאלכה ארץ ישראל והו נחו כמס מאה סנה עלי מא הו מדכור פי אכבארהם ומא כאנו מקימין פי 55 אלבלד אלא ויעלמו אולאדהם אלתורה ואלקראן אעני בקיה ארבעה וכ̇ ספר פאדא תבתת הדה אלגמלה יצח אן אלקום כאנו יעלמו אולאדהם מא עלמוה וערפוה מן תעדיל אלאלחאן ותנאגימהא

**II.L.0.4.**

תאניהא אן אלדי אנגלא ולם יגי מע עזרא ונחמיה ע̇ א̇ בקיו

60 משתתין ותשתת ענהם אלאלחאן פצארו יקרו בגיר לחן ולדלך תרי אלרום יקרו בטריקה ליס הי לאהל אלעראק וללעגם טריקה ליס הי ללרום ולא ללעראקיין ולאהל אלגרב מא ליס (v1:5L] (לה] טריקה תכאלף ללמדכורין ולעל מן מא ע[רפת] אלכל וכדלך מן אגלתה אדום וצאר פי אלבלאד אלשאסעה

consensus of those just mentioned<sup>3</sup> that the way of reading of the Land of Israel is the original one and this is what is called the Tiberian reading. This is demonstrated by the fact that the people in the communities of the exile would press any teacher who travelled (from Tiberias) to these distant lands to teach their children the reading of the Land of Israel and eagerly imbibed that from him, making him sit down so that they could assiduously learn it from him. Whoever came from the exile to the Land of Israel had a desire for the teaching of the reading of the Land of Israel that was equally ardent as that of those absent and (a desire) for abstaining from his own (tradition of reading). This is evidence for what I have stated.

#### **II.L.0.5.**

The third point is that if somebody were to read ית ֖ ִאשׁ ֵר ְבּ) Gen. 1.1) with the accent *tevir* or an accent other than the *ṭifḥa*, he would provoke the congregation to point out his error and angrily censure him. This demonstrates what I have stated. Likewise, if somebody were to read the three books with the cantillation of the twenty-one books or read the twenty-one books with the cantillation of the three books, the congregation would declare him to be in error and reject it. Likewise, if somebody were to read *merkha* in place of *darga*, or *darga* in place of *merkha*, or *reviaʿ* in place of *pazer*, or the like, he would be declared to be in error. Now, if all this is the case, it strengthens my claim that the accents have been established since the time of the prophets. If this were not the case, then anybody who wished to change (the reading) could change it without being called to account for this, just as there would be

<sup>3</sup> I.e. the various Jewish communities outside of the Land of Israel.

65 חכמה מא דכרנאה ובאגמאע מן דכר אן טריקה ארץ ישראל הי אלאצל והי אלדי יסמונהא אלקראן אלטבראני יאייד מא דכרתה אן מן סאפר מן אלמעלמין אלי הדה אלבלאד אלנאאיה עלקת בה אלגואלי ליעלם אולאדהם קראה ארץ ישראל ותנשף דלך מנה ואגלסוה ליתעלמו דלך מנה באגתהאד ומן גא מן 70 אלגולה אלי ארץ ישראל חכמה חכם אלגאיבין פי שהותה לתעלים קראה ארץ ישראל וזהדה במא פי ידה אמארה עלי מא

דכרתה מן דלך

**II.L.0.5.**

ואלג̇ אן לו קרא אלאנסאן בראשית בלחן תביר או מא כאן מן אלאלחאן גיר אלטפחה <לכאן> פי תגליט אלגמאעה לה 75 ואלרד עליה באלזגר דלאלה עלי מא דכרתה וכדלך לו קרי קאריא אלג̇ אספאר בלחן אלואחד ועשרין ספר או קרי <אלואחד> ועשרין ספר בלחן אלתלתה אספאר לגלטה אלגמע ורד עליה דלך וכדי מן קרי מוצ̇ ע סלסלה מארכה או מוצ̇ ע מארכה סלסלה או מוצ̇ ע פזר רביע ומא גרי הדה אלמגרי 80 לגלט פאדא אסתקרת הדה אלגמלה תקוא מא דכרתה מן אן

אלאלחאן מקררה מן זמאן אלאנביא ולולא דלך לכאן ללמגייר (r1:6L(אן יגייר ולא יחתסב עליה פי דלך כמא לא יחתסב עלי מן

**74** לכאן] לכאן לכאן 1L **77** אלואחד] אלואחד אלואחד 1L

no calling to account of somebody who wanted to recite in prayer the Psalms or some passage from the twenty-four books without the intention of reading (the text) in order.

#### **II.L.0.6.**

Some people have considered the following passage to demonstrate that the accents are the work of the Levites: וֹם ֣שׂ ְו they that so ,sense the gave they and 'שֶׂ֔ כֶ ל וַ יָּבִ ֖ ינוּ בַּ מִּ קְ רָ ֽ א understood the reading' (Neh. 8.8). The argument is that there was no one preceding the time of Ezra, as has been mentioned before, and what is referred to (in this passage) is an innovation in relation to earlier practice. This is not improbable, since neither reason nor textual tradition confutes this claim.

#### **II.L.0.7.**

It is an established fact that the reading has various characteristic features, which the reader must learn in order to ensure a correct cantillation of what he reads. When he does not know this, the cantillation is produced in a corrupt fashion. If it be said 'So what bene˚t is there in the accents apart from what you have stated?', the response would be that their bene˚t is that they enable the congregation, however numerous, small or large, all to read one word together, and that they continue, whatever they read, in a coordinated way. Such a thing cannot be achieved without the established accents. Surely you see that Muslims, whether they be two or more, cannot read with the same degree of coordination as the Jews read, since each one has his own way (of reading). One makes long a place that another makes short. One reads melodically a place that another reads ˜at. For this reason they are unable to achieve what Jews do, because a group and individuals intone according to speci˚c

**83** ומא כאן] ומא כאן ומא כאן 1L


אראד אן יצלי אלתהלות <ומא כאן> מן ד̇ וכ̇ ספר אדא לם יכון גרצ̇ ה תרתיב אלקראה

rules, and they do not change that from letter to letter. If somebody were to change something, (his reading) would be rejected and declared to be incorrect.

#### **II.L.0.8.**

For this purpose and others, they ˚xed the rules of the accents and the masters of this discipline composed books and treatises that discuss the principles that have brought about their particular eˤects. They recorded what has deviated from a particular principle. This includes cases where the reason for the deviation is stated and cases where a reason is not stated. Know that the rules of the discipline of the accents involve the consideration of a particular accent that exhibits some inconsistency and stating what the reason is for this inconsistency. This involves, for example, consideration of the fact that the accent *tevir* is served sometimes by the conjunctive accent *merkha* and sometimes by *darga*, this being a case where the same accent has two alternating conjunctive accents. When somebody considers the reason for this, it is clear to him what the cause is that conditions the *darga*. The other rules are formulated in a similar manner. It is a discipline that is known by all who have investigated it carefully. If somebody has not investigated carefully, he only knows it from somebody who has investigated carefully. It is possible that the person who established these accents founded a discipline derived from them, which was transmitted with its practitioners. Some of this was lost and some remained, just as some of the knowledge of a language may be lost while some remains. This applies to the rules (of the accents). Whoever investigates carefully achieves his goal, or at least part of it. Since earlier scholars—may God have mercy ואלפראד ינגמו עלי אלחק בעינה ולא יגיירו דלך מן חרף אלי

ארבאב הדה אלעלם לה כתבא ותצאניפא יתכלמו עלי אלעלל

אלתי ותרת פי מעלולאתהא וצ̇ בטו מא כרג ען תיך אלעלה

פמנהא מא דכר אלסבב פי כרוגה ומנהא מא לם ידכר לה

יכון פיה כלאף מא פיקול אלנאט̇ ר מא אלסבב פי הדא אלכלאף

כמן נט̇ ר פי לחן תביר אנה יכדמה תארה מארכה ותארה

סלסלה והו לחן ואחד ואלכאדמין מתגאיראן פאדא נט̇ ר מא

אלסבב פי דלך באן לה מא <אלעלה> אלמוגבה ללסלסלה

באלסבר ואן לם יסבר לם יעלם אלא ממן סבר ומא ימתנע אן

יכון אלואצ̇ ע להדה אלאלחאן געל להא עלמא מסתמדא וכאן

מע אצחאבה ואנדרס מנה אלבעץ̇ ובקי אלבעץ̇ כמא אנדרס מא

כאן מעלום מן בעץ̇ אללגה ובקי אלבעץ̇ וכדלך אלשרוט פמן

110 וכדי יגרי אמר סאיר אלשרוט פהו עלם יעלמה כל מן נט̇ ר פיה

105 סבבא ואעלם אן אלשרוט פי עלמהא תחתאג אן ינט̇ ר לחן ואחד

(v1:6L] (ש]רוט אלאלחאן ווצ̇ עו


פלהדא אלוגה וגירה צ̇ בט[ת]

**101** צ̇ בט[ת]] צ̇ בטת r5:18L **109** אלעלה] v5:18L ואלעלה 1L

115 רגע אלי אלסבר חצל לה אלגרץ̇ או בעצ̇ ה למא כאן אלמתקדמין

upon them—investigated this discipline very carefully, they achieved an expert knowledge of it.

#### **II.L.0.9.**

When, however, somebody wishes to learn about this, he is not able to ˚nd a complete book of theirs on this subject, only fragmentary writings. I have, therefore, been requested to strive to complete this short treatise that I have begun, and I have acceded to this request, acknowledging my de˚ciencies with regard to it and transmitting what I have learnt from their writings and from their pupils, and seeking help (in this task) from the God of Israel.

#### **II.L.0.10.**

This book consists of three sections. The ˚rst section concerns the letters and their pivots, I mean their places (of articulation) in the mouth, including those that are heavy and those that are light. The second section concerns the vowels, those that are long and those that are short, their places of articulation, their basic form and their accidental properties. The third section concerns the accents, those of low pitch and those of high pitch, and their subordinate accents.

רח̇ אללה קד סבר הדא אלעלם סברא גיידא אתבתו מא עלמוה

ולמא ראם אלראים עלם דלך לם יציב להם פי דלך כתאבא כאמלא בל כתב מקטעה פסאל אלסאיל אן אגד פי מא אבתדית בה מן תכמיל הדא אלמכתצר פאגבת אלי דלך מקר בקצורי 120 פיה חאכי מא תעלמתה מן כתבהם ומן (r1:7L (תלאמידהם ובאלהי ישראל אסתעין **II.L.0.10.** הדא אלכתאב ישתמל עלי תלת מקאלאת אלמקאלה אלא̇ פי אלחרוף ומראכזהא אעני מחאלהא פי אלפם ואלתקיל מנהא ואלכפיף אלמקאלה אלב̇ פי אלמלוך ותקילהא וכפיפהא

125 ומחאלהא ואסהא <וערצ̇ הא> אלמקאלה אלג̇ פי אלאלחאן ווצ̇ עהא ורפעהא וכדאמהא

**125** וערצ̇ הא] וערצ̇ עהא 1L

**II.L.0.9.**

## **II.L.1.0. THE FIRST DISCOURSE: ON THE LETTERS**

## **II.L.1.1. (Preliminary Discussion concerning the Nature of Letters)**

#### **II.L.1.1.1.**

It should be noted that a letter by itself in isolation does not convey meaning. What we say is demonstrated by the fact that if you say אלף) *ʾalef*), although you may think it is a single letter, it is not one but three letters, viz. פ ל א. Likewise, the בא) *bāʾ*, i.e. *bet*) is two letters. Similarly, when you say גמאל) *gimel*), this is four letters. Similarly, the דאל) *dāl*, i.e. *dalet*) is three letters, and so forth for the remainder of the inventory of letters. This is because one cannot communicate only with the (phonetic) property of the letter itself, but when two letters follow each other, it is possible to do this with them, whether they are identical or diˤerent, as when you say ג ָגּ') roof'), ד ָדּ') breast'), גּוֹת ַגּ') roofs'), ָיה ֶדּ ַ֭דּ') her breasts' Prov. 5:19). One cannot communicate concerning the (phonetic) property of *gimel* or the (phonetic) property of *dāl* (i.e. *dalet*) (by uttering the sounds) in isolation. This shows that the original conventional agreement was on the properties of the letters, and since the property could not be talked about (by uttering it) by itself, it needed something else to allow it to stand as an independent expression [ ]. So, to *ʾalef* was added a *lamed* and *pe*, to *bāʾ* (i.e. *bet*) was added an *ʾalef*, and to *gimel mem*, *ʾalef* and *lamed* so that it is possible to communicate about their property in isolation.

#### **II.L.1.1.2.**

If somebody were to say 'Why was the conventional agreement not on the *ʾalef* without its property, and on the *bāʾ* (i.e. *bet*) and *gimel* without their property', the response would be that *ʾalef*

## **II.L.1.0. אלמקאלה אלאולי אלכלאם פי אלחרוף**

**II.L.1.1.**

**II.L.1.1.1.**

אעלם אן אלחרף וחדה לא יפיד במגרדה יביין מא קולנא אן קולך אלף ואן כאן ענדך אנה חרף ואחד פליס הו ואחד בל ג̇ 130 חרוף א̇ ל̇ ף̇ וכדלך אלבא איצ̇ א חרפאן וכדלך קולך גמאל ד׳ חרוף וכדלך אלדאל ג̇ חרוף ועלי הדא אלמגרי יגרי אמר בקיה אלקבאלה ודלך אן מחץ̇ אלחרף וטעמה לא יצח אלתכאטב במפרדה בל אדא תראדפא צח דלך פיהמא מתלין כאנא או גירהן כקולך גָּ F דָּ H גַ גּוֹl דּדיה פכאציה̈ אלגמאל לא יצח 135 אלתכאטב בהא ולא כאציה̈ אלדאל עלי אלתפריד פדל דלך עלי אן אצל אלמואצ̇ עה עלי כואץ אלחרוף ולמא לם תכון אלכאציה תנהץ̇ בנפסהא פי אלתכאטב אחתאגת אלי אמר אכר יקלהא וינהצ̇ הא [ ] דלך פאזיד עלי אלאלף למאד ופא ואזיד עלי [אלבא] אלף עלי אלגמאל מאם ואלף ולמאד חתי יצח 140 אל[תכאטב] (v1:7L (באלכאציה עלי אלתפריד

**II.L.1.1.2** פאן קאל קאיל פלם לא כאן אלתואצ̇ ע עלי אלאלף דון כאציתה ואלבא ואלגמאל דון כאציתהמא קיל לה אן אלאלף פיה ג̇ חרוף has three letters and each letter has a diˤerent property, so how could they aim to know the property of one letter, then two further letters when no property is known to them. Rather it is necessary for them to know the distinctive property of the three letters and then pronounce a single word. My claim that the conventional agreement was initially on the property of the letter is supported by the fact that people diˤer with regard to the number of the letters that are added to the quality of the letter and its phonetic property, whereas no diˤerence is permitted with regard to the quality of the letter and its phonetic property. This is because the Tiberians add only *yod* to the essence of *bāʾ*, whereas other towns add to it *yod* and *tav* and they say '*bet'.* Likewise, they (the Tiberians) add *ʾalef* and *lamed* to the property of *dāl*, whereas others add *lamed* and *tav* and say '*dalet'*. They add *ʾalef* and *yod* to the quality of *zāy* and say '*zāy'*, whereas others add *nun* to this and say '*zayin*'. To *lamād* they add *mem*, then *ʾalef*, then *dāl*, where others reverse this and add *ʾalef*, then *mem*, then *dāl* and say '*lamed*', and so forth. This is also the practice with the remaining letters. The variation has not taken place in the property (of the letter) but rather in the occurrence of the added letters in order for the property to be articulated in a single utterance. If this (i.e. the addition of letters) is what existed in the establishment (of the language), there would be no variation.

#### **II.L.1.1.3.**

Since the property of the letter requires other (elements), the additions have been added to the property and the letter has become a free-standing entity consisting of a combination of its property with additional elements. After this, however, the ולכל חרף כאציה מתגאירה פכיף יקצדו כאציה̈ חרף ואחד ותם חרפאן מא ערף להם כאציה ואנמא ינבגי אן יערפו כצוציה 145 אלתלת חרוף תם ינטקו בהא כלמה ואחדה יאייד מא דכרתה מן אן אלמואצ̇ עה וקעת עלי כאציה אלחרף פי אלאבתדא הו אן אלחרוף אלמצ̇ אפה אלי טעם אלחרף וכאציתה קד יכתלף אלנאס פי כתרתהא וקלתהא וטעם אלחרף וכאציתה לא יצח בתה אלכרוג ענה ודלך אן אלטבראניין יזידון עלי כאציה̈ אלבא 150 יוד פקט ומדן אכר יזידון עליה יוד ותָ ו פיקולון בית וכדלך יזידון עלי כאציה̈ אלדאל אלף ולמאד וגירהם יזיד למאד ותו פיקולון דלת וכדלך יזידון עלי טעם אלזאי אלף ויוד פיקולון זאי וגירהם יזיד עלי דלך נון פיקולון זאין וכדלך אללמאד יזידון עליה מאם תם אלף תם דאל וגירהם יעכס דלך פיזיד אלף תם מאם תם 155 דאל פיקול לאמד אלי גיר דלך ומא גרי הדה אלמגרי פי בקיה אלחרוף פאלתגייר לם יקע [פי אל]כאציה בל <פי וקוע> אלחרוף אלמזידה <לנהוץ̇ > [אלכא]ציה באללפט̇ פי אלתפריד פלו כאן ממא הו [וקע] פי אלמואצ̇ עה לם יתגייר

**II.L.1.1.3.**

פלמא אפתקרת (r1:8L (אלכאציה אלי גירה זידת אלזואיד עלי

160 אלכאציה ואסתקל אלחרף בטעמה מע אלזואיד ולם יכן מן בעד

**156** פי וקוע] וקוע פי 1L **157** לנהוץ̇ ] בל ללנהוץ̇ 1L

letter still cannot communicate meaning by itself, because if somebody said '*ʾalef*', he would not thereby communicate to the hearer more than what he already knows, namely that *ʾalef* is distinct from (other letters such as) *ṭet*. The letter, therefore, requires other letters to be combined with it in order for meanings to be understood. So it is required, for example, to have the combination *ʾalef*, *resh* and *ṣade* to (form the word) ארץ, and the combination *shin*, *mem* and *resh* to form שמר.

#### **II.L.1.1.4.**

Just as the property of a letter requires added elements, the combinations of letters required something else, without which no meaning can be understood by the joining of letters, namely the vowels (literally: 'kings'), which are called also vocalization (literally: in˜ectional vowels). This is because if (vowels such as) *qameṣ* and *pataḥ* were missing from שׁמר, you would not know to what form to assign the word, whether to מוֹר ָשׁ, or to רֹמ ְשׁ or to ר ֵשׁוֹמ. This would have been after the vowels were ˚xed among those who established (the language) by convention. If the vowels are removed, the meaning is not understood at all.

#### **II.L.1.1.5.**

The letters and vowels also require something else, namely the accents. This is the case as remarked above with (a pair of) words that have identical combinations of letters and identical vowels with no diˤerence (between them), and that require (the placement of) the accent in order for the meaning to be my 'קוּמִ ֣ י לְ עַ ֑ד ,(60.1 .Isa!' (Shine! Arise 'ק֥ וּמִ י א֖ וֹרִ י in as ,understood my is Lord The 'יְהוָ ֤ה׀ אוֹרִ ֣ י וְ֭יִשְׁ עִ י ,(3.8 .Zeph' (witness a as arising light and salvation' (Psa. 27.1).


#### **II.L.1.1.6.**

So, there are four cases of need (of complements): the need of the property (of a letter) for added elements in order for it to be an autonomous utterance, the need of a letter for another letter, the need of (a combination of) letters for vowels—these three are necessarily interdependent—and the need of (combinations of) letters and vowels for accents, not in all circumstances but in certain cases. For this reason I have presented the section on letters ˚rst, then I have presented second the section on vowels and I have presented third the section on accents, according to this order of obligatory complementarity.

#### **II.L.1.1.7.**

Now, meaning is not expressed by a letter alone and so the Hebrew grammarians have called a 'letter particle' a 'functional particle', since a functional particle does not express meaning in relation to itself but expresses meaning in relation to something else. This terminology (i.e. 'functional particle' rather than 'letter') is appropriate because ל ֶא consists of two letters, and likewise י ִכּ, ן ִמ, T ַא, ם ִע and similar cases. When some letters are combined with each other, unwritten letters are concealed between written letters. The main case of this are the vowels in letter a words these of each In .שָׂ ם ,יָד ,עָ ם ,בָּ ם ,שָׁ ם as such words *ʾalef* is hidden, which is one of the soft letters. When some letters are combined and a vowel occurs with them, a letter is not hidden between them, as in י ִכּ, בּוֹ, י ִמ, י ִבּ, in which another letter is not hidden between the two (written) letters, as a *yod* is hidden between the *kaf* and *nun* in וֹת ֖ר ֲנ ִֽכּ ב ֶג ֥ ֶנ' south of Chinneroth' (Josh. 11.2). There are many cases of this, but I have cited here one example.

לאן אֶ ל חרפאן וכדלךּ כִּ י ומִ ן ואַ T ועִ ם ומא שאכּל דלךּ ואלחרוף פיהא מא אדא אנצ̇ ם בעצ̇ הא אלי בעץ̇ אנכתמת חרוף גיר מכתובה בין אלחרוף אלמכתובה ואלאצל פי דלך אלמלוך כקולך שָ ם בם עם יד שׂם פקד אנכתם פי כל לפט̇ ה חרף אלף 190 והו מן חרוף אללין ופי אלחרוף מא אדא אנצ̇ מת וחצל מעהמא מלך לא ינכתם בינהמא חרף כק̇ כִ י בוֹ מִ י בִ י אלדי מא כפי בין אלחרפין חרף סואהמא כמא כפי ואנכתם פי נֶ גֶ ב כִֽ נְ רוֹת אליוד בין אלכאף ואלנון ואמתאל דלך כתיר ואנמא אורדת באנמודגא

פצאר ארבעה אפתקאראת אפתקאר אלכאציה אלי אלזואיד לתסתקל פי אללפט̇ ואפתקאר חרף אלי חרף ואפתקאר אלחרוף אלי אלמלוך הדה תלתה לא בד מן חאגה בעצ̇ הא אלי בעץ̇ ואפתקאר אלחרו[ף] (v1:8L (ואלמלוך אלי אלאלחאן לא עלי 180 כל וגה בל פי בעץ̇ אלמואצ̇ ע ולהדא געלת מקאלת אלחרוף מתקדמה פי אלאול ותנית במקאלה אלמלוך ותלת מקאלה אלאלחאן עלי תרתיב אלאפתקאר ואלחאגה

פאדן אלחרף וחדה לא יפאד מנה מעני ועלי הדא אלוגה סמא

אלדקדוקיין <אלחרף כאדמא> מן חית אן אלכאדם וחדה לא

185 יפיד מעני פי נפסה בל יפיד מעני פי גירה והדה אלתסמיה תגוז

**II.L.1.1.6.**

**II.L.1.1.7.**

#### **II.L.1.2. Section (concerning the Inventory of Letters)**

The traditional inventory of letters consists of twenty-two basic letters. To the basic letters are added ˚ve letters, which are called 'straight', namely ךםןףץ. To the basic letters are added six letters, namely בגדכפת. The Tiberians add to these six letters the letter *resh*, making it (i.e. the group of non-basic letters) בגדכפרת, so that the total comes to thirty-four with the *resh* of the Tiberians. It is said that there are some who attribute a particular feature to *zayin* and call it *zāy makrūkh*. I have not, however, been able to identify their purpose in using the term *makrūkh*, in order for me to be able to describe it, as I shall describe the purpose of the Tiberians (in the use of this term *makrūkh*) with regard to the *resh*.

## **II.L.1.3. Chapter concerning the Place (of Articulation) of the Letters**

#### **II.L.1.3.1.**

Know that according to the traditional inventory (of letters) there are ˚ve groups in ˚ve places (of articulation). These are .בומף ,זסצש ,דטלנת ,גיכרק ,אהחע

#### **II.L.1.3.2.**

The letters אהחע have a single place of articulation. This is the throat and the root of the tongue. The Tiberians call it the 'root of the tongue' and the 'place of swallowing'. This is the ˚rst place of articulation in the mouth. For this reason they are the lightest letters, as a group or individually. The meaning of their 'lightness' is that they never take *dagesh*. It has been said that *dagesh* is placed in *ʾalef* in some speci˚c places in Scripture, they and 'וַ יָּבִ֥ יאּוּ ל֛ וֹ אֶ ת־הַ מִּ נְ חָ ֥ ה :cases four following the in namely and 'וַ יָּבִ֙ יאּוּ לָ֜ נוּ כְּ יַד־אֱ Yהֵ֙ ינוּ ,(43.26 .Gen' (present the him brought they brought to us by the hand of our God' (Ezra 'bring shall you dwellings your from 'מִ מּוֹשְׁ בֹ֙ תֵ יכֶ֜ ם תָּ בִ ֣ יאּוּ׀ ,(8.18

## **פצל II.L.1.2.**

195 אלקבלה כ̇ ב̇ חרף אצולא וינצ̇ אף אלי אלאצול כמסה חרוף והי אלתי יסמונהא פשוטות והם ך̇ ם̇ ן̇ ף̇ ץ̇ ינצ̇ אף אלי אלאצול איצ̇ א סתה חרוף והי ב̇ ג̇ ד̇ כ̇ פ̇ ת̇ אלטבראניין יזידו עלי הדה אלסתה אחרף חרף ריש ויגעלונהא ב̇ ג̇ ד̇ כ̇ פ̇ ר̇ ת̇ פיציר אלכל ארבעה (r1:9L( ותלאתין בריש אלטבראניין וקד קיל אן תם מן יגעל ללזאי חכם 200 ויסמיה זאי מכרוך ומא וקפת להם עלי גרץ̇ פי קולהם מכרוך פכנת אדכרה כמא אדכר גרץ̇ אלטבראניין פי אלריש

## **.1.3.L.II באב פי מחל אלחרוף**

**II.L.1.3.1.**

אעלם אלקבלה תגי כמסה אקסאם פי כמסה מחאל והי א̇ ה̇ ח̇ ע̇ ג̇ י̇כ̇ ר̇ ק̇ ד̇ ט̇ ל̇ נ̇ ת̇ ז̇ ס̇ צ̇ ש̇ ב̇ ו̇מ̇ ף̇

**II.L.1.3.2.**

205 א̇ ה̇ ח̇ ע̇ מחלהא מחל ואחד והו אלחלקום ואצל אללסאן ויסמונה אלטבראניין עקר הלשון ובית הבליעה והו אול מחל פי אלפם ולדלך צארת אכף אלחרוף מגמועה או מפתרקה ומעני אלכפה פיהא הו אן לא ידכלהא דגש בתה וקד קיל אן אלדגש ידכל פי אלאלף פי מואצ̇ ע מכצוצה מן אלמקרא והו ארבעה ויָביאּו לו 210 את המנחה ויביאּו לנו כיד אלהינו ממֹשבותיכם תביאּו ושפו  not were which ,bones his and 'וְ שֻׁ פּ֥ וּ עַ֝ צְ מוֹתָ֗ יו ל ֹ֣ א רֻ אּֽ וּ ,(23.17 .Lev( seen, are laid bare' (Job 33.21). I shall clarify this in response to those who have adduced this as a counterargument. *Ḥet* and *ʿayin* do not take *dagesh* in any circumstances. As for *he*, it takes what could be thought to be *dagesh*, but it is not what it is thought to be. This is because *dagesh* makes a letter heavy and *rafe* makes it soft, as in F ָגּ' roof'.

#### **II.L.1.3.3.**

The quality of the letter is uttered with *dagesh* and with *rafe* in the realization of its phonetic property. *Dagesh* is placed on a letter at the beginning of a word, the middle and the end. This is not the case with *he*, since it is in a place (of articulation) in which heaviness is not possible. This is because heaviness is for the purpose of a pressure<sup>4</sup> that is applied to the place of articulation, so that the letter is made heavy. The tongue root and the place of swallowing are not a place that permits closure or contraction, or what resembles this, like the lips, which can be closed and receive pressure,<sup>5</sup> so that from them can be heard י ִבּ and י ִבֿ, as will be described below. It is only at the end of a word that a point occurs in it (i.e. *he*) in order to cause its property to appear and distinguish it from places where it does not appear, such as ֙ה ָדוּפְוּג ה֤ ָפּ ְר ֶח' a reproach and a taunt' (Ezek. 5.15), in which the quality of the *he* is not pronounced, rather it is pronounced with the pronunciation of *ʾalef*. This diˤers from the other letters in which *dagesh* is permitted, such as *kaf* and *pe*, which have two types of pronunciation that both necessarily entail the articulation of the property of the letter.

<sup>4</sup> Literally: leaning. | <sup>5</sup> Literally: leaned upon.

עצמותיו לא ראּו וסאביין אלכלאם פיה פי גואב מן עארץ̇ בה ואלחית ואלעין פלא ידכלהא דגש לא בוגה ולא בסבב ואלהא קד ידכלה בט̇ ן אלט̇ אן אנה דגש וליס דלך כמא ט̇ ן לאן אלדגש יתקל אלחרף ואלרפי ירכיה כק̇ גָ F

**II.L.1.3.3.**

אללפט̇ פי כאציה אלחרף


#### **II.L.1.3.4.**

As for *he*, this is not pronounced at the end of a word unless it has a dot in it. This is is not called *dagesh* but rather 'appearance'. Do you not see that if a dot appears in it, (it is) at the end of a word, as in הּ ֣ ָה ֲא' Oh!' (Josh. 7.7), הּ ֣ ָית ִצ ֲח ַמ' half of it' (Lev. 6.13). It may occur in the middle of a word and be pronounced in the way that it is pronounced when it has a dot lling '˚מַ הְ בִּ לִ֥ ים ,(19.3 Job' (me wrong you 'תַּ הְ כְּ רוּ־לִֽ י in as ,it in with vain hopes' (Jer. 23.16), ל ֖ ֵא ְר ַה ֽ ַה ְו' and the altar hearth' (Ezek. 43.15). So it is clear to you that this (dot) denotes appearance and is not *dagesh*, for *dagesh* is a strengthening that occurs in the letter after the articulation of its property: T ֶל ֶמ 'king', Tוּ ֽלּ ַמ' Malluch' (1 Chron. 6.29), ֙U ֲא ְר ֶה' He made you see' (Deut. 4.36), ֙ם ֶית ִא ְרּ ַה' Have you seen?' (1 Sam. 10.24). It is clear, therefore, from this that the dot in *he* is to indicate the appearance of the property (of the letter) and not for making it heavy.

#### **II.L.1.3.5.**

It follows from all of this that these four letters are never made heavy since they are in the ˚rst place of articulation from which speech is sounded. If it were said: Surely the *dagesh* may be inserted in some of the four letters of this place, namely in the *ʾalef* in the four passages that you have just mentioned, and this disproves your statement that *dagesh* is not put on the letters of this place of articulation, the response would be: If one examines carefully the so-called *dagesh* in the *ʾalef* in these four passages, one sees that it is not *dagesh*, since the speaker strives

**II.L.1.3.4.** ואלהא לא ילפט̇ בה פי אכר אללפט̇ אלא אן יכון פיה נקטה פלא יסמא הדא דגש בל ט̇ הור אלי תרי אנה אדא חצל פיה אלנקטה פי אכר אלכלמה כק̇ אֲ הָ הּ מַ חַ צִ יתָ הּ וקד יכון פי וצט 230 אלכלאם מן גיר הדא אלנקטה וילפט̇ בה עלי מא ילפט̇ בה ופיה אלנקטה כק̇ תַּ הְ כְּ רוּ לי מַ הְ בְ לים והַ הראֵ ל פקד באן לך אן הדא ט̇ הור לא דגש לאן אלדגש הו תשדיד יחצל פי אלחרף בעד <אלנטק> בכאציתה כק̇ מֶ לֶ Tֿ מלּוך הַ רְ אְ U הַ רּאיתם פבאן בדלך אן אלנקטה פי אלהא אנמא הי לט̇ הור אלכאציה לא ללתתקיל

**II.L.1.3.5.**

235 פחצל מן הדה אלגמלה אן הדה אלד̇ חרוף לא תתקל בתה למא כאנת אול מחל יתצות מנה אלכלאם פאן קיל אוליס <קד ידכל> אלדגש פי בעץ̇ אלחרוף אלד̇ חרוף הדא אלמחל והו (r1:10L (אלאלף פי אלארבע מואצ̇ ע אלתי דכרתהא אנפא פקד כסר מא דכרתה מן אן הדא אלמחל לא ידכל חרופה דגש קיל 240 אן הדה אלארבע מואצ̇ ע אדא תאמל אלדגש אלמדכור פי אלאלף ירי אנה לא בדגש מן חית אן אלמתכלם מתכלף

**<sup>233</sup>** אלנטק] אלנקט 1L **236** קד...237 ידכל] קד 1L

to introduce heaviness into it but it is not made heavy. Surely you see how heaviness occurs in *bet*, *kaf* and other letters without eˤort and strengthening takes place. This is not the case with *ʾalef*. If one examines carefully whether *ʾalef* is made heavy in this way, one will see that it is not made heavy. Rather it is as if the speaker is taking it out of a pit, unlike the other letters in which *dagesh* is permitted. It is said that the reason for the impossibility of heaviness in the letters of this place of articulation is that it is the ˚rst of the places of articulation, and the more the articulation progresses upwards from place to place, the more heaviness can be applied.

#### **II.L.1.3.6.**

From the second of the places of articulation are heard F and ֿך *rafe*. This is the third of the tongue that is adjacent to the pharynx, opposite the (soft) palate. In fact this is not a primary place of articulation, but it functions like one. This is because when *gimel* and *kaf* have *dagesh*, their place of articulation is the middle of the tongue, in its wide part. The primary places of articulation are ˚ve in number. The third of the tongue that is the place of articulation of the two (aforementioned) letters with *rafe*, I mean F and ֿך, is secondary. So, the total number of places of articulation are six, ˚ve primary and one secondary. The middle of the tongue is the place of articulation of ˚ve letters, namely גיכרק.

#### **II.L.1.3.7.**

From the third place of articulation are heard ˚ve letters, namely דטלנת. This is the extremity of the tongue in combination with the ˜esh of the teeth. If you press gently, you hear from it H and l *rafe*. If you press with force, you hear from it דּ

לאדכאל אלתתקיל פיה והו לא יתקל אלי תרי כיף יגי אלתתקיל פי אלבי ואלכאף וגירהמא בגיר תכּלף ויקע אלתשדיד מוקעה וליס כדלך אלאלף ואן תאמל דלך פי תתקיל אלאלף עלם אנה 245 לא יתקל ואנמא אלמתכלם כאנה יכרגה מן גב מכאלפא למא יצח פיה אלדגש מן סאיר אלחרוף וקיל אן אלעלה פי סקוט אלתתקיל ען חרוף הדא אלמחל לאנה אול אלמחאל וכל מא צעד מן מחל אלי מחל יתקל

#### **II.L.1.3.6.**

ואלמחל אלתאני מן מחאל אלחרוף יסמע מנה ג̇ ך̇ אלמרפיין והו

250 תלת אללסאן ממא ילי אלחלקום קדאם אלחנך והדא אלמחל ליס הו אלאצל פי אלחקיקה בל יגרי מגראה לאן מתי צאר אלגמאל ואלכאף מדגושה כאן מחלהמא וסט אללסאן בערצ̇ ה פאצול אלמחאל כמסה ותלת אללסאן אלדי הו מחל אלחרפין אלמרפיין אעני ג̇ ך̇ הוא פר[ע] פגמלה אלמחאל סתה כמסה 255 אצול וואח[ד] (v1:10L (פרע פוסט אללסאן מחל לכמסה חרוף והי

ג̇ י̇כ̇ ר̇ ק̇

#### **II.L.1.3.7.**

ואלמחל אלתאלת <יסמע מנה> כמסה חרוף והי ד̇ ט̇ ל̇ נ̇ ת̇ והו טרף אללסאן מע לחם אלאסנאן ואן אלצקת ברפק סמעת מנהא H l אלמרפיין ואן אלצקת בקוה סמעת מנה דּ תּ

and תּ with *dagesh*. This diˤers from the second place of articulation, which is divided into two places (when the letters are pronounced) with *dagesh* and *rafe* respectively, namely the (back) third of the tongue and its middle. *Dalet* and *tav* are not like that, rather their place of articulation does not change, whether they have *dagesh* or *rafe*. *Dagesh* denotes pressing with force and *rafe* (pressing) lightly.

#### **II.L.1.3.8.**

The fourth place of articulation is the teeth, from which are heard four letters, namely זסצש. In this place of articulation the letters are not divided into light and heavy as in the preceding places of articulation. Know that when you pronounce (the word) ין ִשׁ, you pronounce three letters from three diˤerent places of articulation, the *shin* from the teeth, the *yod* from the middle of the tongue, in its wide part, and the *nun* from the extremity of the tongue and the ˜esh of the teeth. If you taste a letter (by pronouncing it) in its place of articulation, you will taste its property.

#### **II.L.1.3.9.**

The ˚fth place of articulation is the lips, which is that of the four letters בומף. If you close the lips with force, בּ and פּ with *dagesh* are heard. If you close them gently and lightly, you hear from them בֿ and ֿף with *rafe*. This place of articulation is like the place of articulation of דטלנת, where two letters with *dagesh* and two letters with *rafe* are heard.

260 אלמדגושין והד̇ א מכ̇ אלף ללמחל אלב̇ אלדי אנקסם אלי מחלין ענד אלדגש ואלרפה המא תלת אללסאן ווסטה ואלדאל ואלתו ליס המא כדלך בל מחלהמא לא יתגייר לא פי אלדגש ולא פי אלרפי ואנמא אלדגש לאלאלצאק באלקוה ואלרפי באלכפה

## **II.L.1.3.8.**

ואלמחל אלראבע הו <אלאסנאן> יסמע מנה ד̇ חרוף והי ז̇ ס̇ צ̇ ש̇ 265 והדא אלמחל לא ינקסם פיה אלחרף אלי כפה ותקל מתל אלמחאל אלדי תקדמתה ואעלם אנך אדא לפט̇ ת בשין פקד לפט̇ ת בג̇ חרוף מן תלת מחאל מתגאירה פאלשין מן אלאסנאן ואליוד מן [וסט] אללסאן בערצ̇ ה ואלנון מן טרף אללסאן ולחם אלאסנאן פאדא דקת אלחרף פי מחלה אנמא דקת מנה 270 כאציתה

## **II.L.1.3.9.**

ואלמחל אלה̇ הו אלשפתין מחל ארבע חרוף ב̇ ו̇מ̇ ף̇ פאן (r1:11L (בּ פּ אלמדגושין אטבק[ת] אלשפתין בקוה סמע מנהמא ואן אטבקתהמא ברפק וכפה סמעת מנהמא בֿ ו ףֿ אלמרפיין פקד צאר הדא אלמחל מתל מחל ד̇ ט̇ ל̇ נ̇ ת̇ אלדי יסמע מנה 275 חרפין מדגושין וחרפין מרפיין

## **II.L.1.4. Section (concerning some General Issues relating to Letters)**

#### **II.L.1.4.1.**

If somebody were to say 'What is the value of knowing the places of articulation of the letters?', the response to him would be as follows. If somebody asked and said 'What is language?', I would say: It consists of expressions that its original speakers<sup>6</sup> established by convention among themselves to make their intentions understood to one another. It needs to be known that before this they established by convention speci˚c letters in various places of articulation, from which the expressions could be constructed. They were, therefore, the foundations of the expressions. Through knowledge of the places of articulation the thinking of the establishers (of the language) can become clear, in that they taught that the meaning that one intends can be fully expressed with twenty-two letters, but cannot be fully expressed with less than this. They took them from ˚ve basic places of articulation, and one secondary place of articulation, as has been explained. Either it was the case that only the aforementioned letters could have been produced from each place of articulation or they knew that letters other than those mentioned could have been produced from the places of articulation but they had no need of more than the ones they proclaimed. It seems that it will be impossible for us to know the truth with regard to this issue.

#### **II.L.1.4.2.**

[ ] not true. Since it is of this nature, knowledge [ ] than ignorance. Since the knowledge of the technique of reading is explicated through (its analysis into) letters, vowels, accents and

<sup>6</sup> Literally: the masters.

## **פצל II.L.1.4.**

**II.L.1.4.1.**

אן קאל מא אלפאידה פי מערפה מחאל אלחרוף קיל לה לו סאל סאיל פקאל מא אללגה לקלת הי עבאראת תואצ̇ ע עליהא ארבאבהא ליפהמו אגראצ̇ הם לבעצ̇ הם בעץ̇ ויחתאג אן יעלם 280 קבל הדא אנהם תואצ̇ עו עלי חרוף מכצוצה פי מחאל מכתלפה אלתי מנהא יצח אן תנבני אלעבאראת פהי ללעבאראת אצולא פאתצ̇ ח בעלם אלמחאל חכמה אלמתואצ̇ עין באן עלמו אן אלגרץ̇ יכמל באתני ועשרין חרפא ובדון דלך לא יכמל ואתכדוהא מן כמסה מחאל אצול ומחל ואחד פרע עלי מא 285 מצ̇ א ביאנה פאמא אן יכון לא יצח מן כל מחל גיר מא דכר מן אלחרוף או עלמו אן יצח מן אלמחאל גיר אלחרוף אלמדכ[ורה] גיר אן לם תדעהם אלחאגה אלי אכתר ממא דכרוה וקריב אנא תתעדר מערפה צחה דלך

#### **II.L.1.4.2.**

(v1:11L [ ] (לא יצח פמא כאן הדא סבילה אלעלם [ ]ל מן 290 אלגהל ולמא כאן עלם צנאעה אלקראה יעלל בחרוף ומלוך the *shewa*, it is appropriate for the necessary description to be made of each of these, in order for me to demonstrate the superiority of this language over other languages, since it is 'a pure language' (Zeph. 3.9). Given that among the letters of Hebrew there are several letters, as explained above, that are 'straight', there are ̇ת ̇פ ̇כ ̇ד ̇ג ̇ב letters, and *dagesh* and *rafe* in all remaining letters except ̇ע ̇ח ̇ה ̇א, if one were to say 'What is the function of *dagesh* and *rafe*?', the response would be as follows. There is clearly a function. This includes the change of meaning by means of *dagesh* and *rafe*, for example וּר ֣ח ָבּ ח ֧ ַמ ְשׂ' Rejoice, oh young man!' (Ecc. 11.9), which is an intransitive verb, since the *mem* in it is light. If it has *dagesh*, the verb becomes transitive, as in U֑ ֶדּ ְב ַע שׁ ֶפ֣ ֶנ ַ ֵ́מּ ַ֭שׂ' Gladden the soul of your servant' (Psa. 86.4). a is) 14.11 .Lev' (cleanses who priest the 'הַ כֹּהֵ ֣ן הַ ֽ מְ טַ הֵ֗ ר Likewise is who man the 'אֵ ֛ ת הָ אִ֥ ישׁ הַ מִּ טַּ הֵ ֖ ר whereas ,agent transitive cleansed' (Lev. 14.11) is a re˜exive agent, and similar cases.

#### **II.L.1.4.3.**

The people of the language used words from one place of articulation, such as הּ ָה ֲא' Oh!', which is from the place of ,ד̇ ט̇ ל̇ נ̇ ת̇ of articulation of place the from דֶּ לֶ ת ,א̇ ה̇ ח̇ ע̇ of articulation וֹ ֑פּ ִוּמ וֹ ֣פּ ִמ' on this side and that' (Ezek. 40.34) from the place of articulation of ̇ף ̇מ̇ו ̇ב, and similar cases.

#### GAP

#### **II.L.1.4.4.**

[…] The third category is what interchanges in one place of articulation, for example ר֥ ַזּ ִבּ' He scattered' (Psa. 68.31), which is given has he ,distributed has He 'פִּ זַּ ֤ר׀ נָ֨ תַ ֤ ן לָ אֶ בְ יוֹנִ֗ ים like be to said to the poor' (Psa. 112.9). The place of articulation of *bet* and *pe*  is the lips. (Another case) is T֛ ַשׁוֹב ְו' and Shobach' (2 Sam. 10.16) and T֛ ַשׁוֹפ ְו' and Shopach' (1 Chron. 19.16), which are said to be

ואלחאן [ו]שוא חסן אן ידכר פי כל ואחד מא יסנח ויתגה פיה לאביין שרף הדה אללגה עלי סאיר אללגאת לאנהא שפה ברורה ואדא פי חרוף אלעבראני כאנת חרוף עדה עלי מא דכר פי מא תקדם מן אלפשוטות וב̇ ג̇ ד̇ כ̇ פ̇ ת̇ ואלדגש ואלרפי אלדי פי 295 בקיה אלחרוף סוא א̇ ה̇ ח̇ ע̇ פאן קיל פמא אלפאידה פי אלדגש ואלרפי קיל לה לא בד מן פאידה מן דלך תגייר אל[מע]נא באלדגש ואלרפי מתל שְׂ מַ ח בָ חוּר אלדי הו פעל פי אלנפס לכון אלמים גאת פיה כפיפה ואדא גאת מדגושה תעדי אלפעל כק̇ שַׂ מֵ ַ́ נפש עבדך וכדלך הכהן הַ מְ טַ הֵ ר פאעל באלגיר את האיש 300 הַ מִ טַּ הֵ ר פאעל בנפסה ואמתאל דלך

**II.L.1.4.3.**

ואסתעמל אהל אללגה אלכלאם מן אלמחל אלואחד מתל אַ הָ ה מן מחל א̇ ה̇ ח̇ ע̇ ומן מחל ד̇ ט̇ ל̇ נ̇ ת̇ דלת ומן מחל ב̇ ו̇מ̇ ף̇ מפו ומפו ומא מאתל

#### GAP

**II.L.1.4.4.**

(r3:14L(אלארוזי ואלקסם אלתאלת מא ינבדל פי מחל ואחד מתל

305 בזר אלדי יקאל אנה מתל פזר נתן לאביונים אלבא ואלפא מחלהמא אלשפתאן ושובך ושופך אלדי יקאל אנהמא אסם

the same name; and likewise י ֛ ִמּ ַת־ע ֶא וּ ֧ע ְט ִה' They have misled my people' (Ezek. 13.10)—וּ ֣ע ְת ִה)' God) caused (me) to wander' (Gen. .חוּשׁוּ—(4.11 Joel!' (Hasten 'ע֣ וּשׁוּ ,(20.13

### **II.L.1.4.5.**

The fourth category is what interchanges from diˤerent places of articulation, which includes scribal error and ciphers, for *dalet* and *resh* (which are sometimes confused by scribal error) are from two diˤerent places of articulation and the cipher (consisting of the interchange of) *bet* and *shin* is from two diˤerent places of articulation. Interchanges that are from a single place of articulation do not fall into this category, as will be explained in a separate chapter (see §II.L.1.5.).

### **II.L.1.4.6.**

Take note that it is said that some letters are contracted. Their contraction is indicated by two things: meaning and grammar. Some letters are augments at the beginning, middle or end of a word.

### **II.L.1.4.7.**

An example of an augmented letter at the beginning of a word is said is It .)3.2 .Chron 1' (Absalom is third The 'הַ שְּׁ לִ שִׁ י֙ לְ אַ בְ שָׁ ל֣ וֹם that the presence of this *lamed* has no meaning and the meaning would remain the same if it were elided. An example of an augmented letter in the middle of a word is said to be ר ֣ ֶשׁ ֲא ים ֣ ִד ָלְי said is It .)1.4 .Dan' (blemish without youths 'אֵ ֽ ין־בָּ הֶ ֣ם כָּ ל־מֻ אוּם֩ that the *ʾalef* in ֩אוּם ֻמ is augmented, without any function, because the lexical class of 'blemish' does not contain a root letter *ʾalef*. Examples of an augmented letter at the end of a (49.11 .Gen' (vine the to foal his binding 'אֹסְ רִ ֤ י לַ גֶּ֙ פֶ ן֙ עִ ירֹ֔ ה are word

**310** מתגאירין] מתגאורין 3L **317** ינ[תט̇ ]ם] ינתט̇ ם r1:3L

אללמאד לא מעני לתבותה בל ינ[תט̇ ]ם אלמעני בחדפה ואלזאיד פי וסט אלכלאם קיל מתל ילדים אשר אין בהם כל מאום פקיל אן אלאלף פי מאום זאיד לא פאידה פיה לאן לגה 320 אלעיב מא פיה אלף אצלי ואלזאיד פי אכר אללפט̇ כקולה (v3:14L(

**II.L.1.4.6.** ואעלם אן קד קיל אן פי אלחרוף איצ̇ א מא יכתצר וידל עלי אכתצארה שיין אלמעני ואללגה ופיהא מא יגי זאיד פי אול 315 אללפט̇ ואלוסט ואלאכר

פאלזאיד פי אול אללפט̇ השלישי לאבשלום קיל אן הדא

אלתצחיף ואלגמטריא לאן אלדאל ואלריש מן מחלין גירין 310 ואלגמטריא אלבא ואלשין מן מחלין <מתגאירין> פמא כאן מן מחל ואחד אנבדאלה לא ידכל פי הדא אלקסם עלי מא סיגי ביאנה פי באב מפרד

**II.L.1.4.5.** ואלקסם אלראבע מא ינבדל מן מחאל מתגאירה והו יעם

ואחד וכדלך הטעו את עמי התעו עושו חושו

**II.L.1.4.7.**

and ר ֹ֔ע ְב וֹ ֣נ ְבּ' the son of Beor' (Num. 24.3), where the *vav* of וֹ ֣נ ְבּ has no meaning, and likewise the *yod* in י ֤ ִר ְסֹא, since it is not a pronoun, and similar cases.

#### **II.L.1.4.8.**

As for cases of the contraction of a letter that is re˜ected by the meaning, it is said to include examples such as ה׀֤ ָהוְי ֙Uְנ ָת ְנ ֩ר ֶשׁ ֲא דָ֔י ְבּ ֙יּוֹם ַה' for the Lord gave you into my hand today' (1 Sam. 26.23), where it is said that a *yod* has been contracted in דָי, and its virtual form is י ִדָי ְבּ, since it does not say דַי ְב, in which it would be conjoined to an underlying noun, but rather it is pronounced in its disjoined form, which is with *qameṣ*. Likewise said is it ,)27.24 .Gen?' (Esau son my you Are 'אַ תָּ ֥ ה זֶ ֖ה בְּ נִ ֣י עֵ שָׂ ֑ ו in that a *he* has been contracted in ה ָתּ ַא, since it does not have the function of a declarative but rather of an interrogative, and its like you Can 'תַּ רְ קִ ֣ יµַ עִ֭ מּוֹ לִ שְׁ חָ קִ ֑ ים in Likewise .הַ אַ תָּ ה is form virtual him spread out the skies?' (Job 37.18) an interrogative *he* is contracted in it and its virtual form is מּוֹ ִע ַµי ִק ְר ַת ֲה, so that it would be like וֹן ֣מ ְג ַא ים ֣ ִשׂ ָת ֲה' Can you put a rope?' (Job 40.26), .(38.35 Job' (lightnings forth send you Can 'הַ ֽ תְ שַׁ לַּ ֣ח בְּ רָ קִ ֣ ים

#### **II.L.1.4.9.**

As for cases of the contraction of a letter that is re˜ected by the hatchets with 'בְּ כַ שִּׁ֥ יל וְ֜כֵ ֽילַ פֹּ֗ ת like examples include these ,grammar and hammers' (Psa. 74.6), since it should according to rule have pin will I 'אַ כֶּ ֥ה בְ דָ וִ ֖ד וּבַ קִּ ֑ יר like be would it that so ,וּבְ כֵ ילַ פּוֹת been בַּ חֲ מוֹרִ ֣ ים וּבַ גְּ מַ לִּ ֣ים וּבַ פְּ רָ דִ ֣ ים׀ וּֽ בַ בָּ קָ֡ ר ,(18.11 .Sam 1' (wall the to David 'on asses and on camels and on mules and on oxen' (1 Chron. 12.41), for this is the rule for the co-ordination of two nouns after one another with the particle *bet*.

**II.L.1.4.9.** 330 ואמא מא יכתצר פתתבתה אללגה הו כקו̇ בכשיל וכלפות אד כאן חקה אן יגי ובכלפות ליגרי מגרי אכה בדוד ובקיר בחמורים ובגמלים ובפרדים ובבקר אד דלך מן חק אלעטף פי אלאסמין אלמעטוף אחדהמא עלי אלאכר בחרף בא

**II.L.1.4.8.** ואמא מא יכתצר ויתבתה אלמעני פקיל אנה מתל אשר נתנך ייי היום ביד אלדי יקאל אנה מכתצר יוד פי יד ותקדירה בידי לאנה 325 מא קאל ביַד פיכון מצ̇ אף אלי אסם מצ̇ מר בל אכרגה בכרוג אלקטע והו אלקָ מֵ ץ וכדלך אתה זה בני עשו קיל אן אלהא מן אתה מכתצר לאן ליסה מוצ̇ ע כבר בל אסתפהאם ותקדירה האתה זה ומתלה תרקיע עמו לשחקים הא אלתמה מכתצר מנה ותקדירה התרקיע עמו ליגרי מגרי התשים אגמ̇ התשלח ברקים

אסרי לגפן עירֹה בנו בעור אלדי אלואו פי בנו לא מעני לה וכדלך אליוד פי אסרי לאנה ליס צ̇ מיר ומא מאתל דלך

#### **II.L.1.4.10.**

When two identical letters succeed one another at the end of one word and the beginning of another and the two words are linked by an accent, if the reader is not careful to pronounce them both, one of them would become coalesced and they would be pronounced as one letter. The reader must pronounce them clearly in order to distinguish, for example, the two *ṣade*s in יץ ִ֔צ ץֽ ֵצ֣ ָיּ ַו' it produced blossoms' (Num. 17.23), to ensure that the two *nun*s are pronounced in ֙ר ַצּ ֶנ ְד ַבוּכ ְנ ןִי ֤ ַאד ֵבּ' then Nebuchadnezzar' (Dan. 3.13, etc.) and to ensure that the two *mem*s are .Josh' (Moses with was I as 'כַּ ֽ אֲ שֶׁ֙ ר הָ יִ ֤יתִ י עִ ם־מֹשֶׁ ה֙ in pronounced 1.5, etc.), and similar cases of two letters succeeding each other in this manner.

#### **II.L.1.5. Chapter on the Interchange of Letters**

#### **II.L.1.5.1.**

It is said that among the letters are those that interchange from the same place of articulation, so that, for example, *ʾalef* this after 'וְ אַ חֲ רֵ יכֵ֗ ן אֶ תְ חַ בַּ ר֙ as such case a in *he* with interchanges he joined' (2 Chron. 20.35). This is in place of ר ֵבּ ַח ְת ִה, because the *ʾalef* in ֙ר ַבּ ַח ְת ֶא is not the *ʾalef* of the ˚rst person future, but is the expression of the narrator. Likewise וֹן ֑מ ָא ֽ ָה ר ֶת֣ ֶי' the rest of the כִּֽ י־שֶׁ ֛ קֶ ר אַ תָּ ֥ ה ,הֶ הָ מוֹן of place in is which ,)52.15 .Jer' (multitude .Jer' (Ishmael of falsely speaking are you for 'דֹבֵ ֖ר אֶ ל־יִשְׁ מָ עֵ ֽ אל 40.16), which is in place of אל ֽ ֵע ָמ ְשִׁל־י ַע, and similar cases.

#### **II.L.1.5.2.**

From the place of articulation of ̇ף ̇מ̇ו ̇ב, *bet* interchanges with *pe*, what for As .'scattered he 'פִּ זַּ ר—בִּ זַּ ר ,'scatters he 'יִפזוֹר—יִבְ זוֹר in as interchanges from two diˤerent places of articulation, this is like the interchange of *bet* with *he* in וּר ֗צּ ַב ָית֣ ִכּ ִה ְו' you shall strike the rock' (Exod. 17.6), which is said to be in place of צּוּר ַה.

**II.L.1.5.2.** ומן מחל ב̇ ו̇מ̇ ף̇ ינבדל אלבא באלפא כקו̇ יבזור יפזוֹר בִּ זַר פִ זַ ר ואמא מא ינבדל מן מחאל מתגאירה מתל מא ינבדל אלבא באלהא בק̇ והכית בצור קיל אנה מקאם הצור


**II.L.1.4.10.**

#### **II.L.1.5.3.**

*Gimel* interchanges with *kaf* in יםִֽנּ ַשּׁוֹשׁ ַבּ ה֖ ָסוּג' encircled with lilies' the 'יָשָׁ ֖ ר מִ מְּ סוּכָ ֑ה from ,סוּכָ ה be to said is which ,)7.3 .Cant( upright from a thorn hedge' (Micah 7.4), since it does not make sense for it to be derived from ֙חוֹר ָא גוּ ֹ֤סָנ' they shall be turned back' (Isa. 42.17, etc.). These two letters are from the same place of articulation. *Mem* interchanges with *gimel*, as in ה ֤ ָשׁ ְשַֽׁג ְנ ֙ים ִר ְו ִע ֽ ַכ' We grope like the blind' (Isa. 59.10), which is in place of .(12.25 Job' (dark the in grope They 'יְמַ ֽ שְׁ שׁוּ־חֹ֥ שֶׁ T in as ,נְ מַ שְׁ שָׁ ה

#### **II.L.1.5.4.**

*Dalet* interchanges with *zayin*, as in ב ָה ָז—ב ַה ְדּ.) The interchange of) *resh* with *dalet* is due to scribal error, as in ל ֵעוּא ְר' Reuel'— 1) 'Diphath 'דִ יפַ ֖ת—(10.3 .Gen' (Riphath 'רִ יפַ ֖ ת ,'Deuel 'דְּ עוּאֵ ל 'Dodanim 'דֹדָ נִֽים—(1.7 .Chron 1' (Rodanim 'רוֹדָ נִֽים ,(1.6 .Chron (Gen. 10.4).

#### **II.L.1.5.5.**

*He* interchanges with *ʾalef*, as in ֖U ְמּ ַע ְל ה ֥ ָר ְקִר־י ֶשׁ ֲא' what is to befall your people' (Dan. 10.14), in which (the *ʾalef* of the *qere*) is in meal of jar The 'כַּ ֤ד הַ קֶּ֙ מַ ח֙ ל ֹ֣ א תִ כְ לָ֔ ה is case similar A .*he* of place shall not be spent' (1 Kings 17.14). This is from the same place of articulation. A case of interchange from two places of articulation is יוָינ ֵ֭ע ה֣ ֶצֹע' he who closes his eyes' (Prov. 16.30), in .(29.10 .Isa' (closed he and 'וַ יְעַ צֵּ ֖ם from עוֹצֵ ם of place

#### **II.L.1.5.6.**

 They 'שָׁ ֽ כְ ר֣ וּ וְ ל ֹא־יַ֔יִן נָע֖ וּ וְ ל ֹ֥ א שֵׁ כָ ֽ ר in as ,*bet* with interchanges *Vav* were drunk, but not with wine; they staggered, but not with from is This .בְּ ל ֹא שֵׁ כָ ר ,בְּ ל ֹא יַיִן of place in ,)29.9 .Isa' (drink strong the same place of articulation. From two places of articulation it interchanges with *ʾalef*, as in ה֑ ָו ֵג י֣ ֵנ ְפּ ִמ' because of pride' (Jer. 13.17), which is said to be in place of ה ָא ֵג.

**II.L.1.5.3.**

350 אלגמאל ינבדל בכאף סוגה בשושנים קיל אנה סוכה מן ישר ממסוכה אד כאן לא מעני להא מן נסוגו אחור והדין אלחרפין מן מחל ואחד ואלמאם (v3:15L (ינבדל בגמאל כק̇ נגששה כעורים מקאם נמששה כקו̇ ימששו חשך

**II.L.1.5.4.**

אלדאל ינבדל בזאי כקו̇ זהב דהב ואלריש באלדאל מן אלתצחיף 355 רעואל דעואל ריפת דיפת רודָ נים דודָ נים

**II.L.1.5.5.** אלהא ינבדל באלף כקו̇ אשר יקרא לעמך מקאם הא וכדלך כד הקמח לא תכלה והדא מן מחל ואחד ומן מחלין עוצה עיניו מקאם עוצם מן ויעצם

**II.L.1.5.6.** אלואו ינבדל בבא כק̇ שכרו ולא יין נעו ולא שכר מקאם בלא יין

<sup>360</sup> בלא שכר והדא מן מחל ואחד ומן מחלין ינבדל באלף כק̇ מפני

גֵ וָ ה קיל אנה מקאם גֵ אָ ה

#### **II.L.1.5.7.**

*Zayin* interchanges in the same place of articulation with *ṣade*, as in זY ֲעַי' he rejoices'—ץY ֲעַי' he rejoices', ר֑ ָע ְז ִמ' a little' (Isa. 10.25, etc.)—ר֑ ָע ְצ ִמ' a little one' (Gen. 19.20, etc.). An example from two places of articulation is ד ֹ֖פּ ִק' hedgehog' (Isa. 14.23, etc.)— ֙פּוֹז ִק' hedgehog' (Isa. 23.15).

#### **II.L.1.5.8.**

*Ḥet* interchanges with *resh*, as in ץ ַח ֽ ָי־שֵׁנ ְל־בּ ָל־כּ ַע T ֶל֣ ֶמ' He is king over all creeping creatures' (Job 41.26), which is in place of ץ ֶר ֶשׁ. These are from two places of articulation.

#### **II.L.1.5.9.**

*Ṭet* interchanges in the same place of articulation with *tav*, as in .(3.7 .Dan' (harp'פְּ סַ נְטֵ רִ ֔ ין—(.etc 3.5, .Dan' (harp 'פְּ סַ נְ תֵּ רִ ין֙

#### **II.L.1.5.10.**

It is said that *yod* interchanges with *ʾalef*, as in U ֽ ֶס ְר ֶהֶי ֖U ְד ָֽמ ֲע ַמּ ִוּמ 'and I shall cast you down from your station' (Isa. 22.19), in וַ הֲ דַ פְ תִּ ֖ יU of meaning the to corresponds which ,אֶ הֶ רְ סֶ U of place 'and I shall cast you down' (Isa. 22.19).

#### **II.L.1.5.11.**

 2) כְּ אָ כְ לָ֙ם מֵ הַ נָּזִ֜ יד in as ,*bet* with interchangs *kaf* that said is It Kings 4.40), which is in place of ם ָל ְכ ָא ְבּ, so that its meaning is 'while they were eating (pottage)', since a comparison here is the up bringing when 'כַּ עֲ ל֣ וֹת הַ מִּ נְ חָ֔ ה case similar A .relevant not oˤering' (2 Kings 3.20), so that it is like ב ַה ַ֜לּ ַה וֹת֙ל ֲע ַב' when the ˜ame went up' (Jud. 13.20). This is from two places of articulation. A case from the same place of articulation is ל֣ ֵגּ ַרְי ַו ֔U ְדּ ְב ַע ְבּ' He has slandered your servant' (2 Sam. 19.28), which is said to be in place of ל ֵכּ ַרְי ַו, from ֙יל ִכ ָר T֤ ֵל ֵא־תֹ ל' You shall not go as a slanderer' (Lev. 19.16).

**II.L.1.5.7.** אלזאי ינבדל מן מחל ואחד בצדי יעלז יעלץ מזער מצער ומן

מחלין קפוד קפוז

**II.L.1.5.8.** אלחית ינבדל בריש כק̇ מלך על כל בני שחץ אנה מקאם שרץ <sup>365</sup> והמא מן מחלין

> **II.L.1.5.9.** אלטית ינבדל מן מחל ואחד בתָ ו פסנתרין פסנטרין

> > **II.L.1.5.10.**

אליוד קיל אנה ינבדל באלף כ̇ ק̇ וממעמדך יהרסך מקאם אהרסך ויואפק מעני והדפתיך

**II.L.1.5.11.** אלכאף קיל אנה ינבדל בבא כ̇ ק̇ כאכלם מהנזיד הו מקאם 370 באכלם ליכון מענאה ענד אכלהם (r3:16L (לאן אלתמתיל מא לה הונא מדכל ומתלה כעלות המנחה ליגרי מגרי בעלות הלהב והדא מן מחלין ומן מחל ואחד וירגל בעבדך קיל אנה מקאם וירכֵ ל מן לא תלך רכיל

## **II.L.1.5.12.**

 Michmash At 'לְ מִ כְ מָ ֖ שׂ יַפְ קִ֥ יד כֵּ לָ ֽ יו in as ,*bet* with interchanges *Lamed* he stores his baggage' (Isa. 10.28), in place of שׁ ָמ ְכ ִמ ְבּ. It is said of any in guilty is man a when 'וְ הָ יָ ֥ה כִֽ י־יֶאְ שַׁ ֖ ם לְ אַ חַ ֣ ת מֵ אֵ ֑ לֶּ ה that these' (Lev. 5.5) is in place of ת ַח ַא ְבּ. These two are from two places of articulation. An example from one place of articulation .Gen' (Sidon to up be shall border his and 'וְ יַרְ כָ ת֖ וֹ עַ ל־צִ ידֹֽ ן is 49.13), which is said to be in place of ידוֹן ִד־צ ַע.

### **II.L.1.5.13.**

It is said that *mem* interchanges with *bet*, in the same place of faithless is wife a) as (,Surely 'אָ כֵ ֛ן בָּ גְ דָ ֥ ה אִ שָּׁ ֖ ה מֵ רֵ עָ ֑הּ in ,articulation against her husband' (Jer. 3.20), in place of הּ ָע ֵר ְבּ.

## **II.L.1.5.14.**

*Nun* interchanges with *mem* from two places of articulation, for 'kings 'מְ לָ כִֽ ין—(.etc 1.12, .Chron 2' (kings the to 'לַ מְּ לָ כִ ים֙ example (Prov. 31.3), ין ִֽמָיּ ַה ץ ֥ ֵק ְל' at the end of days' (Dan. 12.13), the virtual form of which is ים ִמָיּ ַה.

### **II.L.1.5.15.**

*Samekh* interchanges with *ṣade* in the same place of articulation, as in וּ ֗ס ְת ָנ' they have broken' (Job 30.13)— ֙צוּ ְתֽ ָנ' they broke' (2 Kings 25.10, etc.). It is also said that ס֣ ֵקוֹסְי' he will cut' (Ezek. 17.9) is in place of ץ ֵקוֹצְי.

### **II.L.1.5.16.**

It is said that *ʿayin* interchanges with *ḥet*, as in וּשׁוּ ֣ע' hasten' (Joel .חוּשׁוּ—(4.11

**II.L.1.5.12.**

אללמאד ינבדל בבא מתל למכמש יפקיד כליו מק̇ במכמש

375 וקאלו אן והיה כי יאשם לאחת מאלה אנה מקאם באחת והדין מן מחלין ומן מחל ואחד וירכתו על צידון קאלו אנה מקאם עד צידון

**II.L.1.5.13.**

ואלמים קיל אנה ינבדל בבֵ א והו מן מחל ואחד אכן בגדה אשה מרעה מקאם ברעה

**II.L.1.5.14.**

380 אלנון ינבדל מן מחלין בְ מֵ ים מתל למלכים מלכין קץ הימין תקדירה הימים

**II.L.1.5.15.** אלסמאך ינבדל בצדי מן מחל ואחד נתסו נתצו וקיל אן יקוסס מקאם יקוצץ

> **II.L.1.5.16.** אלעין קיל אנה ינבדל בחית מתל עושו חושו

#### **II.L.1.5.17.**

*Pe* interchanges with *bet* from the same place of articulation in ף ֵ֗ח ֹ֜ס ר ֥ ָט ָמ' sweeping rain' (Prov. 28.3), which is said to be in place have warriors Your 'נִסְ חַ ֣ ף אַ בִּ ירֶ ֑ יU that said is it Likewise .סוֹחֵ ב of been dragged away' (Jer. 46.15) is in place of ב ַח ְסִנ. An example from two places of articulation is said to be פוּ֑ ָרוֹפְי' they shake' (Job 26.11) in place of פוּ ֲרוֹחְי from ֙פוּ ֲח ֽ ָר' they shake' (Jer. 23.9).

#### **II.L.1.5.18.**

It is said that *ṣade* interchanges with *samekh* in the same place of articulation, as in ֙ים ִדָג ְבּ וּץ ֤מ ֲח' blood red of garments' (Isa. 63.1).

#### **II.L.1.5.19.**

It is said that *qof* interchanges with *kaf* in the same place of כ֤ וֹבַ ע—(.etc 13.38, .Sam 1' (helmet 'ק֥ וֹבַ ע in as ,articulation 'helmet' (1 Sam. 17.5, etc.).

#### **II.L.1.5.20.**

It is said that *resh* interchanges with *kaf*, as in םִי ֖ ַת־מ ַר ְשׁ ֽ ַח 'darkness of water' (2 Sam. 22.12)—םִי ֜ ַ֗ת־מ ַכ ְשׁ ֶח' darkness of water' (Psa. 18.12).

#### **II.L.1.5.21.**

*Shin* interchanges with *samekh* in the same place of articulation in ןִי ֽ ָע ָה ם ֥ ֻת ְשׁ' shut of eye' (Num. 24.3, etc.), which is in place of Its .)12.4 .Dan' (words the up shut 'סְ תֹ֧ ם הַ דְּ בָ רִ ֛ ים from סְ תוּם interpretation as 'placed' is not plausible. This is because ם ֥ ֻת ְשׁ is a conjoined passive participle. The disjoined form would be or שְׁ תוֹם be to have would imperative its and ,שָׁ מוּר ,זָ כוּר like ,שָׁ תֻ ם ם ַת ְשׁ. This would lead to the conclusion that there is a root letter *mem* in the lexical class of 'placing', but this is not the case, They 'שֹׁ֖ ת שָׁ ֥ תוּ הַ שָּׁ ֽ עְ רָ ה (as such examples from see we (because

**II.L.1.5.17.**

385 אלפא ינבדל מן מחל ואחד בבא מטר סוחף קיל אנה מקאם סוחב וכדלך נסחף אביריך קיל אנה מקאם נסחב ומן מחלין קיל ירופפו מקאם ירוחפו מן רחפו

**II.L.1.5.18.** אלצדי קיל אנה ינבדל בסמאך מן מחל ואחד מתל חמוץ בגדים

**II.L.1.5.19.** אלקוף קיל אנה ינבדל (v3:16L (מן מחל ואחד בכף מתל קובע 390 כובע

> **II.L.1.5.20.** אלריש קיל אנה ינבדל בכַּ ף מתל חשרת מים חשכת

> > **II.L.1.5.21.**

אלשין ינבדל מן מחל ואחד בסמאך והו שתום העין מק̇ סתום מן סתום הדברים ואלדי פסרה מגעול מא הו תפסיר קריב ודלך אן שתום מפעול מצ̇ אף ואלמכרת יכון שָ תום מתל זָ כור שָ מור 395 ויגב אן יכון אמרה שְ תוֹם או שְ תַ ם והדא יודי אלי אן יכון פי לגה אלאגעאל מים אצלי וליס אלאמר כדלך לאן קו̇ שֹת שָ תו

 They 'שַׁ תּ֣ וּ בַ שָּׁ מַ ֣יִם פִּ יהֶ ֑ם ,(22.7 .Isa' (gate the at) themselves (placed set their mouths against the heavens' (Psa. 73.9), ה ָתּ ֣ ַשׁ ל ֹ֜כּ יו ֽ ָל ְג ַת־ר ַח ַֽת' You have put everything under his feet' (Psa. 8.7), (that) all forms from the lexical class of 'placing' lack *mem*.

#### **II.L.1.5.22.**

 He 'וַ יִּקַּ ֤ ח תִּ רְ זָ ה֙ וְ אַ לּ֔ וֹן in as ,*ʾalef* with interchanges *tav* that said is It took a cedar tree and an oak' (Isa. 44.14), which is in place of ה֖ ָז ְר ַא' cedar' (Zeph. 2.14). This is a short sample of the interchange of letters.

## **II.L.1.6. Chapter concerning the In˜uence of the Four Letters** *ʾalef, vav, yod* **and** *he***, I mean ה̇ י̇ו̇א̇ , on the Six ̇ב̇ג̇ד ̇כ̇פ ̇ת Letters**

When one of these four is at the end of a word and the word is conjoined with what follows it by the accent, and the second word begins with one of the letters ̇ת ̇פ ̇כ ̇ד ̇ג ̇ב, this letter is pronounced light with *rafe*, as in ם ֶח ֶ֜ת־ל ַפ ה ָ֙ח ְק ֶא ְו' and I shall fetch a morsel of bread' (Gen. 18.5), ֙ם ָפּ ַא ְב י֤ ִכּ' for in their anger' (Gen. אֵ ֣לֶּ ה ,(9.10 .Num' (journey far a on or 'אוֹ֩ בְ דֶ֙ רֶ T רְ חֹקָ֜ ה ,(49.6 וּסְ קַ לְ תּ֥ וֹ ,(26.35 .Num' (Ephraim of sons the are These 'בְ נֵי־אֶ פְ רַ יִם֘ ים֖ ִנ ָב ֲא ָב' and you shall stone him to death with stones' (Deut. 17.2, Kings 1' (was Lord the of word the and 'וַ יְהִ֥ י דְ בַ ר־יְהוָ ֖ה ,(13.11 etc.), and very many similar examples of what is not disjoined from the (preceding) accent. In every case where there is no disjunction from the (preceding) accent in this way, the ̇ת ̇פ ̇כ ̇ד ̇ג ̇ב letters are light, with *rafe*.

### **II.L.1.7. Section (on Deviations from the General Rule)**

### **II.L.1.7.1.**

The cases that deviate from what I have stated are nine exceptions to the rule concerning which there is, to my knowledge, no disagreement. I shall exclude from the discussion השערה שתו בשמים פ̇ כל שתה תחת רג̇ כל לגה אלאגעאל מא

פיהא מֵ ים

**II.L.1.5.22.**

אלתָ ו קיל אנה ינבדל באלף בק̇ ויקח תרזה ואלון מקאם ארזה 400 פהדא טרף מן אבתדאל אלחרוף באכתצאר

## **.1.6.L.II) r1:14L (באב פי מא תותרה אלארבעה חרוף והי אלאלף ואלואו ואליוד ואלהא אעני ̇א̇ו̇י ̇ה פי סתה חרוף ̇ב̇ג̇ד ̇כ̇פ ̇ת**

הדה אלד̇ אדא כאן אחדהא פי אכר כלמה וכאנת אלכלמה מצ̇ אפה אלי מא בעדהא באללחן וכאנת אלכלמה אלתאניה 405 אולהא אחד חרוף ב̇ ג̇ ד̇ כ̇ פ̇ ת̇ כרג דלך אלחרף מרפיא כפיפא כק̇ וְ אַ קְ חָ֙ ה פַֿ ת־לֶ֜ חֶ ם כִּ ֤י בְֿ אַ פָּ ם֙ אוֹ֩ בְֿ דֶ֙ רֶ Tֿ רְ חוֹקָ֜ J אֵ ֣לֶּ J בְֿ נֵי־אַ פְ רַ יִם֘ וּסְ קַ לְ תּ֥ וֹ בָֿ אֲ בָ נִ ֖ים (v1:14L (וַ יְהִ֥ י Hְ בַֿ ר־ייָ ֖י ואמתאל דלך כתיר גדא ממא לא ינפצל מן אללחן פכל מא לא ינפצל מן אללחן עלי הדא אלמנהאג תכון חרוף ב̇ ג̇ ד̇ כ̇ פ̇ ת̇ מרפיה כפיפה

## **פצל II.L.1.7.** 410

**II.L.1.7.1.** אלדי כרג ען מא דכרת תסעה כואסר ממ[א ל]ם יכתלף פיהא עלי עלמי ואנא אפרד מא אכתלף פיה פי אלדכר דאך אן מא

cases concerning which there is disagreement. This is because when there is no disagreement about a case, the reader cannot change anything, but when disagreement has occurred concerning a case, the reader makes a choice. He reads whatever variant he wishes. Nobody who may wish to reject it is able to reject it, since he would be rejecting something concerning which there is disagreement, involving one (reading) and an alternative. He (the reader) may read the one reading or the two alternatives (i.e. with *dagesh* or *rafe*) interchangeably. So long as this is the situation, a rule cannot be ˚xed. A rule can only be ˚xed for something concerning which there are no disagreements. Cases concerning which there is no disagreement include, as far as I can see, the following nine exceptions to the rule: *ʾoghera*, *di-fsiq, di-dhḥiq, ʾathe me-raḥiq, mappiq he, mappiq vav, mappiq yod*, two identical letters, *bet* and *pe*.

#### **II.L.1.7.2.**

As for *ʾoghera*, this is the 'collection' of only seven words. People, however, often add to them what does not belong to them, and introduce variant readings with regard to them. What is contained in this exception to the rule are four words in the song ע ַוֹשׁ ֙יּ ַו) Exod. 14.30, 'the Song of the Sea'). These are: ה ֹ֣א ָג ה ָ֔א ָגּ' He has triumphed gloriously' (Exod. 15.1, 21), which Moses said, and the twin phrase that Miriam said, ן ֶב ֑ ָא ָכּ וּ ֣מ ְדִּי' They are as still as a stone' (Exod. 15.16), ה ָכ ֹ֖מ ָכּ י ִ֥מ' Who is like you?' (Exod. 15.11). In this song there is one word that one may think is analogous to these four, but it is not the case, rather there is disagreement concerning it. This is ָתּ ְל ֑ ָא ָגּ וּ֣ם־ז ַע' the people whom you have redeemed' (Exod. 15.13). There are only these four in the song that belong to the exceptional group *ʾoghera*. In the

**II.L.1.7.2.** פאמא אלאוגירה פהי אלגאמעה לסבעה כלם פקט ואלנאס כתיר <מא> יצ̇ יפו עליהא מא ליס מנהא וידכלו פיהא אלכלף ואלדי פי הדה אלכאסרה ארבע לפט̇ את פי שירת ויושע והי (r1:15L (גָּ אֹ֣ ה גָּ אָ֔ ה אלדי קאלה משה וחבירו אלדי קאלתה מרים 425 יִדְּ מ֣ וּ כָּ אָ֔ בֶֿ ן מִ֥ י כָּ מֹ֖ כָֿ ה ופי אלשירה לפט̇ ה ואחדה ממא יט̇ ן אנהא תגרי מגרי אלד̇ וליס אלאמר כדלך בל הי כלף והי עַ ם ז֣וּ גָּ אָ֔ לְ תָּ וליס פי אלשירה מן כאסרה אוֹגֵירָ ה סוא הדה אלד̇ ואלארבע

לם יכתלף פיה לא יקדר אלקאר יגייר מנה שיא ואלדי חצל פיה אלכלף אלקאר מכייר אי אלאכתלאף אראד קרי ולא יתסע למן 415 ירד עליה אן ירד לאן ירד אלכלף אלואחד וכלאפה לה אן יקראה או יקרא אלכלאפין עלי סביל אלבדל פמא כאן הדא חאלה לא ינצ̇ בט בה אצלא ואנמא ינצ̇ בט מן אלאצול מא לם יקע פיה כלף פאלדי מא וקע פיה כלאף עלי ט̇ ני הי הדה אלתסעה כואסר אוֹFֵירָ ֞ ה · דִּ פְֿ סִ֞ יק · דִ דחִ֞ יק · אתא מרחק · מפק֞ <sup>420</sup> הא · מפק֞ ואו · מפק֞ יוד · חרפין מתראדפין · בא֞ ופא

˚rst four books there is nothing, except that there is what may be imagined belongs to the exceptional group, but it is not the וַ יַּ ֣עַ שׂ יָרָ בְ עָ ֣ם׀ .viz ,it concerning disagreement is there rather ,case in feast a appointed Jeroboam and 'חָ֡ ג בַּ חֹ֣ דֶ שׁ הַ שְּׁ מִ ינִ ֣י בַּ חֲ מִ שָּׁ ֽ ה־עָ שָׂ ר֩ the eighth month on the ˚fteenth (day)' (1 Kings 12.32). There is disagreement concerning the *bet* in ה ֽ ָשּׁ ִמ ֲח ַבּ. In Isaiah there is one word from the *ʾoghera* group, viz. ֙דֹכ ְד ֽ ַכּ י ֤ ִתּ ְמ ַשׂ ְו' and I shall make (your pinnacles) of agate' (Isa. 54.12), in Jeremiah, viz. ל֖ ֵכ ְל ֽ ַכּ י ִית ֥ ֵא ְלִנ ְו' and I am weary of holding it in' (Jer. 20.9) and in 'gods the of wisdom like wisdom and 'וְ חָ כְ מָ ֥ ה כְּ חָ כְ מַ ת־אֱ לָ הִ ֖ ין Daniel (Dan. 5.11). These seven aforementioned cases are called the ,counselors the 'אֲ דַ רְ גָּזְ רַ יָּא֩ גְ דָ֙ בְ רַ יָּ ֤א דְּ תָ בְ רַ יָּא֙ for As .*ʾoghera* 'harp ,trigon 'סַ בְּ כָ ֤א פְּ סַ נְ תֵּ רִ ין֙ ,(3 3.2, .Dan' (justices the ,treasurers (Dan. 3.5), they are cases of disagreement. I do not know for what reason this group of (seven) exceptional cases breaks the rule of the letters ̇ה̇י ̇ו ̇א. I have only documented them by listening to the transmitters of the reading.

#### **II.L.1.7.3.**

The second type of case that breaks the rule is *di-fsiq* (i.e. 'what is paused'). Whenever *paseq* comes between one of the letters ,uence˜in no have א̇ ו̇ י̇ה̇ letters the ,ב̇ ג̇ ד̇ כ̇ פ̇ ת̇ letters the and א̇ ו̇ י̇ה̇ because they only have in˜uence when there is nothing cutting (them oˤ from what follows). The *paseq* cuts (them oˤ) in a way and so this is the reason why the rule of ̇ה̇י ̇ו ̇א is not observed, as יוֹסֵ ף֩ יְהוָ֙ ה ,(18.21 .Gen' (completely done have they 'עָ שׂ֣ וּ׀ כָּ לָ ֑ה in ֙ם ֵה ָכּ וֹ׀ ֤מּ ַל־ע ַע' May the Lord add to his people (a hundred times as many) as them' (1 Chron. 21.3). There is no exception at all to this type of case that breaks the rule. Whenever a *paseq* occurs, the rule of ̇ה̇י ̇ו ̇א is broken.

**434** פסנתרין] פסנתרין פסנטרין 1L

בתּה פכּל מא חצל אלפסק כסר שרט אלאויה


אספאר אלאולה מא פיהא מנהא שי גיר אן פיהא מא יתוהם

#### **II.L.1.7.4.**

The third type of case that breaks the rule is *di-dhḥiq* (i.e. 'what is compressed'). Know that this breaking of the rule consists of what is compressed with regard to the rule regarding them (i.e. the letters ̇ה̇י ̇ו ̇א(, and that is why they say *di-dhḥiq*. The meaning of *di-dhḥiq* is that between the accent that is in the word containing one of the ̇ה̇י̇ו ̇א letters and a ̇ת ̇פ ̇כ ̇ד ̇ג ̇ב letter there is a vowel and this vowel is not dwelt upon or prolonged in pronunciation. On account of this compression (of the vowel) the rule of the ̇ה̇י ̇ו ̇א is broken, as in ם ָ֔בּ ה ָיד ֣ ִע ָא ְו' that I may call to witness against them' (Deut. 31.28), ֙בּוֹ ָית֤ ִג ָה ְו' you shall meditate on it' (Josh. 1.8) and similar cases. The compression may occur in a word that does not have an accent but is a small word, as in is This 'זֶ ה־בְּ נִ֥י ,(20.4 .Sam 1' (says) soul your (whatever 'מַ ה־תּ ֹאמַ ֥ ר my son' (1 Kings 3.23), י ִר ְ֭ה־בּ ַמ' What, my son?' (Prov. 31.2), ה ֖ ֵשׂ ֲע ַה־תּ ֽ ַוּמ' and what will you do?' (Josh. 7.9), and other cases. If it is said that this condition may hold for ̇ה̇י̇ו ̇א and ̇ת ̇פ ̇כ ̇ד ̇ג ̇ב but its אֲ שֶׁ ֣ ר הוֹרַ דְ תֵּ ֣ נוּ ב֔ וֹ in as ,*dagesh* namely ,about come not does eˤect וְ ל ֹא־הָ֙ יָה בָ ֥ ם עוֹד֙ ר֔ וַּ́ ,(2.18 .Josh' (down us let you which through' 'and there was no longer any spirit in them' (Josh. 5.1), י ִתּ ֣ ַת ָנ ֙ה ֵא ְר ֔U ְד ָֽי ְב' See, I have given into your hand' (Josh. 6.2), and the in present is וְ הָ גִ ֤יתָ בּוֹ֙ and וְ אָ עִ ֣ידָ ה בָּ֔ ם in mentioned you that vowel וֹ ֔ב נוּ ֣ ֵתּ ְד ַהוֹר and *dagesh* does not occur in the *bet*, the response should be that the diˤerence between what you mentioned (and the cases with compression) is that the vowel that is after the accent in ם ָ֔בּ ה ָיד ֣ ִע ָא ְו does not have an exhalation of breath but is very compressed, but the vowel in וֹ ֔ב נוּ ֣ ֵתּ ְד ַהוֹר is not compressed in the joining (of the words) but is expansive with an exhalation breath, and is like other (long) vowels, or nearly so. Whoever examines this closely will perceive the diˤerence.

אלכאסרה אלג̇ דדחיק אעלם אן הדה אלכאסרה אלצ̇ יק אלשרט פיהא והו קולהם דדחיק ומעני דדחיק הו אן יכון בין 445 אלטעם אלדי פי אלכלמה אלדי פיהא חרף אלא̇ ו̇י̇ה̇ ובין חרף ב̇ ג̇ ד̇ כ̇ פ̇ ת̇ מלך ואחד ולא יתאנא ולא יטול פי אלנטק בדלך אלמלך פלאגל הדא אלצ̇ יק כסר שרט אלאויה כקולה וְ אָ עִ ֣ יHָ J בָּ֔ ם והFִ ֣יתָ בּוֹ֙ ומא מאתל דלך וקד יכון אלצ̇ יק חאצל פי כלמה לא יכון פיהא טעם גיר אנה תכון כלמה צגירה כק̇ מֶ ה־תּ ֹאמֶ ר 450 זֶה־בְּ נִי מֶ ה־בְּ רִ י ומֶ ה תּעשה אלי גיר דלךּ פאן קאל אן הדה אלעלה קד תחצל פי א̇ ו̇ י̇ה̇ וב̇ ג̇ ד̇ כ̇ פ̇ ת̇ ולא יחצל מעלולהא והו אלדגש כק̇ אשר הורHתֵּ ֣ נו בֿו ול ֹא־הָ֙ יָה בָֿ ֥ ם עוֹד֙ רוח ראה נָ lַ ֣ תִּ י בְ יָHְ U֔ פאלמלך אלדי דכרתה פי ואעידה בם והגִיתָ בּו תאבת פי הורדתֵ נו בו ולם יחצל אלדגש פי אלבא קיל לה אלפרק בין מא 455 דכרתה הו אן אלמלך אלדי בעד אלטעם (r1:16L (פי ואעידה בם ליס פיה תנפס בל הו מצ̇ יק גדא וליס כדלך אלמלך אלדי פי הורדתנו בו מצ̇ יק פי אלנסק בל הו מוסע בתנפס יגרי מגרי מלך אכר או קריב מנה ומן תאמל דלך וגד אלפרק

**II.L.1.7.4.**

#### **II.L.1.7.5.**

The fourth type of case that breaks the rule is *ʾathe me-raḥiq*. This is the opposite of the previous type of case that breaks the rule, because the latter (i.e. *ʾathe me-raḥiq*) is on account of what is far and the former (i.e. *di-dhḥiq*) is on account of what is near, and so there is a fundamental diˤerence between them. This (i.e. *ʾathe me-raḥiq*) arises from the fact that due to the distance of the accent (from the preceding conjunctive accent), one comes upon it (the accent) like a ballista and so the ̇ת ̇פ ̇כ ̇ד ̇ג ̇ב letter build will He 'ה֥ וּא יִבְ נֶ ה־בַּ ֖יִת לִ שְׁ מִ ֑ י in as ,*dagesh* with pronounced is you Do 'הֲ לַ מֵּ תִ֥ ים תַּ עֲ שֶׂ ה־פֶּ ֑לֶ א ,(7.13 .Sam 2' (name my for house a Turn 'ס֥ וּרָ ה שְׁ בָ ה־פֹּ֖ ה ,(88.11 .Psa?' (dead the for wonders work aside, sit here' (Ruth 4.1). Also (included in this category) are cases in which there is no (conjunctive) accent, so (such cases must be considered) to have a virtual (conjunctive) accent before them in order to conform to (cases such as) תִי֖ ַה־בּ ֶנ ְבִי וּא ֥ה inquire and her to go may I that 'וְ אֵ לְ כָ ֥ ה אֵ לֶ ֖יהָ וְ אֶ דְ רְ שָׁ ה־בָּ ֑הּ in as ,לִ שְׁ מִ ֑ י of her' (1 Sam. 28.7), and similar cases.

#### **II.L.1.7.6.**

The ˚fth type of case that breaks the rule is *mappiq he.* The meaning of their term *mappiq he* is the (consonantal) pronunciation of the *he*. It is derived from ת ַ֔ק ְפ ֶנ א ֣ ָת ָד ְו' and the decree went forth' (Dan. 2.13). This is because when the *he* is pronounced at the end of a word, the rule of the ̇ה̇י ̇ו ̇א letters is broken, as in וְ כָ ל־אֲ שֶׁ ֣ ר אִ תָּ ֣ הּ ,(6.13 .Lev' (morning the in it of half 'מַ חֲ צִ יתָ ֣ הּ בַּ בֹּ֔ קֶ ר תִי ַ֔בּ ַבּ' and all those who are with her in the house' (Josh. 6.17), .cases similar and ,)7.6 .Dan' (wings four has it and 'וְ לַ֙הּ גַּ פִּ֥ ין אַ רְ בַּ ֛ע There are no exceptions to this breaking of the rule at all.

#### **II.L.1.7.7.**

The sixth type of case that breaks the rule is *mappiq vav*. This is because every *vav* at the end of a word is pronounced according


**II.L.1.7.5.**

to the Palestinians as a *bet rafe*, which breaks the rule of the .Psa' (praise with courts his) enter '(חֲ צֵ רֹתָ ֥ יו בִּ תְ הִ לָּ ֑ה in as ,א̇ ו̇ י̇ה̇ and ,)66.17 .Psa' (him to aloud cried I 'אֵ לָ ֥יו פִּֽ י־קָ רָ ֑ אתִ י ,(100.4 similar cases. There are two words that are exceptions to this the stretch will He 'וְ נָטָ ֥ ה עָ לֶ ֛יהָ קַ ֽ ו־תֹ֖ הוּ namely ,rule the of breaking sound The 'וְ ק֣ וֹל הָ מוֹן֘ שָׁ לֵ ֣ו בָ הּ֒ ,(34.11 .Isa' (it over confusion of line of a carefree multitude was with her' (Ezek. 23.42). Although according to the principle of breaking the rule what follows the two *vavs* should have had *dagesh*, this has not occurred.

#### **II.L.1.7.8.**

The seventh type of case that breaks the rule is *mappiq yod*. Take note that whenever *yod* occurs at the end of a word and the next word begins with one of the ̇ת ̇פ ̇כ ̇ד ̇ג ̇ב letters, and *ḥireq* or *ṣere* occurs under the letter before the *yod*, then the rule of ̇ה̇י ̇ו ̇א is כִּ ֤י בְ קָ קוּם֙ ,(6.14 .Chron 1' (son his Libni 'לִ בְ נִ֥י בְ נ֛ וֹ in as ,observed the 'שָׂ רֵ ֣ י פְ לִ שְׁ תִּ ֑ ים ,(2.3 Nahum' (them stripped have they for' princes of the Philistines' (1 Sam. 18.30), and similar cases. If vowels that are diˤerent from the aforementioned occur under the aforementioned letter, the *yod* is strengthened and the rule inspire may you perhaps 'אוּלַ ֥י תַּ עֲ רֽ וֹצִ י in as ,observed not is א̇ ו̇י̇ה̇ of כִּ֚י ,(6.6 .Chron 1' (son his Jeatherai 'יְאָ תְ רַ ֥ י בְּ נֽ וֹ ,(47.12 .Isa' (terror a into 'לְ גוֹי־גָּד֥ וֹל וְ עָ צ֖ וּם ,(4.7 .Deut' (nation great what for 'מִ י־ג֣ וֹי גָּד֔ וֹל great and mighty nation' (Num. 14.12), שׁ ֶד ֹֽקּ ַבּ י֥ ַינ ִס' Sinai into the holy place' (Psa. 68.18). One word is an exception to this breaking of the rule, namely ם֗ ָ֜ב י֥ ָנֹד ֲא' the Lord in them' (Psa. 68.18). What should have occurred according to the principle of the breaking of the rule is ם֗ ָ֜בּ י֥ ָנֹד ֲא with *dagesh*, because there is no *ḥireq* or *ṣere* on the letter before the *yod*. I do not know for what reason it contravenes the breaking of the rule.

יכרג עלי ראי אלשאמיין בבא מרפי הו יכסר שרט אלא̇ ו̇י̇ה̇ כק̇ חַ צֵ רוֹתָ יו בִּ lְ הִ לָ ה אֵ לָ ֥יוּ פִּֽ י (v1:16L (קראתי ואמתאלהמא ואלדי יסתתנא עלי הדה אלכאסרה לפט̇ תין והמא ונטה עליה קַ ו lֹהוּ וקול הָ מוֹן֘ שָׁ לֵ וּ בָֿ הּ פאן כאן יגב עלי אצל אלכאסרה אן יגי מא 475 בעד אלואוין מדגושא ולם יגי כדלך

**II.L.1.7.8.**

אלכאסרה אלסאבעה מפק יוד אעלם אן כל יוד פי אכר כלמה ואול אלאכרי מן חרוף ב̇ ג̇ ד̇ כ̇ פ̇ ת̇ ותחת אלחרף אלדי קבל אליוד חֶ רֶ ק וא צֵ רִ י פאן שרט אלא̇ ו̇י̇ה̇ יתבת פיה כק̇ לבֿנֵי בְֿ נו כִּ ֤י בְֿ קקוּם שָׂ רֵ ֣ י פְֿ לִ שְׁ תִּ ים ומת̇ ד̇ פאן צאר תחת אלחרף אלמדכור סוי 480 אלמלכּין אלמדכורין אשתד אליוד ולם יתבת שרט אלא̇ ו̇י̇ה̇ כק̇ אוּלַ ֥י תַּ עַ רֽ וֹצִ י יאתר֥ י בְּ נ֛ וֹ וּמִ י גּ֣ וֹי גָּ Hוֹל לגוי גָּדול ועצום סינַי בַּ קֹדֶ ש יסתתני עלי הדה אלכאסרה בלפט̇ ה ואחדה והו אדֹנָי ב֜ ֗ם וקד יגב אן תגי עלי מקתצ̇ א אלכאסרה אדנָי בּם דגש לאן ליס תחת אלחרף אלדי קבל אליוד נקטה ולא נקטתין ומא עלמת לאי עלה 485 גא מכאלף ללכאסרה

#### **II.L.1.7.9.**

The eighth type of case that breaks the rule is the succession of two letters. If two *bet*s or *kaf*s, but not the remaining ̇ת ̇פ ̇כ ̇ד ̇ג ̇ב letters, succeed one another and under the ˚rst of them there is and 'וַ יְהִ ֣ י בְּ בוֹאָ֗ הּ in as ,broken is א̇ ו̇י̇ה̇ of rule the then ,*shewa* a caught she and 'וַ תִּ תְ פְּ שֵׂ ֧ הוּ בְּ בִ גְ ד֛ וֹ ,(15.18 .Josh' (came she when like not it Is 'הֲ ל ֹ֥ א כְּ כַ רְ כְּ מִ ֖ ישׁ ,(39.12 .Gen' (garment his by him Carchemish?' (Isa. 10.9), and other cases. If a vowel occurs under the ˚rst of the two instead of *shewa*, the rule of ̇ה̇י̇ו ̇א is in wife a) take shall (he And 'וְ ה֕ וּא אִ שָּׁ ֥ ה בִ בְ תוּלֶ ֖יהָ in as ,observed Ezra' (haste in went They 'אֲ זַ֙ לוּ בִ בְ הִ יל֤ וּ ,(21.13 .Lev' (virginity her 4.23), and similar cases.

#### **II.L.1.7.10.**

The ninth type of case that breaks the rule is *bet* and *pe*. The statement concerning them is similar to the statement regarding the preceding type of case that breaks the rule, without there being any disagreement. This is that when *bet* is followed by *pe* and *shewa* is below the *bet*, the rule of ̇ה̇י̇ו ̇א is broken, as in ,(14.4 .Exod' (Pharaoh over glory get will I and 'וְ אִ כָּ בְ דָ ֤ ה בְּ פַ רְ עֹה֙ your in put have I which words my and 'וּדְ בָ רַ ֖ י אֲ שֶׁ ר־שַׂ ֣ מְ תִּ י בְּ פִ ֑ יU mouth' (Isa. 59.21), and similar cases. If a vowel occcurs instead He 'אַ ל־יֵ ֥ רֶ א בִ פְ לַ גּ֑ וֹת in as ,observed is א̇ ו̇י̇ה̇ of rule the then ,*shewa* of will not look upon the rivers' (Job 20.17). I do not know any exception to this breaking of the rule.

#### **II.L.1.7.11.**

Take note that Ben Naftali, and perhaps some of those who preceded him, had a particular opinion about the *dagesh* of his when 'וַ יְהִ י֩ כִ שְׁ מֹ֙ µַ אֲ דֹנָ֜ יו namely ,וַ יְהִ י after *kaf* of cases seven .Gen' (heard he when and 'וַ יְהִ ֣ י כְ שָׁ מְ ע֔ וֹ ,(39.19 .Gen' (heard master

כאפאת בעד ויהי והי כּשמֹµַ אד̇ כּשמעו כּראות כּראותו

**II.L.1.7.11.** ואעלם אן בן נפתלי ולעל מן תקדמה קד ראי ראיה פי דגש ז̇


וַ יְהִ י֩ ,(5.2 Esther' (saw) king the (when and 'וַ יְהִ י֩ כִ רְ א֙ וֹת ,(39.15 when and 'וַ יְהִ י֩ כְ הוֹצִ יאָ֙ ם ,(11.35 .Jud' (saw he when and 'כִ רְ אוֹת֙ וֹ he when 'וַ יְהִ ֣ י כְ מָ לְ כ֗ וֹ ,(18.17 .Gen' (out) them (brought they had they when and 'וַ יְהִ֙ י כַ אֲ שֶׁ ר־תַּ֜ מּוּ ,(15.29 Kings 1' (king became perished' (Deut. 2.16). 7 According to him, each of the seven cases of *kaf* that occurs after י ִהְי ַו in Scripture has *dagesh*. This is known from his codices. Others, however, pronounce these *rafe.*  I do not know for what reason Ben Naftali pronounced them with *dagesh*, for those who pronounce them *rafe* follow the principle of the in˜uence of the soft ̇ה̇י ̇ו ̇א letters on the ̇ת ̇פ ̇כ ̇ד ̇ג ̇ב letters. The reader, therefore, has two options. Either to read with the reading of Ben Naftali, in which case he must read all forms that he (Ben Naftali) reads, whether they be good readings or di˞cult readings, or to read with the reading of Ben Asher, which also is authoritative. If somebody reads what he deems to be the best reading of this one and of that one, he would (read) without any rule, because he deviates from the rationale of each of them.

## **II.L.1.8. Section (on Further General Issues Relating to ה̇ י̇ו̇א̇( II.L.1.8.1.**

Take note that the criterion of the (rule of) the ̇ה̇י ̇ו ̇א letters and the ̇ת ̇פ ̇כ ̇ד ̇ג ̇ב letters should be based on the pronunciation and not on the writing. This is demonstrated in ק֖ ָל ָבּ א ְר ֥ ַיּ ַו' and Balak saw' (Num. 22.2). The word א ְר ֥ ַיּ ַו ends in *ʾalef*, one of the ̇ה̇י ̇ו ̇א letters, and (the next word) begins with *bet*, one of the ̇ת ̇פ ̇כ ̇ד ̇ג ̇ב letters, but this letter is not pronounced *rafe*, despite the *ʾalef* being adjacent to the *bet* and their being linked by the accent. The *bet*  7pronunci in (וַ יַּ ֥ רְ א of end the since ,*dagesh* with occurs בָּ לָ ֖ק of

text the in כַ אֲ שֶׁ ר וַ יְהִ֙ י simply to opposed as כַ אֲ שֶׁ ר־תַּ֜ מּוּ וַ יְהִ֙ י citation fuller The of *Hidāyat al-Qāriʾ* is given in *Kitāb al-Khilaf* (ed. Lipschütz, 1965, 19).

500 כּהוציאם כּמלכו כּאשר ענדה אן כל ויהי פי אלמקרא יגי בעדה אחד הדה אלז̇ כּאפאת אנהא תגי כלהא מדגושה ודלך מערוף מן מצאחפה וגירה ירפיהא ומא ערפת לאי עלה דגשהא בן נפתלי לאן מן רפאהא משא עלי אלאצל אלמוצ̇ וע פי תאתיר א̇ ו̇י̇ה̇ אלרפי לחרוף ב̇ ג̇ ד̇ כ̇ פ̇ ת̇ פאלקאר אדן עלי אחד אמרין אמא 505 אן יקרא קראה בן נפתלי פילזמה אן יקרא גמיע מא יקראה מן מסתחסנאת (v1:17L (ומסתתקלאת ואמא אן יקרא קראה בן אשר ודלך איצ̇ א חכמה ואמא מן קרא מסתחסנאת הדא והדא פאנה יבקא בלא שרט לאנה יכרג ען עלה הדא והדא

## **פצל II.L.1.8.**

**II.L.1.8.1.**

510 אעלם אן אלמעול פי א̇ ו̇ י̇ה̇ וב̇ ג̇ ד̇ כ̇ פ̇ ת̇ עלי אללפט̇ לא עלי אלכט יביין דלך אן וירא בּלק אכר וירא אלף מן אויה ואולה בא מן ב̇ ג̇ ד̇ כ̇ פ̇ ת̇ ולם יגי אלחרף רפי מע אסתנאד אלאלף אלי אלבא ואכתלאטהמא באללחן ואנמא גא אלבא מן בלק מדגוש לאן מחט וירא אלריש לא אלאלף פצאר אלמעול עלי אללפט̇ לא

ation) is the *resh* not the *ʾalef*, and the criterion is the pronunciation not the writing. An opposite case is י ֖ ֵדּ ַב ָית ִ֥שׂ ָע ְו' and you will make poles of' (Exod. 25.13). The last letter of the word ָית ִ֥שׂ ָע ְו is *tav*, but the *bet* is *rafe*. The reason for this is that when *tav* has *qameṣ*, it is pronounced with two letters, and if you were to write ה ָית ִשׂ ָע ְו in full orthography, it would have *he*. So the criterion is the pronunciation. The other cases of the breaking of the rule are also based on this principle, since this is the .ב̇ ג̇ ד̇ כ̇ פ̇ ת̇ and א̇ ו̇י̇ה̇ of rule the for basis the forms that principle Surely you see that in אוּ ֖ ָבּ Uי ֥ ֶד ָב ֲע ַו' and your servants have come' (Gen. 42.10) the *bet* occurs with *dagesh* on account of the breaking of the rule known as *di-dhḥiq*.

#### **II.L.1.8.2.**

Perhaps somebody may ask why the letters ̇ה̇י ̇ו ̇א have caused what is after them to be *rafe* in accordance with the preceding discussion. The response could be that this is because these four letters are the letters of softness and prolongation, as has been stated by Yaḥyā ibn Dāʾūd the Maghribī, the author of the *Book of Prolongation and Softness*, and letters that come after them that are not one of the letters of softness become soft due to their proximity. It may also be said that this is a custom adopted by the people of the language for a good reason known to them, and the knowledge of this has been transmitted by us and we read what we have received from the people of the language, and we should not abandon it until the people of the language come and we know the function of what they adopted as their convention. So whoever does not read according to the rule of knows who He is Blessed .incorrectly reading is ב̇ ג̇ ד̇ כ̇ פ̇ ת̇ and א̇ ו̇ י̇ה̇ secrets (cf. Psa. 44.22).

515 עלי אלכט ובאלעכּס מן דלך וְ עָ שִׂ יתָ בַ דֵּ י אכר לפט̇ ה ועשית תו וגא אלבא מרפי ואלעלה פי דלך אן אלתו אדא כאן מקמוצא כרג בחרפין ולו כתבת ועשיתה מלא כאן בהא פאלמעול אדן עלי אללפט̇ וסאיר אלכואסר תתם פי הדא אלאצל לאנה הו אלאצל אלדי בני ללא̇ ו̇ י̇ה̇ וב̇ ג̇ ד̇ כ̇ פ̇ ת̇ אלי תרי אלי ק̇ ועבד֥ יך בּ֖ או 520 אן אלבא [יגי] מדגוש מן כאסרה דדחיק

**II.L.1.8.2.**

ולעל סאיל [יס]אל על חרוף א̇ ו̇ י̇ה̇ לם כאנת תרפי מא בעדהא עלי אלשרוח אלמדכורה פימכן אן יגאב אן למא כאנת הדה אלארבע חרוף הי חרוף אללין ואלמד עלי מא דכרה יחיי בן דאווד אלמגרבי (r1:18L (צאחב כתאב אלמד ואללין פילין מא 525 בעדהא ממא ליס הו מן חרוף אללין ללמגאורה וימכן אן יקאל איצ̇ א אן הדא אצטלאח אצטלחו עליה אהל אללגה לגרץ̇ צחיח עלמוה הם ואנשד ענא נחן עלמה פנחן נקרא מא תסלמנאה מן אהל אללגה ולא נכליה אלי אן יגו אהל אללגה פנעלם פאידה מא אצטלחו עליה פמן קרא בגיר שרט א̇ ו̇ י̇ה̇ וב̇ ג̇ ד̇ כ̇ פ̇ ת̇ כאן 530 לאחנא וברוך יודֵ ע תעלומות

## **II.L.1.9. Chapter concerning Letters that Occur in Three Grades**

#### **II.L.1.9.1.**

Take note that just as there are among the letters those that when they are adjacent to another letter, the latter makes them light with *rafe*, likewise among the letters are those that occur in three grades with regard to heaviness and lightness. The ˚rst grade is lightening. The second is the normal *dagesh*. The third is the major *dagesh*. This includes the *tav*.

#### **II.L.1.9.2.**

Take note that the *tav*, unlike the other letters, may occur *rafe*, as in ר ַע ַ֜שּׁ ַה י ֵ֨א ָת ְו' and rooms of the gate' (Ezek. 40.10); it may occur with *dagesh*, as in ת ֶשׁ ֹ֜ח ְנּ ַה ת ַח ֣ ַתּ' instead of bronze' (Isa. 60.17), ֙ב ָה ָז י ֤ ֵתּוֹר' ornaments of gold' (Cant. 1.11); and it may occur with major *dagesh*. The latter includes three *tav*s: ָה ֤ ֶימ ִשְׂי ַו ֙ם ָל־עוֹל ֵתּ' He made it an eternal heap of ruins' (Josh. 8.28), ,(28.11 .Chron 1' (treasuries its and houses its and 'וְֽאֶ ת־בָּ֨ תָּ֜ יו וְ גַ נְזַ כָּ ֧יו not do I .)3.23 .Dan' (men three these and 'וְ גֻ בְ רַ יָּ ֤א אִ לֵּ T֙ תְּ לָ ֣תֵּ ה֔ וֹן know anybody who diˤers (in reading) with regard to these three *tav*s. As for the form ים ִתּ ָבּ, there were diˤerences (of reading) with regard to it.

#### **II.L.1.9.3.**

Take note that the Tiberians said that they have a *resh* that is not read (in the same way) by anybody else. It is likely that the climate of their town caused this. It has the same status as the *tav* in the word ים ִתּ ָבּ according to the view of Ben Naftali, who gives it a grade in between two grades.

### **II.L.1.9.4.**

The *resh* in their tradition is associated with speci˚c letters, just ד̇ ז̇צ̇ ת̇ ט̇ ס̇ namely ,א̇ ו̇י̇ה̇ letters the with associated are ב̇ ג̇ ד̇ כ̇ פ̇ ת̇ the as

**II.L.1.9.4.** פאלריש ענדהם לה חרוף מכצוצה כמא לב̇ ג̇ ד̇ כ̇ פ̇ ת̇ חרוף א̇ ו̇ י̇ה̇ 545 והי ד̇ ז̇ צ̇ ת̇ ט̇ ס̇ ל̇ ן̇ פהדה אלח̇ חרוף חרפאן מנהא תעמל קבל

**II.L.1.9.3.** ואעלם אן אלטבראניין דכרו אן להם ריש לא יקראה גירהם ואלקריב אן הוא בלדהם יפעלה והו יגרי מגרי אלתו פי לשון בתים עלי ראי בן נפתלי אלדי יגעלה הו מנזלה בין מנזלתין

540 לשון בתים פקד אכתלף (v1:18L (פיה

**II.L.1.9.2.** אעלם אן אלתו מן דון סאיר אלחרוף קד יגי רפי כק̇ וlָ אֵ י השער וקד יגי דגש כקול̇ תחת הנחשת תורי זהב וקד יגי דגש כביר והו תלת תאואת וַ יְשִׂ ימֶ ֤הָ תֵּ ל־עוֹלָ ם֙ ובתיו וגנזכיו וגברי֤א אלך תְּ לָ ֣תֵּ ה֔ וֹן פהדה אלתלת תאואת מא ערפת מן כאלף פיהא ואמא

535 אלדגש אלכביר והו אלתו

**II.L.1.9.1.** אעלם אן כמא גא פי אלחרוף מא אדא אסתנד אלי גירה כפפה ורפאה כדאך פי אלחרוף מא יגי עלי ג̇ מנאזל פי אלתקל ואלכפה אלמנזלה אלא̇ אלתכפיף אלב̇ אלדגש אלמעהוד אלג̇

## **.1.9.L.II באב פי מא יגי מן אלחרוף עלי תלאתה מנאזל**

and ̇ן ̇ל. Two of these eight letters operate both before the *resh*  and after it, namely ̇ן ̇ל, and the six other letters before the *resh*. The eight letters aˤect the *resh* only when *shewa* is under it or (when *shewa* is) under the eight letters that are speci˚c to it.

#### **II.L.1.9.5.**

The light *resh* in their tradition is (in words) such as ה֛ ָב ָכּ ְר ֶמּ ַה ם ֹ֧ת ְר 'night the of drops 'רְ סִ֥ יסֵ י לָ ֽ יְלָ ה ,(1.13 Micah!' (chariot the Harness' .(41.43 .Gen' (chariot second his in 'בְּ מִ רְ כֶּ ֤בֶ ת הַ מִּ שְׁ נֶ ה֙ ,(5.2 .Cant( Such cases and similar ones are their normal pronunciation of the letter, for they consider it to be the light *resh*.

#### **II.L.1.9.6.**

The major *resh* in their tradition are cases such as ֙ם ֶית ִא ְרּ ַה' Have you seen?' (2 Kings 6.32), הּ ֑ ָמ ִע ְרּ ַה' to irritate her' (1 Sam. 1.6), and the like.

### **II.L.1.9.7.**

The grade between two grades (of the *resh*) where *dalet* precedes דַּ רְ כּ֖ וֹ ,(1.4 .Lam' (Zion to roads the 'דַּ רְ כֵ֙ י צִ יּ֜וֹן as such cases are it 'his way' (Gen. 24.21), וֹן ֥א ְר ִד ְל' to contempt' (Dan. 12.2). Cases his of any 'מִ זַּ רְ ע֛ וֹ לַ מֹּ֖ לֶ T ,)72.6 .Psa' (dripping 'זַרְ זִ֥יף are *zayin* with oˤspring to Molech' (Lev. 20.2), ק ֹ֑רְזִי' He scatters' (Isa. 28.25). as 'כִּ צְ רֹ֣ ף ,(17.3 .Prov' (crucible the 'מַ צְ רֵ ֣ ף are *ṣade* with Cases testing' (Zech. 13.9), ת ַ֔פ ְר֣ ָד־צ ַע' as far as Zarephath' (Obd. 1.20). and 'וְ תַ רְ אֲ לָ ֽ ה ,(37.18 Job' (out spread you 'תַּ רְ קִ ֣ יµַ are *tav* of Cases Taralah' (Josh. 18.27), ַµי ֣ ִבּ ְר ַת' you will (not) cause to breed' (Lev. its of leaves the all 'כָּ ל־טַ רְ פֵּ ֤י צִ מְ חָ הּ֙ are *ṭet* of Cases .)19.19 .Psa' (tear to eager is He 'יִכְ ס֣ וֹף לִ טְ ר֑ וֹף ,(17.9 .Ezek' (sprouting 17.12), וֹ ֽזּ ֻע וֹת ֥ר ְט ִמ' the rains of his strength' (Job 37.6). A case with *samekh* is יו ָ֜תֹפּ ַע ְר ֽ ַס' its boughs' (Ezek. 31.5). Cases with

אלריש ובעדה והמא ל̇ ן̇ ואלסתה חרוף מן קבל אלריש והדא אלריש אלמדכור לא תותר פיה חרופה אלח̇ אלא אן יכון תחתה שוא או תחת חרופה אלח̇ [אל]מכצוצה בה

**II.L.1.9.5.** פאלריש אלכפיף אלדי להם מתל רְ תֹם המרכבה רסיסי לילה

550 במרכבת המשנה פהדא ומא שאכלה מא כלאמהם עליהא לאן הדא ענדהם הו אלריש אלכפיף

**II.L.1.9.6.** ואלריש אלכביר ענדהם הו הרּאיתם הרּעימה ואמתאלהמא

**II.L.1.9.7.** ואלמנזלה בין מנזלתין ממא קבלה [אלד]אל כק̇ דרכי ציון דרכו

לדראון ואלזאי זרזיף מזרעו למולך <יזרוק> אלצדי מַ צְ רֵ ף

555 [כ]צרוף עד צרפת אלתו תרקיע ותראלה תרביע טית כל טרפי

צמחה יכסוף לטרוף מטרות עזו אלסמאך סרעפותיו אללמאד

**554** יזרוק] יזרוק אל יסוד 1L

 .Sam 1' (graze to 'לִ רְ ע֛ וֹת ,(24.32 .Gen' (wash to 'לִ רְ חֹ֣ ץ are *lamed* 'favour his for 'לִ רְ צֹנ֖ וֹ ,(19.5 .Lev' (favour your for 'לִֽ רְ צֹנְ כֶ ֖ם ,(17.15 נִ רְ דִּ ֖ י ,(13.3 .Josh' (of rulers 'סַ רְ נֵ ֣י are *nun* with Cases .)1.3 .Lev( 'my nard' (Cant. 1.12). They call these cases and similar ones a grade (of *resh*) between two grades, namely (the grades of) *dagesh* and *rafe*. Whoever investigates this carefully (will see that) it is as they say, since the diˤerence is clear between the *resh* of ם ֹ֧ת ְר and י ֵיס ִ֥ס ְר and (the *resh*) that is adjacent to the eight letters (preceding it) when they have *shewa* under them or when *shewa* is under it. Its heaviness is clear compared to the lightness of the *resh* of ם ֹ֧ת ְר and the like.

#### **II.L.1.9.8.**

It has been stated previously that I do not know anything that I can report about the *zāy makrūkh*. I only mentioned it so that it be known that letters have diˤerent attributes and because speech is dependent on letters.

#### **II.L.1.10. (Conjugations)**

Take note that the people of the language made the conjugations of the language in four categories: from one root letter, such as ה ֵכּ ַה' hit' and the like, from two letters, such as ה ֵנ ְבּ 'build' and the like, from three letters, such as רֹמ ְשׁ and the like and from four letters, such as ל ֵבּ ְר ַכּ' wrap', and the like. A letter may also change position in a word with the result that its meaning changes. I shall mention here the phenomenon of change of position in one word as an example: ב ֶר ֶע with three letters from 'becoming evening', ישׁ ִא ָ֭ל ב֣ ֵר ָע' sweet to a man' (Prov. 20.17) from the lexical class of 'delight', ד ֵ֔ב ָכּ ב ֹ֣ר ָע' heavy swarm' (Exod. 8.20) from the lexical class of 'mixing', וֹ ֽינ ִמ ְל ב ֖ ֵרֹע)' every) אֶ ת־עֹרֵ ֣ב וְ אֶ ת־זְ אֵ֗ ב ,bird a ,)11.15 .Lev' (kind its to according raven 'Oreb and Zeeb' (Jud. 7.25), the name of a man. When you

לרחוץ לרעות לרצונכם לרצונו אלנון סרני נרדי פהדה אלאמתאל ואשבאההא יסמונהא מנזלה בין מנזלתין והמא אלדגש ואלרפי ומן תאמל דלך כאן כמא דכרו אד (r1:19L (אלפרק

560 ט̇ אהר בין ריש רְ תֹם וריש רסיסי ללמגאור להדה אלח̇ חרוף אדא כאן תחתהא או תחתה שוא ותקלה ט̇ אהרא ענד כפה ריש רתֹם ומא מאתלה

**II.L.1.9.8.** וקד תקדם אלקול אן אלזאי אלמכרוך מא ערפת פיה שיא אדכרה ואנמא דכרתה ליערף אן ללחרוף אחכאם ולאן 565 אלכלאם מתעלק באלחרוף

**II.L.1.10.**

(r3:8L (ואעלם אן אהל אללגה געלו תצאריף אללגה עלי ארבעה אקסאם מן חרף ואחד אצלי מתל הַ כֵ ה ונחוה ומן חרפין מתל בנֵ ה ונחוה ומן ג̇ מתל שְ מֹר ונחוה ומן ד̇ מתל כרבל ונחוה ואלחרף איצ̇ א קד תתקלב פי אללפט̇ ה ותתגאיר מעאניהא 570 פאדכר מן גנס אלתקליב לפט̇ ה ואחדה לתכון נמודגא עֶ רֶ ב ג̇ חרוף מן אלגרוב עָ רֵ ב לאיש מן לגה אללדה (v3:8L (עָ רֹב כבד מן לגה אלאכתלאט עֹרֵ ב למינו טאיר עֹרֵ ב וזאב אסם רגל ואדא

change the position of their letters, they become ֙ע ַר ֶ֙בּ' Bera' (Gen. 14.2), the name of a man, ע ַב ֶר' a quarter', ר ַע ַבּ' stupidity' from The 'אִֽ ישׁ־בַּ֭ עַ ר ל ֹ֣ א יֵדָ ֑ ע from ,'stupid being 'of) class lexical the( stupid man does not know' (Psa. 92.7), ֙ישׁ ִר־א ֶע ְבַי י֤ ִכּ' when (a man) causes (a ˚eld or vineyard) to be grazed over' (Exod. 22.4) from the lexical class of 'trampling, befouling with dung', ֙שׁ ֵר־א ֶע ְבַיּ ַו' He ignited ˚re' (Jud. 15.5) from the lexical class of 'kindling and setting ˚re', and ע ֖ ָר ָה ֥ ָתּ ְר ַע ִֽוּב' and you will remove the evil' (Deut. 13.6, etc.) from the lexical class of 'removing'.

## **II.L.1.11. Chapter concerning the Occurrence of Letters for the Sake of Enhancement**

#### **II.L.1.11.1.**

Take note that you do not ˚nd in the Bible a word that consists of less than two letters, as, for example, T ַא' surely, but', י ִכּ' for, when', בּוֹ' in it', ן ִמ' from', ל ַע' upon', י ִמ' who'. A word may consist of three letters, for example, רֹמ ְשׁ' keep', רֹכ ְז' remember', רֹב ֲע' pass'. It may consist of four letters, for example ל ֵבּ ְר ַכּ' wrap', .(15.27 .Chron 1' (wrapped was David and 'וְ דָ וִ֞יד מְ כֻ רְ בָּ ֣ל from Expressions may be constructed from ˚ve up to eleven letters. We have not found more than that number. This is found in only three words: ן ֖ ֶיה ֵוֹת ֽב ֲתוֹע ְוּב' and in their abominations' (Ezek. ,(20.44 .Ezek' (deeds your to according 'וְ כַ עֲ לִ ילֽ וֹתֵ יכֶ ֤ם ,(16.47 it that said been has It .)9.3 Esther' (satraps the and 'וְ הָ אֲ חַ שְׁ דַּ רְ פְּ נִ ֣ים would have been possible for the people of the language to use twelve letters in the expression ם ֶיכ ֵצוּמוֹת ֲע ַתּ ִוּמ' and from your strength' (cf. וֹת ֥מ ֻצ ֲע ַת ְו' and strength' Psa. 68.35) and other expressions according as the need may have arisen. As for words of two letters, when you move the ˚rst to the (position of) the last and the last to the (position of) the ˚rst, they turn out to be a functional part of speech consisting of two parts, for example,

אקלבתהא גת בֶ רֶ ע אסם רגל [ר]בֶ ע רֻ בע בֶ עֶ ר מן אלתגאהל מן איש בער לא ידע כי יבער איש מן לגה אלתבאער ויבער אֵ ש מן 575 לגה אלאחראק ואלאשעאל ובערת הרע מן לגה אלנפי

## **.1.11.L.II באב פי מא יגי מן אלחרוף ללתפכים**

**II.L.1.11.1.** אעלם אן כלמה פי אלמקרא אקל מן חרפין לא תגד מתל אַ ך כִ י בוֹ מִ ן עַ ל מִ י ותכון מן ג̇ כק̇ שמר זכר עבֹר ותכון מן ד̇ כרבל מן ודוד מכרבל ותנבני אלאלפאט̇ מן ה̇ ומא זאד אלי י̇א̇ ומא וגדנא 580 אזיד מן דלך והו ג̇ אלפאט̇ פקט ובתועבותיהן וכעלילותיכם והאחשדרפנים וקד קיל אן ימכן אן יסתעמלו אהל אללגה י̇ב̇ חרפא פי לפט̇ ה ומתעצומותיכם וגיר דלך ממא תדעוהם אלחאגה אליה ומא כאן מן אלכלם מן חרפין אדא נקלת אלאול אלי אלאכיר ואלאכיר אלי אלאול תכון עלי אלקסמין כלאמא

'Gad 'גָּ ד ,'you to 'לָ T'—measured he 'כָּ ל ,'came he 'בָּ א—'father 'אָ ב similar and ,'end 'קֵ ץ—'pour 'צַ ק ,'brain 'מַֹ́ —'heat 'חֹם ,'sh '˚דָּ ג cases.

#### **II.L.1.11.2.**

An expression consisting of two or more letters may be enhanced. Enhancement includes various diˤerent types. A noun that is enhanced by *he*, as in מוֹן ְצ ַע' Azmon'—ה ָוֹנ ֫מ ְצ ַע' to Azmon' בָּ בֶ ל ,(.etc 10.38, .Josh' (Devir to 'דְּ בִ ֑ רָ ה—'Devir 'דְּ בִ יר ,(15.4 .Josh( 'Babylon'—ה ָל֑ ֶב ָבּ' to Babylon' (2 Kings 20.17, etc.) is one type. A second type is where a feminine noun ending in *he* is enhanced עֵ יפָ ה ,(8.7 .Hos' (storm 'סוּפָ ֣תָ ה—'storm 'סוּפָ ה example for ,*tav* by —'salvation 'יְשׂוּעָ ה ,(10.22 Job' (darkness 'עֵ יפָ֙ תָ ה—'darkness' ה ָת ָ֓שׁוּעְֽי' salvation' (Psa. 3.3, etc.), and similar cases. It may be יְרוּשָׁ לַ ] and) .etc 46.3, .Gen' (Egypt to 'מִ צְ רַ ֔ יְמָ ה—מִ צְ רַ יִם in that said —ה ָמ ְ֗ ַל ָרוּשְׁי' to Jerusalem' (1 Kings 10.2, etc.) that the *he* at the end of the word is in place of ל ֶא' to'. A verb may also be סְ לָ֔ חָ ה—(14.19 .Num' (pardon 'סְ לַֽ ח־נָ֗ א in as ,*he* with enhanced שׁוּב ,(9.19 .Dan' (hear 'שְׁ מָ֙ עָ ה֙ —'hear 'שְׁ מַ ע ,(9.19 .Dan' (pardon' 'return'—ה֣ ָשׁוּב' return' (Num. 10.36, etc.), קוּם' arise'—ה ֣ ָקוּמ' arise' (Num. 10.35, etc.).

#### **II.L.1.11.3.**

In˜ected nouns may be enhanced by *yod*, for example י ִ֗ב ְשֹׁיּ ַ֜ה' the one sitting' (Psa. 123.1), י֣ ִכ ְפֹה ַה' the one who changes' (Psa. הַ ֽ מַּ שְׁ פִּ ילִ֥ י ,(113.5 .Psa' (high makes who one the 'הַ ֽ מַּ גְ בִּ יהִ֥ י ,(114.8 'the one who makes low' (Psa. 113.6). Feminine nouns may also be enhanced by *yod*, as in י ִכְי ֽ ָא ֻל ֲח ַתּ' your diseases' (Psa. 103.3), .(103.4 .Psa' (life your 'חַ יָּ ֑ יְכִ י ,(103.5 .Psa' (youth your 'נְעוּרָ ֽ יְכִ י Nouns may also be enhanced by *vav*, for example ר ֹ֔ע ְב וֹ ֣נ ְבּ' the son

585 מסתעמלא (r3:10L (מתל אָ ב בָ א כָ ל לָ ך גָד דָ ג חֹם מֹח צַ ק קֵ ץ ואמתאל דלך

**II.L.1.11.2.** פאללפט̇ אלדי הו מן חרפין ומא זאד יפכם ואלתפכים עלי וגוה פאלאסם אלדי יפכם באלהא מתל עצמון עצמונה דביר דבירה בבל בבלה וגה ב̇ והו אדא כאן אלאסם מונת בהא קד יפכם 590 בתָ [ו] מתל סופה סופתה עיפה עיפתה ישועה ישועתה ואמתאל דלך וקד יקאל אן מצרים מצרימה ירושלם ירושלמה אן אלהא פי אכר אלאסם מקאם אֶ ל ואלפעל יפכם באלהא איצ̇ א מתל סלח נא סלָ חָ ה שמַ ע שְ מָ עָ ה שוּב שובָ ה קום קומָ ה


of Beor' (Num. 24.3, etc.), ץ ֶר ֖ ֶתוֹ־אְי ֽ ַח' beasts of the earth' (Gen. .(114.8 .Psa' (water of spring a into 'לְ מַ עְ יְנוֹ־מָ ֽ יִם ,(1.24

#### **II.L.1.11.4.**

Functional particles may be enhanced by *yod*, for example 'harp a on and instrument stringed-ten a on 'עֲ ֽלֵ י־עָ֭ שׂוֹר וַ עֲ לֵ י־נָ ֑בֶ ל (Psa. 92.4), ד ַע' until'—י ֵד ֲע' until'. Functional particles may also I 'אֲ אַ מִּ צְ כֶ ֥ם בְּ מוֹ־פִ ֑ י example for ,*vav* and *mem* by enhanced be strengthen you with my mouth' (Job 16.5), the virtual form of 'you at head my shake I and 'וְ אָ נִ֥יעָ ה עֲ֜ לֵ יכֶ֗ ם בְּ מ֣ וֹ ר ֹאשִֽׁ י ,בְּ פִ י is which כִּֽ י־תֵ לֵ ֤T בְּ מוֹ־אֵ שׁ֙ ,בְּ ר ֹאשִ י is which of form virtual the ,)16.4 Job( 'when you walk through ˚re' (Isa. 43.2), the virtual form of which is שׁ ֵא ָבּ. The same is found in the middle of words, for .(17.15 Kings 2' (them like 'כָּ הֶ ֽ ם—'them like 'כְּ מוֹהֶ ם example

#### **II.L.1.11.5.**

Take note that somebody who has discussed enhancement has stated that נּוּ ֽ ֶהוֹד ֲא י ִ֥יר ִשּׁ ִמ ֽוּ' and with my song I give thanks to him' (Psa. 28.7) is enhanced by *he*, and that if it was not enhanced, it would have been נּוּ ֶאוֹד. Likewise he has stated ַµי ִיוֹשׁ' he saves' is enhanced to ַµי ֣ ִהוֹשְׁי' he saves' (1 Sam. 17.47, etc.), and also Uיוֹדוּ 'they praise you'—U ֻ֗הוֹדְ֜י' they praise you' (Psa. 45.18). The situation is not, however, as he states, because the imperative forms are ה ֵהוֹד and ַµ ֵהוֹשׁ and it is the rule that the (pre˚xed) letter of the future is attached to the imperatives of active verbs, so in the forms נּוּ ֽ ֶהוֹד ֲא, ַµי ֣ ִהוֹשְׁי and U ֻ֗הוֹדְ֜י the *he* is part of the basic structure and it is not a *he* of enhancement. Since, however, the people of the language regarded this as heavy, they elided the *he*s in such forms, in order to make the word lighter. You will ˚nd this explained in the books of the grammarians.


בנו בעור חייתו ארץ למעינו מים

## **II.L.1.11.6.**

Verbs may be enhanced by a *vav* at the end of the word, for before from out them drive will you and 'וְ גֵ רַ שְׁ תָּ ֖ מוֹ מִ פָּ נֶ ֽיU example you' (Exod. 23.31), the virtual form of which is ם ָתּ ְשׁ ַר ֵג ְו. Similar your by move them make 'הֲ נִיעֵ ֣מוֹ בְ֭ חֵ ילְ U וְ הוֹרִ ידֵ ֑מוֹ are examples for 'כִּֽ י־תִ פְ אֶ ֣רֶ ת עֻ זָּ ֣מוֹ ,(59.12 .Psa' (down them bring and ,power (you are) the glory of their strength' (Psa. 89.18), and further cases.

### **II.L.1.12. Section**

### **II.L.1.12.1.**

One person who has discussed enhancement has said that identical successive letters are enhanced in (ways that fall into) two categories. The ˚rst category is (an enhancement) of a letter by another identical letter, whereby they become two letters. The second is (an enhancement) of two letters by two identical adjacent letters, whereby they become four.

## **II.L.1.12.2.**

Examples of the ˚rst category include the following. *Bet*: וֹד ֭ע וּן ֣נוּבְי' They still bring forth fruit' (Psa. 92.15), which does not have successive letters, and וֹת ֽל ֻת ְבּ ב ֥ ֵנוֹבְי' It will make the maidens ˜ourish' (Zech. 9.17). *Gimel*: י ֖ ִל גּוּ ֹ֥חָי ְו' that they may hold a feast for me' (Exod. 5.1), ים ִ֔ג ְג ֹ֣ח ְו' and celebrating' (1 Sam. 30.16). *Dalet*: כִּֽ י־מִ דֵּ ֧ י דְ בָ רֶ ֥ יU בּ֖ וֹ ,(4.1 .Jer' (waver not should you and 'וְ ל ֹ֥ א תָ נֽ וּד ד ֽ ָנוֹד ְת ִתּ' whenever you spoke of him, you shook your head' (Jer. 48.27). *He*: שׂ ַע֣ ַכּ ִמ הּ ַכ ֣ ֵתּ ַו)' My eye) has grown dim from anger' (Job 17.1), ה ֽ ֶה ְכ ִת ה ֹ֥ה ָכּ)' Let his right eye) be utterly blinded' (Zech. וּבָ ֽ זְ זוּ֙ ,(2.10 Nahum' (silver the Plunder 'בֹּ֥ זּוּ כֶ ֖סֶ ף :*Zayin* .)11.17 ם ֶ֔יה ֵז ְז ֹ֣ת־בּ ֶא' and they will plunder those who plunder them' (Ezek. 39.10). *Ḥet*: ה ָיח ִ֗שׂ ָ֜א' I will complain' (Job 7.11, etc.), ַ´ ֽ ֵשׂוֹח ֲא' I muse' (Psa. 143.5). *Ṭet*: וֹטוּ ֗מִּ֜י' are shaken' (Psa. 82.5), וֹט ֥מ

**II.L.1.11.6.**

610 וקד תפכם אלאפעאל פי אכר אלכלאם בואו כק̇ וגרשתמו מפניך תקדירה וגרשתם ומתלה הניעמו בחילך והורידמו כי תפארת עזמו אלי גיר דלך

## **פצל II.L.1.12.**

**II.L.1.12.1.**

קאל מן תכלם פי אלתפכים אן אלחרוף אלמתראדפה תפכם

615 עלי קסמין אלקסם אלואחד חרף לחרף מתמאתלין פיצירא חרפאן אלב̇ חרפין לחרפין מתגאורה פיצירון ארבעה

## **II.L.1.12.2.** אלקסם אלאול אלבֵ א עוד ינובון גיר מתראדף ינובב בתולות

מתראדף אלגמאל ויחגו לי וחוגגים אלדאל ולא תנוד כי מדי

דבריך בו תתנודָ ד אלהא ותֵ כֶ ה מכעס (v1:20L (כהה תכהה אלזאי

620 בזו כסף ובזזו את בזזיהם אלחית אשיחה אשוחח אלטית ימוטו

 2) 'through go 'שֽׁ וּט ;(24.19 .Isa' (shaken violently is 'הִֽ תְ מוֹטְ טָ ֖ ה Sam. 24.2), וּ ֞ט ְשׁוֹט' go through' (Jer. 5.1). *Yod*: ים ֖ ִתּ ִכּ' Kittim' (Gen. כְּ שֹׁ֕ T חֲ מַ ֖ ת הַ מֶּ ֣לֶ T :*Kaf* .).etc 2.10,. .Jer' (Kittim 'כִ תִּ יִּים֙ ,(.etc 10.4, 'when the anger of the king had abated' (Esther 2.1), T ֶל ֖ ֶמּ ַה ת ֥ ַמ ֲח ַו ה ָכ ֽ ָכ ָשׁ' The anger of the king abated' (Esther 7.10). *Lamed*: ל ֥ ַמִּי 'withers' (Job 18.16), ל֥ ֵמוֹלְי' withers' (Psa. 90.6). *Mem*: ה֣ ָדוּמ' in silence' (Psa. 94.17), ם ֛ ָדוּמ' in silence' (Isa. 47.5, etc.). *Nun*: I and 'וְ כֹנַ נְ תִּ ֛ י ,(.etc 17.11, .Chron 1' (establish will I and 'וַ הֲ כִ ינוֹתִ ֖ י will establish' (2 Sam. 7.13). *Samekh*: ס ֹ֣ר ָל' to moisten' (Ezek. break shall You 'תְּ֭ רֹעֵ ם :*ʿAyin* .)5.2 .Cant' (drops 'רְ סִ֥ יסֵ י ,(46.14 :*Pe* .)24.19 .Isa' (broken utterly is 'רֹ֥ עָ ה הִֽ תְ רֹעֲ עָ ֖ה ,(2.9 .Psa' (them יְנֹפֵ ֤ף יָדוֹ֙ ,(.etc 5.11, Kings 2' (hand his wave will he and 'וְ הֵ נִ֥יף יָד֛ וֹ 'He will shake his hand' (Isa. 10.32). *Ṣade*: ץ ַחַ֜יּ ַו' and he divided' his of number the while 'וּמִ סְ פַּ ֖ ר חֳ דָ שָׁ ֣ יו חֻ צָּ ֽ צוּ ,(.etc 32.8, .Gen( וּ֜מָ ק֗ וֹם לַ זָּ הָ ֥ ב יָזֹֽ קּוּ :*Qof* .)21.21 Job' (two in cut been have months 'and a place for gold that they re˚ne' (Job 28.1), ק ֖ ָקֻּז ְמ' re˚ned' (1 Chron. 28.18, etc.). *Resh*: וֹז ֗ר ֵמ וֹרוּ ֣א' Curse Meroz' (Jud. 5.23), they and 'וַ יָּחִ ֣ ילוּ עַ ד־בּ֔ וֹשׁ :*Shin* .)5.23 .Jud' (bitterly Curse 'אֹ֥ רוּ אָ ר֖ וֹר waited until they were disappointed' (Jud. 3.25), שׁ ֥ ֵשֹׁב' He Come 'הִֽ תְ קוֹשְׁ שׁ֖ וּ וָ ק֑ וֹשּׁוּ ;(32.1 .Exod)' (delaying by (disappointed together and hold assembly' (Zeph. 2.1). *Tav*: תּוּ ֣ ַחֵי' will be broken' (1 Sam 2.10, etc.), י ֣ ִתּ ַתּ ְח ַה ְו' and I will cause to be dismayed' (Jer. 49.37). These are examples of a letter being followed by another letter to form two (identical) letters.

#### **II.L.1.12.3.**

Now, the second category, in which two letters follow two letters, include cases such as ים ֖ ִדּ ַכּ ַה וֹץ ֥פ ָנ ְו' smashed the jars' (Jud. אַ רְ זָ ֖ה עֵ רָ ֽ ה ;(16.12 Job' (pieces to me dashed he and 'וַ ֽ יְפַ צְ פְּ צֵ ֑נִי ,(7.19 עַ רְ עֵ ֣ר תִּ תְ עַ רְ עָ֔ ר ,(2.14 .Zeph' (bare laid been has work cedar The'

מוט התמוטטה שוט שוטטו אליוד כתים כתיים אלכאף כשך ח̇ וחמת המ̇ שככה אללמאד ימל ימוֹלֵ ל אלמאם דומה דומם אלנון והכינותי וכוננתי אלסמאך לרס רסִ יסֵ י אלעין תרועם רעה התרועעה אלפא והניף ידו ינופף ידו אלצדי ויחץ מספר חדשיו 625 חֻ צָ צוּ אלקוף ומקום לזהב יזֹקו מזקק אלריש אֹרו מרוז ארו ארור אלשין ויחילו עד בוש בושש התקוששו וקשו אלתו יחתו והחתתי פהדה מן תראדף חרף לחרף פצאר חרפין **II.L.1.12.3.** והדא אלקסם אלב̇ והו מא יתראדף חרפין לחרפין ונפֹץ <הכדים> ויפצפצני ארזה ערה <ערער> תתערער אלי גיר דלך

L1 ערה L3:1r [ערער | L3:1r L1 הבדים] הכדים **629**

'will be laid utterly bare' (Jer. 51.58), and other cases, which have been stated to be enhancement by a scholar who has discussed enhancement. Note, however, according to the *diqduq*  scholars this is not enhancement. This is because the meaning (of a word) can be fully expressed without a letter of enhancement and also (a letter of enhancement) is not a ˚xed component of a conjugation. These scholars fall into two groups. Some of them consider it (i.e. the enhanced letter in the examples above) to be a root letter due to the fact that it is a ˚xed component of the conjugation. Others call it an auxiliary letter and do not consider that it should be called a root letter, since one may utter (in˜ections of) the lexical class without it, but not in the way that (in˜ections of) a lexical class are uttered without a letter that is for the purpose of enhancement.

#### **II.L.1.13. Chapter on Contraction**

Take note that *he* may occur for the sake of enhancement without expressing meaning and, conversely, it may be contracted, being indicated only by the grammar, and retain the meaning of *he*. It is contracted after *ʾalef*, as in א ֶדֵ֗יּ ַ֜ו' He ˜ew swiftly' (Psa. 18.11), the virtual form of which is ה ֶא ְדִי, like ר ֥ ֶשׁ ֲא ַכּ ה ֖ ֶא ְדִי' as (the eagle) ˜ies swiftly' (Deut. 28.49), its imperative being ה ֵא ְדּ. *He* is contracted after *bet*, as in ב ֶר ִ֥י וֹף ֖ע ָה ְו' and let the birds multiply' (Gen. 1.22), the virtual form of which is ה ֶבּ ְרִי, and after *gimel*, as in ג ָגּ ַה' the roof', ה ָג ֑ ָגּ ַה' to the roof' (Josh. 2.6). *He* is contracted after *dalet*, as in ָיהֽ ֶל ֵכ ה ֥ ֶדּ ְע ַתּ' She adorns herself with herself decked She 'וַ תַּ ֤ עַ ד נִזְ מָ הּ֙ ,(61.10 .Isa' (jewels her with her ring' (Hos. 2.15). It is contracted after *he*: ה ֽ ֶה ְכ ִת' will be blinded' (Zech. 11.17), הּ ַכ ֣ ֵתּ ַו)' My eye) has grown dim' (Job 17.7). It is contracted after *vav*: ו ֣ ָא ְתִי ְו)' The king) will desire'

630 ממא קאלה מן תכלם פי אלתפכים אנה תפכים ואעלם אן אלדקדוקיין ליס הדא ענדהם תפכים לאן חרף אלתפכים יתם אלגרץ̇ מן דונה ואיצ̇ א פלא יתבת פי תצריף והם עלי קסמין מנהם מן יגעלה חרף אצלי לתבותה פי אלתצריף ומנהם מן יסמיה מסתעמל [ולא ירי] אן יסמיה אצלי לאן קד יתכלם 635 באללגה מן דונה לא עלי אלוגה אלדי (v3:1L (יתכלם באללגה מן דון אלחרף אלדי ללתפכים

## **.1.13.L.II באב פי אלאכתצאר**

אעלם אן אלהא תגי ללתפכים ולא יט̇ הר להא מעני ותגי בעכס דלך והו אן תכתצר ותדל עליהא אללגה ויכון להא מעני אלהא 640 קד תכתצר בעד אלאלף כק̇ וידא תקדירה וידאה מתל כאשר ידאה אלאמר מנה דאֵ ה ויכתצר אלהא בעד אלבא מתל והעוף ירב ותקדירה יִרְ בַ ה ובעד גמאל [הג]ג הגגָ ה ויכתצר אלהא בעד אלדאל מתל תעדה כ[ליה] ותעד נזמה ויכתצר בעד אלהא תִ כְ הַ ה ותֵּ כַ ה ויכתצר בעד אלואו ויתאו ויתאוה ויכתצר בעד

(Psa. 45.12), ה֥ ֶוּ ַא ְתִיּ ַו' and he longed' (2 Sam. 23.15). It is ,(25.34 .Gen' (despised Esau and 'וַ יִּ֥בֶ ז עֵ שָׂ ֖ ו :*zayin* after contracted is It .)51.19 .Psa' (despise not will you ,God 'אֱ֜ Yהִ֗ ים ל ֹ֣ א תִ בְ זֶ ֽה תִּ מְ חֶ ה֙ ,(7.23 .Gen' (out blotted he and 'וַ יִּ֜מַ ח :*ḥet* after contracted 'You will blot out' (Deut. 25.19). It is contracted after *ṭet*: ט֥ ֵיּ ַו 'and he stretched' (Gen. 29.21, etc.), וֹ ֗דָי ה֣ ֶטַּי)' The Lord) stretches out his hand' (Isa. 31.3). It is contracted after *yod*: Uי ֑ ִח ָא ל ֶב֣ ֶה י ֖ ֵא 'Where is Abel your brother?' (Gen. 4.9), Uי ֖ ֶד ָס ֲח ה׀֤ ֵיּ ַא' Where is your loving kindness?' (Psa. 89.50). It is contracted after *kaf*: וַ תִּ בְ כֶּ ֖ה וְ ל ֹ֥ א ת ֹאכַֽ ל ,(14.17 .Jud' (him before wept she and 'וַ תֵּ ֤ בְ ךְּ עָ לָ יו֙ 'and she wept and did not eat' (1 Sam. 1.17). It is contracted וַ יַּעֲ לֶ ֥ה ,(51.16 .Jer' (rise mists the made He 'וַ יַּ ֥עַ ל נְשִׂ אִ ֖ ים :*lamed* after ים ֖ ִא ִשְׂנ' and he made the mists rise' (Jer. 10.13). It is contracted after *mem*: םֽ ָיּ ִוּמ וֹן ֥פ ָצּ ִמ' from the north and from the south' (Psa. 3.27, .Deut' (northward and westward 'יָ ֧מָּ ה וְ צָ פֹ֛ נָ ה ,(.etc 107.3, etc.). It is contracted after *nun*: תִי֖ ַבּ ַת־ה ֶא ן ֶבִ֥יּ ַו' and he built the house' (1 Kings 6.9), ה֥ ֶנ ְבִיּ ַו' and he built' (Josh. 19.50). It is cover and arise will I 'אַ ֽ עֲ לֶ ה֙ אֲ כַ סֶּ ה־אֶ֔ רֶ ץ :*samekh* after contracted face the covered it and 'וַ יְכַ֞ ס אֶ ת־עֵ ֣ין כָּ ל־הָ אָ רֶ ץ֘ ,(46.8 .Jer' (earth the of the whole land' (Exod. 10.15). It is contracted after *ʿayin*: ע ַשׁ֣ ִיּ ַו his and Abel for regard had Lord the and 'יְהוָ֔ ה אֶ ל־הֶ ֖ בֶ ל וְ אֶ ל־מִ נְ חָ תֽ וֹ is It .)17.7 .Isa' (regard will man 'יִשְׁ עֶ ֥ה הָ אָ דָ ֖ ם ,(4.4 .Gen' (oˤering contracted after *pe*: Uי ֖ ֶדָי ף ֶר ֥ ֶל־תּ ַא' Do not release your hand' (Josh. וְ תִ ֣ רֶ ץ :*ṣade* after contracted is It .)11.37 .Jud' (release 'הַ רְ פֵּ֙ ה ,(10.6 אָ ז֩ תִּ רְ צֶ֙ ה הָ אָ֜ רֶ ץ ,(26.43 .Lev' (sabbaths its enjoy it Let 'אֶ ת־שַׁ בְּ תֹתֶ֗ יהָ 'Then the land will enjoy' (Lev. 26.34). It is contracted after *qof*: .Exod' (drink Israel of people the made he and 'וַ יַּ ֖שְׁ קְ אֶ ת־בְּ נֵ ֥י יִשְׂ רָ אֵ ֽ ל .Jer' (drink nations the all made I and 'וָ ֽאַ שְׁ קֶ ה֙ אֶ ת־כָּ ל־הַ גּוֹיִ֔ם ,(32.20 25.17). It is contracted after *resh*: י ִֽשׁ ְפ ַנ ר ֥ ַע ְל־תּ ַא' Do not pour out out poured he because 'אֲ שֶׁ֙ ר הֶ עֱ רָ ֤ ה לַ מָּ֙ וֶ ת֙ נַ פְ שׁ֔ וֹ ,(141.8 .Psa' (soul my his soul to death' (Isa. 53.12). It is contrated after *shin*: ֙שׁ ֶק ִ֙יּ ַו ה ָ֔הוּדְי ישׁ ֣ ִר־א ַב ְדּ' The words of the men of Judah were harder' (2 645 אלזאי ויבז עשו אלהים לא תבזה ויכתצר בעד אלחית וימח תמחַ ה ויכתצר בעד אלטית ויט יטה ידו ויכתצר בעד אליוד אי הבל אחיך איה חסדיך ויכתצר בעד אלכאף ותֵ בְ ך עליו ותבְ כַּ ה ולא תאכַ ל ויכתצר בעד אללמאד ויעל נשיאים ויעלה נשיאים ויכתצר בעד אלמאם מצפון ומים ימה וצפונה ויכתצר בעד אלנון 650 ויבן את הבית ויבנה ויכתצר בעד אלסמאך אעלה אכסה ארץ ויכס את עין כל הארץ ויכתצר בעד אלעין וישע ייי אל הבל ואל מנחתו (r3:12L (ישעה האדם ויכתצר בעד אל[פ]א אל תרף ידי[ך] הרפה ויכתצר בעד אל[צ]די ותרץ את שבתותיה אז תרצה הארץ ויכתצר בעד אלקוף וישק את בני יש̇ ואשקה את כל 655 הגוים ויכתצר בעד ריש אל תער נפשי אשר הערה למות נפ[שו] ויכתצר בעד אלשין ויקש דבר איש יהודה לא יקשה

Sam. 19.44), U ֶ֗ינ ֵע ְב ה ֣ ֶשׁ ְקִא־יֹ ל' It will not seem hard to you' (Deut. (one (up stirred I 'הַ עִ יר֤ וֹתִ י מִ צָּ פוֹן֙ וַ יַּ֔ את :*tav* after contracts It .)15.18 from the north and he has come' (Isa. 41.25), ה ֑ ֶאת ֵתּ Uי֣ ֶד ָע' To you it will come' (Micah 4.8). (To these can be added) other examples of this type.

This is what needs to be said in the discourse on the letters. It is ˚nished, much praise be to God.

בעיניך ויכתצר בעד אלתָ ו העירותי מצפון ויֶאת עדיU תֵ אתֶ ה אלי גיר דלך מן הדא אלגנס

פהדא מא לאח אן ידכר פי מקאלה אלחרוף תמת ואלחמד ללה 660 כתירא

## **II.L.2.0. THE SECOND DISCOURSE**

#### **II.L.2.1. (Preliminary Remarks on Vowels)**

### **II.L.2.1.1.**

Discussion concerning the 'kings'. If you wish, you may say concerning the 'melodies', and if you wish, you may say concerning the 'in˜ections'. The meaning of these is the same.<sup>8</sup> Four preliminary issues will be presented at the beginning of this section. Some of these have already been mentioned previously.

#### **II.L.2.1.2.**

The ˚rst is that speech cannot begin with a 'melody' (vowel), i.e. a 'king' (vowel). Rather it must begin with a letter. This is because when somebody begins speaking, the ˚rst component of his speech that is heard is one of the letters. He cannot begin with one of the vowels without putting a letter before it.

### **II.L.2.1.3.**

The second is that when somebody begins (speech) with a letter, he must attach vocalic articulation (*ʾiʿrāb*) to this, since the letter cannot be deprived of this when it is the beginning (of speech).

#### **II.L.2.1.4.**

The third is that if somebody utters a word consisting of two letters that appear in speech,<sup>9</sup> a vowel must come between

<sup>8</sup> I.e. they refer to the vowels. | <sup>9</sup> I.e. letters that are consonants and not 'soft' vowel letters.

## **II.L.2.0. אל מקאלה אלתאניה**

**II.L.2.1.**

**II.L.2.1.1.**

אלכלאם פי אלמלוך ואן שית אן תקול פי אלנגמאת ואן שית תקול פי אלאנחא פאלמעני פי דלך ואחד יקדם להדה אלמקאלה ארבע מקדמאת ממא קד דכר טרף מנה פימא 665 תקדם

**II.L.2.1.2.**

אלאול אלנטק לא יכון אבתדאה ואולה נגמה אעני מלך ואנמא יכון אולה חרף ודלך אן אלמבתדי באלכלאם אול מא יט̇ הר ללסמע מן נטקה אחד אלחרוף ולא ימכנה אן יבדא בשי מן אלמלוך דון אן יקדם קבלה חרף

**II.L.2.1.3.**

670 ואלתאני הו (v3:12L (אן אדא אבתדא בחרף לא בד מן אן יתבעה אעראב אד לא יגוז אן יערא אלחרף מן דלך אדא כאן אבתדא

**II.L.2.1.4.**

ואלתאלתה הו אנה אדא נטק בלפט̇ ה דאת חרפין ט̇ אהרין פי אלנטק לא בד מן אן יתולד בינהמא מן אלנגמה אעני אחד them, I mean one of the eight vowels, as in ם ָשׁ, ם ָע, T ָל, and as in ,וַ יֵּלַ T <sup>10</sup> and similar cases.

#### **II.L.2.1.5.**

The fourth is that the vowels always belong to the letters and the letters do not belong to vowels. This is because the vowels cannot function without letters. A letter may be deprived of a vowel but a vowel may not be deprived of a letter. This is because speech must consist of quiescent and mobile components and a mobile component is only made mobile by a vowel, whereas a quiescent component dispenses with this, as will be described in what follows.

## **II.L.2.2. Chapter concerning the Number of the Vowels and those of them that are 'High', those of them that are 'Level' and those of them that are 'Low', and what is Connected to this**

#### **II.L.2.2.1.**

What is to be said concerning the vowels is manifest and clear, and not obscure, because it is through them that the purpose of a speaker is understood, and without them speech would be nonsense. Surely you see that in the original establishment (of language) by convention they were indispensable. This is because the origin of language was with Adam, peace be upon him. Either at the beginning the angels and he established language by mutual convention<sup>11</sup> or they taught him language. It is not possible that God, may He be exalted, established

<sup>10</sup> This word consists of two consonantal radicals, viz. ל and ך, the in˜ectional pre˚x being ignored. | <sup>11</sup> Literally: The angels established language by convention with him and he established it by convention with them.

אלתמאניה נגמאת מתל קו̇ שָ ם עָ ם לָ ך וכקו̇ וילַ ך ואמתאל דלך

**II.L.2.1.5.**


**II.L.2.2.1.**

אלכלאם פי אלמלוך ט̇ אהר (v5:2L (ג̇ לי גיר כפי לאן בהא יפהם ען אלמתכלם גרצ̇ ה ולולאהא לכאן אלכלאם עבתא אלי תרי אן פי אצל אלמואצ̇ עה לא בד מנהא ודאך אן אצל אללגה מע אדם על̇ 685 אלס̇ אמא אן תכון אלמלאיכה ואצ̇ עתה אללגה וואצ̇ עהא אבתדא או עלמתה אללגה תעלימא ואלמלאיכה לא יג̇ וז אן

language by convention with the angels, because the establishment by convention requires the pointing to the thing for which language is conventionally established. Pointing can only be undertaken with a limb, but He, may He be exalted, transcends the need to have limbs. If somebody were to say that He could have created a limb with which to establish (language) just as He could have created an instrument for speech, with which He could speak, (the response would be): but He must have taught them language to some extent for the sake of His ˚rst speech, namely when He said to the angels וֹר ֑א י ֣ ִהְי' Let there be light' (Gen. 1.3), and He caused this to happen after this speech and thereby obliged them to recognize that 'light' is the name of what came into being after the speech and they learnt this. Then other items (of language) followed a similar course. He would have helped them receive and retain (language) from the ˚rst instance.

#### **II.L.2.2.2.**

When He said וֹר ֑א י ֣ ִהְי, the *shewa* in it under the *yod* must of necessity have been pronounced mobile and the *ḥireq* must have been pronounced under the *he*, so that י ִהְי was a future form. may You 'מִ כֹּ֥ ל עֵ ֽ ץ־הַ גָּ ֖ ן אָ כֹ֥ ל תּ ֹאכֵ ֽל Adam to said He when ,Similarly eat of every tree of the garden' (Gen. 2.16), if He had not pronounced *qameṣ* under the *ʾalef* and *ḥolem* over the *kaf*, it would not have been known that this is an in˚nitive. This is because the meaning of the letters in a case such as אכל changes with *pataḥ*, resulting in the change of vowels into the form ל ַכ ָא. When *pataḥ* occurs in the place of *ḥolem*, it becomes a past verb. So with לֹכ ָא, when *shewa* occurs in place of *qameṣ*, it becomes an imperative. Likewise with ל ֵכֹא, when *ḥolem* occurs on *ʾalef* and

יואצ̇ עהא אללה תע̇ לאן אלמואצ̇ עה לא בד להא מן אלאשארה אלי אלשי אלמתואצ̇ ע עליה ואלאשארה לא תכון אלא בג̇ ארחה והו תע̇ יתעאלי ען אן יכון בדי ג̇ ארחה (r5:3L (ואן כאן קד קאל 690 בעצ̇ הם אנה יג̇ וז אן יכלק ג̇ ארחה [יואצ̇ ע] בהא כמא יג̇ וז אן יכלק אלה ללכלאם ויתכלם בהא לכן עלי אלקול אלאול יכון עלמהם אללגה עלי וג̇ ה והו אן יכון קאל ללמלאיכה יהי אור פחדת פי אלתאני מן קולה ואצ̇ טרהם אלי אן אור אסם אלשי אלחאדת מן בעד אלקול פעלמוה ומא כאן סואה ג̇ רי מג̇ ראה 695 ויכון קד אידהם באלקבול ואלחפט̇ מן אול מרה

**II.L.2.2.2.**

פלמא קאל יהי אור לם יכון בד מן חרכה אלשוא מנטוק בהא תחת אליוד ואלחרק תחת אלהא (v5:3L (חתי יכון יהי מסתקבלא וכדלך למא קאל לאדם מכל עץ הגן אכל תאכל לולא מא אתי בחרכה אלקמץ תחת אלאלף וחרכה אלחלם פוק אלכאף למא 700 עלם אן דלך מצדר לאן מתל חרוף אכל יתגייר (v3:13L (באלפתחה מענאהא לאגל תגייר אלמלוך בקו̇ אָ כַ ל למא צארת אלפתחה עוץ̇ אלחלם צאר פעלא מאצ̇ יא וכדלך אָ כֹל למא צאר עוץ̇ אלקמץ שוא צארת אמרא כדלך אֹכֵ ל למא צאר עלי אלאלף

**<sup>690</sup>** [יואצ̇ ע]] יואצ̇ ע r3:13L **697** ואלחרק] אלחֶ רֶ ק r3:13L

*ṣere* under the *kaf*, it becomes a participle. The changes in meaning of these three letters that you see, without themselves changing, are all due to the change of vowels, so without them none of what has been mentioned (with regard to changes of meaning) could have come about and no speech would have .עֹשָׂ ה ,עֹשֶׂ ה ,עֲ שֵֹ ה ,עָ שָׂ ה ,עָ שֹה is case similar A .place taken

#### **II.L.2.2.3.**

So it is clear to you that the vowels are not innovations but rather the fourth of the obligatory requirements, in accordance with what has been discussed previously in the ˚rst discourse. A single letter may exist without a vowel. When a speaker wants to speak, he adds to the single letter another letter, and further letters, but he is in no circumstances able to add a second letter when the ˚rst letter is deprived of a vowel. A letter is an element (of speech), but communication between people can only be achieved by combining a letter with a vowel. A letter can stand without a (subsequent) vowel but a vowel can only stand with (a preceding) letter.

## **II.L.2.3. Section concerning what Corresponds to (Arabic) In˜ectional Vowels**

#### **II.L.2.3.1.**

In this regard it has been said that vowels are a basic component of speech and every language requires certain vowels so that speakers can make their intentions understood to one another.

#### **II.L.2.3.2. Section**

The Arabs have three in˜ectional vowels in their language. These are 'raising' (*rafʿ*), i.e. the vowel *ḍamma*, which is written above; 'holding level' (*naṣb*), i.e. the vowel *fatḥa*, which is written above; and 'lowering' (*khafḍ*), i.e. the vowel *kasra*, which is written below. They also have vowelless in˜ection

חלם ותחת אלכאף צֵ רי צאר פאעל פמא תרי אלי מא צארת 705 אליה הדה אלתלתה אלחרוף מן תגייר אלמעאני והי מא תגיירת פי דאתהא וכל דלך מן אגל תגייר אלנגמאת פלולאהא למא צח מן גמיע מא דכר שיא ולא תם כלאם ומתל דלך עָ שׂה עָ שָ ה עֲ שֵ ה עֹשֶ ה עֹשָ ה

**II.L.2.2.3.**

פקד באן לך אן אלמלוך ליס הי מסתחדתה בל הי אלראבע מן 710 אלאפתקאראת עלי מא מצ̇ א אלכלאם פי אלמקאלה אלאולי פאלחרף אלואחד ימכן וגודה עארי מן מלך פאדא אראד אלמתכלם אן יתכלם זאד עלי אלחרף אלואחד חרף אכר ומא זאד גיר אנה לא ימכן אן יזיד חרפא תאניא ואלאול עארי מן מלך בתה פצאר אלחרף אצלא ולא יתם אלתכאטב (r3:2L (בה 715 ללאפאדה אלא באלמלך פחרף [ק]ד יכון בלא מלך ומלך לא יכון אלא בחרף

## **.2.3.L.II פצל [פי] מא גרי מגרי אלאעראב**

#### **II.L.2.3.1.**

ולהדא קיל אן אלמלוך אצלא תאבתא ללכלאם פלא בד לכל לגה מן חרכאת מא ליפהמו בעצ̇ הם בעץ̇ אגראצ̇ הם

## **פצל II.L.2.3.2.**

720 ללערב פי לגתהם מן אלאעראב תלתה והי אלרפע והו אלצ̇ מה מן פוק ואלנצב והו אלפתחה מן פוק ואלכפץ̇ והי אלכסרה מן אספל ולהם אלגזם אלדי יגזמו בה אלחרף אעני יסכנהו והי

(*jazm*), in which they cut short a letter, I mean they make it quiescent (without a vowel). This is a circle (sign) written over the letter that is made quiescent. 'Raising' (*rafʿ*) is a form such as *Zayd-u*, 'holding level' (*naṣb*) is *Zayd-a* and 'lowering' (*khafḍ*) is *Zayd-i*. They have given the agent *rafʿ* in˜ection due to its agency. They have given the patient *naṣb* in˜ection due to the occurrence of the action upon it. They have made the a˞xed particles *bi-*, *ka-* and *li-* govern *khafḍ* in˜ection and they say *dār li-Zayd-in* 'a house of Zayd', *marartu bi-Zayd-in* 'I passed by Zayd', *Zayd-u ka-Bakr-in* 'Zayd is like Bakr', and the same applies also to other particles that govern *khafḍ* in˜ection other than these three a˞xes, i.e. *min, ʿalā, ʿan, ʾilā, fawqa, ʾasfala*, *taḥta*, *quddāma*, and other *khafḍ-*governing particles. I have mentioned this to show that the Hebrew language has vowels corresponding to these in˜ectional vowels that are greater in number than those of the Arabic language. In this respect Hebrew exhibits its superiority over Arabic, as it does in other features that are not connected with the topic I have described.

## **II.L.2.4. Section on the Correspondence (of Hebrew Vowels) to Arabic In˜ectional Vowels**

(What corresponds to) Arabic in˜ectional vowels (*ʾiʿrāb*) in the Hebrew language consists of three categories: 'raising' (*rafʿ*), 'holding level' (*naṣb*) and 'lowering' (*khafḍ*). (What corresponds to Arabic) vowelless in˜ection (*jazm*) in Hebrew falls into two categories, one like the vowellessness of the Arabic language and the other is not found in it (i.e. in Arabic). For this reason I have said that the vowels of our language are greater in number than the in˜ectional vowels of Arabic. The last category (i.e. mobile *shewa*) is divided into three types. The ˚rst of these types corresponds to the three types of Arabic in˜ectional vowels. The second type corresponds to the 'holding level' (*naṣb*) only. The third type corresponds to the 'lowering' (*khafḍ*) only. What

דאירה עלי אלחרף אלמגזום פאלרפע נחו זידؙ ואלנצב זידאؘ ואלכפץ̇ זידؚ פגעלו אלפאעל מרפוע בפעלה וגעלו אלמפעול 725 מנצובא בוקוע אלפעל עליה וגעלו אלבא ואלכאף ואללאם אלזואיד תכפץ̇ פיקולון דאר לזידٍ ומררת בזידٍ וזידؙ כבכּרٍ מע מא להם מן חרוף אלכפץ̇ גיר אלג̇ זואיד והי מן ועלי וען ואלי ופוק ואספל ותחת וקדאם אלי גיר דלך מן אלחרוף אלכאפצ̇ ה ואנמא אורדת דלך לאורי אן אללגה אלעבראניה להא ממא 730 יגרי מגרי אלאעראב אכתר ממא ללגה אלערביה פתט̇ הר פצ̇ ילתהא פי הדא אלוגה מע מא להא עליהא סוא דלך ממא ליס יתעלק בה אלכלאם פי מא קצדתה

**.2.4.L.II) v3:2L (פצל [פי] מא יגרי מגרי אלאעראב**

אלאעראב פי אללגה אלעבראניה תלת רפע ונצב וכפץ̇ ואלגזם 735 פי אלעבראני עלי קסמין אלואחד מתל גזם אללגה אלערביה ואלאכר ליס הו להא פלהדא קלת אן חרכאת לגתנא אכתר מן אעראבהא והדא אלקסם אלאכיר ינקסם עלי ג̇ אקסאם אלקסם אלאול מן הדה ינוב ען ג̇ אקסאם אלאעראב ואלקסם אלב̇ ינוב ען אלנצב פקט ואלקסם אלג̇ ינוב ען אלכפץ̇ פקט אלרפע פי

corresponds in Hebrew to (the Arabic in˜ectional vowel) 'raising' (*rafʿ*) are two vowels, namely אוֹ and אוּ. Three vowels correspond to (the Arabic in˜ectional vowel) 'holding level' (*naṣb*), namely 'big *fatḥa*', i.e. ַא,' medium *fatḥa*', i.e. ֶא, and 'small *fatḥa*', i.e. ָא. Two vowels correspond to (the Arabic in˜ectional vowel) 'lowering' (*khafḍ*), namely י ֵא and י ִא. The vowelless in˜ection (*jazm*) is the quiescent *shewa*. This is the vowellessness of Arabic. The other *jazm* is the mobile *shewa*. This, as I have mentioned, is divided into three types. The *shewa*  requires special discussion and this will come in its appropriate place, with the help of God.

#### **II.L.2.5. Section (on** *Rafʿ***)**

Take note that one category of 'raising' (*rafʿ*) in the Hebrew language is used in the active participle in certain conjugations, for example ה ֶבּוֹנ, ה ֶקוֹנ, and other examples with this pattern, and , פֹּתֵ ַ́ ,שֹׁמֵ µַ ,pattern this with examples other and ,שׁוֹמֵ ר ,אוֹכֵ ל other examples with this pattern. To these should be added forms that are used for the imperative and the past such as ף ֵשׂוֹר 'be burnt', ף ַשׂוֹר' was burnt', and other examples of this pattern; those that are used for the imperative in the conjugaton ןַכּוֹנ such as בֹס' turn', ןֹח' be gracious'; those that are used for the past in the conjugation ירוֹ ִשׁ, such as ע ַנוֹד' be known', ע ַנוֹשׁ' be saved'; those that are used for unconjugated nouns designating bodies and abstractions, such as ל ֶהֹא' tent', ן ֶהֹבּ' thumb', ן ֶפֹא' circumstance', ר ָאוֹצ' store', and similar cases, and the abstractions ז ֶרוֹג 'anger', ב ֶרֹח' desolation', ר ֶמֹא' speech', and so forth. This vowel is not found in (forms expressing) a patient. This category (of *rafʿ*) is used for agents, just as the Arabs use [their] *rafʿ* for agents. The Hebrews use it for forms other than those designating agents by extension, just as the Arabs use their *rafʿ* for forms other than those designating agents by extension, such as

740 לגה אלעבראני דכל תחתה נגמתאן והמא אוֹ ואוּ ואלנצב ידכל תחתה ג̇ נגמאת אלפתחה אלכברי והי אַ ואלפתחה אלוסטי והי אֶ ואלפתחה אלצגרי והי אָ ואלכפץ̇ ידכל תחתה נגמתאן והמא אֵ י אִ י ואלגזם הו אלשוָ א אלסאכן והו אלגזם אלדי ללערבי ואלגזם אלאכר הו אלשוָ א אלמתחרך והו אלדי דכרת אנה 745 ינקסם ג̇ אקסאם וללשוא כלאם מפיד פיגי פי מוצ̇ עה בעון אללה

## **פצל II.L.2.5.**

אעלם אן אלקסם אלואחד מן אלרפע פי אללגה אלעבראניה אסתעמלוה פי תצאריף מכצוצה פי אלפאעל נחו בונֶ ה קונֶ ה ווזנהמא ואוֹכֵ ל ושֹמֵ ר ווזנהמא (v3:11L (ושֹמֵ µַ ופֹתֵ ַ́ ווזנהמא אלי 750 גיר דלך ממא קד אסתעמל פי אלאמר ואלעבר מתל שוֹרֵ ף שוֹרַ ף ווזנהמא ואסתעמל פי אלאמר מן תצריף כוֹנֶ ן נחו סֹב חֹן ואסתעמל פי אלעבר מן תצריף שירו נחו נוֹדַ ע נוֹשַ ע ואסתעמל פי אלאסמא אלגיר מתצרפה פי אלאגסאם ואלאעראץ̇ כקו̇ פי אלאגסאם אהֶ ל בהֶ ן אופֶ ן אוצֶ ר ואמתאל דלך ואלאעראץ̇ רוגֶ ז 755 חרֶ ב אמֶ ר אלי גיר דלך ולא יוגד הדא אלמלך פי מפעול פקד צאר הדא אלקסם אלואחד יסתעמל פי אלפאעלין כמא אסתעמלו אלערב רפע[הם פ]י אלפאעלין ואסתעמלו אלעבראניין פי גיר אלפאעלין תוסעא כמא אסתעמלו אלערב רפעהם פי ג[יר] אלפאעלין תוסעא מן נחו אלאבתדא

topicalization, interrogative constructions, and so forth. Nobody can object to my statement that this category of *rafʿ* is not used in (a form expressing) a patient by saying that ת ֶשׁ ֑ ָר ָה ה ֣ ָרֹז ְמ' the net is spread' (Prov. 1.17) is a patient and that it has been made a patient by *rafʿ*, i.e. אוֹ. This is because my statement refers only to cases where this type of *rafʿ* occurs at the beginning of a word with the ˚rst letter but the *mem* in ה ֣ ָרֹז ְמ has been placed before the *rafʿ*, and it is for this reason that I have stated that this category of *rafʿ* is not found in a patient.

#### **II.L.2.6. Section on the Second** *Rafʿ*

As for ֻא, the Hebrews use this in the imperative of (conjugations in the category) ל ָשׁוּע, as in שׁוּב, קוּם, and the like. They use it in a verb whose agent is not named (i.e. a passive verb), for example ר ַפּ ֻס, ר ַבּ ֻק, and the like. They use it in concrete and abstract nouns and in the names of people. An example of a personal name is ֖U ְר ַעַנ ה ֥ ָר ֻוּפ' and Purah, your servant' (Jud. 7.10). A concrete noun is י ִתּ ְכ ֣ ַר ָדּ ה׀ ֣ ָפּוּר' I have trodden the wine press' (Isa. 63.3). An abstract noun is ה ֣ ָדוּמ) Psa. 94.17, etc.), ה֥ ָיּ ִוּמ ֽד) Psa. 22.3, etc.) 'silence'. To these can be added further examples.

## **II.L.2.7. Section on** *Naṣb*

#### **II.L.2.7.1.**

The small *naṣb*, which is *qameṣ*, like *naṣb* in the language of the Arabs, is used in (forms expressing) the patient, for example and ,'built 'בָּ נוּי ,'remembered 'זָ כוּר ,'broken 'שָׁ בוּר ,'guarded 'שָׁ מוּר the like. It is used in the 'absolute patient', i.e the in˚nitive, as עָ שֹׂה ,'building 'בָּ נֹה ,'remembering 'זָ כוֹר ,'guarding 'שָׁ מוֹר in 'doing', and the like. It is used in past verbs, such as ר ָמ ָשׁ' he built', ה ָנ ָבּ' he built', and the like. It is used in the form that expresses both the past and the active participle such as ם ָשׁ, ם ָק and words with this pattern.

760 ואלאסתפהאם וגיר דלך וליס למעתרץ̇ אן יעתרץ̇ מא קלתה אן לא יוגד הדא אלרפע פי מפעול באן יקול אן מזוֹרָ ה הרשת מפעולה ובאלרפע צארת מפעולה והו אוֹ לאן אנמא כלאמי פי מא כאן הדא אלרפע פי אול לפט̇ ה מע אלחרף אלאול ואלמאם פי מזורָ ה קד תקדם [אל]רפ[ע פלדל]ך קלת אנה לא יוגד פי 765 מפעול מן הד[א אלקס]ם

## **.2.6.L.II פצל [פי] אלרפע אלתאני**

(r3:11L (אֻ אסתעמלוה אלעבראניין פי אלאמר מן שועָ ל נחו שוב קום ואמתאל דלך ואסתעמלוה פי אלפעל אלדי לם יסם פאעלה מתל סֻ פַ ר קֻ בַ ר ונחוהמא ואסתעמלוה פי אלאסמא אלגאמדה 770 ואלאעראץ̇ ואסמא אלנאס פאסם אנסאן מתל ופוּרָ ה נערך ואלגמאד פוּרָ ה דרכתי ואלערץ̇ דוּמָ ה דומיה אלי גיר דלך

## **.2.7.L.II פצל פי אלנצב**

**II.L.2.7.1.**

אלנצב אלצגיר והו אלקאמצה תגרי מגרי אלנצב פי לגה אלערב יסתעמל פי אלמפעול כק̇ שָ מוּר שָ בוּר זָ כוּר בָ נוּי [ואמ]תאלה 775 ואסתעמל פי אלמפעול אלמטלק והו אלמצדר נחו שָ מֹר זָ כֹר בָ נֹה עָ שֹה ואמתאל דלך יסתעמל פי אלאפעאל אלמאצ̇ יה נחו שָ מָ ר בָ נָ ה ואמתאלהמא ויסתעמל פי אללפט̇ ה אלואחדה ללעבר ולאסם אלפאעל מתל שָ ם קָ ם ואוזאנהמא

### **II.L.2.7.2.**

The 'big *naṣb*' is used in imperatives from (conjugations in the הַ עֲ מֵ ד ,'feed 'הַ אֲ כֵ ל ,'incline 'הַ טֵּ ה ,'hit 'הַ כֵּ ה as such ,גַּ נִּי (category 'cause to stand', and the like. It is used in 'transposed 'peace for look) we '(קַ וֵּ ֥ה לְ שָׁ ל֖ וֹם ,'speak 'דַּ בֵּ ר as such ,'nitives˚in (Jer. 8.15, etc.), and other forms expressed by this category of *naṣb*.

### **II.L.2.7.3.**

The third (category of) *naṣb*, i.e. *segol*, is used in imperative הֶ֭ רֶ ב כַּ בְּ סֵ ֣נִי ,(9.14 .Deut' (alone me leave 'הֶ ֤ רֶ ף מִ מֶּ֙ נִּי֙ as such forms 'wash me thoroughly' (Psa. 51.4). They use it in past forms such ,'silent were they 'הֵֶ חֱ שׁוּ ,'strong made he 'הֵֶ חֱ זִ יק ,'fed he 'הֶ אֱ כִ יל as and so forth.

## **II.L.2.8. Section on** *Khafḍ*

#### **II.L.2.8.1.**

The *khafḍ* vowel י ֵא is used in past forms such as ים ִק ֵה' he caused to rise', יד ִע ֵה' he bore witness'. It is used in a noun of agent (active participle) such as ים ִק ֵמ' causing to rise', יד ִע ֵמ' bearing witness'. It is used in imperative forms substituting for the other category of *khafḍ* (i.e. *ḥireq*) when it is followed by one of the הֵ רֹ֗ מּוּ ,(16.24 .Num' (yourselves remove 'הֵ ֽ עָ לוּ֙ in as ,א̇ ה̇ ח̇ ע̇ letters ֙Tתּוֹ ִמ' remove yourselves from the midst' (Num. 17.10), and the like.

#### **II.L.2.8.2.**

The second category of *khafḍ*, i.e. י ִא, is used in the past of all הִ צִּ יל ,'hit he 'הִ כָּ ה example for ,גַּ נִּי category the from conjugations he ',גִּ לָּ ה ,'placed he 'הִ נַּ ח ,'approached he 'הִ גַּ שׁ ,'saved he' זִ בַּ ח ,'swallowed he 'בִּ לַּ ע ,'spoke he 'דִּ בֶּ ר ,'exiled he 'הִ גְ לָ ה ,'revealed

**786** אֵ י] אֵ r5:19L **790** אִ י] אִ r5:19L **791** גִּלָּ ה] גַּלֵּ ה 3L

תצאריפהא נחו הִ כָ ה הִ צִ יל הִ גַּש הִ נַ ח <גִּלָּ ה> הִ גְלָ ה דִ בַּ ר בִ לַּ ע

**II.L.2.8.2.** 790 אלכפץ̇ אלב̇ הו אִ י אסתעמלוה פי אלעבר מן גַ נִּי פי ג̇ מיע

א̇ ה̇ ח̇ ע̇ נחו הֵ עָ לו הֵ רֹמו מתוך אלי גיר דלך

**II.L.2.8.1.** אלמלך אלדי ללכפץ̇ אֵ י אסתעמלוה פי אלעבר נחו הֵ קִ ים הֵ עִ יד ואסתעמלוה פי אסם אלפאעל נחו מֵ קִ ים מֵ עִ יד ואסתעמלוה פי אלאמר נאיבא ען אלכפץ̇ אלאכר אדא כאן בעדה חרף מן חרוף

785 **.2.8.L.II פצל פי אלכפ̇ץ** 

**II.L.2.7.3.** אלנצב אלתאלת והו אלסגול אסתעמלוה (r5:19L (פי אלאמר נחו הֶ רֶ ף ממני הֶ רֶ ב כבסני (r3:7L (ואסתעמלוה פי אלעבר נחו הֶ אֶ כִ יל הַ חֲ זִ יק הַ חֲ שוּ אלי גיר דלך

נחו דבֵ ר קוֵּ ה לשלום אלי גיר דלך ממא יפידה הדא אלנצב

אלנצב אלכביר יסתעמלוה פי אלאואמר מן גַ נִּי נחו הכֵ ה הטֵ ה 780 הַ אֲ כֵ ל הַ עֲ מֵ ד ונחו דלך ואסתעמלוה פי אלמצאדר אלמסתעארה

**II.L.2.7.2.**

 he 'הִ שְׁ לֵ יT ,'threw he 'הִ שְׁ לִ יT ,'comforted he 'נִ חַ ם ,'ced˚sacri he' ,'sought he 'בִּ קְ שָׁ ה ,'sated he 'הִ שְׂ בִּ יµַ ,'pushed he 'הִ פְ צַ ר ,'threw ,'mocked he 'תִּ עְ תֵּ µַ ,'mantled he 'כִּ רְ בֵּ ל ,'(bow (bent he 'הִ דְ רְ כָ ה יל ִא ְמ ְשׂ ִה' he turned left'. It is used in the imperative of all conjugations in the category of ה ָיר ִשׁ, for example ים ִשׂ' place', ַ´י ִשׂ .'confused be 'הִ בּוּT ,'decay 'הִ מַּ ק ,'?' הִ סּוֹµַ ,'prepared be 'הִ כּוֹן ,'tell' It is used in the imperative, the past and the active participle of most conjugations of the category ב ַס ֵמ, for example T ֵלּ ַה ְת ִה, T ַלּ ַה ְת ִה, T ֵלּ ַה ְת ִמ. These and others are examples of the use of *khafḍ*, *naṣb* and *rafʿ* in the Hebrew language.

#### **II.L.2.9. Section (Preliminary Remarks on the** *Shewa***)**

(What corresponds to Arabic) vowellessness (*jazm*) in the Hebrew language is the quiescent *shewa*. This is because the *shewa* falls into two categories, quiescent and mobile. The quiescent *shewa* is what deprives a letter of a vowel so that it is not mobile. The mobile *shewa* is additional to the (inventory of) vowels of the Arabic language, (the treatment of which) has various subsections.

#### **II.L.2.10. Section concerning the** *Shewa*

#### **II.L.2.10.1.**

The *shewa* is divided into two categories, quiescent and mobile. There is no third category. The quiescent *shewa* has features by which it is distinguished from the mobile *shewa*. The mobile *shewa* has two features by which it is distinguished from the quiescent *shewa*.

#### **II.L.2.10.2.**

A feature of the quiescent *shewa* is that it makes a letter under which it occurs quiescent and makes it part of the preceding זִ בַּ ח נִ חַ ם השְ לִ יך הִ שלֵ יך הִ פְ צַ ר הִ שְ בִ יµַ בִּ קְ שָ ה הִ דְ רכָ ה <כִ רבֵ ל> תִ עְ תֵ µַ הִ שְ מְ אִ יל ואסתעמלוה פי אלאמר מן שירה פי ג̇ מיע תצאריפהא נחו שִ ים ושִ יַ́ והִ כוֹן והסוע והמק והבוך 795 ואסתעמלוה פי אלאמר ואלעבר ואלפאעל מן עלאמה מֵ סַ ב פי אכתר תצאריפהא נחו התהלֵ ך התהלַ ך מתהלֵ ך אלי גיר דלך ממא אסתעמל אלכפץ̇ ואלנצב ואלרפע פי לגה אלעבראניה

## **פצל) L5:20r) II.L.2.9.**

אלג̇ זם פי לגה אלעבראני הו אלשוא אלסאכן לאן אלשוא עלי 800 קסמין סאכן ומתחרך פאלסאכן הו אלדי יג̇ זם אלחרף לילא יתחרך ואלמתחרך הו אלזאיד ען אנחא אללג̇ ה אלערביה ולה פנון עדה

## **.2.10.L.II פצל פי אלשוא**

**II.L.2.10.1.**

אלשוא ינקסם קסמין סאכן ומתחרך ולא קסם תאלת להמא 805 פללסאכן עלאמאת יתמייז בהא מן אלמתחרך וללמתחרך עלאמתין יתמיז בהא מן (v5:20L (אלסאכן

#### **II.L.2.10.2.**

מן עלאמה אלסאכן אנה יסכן אלחרף אלדי הוא תחתה ויג̇ עלה

זִ מְ רִ י ,'Jehdeiah 'יֶחְ דְּ יָהוּ ,'Israel 'יִשְׂ רָ אֵ ל example for ,group) syllabic( graven my 'וּפִ סְ לִ֥ י וְ נִסְ כִּ֖ י ,(16.4 .Ezek' (cleansing for 'לְ מִ שְׁ עִ ֑ י ,'Zimri' image and my molten image' (Isa. 48.5). So the letter under which the (quiescent) *shewa* occurs becomes quiescent. Whatever letter it occurs under is not mobile at all and it (the quiescent *shewa*) cuts it oˤ from what is after it and conjoins it to what is before it.

#### **II.L.2.10.3.**

Another of it features is that it divides a word into (units) that have the status of words. This is because every letter at the end of a word is quiescent when it is deprived of an accompanying vowel and this letter that is deprived of a vowel is the stopping point of the word and its place of division, as in ית ִאשׁ ֵר ְבּ, in which the *tav* is the stopping point of the word, and אוֹר, in which the *resh* is the stopping point of the word, and so forth. A quiescent *shewa* in the middle of a word has the same status, for it is in a sense a stopping point on account of its quiescence, for הַ ֽ מְ צַ פְ צְ פִ ֖ ים ,(9.3 Esther' (satraps the and 'וְ הָ אֲ חַ שְׁ דַּ רְ פְּ נִ ֣ים example 'those who chirp' (Isa. 8.19). Each of these two expressions has the status of three words on account of the quiescent *shewa*. If it were absent, this division would not be admissible.

#### **II.L.2.10.4.**

Another of its features is that it indicates the feminine gender in many cases, for example, ְתּ ְל ֥ ַח ָכּ ְתּ ְצ ֛ ַח ָר' you (fs.) washed and you painted (fs.) (your eyes)' (Ezek. 23.40), and similar cases. Forms such as T ֶר ֶדּ and T ֶל ֶמ are not counterevidence, since I did not say that it occurred at the end of a word only to express the feminine gender, but that it indicates feminine gender in many cases.

ומן עלאמאתה איצ̇ א אנה יקסם אללפט̇ ה מתאבה כלם לאן כל חרף פי אכר כלמה הו סאכן אדא ערי מן מלך יכון מעה פיכון דלך אלחרף אלעארי מן (r4:4L (מלך הו מחט אלכלמה ומקטעהא נחו בְ רֵ אשִ ית אלדי אלתו מחט אלכלמה ונחו אור אלדי אלריש 815 מחט אלכלמה אלי גיר דלך פאלשוא אלסאכן פי וסט אלכלמה יגרי הדא אלמגרי לאנה קד צאר מחט עלי וגה לסכונה מתל והאחשדרפנים המצפצפים צארת כל לפט̇ ה מן האתין אללפט̇ תין במתאבה תלת כלם לאגל אלשוא אלסאכן ולו אנעדם לם תצח אלקסמה פיהא

פי חזב מא תקדמה נחו יִשְׂ רָ אֵ ל יַחְ דְ יָהו זִ מְ רִ י לְ מִ שְ עִ י ופִ סְ לי ונִסְ כִ י פצאר אלחרף אלדי תחתה אלשוא סאכנא לא יתחרך בתה 810 מהמא הוא תחתה ופצלה ממא בעדה ואצ̇ אפה אלי מא קבלה

*II.L.2.10.* 135

**II.L.2.10.3.**

#### **II.L.2.11. Section (on the Nature of Mobile** *Shewa***)**

#### **II.L.2.11.1.**

A feature of mobile *shewa* is that when it occurs under a letter, the letter is not in any way static or at rest. If a speaker wished to make it quiescent, he would never speak, just as if a speaker wanted to always make a quiescent *shewa* mobile, ….

#### GAP

#### **II.L.2.11.2.**

Another of its features is that it does not make the letter following it quiescent but rather only makes the third letter after it quiescent. This statement is valid since it (the mobile *shewa*) itself is not removed from under its letter but rather its letter is made mobile and the letter after it is made light (i.e. *rafe*). Quiescence may occur in the third letter or one greater (in number) than that. Examples of the occurrence of quiescence on לְ יִרְ מְ יָ ֖ה ,'Jezreel in 'בְּ יִזְ רְ עֶ אל ,'Israel in 'בְּ יִשְׂ רָ אֵ ל are letter third the 'to Jeremiah' (Neh. 12.12, etc.). Examples (of quiescence) in a later syllable are ית ִאשׁ ֵר ְבּ' in the beginning', ץ ֶר ֶא ְבּ' in the land (of)', ב ֶר ֶח ְבּ' with a sword', and similar cases.

#### **II.L.2.11.3.**

And if somebody were to say 'What are the full facts concerning the two of them, I mean the quiescent and the mobile *shewa*?', the response would be as follows. As for the quiescent *shewa*, I do not know any more of its distinctive features than those that I have already mentioned. With regard to the mobile *shewa*, it must be treated in various subsections. All the following subsections, therefore, concern the mobile *shewa* rather than

## **פצל II.L.2.11.** 825

#### **II.L.2.11.1.**

מן עלאמה אלמתחרך אנה אדא כאן תחת חרף לא יסתקר דלך אלחרף ולא יסכן בתה עלי וגה מן אלוגוה ולו ראם אלמתכלם אן יסכנה למא תכלם אבדא כמא אנה לו ראם אלמתכלם אן יחרך אלסאכן דאימא

#### GAP

**II.L.2.11.2.**

	- בְ רֵ אשִ ית בְ אֶ רֶ ץ בְ חֶ רֶ ב ואמתאל דלך

**II.L.2.11.3.** פאן (v5:4L (קאל פמא מחצ̇ ה אלפאידה בהמא אעני אלסאכן ואלמתחרך קיל לה אמא אלסאכן פמא ערפת לה מן אלחט̇ אלא מא דכרתה מן עלאמאתה ואמא אלמתחרך פהו אלמפנן 840 באלפנון פג̇ מיע מא בעד מן אלפנון פהי ללמתחרך דון אלסאכן the quiescent *shewa*. It is not necessary to mention the corresponding quiescent *shewa* in each place, since it is su˞cient to say that the quiescent *shewa* does not have any more features than those that have been mentioned. I shall present below the various subsections concerning the mobile *shewa*.

## **II.L.2.12. Chapter concerning the Mobile** *Shewa* **and what is Related to this**

Take note that the inventory (of letters) consists of twenty-two basic letters, in addition to which there are the 'straight' letters, the letters with *rafe* and the letters 'between two grades', as has been stated previously. The discussion here relates only to basic features and not to secondary features.

#### **II.L.2.12.1. The First Subsection**

#### **II.L.2.12.1.1.**

This is its in˜uence by the four letters ̇ע ̇ח ̇ה ̇א. When these four letters are preceded by a letter that is not one of them and under this letter there is *shewa*, the *shewa* is pronounced as a shortened vowel like the vowel that is under one of the four letters. Now, if it is appropriate for *gaʿya* to occur on it, it is pronounced equal to the vowel (following it). For example, ה ָכ֣ ָם־כּ ִא ְו' and if thus' (Num. 11.15), in which *shewa* is under *vav* and the *vav* is pronounced with *ḥireq* like that which is under the *ʾalef*, but shortened since it it does not have *gaʿya*. Surely you see that when it is appropriate for it to have *gaʿya*, it is pronounced with the (vowel) pronounced on the letter equally, without any diˤerence, for example ר ֵ֞ת ָוִּם־י ִא ְֽו' and if there remains' (Exod. 29.34). Similar to the preceding examples are

פלא חאג̇ ה אלי דכר סאכן אלמתחרך פי כל מוצ̇ ע אד̇ קד גנית בקולי אן מא ללסאכן פאידה גיר מא דכר מן עלאמאתה פאדכר מא יתגה מן פנון אלמתחרך

## **.2.12.L.II באב פי (r5:5L (אלשוא אלמתחרך ומא יתצל בדלך**

845 אעלם אן אלקבאלה אתנין עשרין חרפא אצולא מא סוי אלפשוטות ואלחרוף אלמרפיה ואלחרוף אלמנזלה בין מנזלתין כמא תקדם אלקול פיה ואלכלאם האהנא אנמא יתעלק באלאצול דון אלפרוע

**II.L.2.12.1.**

**II.L.2.12.1.1.**

אלפן אלאול הוא מא יחצל לה מן אלתאתיר פי ארבע חרוף

850 א̇ ה̇ ח̇ ע̇ פאן הדה אלארבע חרוף אדא כאן קבל אחדהא חרף מן סואהא תחתה שוא כרג̇ דלך אלשוא בכרוג̇ (v5:5L (דלך אלמלך אלדי תחת אלארבעה חרוף מכפפא אלאן אן יחסן מעה דכול אלגעיה כרג̇ בכרוג̇ אלמלך סוא נחו וְ אִ ם כָ כָ ה אלשוא תחת אלואו כרג̇ אלואו בחרק מתל מא תחת אלאלף מכפפא למא לם 855 תכון מעה אלגעיה אלי תרי אן למא חסן מעה דכול אלגעיה כרג̇ בכרוג̇ אלחרף סוא מן גיר פרק כקו וְֽ אִ ם יִוָ תֵ֞ ר ומתל אלדי תקדם

 Megiddo 'וְ אֶ ת־מְ גִדּ֖ וֹ וְ אֶ ת־גָּ ֽ זֶ ר ,(1.27 .Jud' (Taanach and 'וְ אֶ ת־תַּ עְ נַ ֣ T and Gezer' (1 Kings 9.15), in which the *shewa* is pronounced as a shortened *segol*. When, however, you say יו֑ ָנ ָת־בּ ֶא ְֽו' and his sons' (Gen. 9.1, etc.), the *shewa* is pronounced with a *segol* of full length on account of the *gaʿya*, and so also other cases where *shewa* is pronounced with the pointing of the *ʾalef*.

#### **II.L.2.12.1.2.**

As for *he*, a *shewa* before it is pronounced with the vowel of the *he*, for example in הָי ָה ְו the *shewa* is pronounced as a short *qameṣ* on account of the absence of *gaʿya*. When *gaʿya* is appropriate, the *shewa* is pronounced with the *qameṣ* of the *he* with its full length, for example הָי ָהְֽו. In ה ָהוּדְי the *shewa* is pronounced with a shortened *qibbuṣ*, due to the absence of *gaʿya*, and other cases where *shewa* is pronounced like the pointing of the *he*.

#### **II.L.2.12.1.3.**

*Ḥet*: Examples of *shewa* before *ḥet* are יא ֣ ִה־ה ָחוֹק ְֽר' it is far' (Jdg 18.28), ה ָ֜חוֹל ְכּ וֹל ֙ק ֩י ִכּ' for (I heard) the voice of a woman in travail' וְ חֵ ֤ שֶׁ ב ,(11.6 Hosea' (rage will sword the and 'וְ חָ לָ ֥ה חֶ֙ רֶ ב֙ ,(4.31 .Jer( וְ חִ כֵּ֕ T כְּ יֵ ֥ין ,(.etc 28.8, .Exod' (band woven skilfully the and 'אֲ פֻ דָּ תוֹ֙ וֹב ֛טּ ַה' and your palate is the best of wine' (Cant. 7.10), and other cases.

### **II.L.2.12.1.4.**

 blessed 'בָּ ר֖ וּT יְהוָ ֥ה לְ֜ עוֹלָ֗ ם are *ʿayin* before *shewa* of Examples :*ʿAyin* be the Lord for ever' (Psa. 89.53), in which the *lamed* of ם ָ֗עוֹל ְ֜ל is pronounced with a *ḥolem* like the *ʿayin* but shortened. When it is appropriate for it to have *gaʿya*, there is no diˤerence between his may 'יְהִ ֤ י שְׁ מ֙ וֹ לְֽ עוֹלָ֗ ם example for ,*ḥolem* the and *shewa* the

**857** וְ אֶ ת<sup>1</sup>] אֶ ת 5L **864** ויְהודה] וְ יִהודה 4L

**II.L.2.12.1.4.** אלעין אלשוא קבל אלעין ברוך ייי לְ עוֹלָ ם כרג אללמאד מן לְ עוֹלם [ב]חלם מתל אלעין מכפפא ולמא חסן מעה דכול 870 אלגעיה לם יכון בין אלשוא ואלחלם פרק נחו יהי שמו לְֽ עוֹלם

**II.L.2.12.1.3.** אלחית אלשוא קבל אלחית כקו̇ רְֽ חוֹקָ ה היא כי קו[ל כ]חולה (v4:1L(וְ חָ לָ ה חרב וְ חֵ שב אפדתו וְ חִ כֵ ך כיין הטוב אלי גיר דלך

**II.L.2.12.1.2.** אלהא יכרג אלשוא אדא כאן קבלה באלמלך אלדי יתחרך אלהא כקו̇ וְ הָ יָה כרג אלשוא בקמצה כפיפה לעדם אלגעיה ואדא חסנת אלגעיה כרג אלשוא בקאמצה אלהא מסתופאה כקו̇ וְֽהָ יָה <ויְהודה> כרג אלשוא באלזֻ ג מכפפא לעדם אלגעיה 865 אלי גיר דלך ממא [כ]רג אלשוא בנקט אלהא

<וְ אֶ ת> תענך וְ אֶ ת מגד֕ ו וְ אֶ ת גזר כרג אלשוא בתלת נקט מכפפא ואדא קלת וְֽאֶ ת בָ נָיו כרג אל (r4:1L (שוא בתלת נקט מסתופאה לאגל אלגעיה אלי גיר דלך ממא יכרג אלשוא בנקט 860 אלאלף

וְ אִ ם֩ רַ֙ ע בְּֽ עֵ ינֵיכֶ֜ ם are cases Similar .)72.17 .Psa' (ever for be name 'and if it is bad in your eyes' (Josh. 24.15), ים ֣ ִהY ֱא י֖ ֵינ ֵע ְבּ' in the eyes of God' (Prov. 3.4), ם֣ ָד ָא ְו' and a man' (Gen. 2.5, etc.), ה֤ ָל ָע ְו וְ עֶ פְ ר֥ וֹן יֹשֵׁ ֖ ב ,(.etc 15.6, .Josh' (up goes boundary the and 'הַ גְּ בוּל֙ 'and Ephron was sitting' (Gen. 23.10), ר֑ ָצ ְב ִמ י ֖ ֵר ָע ְו' and the forti˚ed cities' (Josh. 19.35), and other cases.

#### **II.L.2.12.1.5.**

Now this rule applies to *shewa* with the four letters when *shewa*  is under a letter that is not one of the four.

#### **II.L.2.12.1.6.**

When it is of one of the four, the rule does not apply, for example ף֑ ָאוּ־כ ֲח ְמִי' let them clap their hands' (Psa. 98.8, etc.), י ִ֥דּ ם ֹ֖ה ֲה ָל ֱא)' the house of) their God which' (Ezra 7.16). If it is said 'Why is it that these four letters diˤer in this way from the other letters when they come before (another of the four letters) and have *shewa*, and why does the rule not apply to all (letters)?', the response to him would be as follows. Since the letter (i.e. one of the ̇ע ̇ח ̇ה ̇א letters) that is before the four letters requires a vowel together with *shewa* (i.e. a vowel represented by a *ḥaṭef* sign), the vowel (of the *ḥaṭef*) is dominant, so the *shewa* does not have any in˜uence and the *ḥet* of אוּ ֲח ְמִי is pronounced with *pataḥ* and the *he* of ם ֹ֖ה ֲה ָל ֱא is also pronounced with it. Moreover אוּ ֲח ְמִי cannot be pronounced with *pataḥ* and *shureq* and it is also not possible for it be pronounced with *shureq* and not *pataḥ*, for if it were pronounced with *shureq*, I mean *qibbuṣ*, there would be no reason for *pataḥ* to occur. Since these two situations are impossible, it must be pronounced with *pataḥ*, due to its natural association with it. What has been said concerning ף֑ ָאוּ־כ ֲח ְמִי applies equally to ם ֹ֖ה ֲה ָל ֱא. If somebody says 'Why are the other

ומתלה ואם רע בְֽ עֵ ינֵיכַ ם בְ עֵ יני אלהים וְ אָ דָ ם וְ עָ לָ ה הגבול ועפרון

יושב וְ עָ רֵ י מבצר אלי גיר דלך

**II.L.2.12.1.5.** אלאן הדא אלשרט לאזם פי אלשוא מע אלארבע חרוף מתי כאן אלשוא תחת חרף מן סוי אל (r4:2L (ארבעה

**II.L.2.12.1.6.**

875 פאמא אן כאן מן אלארבעה בטל הדא אלשרט נחו קו̇ יִמְ חְ אוּ כף <אַ לָ הְ הְ וֹם די> פאן קיל ולם כאלפת הדה אלארבעה חרוף אדא כאנת קבל ותחתהא שוא לסאיר אלחרוף פי מא הדא סבילה ולם לא כאנת אלעלה סאירה פי אלכל קיל לה למא כאן אלחרף אלדי קבל אלארבעה מנהא אחתאג אלי מלך מע 880 אלשוא פאלחכם ללמלך פלדלך לם יותר אלשוא אתרא פכרג חית יִמְ חְ אוּ באלפאתחה וכרג הֵ א אלהְ הְ וֹם בהַ א איצ̇ א (v4:2L( ואסתחאל כרוג ימחאו באלפתחה ואלשרק ואמתנע איצ̇ א כרוגה באלשרק מן דון אלפתחה אד לו כרג באלשרק אעני באלזֻ ג לכאן לא פאידה פי מגי אלפתחה ולמא אמתנעא 885 אלקסמאן וגב כרוגה באלפתחה לאכתצאצהא בה ואלכלאם פי אלהְ הְ ום כאלכלאם פי ימחאו כף סוא פאן קיל ולם לא כאן חכם

**876** אַ לָ הְ הְ וֹם די] די אַ לָ הְ הְ וֹם 4L

letters not like these four letters when they are before the aforementioned (four letters), especially when every *shewa*  under a letter must be pronounced as a vowel when …

#### GAP

#### **II.L.2.12.2. (The Second Subsection)**

#### **II.L.2.12.2.1.**

…. because *shewa* has not changed form but rather is adjacent to it, just as *qameṣ* is adjacent to *pataḥ* and other vowels. This is demonstrated by the fact that *mem* in הָי ְמ ְרִי ְל' to Jeremiah' has *shewa* under it and the *yod* after it has *qameṣ* under it, but the *shewa* is not pronounced like *qameṣ* but rather is pronounced like *ḥireq*, unlike the four letters. The *shewa* of the four letters is restricted by what is before it, but the *shewa* of *yod* is not restricted by what is after it. The diˤerence, therefore, is clear between the two subsections.

#### **II.L.2.12.2.2.**

If somebody were to say 'What is the value of us knowing this?', the response to him would be as follows. When *shewa* comes before *yod*, in most cases this is an indication of the inde˚nite. If a vowel were to occur in place of it, this would be an indication of the de˚nite, for example ם֛ ֶכ ֲח ְב ִז וֹם֧י ְבּ' on the day of your sacri˚ce' (Lev. 19.6), (which is) inde˚nite, and וּא ֑ה ַה וֹם֖יּ ַבּ ם ֶר֥ ֶכּ' on that day, a vineyard' (Isa. 27.2), (which is) de˚nite, T ַפ ֤ ָה ה ָ֗שׁ ָבַּי ְֽל ם׀ ָ֙י' He turned the sea into dry land' (Psa. 66.6), (which is) .Josh' (land dry the on passed Israel 'בַּ יַּבָּ שָׁ ה֙ עָ בַ ֣ר יִשְׂ רָ אֵ֔ ל ,nite˚inde 4.22), (which is) de˚nite, and so forth.

בקיה אלחרוף כחכם הדה אלארבעה אדא כאנת קבל הדה אלמדכורה ולא סימא אן כל שוא תחת חרף יגב אן יכרג במלך מתי

GAP

**II.L.2.12.2.**

**II.L.2.12.2.1.**

.... לאן אלשוא מא גייר חכם בל גאורה כמא יגאור אלקמץ (L3:3r) 890 ללפאתחה וסואהא מן אלמלוך יביין דלך אן אלמאם מן לירמְ יָה תחתה שוא ואליוד בעדה תחתה קמץ ולם יכרג אלשוא באלקאמצה בל כרג בחרק מכאלפא ללארבעה חרוף פשוא אלד̇ חרוף מקצור עלי מא קבלה ושוא אליוד גיר מקצור עלי מא 895 בעדה פאלפרק ט̇ אהר בין אלפנין

**II.L.2.12.2.2.** פאן קאל ומא אלפאידה פי מערפתנא דלך קיל לה אן אלשוא אדא כאן קבל אליוד פי אכתר אלמואצ̇ ע יכון דלאלה עלי אלמנכּר ולו כאן עוצ̇ ה מלך לכאן דלאלה עלי אלמְ יֻדָּ ע כק̇ בְּ י֧וֹם זִבְ חֲ כַ ֛ם מְ נֻ כָּ ר בֲּ י֣וֹם הַ הוּא כרם מְ יֻדָּ ע הָ פַ T יָם לְ יַבָּ שָ ה מְ נֻ כָ ר 900 בַּ יַּבָּ שָ ה עָ בַ ֣ר יִשְׂ רָ אֵ֔ ל מְ יוּדָּ ע ואמתאל דלך

#### **II.L.2.12.3. The Third Subsection**

#### **II.L.2.12.3.1.**

The remainder of the inventory of letters amounts to seventeen letters. If *yod* (which has been discussed above) is added to them, they come to eighteen letters. *Shewa* under these eighteen letters is pronounced as a short *pataḥ*. Examples of cases in which it is not appropriate for *gaʿya* to occur include ם ֥ ָב־ע ָר ְבּ' in a multitude of people' (Prov. 14.28), ֙ם ֶיכ ֵת ֹֽשׁ ֻר ְג' your evictions' ,(57.18 .Isa' (ways his seen have I 'דְּ רָ כָ ֥יו רָ אִ ֖ יתִ י ,(45.9 .Ezek( ,remember 'זְ כוֹר־יְהוָ ֥ה ,(7.25 .Jud' (Oreb of head the and 'וְ ר ֹאשׁ־עֹרֵ ֣ב ,(22.5 .Ezek' (name of unclean 'טְ מֵ אַ ֣ ת הַ שֵּׁ֔ ם ,(132.1 .Psa' (Lord oh ה֛ ָהוְת־י ֶא אוּ ֧רְי' fear the Lord' (Jos. 24.14), and other cases with these eighteen letters. If one were to say 'Tell me about the *shewa* that is pronounced as *pataḥ* under these eighteen letters. Is it substituting for another (pronunciation), or is it alone the pronunciation that is the rule under the letters to the exclusion of any other, or is this pronunciation together with another the rule under them, or what is the situation concerning this?', the response to him would be as follows. These letters are pronounced as *pataḥ*. It is a feature of this *pataḥ* that it is only pronounced short. *Shewa* is the only way to represent this shortness. Since according to their principles *shewa* is not combined with a vowel under these eighteen letters, they marked the *shewa* alone. It was not possible for them to mark the *pataḥ* by itself, since it would have been pronounced as a full vowel.

#### **II.L.2.12.3.2.**

If one were to say 'According to this statement, when a *shewa*  occurs under these eighteen letters it is only pronounced as short *pataḥ*, but we seen a contradiction of this in cases such as of inheritance the over rejoiced you As 'כְּ שִׂ מְ חָ֙ תְ U֜ לְ נַ חְ לַ ֧ת בֵּ ֽ ית־יִשְׂ רָ אֵ ֛ ל

**II.L.2.12.3.1.** אלבאקי מן חרוף אלקבאלה י̇ז̇ חרף ותעוד אליהא אליוד תציר י̇ח̇ חרפא [פה]דא י̇ח̇ חרפא יכרג אלשוא תחתהא בפאתחה [כפיפה] ומא לא יחסן מעהא דכול געיה כק̇ בְ רָ ב עָ ם 905 [גרש]ותיכם דְ רָ כיו ראיתי וְ ר ֹאש עֹרֵ ב וּזְ אֵ ב זְ כוֹר ייָי טְ מֵ את השֵ ם יְראו את ייָי אלי גיר דלך מן הדה (v3:3L (אלי̇ח̇ חרפא פאן קאל כברני ען אלשוא אלדי יכרג בפאתחה תחת הדה אלחרוף אלי̇ח̇ הו נאיב ען גירה אם הו וחדה באלואגב תחת הדה אלחרוף דון גירה אם הו וגירה באלואגב תחתהא אם כיף אלחאל פי דלך 910 קיל לה אן הדה אלחרוף נטקהא אלפאתחה ומן חכם הדה אלפאתחה אלמדכורה לא תכון אלא כפיפה ולא וגה לכפתהא גיר אלשוא ולמא לם יכון אלשוא פי אצולהם יגתמע מע מלך תחת הדה אלי̇ח̇ חרפא געלו אלשוא פקט ולם ימכן אן יגעלו אלפאתחה (r4:5L (וחדהא לאנהא תגי מסתופאה

**II.L.2.12.3.2.**

915 פאן קאל אן עלי הדא אלקול אן הדה אלי̇ח̇ חרפא מתי כאן תחתהא שוא לא יכרג אלא בפאתחה כפיפה ונחן נרי כלאף דלך כקו̇ כְ שִ מחתך לְ נַ חְ לַ ת בית ישראל אלדי אללמאד מן

**.2.12.3.L.II פנא תאלתא**

the house of Israel' (Ezek. 35.15), in which the *lamed* of ת֧ ַל ְח ַנ ְל is 'heavy', the response to him would be that what makes the *lamed* heavy is the *gaʿya*, for this is the only thing that can change the form of the vocalic pronunciation of the *shewa*. <sup>12</sup> If he says '(Why) have they not marked a *pataḥ* where the *gaʿya* occurs to express heaviness and a *shewa* where there is shortness?', the response to him would be as follows. It is not permissible to mark a *pataḥ* where (the *shewa* is pronounced with) heaviness, because the rule regarding the marking of *shewa* and *pataḥ* on these eighteen letters is that the *pataḥ* alone does not indicate *shewa* but *shewa* alone indicates *pataḥ*. Furthermore if they marked *pataḥ* where there is heaviness, that would make it unclear as to whether the following letter had *dagesh* or not, since one of the features of *pataḥ* is that in many places it is followed by *dagesh* to express de˚niteness, for ,(26.11 .Gen' (man this touches whoever 'הַ נֹּגֵ֜ µַ בָּ אִ֥ ישׁ הַ זֶּ ֛ה example הוּא ַה יּוֹם ַבּ' on that day', and so forth. A mobile *shewa* can never be followed by *dagesh* in the reading of Scripture, except in םִי ַתּ ְשׁ and י ֵתּ ְשׁ. In the discussion concerning these below, however, I shall explain that the *shewa* in these two words is quiescent and not mobile.

#### **II.L.2.12.3.3.**

Furthermore, *gaʿya* is not obligatory under a letter as a vowel and *shewa* are obligatory, because *gaʿya* is only an exhalation of air in speech, and its elision is possible. The reader chooses in his reading (whether to pronounce it or not). There are some places, however, in which the speaker does not have a choice,

<sup>12</sup> The extant model manuscripts L, A and C do not have *gaʿya* on the *shewa* here: L ת֧ ַל ְח ַנ ְל ;A, C l֧ ַל ֲח ַנ ְל. Moreover in the available manuscripts of *Hidāyat al-Qāriʾ* a *gaʿya* sign is not marked.

לנחלת תקיל קיל לה אן אלדי תקל ללמאד אלגעיה אד ליס תם שי יגייר חכם תחריך אלשוא סואהא פאן קאל והלא געלו מוצ̇ ע 920 אלגעיה אלתי תגי ללתתקיל פאתחה ומוצ̇ ע אלתכפיף שוא קיל לה לא (v4:5L (יגוז אן יכון מוצ̇ ע אלתתקיל פאתחה לאן אלואגב ללחרף מן הדה אלי̇ח̇ אלשוא ואלפאתחה פאלפאתחה וחדהא לא תדל עלי אלשוא ואלשוא וחדה ידל עלי אלפאתחה ואיצ̇ א פאן לו געלו אלפאתחה מוצ̇ ע אלתתקיל לאשכל דלך פי אן 925 אלחרף אלתאני מנה מדגוש או גיר מדגוש לאן מן בעץ̇ אחכאם אלפאתחה פי כתיר מן אלמואצ̇ ע אן יגי בעדהא אלדגש ללתעריף כקו̇ הַ נּוֹגֵ µַ בא̇ הז̇ בַּ יוֹם ההוא ואמתאלהמא (r4:6L( ואלשוא אלמתחרך לא יכון בעדה דגש אבדא פי אלמקרא אלא שְ תים ושְ תי ועלי מא יגי אלכלאם עליהמא פי מא בעד ואביין אן 930 אלשוא פיהמא הו סאכן וליס הו מתחרך

**II.L.2.12.3.3.** ואיצ̇ א פאן אלגעיה ליסת הי באלואגב תחת אלחרוף כמא יגב ללמלך ואלשוא לאן אלגעיה אנמא הי תנפס פי אלכלאם פחדפהא ממכן ואלקאר מכייר פי קראתהא אלא פי מואצ̇ ע ליס

 unless sleep not do they for 'כִּ ֤י ל ֹ֣ א יִֽ֭שְׁ נוּ אִ ם־ל ֹ֣ א יָרֵ ֑ עוּ example for they do wrong' (Prov. 4.16), because the *gaʿya* makes it into the lexical class of 'slumber and sleep'. If it were lacking, it would be from the lexical class of repeating, as in וּ ֔נ ְשִׁיּ ַו ֙נוּ ְשׁ"' Do it a second time" and they did it a second time' (1 Kings 18.34). This applies also to the lexical classes of 'fearing' and 'seeing'. The lexical class of 'fearing' has *gaʿya*, for example ה ָהוְי ֵ֭מ וּ ֣א ְירִֽי 'Let them fear the Lord' (Psa. 33.8). Although here it has two The 'יִרְ א֤ וּ גוֹיִם֙ וְ יֵבֹ֔ שׁוּ as such cases in doubt potential is there ,*yods* nations will see and be ashamed' (Micah 7.16). If this is the case, the occurrence of *gaʿya* in the lexical class of 'fearing' prevents it. To these can be added further examples in which the reader does not have a choice. Cases in which the reader .like the and ,וְֽ הָ יְתָ ה—וְ הָ יְתָ ה ,וְֽהָ יָה—וְ הָ יָה include choice a have does Such cases do not attain the status of the vowels and the *shewa*, because the construction of a word is based on the vowels. Its construction is not based on the *gaʿya*. For this reason the scholars of language in this discipline say 'The *gaʿya* has no principle'. For these reasons, when there is a need for lengthening, you mark a *gaʿya* with *shewa* and you do not mark *pataḥ* by itself. This is the appropriate response to the question.

#### **II.L.2.12.4. The Fourth Subsection**

#### **II.L.2.12.4.1.**

When *shewa* is under a letter, it is not possible for any of the disjunctive or conjunctive accents to be under this letter, so long as *shewa* is under it, since it is a principle of *shewa* that it does not combine with an accent on a letter in any circumstances. If


somebody says: 'Why is that, when you have not denied that the combination of a *shewa* and an accent on the same letter is possible, although we do not ˚nd them combined?', the response to him would be as follows. Even if the *shewa* of both categories, i.e. quiescent and mobile, were to combine (with an accent), the combination of an accent with quiescent *shewa* could not take place, since it is the principle of the quiescent *shewa* that it makes the letter quiescent and does not move at all, as is the case with the *resh* in י ִמ ְר ַכּ, the *mem* in י ִר ְמ ִז and the *bet* in י ִדּ ְב ַע. A disjunctive accent and a conjunctive accent by their nature cause the letter to move (with a vowel) and introduce a melody or melodies in it. A quiescent letter cannot have a melody at all. A melody is movement, so how can a quiescent *shewa* be also mobile at the same time? Is this not a contradiction? So this is impossible.

#### **II.L.2.12.4.2.**

If somebody were to say 'Although the combination of an accent with a quiescent *shewa* is impossible, it would be permissible for one to be combined with mobile *shewa*, because there is no contradiction', the response to him would be as follows. The statement that an accent moves a letter with a vowel does not imply that its movement is like that of *shewa*. This is because *shewa* makes a letter mobile, but causes its articulation to be quick, so that one cannot tarry on the letter, like the *bet* in ית ִאשׁ ֵר ְבּ' in the beginning', since it is not permissible to hold onto it when the speaker wishes to express his intention. Likewise *dalet* in רוֹר ְדּ' liberty', and the *ṣade* in רוֹר ְצ' bundle', in which the *shewa* causes the letter to move quickly with a speed that does not allow tarrying on it. This is not the case with an accent, which, rather, causes the letter to have a vowel and introduces melodies into it. The letter is given a vowel in its place without moving back or forward so long as it is given a melody. Surely

דלך ומא אנכרת אן אג̇ תמאע אלשוא ואלטעם פי חרף ואחד יצח ואן כאן לא נראהמא מג̇ תמעין קיל לה לו אגתמע אלשוא מן אלקסמין אלמדכורין והמא אלסאכן ואלמתחרך פאג̇ תמאעה מע אלסאכן לא יתם לאן אלסאכן מן חכמה אן יסכן אלחרף ולא 955 יצ̇ טרב בתה כאלריש מן כרְ מי ואלמאם מן זמְ רי ואלבא מן עבְ די ואללחן ואלכאדם מן שאנהמא (r5:7L (אן יחרכא אלחרף ויגעלא פיה נגמה ונגמאת ואלחרף אלסאכן לא יצח פיה נגמה בתה ואלנגמה הי אלחרכה פכיף יכון אלסאכן מתחרכא פי חאל ואחד פאליס הדא מנאקצ̇ ה פקד אסתחאל דלך

**II.L.2.12.4.2.**

960 פאן קאל אדא כאן קד אסתחאל אג̇ תמאע אללחן מע אלשוא אלסאכן פיגוז אג̇ תמאעה מע אלשוא אלמתחרך לאן מא תם מנאקצ̇ ה קיל לה ליס אלקול באן אללחן יחרך אלחרף יקתצ̇ י אן תכון חרכתה כחרכה (v5:7L (אלשוא ודאך אן אלשוא יחרך אלחרף ויסרע בנטקה חתי לא ימכן אחד אן ילבת בדלך אלחרף 965 כאלבא מן בראשית אדי לא יצח מסכה וללמתכלם גרצ̇ א פי אלכלאם וכדלך אלדאל מן דרור ואלצאד מן צרור פאלשוא יסרע באלחרף סרעה לא ימכן אלתבאת מעהא וליס כדלך אללחן בל הו יחרך אלחרף ויגעל פיה נגמאת ואלחרף פי מוצ̇ עה יתחרך לא ירג̇ ע אלי כלף ולא אלי קדאם מהמא אלחרף ינגם

you see how it (the accent) gives the *resh* a melody in וּ ֡ר ֲה ַמְי ֽ ַו 'they made haste' (Josh. 8.14) and the letter does not move from its place. The accent has given it a melody, or two or more. One does not tarry on the *dalet* in רוֹר ְדּ and the like (with *shewa*) in the way one tarries on the *resh* or the *kaf* in ימוּ ִ֡כּ ְשַׁיּ ַו וּ ֡ר ֲה ַמְי ֽ ַו' They made haste and rose early' (Josh. 8.14). The *shewa* moves quickly forwards whereas an accent causes vocalic movement within its place. If these were to combine there would be a logical contradiction. It is, therefore, clear from this that *shewa*  and an accent cannot combine together in a single letter.

#### **II.L.2.12.5. The Fifth Subsection**

A mobile *shewa* is not followed by a letter with *dagesh*, for they when 'בְּ בֹאָ ֣ ם ,(.etc 31.24, .Deut' (nishing ˚on 'כְּ כַ לּ֣ וֹת example 'oˤering the regarding 'פְּ נוֹת֙ אֶ ל־הַ מִּ נְ חָ֔ ה ,(.etc 28.43, .Exod' (enter (Mal. 2.13), ל ָכ ְבּ' in all', and the like. This is not contradicted by םִי ַתּ ְשׁ and י ֵתּ ְשׁ. For if there is an added *ʾalef* and you say [ʔɛʃˈtʰaːjim] and [ʔɛʃˈtʰeː], the *shewa* becomes quiescent. I shall discuss this at greater length in the section concerning *yetiv* with the help of God and His good will. If one were to say 'Why is *shewa* not followed by a letter with *dagesh*?', the response to him would be as follows. The principle of *dagesh* is to make a letter heavy and give it a kind of quiescence. A mobile *shewa* is not dwelt upon and so the letter that is after it must be light. When the letter that is after it is heavy, it is not possible to give it the mobility to the extent that I have mentioned.

#### **II.L.2.12.6. The Sixth Subsection**

Mobile *shewa* does not combine with a vowel on a letter of the alphabet with the exception of the four letters ̇ע ̇ח ̇ה ̇א, for example הֲ ל ֹ֙א ,(42.8 .Isa' (name my is that ,Lord the am I 'אֲ נִ֥י יְהוָ ֖ה ה֣ וּא שְׁ מִ ֑ י

	- **.2.12.5.L.II פנא ̇ה**

אלשוא אלמתחרך לא יכון בעדה חרף דגש כקו̇ כְּ כֿלּוֹת בְּ בֿוֹאָ ם פְ נות אל המנחה (v5:8L (בְּ כָ ל ואמתאל ד̇ לך ולא יעתרץ̇ דלך שְ תַ ים ושְ תֵ י פאן תם אלף מסתעאר פאדא קלת שְ תַ ים שְ תֵ י צאר 980 אלשוא סאכן ואנא אסתופי אלכלאם פיה פי לחן אליתיב בעון אללה ומשיתה פאן קאל לם לא יכון בעד אלשוא חרף דגש קיל לה אן מן חכם אלדגש אן יתקל אלחרף ויג̇ על פיה צ̇ רבא מן אלתסכין ואלשוא אלמתחרך פלא ילבת פיחתאג̇ אן יכון אלחרף אלדי בעדה כפיפא פמתי כאן אלחרף אלדי בעדה תקיל לם 985 ימכן תחריכה עלי אלחד אלדי דכרתה

 **ו̇ פנא) L5:9r) II.L.2.12.6.** אלשוא אלמתחרך לא יגתמע מע מלך פי חרף מן חרוף אלף

בית אלא פי ארבע חרוף א̇ ה̇ ח̇ ע̇ כקו̇ אֲ נִי ייי הוא שמי הֲ ל֨ א ה֤ וא

וּא ֤ה' did he not?' (Gen. 20.5), ה֥ ֵנ ֲח ַו' and encamp' (2 Sam. 12.28), and ,)10.4 .Josh' (me help and me to up Come 'עֲ לֽ וּ־אֵ לַ ֣י וְ עִ זְ רֻ ֔ נִי similar cases. If one were to say 'Is not *shewa* combined with *qameṣ* under the *dalet* of י ַכ ֳדּ ְר ָמ, under the *qof* with *qameṣ* in ם ָד ֳק 'before', יהוֹן ֵמ ָד ֳק' before them', under the *mem* with *qameṣ* in הּ ֖ ָאוֹת וּ ֥כ ְשׁ ֳמ' drag her!' (Ezek. 32.20) and under the *bet* with *segol*  him to response the ,)?'4.27 .Dan' (built I which 'דִּֽ י־אֲ נָ ֤ה בֱ נַיְתַ הּ֙ in would be as follows. This does not contradict what I stated. This is because the people responsible for this matter have agreed on the rule of combining *shewa* and a vowel only under the four letters. It is said, however, that some scribes wanted to remove uncertainty from places that may lead to error and have combined a vowel with *shewa* in this way, because they thought that people would err in the reading of י ַכ ֳדּ ְר ָמ. When some people saw *shewa* without *qameṣ* in י ַכ ְדּ ְר ָמ, they read it as *pataḥ*. If they saw *qameṣ* alone, they were at risk of giving the *qameṣ* its full length. So, the scribes decided to combine them so that this degree of uncertainty be removed. This applied also to similar cases (cited above). This is an exception to their customary practice. What supports the claim that this is the view of only some of them with regard to letters not belonging to the group of the four ( ̇ע ̇ח ̇ה ̇א (is that in most codices one does not ˚nd what has been presented as counterevidence, but all codices are uniform in the combination of *shewa* with a vowel under the four letters.

#### **II.L.2.12.7. The Seventh Subsection**

When *shewa* is combined with a vowel in a letter, the vowel is deprived of its full length, as in ת֖ ָנ ֲית־ע ֵוּב ם ֥ ֵר ֳח' Ḥorem and Betanath' (Josh. 19.38), in which the *ḥet* is pronounced with a short vowel on account of the *shewa* that is with the *qameṣ*. The same applies to ֙י ִל ֳל־ח ָכּ ם֤ ַגּ' also every sickness' (Deut. 28.61), in which *shewa* is combined with the vowel and the vowel has

וַ חֲ נֵ ה עֲ לוּ אלי ועז̇ ואמ̇ דלך פאן קאל אליס קד אג̇ תמע אלשוא 990 ואלקמץ תחת אלדאל מן מָ רְ דֳ כי ותחת אלקוף מע אלקמץ מן קֳ דָ ם קֳ דָ מֵ יהון ותחת אלמאם מע אלקמץ מן מֳ שכו אותה ותחת אלבא פי די אַ נָ ה בֱ נַיְתָ ה מע אלסגולה קיל לה ליס דלך בנאקץ̇ למא דכרתה ודלך אן אהל הדא אלשאן אצטלחו אן לא יג̇ מעו (v5:9L (אלשוא ואלמלך אלא תחת הדה אלארבעה חרוף ואנמא 995 קיל אן בעץ̇ אלסופרים אראד אן ירפע אלאשכאל מן אלמואצ̇ ע אלמגלטה פגמע אלמלך מע אלשוא להדא אלוגה לאנה ראי אלנאס יגלטו פי קראה מרדכי פמנהם מן אדא ראי אלשוא בלא קאמצה קראהא מפתוחה ואן ראי אלקאמצה וחדהא לם יאמן אן יסתופי אלקאמצה פראי אן יג̇ מעהמא חתי ירפע הדא 1000 אלקדר מן אלאשכאל וכדלך מא מאתלה והדא כארג̇ ען סננהם ואלדי יקוי אן (r5:10L (הדא ראי אלבעץ̇ מנהם פי גיר אלארבעה חרוף הו אן אכתר אלמצאחף לא יוגד פיהא מא אעתרץ̇ בה אלמעתרץ̇ ואלמצאחף כלהא מטבקה עלי גמע אלשוא ואלמלך תחת הדה אלד̇ חרוף

1005 **.2.12.7.L.II פנא ̇ז**  אלשוא אדא אג̇ תמע מע מלך פי חרף סלב אלמלך חט̇ ה מן אן

יסתופא כקו̇ חֳ רֵ ם ובית עַ נָ ת ג̇ א אלחית כפיפא לאג̇ ל אלשוא אלדי מע אלקאמצה וכדלך גֶ ם כָ ל חֳ לי ג̇ א אלשוא מע אלמלך become short. If it were said 'Why is it that when *shewa* is combined with a vowel under a letter, the vowel is deprived of its full quantity?' the response would be as follows. This is because when there is mobile *shewa*, it is not permissible to slow down on or dwell on the letter. This is a principle that cannot be avoided. When they both occur under a letter, its principle holds, namely moving forward quickly, and so it is not possible for the vowel to be given its full quantity. This is determined by the principle of the *shewa*. If somebody were to say 'Just as the *shewa* has an unavoidable principle, likewise a vowel has an indissoluble feature, namely slowness and steadiness, so why is the vowel not more worthy of ful˚lling its principle than something else?', the response to him would be as follows. If they wanted to maintain the principle of the vowel, they would not have combined it with *shewa*, since that would be nonsense. Rather they combined them in order for the principle of the vowel to be eliminated. The combination of the two principles is impossible, just as is the elimination of the two principles. It is necessary to maintain one of them, and this is the principle of the *shewa*. If somebody were to say 'With how many vowels does *shewa* combine?', the response would be: with three, *qameṣ*, *pataḥ* and *segol*. If he said 'Why is it combined speci˚cally with these three and not the others?', the response would be: because with these three vowels it is permissible to melodize, pause and read quickly, whereas this is not possible with the other vowels.

כאן אלמלך כפיפא פאן קאל ולם כאן אדא (v5:10L (אג̇ תמע 1010 אלשוא מע מלך תחת חרף סלב דלך אלמלך חט̇ ה קיל לה לאן אלשוא אלמתחרך לא יצח פיה אלתבאטי ואללבת פי אלחרף והדה עלה לא יצח אנפכאכה מנהא פאדא חצלא ג̇ מיעא תחת חרף תבתת עלתה והי אלנהוץ̇ בסרעה פלא ימכן אלמלך אן יסתופי חט̇ ה פיכון דלך מקצ̇ א לעלה אלשוא פאן קיל כמא אן 1015 ללשוא עלה לא תפארקה כדלך ללמלך עלה לא תפארקה והי אלתבאטי ואלתבאת פלם לא כאן אלמלך (r5:11L (באסתיפא עלתה אולי מן סואה קיל לה לו אראדו אן יתבתו עלה אלמלך לם יג̇ מעו מעה אלשוא אד כאן דלך עבת ואנמא ג̇ מעוהא לתזול עלה אלמלך ואג̇ תמאע אלעלתין מסתחיל ואנתפא אלעלתין 1020 כדלך פלא בד מן תבות אחדהמא והי עלה אלשוא פאן קיל פמע כם מן אלמלוך תג̇ תמע אלשוא קיל לה מע תלאת אלקאמצה ואלפאתחה ואלסגולה פאן קאל ולם אכתץ בהדה אלתלתה דון סואהא קיל לה לאן הדה (v5:11L (אלתלתה יצח פיהא פי אלתנג̇ ים אלתוקף ואלסרעה ומא סואהם לא יתם פיה 1025 דלך

#### **II.L.2.12.8. The Eighth Subsection**

#### **II.L.2.12.8.1.**

When *shewa* is at the beginning of a word, it is always mobile, for example וּם ֖קָי י ִ֥ר־מ ַב ְדּ' the word of whom will stand' (Jer. כְּ רִ שְׁ י֛וֹן ,(12.23 .Chron 1' (day to day from 'לְ עֶ ת־י֣וֹם בְּ י֔וֹם ,(44.28 כְּ חֹ֥ ם הַ יּֽוֹם ,(3.7 Ezra' (Cyrus of permission the to according 'כּ֥ וֹרֶ שׁ 'in the heat of the day' (Gen. 18.1), and similar cases. If somebody were to say 'Why have you claimed that quiescent *shewa* never occurs at the beginning of a word?', the response would be that a quiescent *shewa* is the stopping point of what precedes it, and the beginning of a word has nothing before it, as the *ʾalef* in וּץ ֖ץ־ע ֶר ֽ ֶא ְב ה֥ ָי ָה ישׁ ֛ ִא' There was a man in the land of for heavens the 'שָׁ מַ ֣יִם לָ֭ רוּם וָ אָ ֣ רֶ ץ לָ עֹ֑ מֶ ק in *shin* the and) 1.1 Job' (Uz height, and the earth for depth' (Prov. 25.3), and similar cases. And if somebody said 'Do you not say that every *shewa*  beginning a word is mobile, but we ˚nd a mobile *shewa* that is not word-initial, for example ף ֵ֗סּ ַא ְמ ֽ ַה ְו' and the rear guard' (Josh. וַ יִּשְׁ מְ עוּ ,(6.23 .Dan' (mouth the shut has He 'וּֽ סֲ גַ ֛ר פֻּ ֥ם ,(.etc 6.9, 'and they heard', בוּ ְכּ ְשִׁיּ ַו' and they lay down'?', the response to him would be as follows. When I said that every *shewa* at the beginning of a word is mobile, this does not oblige me to claim that a mobile *shewa* is found only in word-initial position. Indeed a mobile *shewa* may be in the middle of a word. This claim would, however, be contradicted if a *shewa* that is not mobile is found in word-initial position. Yet in the examples that I have adduced, and others like them, they are in initial position in the sense that they are preceded by quiescence and a stopping point.

**.2.12.8.L.II פנא ̇ח II.L.2.12.8.1.** אלשוא אדא כאן פי אול אלכלאם אבדא יכון מתחרך כקו̇ דְ בַ ר מִ י יָקום לְ עֵ ת יוֹם בְ יוֹם כְ רִ שְ יוֹן כוֹרש כְ חֹם היום אלי גיר דלך פאן קאל ולם זעמת אן אלשוא אלסאכן לא יכון פי אואיל אלכלם 1030 אבדא קיל לה אן אלסאכן הו מחט למא תקדמה ואבתדא אלכלאם לא יכון קבלה שי כאלאלף מן איש היה בארץ עוץ ואלשין מן שמים (r5:12L (לָ רום וָ אָ רץ לָ עומק אלי גיר דלך פאן קאל אליס תקול אן כל מבתדא מתחרך ונחן נג̇ ד אלמתחרך פי גיר אלמבתדא כקו̇ וְ הַ מְ אַ סף וּסגר פֻ ם וַ יִּשְ מעו וַ יִּשְ כבו קיל לה 1035 ליס אדא קלת אן כל שוא פי בדו אלכלאם מתחרך ילזמני אלא יכון מתחרך אלא פי אלאבתדי בל קד יכון פי אלתוסט מתחרך ואנמא כאן יעתרץ̇ דלך לו וג̇ ד שוא פי אלאבתדא גיר מתחרך ומע דלך אן אלמואצ̇ ע אלדי דכרתהא ומא מאתלהא פהי כדלך מבתדאה עלי (v5:12L (וגה מן חית אן קבלהא סכון ומחט

#### **II.L.2.12.8.2.**

If somebody were to say 'So do you say that a letter by itself can have the status of a word and have mobility and quiescence, but this is a contradiction with regard to a single letter, so according to this ר ַג ְוּס could not have a mobile *shewa* until the *shewa*  becomes mobile after quiescence, as you say?', the response would be as follows. The stopping point may be a quiescent *shewa* after a mobile letter, as in עוּ ְמ ְשִׁיּ ַו, and the like. It may also be what is analagous to it and may be called a stopping point, namely the introduction of heaviness to a letter. This may cause (the following *shewa*) to be mobile, as in ֖Uְי ְב ֶשׁ ה ֥ ֵב ֲשׁ ֽוּ' and capture your captives!' (Jud. 5.12), in which the heaviness of the *vav*  has the status of a word with two letters, so the *shewa* is mobile on account of this. The heaviness of the letter corresponds to quiescence of a *shewa* and becomes a stopping point, as in ם ֵ֗ה ֙ים ִר ְבּ ַד ְמ ַֽה' the ones who speak' (Exod. 6.27), and similar cases, as will be explained in the discussion about *he* and *mem* below.

#### **II.L.2.12.9. The Ninth Subsection**

A mobile *shewa* is followed by quiescence only in a letter that is not less than the third letter after it. Quiescence in a letter that is greater (in number than the third) is possible, but the minimum for quiescence is the third (letter after the mobile לְ יָקְ מֳ עָ ֽ ם ,(25.24 Chron 1' (Joshbekashah to 'לְ יָשְׁ בְּ קָ֔ שָׁ ה in as ,)*shewa* 'to Jokmeam' (1 Kings 4.12), and the like. Examples of quiescence in a letter that is greater than the third (after the mobile *shewa*) are ים ִהY ֱא' God', ים ִרוֹשׁ ְבּ' cypresses', and the like. If life my Guard 'שָׁ מְ רָ ֣ ה נַ֭פְ שִׁ י וְ הַ צִּ ילֵ ֑נִי not Do 'say to were somebody and deliver me' (Psa. 25.20), הּ ֖ ָאוֹת וּ ֥כ ְשׁ ָמ' Draw her down' (Ezek.

**II.L.2.12.8.2.**


32.20) and analogous cases refute the principle that you have formulated?', the response to him would be as follows. I spoke only about *shewa* that is present under a letter. Cases of shortness and lightness that have been transmitted by teaching from the people of the language are not relevant for this argument.

#### **II.L.2.12.10. The Tenth Subsection**

Mobile *shewa* does not occur adjacent to another mobile *shewa* at the beginning, middle or end of a word, for if they were adjacent, the word would be defective. This is because a word must consist of a letter with a vowel and what is attached to the letter with a vowel by way of an initial mobile *shewa* is of a lesser vowel movement than the following vowel. These two may be followed by a quiescent consonant. This structure cannot be broken. Therefore, two mobile *shewa*s are not linked together, as two quiescent *shewa*s are.

### **II.L.2.12.11. The Eleventh Subsection**

Two quiescent *shewa*s cannot follow one another at the beginning of a word or in the middle of it. If somebody were to say 'Why is this so?', the response to him would be: because the ˚rst *shewa* is quiescent on account of it being the stopping point of what precedes it. The second *shewa*, however, is not preceded by a letter with a vowel, for which the second *shewa* would be a stopping point. For this reason, two quiescent *shewa*s are not linked together in the places mentioned.

#### **II.L.2.12.12. The Twelfth Subsection**

When there are two *shewa*s following one another, a sequence in which the ˚rst is mobile and the second quiescent is not permissible, rather the ˚rst must be made quiescent and the

מג̇ ראהמא קד ינקץ̇ מא בניתה מן הדא אלאצל קיל לה אנמא תכלמת פי אלשוא אלחאצ̇ ר תחת אלחרף ואמא מא תסלם כטפה וכפתה מן אהל אללגה תלקינא לם יכון פי הדא אלכלאם פי שי

1060 **.2.12.10.L.II פנא ̇י** 

שוא מתחרך לא יג̇ אור שוא מתחרך לא פי אול אלכלאם ולא פי וסטה ולא פי אכרה לאן לו תגאורא לאנפסד אלכלאם ודאך אן אלכלאם אנמא יכון מתחרך (r5:14L (ומא ילחק אלמתחרך פהו אקל חרכה מן אלמתחרך אדא אבתדאה באלשוא ואלסאכן קד 1065 יתבעהמא והדה בניה לא יג̇ וז נקצ̇ הא פלדלך לם יקתרנא מתחרכין כמא יקתרנא אלסאכנין

## **.2.12.11.L.II פנא ̇י ̇א**

שְ וָ אֵ ין סאכנין לא יג̇ וז תראדפהמא לא פי אול אלכלאם ולא פי וסטה פאן קאל ולם כאן דלך קיל לה לאן אלשוא אלאול אנמא 1070 סכן לכונה מחט למא תקדמה ואלתאני פלם יתקדמה חרף מתחרך פיכון אלתאני מחט לה פלדלך לם (v5:14L (יקתרנא אלסאכנין פי אלמוצ̇ עין אלמדכורין

## **.2.12.12.L.II פנא ̇י ̇ב**

שְ וָ אֵ ין מתראדפין אלאול מתחרך ואלתאני סאכן לא יג̇ וז 1075 תראדפהמא אלא אן יכון אלאול ללסאכן ואלתאני ללמתחרך

second mobile. If somebody were to say 'Why is that?', the response to him would be as follows. When the ˚rst *shewa* is mobile, it is not permissible for it to be followed by a quiescent letter, because if that were the case, the mobile *shewa* would not have scope to spring forward quickly. It has been stated previously that quiescence cannot occur on less than the third letter after a mobile *shewa*. Furthermore it is not possible to pronounce a mobile *shewa* followed by a quiescent *shewa* for the reason just mentioned, whereas a pronunciation of a quiescent *shewa* in the ˚rst letter and a mobile *shewa* on the second letter is acceptable, as in צוּ ְבּ ְקִיּ ַו' and they gathered', and the like. Take note that *shewa* may be construed as a successive sequence (of two) even though only one is written. This applies to cases such מְ חַ לְּ לִ ֣ים ,'cing˚sacri 'מְ זַ בְּ חִ ים ,(7.8 .Sam 1' (crying from 'מִ זְּ עֹ֖ ק as 'playing the pipe' (1 Kings 1.40, etc.), T ֥Y ְמּ ִמ' from being king' (1 Sam. 8.7, etc.). The *shewa* here is pronounced mobile. The reason for this is that the letter is pronounced as two letters. This is the custom of Hebrew, namely that every letter with strengthening, I mean with *dagesh*, in the middle of a word, where it does not have the status of beginning (a word or syllable), under which there is *shewa*, is pronounced as two letters. This is shown by ל֖ ָב ָנ וֹת ֥מ ְכּ ַה' Is it like a fool?' (2 Sam. 3.33) in that the *kaf* in וֹת ֥מ ְכּ ַה is pronounced as two *kaf*s, and so in other cases. The *dagesh* on the letter, therefore, is in place of the quiescent *shewa* and the *shewa* that is present under the letter is mobile, and so it is pronounced as two letters.

#### **II.L.2.12.13. The Thirteenth Subsection**

A *shewa* at the end of a word can only be quiescent, as in T ֶר ֶדּ 'way', T ֶל ֶמ' king', and the like.

פאן קיל ולם דלך קיל לה אדא כאן אלשוא אלאול מתחרך לא יג̇ וז יכון בעדה חרפא סאכנא לאנה אן כאן דלך לא יציב אלמתחרך פסחה ללנהוץ̇ וקד תקדם אלכלאם אן לא יכון בעד אלשוא אלמתחרך סכון פי אקל מן אלחרף (r5:15L (אלתאלת 1080 ואיצ̇ א פאן אלמתחרך ובעדה אלסאכן לא יצח אלנטק בהמא עלי אלוג̇ ה אלמדכור בל אלנטק באלסאכן פי אלאול ואלמתחרך פי אלתאני מפהומא מתל ויקְ בְ צו ונחוה ואעלם אן תם שוא בניתה עלי אלתראדף ואן כאן ליס אלא ואחד מכתוב והו נחו קו̇ מִ זְ עוֹק מזבְ חים מחלְ לים ממלוך פאן אלשוא כרג̇ כאלמתחרך 1085 ואלסבב פי דלך לאן אלחרף כרג̇ בחרפין פהדה סירה פי אלעבראני והו אן כל חרף משדד (v5:15L (אעני מדגוש פי וסט כלמה בחית לא יג̇ רי מג̇ רי אבתדא ותחתה שוא יכרג̇ בחרפין יביין דלך קו̇ הכְ מ֥ ו̇ת נָ בָ ל והו אן אלכאף פי הכמות כרג̇ בכאפין אלי גיר דלך פיכון אלדגש פי אלחרף מקאם אלשוא אלסאכן 1090 ויכון אלשוא אלחאצ̇ ר תחת אלחרף מתחרך ולדלך כרג̇ בחרפין

**.2.12.13.L.II פנא ̇י̇ג** 

אלשוא פי אכר אלכלאם לא יכון אלא סאכנא נחו דרך מלך ואמתאלהמא

#### **II.L.2.12.14. The Fourteenth Subsection**

Two successive silent *shewa*s occur only at the end of a word, as among nested ,Lebanon of inhabitant 'יֹשַׁ בְ תְּ֙ בַּ לְּ בָ נ֔ וֹן מְ קֻ נַּ ֖נְ תְּ בָּ ֽ אֲ רָ זִ ֑ים in the cedars' (Jer. 22.23), ְתּ ְל ֽ ָתּ ֻח' you were swathed in bands' (Ezek. 16.4), ְתּ ְל ֥ ַח ָכּ' you painted (your eyes)' (Ezek. 23.40), and similar examples. A *shewa* at the end of a word indicates feminine gender in many cases, both when following (another *shewa*) and also when not in such a sequence. In some cases *shewa* does not indicate feminine gender but rather pause, as in וְ יֵ ֖ רְ דְּ ,(21.1 .Num' (him from captives took he and 'וַ יִּ֥שְׁ בְּ ׀ מִ מֶּ ֖ נּוּ ב ֹ֑ק ֲעַיּ ִֽמ' and out of Jacob shall one have dominion' (Num. 24.19). If somebody were to say 'What is the value of the two successive *shewa*s at the end of a word?', the response would be as follows. One is a stopping point, namely the ˚rst one, as in ה ֣ ָטּ ִל־מ ַע ְ֙תּ ְב ַשָׁי ְו ה ָ֔בוּדּ ְכ' and you sat on a stately couch' (Ezek. 23.41). The *bet* in ְב ַשָׁי ְו is the end of a word expressing the masculine singular. The second *shewa* under the *tav* indicates the feminine gender. You will ˚nd this practice in many places.

## **II.L.2.13. Section (concerning Uncertainty regarding the Reading of the** *Shewa***)**

#### **II.L.2.13.1.**

The *shewa* may be the cause of uncertainty for the reader in some places as to whether it is mobile or quiescent. (This applies to) ְמ ַה. It has been stated previously that in words containing not more than ˚ve letters the *shewa* is mobile, as in ה ָ֔רוּמ ְתּ ן֣ ָכּ ֻס ְמ ֽ ַה' he who is impoverished in respect to oˤering' (Isa. 40.20), ר֥ ֵבּ ַד ְמ ֽ ַה' the one speaking' (Gen. 45.12, etc.), except for The .)9.11 Kings 2' (madman this 'הַ מְ שֻׁ גָּ ֥ע הַ זֶּ ֖ה namely ,case one reason why it is not mobile is that there is no heaviness in the *he*. If you were to give heaviness to the *he*, the *shewa* would be

## **.2.12.14.L.II פנא ̇י ̇ד**

	- **פצל II.L.2.13.** 1105

#### **II.L.2.13.1.**

אלשוא קד ישכל פי מואצ̇ ע עלי אלקאר הל הו מתחרך אם הו סאכן הַ מְ וקד תקדם אלקול אן מא כאן מן אלכלם אלדי עדד חרופהא כמסה לא אזיד פאן אלשוא יכון מתחרך נחו המְ סֻ כָ ן תרומה הַ מְ דַ בֵ ר מא סוי מוצ̇ ע ואחד והו הַ מְ שֻ גָע הזה ואלסבב פי 1110 אנהא לם תתחרך אן ליס פי אלהא תתקיל ולו תקלת אלהא

made mobile. As for words beginning with *he* and *mem* that have more than ˚ve letters, the rule concerning these is that if the accent is on the ˚fth letter or later, the *shewa* is silent, for those 'הַ ֽ מְ אָ רֲ רִ ֖ ים ,(6.27 .Exod' (speak who those 'הַ ֽ מְ דַ בְּ רִ ים֙ example who curse' (Num. 5.19), apart from some exceptions that deviate from this rule, for example ים ֖ ִשׁ ְק ַב ְמ ֽ ַה' those who seek' (Exod. 4.19, etc.), and the like. When the accent is on the fourth letter, the *shewa* is mobile, for example, ים֣ ִכּ ַח ְמ ֽ ַה' those who wait' (Job 3.21), ים ִ֖דַּנ ְמ ֽ ַה' those who remove' (Amos 6.3), and the like.

#### **II.L.2.13.2.**

As for a series of two successive identical letters in the middle of a word that one may be uncertain about, this has been discussed above. The (reading of the *shewa*) is determined by heaviness in it, for example ר ֶפ ֖ ֵס ם ֥ ָד ְמּ ַל ְל ֽוּ' and to teach them the writing' (Dan. 1.4). If the heaviness was removed from the *vav*, the *shewa* would not be pronounced like *pataḥ*. There are six they Then 'אָ ֣ ז יִ֭קְ רָ אֻ נְ נִי namely ,rule this from deviate that words seek will They 'יְ֜ שַׁ חֲ רֻ ֗ נְ נִי וְ ל ֹ֣ א יִמְ צָ אֻ ֽ נְ נִי ,(1.28 .Prov' (me upon call will בַּ צַּ ֥ ר לָ הֶ ֖ ם יְשַׁ חֲ רֻ ֽ נְ נִי ,(1.28 .Prov' (me nd ˚not will but diligently me וּ֜מְ שַׁ חֲ רַ ֗ י יִמְ צָ אֻ ֽ נְ נִי ,(5.15 .Hos' (me seek they distress their in and' 'and those who seek me diligently ˚nd me' (Prov. 8.17), ה ָ֗תּוֹד ַ ֥́ ֵבֹז יִנ ְנ ֥ ָד ְבּ ַ֫כְֽי' He who brings thanksgiving as his sacri˚ce honours me' (Psa. 50.23).

#### **II.L.2.13.3.**

As for what can cause uncertainty in forms such as ב ֛ ַה ֲז ֽוּ' and the gold of' (Gen. 2.12), ר֛ ַג ֲס ֽוּ' and he closed' (Dan. 6.23), it may be said concerning cases that are linked to what follows by the accent, such as ֙י ִב ְצ ִל ֤U ְה־ל ֵמ ְד ֽוּ' and resemble a gazelle' (Cant. 8.14), that since *maqqef* occurs on ה ֵמ ְד ֽוּ, the *shewa* is quiescent, but if

**II.L.2.13.3.** ואמא מא < ילתבס וישכל > מן גנס וּֽ זֲהַ ב וּֽ סֲ גַ ר אן קד יקאל פי מא אתצל במא בעדה באללחן מתל וּֽ דְ מֵ ה לְ U לצבי אן למא 1125 חצל אלמקף פי ודמה סכן אלשוא ואן לו כאן פיה טעם תחרך

ואמא מא ילתבס מן אלחרפין אלמתראדפין פי וסט אלכלאם פקד תקדם אלקול פיה איצ̇ א והו אן אלתתקיל שרט פיה כקו̇ וּלֲ לַ מְ דָ ם סֵ פֶ ר ולו זאל אלתתקיל מן אלואו לם יפתח אלשוא 1120 ואלדי כרג ען דלך סת לפט̇ את והי אָ ז יִקְ רָ אונְ נִי יְשַ חֲ רונְ נִי ולא יִמְ צָ אונְ נִי בצר להם יְשַׁ חרונְ ני ומשח[רי י]מְ צָ אונְ נִי זבח תודה יְֽכַ בְ דָ נְ נִי

לתחרך אלשוא ואמא מא יזיד ען כמסה חרוף מן אלכלם (r2:6L( אלתי אולהא הֵ א ומֵ אם פאלשרט פי דלך הו אן אן כאן אללחן עלי אלחרף אלה̇ ומא זאד כאן אלשוא סאכן מתל הַ מְ דַ בְ רִ ים הַ מְ אָ רְ רִ ים אלא שואד כארג ען דלך מתל הַ מְ בַ קְ שִ ים ונחוה 1115 ואדא כאן אללחן עלי אלחרף אלד̇ כאן אלשוא מתחרך (v7:1L( מתל הַ מֲ חַ כִ ים המֲ נַדִּ ים ונחוהמא

**II.L.2.13.2.**

there were an accent on it, the *shewa* would be mobile, as in .Jud' (Abinoam of son ,captives your Capture 'וּֽ שֲׁ בֵ ֥ ה שֶׁ בְ יְU֖ בֶּ ן־אֲ בִ ינֹֽעַ ם 5.12). As for what is separated (by the accent), like ר֛ ַג ֲס ֽוּ' and he closed' (Dan. 6.23), the heaviness has caused the *shewa* to be mobile. There are also some cases that are only learnt by listening.

#### GAP

#### **II.L.2.14. (Section on the Names of the Vowels)**

[…] the teeth make a squeaking sound with it.

The seventh is *shureq* [ ] three dots (written) obliquely. It may be replaced by one dot in the middle of *vav*, whose name is the hear to 'לִ שְׁ מֹ֖ µַ שְׁ רִ ק֣ וֹת עֲ דָ רִ ֑ ים from derived is which ,*shureq* whistlings of the ˜ocks' (Jud. 5.16), which is a whistling, because it gathers the lips together.

#### **II.L.2.15. Section on their Place of Articulation**

#### **II.L.2.15.1.**

The place of articulation of *ḥolem* is the root of the tongue and the place of swallowing, which is the place of articulation of ̇ע ̇ח ̇ה ̇א, and it moves over the surface of the entire mouth. Take note that if somebody were to investigate carefully their places of articulation, he would have something like the knowledge necessary as to what is ˚rst in position and what is last.

אלשוא (v2:6L (מתל קולה וּשְׁ בֵ ֥ ה שְׁ בְ יַU֖ בן אבי נעם ואמא מא כאן מנפרדא מתל קולה וּסְ גַ ר פאלתתקיל סבב פי אלתחריך ותם מא לא יוכד אלא סמאעא

#### GAP

#### **II.L.2.14.**

(r8:101L(תצר בהא אלאסנאן צרא

<sup>1130</sup> ואלסאבע שרק [ ] תלתה נקט מוארבה וקד יכון עוצ̇ הא נקטה [ואחדה] פי קלב אלואו אסמוהא שרק ואשתקוה מן שריקות עדרים והו אלצפיר לאנהא תג̣ מע אלשפתין

## **.2.15.L.II פצל פי מחלהא**

**II.L.2.15.1.** [מחל] אלחלם עקר הלשון ובית הבליעה [והו מחל] א̇ ה̇ ח̇ ע̇ 1135 ומסירה עלי סטח אלפם כלה ואעלם [מן] תאמל מחאלהא צארת לה כאלעלם אלצ̇ רורי לה מן דלך אי מא הו אלמתקדם מנהא ואי מ[א הו] אלמתאכר

## **II.L.2.15.2.**

The second place of articulation is the place of articulation of *qameṣ*. It is slightly above the root of the tongue, this being the (˚rst) third of the tongue, and its movement is to above the palate.

## **II.L.2.15.3.**

The third place of articulation is the place of articulation of *pataḥ*, which is the surface of the tongue at the bottom (of the mouth).

### **II.L.2.15.4.**

The fourth place of articulation is the place of articulation of *segol*, which is the sides of the mouth, and its movement is upon the lower surface of the mouth.

## **II.L.2.15.5.**

The ˚fth place of articulation is the place of articulation of *ṣere*, which is the teeth, without closure, because it breaks through them.

### **II.L.2.15.6.**

The sixth place of articulation is the place of articulation of *ḥireq*, which is the closure of the teeth with force.

## **II.L.2.15.7.**

The seventh place of articulation is the place of articulation of *shureq*, which is the lips gathered together (as if for) whistling.

**II.L.2.15.2.** אלתאני מחל אלקאמצה והו פוק אצל אללסאן קלילא והו תלת

אללסאן וחרכתהא אלי פוק אלחנך

#### **II.L.2.15.3.**

1140 (r6:1L (ואלמחל אלתאלת מחל אלפאתחה והו סטח אללסאן מן אספל

**II.L.2.15.4.** ואלמחל אלראבע הו מחל אלסגולה והו אגנאב אלפם וחרכתהא עלי סטח אלפם אלספלאני

#### **II.L.2.15.5.**

ואלמחל אלכאמס הו מחל אלצירי והו אלאסנאן בלא אטבאק 1145 לאנה ישק בינהא שקא

#### **II.L.2.15.6.**

ואלמחל אלסאדס מחל אלחרק והו אטבאק אלאסנאן בקוה

#### **II.L.2.15.7.**

אלמחל אלסאבע מחל אלשרק והו אלשפתין מצ̇ מומתין כאלצפיר

**1145** בינהא] בין אלאסנאן v8:101L

## **II.L.2.16. Section concerning Combinations of them (i.e. the Vowels) to Form Basic Nouns and Combinations of them to Form Abstractions**

For example, וֹ ֔אוֹנ' Ono (place name)' (1 Chron. 8.12, etc.), a basic noun (combining) *ḥolem* with *ḥolem* and the abstraction וֹ ֑אוֹר' his light' (Job 36.30, etc.). *Ḥolem* with *qameṣ*: the abstraction ה ֑ ָטוֹב' good deed' (1 Sam. 24.19, etc.). *Ḥolem* with *pataḥ*: the basic noun ח ַמ ֹ֖ר' spear' (Num. 25.7, etc.) and the abstraction ע֤ ַהוֹד' he made known' (Lev. 4.23, etc.). *Ḥolem* with *segol*: the basic noun ל ֶהֹא' tent' and the abstraction ר ֶאמֹ יּ ַו. *Ḥolem* with *ṣere*: the basic noun ץ ֵ֔בּוֹצ' Bozez (name of a crag)' (1 Sam. 14.4) and the abstraction א ֵיוֹצ' goes out'. *Ḥolem* with *ḥireq*: basic noun י ִפ ֹֽדּ' fault' (Psa. 50.20) and the abstraction ים ִעוֹשׂ' doing (mpl.)'. *Ḥolem* with *shureq*: the basic noun הוֹּתּ' confusion' and the abstraction טוֹבוּ' they are good' (cf. Num. 24.5, etc.). To these can be added further examples of this type of (arrangement of vowels), the seven with the seven.

## **II.L.2.17. Chapter concerning the Descending of the Vowels from One to the Other according to the Order of their Places of Articulation**

*Ḥolem* descends to *qameṣ* with the attachment of a pronoun and עֹשֶׁ ר ,'ransom his 'כָּ פְ רוֹ—'ransom 'כֹּפֶ ר example for ,plural the ,'holiness his 'קָ דְ שׁוֹ—'holiness 'קֹדֶ שׁ ,'wealth his 'עָ שְׁ רוֹ—'wealth' הּ ַבֹגּ' height'—הוֹ ְב ָגּ' his height'. If you form a plural, you say חֲ דָ שִׁ ים֙ —'new 'חָ דָ שׁ :*pataḥ* to *qameṣ* From .'holinesses 'קָ דָ שִׁ ים עֲ נָ נִים—'cloud 'עָ נָ ן ,(3.23 .Lam' (morning every in) .pl (new 'לַ בְּ קָ רִ ֔ ים 'clouds'. From *pataḥ* to *segol*: they say ֙חוּץ ַב ֤U ֲא ָצ ְמ ֽ ֶא' I meet you 1) 'you nd ˚not does he that 'כִּ֖ י ל ֹ֥ א יִמְ צָ אֶ ֽ כָּ ה—(8.1 .Cant' (outside Kings 18.10). From *segol* to *ṣere* in a conjoined form, for example

## **.2.16.L.II פצל אלדי יתלף מנהא אסאס ואלדי יתלף מנהא ער̇ץ**

	- 1155 מן צ̇ רבהא סבעה פי סבעה

## **.2.17.L.II באב פי אנחדאר אלמלוך בע ̇צהא אלי בע̇ץ עלי תרתיב מחאלהא**

אלחלם ינחדר אלי אלקמץ ענד אתצאל אלצ̇ מיר ואלגמע נחו כֹפֶ ר כָ פְ רוֹ עֹשֶ ר עָ שרוֹ קֹדֶ ש קָ דשוֹ גָ בֶ ה גבהו ואן גמעת קלת

1160 קָ דָ שִ ים מן קאמצה אלי פאתחה חָ דָ ש חַ דָ שִ ים לבקרים עָ נָ ן עַ נָ נים ומן פאתחה אלי סגולה קאלו אַ מצָ אU בחוץ כי לא ימצאֶ ך ומן סגולה (v6:1L (אלי צֵ רִ י פי אלסמוך מתל ק̇ שֶ בֶ ר תחת על שֵ בֶ ר

<sup>2</sup>] וערץ̇ וערץ̇ 6L **1151** רוֹמַ ח] v8:101L רוֹמַ ה r6:1L **1153** וערץ̇

 over 'עַ ל־שֵׁ ֥ בֶ ר יוֹסֵ ֽ ף—(24.20 .Lev)' (fracture (for fracture 'שֶׁ֚ בֶ ר תַּ ֣ חַ ת the ruin of Joseph' (Amos 6.6). To these can be added other cases of vowels descending from one to the other in this way.

#### **II.L.2.18. (On the Origin of the Vowels)**

If somebody were to ask 'With regard to the form of these vowels, what is the origin of their formation? Do you say that the scribes established their form?' The response would be as follows. If the scribes were the source of this, it would be permissible for somebody who was not satis˚ed with it to come and create diˤerent forms. This would be permissible for every single scribe. There would be no limit or end to their forms. If one were to say 'Is not the *qameṣ* of the people of Iraq a superscribed half *ʾalef*, and so forth with regard to the shape of their vowels?', the response would be as follows. What should be relied upon in this regard is (the shape of vowels) in the Holy Land. It is not implausible that when the people of the exile moved away from the Holy Land they made a record of their reading and created shapes (of vowels) when they had moved away from the Holy Land for fear that they would forget the reading. The (original) shapes (of the vowels) of the Holy Land, however, remained. If somebody were to say 'So who formed them?', the response to him would be as follows. It is possible that the people of the language formed the shapes of the vowels just as they formed the shapes of the letters. It is also possible that the people of the language used to use them in conversation without their knowing any (written) form for them until the time of Habakkuk, peace be upon him, when God said to him upon plain it make; vision the Write 'כְּ ת֣ וֹב חָ ז֔ וֹן וּבָ אֵ ֖ ר עַ ל־הַ לֻּ ח֑ וֹת tablets' (Hab. 2.2). He indicated the reason for this, namely ן ַע ֥ ַמ ְל

יוֹסֵ ף אלי גיר דלך ממא תנחדר מן בעץ̇ אלי בעץ̇ עלי הדא אלוגה

**II.L.2.18.**

1165 פאן קאל אשכאל הדה אלמלוך כיף כאן אצל תשאכילהא אתקולון אן אלסופרים וצ̇ עו אשכאלהא קיל לה לו כאן אלסופרים הם אלאצל פי דלך לכאן יגוז אן יגי מן לם ירץ̇ בדלך וישכל אשכאלא סואהא וכאן יצח הדא מן כל סופר וסופר פלא כאן יכון לאשכאלהא לא חד ולא אנקצ̇ א פאן קאל אליס אהל 1170 אלעראק קאמצתהם נצף אלף מן פוק אלי גיר ד̇ מן אשכאל אנחאיהם קיל לה אן אלמעול פי דלך עלי ארץ הקדושה ומא ימתנע אן למא בעדו אהל אלגולה ען ארץ הקדושה צ̇ בטו קראתהם פגעלו להם אשכאל למא בעדו ען ארץ ישראל כוף מן אן ינסו אלקראה ובקית אשכאל ארץ הק̇ פאן קאל פמן שכלהא 1175 קיל לה יגוז אן <אהל> אללגה כמא שכלו אשכאל אלחרוף שכלו ללמלוך איצ̇ א אשכאל ויגוז איצ̇ א אן אהל אללגה כאנו יתכאטבו בהא מן גיר שכל יערפוה להא אלי זמאן חבקוק ע̇ א̇ פקאל לה אללה כתוב חָ זוֹן ובָ אֵ ר על הלוחות ואורא אלעלה פי דלך והו למען ירוץ קורא בו ולא שך אן מן אכד מצחאפא

וֹ ֽב א ֵוֹר ֥ק וּץ ֖רָי' so that one who reads it can run' (Hab. 2.2). Indeed, there is no doubt that when somebody takes a simple codex without accents or pointing, he stumbles in the reading and does not 'run', apart from a few exceptional people that are found in some generations, such as Ben Asher and Ben Naftali in their time and those like them. If a reader has a codex in which the cantillation and pointing are clearly indicated, he can run and not stumble.

This is what needs to be said, but God knows best. The discourse is ˚nished.

1180 סאדגא בגיר לחן ולא <נקט> אנה יִכָּ שֵ ל פי אלקראה ולא יָרוּץ אלא אחאד שואד קלאיל יוגדו פי בעץ̇ אלאגיאל כאבן אָ שֵ ר ואבן נפתָ לִ י (r6:2L (פי זמאנהמא ומן גרי מגראהמא ואדא כאן ללקאר מצחף ט̇ אהר אללחן <ואלנקט> הו יָרוּץ ולא יִכָּ שֵׁ ל

הדא מא לאח ואללה אעלם ותמת אלמקאלה

**1180** נקט] נטק 6L **1183** ואלנקט] r8:57L אלנטק 6L

## **II.L.3.0. THE THIRD DISCOURSE: ON THE ACCENTS (SELECTED PASSAGES)**

#### **II.L.3.1. (On the** *Gaʿya***)**

If somebody were to say 'So, what do you say concerning the *gaʿya*?', the response to him would be as follows. The *gaʿya* does not have a de˚nite status in the reading of Scripture. One reader may omit it and another reader may sustain it. There are some places, however, in which it may not be omitted, since it aˤects the meaning. This applies to the lexical class of 'fearing', and so they have said 'Every (form from) the lexical class of 'fearing' has *gaʿya*'. Likewise one says נוּ ְשׁ ִֽתּ' you sleep', נוּ ְשִֽׁי' they sleep', כִּ ֤י ל ֹ֣ א יִֽ֭שְׁ נוּ אִ ם־ל ֹ֣ א ,'sleeping 'of class lexical the from ,*gaʿya* with עוּ ֑ ֵרָי' for they cannot sleep unless they have done wrong' (Prov. 4.16). If it is without *gaʿya*, it is from (the lexical class) of will I ,again so do you If 'אִ ם־תִּ שְׁ נ֕ וּ יָ ֖ד אֶ שְׁ לַ ֣ח בָּ כֶ ֑ם in as ,'repeating' lay hands on you' (Neh. 13.21). If somebody were to say 'So do you consider it to be one of the conjunctive accents or disjunctive accents?', the response to him would be as follows. It should not be considered to belong either with the disjunctive accents or the conjunctive accents, since it is only an exhalation in speech, which carries the words forward, and joins and binds destroying not 'לְ בִ לְ תִּ ֖ י הַ ֽ שְׁ חִ֥ ית הַ כֹּֽ ל in as ,another one with them will they if 'אִ ם־לָ מֹ֣ ד יִלְ מְ דוּ֩ אֶ ת־דַּ ֽ רְ כֵ֙ י עַ מִּ֜ י ,(65.8 .Isa' (all them diligently learn the ways of my people' (Jer. 12.16). Its distinctive property is the extension of the melody so that joy is diˤused in the heart, in order to conduct the reading along, animating the reader and moving him to read more. An expert of this discipline has said: If you wish to know whether *gaʿya* is correct, look at the place of the *gaʿya*. If it is permissible to put

## **II.L.3.0.** <sup>1185</sup> **אלמקאלה אלתאלתה פי אלאלחאן**

#### **II.L.3.1.**

(r1:35L (פאן קאל קאיל פמא תקולון פי אלגעיה קיל לה אן אלגעיה ליס להא שיעור פי אלמקרא פקאר יחדפהא וקאר יתבתהא ותם מואצ̇ ע לא ימכן חדפהא לאן להא תאתיר פי אלמעני פי לשון יראה וכדא קאלו כל לשון דחילה געי ומתלה 1190 תִֽ שנו יִֽשנו פהי באלגעיה מן אלנום כי לא יֽ ִשנו אם לא ירעו ואדא כאן בלא געיה מן אלתתניה כק̇ אם תשנו יד אשלח בכם פאן קאל פהל תחסבוהא מן אלאלחאן או מן אלכדאם קיל לה מא תחסב לא מע אלאלחאן ולא מע אלכדאם לאנהא אנמא הי תנפס פי אלכלאם ותסוק אלכלם ותוצלהא ותגמעהא בעצ̇ הא 1195 מע בעץ̇ כק̇ לבלתי השחית הכל אם למד ילמדו את דַ ֽ רכ֙ י עמי וכאציתה אלאמדאד באלנגם לינתשר אלסרור פי אלקלב ולזף אלקראה ולתנשיט אלקאר להא ולתחרכה אלי אלתזייד וקד קאל בעץ̇ עלמא הדא אלעלם אדא ארדת אן תנט̇ ר צחה אלגעיה פאנט̇ ר מוצ̇ ע אלגעיה פאן צלח טעם אלכלמה עלי מוצ̇ ע

the accent of the word on the place of the *gaʿya*, then the *gaʿya* is in order. If it does not come in the place of the accent, then return it to the place (of the accent).<sup>13</sup> He has said that by this principle one may distinguish a correct *gaʿya* from one that is incorrect. He then retracted this and said that this principle applies only to certain places. The ˚rst statement is the correct one.

## **II.L.3.2. Chapter concerning Cases whose Rule is not at all Dependent on an Accent and Cases whose Rule is Dependent on an Unspeci˚ed Accent.**

#### **II.L.3.2.1.**

This includes ה ָב ָכּ ְר ֶמ. If somebody were to ask, why is the form ה ָב ָכּ ְר ֶמ sometimes pointed with *segol* and sometimes pointed with *pataḥ*, the response would be as follows. When the form is singular, *segol* occurs under the *mem*. Examples of the singular his from turned man the when 'כַּ אֲ שֶׁ ֧ ר הָ ֽ פַ T־אִ ֛ ישׁ מֵ עַ ֥ ל מֶ רְ כַּ בְ תּ֖ וֹ are 2) 'horses and chariot a 'מֶ רְ כָּ בָ ֖ה וְ סֻ סִ ֑ ים ,(5.26 Kings 2' (chariot Why 'מַ דּ֣ וּµַ אֶ ֽ חֱ ר֔ וּ פַּ עֲ מֵ ֖ י מַ רְ כְּ בוֹתָ ֽ יו say you plural the In .)15.1 .Sam מַ רְ כְּ בֹ֥ ת פַּ רְ עֹ֛ ה וְ חֵ יל֖ וֹ ,(5.28 .Jud?' (chariots his of hoofbeats the tarry 'the chariots of Pharaoh and his army' (Exod. 15.4), and the like. There is one exception to this, in that it does not have *segol* (in second his in 'בְּ מִ רְ כֶּ ֤בֶ ת הַ מִּ שְׁ נֶ ה֙ namely ,*ḥireq* but) singular the chariot' (Gen. 41.43).

<sup>13</sup> The corrected reading פארדהא is a form IV imperative of the root *r-d-d*, which in medieval Judaeo-Arabic is often used with the sense of the form I (Blau 2006, 245).

1200 אלגעיה פאלגעיה מסתויה ואן כאן לא תגי מוצ̇ ע אלטעם <פארדהא> עלי אלמוצ̇ ע וקאל אן הדא אלאצל בה יועלם צחה אלגעיה מן פסאדהא ורגע ען דלך פקאל אן הדא אלאצל יצח פי בעץ̇ אלמואצ̇ ע ואלקול אלאול הו אלצחיח

## **.3.2.L.II) v1:35L (באב פי מא לם יכון שרטה מעלק בלחן בתה** 1205 **ומא שרטה מעלק בלחן גיר מעיין**

**II.L.3.2.1.** מן דלך לשון מַ רְ כָ בָ ה אן סאל סאיל לם כאן לשון מֶ רְ כבה תארה תנקט בתלת נקט ותארה בפאתחה אלגואב הוא אן מא כאן מנהא לשון יחיד כאן תחת אלמאם תלת נקט כק̇ פי אליחיד כאשר הפך איש מעל מֶ רְ כבתו מֶ רכבה וסוסים ותקול פי 1210 אלרבים מדוע אחרו פעמי מַ רְ כבוֹתָ יו מַ רכבות פרעה וח̇ ומת̇ מא סוי ואחדה פאנהא לא בתלת נקט אלא נקטה ואחדה והי בְ מִ רכבת המשנה

#### **II.L.3.2.2.**

Likewise people may ask concerning ה ַמ and ה ֶמ why their pointing varies and what is their rule. The response is as follows. When it is followed by *dagesh*, it has *pataḥ*, for example ר ֥ ַאמֹ ה־תּ ַמ מַ ה־נְּדַ בֵּ ֖ר וּמַ ה־נִּ צְ טַ דָּ ֑ק ,(20.4 .Sam 1' (says soul your whatever 'נַ פְ שְׁ U֖ 'What shall we speak? And how can we show ourselves to be just?' (Gen. 44.16). When it is followed by *rafe*, it has *segol*, for מֶ֚ ה לַ עֲ שׂ֣ וֹת ,(11.15 .Jer?' (beloved my has What 'מֶ ֣ה לִֽ ידִ ידִ֞ י example ֙T ָר־ל ֶבּ ַד ְל שׁ֤ ֵי ֲה T ָ֔ל' What is to be done for you? Would you have a word spoken on your behalf?' (2 Kings 4.13), and similar cases.

#### **II.L.3.2.3.**

People may ask concerning ה ָמ ָל what the rule is relating to the fact that it is sometimes with *dagesh* and sometimes *rafe*. The response relates to two factors. One is that it is because of the accent, namely when the accent is on the *mem* of למה, it is *rafe* and when the accent is on the *lamed*, it has *dagesh*, for example this to evil done you have Why 'לָ מָ ֤ ה הֲ רֵ עֹ֙ תָ ה֙ לָ עָ ֣ם הַ זֶּ֔ ה לָ ֥מָּ ה זֶּ ֖ה people? Why (did you ever send me)?' (Exod. 5.22). All of the reading of Scripture follows this rule except for one case in Job, for the accent is on the *lamed*, but it is *rafe*, namely יִנ ֣ ַתּ ְמ ַשׂ ה ָמ֤ ָל ע֣ ָגּ ְפ ִמ ְל' Why have you made me your mark?' (Job 7.20). The second response is that it is on account of the letter. This rule is superior to the ˚rst, since למה may be without an accent but Why 'לָ מָּ ה־זֶּ ֣ה מְ חִ ֣ יר בְּ יַד־כְּ סִ ֑ יל example for ,*maqqef* have rather should a fool have a price in his hand' (Prov. 17.16), and similar cases. The rule concerning this is that whenever למה are linked prosodically to three letters, namely *ʾalef*, *he* and *ʿayin*, it is *rafe*, 1) '?snare a laying you are Why 'וְ לָ מָ ֥ ה אַ תָּ ֛ ה מִ תְ נַקֵּ ֥ שׁ example for anger your does ,Lord oh ,Why 'לָ מָ ֤ ה יְהוָ ה֙ יֶחֱ רֶ ֤ ה אַ פְּ U֙ ,)28.9 .Sam


**II.L.3.2.3.**

L2:1r L1 תבעת S11:1r (short version) [תבעה **1214**

burn?' (Exod. 32.11), ָ֙ת ֹ֙ע ֵר ֲה ה ֤ ָמ ָל' Why have you dealt ill?' (Num. .Jud?' (us against up come you have Why 'לָ מָ ֖ ה עֲ לִ יתֶ ֣ ם עָ לֵ ֑ינוּ ,(11.11 15.10), and the like. There are ˚ve cases that are exceptions to this rule, since they are linked prosodically to ̇ע ̇ה ̇א but have .Sam 1?' (me vexed you have Why 'לָ ֥מָּ ה הִ רְ גַּזְתַּ ֖ נִי are These .*dagesh* 2) '?re ˚on set servants your have Why 'לָ ֣מָּ ה הִ צִּ֧ יתוּ עֲ בָ דֶ ֛U ,)28.15 of times in fear I should Why 'לָ ֣מָּ ה אִ֭ ירָ א בִּ ֣ ימֵ י רָ ֑ ע ,(14.31 .Sam pain my is Why 'לָ ֣מָּ ה הָ יָ ֤ה כְ אֵ בִ י֙ נֶ֔ צַ ח ,(49.6 .Psa?' (trouble you smite I should Why 'לָ ֤מָּ ה אַ כֶּ֙ כָּ ה֙ אַ֔ רְ צָ ה ,(15.18 .Jer?' (unceasing to the ground?' (2 Sam. 2.22). Their mnemonic combination is 'The slave has vexed me; I have feared pain; I have killed him'. If you like, you may say 'The servant has vexed me; I have feared illness; I have smitten him.' Every למה that is prosodically bound to the other letters of the inventory, namely are which ,cases three for except ,*dagesh* has ,ב̇ ג̇ ד̇ ו̇ז̇ ט̇ י̇כ̇ ל̇ מ̇ נ̇ ס̇ פ̇ צ̇ ק̇ ר̇ ש̇ ת̇ Why 'לָ מָ ֪ ה שְׁ כַ֫ חְ תָּ ֥ נִי namely ,*zayin* and *shin* to bound prosodically you have Why 'לָ מָ ֪ ה זְ נַ֫ חְ תָּ ֥ נִי ,(42.10 .Psa?' (me forgotten you have me made you have Why 'לָ ֤מָ ה שַׂ מְ תַּ ֣ נִי ,(43.2 .Psa?' (me rejected (your mark)?' (Job 7.20). Their mnemonic combination is: 'You made me forgotten and rejected'.

#### **II.L.3.2.4.**

לֵ ב ,עֶ ת and עֵ ת ,שֶׁ שׁ and שֵׁ שׁ ,הֶ ן and הֵ ן concerning ask may People *ṣere* with occur sometimes these why שֶׁ ן and שֵׁ ן ,כֶּ ן and כֵּ ן ,לֶ ב and and sometimes with *segol*. The response concerning this is as follows. When the accent is on the ˚rst letter of the word following these words, they have *segol* so long as they have *maqqef*, for example י ִו ָ֭ן־תּ ֶה' Here is my signature' (Job 31.35), וּא ֭ן־ה ֶה' Behold it (is the joy of his way)' (Job 8.19). You say

למ֤ ה הרע֙ ות֙ למה עליתם עלינו ומת̇ ואלדי כרג ען דלך כמסה מואצ̇ ע פאנהא מסתנדה אלי א̇ ה̇ ע̇ והי מדגושה והי למּה הרגזתַ ני למּה הציתו עבדיך למּה אירא בימי רע למּה היה כאבי 1230 נצח למּה אככה ארצה ורבאטהא אקלקני אלעבד כשית אלוגע קתלתה ואן ארדת תקול <הרגיזני> העבד ייראתי החולי הכיתיו וכל למה אסתנד אלי חרוף אלקבאלה אלאכר הם ב̇ ג̇ ד̇ ו̇ז̇ ט̇ י̇כ̇ ל̇ מ̇ נ̇ ס̇ פ̇ צ̇ ק̇ ר̇ ש̇ ת̇ יכון דגש מא סוי תלתה פאנהא תסתנד אלי שין וזאי והן למה שכחתני למה זנחתני למה שמתני ורבאטהא 1235 שמתַ נִי מֻ שכָ ח מֻ זנָ ח

#### **II.L.3.2.4.**

וקד יסל אלנאס ען הֵ ן והֶ ן ושֵ ש ושֶ ש ועֵ ת ועֶ ת ולֵ ב ולֶ ב וכֵ ן וכֶ ן ושֵ ן ושֶ ן לם כאן הדה אלמדכוראת תגי תארה בצרי ותארה בסגולה (v1:36L (ואלגואב פי דלך הו אן אדא כאן אלטעם פי אול חרף מן אלכלמה אלתאניה להדה אלכלם צארת בסגולה מהמא 1240 הי במקף כק̇ הֶ ן־תָ וי הֶ ן הוא ותקול שֶ ש הֵ נָ ה שֵ ש השעורים

**<sup>1231</sup>** הרגיזני] r2:2L הרגיני 1L **1232** אסתנד...אלאכר] אסתנד אלי בקיה חרוף אלקבאלה r2:2L

 (measures (six 'שֵׁ שׁ־הַ שְּׂ עֹרִ֥ ים and) 6.16 .Prov' (six are They 'שֶׁ שׁ־הֵ֭ נָּ ה of barley' (Ruth 3.17). You say א ֹ֛ ת־בּ ֶע א ֹ֥ ל' it is not the time of 1) 'day to day from for 'כִּ֚י לְ עֶ ת־י֣וֹם בְּ י֔וֹם ,(1.2 Haggai' (coming Chron. 12.23). An exception to the (expected form) ת ֵע is ֙אֹ ל ְבּ הּ ָ֔ת ָדִּת־נ ֶע' not at the time of her impurity' (Lev. 15.25), for the accent is not on the ˚rst letter but it has *segol*. You say םִי֣ ַי־מֵג ְל ַפּ T ֶל ֶ֭ב־מ ֶל' The king's heart is a stream of water' (Prov. 21.1), ר ֤ ֶשׁ ֲא .(12.5 Kings 2' (heart s'man a into comes that 'יַֽעֲ לֶ ה֙ עַ ֣ל לֶ ב־אִ֔ ישׁ You say וּא ֑ן־ה ֶכּ ם֖ ֶיכ ֵר ְב ִד ְכ' Let it be as you say' (Gen. 44.10, etc.). You say ע ַל ֜ ֶ֗ן־ס ֶל־שׁ ֽ ַע' in the crag of rock' (Job 39.28). The phrase ע ַל ֤ ֶסּ ַן־ה ֵשׁ' a crag of rock' (1 Sam. 14.4) has *ṣere* since the accent occurs on the second letter.

#### **II.L.3.2.5.**

People may ask concerning ת ֵא and ת ֶא which of them has the accent and which has *maqqef*. The response is as follows. They say that every ת ֶא with *segol* in the reading of Scripture is always without an accent and has *maqqef*, except for three cases, '(naharaim(Aram with strove he when 'בְּ הַ צּוֹת֙ וֹ׀ אֶ ֥ ת אֲ רַ ֣ ם namely כִּ ֤י אֶ ֥ ת ,(47.5 .Psa' (Jacob of pride the 'אֶ ֥ ת גְּ א֙ וֹן יַעֲ קֹ֖ ב ,(60.2 .Psa( with אֵ ת Every .)3.12 .Prov' (loves he whom him for 'אֲ שֶׁ ֣ ר יֶאֱ הַ ֣ ב *ṣere* must have an accent and never has *maqqef*, except for one case, namely ַ³ ֹ֥ב ָל־גּ ָת־כּ ֽ ֵא' everything that is high' (Job 41.26).

#### **II.L.3.2.6.**

People may ask also concerning ל ָכּ and לֹכּ why it is with *qameṣ* and with *ḥolem*. The response is as follows. They have said that whenever it has *maqqef* it occurs only with *qameṣ*, except for

**II.L.3.2.6.** וקד יסל אלנאס איצ̇ א ען כָ ל וכֹל לם כאן בקאמצה ובחלם אלגואב קאלו אן כל מא כאן במקף לא יכון <אלא> מקמוצא


ותקול לא עֶ ת ב ֹא כי לעֶ ת <יום> ביום ואלדי יכרג ען <עת> ק̇ בלא עֶ ת נדתה פאן אלטעם ליס הו עלי אול חרף וקד גא בתלת נקט ותקול פלגי מים לֶ ב מלך אשר יעלה על לֶ ב איש ותקול כדבריכם כֶ ן הוא ותקול על שֶ ן סלע שֵ ן הסֶ לע צאר בצירי למא

two cases in the reading of Scripture: י ֥ ָוֹת ֫מ ְצ ַל־ע ֽ ָכּ' all my bones' (Psa. 22.15), שׁ ָ֙י־ר ֵח ֲא ל֥ ָכּ' all the brothers of a poor man' (Prov. 19.7), and also שׁ֖ ִל ָשּׁ ַבּ ל֥ ָכ ְו' and has measured in a third (measure)' (Isa. 40.12), although they interpreted it as being from the lexical class of 'measuring'. Whenever it occurs with *ḥolem*, it does not have *maqqef* but rather has an accent, for example ל ֹ֚כּ כֹּ֠ ל ,(43.7 .Isa' (name my by called is who everyone 'הַ נִּקְ רָ ֣ א בִ שְׁ מִ֔ י .(9.10 .Ecc' (nds ˚hand your whatever 'אֲ שֶׁ֙ ר תִּ מְ צָ ֧א יָ ֽ דְ U֛

#### **II.L.3.2.7.**

They may also ask concerning the lexical class of 'blessing' why the *shewa* under the *resh* is sometimes quiescent and sometimes mobile. The response is as follows. They have said that whenever the accent is under the *bet* of the lexical class of בָּ ֽ רְ כוּ־נָ ֖א אֶ ת־יְהוָ ֣ה example for ,quiescent is *shewa* the ,'blessing' ם֑ ֶיכ ֵהY ֱא' Bless the Lord your God' (1 Chron. 29.20). When the accent is on the *kaf*, the *shewa* is mobile, for example ה ָ֗הוְי וּ ֥כ ֲר ָבּ בַּ עֲ ב֖ וּר ,(103.20 .Psa' (angels his) you (,Lord the Bless 'מַ לְ אָ֫ כָ ֥יו ,(27.19 .Gen' (me blesses soul your that order in 'תְּ בָ רֲ כַ ֥נִּי נַ פְ שֶׁ ֽ U except one case, in which the accent is on the *kaf* but the *shewa*  .Dan' (High Most the blessed I 'וּלְ עִ לָּ אָ ה֙ בָּ רְ כֵ֔ ת namely ,quiescent is 4.31). It may be said that this last case has broken the rule since it is in the Aramaic language. If, however, there is a case that וּמִ בִּ רְ כָ ֣תְ U֔ יְבֹרַ ֥ T בֵּ ֽ ית־עַ בְ דְּ U֖ be must it then ,Hebrew in rule the breaks 'with your blessing will the house of your servant be blessed' (2 Sam. 7.29), because the accent in this is on the *kaf* and the *shewa* is silent, unless it be said that in this word there are two accents. The most plausible statement is that it is a case that that those bless will I 'וַ אֲ בָֽ רֲ כָ ה֙ מְ בָ ֣רְ כֶ֔ יU because rule the breaks bless you' (Gen. 12.3) has two accents and the *shewa* is mobile. Likewise in Uי ִ֗ב ָא ת ֹ֣כ ְר ִבּ' the blessings of your father' (Gen. 49.26) the accent is on the *kaf* and the *shewa* is quiescent, and this is also a case that breaks the rule.

ויסל איצ̇ א ען לשון בְ רָ כָ ה לם כאן אלשוא אלדי תחת אלריש תארה סאכן ותארה מתחרך ואלגואב קאלו אן כלמא אלטעם תחת אלבא מן לשון ברכה כאן אלשוא סאכן כק̇ בָּ ֽ רְ כוּ נָ א את 1260 ייי אלהיכם ואדא כאן אלטעם עלי אלכאף כאן אלשוא מתחרך כק̇ ברכו ייָי מלאכיו בעבור תברכַ ֥ ני נפשך אלא ואחדה פאן אלטעם עלי אלכאף ואלשוא סאכן והי ולעִ לָ אָ ה בָ רכֵ ת וקד ימכן אן יקאל אנהא אנמא כסרת אלשרט לכונהא מן לגה אלכסדאני גיר אן כאן כאסרה מן אלעבראני פינבגי אן תכון וּמִ בִּ רְ כָ ֣תְ U֔ יברך 1265 בית עבדך לאן אלטעם פיהא עלי אלכאף ואלשוא סאכן אלא אן יקאל אן פי הדה אלכלמה טעמין ואלקריב אנהא כאסרה לאן ואברכה מב֣ רכֶ יך֔ פיהא טעמין ואלשוא מתחרך וכדלך ברכ֥ ות אביך אלטעם עלי אלכאף ואלשוא סאכן פתכון איצ̇ א כאסרה עלי אלשרט

מא סוי תנתין פי אלמקרא כָּ ֽל־עצמותי כָּ ֥ל אחי רש וכָ ֥ל בשליש ואן כאן יפסרוהא מן אלמכיאל וכל מא כאן בחלם (r1:37L (לא 1255 ידכלה מקף בל יכון בטעם כק̇ כֹל הנקר֣ א בשמי כל אשר תמצ֧ א

ידך֛

**II.L.3.2.7.**

## **HIDĀYAT AL-QĀRIʾ (SHORT VERSION)**

#### **II.S.0.0. (INTRODUCTION)**

GAP

#### **II.S.0.1.**

This is the book of the abbreviated version of *The Guide for the Reader*, known as *The Book of Essential Requirements*. 1

#### **II.S.0.2.**

Its author begins and says: You, may God support you, asked me to abbreviate for you *The Book of Rules*, which is generally known as *The Guide for the Reader*, in which I mention its essential requirements. So, I am here responding to this request of yours, asking God to grant me success in this, possibly including where necessary what was not mentioned in *The Guide for the Reader*. From Him, may He be exalted, I seek help.

#### **II.S.0.3.**

If somebody were to ask what the need is for knowledge of the rules of biblical recitation, the response should be: because the accents change meanings, for example י ִוֹר ֖א י ִוּמ ֥ק' Arise! Shine!' (Isa. 60.1), which are two feminine singular imperatives, since the accent is on the ˚rst letter, but ד֑ ַע ְל י ֣ ִקוּמ וֹם֖י ְל' for the day is Lord The 'יְהוָ ֤ה׀ אוֹרִ ֣ י וְ֭יִשְׁ עִ י ,(3.8 .Zeph' (witness a as arise I when my light and my salvation' (Psa. 27.1), which are two masculine nouns, since the accent is at the end and not the beginning of have They 'שָׁ֩ בוּ֩ עַ ל־עֲ וֺנֹ֨ ת אֲ בוֹתָ֜ ם are examples Other .word the turned back to the iniquities of their forefathers' (Jer. 11.10), which denotes 'returning' since the accent is on the ˚rst letter,

<sup>1</sup> Literally: the book of the lifeblood.

## הדאיה אלקאר

**II.S.0.0.**

#### GAP

**II.S.0.1.**

(r20:1S (הדא כתאב מכתצר הדאיה אלקאר יוערף בכתאב אלמהגה

**II.S.0.2.**

אבתדי מצנפה וקאל סאלתם איידכם אללה אן אכתצר לכם כתאב אלשרוט אלמלקב בהדאיה אלקאר בחית אדכר מוהגה 5 והא אנא מגיב לכם אלי דלך סאילא ללה תופיקי פיה מע מא עסאה אן ינצ̇ אף אליה ממא לם ידכר פי הדאיה אלקאר ובה תע אסתעין

**II.S.0.3.**

אן קאל קאיל מא אלחאגה אלי עלם אלשרוט פי אלמקרא קיל

לה לאן אלחאן מגיירה ללמעאני מתל ק֥ וּמִ י א֖ וֹרִ י אמרין למונת

10 מן חית אן אלטעם עלי אול חרף מתל ליום קומי לעד ייי אורי

וישעי אסמין למדכר למא תאכר אללחן ען אול אלכלמה (r9:1S( ומתל שבו על עונות אבותם מן אלרגוע לאן אלטעם עלי אול but זּוּ ֹ֑בָיּ ַו וּ ֖ב ָשׁ' they captured and made their prey' (Gen. 34.29), which denotes 'capturing' since the accent is placed not on the beginning of the word but on its end.

### **II.S.0.4.**

A further reason is that this reading, which is now current in the Land of Israel, is the reading of Ezra, peace be upon him, and his generation, because the nation was not cut oˤ from the Land of Israel from the time of Ezra, peace be upon him, in the Second Temple, until now, except from Jerusalem during the reign of Edom over the land. Israel taught this reading to their children until now, generation after generation. Another reason is that if somebody were to read the twenty-one books with the accents of the three books or the three books with the accents of the twenty-one books, this would be rejected. Likewise, if somebody read *merkha* in place of *darga* or *darga* in place of *merkha*, the congregation would declare him to be in error in this regard.

#### **II.S.0.5.**

So, if there are rules for the accents, there is a need to know them.

חרף שבו ויבוזו מן אלסבי לתאכר אללחן ען אול כלמה אלי אכרהא

**II.S.0.4.**

15 ולאן הדה אלקראה אלדי פי ארץ ישראל אלאן הי קראה עזרא ע̇ ה̇ וגילה לאן מא אנקטעת אלאמה מן ארץ ישראל מן זמאן עזרא ע̇ ה̇ פי בית שני אלי אלאן אלא מן ירושלם פקט פי זמאן מלך אדום ללארץ̇ וישראל יעלמון אולאדהם אלי אלאן גיל בעד גיל הדה אלקראה ולאן לו קרא אלאנסאן אלכ̇ א̇ ספר בלחן אלג̇ 20 אספאר או אלג̇ אספאר בלחן אלכ̇ א̇ ספר לרד דלך עליה וכדא לו קרא מוצ̇ ע סלסלה מארכה או מוצ̇ ע מארכה סלסלה לגלטה אלגמע פי דלך

**II.S.0.5.**

(v9:1S (ואדא כאן ללאלחאן שרוט פקד דעת אלחאגה אלא עלמהא

## **II.S.1.0.**

## **SECTION CONCERNING THE PLACE OF ARTICULATION OF THE LETTERS**

#### **II.S.1.1.**

The letters consist of twenty-two basic letters. They fall into ˚ve ,ד̇ ט̇ ל̇ נ̇ ת̇ ,ג̇ י̇כ̇ ר̇ ק̇ ,א̇ ה̇ ח̇ ע̇ namely ,articulation of places ve ˚in groups .ב̇ ו̇מ̇ ף̇ and ז̇ ס̇ צ̇ ש̇

#### **II.S.1.2.**

Take note that the place of articulation of ̇ע ̇ח ̇ה ̇א is the root of the tongue and the place of swallowing, that is the throat and the base of the tongue. For this reason they are the lightest of the letters and never take *dagesh*. It may be thought that *he* and *ʾalef* take *dagesh*, but this is not the case. This is because the dot in the *he* at the end of a word indicates the (consonantal) property of the *he*. Surely you see that the property of the *he* at the beginning and in the middle of a word appears without a dot. As for (the dot in) *ʾalef* in the four places (where it is found), you 'תָּ בִ ֣ יאּוּ ,(43.26 .Gen' (him brought they and 'וַ יָּבִ֥ יאּוּ ל֛ וֹ namely shall bring' (Lev. 23.17), נוּ ָ֜ל יאּוּ ִ֙בָיּ ַו' and they brought to us' (Ezra 8.18), וּ ֽאּ ֻר א ֹ֣ ל' were not seen' (Job 33.21), this re˜ects a strong eˤort to pronounce the letter by the reader and is not *dagesh*.

## **II.S.1.0.**

## <sup>25</sup> **פצל פי מחל אלחרוף**

**II.S.1.1.**

אלחרוף כ̇ ב̇ חרפא אצולא (r20:2S (תגי כמס אקסאם פי כמסה מ[חאל והי] א̇ ה̇ ח̇ ע̇ ג̇ י̇כ̇ ר̇ ק̇ ד̇ ט̇ ל̇ נ̇ ת̇ ז̇ ס̇ צ̇ ש̇ ב̇ ו̇מ̇ ף̇

#### **II.S.1.2.**

אעלם אן א̇ ה̇ ח̇ ע̇ מחלהא עיקר הלשון ובית הבליעה והו אלחלקום ואצל אללסאן ולדלך כאנת אכף אלחרוף לא ידכלהא 30 דגש בתה ואלהי ואלאלף קד יוצ̇ ן אן ידכלהא דגש וליס אלחאל כדלך לאן אלנקטה פי אלהי פי אכר אלכלאם תט̇ הר טעם אלהי אלי תרי אן טעם אלהי פי אול אלכלאם ופי וסטה יט̇ הר מן דון אלנקטה ואלאלף פי אלארבעה מואצ̇ ע אלתי הי ויביאו לו תביאו ויביאו לנו ל ֹא ראו פהו תכלף יתכלפה אלקאר פי כרוגה שדידא 35 פליס הדא דגש

**<sup>27</sup>** מ[חאל והי]] מחאל והי r8:1S | א̇ ה̇ ח̇ ע̇ ...ב̇ ו̇מ̇ ף̇ ] א̇ ה̇ ח̇ ע̇ ג̇ יכ̇ ק̇ ד̇ ט̇ ל̇ נ̇ ת̇ ז̇ ס̇ צ̇ ר̇ ש̇ ב̇ ו̇מ̇ ף̇ v9:1S | ז̇ ס̇ צ̇ ש̇ ] זסשץ r8:1S **30** בתה] אלבתה v9:1S ואלהי] *passim et* אלהא r8:1S | יוצ̇ ן] יט̇ ן r8:1S **33** אלארבעה] S8:1r ארבע

## **II.S.1.3.**

The place of articulation of ̇ק ̇ר ̇כ̇י ̇ג is the middle of the tongue, in its wide part. The place of articulation of ̇ך ̇ג pronounced *rafe* is the third of the tongue adjacent ot the throat.

## **II.S.1.4.**

The place of articulation of ̇ת ̇נ ̇ל ̇ט ̇ד is the extremity of the tongue in combination with the ˜esh of the teeth. When the letters ̇ת ̇ד are pronounced *rafe*, the extremity of the tongue is pressed gently onto the ˜esh of the teeth.

## **II.S.1.5.**

The place of articulation of ̇ש ̇צ ̇ס ̇ז is the teeth.

## **II.S.1.6.**

The place of articulation of ̇ף ̇מ̇ו ̇ב is the lips. When ̇ף ̇ב are *rafe*, the lips are closed gently while they are pronounced.

## **II.S.1.7.**

It is said that the letters interchange with one another, as in ר֥ ַזּ ִבּ 'he scattered' (Psa. 68.31) and ר֤ ַזּ ִפּ' he has distributed' (Psa. 112.9), ס ֽY ֲעַי' he will (not) rejoice' (Job 20.18), ץ ֥Y ֲעַי' it exults' (1 Chron. 16.32), and similar forms. There are cases of enhancement and reduction. It is preferable, however, not to call it 'interchanging', for it is possible that this takes place for a reason, either to express multiplicity or paucity, or for some

#### **II.S.1.3.**

ג̇ י̇כ̇ ר̇ ק̇ מחלהא וסט אללסאן בערצ̇ ה ומחל ג̇ ך̇ אלמורפיין תלת

## אללסאן ממא ילי אלחלקום

## **II.S.1.4.** ד̇ ט̇ ל̇ נ̇ ת̇ מחלהא טרף אל[לסאן ולח]ם אלאסנאן וד̇ ת̇ אלמורפיין (v20:2S] (ילצק טרף] אללסאן בלחם אלאסנאן ברפק

#### **II.S.1.5.**

40 ז̇ ס̇ צ̇ ש̇ מחלהא אלאסנאן

#### **II.S.1.6.**

ב̇ ו̇מ̇ ף̇ מחלהא אלשפתין ב̇ ף̇ אלמרפיין תטבק אלשפתין בהמא ברפק

#### **II.S.1.7.**

אלחרוף יקאל אנהא תנבדל בעץ̇ בבעץ̇ מתל בִ זַ ר פִ זַר יעלוס

יעלוץ ונחו דלך ותגי זואיד ונואקץ ואלאולא אן לא יקאל דלך

## 45 לאן ימכן אלתבדיל אדא כאן עלי וגה אמא לכתרה או לקלה או

**36** ג̇ י̇כ̇ ר̇ ק̇ ] ג̇ י̇כ̇ ק̇ r15:1S **38** אל[לסאן ולח]ם] אללסאן ולחם v8:1S **39** [ילצק טרף]] ילצק טרף v8:1S **40** ז̇ ס̇ צ̇ ש̇ ] ז̇ ס̇ צ̇ ר̇ ש̇ r15:1S **44** ואלאולא] אלאולי v21:1S other reason. They give the form *bet* to express one sense and for another sense they give it *pe*. Likewise with לוֹס ֲעַי, when the joy has a particular sense, they give it *samekh* and for another sense they give it *zayin*, and so forth concerning what I initially said were cases of interchange and inversion.

לוגה מן אלוגוה יגעלוהא בבי ועלי וגה גירה יגעלוהא בפי וכדלך יעלוס אדא כאן אלמרח עלי וגה יגעלוהא בסמאך ועלי וגה אכר יגעלוהא בזאי אלי גיר דלך ממא קד כנת פי אלאול אקול אנה ינבדל וינקלב

**46** יגעלוהא<sup>1</sup>] יגעלוה v21:1S | בבי] בבא v21:1S | גירה] אכר S21:1v בפא] בפי | S21:1v יגעלוה] <sup>2</sup>יגעלוהא | S21:1v **47** יגעלוהא] יגעלוה v21:1S

## **II.S.2.0.**

## **̇ב̇ג̇ד ̇כ̇פ ̇ת AND ̇א̇ו̇י ̇ה CONCERNING SECTION**

#### **II.S.2.1.**

When one of these four letters, I mean ̇ה̇י ̇ו ̇א, is at the end of a word and the word is conjoined to what follows it by a (conjunctive) accent, and when the second word begins with one these six letters, I mean ̇ת ̇פ ̇כ ̇ד ̇ג ̇ב, this letter is pronounced *rafe*, for example גוּ ְר ֣ ָה ֙ם ָפּ ַא ְב י֤ ִכּ' for in their anger they have slain' Kings 1' (was Lord the of word the and 'וַ יְהִ֥ י דְ בַ ר־יְהוָ ֖ה ,(49.6 .Gen( 17.2, etc.), in ם ֶח ֶ֜ת־ל ַפ ה ָ֙ח ְק ֶא ְו' and I shall fetch a morsel of bread' (Gen. 18.5), and similar cases.

#### **II.S.2.2.**

There are nine types of cases that break the rule I have just mentioned. These are *ʾoghera*, *di-fsiq, di-dhḥiq, ʾathe me-raḥiq, mappiq he, mappiq vav, mappiq yod*, two identical letters, *bet* and *pe*.

#### **II.S.2.3.**

As for *ʾoghera*, this is the 'collection' of only seven words. Four of these are in the song ע ַוֹשׁ ֙יּ ַו) Exod. 14.30, 'the Song of the Sea'). These are ה ָ֔א ָגּ ה ֹ֣א ָג' he has triumphed gloriously' (Exod. 15.1) and the other case of this (Exod. 15.21), ן ֶב ֑ ָא ָכּ וּ ֣מ ְדִּי' they are like is Who 'מִ֥ י כָּ מֹ֖ כָ ה נֶ אְ דָּ ֣ר בַּ קֹּ֑ דֶ שׁ ,(15.16 .Exod' (stone a as still as you, majestic in holiness?' (Exod. 15.11). In the book of Isaiah

**56** ען...דכרת] ען דלך v15:1S | אוֹFֵירָ ה...57 יוד] אוֹגֵ רָ ה וְ דַּ פְ סִ יק וְ דַּ Hְ חִ יק וְ אַ תֵּ א מֵ רַ חֵ יק וְ מַ פַ ק הֵ א וְ מַ פַ ק וַ או ומַ פַ ק יוֹד v-1r27:1S

60 והי Fאה גאה וחבירו ידמו כָ אָ ֑ בן מי כמוכה נאדר בקדש ופי ספר

**II.S.2.3.** אוגירה גאמעה לסבעה כלם פקט ארבעה מנהא פי שירה ויושע

**II.S.2.2.** ואלדי כרג ען מא דכרת תסעה כואסר הם אוֹFֵירָ ה ודפסיק ודדחיק וַ אַ תֵ א מרחיק ומפיק הי ומפיק ואו ומפיק יוד וחרפין מתראדפין ובי ופי

**II.S.2.1.** הדה אלארבעה חרוף אעני א̇ ו̇י̇ה̇ אדא כאן אחדהא פי אכר כלמה וכאנת אלכלמה מצ̇ אפה אלי מא בעדהא באללחן וכאנת אלכלמה אלתאניה אולהא אחד הדה אלסתה חרוף אעני ב̇ ג̇ ד̇ כ̇ פ̇ ת̇ כרג דלך אלחרף מרפי כפיף כקולה כי באפם (r20:3S (הרגו 55 ויהי דבר ייי ואקחה פת לחם ואמתאל דלך

## <sup>50</sup> **פצל פי חרוף ̇א̇ו̇י ̇ה ו ̇ב̇ג̇ד ̇כ̇פ ̇ת**

## **II.S.2.0.**

there is ֙דֹכ ְדֽ ַכּ י ֤ ִתּ ְמ ַשׂ ְו' and I shall make (your pinnacles) of agate' וְ נִלְ אֵ ֥ יתִ י כַּ ֽ לְ כֵ ֖ל וְ ל ֹ֥ א אוּכָ ֽ ל is there Jeremiah of book the In .)54.12 .Isa( 'and I am weary of holding it in and I cannot' (Jer. 20.9). In the like wisdom and 'וְ חָ כְ מָ ֥ ה כְּ חָ כְ מַ ת־אֱ לָ הִ ֖ ין is there Daniel of book wisdom of the gods' (Dan. 5.11). I do not know any disagreements concerning these seven. In other cases, concerning which there are disagreements, the reader should choose which of the variants he wants to read in his reading and nobody can reject this.

#### **II.S.2.4.**

As for *di-fsiq*, whenever *paseq* comes between one of the letters for ,uence˜in no have א̇ ו̇ י̇ה̇ letters the ,ב̇ ג̇ ד̇ כ̇ פ̇ ת̇ letters the and א̇ ו̇ י̇ה̇ a (people his to add Lord the May 'יוֹסֵ ף֩ יְהוָ֙ ה עַ ל־עַ מּ֤ וֹ׀ כָּ הֵ ם֙ ,example hundred times as many) as them' (1 Chron. 21.3), ה֑ ָל ָכּ וּ׀ ֣שׂ ָע' they have done completely' (Gen. 18.21), and similar cases. There is no exception to this type of case that breaks the rule.

#### **II.S.2.5.**

*Di-dhḥiq*: The meaning of *di-dhḥiq* (literally: what is compressed) is that between the accent that is in the word containing one of the ̇ה̇י ̇ו ̇א letters and a ̇ת ̇פ ̇כ ̇ד ̇ג ̇ב letter there is a vowel and this vowel is not dwelt upon or prolonged in pronunciation. On account of this compressed vowel the rule of the ̇ה̇י̇ו ̇א is broken, as in ם ָ֔בּ ה ָיד ֣ ִע ָא ְו' that I may call to witness against them' (Deut. 31.28), ֙בּוֹ ָית֤ ִג ָה ְו' you shall meditate on' (Josh. 1.8) and similar cases. The compression may occur in a word that does not have

ישעיה ושמתי כדכד ופי ספר ירמיה ונלאתי כלכל ולא ופי ספר דניאל וחכמה כחכמת אלהין ומא ערפת פי הולי אלסבעה כלף ומא עדאהם מן אלכלף אלקאר מכיר פי אלקראה מא אראד מן אלאכלאף יקרא וליס לאחד אן ירד עליה

**II.S.2.4.**

65 דפסיק כל מא חצל בין חרף אלא̇ ו̇ י̇ה̇ ובין חרף ב̇ ג̇ ד̇ כ̇ פ̇ ת̇ פסיק לא יכון ללא̇ ו̇י̇ה̇ תאתירא מתל יוסף ייי על עמו כהם עשו כלה ואמתאל דלך וליס עלי הדה אלכאסרה אסתתנא

**II.S.2.5.**

דדחיק מעני דדחיק הו אן יכון בין אללחן אלדי פי אל (v20:3S( כלמה אלדי פיהא חרף אלא̇ ו̇י̇ה̇ ובין חרף ב̇ ג̇ ד̇ כ̇ פ̇ ת̇ מלך ואחד 70 ולא יתאנא ולא יטול פי אלנטק בדלך אלמלך פלאגל הדא אלמלך אלצ̇ ייק כסר שרט אלא̇ ו̇י̇ה̇ כקולך ואע֣ ידה ב֔ ם והג֣ית בו֙ ואמתאל דלך וקד יכון <אלצ̇ יק> חאצל פי כלמה ליס פיהא

**<sup>61</sup>** ושמתי] וסמתי v15:1S **62** הולי] האולאי v15:1S **63** אלקראה] קראתה v15:1S **68** אלדי] אלתי r15:2S **71** אלצ̇ ייק] הדא אלצ̇ יק S15:2r האולאי מאתל ומא] דלך ואמתאל **72** S15:2r S29:1r אלצ̇ יק] v4:1S אלצ̇ ייק 20S

an accent but is a small word, as in ֖U ְשׁ ְפ ַנ ר ֥ ַאמֹ ה־תּ ַמ' whatever your soul says' (1 Sam. 20.4), י ֖ ַח ַה יִ֥נ ְה־בּ ֶז' This is my son that is alive' (1 Kings 3.23), and other similar cases in which the vowel אֲ שֶׁ ֣ ר הוֹרַ דְ תֵּ ֣ נוּ ב֔ וֹ in see you Surely .compressed pronounced is 'through which you let us down' (Josh. 2.18), in which the vowel after the accent is pronounced long with exhalation of breath, the same, or approximately the same, as other (long) vowels, the *bet* of וֹ ֔ב does not have *dagesh*. If you examine this closely, you will discern the diˤerence.

#### **II.S.2.6.**

*ʾAthe me-raḥiq* is the opposite of the previous type of case that breaks the rule, because this one (i.e. *ʾathe me-raḥiq*) is on account of what is far and that one (i.e. *di-dhḥiq*) is on account of what is near. This (i.e. *ʾathe me-raḥiq*) arises from the fact that due to the distance of the accent (from the preceding conjunctive accent), one comes upon it (the accent) like a ballista and so ה֥ וּא יִבְ נֶ ה־בַּ ֖יִת in as ,*dagesh* with pronounced are letters ב̇ ג̇ ד̇ כ̇ פ̇ ת̇ the הֲ לַ מֵּ תִ֥ ים ,(7.13 .Sam 2' (name my for house a build will He 'לִ שְׁ מִ ֑ י א ֶל֑ ֶה־פּ ֶשׂ ֲע ַתּ' Do you work wonders for the dead?' (Psa. 88.11), ה ֹ֖ה־פּ ָב ְשׁ ה ָוּר ֥ס' Turn aside, sit here' (Ruth 4.1). Also (included in this category) are cases in which there is no (conjunctive) accent, so (such cases must be considered) to have a virtual (conjunctive) accent before them in order to conform to (cases may I that 'וְ אֵ לְ כָ ֥ה אֵ לֶ ֖יהָ וְ אֶ דְ רְ שָׁ ה־בָּ ֑הּ in as ,ה֥ וּא יִבְ נֶ ה־בַּ ֖יִת לִ שְׁ מִ ֑ י (as such go to her and inquire of her' (1 Sam. 28.7), and similar cases.

טעם גיר אנהא תכון כלמה צגירה כקולך מה תאמר נפשך זה בני החי ומא מאתלהמא ממא יגי <אלנטק> באלמלך אלצ̇ ייק 75 אלי תרי אלי קולך אשר הורדתינו בו למא גא פי <אלמלך> אלדי בעד אלטעם תוסע ב<תנפיס> יגרי מגרי מלך אכר או קריב מנה לם יגי אלבי מן <בו> דגש ואדא תאמלת וגדת אלפרק

**II.S.2.6.**

אַ תֵ א מרחיק באלעכס מן אלכאסרה אלמתקדמה לאן הדה למא

80 בעֻ ד ותיך למא קרֻ ב והו אן כמא יבעד אללחן ינצב עליה כאלמנגניק פידגש <חרוף> ב̇ ג̇ ד̇ כ̇ פ̇ ת̇ כקֿ הוא יבנה בית הלמתים תעשה פלא סורה שבה פה ומא לם יכון פיה לחן פהו (r20:4S( בתקדיר לחן קבלה ליגרי מגרי הוא יבנה בית כקו̇ ואלכה אליה

ואדרשה בה ומא מאתלהא

S20 יק ̇צ + S15:2v [אלמלך **75** S20 אלנקט S15:2v [אלנטק **74** [חרוף **81** S20 בי S15:2v [בו **77** S20 תפוס S15:2v [תנפיס **76** S20 ייק ̇אלצ S15:2v

#### **II.S.2.7.**

So far four types of cases that break the rule have been discussed. The ˚fth type of case that breaks the rule is *mappiq he.* The meaning of the term *mappiq he* is the (consonantal) pronunciation of the *he* and its appearance. It is derived from .נָ פְ קָ ה is that ,)2.13 .Dan' (forth went decree the and 'וְ דָ תָ ֣ א נֶ פְ קַ֔ ת This is because when the *he* is pronounced at the end of a word, it of half 'מַ חֲ צִ יתָ ֣ הּ בַּ בֹּ֔ קֶ ר in as ,broken is letters א̇ ו̇ י̇ה̇ the of rule the all and she 'הִ֚ יא וְ כָ ל־אֲ שֶׁ ֣ ר אִ תָּ ֣ הּ בַּ בַּ֔ יִת ,(6.13 .Lev' (morning the in וְ לַ֙הּ גַּ פִּ֥ ין אַ רְ בַּ ֛ע ,(6.17 .Josh' (house the in her with are who those 'and it has four wings' (Dan. 7.6), and similar cases. There are no exceptions to this breaking of the rule at all.

#### **II.S.2.8.**

The sixth type of case that breaks the rule is *mappiq vav*. This is because every *vav* at the end of a word is pronounced according to the view of the Palestinians as a *bet rafe*, which breaks the 'praise with courts his) enter '(חֲ צֵ רֹתָ ֥ יו בִּ תְ הִ לָּ ֑ה in as ,א̇ ו̇י̇ה̇ the of rule and ,)66.17 .Psa' (him to aloud cried I 'אֵ לָ ֥יו פִּֽ י־קָ רָ ֑ אתִ י ,(100.4 .Psa( similar cases. There are only two words that are exceptions to stretch will He 'וְ נָטָ ֥ ה עָ לֶ ֛יהָ קַ ֽ ו־תֹ֖ הוּ namely ,rule the of breaking this The 'וְ ק֣ וֹל הָ מוֹן֘ שָׁ לֵ ֣ו בָ הּ֒ ,(34.11 .Isa' (it over confusion of line the sound of a carefree multitude was with her' (Ezek. 23.42).

#### **II.S.2.9.**

The seventh type of case that breaks the rule is *mappiq yod*. This is that whenever *yod* occurs at the end of a word and the next word begins with one of the ̇ת ̇פ ̇כ ̇ד ̇ג ̇ב letters, and *ḥireq* or *ṣere*, I mean a dot or two dots, occur under the letter before the *yod*, 1) 'son his Libni 'לִ בְ נִ֥י בְ נ֛ וֹ in as ,observed is א̇ ו̇ י̇ה̇ of rule the then Chron. 6.14), ֙קוּם ָק ְב י֤ ִכּ' for they have stripped them' (Nahum ,(18.30 .Sam 1' (Philistines the of princes the 'שָׂ רֵ ֣ י פְ לִ שְׁ תִּ ֑ ים ,(2.3

**II.S.2.7.**

85 אלאן קד מצ̇ א ארבעה כואסר אלכאסרה אלכאמסה מפיק הי מעני מפיק הי הו כרוג אלהי וט̇ הורהא ואשתקאקהא מן דָ תָ ה נִ פְ קַ ת נפקה והו אן אלהי אדא ט̇ הר פי אכר אלכלמה כסר שרט אלא̇ ו̇י̇ה̇ כק מחציתה בבקר היא וכל אשר אתה בבית ולה גפין ארבע ומא מאתל דלך ומא עלי הדה אלכאסרה שי מן 90 אלמסתתנא בתה

**II.S.2.8.**

אלכאסרה אלסאדסה מפיק ואו ודאך אן כל ואו פי אכר כלמה יכרג עלי ראי אלשאמיין בבי מרפי יכסר עלי שרט אלא̇ ו̇ י̇ה̇ כקולך חצרותיו בתהלה אליו פי קראתי ואמתאלהמא ואלדי יסתתנא עליה הדה אלכאסרה לפצ̇ תין פקט המא ונטה עליה קו 95 תהו שלו בה

## **II.S.2.9.**

אלכאסרה אלסאבעה מפיק יוד והו אן כל יוד יכון פי אכר כלמה ואול אלאכר חרף מן חרוף ב̇ ג̇ ד̇ כ̇ פ̇ ת̇ ותחת אלחרף אלדי קבל אליוד חרק או צרי אעני נקטה או (v20:4S (נקטתין פאן שרט אלא̇ ו̇י̇ה̇ תאבת פיה כק לבנִ ֥י בנ֛ ו כ֤ י בקקים שָׂ רֵ ֥ י פֿלשתים and similar cases. If vowels that are diˤerent from the aforementioned occur under the aforementioned letter, the *yod*  is strengthened and the rule of ̇ה̇י ̇ו ̇א is not observed, as in י֥ ַאוּל יְאָ תְ רַ ֥ י בְּ נֽ וֹ ,(47.12 .Isa' (terror inspire may you perhaps 'תַּ עֲ רֽ וֹצִ י great what for 'כִּ֚י מִ י־ג֣ וֹי גָּד֔ וֹל ,(6.6 .Chron 1' (son his Jeatherai' nation' (Deut. 4.7), and similar cases. One word is an exception to this breaking of the rule.

#### **II.S.2.10.**

The eighth type of case that breaks the rule is the succession of two letters. If two *bet*s or *kaf*s, but not the remaining letters, I mean ̇ת ̇פ ̇כ ̇ד ̇ג ̇ב, succeed one another and under the ˚rst of them there is a *shewa*, then the rule of ̇ה̇י ̇ו ̇א is broken, as in הּ ָ֗בוֹא ְבּ י ֣ ִהְי ַו she and 'וַ תִּ תְ פְּ שֵׂ ֧ הוּ בְּ בִ גְ ד֛ וֹ ,(15.18 .Josh' (came she when and' not it Is 'הֲ ל ֹ֥ א כְּ כַ רְ כְּ מִ ֖ ישׁ ,(39.12 .Gen' (garment his by him caught like Carchemish?' (Isa. 10.9), and other cases. If a vowel occurs under the ˚rst of the two instead of *shewa*, the rule of ̇ה̇י̇ו ̇א is wife a) take shall (he And 'וְ ה֕ וּא אִ שָּׁ ֥ ה בִ בְ תוּלֶ ֖יהָ יִקָּ ֽ ח in as ,observed in went They 'אֲ זַ֙ לוּ בִ בְ הִ יל֤ וּ לִ ירֽ וּשְׁ לֶ ם֙ ,(21.13 .Lev' (virginity her in haste to the Jews' (Ezra 4.23), and similar cases.

#### **II.S.2.11.**

The ninth type of case that breaks the rule is *bet* and *pe*. The statement concerning them is similar to the statement regarding the preceding type of case that breaks the rule, without there being any disagreement. This is that when *bet* is followed by *pe* and *shewa* is below the *bet*, the rule of ̇ה̇י̇ו ̇א is broken, as in ,(14.4 .Exod' (Pharaoh over glory get will I and 'וְ אִ כָּ בְ דָ ֤ ה בְּ פַ רְ עֹה֙ your in put have I which words my and 'וּדְ בָ רַ ֖ י אֲ שֶׁ ר־שַׂ ֣ מְ תִּ י בְּ פִ ֑ יU mouth' (Isa. 59.21), and similar cases. If a vowel occurs instead אַ ל־יֵ ֥ רֶ א בִ פְ לַ גּ֑ וֹת in as ,observed is א̇ ו̇ י̇ה̇ of rule the then ,*shewa* of י ֥ ֵר ֲה ַנ' He will not look upon the rivers, the streams' (Job 20.17).

100 ואמתאל דלך פאן צאר תחת אלחרף אלמדכור סוא אלמלכין אלמדכורין אשתד אליוד ולם יתבת שרט אלא̇ ו̇ י̇ה̇ כקו אולי תערוצי יאתרי בנו ומי גוי גדול ואמתאל דלך ויסתתני עלי דלך בלפצ̇ ה ואחדה

**II.S.2.10.**

אלכאסרה אלתאמנה חרפין מתראדפין כל בֵ אַ ין או כאפין 105 תראדפא אלואחד בעד אלאכר מן דון בקיה אלחרוף אעני ב̇ ג̇ ד̇ כ̇ פ̇ ת̇ וכאן תחת אלאול מנהמא שוא כסר שרט אלא̇ ו̇י̇ה̇ מתל ויהי בבואה ותתפשיהו בבגדו והלא ככרכמיש אלי גיר דלך פאן כאן תחת אלאול מנהמא עוץ̇ אלשוא מלך תבת שרט אלא̇ ו̇ י̇ה̇ כקו והוא אשה בבתוליה יקח אזלו בבהילו לירושלם 110 ואמתאלהמא

**II.S.2.11.** אלכאסרה אלתאסעה בי ופי אלכלאם פיהא כאלכלאם פי אלכאסרה אלתי קבלהא מן גיר כלף והו אן כל בי ובעדה פי אדא כאן תחת אלבי שוא כסר שרט אלא̇ ו̇ י̇ה̇ כקו̇ ואכבדה בפרעה אשר שמתי (r20:5S (בפיך ומא מאתלהמא פאן צאר עוץ̇ 115 אלשוא מלך תבת שרט אלא̇ ו̇י̇ה̇ כקו̇ אל ירא בפלגות נהרי

#### **II.S.2.12.**

Take note that seven cases of *kaf* after י ִהְי ַו are the subject of disagreement, some pronounce them with *dagesh* and others his when 'וַ יְהִ י֩ כִ שְׁ מֹ֙ µַ אֲ דֹנָ֜ יו namely ,*rafe* with them pronounce .Gen' (heard he when and 'וַ יְהִ ֣ י כְ שָׁ מְ ע֔ וֹ ,(39.19 .Gen' (heard master and 'וַ יְהִ י֩ כִ רְ א֙ וֹת ,(11.35 .Jud' (saw he when and 'וַ יְהִ י֩ כִ רְ אוֹת֙ וֹ ,(39.15 they when and 'וַ יְהִ י֩ כְ הוֹצִ יאָ֙ ם ,(5.2 Esther' (saw) king the (when became he when 'וַ יְהִ ֣ י כְ מָ לְ כ֗ וֹ ,(18.17 .Gen' (out) them (brought 'perished they when and 'וַ יְהִ֙ י כַ אֲ שֶׁ ר־תַּ֜ מּוּ ,(15.29 Kings 1' (king (Deut. 2.16).<sup>2</sup> The reader makes a choice: if he wants, he strengthens them (with *dagesh*), and if he wants, he pronounces them with *rafe*.

#### **II.S.2.13.**

Take note that the criterion of the (rule of) the ̇ה̇י ̇ו ̇א letters and the ̇ת ̇פ ̇כ ̇ד ̇ג ̇ב letters should be based on pronunciation and not on writing. For example in ק֖ ָל ָבּ א ְר ֥ ַיּ ַו' and Balak saw' (Num. 22.2) the *bet* is pronounced with *dagesh*, because the last letter heard וְ עָ שִׂ֥ יתָ בַ דֵּ ֖ י עֲ צֵ ֣י שִׁ טִּ ֑ ים is case opposite An .*resh* is וַ יַּ ֥ רְ א read you when 'and you will make poles of acacia wood' (Exod. 25.23). The last letter heard when you read the word ָית ִ֥שׂ ָע ְו is *ʾalef* or *he*, and therefore the *bet* of י ֖ ֵדּ ַב is pronounced *rafe*. This is the principle throughout the reading of Scripture.

text the in וַ יְהִ֙ י כַ אֲ שֶׁ ר simply to opposed as וַ יְהִ֙ י כַ אֲ שֶׁ ר־תַּ֜ מּוּ citation fuller The <sup>2</sup> of *Hidāyat al-Qāriʾ* is given in *Kitāb al-Khilaf* (ed. Lipschütz, 1965, 19).

**II.S.2.12.** ואעלם אן סבעה כאפאת בעד ויהי הי כלף בעץ̇ ידגשהא ובעץ̇

ירפיהא והי כשמוע כשמעו כראותו כראות כהוציאם כמלכו

כאשר אלקאר מכייר אן <שא> ישד ואן שא ירפי

**II.S.2.13.** ואעלם אן אלמעול פי אלא̇ ו̇ י̇ה̇ וב̇ ג̇ ד̇ כ̇ פ̇ ת̇ עלי אללפט̇ לא עלי

120 אלכט מתל וירא בלק גא אלבי מדגוש לאן אכר חרף סמע מנך פי וירא אלריש ובעכסה ועשית בדי עצי אכר חרף סמע מנך פי ועשית אמא אלף ואמא הי פלדלך גא אלבי מרפי מן בֿדי ועלי הדה אלסירה תסיר פי אלמקרא כלה

## **II.S.3.0.**

## **(***TAV***)**

Take note that *tav* in three places is strengthened with *dagesh* to a greater degree than (other) cases of *tav* with *dagesh*. These are .Josh' (ruins of heap eternal an it made He 'וַ יְשִׂ ימֶ ֤ הָ תֵּ ל־עוֹלָ ם֙ שְׁ מָ מָ֔ ה .Chron 1' (treasuries its and houses its and 'וֽ ְאֶ ת־בָּ֨ תָּ֜ יו וְ גַ נְזַ כָּ ֧יו ,(8.28 Note .)3.23 .Dan' (men three these and 'וְ גֻ בְ רַ יָּ ֤א אִ לֵּ T֙ תְּ לָ ֣תֵּ ה֔ וֹן ,(28.11 that there is disagreement concerning every *tav* in the form ים ִתּ ָבּ, to wishes Whoever .)28.11 .Chron 1 (וְֽאֶ ת־בָּ֨ תָּ֜ יו וְ גַ נְזַ כָּ ֧יו in except pronounce it with the normal *dagesh* of *tav*, may do so and whoever wishes to pronounce it with the heaviness of the *tav* of this that condition on ,so do may ,)28.11 .Chron 1 (וֽ ְאֶ ת־בָּ֨ תָּ֜ יו וְ גַ נְזַ כָּ ֧יו is when there is a conjunctive accent and a disjunctive accent in the word without an intervening letter.

## **II.S.3.0.**

ואעלם אן אלתיו ידגש פי תלתה ומואצ̇ ע זאידא ען סאיר 125 אלתָ וַ את מדגושה והי וישימיה תל עולם שממה וב֨ ת֜ יו וגנזכיו וגבריא אלך תלתהון ואעלם אן כל תיו פי לשון בתים מא סוא ובתיו וגנזכיו הו כלף ומן אראד אן יכרגה בדגש אלתיו אלמעהוד אכרגה ומן אראד יכרגה <בתקל> (v20:5S (תיו ובתיו אכרגה בשרט אנה אדא כאן פי אללפט̇ ה כאדם ולחן וליס בינהמא חרף S20 במתל S25:2r [בתקל **128** S25:2r *omitted* [אן **127**

## **II.S.4.0.**

## **SECTION CONCERNING THE VOWELS**

#### **II.S.4.1.**

What is to be said concerning the vowels is manifest and clear, and not obscure, because it is through them that the purpose of a speaker is understood, and without them speech would be nonsense. A letter can be without a vowel, but a vowel cannot be without a letter.

#### **II.S.4.2.**

The total number of vowels is seven: ָא, ַא, ֶא, ֵא, ִא, ֹא and ֻא. From within these seven vowels the letters א, ה, ו, and י are pronounced. From *qameṣ*, *pataḥ* and *segol<sup>3</sup> ʾalef* and *he* are were) קָ שֶׁ ה in(*he* the If .קָ שֶׁ ה and עַ מֶּ יU ,עֲ בָ דֶ יU in as ,pronounced elided, the *segol* (by itself) would indicate its existence, just as the *qameṣ* in U ְמּ ַע, U ְמ ִשׁ and Uי ֶד ָב ֲע indicates the existence of *ʾalef* or *he* in full orthography. Likewise ר ַמ ָשׁ and ר ַכ ָז—the *pataḥ* indicates the existence of *ʾalef*. *Ḥolem<sup>4</sup>* indicates the existence of *vav*, as in ר ֵזוֹכ, ר ֵשׁוֹמ and the like. *Ṣere<sup>5</sup>* and *ḥireq<sup>6</sup>* indicate the existence of *yod*, as in יִינ ֵע, since the *yod* is frequently written defectively but these two vowels indicate its existence.

<sup>3</sup> Literally: the three (points). | <sup>4</sup> Literally: the point above. | <sup>5</sup> Literally: the two points. | <sup>6</sup> Literally: the point below.

## **II.S.4.0.**

**פצל פי אלכלאם פי אלמלוך (S8:2v)** <sup>130</sup>

**II.S.4.1.**

אלכלאם פי אלמלוך ט̇ אהר ג̣ לי ג̣ יר כפי לאן בהא יפהם ען אלמתכלם גרצ̇ ה ולולאהא לכאן אלכלאם עבתא (r15:3S (פחרף קד יכון בגיר מלך ומלך לא יכון בגיר חרף

**II.S.4.2.**

וגמיע אלמלוך סבעה והם אָ אַ אֶ אֵ אִ אֹ אֻ ויכרג מן צ̇ מן הדה 135 אלסבעה חרוף אלא̇ ו̇ י̇ה̇ יכרג ען אלקמץ ואלפתח ואלתלאתה אלף והא והי מתל עבדיך <עמיך> קָ שֶׁ ה לו חדף אלהא לכאן אלג̇ קד דלת עליה כמא דלת אלקמץ פי <עמך ושמך ועַ בָ Hֶ יך פי אלמלא עלי אלף או הא> וכדלך שָׁ מַ ר וְ זָ כַֿ ר קד דלת אלפתחה עלי אלף <ואלנקטה מן פוק תדל עלי ואו מתל זוֹכֵ ר שוֹמֵ ר> ומא 140 מאתלהמא ואלנקטתין <ואלנקטה מן אספל> תדל עלי יוֹד מתל <עיני> לאן קד יג̇ י אליוד פי כתיר מן אלמואצ̇ ע חסר והדין אל

**<sup>136</sup>** עמיך] v17:1S עמך 15S **137** עמך...138 הא] v17:1S עִ מְּ כָֿ J ושִׁ מְ כָֿ J ופי אלמלא עלי אלף 15S פי עמU ושמU ועבדיU פי אלמלא עלי אלף r16:4S **139** ואלנקטה...שוֹמֵ ר] v17:1S ואלנקטה מן פוק ואלשָ רוק תדל עלי ואו מתל זוֹכֵ ר שוֹמֵ ר יֻקם כֻ פַּ ר 15S **140** ואלנקטה...אספל] r18:7S אלחֵ רֶ ק 15S **141** עיני] v17:1S עֵ נִי 15S

*Qibbuṣ<sup>7</sup>*and *shureq<sup>8</sup>* indicate the existence of *vav* as in קוּמוּ. So what is pronounced from within the seven vowels are the letters .י and ,ו ,ה ,א

<sup>7</sup> Literally: the arrowhead. | <sup>8</sup> Literally: the point in the heart of the *vav*.

(v15:3S (אלמלכין ידלאן עליה <ואלזֻ ג ואלנקטה פי קלב אלואו ידלאן עלי אלואו מתל קומו> פצאר אלכארג מן צ̇ מן אלמלוך אלסבעה א̇ ה̇ ו̇י̇

S15 *omitted* S18:7r [קומו 143...ג ֻואלז **142**

## **II.S.5.0.**

## **SECTION CONCERNING THE** *SHEWA*

#### **II.S.5.1.**

The *shewa* is to be classi˚ed into two categories: quiescent and mobile. The distinctive feature of the quiescent *shewa* is that it makes quiescent the letter under which it is present and puts it in the group (of letters) that precedes it, as in ל ֵא ָר ְשִׂי' Israel', ,(16.4 .Ezek' (cleansing for 'לְ מִ שְׁ עִ ֑י ,'Zimri 'זִ מְ רִ י ,'Jehdeiah 'יֶחְ דְּ יָהוּ .(48.5 .Isa' (image molten my and image graven my 'וּפִ סְ לִ֥ י וְ נִסְ כִּ֖ י So the letter under which it is present has become quiescent, and has been separated from what follows it and conjoined to what is before it. It is also distinctive of its nature that it divides a word into (units that have) the status of words. This is because every letter at the end of word that is without a vowel and quiescent becomes the stopping point of the word and its place of division, like the *tav* in ית ִאשׁ ֵר ְבּ' in the beginning' and like the *resh* in אוֹר' light'. Likewise (a quiescent letter) in the middle (of a word) has the status of a stopping point, as in ים ֖ ִפ ְצ ְפ ַצ ְמ ֽ ַה' those they 'תִּ שְׁ לַ חְ נָ ה ,'ride) .fpl (they 'תִּ רְ כַּ בְ נָ ה ,(8.19 .Isa' (chirp who (fpl.) send'. Each one of these words has the status of three words on account of the quiescent *shewa*. If it were absent, such a division would not be correct.

#### **II.S.5.2.**

The distinctive feature of the mobile (*shewa*) is that when it is under a letter, the letter is not static or at rest, as, for example, the *zayin* in כוֹר ְז and the *shin* in מוֹר ְשׁ, and similar cases. Just as a quiescent letter groups with what comes before it, a mobile letter groups with what is after it, the opposite (of what is the

## **II.S.5.0.**

## <sup>145</sup> **פצל פי אלכלאם עלי אלשוא**

#### **II.S.5.1.**

אלשוא ינקסם קסמין סאכן ומתחרך עלאמה אלסאכן אנה יסכן אלחרף אלדי הוא תחתה ויגעלה פי חזב מא תקדמה נחו יִשְ רָ אֵ ל יחדיהו זמרי למשעי ופסלי ונסכי פצאר אלחרף אלדי תחתה סאכנא ואנפצל ממא בעדה ואנט̇ אף אלי מא קבלה ומן 150 עלאמתה איצ̇ א אנה יקסם אלכלמה מתאבה כלם לאן כל חרף הו פי אכר כלמה אדא ערי מן מלך כאן סאכן לאנה יציר מחט אלכלמה ומקטעהא נחו אלתאו מן בראשית ונחו אלריש פי אור וכדלך חכמה פי אלוסט יציר מחט עלי וג̇ ה המצפצפים תרכבנה תשלחנה צאר (r15:4S (כל כלמה מן האולאי מתאבה ג̇ כלם 155 לאגל אלשוא אלסאכן ולו אנעדם לם תצח אלקסמה

#### **II.S.5.2.**

עלאמה אלמתחרך הו אנה אדא כאן תחת חרף לא יסתקר דלך אלחרף ולא יסכן נחו אלזאי מן זכור ואלשין מן שמור ואמתאלהמא וכמא צאר אלסאכן מתחייז אלי מא קבלה כדא צאר אלמתחרך מתחייז אלי מא בעדה באלעכס מן אלסאכן

case) with a quiescent letter, as in ם ֶכ ְכּ ְל ַמ' your (pl.) king', in which the *lamed* is quiescent with a quiescent *shewa* and groups with the *mem*, whereas the *kaf* is mobile with a mobile *shewa*  and groups with the next *kaf*. The same applies to בוּ ְכּ ְשִׁיּ ַו' and they lay down', רוּ ְבּ ְקִיּ ַו' and they buried', and similar cases.

#### **II.S.5.3.**

If there is doubt in some cases as to whether the *shewa* is quiescent or mobile, the endowing of heaviness to the letter before the letter with the *shewa* indicates that it is mobile. This applies to ְמ ַה at the beginning of words. When *shewa* is under the *mem* and *pataḥ* is under the *he* and it (i.e. the *pataḥ*) is made heavy, then the *shewa* is mobile.

#### **II.S.5.4.**

The mobility of the *shewa* can also be ascertained by the number of letters of the word. If there are ˚ve letters, then the *shewa* is הַ ֽ מְ חַ כֶּ ֖ה ,(11.29 .Num?' (jealous) you (are 'הַ ֽ מְ קַ נֵּ ֥א in as ,mobile 'the one who waits' (Dan. 12.12), ַ´ ֥ ֵמּ ַשׂ ְמ ֽ ַה' one that cheers' (Jud. 9.13), ר ֥ ֵבּ ַד ְמ ַֽה' the one that speaks' (Gen. 45.12, etc.), and similar did why 'מַ דּ֛ וּµַ בָּ ֽ א־הַ מְ שֻׁ גָּ ֥ע הַ זֶּ ֖ה namely ,word one for except ,cases this madman come' (2 Kings 9.11). The number of letters is ˚ve but the *shewa* is not mobile. The reason for this is that the *he* has not been made heavy. If words consist of more than ˚ve letters and *he* and *mem* are at their beginning, the *shewa* in them is sometimes quiescent and sometimes mobile. The rule concerning this is that if the accent is on the ˚fth letter, or one after this, then the *shewa* is quiescent, such as ֙ים ִר ְבּ ַד ְמ ֽ ַה' the ones

160 מתל מַ לְ כְּ כֶ ם אלדי אללמד סאכן באלשוא אלסאכן ואנחאז אלי אלמים ואלכף תחרך באלשוא אלמתחרך ואנחאז אלי אלכף אלאכר ונחו וישכבו ויקברו ואמתאל דלך

#### **II.S.5.3.**

ואדא אשתכל אלשוא פי בעץ̇ אלמואצ̇ ע הל הוא סאכן או מתחרך פאלתתקיל פי אלחרף אלדי קבל חרף אלשוא ידל עלי <sup>165</sup> אנה (v15:4S (מתחרך מן דלך <הַ מְ > פי אואיל אלכלאם אדא כאן תחת אלמם שוא ותחת אלהא פתחה והו מתקל פאן אלשוא מתחרך

#### **II.S.5.4.**

יעתבר איצ̇ א תחריך אלשוא בעדד חרוף אלכלמה אן כאנת כמסה חרוף פאלשוא מתחרך מתל המקנא המחכה הַ מְ שַ מֵ ַ́ 170 המדבר ונחוהם אלא כלמה ואחדה והי מדוע <בא> המשגע הזה אלעדד כמסה חרוף ולם יתחרך אלשוא ואלסבב פי דלך אן אלהא גיר מתקל פאן כאן מן אלכלאם אלתי הי אזיד מן כמסה חרוף ואלה̇ מ̇ הא ואלמים פי אולהא פאלשוא פיהא תארה סאכן ותארה מתחרך פאלשרט פי דלך הוא אן כאן אללחן עלי <sup>175</sup> אלחרף אלכאמס (r9:2S (ומא זאד כאן אלשוא סאכן מתל  that those) '5.19 .Num (הַ ֽ מְ אָ רֲ רִ ֖ ים ,(.etc 6.27, .Exod' (speaking ,(8.19 .Isa' (chirp who those 'הַ ֽ מְ צַ פְ צְ פִ ֖ ים ,(.etc 5.22, .Num' (curse apart from the exceptions (to this rule) ים ֖ ִשׁ ְק ַב ְמ ֽ ַה) Exod. 4.19) 'those who seek', ים ִ֙ע ָרֹצ ְמ ֽ ַה' the lepers' (2 Kings 7.8), and similar cases.

#### **II.S.5.5.**

The *shewa* on successive identical letters in the middle of a word can also give rise to uncertainty, when *shewa* is on the ˚rst of the two, as to whether this is mobile or quiescent. Consideration should be made as to whether there is heaviness in (the vowel of) the letter before them (i.e. the two successive letters). If this occurs, either through a *gaʿya*, or an accent or the lengthening of a vowel, then the *shewa* is mobile, as in ם ֶ֔יה ֵז ְז ֹ֣ת־בּ ֶא ֙זוּ ְז ֽ ָוּב' they will plunder those who plundered them' (Ezek. 39.10), וּ ֣ל ְל ָשׁ ְו ם ֶ֗יה ֵל ְלֹת־שׁ ֶא' they will despoil those who despoiled them' (Ezek. ,(1.4 .Dan' (writing the them teach to and 'וּֽ לְ לַ מְּ דָ ֥ ם סֵ ֖ פֶ ר ,(39.10 and similar cases, except for six cases, in which heaviness occurs (on the vowel of the preceding letter) but the *shewa* is not they Then 'אָ ֣ז יִ֭קְ רָ אֻ נְ נִי וְ ל ֹ֣ א אֶ ֽ עֱ נֶ ֑ה יְ֜שַׁ חֲ רֻ ֗ נְ נִי וְ ל ֹ֣ א יִמְ צָ אֻ ֽ נְ נִי namely ,mobile will call upon me, but I will not answer; they will seek me and 'בַּ צַּ ֥ר לָ הֶ ֖ ם יְשַׁ חֲ רֻ ֽ נְ נִי ,(1.28 .Prov' (me nd ˚not will but diligently אֲ֭ נִי אֹהֲ בַ ֣י אֵ הָ ֑ ב וּ֜מְ שַׁ חֲ רַ ֗ י ,(5.15 .Hos' (me seek they distress their in יִנ ְנ ֽ ֻא ָצ ְמִי' I love those who love me, and those who seek me brings who He 'זֹבֵ ֥ ַ́ תּוֹדָ֗ ה יְֽכַ֫ בְּ דָ ֥ נְ נִי . ,(8.17 .Prov' (me nd ˚diligently thanksgiving as his sacri˚ce honours me' (Psa. 50.23).

המדברים המאררים המצפצפים אלא שואד המבקשים המצורעים ונחוהמא

**II.S.5.5.**

וקד ילבס אלשוא פי אלחרפין אלמתראדפין פי וסט אלכלמה אדא כאן תחת אלאול מנהמא שוא אהו מתחרך אם סאכן 180 פליעתבר באלתתקיל פי אלחרף אלדי קבלהמא אן כאן <חאצל> או בגעיה או בטעם או אסתיפא מלך פאלשוא מתחרך מתל ובָ זְ זו אֶ ת בּוֹזְ זֵ יהֶ ם וְ שָ לְ לוּ אֶ ת שׁוֹלְ לֵ יהֶ ם וּלְ לַ מְּ Hָ ם סֵ פֶֿ ר ואמתאל דלך מא סוי סת מואצ̇ ע פאן אלתתקיל חאצל ומא תחרך אלשוא והם אז יִקְ רָ אוּנְ נִי וְ ל ֹא אַ עֲ נֶ J יְשַׁ חֲ רוּנְ נִי וְ ל ֹא <sup>185</sup> (v9:2S (ימצאונני בצר להם ישחרונני אני אוהבי אהב ומשחרי ימצאונני זובח תודה יכבדנני׃

#### **II.S.5.6.**

Take note that a mobile *shewa* never occurs on a second letter (of a word) that has a silent (following letter), because it (this second letter) is mobile due to the mobility of the ˚rst letter with *shewa*. A (*shewa* on) the third letter after (an initial mobile) בְּ יִרְ מְ יָ ֖הוּ ,'Israel to 'לְ יִשְׂ רָ אֵ ל in as ,mobile or quiescent be may *shewa* 'Joshbekashah to 'לְ יָשְׁ בְּ קָ֔ שָׁ ה ,(.etc 29.27, .Jer' (Jeremiah against' (1 Chron 25.24).

#### **II.S.5.7.**

Take note that when a letter has a vowel under it, the letter is mobile and quiescence occurs in the following (letter), for example in ר ַמ ָשׁ and ר ַב ָק quiescence occurs on the *ʾalef* that is pronounced from within the *qameṣ* and the *pataḥ*.

**II.S.5.6.** ואעלם אן אלשוא אלמתחרך לא יקע פי אלחרף אלתאני לה סכון בתה לאנה יתחרך לאגל חרכת אלאול באלשוא ואלתאלת ללשוא קד יכון סאכן וקד יכון מתחרך מתל לישראל בירמיה 190 לישבקשה

**II.S.5.7.**

(r12:1S (ואעלם אן אלחרף אדא כאן תחתה מלך כאן דלך אלחרף מתחרך ואלסכון קד יקע פי אלתאני מתל שָׁ מַ ר קָ בַ ר אלסכון יקע פי אלאלף אלכארג̣ מן אלקאמצה ואלפאתחה׃

## **II.S.6.0.**

The (discussion of the) mobile *shewa* should be divided into various subsections.

#### **II.S.6.1. The First Subsection**

#### **II.S.6.1.1.**

This concerns the in˜uence that it undergoes in connection with the letters א, ה, ח and ע. When these four letters are preceded by a letter that is not one of them and under this letter there is *shewa*, this *shewa* is pronounced as a short (vowel) with the pronunciation of the vowel that is under the four letters, unless it is appropriate for *gaʿya* to be combined with it. If this may appropriately be combined with it, it is pronounced with the pronunciation of the vowel equal (in length), as in ר ֵ֞ת ָוִּם־י ִא ְֽו' and if there remains' (Exod. 29.34), ה ָכ֣ ָם־כּ ִא ְו' and if thus' (Num. Chron 1' (lands pasture surrounding its and 'וְ אֶ ת־מִ גְ רָ שֶׁ ֖ יהָ ,(11.15 6.40, etc.), יו֑ ָנ ָת־בּ ֶא ְו' and his sons' (Gen. 9.1, etc.). This is a sample of cases with *ʾalef*.

### **II.S.6.1.2.**

*He*: When *shewa* is before *he*, the *shewa* is pronounced (with the same pronunciation) as the pointing of the *he*, for example in הָי ָה ְו the *vav* is pronounced with a short *qameṣ* and in הָי ָה ְֽו the *shewa* is pronounced with long *qameṣ* on account of the *gaʿya*.

### **II.S.6.1.3.**

 28.8, .Exod' (band woven skilfully the and 'וְ חֵ ֤ שֶׁ ב אֲ פֻ דָּ תוֹ֙ :*Ḥeth* כִּ ֧ י רְֽ חוֹקָ ה־הִ ֣ יא ,(11.6 .Hos' (rage will sword the and 'וְ חָ לָ ֥ה חֶ֙ רֶ ב֙ ,(.etc 'because it is far' (Jdg 18.28).

## **II.S.6.0.**

אלשוא אלמתחרך הו אלמפתן באלפנון

195 **.6.1.S.II** אלפן אלאול

**II.S.6.1.1.** הו מא יחצל לה מן אלתאתיר פי ארבע חרוף א̇ ה̇ ח̇ ע̇ פאן הדה אלארבע חרוף אדא כאן קבל אחדהא חרף מן סואהא תחתה שוא כרג̣ דלך אלשוא בכרוג̣ אלמלך אלדי תחת אלארבעה חרוף (v12:1S (מכפפא אלא אן כאן יחסן מעה דכול אלגעיה פאן 200 חסן מעה דכולהא כרג̣ בכרוג̣ אלמלך סוא נחו ואם יותר ואם ככה ואת מגרשיה ואת בניו הדא נמודג̣ פי אלאלף

**II.S.6.1.2.** אלהא אדא כאן אלשוא קבל אלהא כרג̣ אלשוא בנקט אלהא נחו והיה כרג̣ אלואו בקאמצה כפיפה והיה כרג̣ אלשוא בקאמצה תקילה לאג̣ ל אלגעיה

> **II.S.6.1.3.** 205 אלחֵ ית וחשב אפדתו וחלה חרב כי רחוקה היא

#### **II.S.6.1.4.**

 ,(89.53 .Psa' (ever for Lord the be blessed 'בָּ ר֖ וּT יְהוָ ֥ה לְ֜ עוֹלָ֗ ם :*ʿAyin* בְּ עֵ ינֵ ֖י אֱ Yהִ ֣ ים ,(72.17 .Psa' (ever for be name his may 'יְהִ ֤ י שְׁ מ֙ וֹ לְֽ עוֹלָ֗ ם 'in the eyes of God' (Prov. 3.4), ם ֶ֜יכֵינ ֵע ְֽבּ ע ֙ ַר ֩ם ִא ְו' and if it is bad in your eyes' (Josh. 24.15).

#### **II.S.6.1.5.**

Now this rule is applied to *shewa* with the four letters when the *shewa* is under a letter that is not one of these four. If it is one of the four letters, the rule does not apply, as in ף֑ ָאוּ־כ ֲח ְמִי' let them clap their hands' (Psa. 98.8, etc.), י ִֽדּ ֙הוֹן ֲה ָל ֱא' the God of' (Dan. 3.28, etc.).

#### **II.S.6.1.6.**

Take note that when *shewa* occurs under *vav* before a letter of (the verbal pre˚xes) א, י, נ or ת, it is more suitable (to express) the future than the past. When instead of the *shewa* a vowel appears under the *vav*, it is more suitable (to express) the past you decorated I and 'וָ אֶ עְ דֵּ ֖ T עֶ ֑דִ י וָ אֶ תְּ נָ ֤ה in as ,tense future the than with ornaments and I gave' (Ezek. 16.11), ר ֶק ֹ֛בּ ַבּ ם ֥ ֻק ָא ָו' and I rose in the morning' (1 Kings 3.21). If a *shewa* had occurred in place of these *qameṣ* vowels, the verb would have been future. This is one of the functions of the *shewa*.

#### **II.S.6.2. The Second Subsection**

#### **II.S.6.2.1.**

When *shewa* comes before *yod*, the *shewa* is always pronounced as *ḥireq*, irrespective as to what pointing the *yod* has, as in י֣ ִכּ on 'בְּ יוֹם֙ הִ קְ רִ ֣ יב ,(4.9 .Jud' (woman of hand the into for 'בְֽ יַד־אִ שָּׁ֔ ה the day he consecrated' (Lev. 7.35), ה ָ֗שׁ ָבַּי ְֽל' into dry land' (Psa. 66.6), ם ֤ ָיוֹר ְל' of Joram' (2 Kings 8.16), and similar cases.

**II.S.6.2.1.** אלשוא אדא כאן קבל יוד כרג̣ אלשוא אבדא בנקטה מן אספל ולא יעתבר בנקט אליוד אישיהו מתל כי ביד אשה ביום הקריב ליבשה ליורם ונחו דלך

## **.6.2.S.II אלפן אלתאני**


אלעין ברוך יוי לעולם יהי שמו לעולם בעיני אלהים ואם רע

**II.S.6.1.4.**

בעיניכם

#### **II.S.6.2.2.**

Take note that when *shewa* occurs before *yod*, it generally indicates the inde˚nite, whereas a vowel before it indicates the de˚nite, as in ם֛ ֶכ ֲח ְב ִז וֹם֧י ְבּ' on the day of your sacri˚ce' (Lev. a ,day that on 'בַּ יּ֖וֹם הַ ה֑ וּא כֶּ ֥רֶ ם and ,nite˚inde) is which (,)19.6 vineyard' (Isa. 27.2), (which is) de˚nite, and so forth.

#### **II.S.6.3. The Third Subsection**

#### **II.S.6.3.1.**

The remainder of the primary letters of Hebrew are seventeen, and to these should be added *yod*, so they come to eighteen. When *shewa* is under one of these eighteen at the beginning of a word, or in the middle of a word, where it has the same status (as one at) the beginning (of a word), the *shewa* is pronounced as a short *pataḥ* when it is not accompanied by a *gaʿya* and as a long *pataḥ* when it is accompanied by a *gaʿya*, as in ם ֥ ָב־ע ָר ְבּ' in a 'evictions your 'גְ רֻ שֹֽׁ תֵ יכֶ ם֙ ,(14.28 .Prov' (people of multitude 'Oreb of head the and 'וְ ר ֹאשׁ־עֹרֵ ֣ב ,'ways his 'דְּ רָ כָ יו ,(45.9 .Ezek( טְ מֵ אַ ֣ ת ,(132.1 .Psa' (Lord oh ,remember 'זְ כוֹר־יְהוָ ֥ה ,(7.25 .Jud( 'Lord the fear 'יְר֧ אוּ אֶ ת־יְהוָ ֛ה ,(22.5 .Ezek' (name of unclean 'הַ שֵּׁ֔ ם (Jos. 24.14), and other cases with these eighteen letters.

#### **II.S.6.3.2.**

Take note that these eighteen are (pronounced as if) pointed with *pataḥ*, but it is a feature of this *pataḥ* that it is only pronounced short. There is no way of (representing) its shortness other than by combining it with *shewa*. Since, however, the *shewa* according to their principles does not combine with a vowel under these eighteen letters, they have marked the *shewa* by itself. They could not have written the


**II.S.6.2.2.**

**.6.3.S.II אלפן אלתאלת**

*pataḥ* by itself, since it would have been pronounced with its full length. I have discussed this subject at length in *The Guide for the Reader*, where you will ˚nd the matter explained clearly.

#### **II.S.6.4. The Fourth Subsection**

The *shewa* is never combined with a conjunctive or disjunctive accent on the same letter. This is because an accent cannot combine with a quiescent *shewa* on account of the incongruity (of their functions), since a letter is made mobile by an accent, whereas a quiescent *shewa* makes a letter quiescent, and a letter made quiescent by the *shewa* would have to be made mobile by the accent simultaneously, and this is impossible. Furthermore the mobile *shewa* gives a letter a mobility that has no endurance, like the *bet* in ית ִאשׁ ֵר ְבּ and the *zayin* in כוֹר ְז, whereas a letter is given a stable mobility by an accent and it is given many and haste made they and 'וַ ֽ יְמַ הֲ ר֡ וּ וַ יַּשְׁ כִּ֡ ימוּ in as ,melodies diˤerent went out early' (Josh. 8.14). So the mobility of an accent cannot be combined with the mobility of the *shewa* on account of the speed of the mobility of the *shewa*.

#### **II.S.6.5. The Fifth Subsection**

A letter following a mobile *shewa* is always *rafe*, as in ם ֣ ָאֹב ְבּ 'when they enter' (Exod. 28.43, etc.), נּוֹת ִל־פּ ָכ ְבּ' in every corner' (cf. 2 Chron. 28.24), וֹת ֣לּ ַכ ְכּ' on ˚nishing' (Deut. 31.24, etc.), and similar cases. The reason for this is that the *shewa*, since it wishes to have movement and speed, requires the lightness of the letter after it, because *dagesh* introduces a kind of heaviness in the letter.

לאנהא תג̣ י מסתופאה וקד אסתקצית אלכלאם פי הדא אלמוצ̇ ע פי הדאיה̈ אלקאר עלי מא אנת תג̣ דה הנאך מבינא

## **.6.4.S.II אלפן אלראבע**

אלשוא לא יג̣ תמע לא מע לחן ולא מע כאדם פי חרף ואחד 240 מעא בתה לאן אלטעם לא יג̣ תמע מע שוא סאכן מן חית אלמנאקצ̇ ה לאן אלטעם יתחרך בה אלחרף ואלשוא אלסאכן יסכן אלחרף פכאן יג̣ ב אן יכון אלחרף סאכן באלשוא מתחרך באלטעם פי חאלה̈ ואחדה והדא פאסד ולאן אלשוא אלמתחרך יחרך אלחרף חרכה̈ לא תבאת פיהא כאלבא מן בראשית 245 ואלזאי מן זכוֹר ואללחן יתחרך בה אלחרף מוצ̇ עה וינגם נגמאת כתירה מתל וימהרו וישכימו פלא יג̣ תמע חרכה̈ אללחן (v12:3S( מע חרכה̈ אלשוא לסרעה אלשוא פי אלחרכה

## **.6.5.S.II אלפן אלכאמס**

אלשוא אלמתחרך לא יכון אלחרף אלתאני מנה אבדא אלא רפי

250 מתל בבואם בכל פנות ככלות ונחו דלך ואלוג̣ ה פי דלך אן אלשוא למא אראד אלתחרך ואלסרעה אחתאג̣ אלי כפה̈ אלחרף אלדי בעדה לאן אלדגש הו תקל פי אלחרף עלי וג̣ ה

#### **II.S.6.6. The Sixth Subsection**

#### **II.S.6.6.1.**

A mobile *shewa* does not combine with a vowel on any of the Hebrew letters except the four letters א, ה, ח and ע, for example the against encamp and 'וַ חֲ נֵ ֥ה עַ ל־הָ עִ ֖ יר ,'?he not 'הֲ ל ֹא הוּא ,'I 'אֲ נִי city' (2 Sam. 12.28), לוּ ֲע' go up!', and similar cases. If one sees this on other letters in some codices, this is because the scribe inteneded thereby to remove uncertainty, for example ם ָד ֳק .Ezek!' (her drag 'מֳ שְׁ כ֥ וּ אוֹתָ ֖ הּ ,'them before 'קֳ דָ מֵ יהוֹן ,'before' 32.20), וּ ֖ד ְד ֳשׁ ְו' and destroy!' (Jer. 49.28). It is not, however, the opinion of all (that this practice is permissible). So you see that everybody combines *shewa* with a vowel under the four letters but only a few combine a vowel with *shewa* under the other eighteen letters, there being no consensus as to whether this (practice) be erroneous or not.

#### **II.S.6.6.2.**

Take note that if one wishes to remove a vowel from one of the four letters א, ה, ח or ע, and pronounce the *shewa*, that would be permissible. It is not permissible, however, to mark the vowel by itself, since a vowel by itself would be pronounced with its full length. So, understand this!

## **.6.6.S.II אלפן אלסאדס**

**II.S.6.6.1.**

אלשוא אלמתחרך לא יג̣ תמע מע מלך פי חרף מן חרוף 255 אלעבראני אלא פי ארבעה̈ חרוף א̇ ה̇ ח̇ ע̇ מתל <אֲ ני הֲ לא הוא וַ חֲ נֶ ה על העיר עֲ לו ונחו דלך ואן ראי מע סוי האולי אלארבעה פי בעץ̇ אלמצאחף פאלג̇ רץ̇ בה מן כאתבה> לירפע <אלאשכאל מתל קֳ דָ ם קֳ דָ מֵ יהוֹן מֳ שְׁ כוּ אוֹתָ ה ושֳ דדוּ> <וליס הדא ראי אלכל> (r12:4S (ולדלך תרי אלכל יג̣ מעו אלשוא מע אלמלך תחת 260 אלארבעה חרוף ומא סואהא מן בקיה̈ אלחרוף אלאקל יג̣ מע אלמלך מע אלשוא פי אלמגלטאת ופי גיר מגלט מן אלתמאניה̈ עשר לא יג̣ מע

**II.S.6.6.2.**

ואעלם אן לו אראדו אן יחדפו מן אלארבעה̈ חרוף א̇ ה̇ ח̇ ע̇ אלמלך ויסמע אלשוא לג̣ אז דלך ולא יג̣ וז אן יג̣ עלו אלמלך וחדה

265 מן חית אן אלמלך וחדה יסתופא פאפהמה

**255** אֲ ני...257 כאתבה] r20:8S פני יהוָ ה הלא היא [ ] עליו ונחו דלך ואן ראי מא סוי האולי אלארבעה פי בעץ̇ אלמואצ̇ ע פאלג̇ רץ̇ בה מן כאתבה 12S **257** לירפע] ליערף r20:8S | אלאשכאל...258 ושֳ דדוּ] r20:8S אלאשכאל מתל קדם קדמֵ יהוֹן משׁכו אותה 12S **258** וליס...259 אלכל<sup>1</sup>] v13:3S ולא הו ראי ללכל 12S

#### **II.S.6.7. The Seventh Subsection**

When a *shewa* is combined with a vowel under a letter, the vowel is prevented from being given its full length, as in ם ֥ ֵר ֳח every also 'גַּ ֤ם כָּ ל־חֳ לִ י֙ ,(19.38 .Josh' (Betanath and oreṃH 'וּבֵ ית־עֲ נָ ֖ת sickness' (Deut. 28.61). Take note that the maintenance of the mobility of the *shewa* is more important than the maintenance of the full length because if they did not need to shorten the vowel and (read it) quickly, they would not have marked *shewa*  with it.

#### **II.S.6.8. The Eighth Subsection**

*Shewa* is combined with only three vowels. These are *qameṣ*, *pataḥ* and *segol*. This is because these three may be read with pause and also with speed.

#### **II.S.6.9. The Ninth Subsection**

When *shewa* is at the beginning of a word, it is always mobile, as in וֹם֣ת־י ֶע ְל' at the time of (each) day' (1 Chron. 12.23), י ִ֥ר־מ ַב ְדּ the in 'כְּ חֹ֥ ם הַ יּֽוֹם ,(44.28 .Jer' (stand will whom of word the 'יָק֖ וּם heat of the day' (Gen. 18.1), and similar cases. This is because it is not permissible to begin (a word) with a quiescent letter. You will ˚nd the issues concerning this aspect explained in *The Guide for the Reader*. God knows best.

#### **II.S.6.10. The Tenth Subsection**

A mobile *shewa* is followed by quiescence in the third letter after it, or one greater (in number than the third), as in, ה ָשׁ ָ֔ק ְבּ ְשָׁי ְל 1) 'Jokmeam to 'לְ יָקְ מֳ עָ ֽ ם ,(25.24 Chron 1' (Joshbekashah to' Kings 4.12), and the like, and as in cases in which

## **.6.7.S.II אלפן אלסאבע**

אלשוא אדא אג̣ תמע מע מלך תחת חרף מנע אלמלך מן אן יסתופי חט̇ ה מן אלתקל מתל חרם ובית ענת גם כל חלי ואעלם אן תבות חרכה̈ אלשוא אולי מן תבות אסתיפא אלמלך לאן <sup>270</sup> (v12:4S (לו לם יחתאג̣ ו אלי כטף אלמלך וסרעתה לם יגעלו מעה אלשוא

## **.6.8.S.II אלפן אלתאמן**

לא יג̣ מע אלשוא אלא מע תלתה̈ מלוך פקט והי אלקאמצה ואלפאתחה ואלסגלה לאן הדה אלתלתה יצח פיהא אלתוקף 275 ואלסרעה׃

## **.6.9.S.II אלפן אלתאסע**

אלשוא אדא כאן פי אול אלכלאם יכון אבדא מתחרך מתל לעת יום דבר מי יקום <כְ חוֹם היום> ונחו דלך לאן לא יצח אלאבתדי בסאכן ואנת תג̣ ד אלכלאם פי הדא אלפן משרוחא פי הדאיה̈ 280 אלקאר ואללה אעלם

## **.6.10.S.II אלפן אלעאשר**

אלשוא אלמתחרך יכון בעדה סכון פי אלחרף אלתאלת ומא

זאד נחו לישבקשָ ה ליקמעם ואמתאלהמא ממא אלסכון פי

**278** כְ חוֹם היום] v13:4S בססדך 12S

the quiescence is in the third letter and also in what is beyond the third letter, such as ים ִהY ֱא' God' and ים ִרוֹשׁ ְבּ' cypresses'.

#### **II.S.6.11. The Eleventh Subsection**

A mobile *shewa* does not come next to a (mobile) *shewa* either at the beginning of a word, or in the middle of it, or at its end. This is because a word is mobile (with a vowel) and what attaches to this mobile component when it begins with (a mobile) *shewa* is of a lesser degree of mobility. A quiescent letter may follow these two. Therefore two mobile (*shewa*s) are not combined together, in the way that two quiescent ones can combine.

#### **II.S.6.12. The Twelfth Subsection**

Two quiescent *shewa*s are not combined except at the end of a and 'וְ רָ חַ ֣ צְ תְּ ׀ וָ סַ֗ כְ תְּ ,(21.1 .Num' (captured he and 'וַ יִּ֥שְׁ בְּ in as ,word you will wash and anoint yourself' (Ruth 3.3). Take note that when *shewa* under *shin* and *ṣade* is quiescent and *bet* and *tav* remain after it, they must obligatorily be made quiescent, because they do not have a letter next to them to which they could move towards.

#### **II.S.6.13. The Thirteenth Subsection**

It is not possible to have a succession of two adjacent *shewas* the ˚rst of which is mobile and the second quiescent. Rather the ˚rst must be quiescent and the second mobile. Take note that *shewa* may be construed as a successive sequence (of two) even though only one is written, as in ק ֹ֖ע ְזּ ִמ' from crying' (1 Sam. 7.8), ,(.etc 1.40, Kings 1' (pipe the playing 'מְ חַ לְּ לִ ֣ים ,'cing˚sacri 'מְ זַ בְּ חִ ים T ֥Y ְמּ ִמ' from being king' (1 Sam. 8.7, etc.), וֹת ֥מ ְכּ ַה' will it be like?' (2 Sam. 3.33). The reason for this is that the letter is pronounced as two letters. This is the custom of Hebrew,

אלתאלת ומא זאד עלי אלתאלת מתל אלהים (r12:5S (ברושים

285 **.6.11.S.II אלפן אלחאדי עשר** שוא מתחרך לא יג̣ אור שוא לא פי אול אלכלאם ולא פי וסטה ולא פי אכרה לאן אלכלאם אנמא יכון מתחרך ומא ילחק באלמתחרך פהו אקל חרכה מן אלמתחרך אדא אבתדי באלשוא ואלסאכן קד יתבעהמא פלדלך לם יקתרנא מתחרכין 290 כמא יקתרנא אלסאכנין

## **.6.12.S.II אלפן אלתאני עשר**

שואאין סאכנין לא יקתרנא אלא פי אכר אלכלמה מתל וישְ בּ ורחצתְּ וסכתְּ ואעלם אן למא סכן אלשוא אלדי תחת אלשין ואלצדי ובקי בא ותו לם יכן בד מן תסכינהמא לאן ליס להמא 295 חרף יג̣ אורהמא פיתחרכא אליה

## **.6.13.S.II אלפן אלתאלת עשר**

שואאין מתראדפין אלאול מתחרך ואלתאני סאכן לא יג̣ וז (v12:5S (תראדפהמא אלא אן יכון אלאול סאכן ואלתאני מתחרך ואעלם אן תם שוא בניתה עלי אלתראדף ואן כאן ליס אלא 300 ואחד מכתוב נחו מזעק מזבחים מחללים ממלך הכמות ואלסבב פי דלך אן אלחרף יכרג̣ בחרפין פהדה סירה פי אלעבראני והוא

namely that every letter with strengthening, I mean with *dagesh*, in the middle of a word, where it does not have the status of beginning (a word or syllable), under which there is *shewa*, is pronounced as two letters.

#### **II.S.6.14. The Fourteenth Subsection**

A *shewa* at the end of a word can only be silent, as in T ֶר ֶדּ, T ֶל ֶמ, and similar cases.

אן כל חרף משדד אעני מדגוש פי וסט כלמה בחית לא יג̣ רי

מג̣ רי אבתדי ותחתה שוא יכרג̣ בחרפין

## **.6.14.S.II אלפן אלראבע עשר**

305 אלשוא פי אכר אלכלאם לא ימכן אן יכון אלא סאכן נחו דרך ומלך ואמתאלהמא

## **II.S.7.0.**

## **SECTION ON THE NAMES OF THE VOWELS AND THEIR PLACE OF ARTICULATION**

#### **II.S.7.1.**

.אֻ ,אִ ,אֵ ,אֶ ,אַ ,אָ ,אֹ namely ,seven are vowels The

#### **II.S.7.2.**

The ˚rst is 'the point above' (i.e. *ḥolem*) because it moves along the surface of the whole mouth. Its name is *ḥolem*. The meaning of this is 'fullness', because it ˚lls the whole mouth. They have derived (the name) from one of the languages that they used.

#### **II.S.7.3.**

The second is *qameṣ*, which is derived from ן֣ ֵהֹכּ ַה ץ֣ ַמ ָק ְו' and the priest will grasp' (Lev. 5.12, etc.), because it grips the mouth.

#### **II.S.7.4.**

The third is *pataḥ*, which opens the whole mouth, from Uי ִ֥ח־פּ ַת ְפּ ק ֶד֑ ֶט־צ ָפ ְשׁ' open your mouth, judge righteously' (Prov. 31.9).

#### **II.S.7.5.**

The fourth is *segol*, which consists of three dots below, as if they were a bunch of grapes.

#### **II.S.7.6.**

The ˚fth consists of two dots below in a line. Its name is *ṣere*,

## **II.S.7.0.**

## **פצל פי אסמא אלמלוך ומחלהא**

#### **II.S.7.1.**

אלמלוך סבעה והי אֹ אָ אַ אֶ אֵ אִ אֻ

**II.S.7.2.**

אלאול אלנקטה מן פוק לאנה יסיר עלי סטח אלפם כלה ואסמה

<sup>310</sup> חלם ומענאה (r12:6S (מלו לאנהא תמלא אלפם כלה ואשתקוה מן בעץ̇ אללגאת אלתי מעהם

**II.S.7.3.**

אלתאני קאמצה משתקה מן וקמץ הכהֵ ן לאנהא תקבץ̇ אלפם

**II.S.7.4.**

ואלתאלת אלפאתחה והי תפתח כל אלפם מן פתח פיך שפט צדק

**II.S.7.5.**

315 ואלראבע סגולה והי אלתלתה נקט מן אספל כאנהא ענקוד

**II.S.7.6.**

ואלכאמסה הי נקטתין מן אספל מצטפה אסמוהא צֵ ירִ י

**310** חלם] חֹלם r3:10S חֹלֶ ם r22:1S

the meaning of which is 'splitting', because it splits between the teeth. They have derived it from the languages that they used.

#### **II.S.7.7.**

The sixth is one dot below. Its name is *ḥireq*, from יוֽ ָנּ ִשׁ יו֣ ָל ָע ק ֖ ֵרֹח ְו 'and gnashes his teeth against him' (Psa. 37.12). The meaning of this is that the teeth make a squeaking sound with it.

#### **II.S.7.8.**

The seventh consists of three dots (written) obliquely. It may be replaced by one dot in the heart of *vav*. Its name is *shureq*, the hear to 'לִ שְׁ מֹ֖ µַ שְׁ רִ ק֣ וֹת עֲ דָ רִ ֑ ים from ,'whistling 'meaning whistlings of the ˜ocks' (Jud. 5.16), because it gathers the lips together.

ומענאהא שאק לאנהא תשק בין אלאסנאן וקד אשתקוהא מן אללגאת אלתי מעהם

#### **II.S.7.7.**

ואלסאדס הי נקטה ואחדה מן אספל ואסמוהא חרק מן וחרק 320 עליו שניו ומעני דלך אן תצר בהא אלאסנאן צרא

#### **II.S.7.8.**

ואלסאבע תלתה נקט מוארבה וקד יכון עוצ̇ הא נקטה̈ ואחדה פי קלב <אלואו (v12:6S (אסמוהא שרק> במעני אלצפיר מן <לשמוע> שריקות עדרים לאנהא תג̣ מע אלשפתין

**<sup>319</sup>** חרק] חֶ רֶ ק r1:8S **321** מוארבה] מורב r6:11S **322** אלואו... שרק] אלואו (+ אסמוהא מפק לאנהא תג̣ מע אלשפתין ואלתלתה נקט S6:11r [לשמוע **323** S6:11r S12 שרק אסמוהא) S12 אלמוארבה S12 S3:10v אלשמע

## **II.S.8.0.**

## **DISCUSSION CONCERNING THEIR PLACE OF ARTICULATION**

#### **II.S.8.1.**

The place of articulation of *ḥolem* is the root of the tongue and the place of swallowing, and it moves over the surface of the entire mouth.

#### **II.S.8.2.**

The place of articulation of *qameṣ* is slightly above the root of the tongue, this being the (˚rst) third of the tongue, and its movement is to above the palate.

#### **II.S.8.3.**

The place of articulation of *pataḥ* is the surface of the tongue downwards.

### **II.S.8.4.**

The place of articulation of *segol* is the contraction of the sides of the mouth and its movement is upon the lower surface of the mouth.

### **II.S.8.5.**

The place of articulation of *ṣere* is the teeth, without closure.

### **II.S.8.6.**

The place of articulation of *ḥireq* is the closure of the teeth with force.

### **II.S.8.7.**

The place of articulation of *shureq* is the lips gathered together (as if for) whistling.

## **II.S.8.0.**

## **אלכלאם פי מחלהא**

**II.S.8.1.**

325 מחל אלחלם עקר הלשון ובית הבליעה ומסירה עלי סטח אלפם כלה

#### **II.S.8.2.**

מחל אלקאמצה פוק אצל אללסאן קליל והי תלת אללסאן וחרכתהא אלי פוק אלחנך

#### **II.S.8.3.**

מחל אלפאתחה סטח אללסאן מן אספל

**II.S.8.4.**

330 מחל אלסגלָ ה צ̇ ם אגאב אלפם וחרכתהא עלי סטח אלפם אלספלאני

**II.S.8.5.**

מחל אלצירי אלאסנאן בגיר טבק

**II.S.8.6.** מחל אלחרק טבק אלאסנאן בקוה

## **II.S.8.7.** מחל אלשרק הוא שלשפתין מצ̇ מומתין באלצפיר

## **II.S.9.0.**

## **SECTION CONCERNING THE** *GAʿYA*

The *gaʿya* is an exhalation in speech, which conducts the reading along and carries it forward in a beautiful manner, animating the reader and moving him to read more. One reader omits it in some places whereas another reader sustains it. In sum, it has no principle, because it is not an accent, like a disjunctive accent or a conjunctive accent. It is marked on a slant to the right of the reader, similar to the marking of *ṭifḥa* and *mayela*. It is said that the *gaʿya* has no principle. It is never accompanied by *maqqef*, which is a line that links two words on account of the fact that one word does not have a disjunctive or conjunctive accent. This is because any word that has an accent does not have *maqqef*, unless a *gaʿya* can come before the accent, in which case a word may contain an accent and *maqqef* in some places. There are, however, some places from which *gaʿya* cannot be omitted, such as נוּ ְשִֽׁ֭י א ֹ֣ ל י֤ ִכּ' for they do not sleep' (Prov. 4.16), which is from 'sleeping and slumber'. If you were to omit it, it would come to mean 'repeating', as in א ֹ֣ ל י ִר ָב ְ֭ד י ֣ ֵר ֲח ַא וּ ֑נ ְשִׁי' after my word they did not speak' (Job 29.22), and similar cases where the meaning changes on account of it.

## **II.S.9.0.**

## <sup>335</sup> (r12:27S (פצל פי אלגעיה

אלגעיה הי תנפס פי אלכלאם ותזף אלקראה ותסוקהא אחסן סיאק ותנשט אלקאר ותחרכה אלי אלתזיד פי אלקראה פקאר יחדפהא מן בעץ̇ אלמואצ̇ ע וקאר יתבתהא ובאלג̣ מלה לא אצל להא לאנהא ליסת בנגמה (v12:27S (כאלאלחאן ואלכדאם 340 <ונצבהא הו נצב בתמייל> אלי ימין אלקאר שביה בנצב אלטפחה ואלמאילה וקד קיל < אין אָ ב ללגעיה > והי אבדא יכון מעהא אלמקף והי כטה תוצל בין אלכלמתין אדא כאנת אלכלמה ליס פיהא לחן ולא כאדם לאן כל כלמה פיהא טעם לא יכון פיהא מקף אלא אן תג̣ י אלגעיה מן קדאם <אלטעם> פיציר 345 פי אלכלמה טעם ומקף פי בעץ̇ אלמואצ̇ ע <גיר אן תם מואצ̇ ע לא ימכן חדף אלגעיה מנהא> מתל כי לא ישנו אלדי הו מן אלוסן ואלנום ולו חדפת לצאר מן אלתתניה מתל אחרי דברי לא יִשְׁ נו ונחוה ממא יתגיר אלמעני לאג̣ להא

**340** ונצבהא...בתמייל] v2:17S v19:5S וינצבהא פהו נצב בתמ[ ] 12S **341** אין...ללגעיה] v26:1S אֵ ין אָ ב לל[ ] v24:1S אֵ ן אָ ב ללגָעְ יָה v19:5S אין אב ללגעיה v23:16S אין אבל לגעיה v28:3S אין אין אב S12 אלמארכה S19:5v [אלטעם **344** S2:17v S12:27v ללגעיה **345** גיר...346 מנהא] v19:5S תם מוצ̇ ע לא ימכן חדף אלגעיה מנה 12S

## **COMMENTARY ON** *HIDĀYAT AL-QĀRIʾ*

## **LONG VERSION**

## **II.L.0.0.**

The long version opens with an introduction, which presents various aspects of the background of the ensuing work. ʾAbū al-Faraj Hārūn included such authorial paratexts in his other works. His grammatical work *al-Kitāb al-Kāfī* contains a preface and an introduction (ed. Khan, Gallego and Olszowy-Schlanger 2003, 10- 19). The abridgement of *al-Kitāb al-Kāfī* known as *Kitāb al-ʿUqūd fī Taṣārīf al-Lugha al-ʿIbrāniyya* 'The Book of Rules regarding the Grammatical Inflections of the Hebrew Language', which was compiled by an anonymous contemporary of ʾAbū al-Faraj Hārūn, likewise contains an introduction (ed. Vidro 2013a, 22– 25). ʾAbū al-Faraj Hārūn's glossary of difficult words, which is referred to as *Tafsīr ʾAlfāẓ al-Miqrā* 'Explanation of the words of Scripture' and several variant titles, contains a postface added at the end of the work, which served the same purpose as a preface and an introduction (Goldstein 2014).

Authorial paratexts, in the form of prefaces, introductions and postfaces, are a characteristic feature of contemporary medieval Arabic literary compositions.<sup>1</sup> The addition of such a paratext, therefore, in the works of ʾAbū al-Faraj Hārūn reflects convergence with the Arabic literary models.

<sup>1</sup> See Freimark (1967) and the discussion and references in Goldstein (2014).

An introductory paratext is found in some earlier works written by Jewish scholars, such as the Masoretic treatise *Seder ha-Simanim* (Allony 1965, ט־י (and some works of Saadya in the tenth century, such as his lexicon *ha-ʾEgron* (ed. Allony 1969a, 148–63) and his Bible commentaries (Stroumsa 2007).

The beginning of the introduction to the long version of *Hidāyat al-Qāriʾ* is missing. If we compare it, however, with the corresponding introduction in the short version, which has been preserved in its entirety, it can be safely assumed that only a short amount of text is missing.

The introduction can be divided into various components, many of which contain standard themes in such authorial paratexts. §II.L.0.1. discusses the reasons why the principles of biblical reading need to be studied. §II.L.0.2.—§II.L.0.6 concern the historical background of the Tiberian reading and its antiquity. §II.L.0.7.—§II.L.0.8. describe the history of the discipline of fixing rules for the correct reading. §II.L.0.9. explains the author's motivation to write the work and summarizes its contents.

ʾAbū al-Faraj states in §II.L.0.9. that the purpose of the work was essentially compilatory, in that it brings together in a comprehensive way specialist works and oral teachings of his predecessors, who remain anonymous. This section contains a 'request to compose' without specifying the name of the requester. This is a standard feature of Arabic introductions of the period and it is often no more than a fictional trope (Freimark 1967, 36–40). As is typical, this 'request to compose' is combined with a modesty trope in which the author acknowledges his own imperfections.

In some cases, we know that medieval Karaite works were commissioned by specific individuals. In the postface to his *Kitāb ʾAlfāẓ al-Miqrā*, ʾAbū al-Faraj indicates the name of the requester, viz. ʾAbū al-Ṭayyib Samuel ibn Manṣūr (Goldstein 2014), who commissioned the work for his children. Another case is the short commentary of ʾAbū al-Faraj Furqān ibn ʾAsad (Yeshuʿa ben Yehuda), in the introduction of which it is indicated that the work was commissioned by the wealthy patron ʾAbū al-Ḥasan Dāʾūd ibn ʿImrān ibn Levi (Khan 1993; Polliack 1997, 47–48). An alternative process is attested in the manuscripts containing the grammatical commentary of the Karaite Yūsuf ibn Nūḥ, known as the *Diqduq*, in which there is a document indicating that the author dedicated the work as a pious foundation to the Karaite community (Khan 2000b, 153–54).

The introduction to *Hidāyat al-Qāriʾ* has a particular focus on the accents rather than the consonants and vowels. This suggests that the main interest of ʾAbū al-Faraj in the work were the accents. Indeed one early source that is apparently referring to *Hidāyat al-Qāriʾ* calls it *Kitāb al-ʾAlḥān* 'The Book of the Accents' (see § II.Int.0.3.). One of the later European recensions of the work, furthermore, had the title *Ṭaʿame ha-Miqra* 'The Accents of the Bible' (see vol. 1, §I.0.13.1.).

It should be noted, however, that the adducing of examples of different positioning of accents as a means of demonstrating the importance of the knowledge of correct reading in §II.L.0.1. has a close counterpart in the introduction by ʾAbū al-Faraj Hārūn to his grammatical work *al-Kitāb al-Kāfī*, which demonstrates the importance of the knowledge of grammar. A large proportion of the introduction of *al-Kitāb al-Kāfī* (ed. Khan, Gallego and Olszowy-Schlanger 2003, 12-19) concerns the positioning of accents and, indeed, several of the examples are the same as those presented in the introduction to *Hidāyat al-Qāriʾ*. The shared examples, moreover, are used to demonstrate the same points. These include the following. The accent position can distinguish between past tense, e.g. ה ָב ָּׁ֥ ָש ַה) Ruth 2.6) 'who returned' and present tense, e.g. ה ָָ֞ב ָש ְו) Lev. 22.13) 'and she returns'. The position of the accent can distinguish between lexical meaning, e.g. ָּׁ֩֩בו ָָׁ֩ש' they have turned back' (Jer. 11.10) but ו ֖ב ָש' they captured' (Gen. 34.29). Furthermore, the same issues of accent position with overlapping examples also occur in §I.1.1. of *al-Kitāb al-Kāfī* and in a passage in ʾAbū al-Faraj Hārūn's reworking of Ibn Nūḥ's commentary on the Pentateuch (Goldstein 2014, 367).

It is likely, therefore, that the use by ʾAbū al-Faraj of the arguments relating to accent position in his introduction to *Hidāyat al-Qāriʾ* was to some extent motivated by the fact that similar argumentation was already at hand in passages in his other works. Distinction of meaning arising from accent position was, moreover, a particularly salient demonstration of how precise knowledge of the language is important for correct interpretation of Scripture.

**II.L.0.1.** 

לגהּ֩אלרגועּ֩...ּ֩לגהּ֩אלסבי

lexical class of 'returning' … lexical class of 'capturing'

In the linguistic thought of Karaite grammarians of the tenth and eleventh centuries, inflections and derivative forms of a verb were said to belong to a particular lexical class. This was expressed by the Arabic term *lughah* typically followed by an abstract Arabic verbal noun in genitive annexation, as is the case here (*al-rujūʿ* 'returning', *al-saby* 'capturing'), or by the Hebrew term *lashon* followed by a Hebrew, or occasionally Aramaic, abstract noun in annexation, e.g. ברכהּ֩ לשון' lexical class of blessing' (§II.L.3.2.7.), דחילהּ֩ לשון' lexical class of fearing' (§II.L.3.1.). A lexical class was a class of attested linguistic forms sharing a common kernel of meaning and common letters. Such a lexical class does not include words that are related in meaning but have no letters in common. The common letters that embrace all words belonging to a lexical class are in most cases equivalent to what we would call the root letters. The medieval Karaite grammarians of the tenth and eleventh centuries, however, did not have a fully developed concept of an abstract triliteral root as the base of derivation in their linguistic theory (Khan 2000b, 78–82; 2013a; 2013b).

The use of the term *lashon* with this sense of lexical class is found in earlier Hebrew Masoretic treatises, e.g. *Diqduqe ha-Ṭeʿamim* (ed. Dotan 1967): ברכהּ֩ לשון' lexical class of blessing' (§21), אכילהּ֩לשון' lexical class of eating' (§22), ירידהּ֩לשון' lexical class of descending' (§25). The grammatical use of the term *lashon* ultimately has its origin in the Rabbinic tradition, where it is used broadly in the sense of linguistic form. Such broader usage is still found in the text of *Hidāyat al-Qāriʾ* in cases such as ּ֩לשון

 'form singular 'של ון יחיד ,(.1.9.2.L.II' (§בָ תִּ ים form the 'בתים (§II.L.3.2.1.).

## **II.L.0.2.**

If one were to say 'What do you say concerning the formation of these accents?', the response would be that they originated by convention among the people of the language, by the help of which they fully expressed their purposes, as in the aforementioned examples and others. They established them by convention, just as they established the vowels by convention, as will be explained.

This reflects a rationalist and anthropocentric view of the origin of language that ʾAbū al-Faraj expresses elsewhere in *Hidāyat al-Qāriʾ* and in his grammatical works. According to this view, language did not develop by revelation from God but rather developed among the primeval speech community of humans by convention in order to fulfil their needs of communication. The primeval speech community is referred to as 'the people of the language' (*ʾahl al-lugha*). It appears that this was intended to be the primeval community of Hebrew-speakers. Discussion of the conventional origin of language elsewhere in *Hidāyat al-Qāriʾ* is found in sections concerning the origin of letters and vowels, e.g. §II.L.1.1.1. §II.L.1.1.2., §II.L.1.4.1., §II.L.1.8.2., §II.L.2.2.1. In §II.L.2.2.1. there is a discussion of the role of the language of God in the development of language by conventional agreement. In his grammar *al-Kitāb al-Kāfī*, ʾAbū al-Faraj describes how various aspects of grammatical structure, such as verbal inflections and the expression of gender and number, would have arisen by convention within the primeval speech community to fulfil their needs of communication.<sup>2</sup>

The notion of the conventional origin of language was adopted by ʾAbū al-Faraj from the rationalist views of language that were espoused by the Muslim theological movement known as the Muʿtazila. The Muʿtazila, in turn, had received this from the Aristotelian tradition of the conventional origin of meaning of sounds in language (Allen 1948; Kretzmann 1974) through the Arabic translations of Aristotelian texts at the period. Muslim philosophers whose thought was based in the Aristotelian tradition also adopted this concept of the origin of language, e.g. al-Fārābī (d. 950), who wrote a commentary on the Arabic version of Aristotle's *De Interpretatione*, where Aristotle expressed his arguments on this question.<sup>3</sup> 

The leading Karaite intellectuals of the period adopted many aspects of Muʿtalizite thought (Wolfson 1979; Sklare 2017). They followed in particular the so-called Bahshamiyya Muʿtazilite school of Baṣra, which was founded by students and followers of ʾAbū Hāshim al-Jubbāʾī. In the second half of the tenth century and the eleventh century, they were influenced especially by the central figures of this school such as ʾAbū ʿAlī ibn Khallād and ʿAbd al-Jabbār al-Hamadhānī. Yūsuf ibn Ibrāhīm ha-Kohen al-Baṣīr, a prominent scholar in the Karaite Jerusalem

<sup>2</sup> The various passages in *al-Kitāb al-Kāfī* have been gathered together by Gallego (2003).

<sup>3</sup> See this commentary of al-Fārābī (ed. Beirut 1960, 27, 50–51) and Zimmermann's translation (1982, xli, 12).

school, who was a contemporary of ʾAbū al-Faraj Hārūn, was particularly closely engaged with the Bahshamiyya school led by ʿAbd al-Jabbār and wrote refutations of ʿAbd al-Jabbār's opponents (Sklare 2017, 159, 163).

The rationalist notion of the origin of language through conventional agreement among humans can be traced to ʾAbū Hāshim al-Jubbāʾī (d. 933) of the Baṣran Muʿtalizite school and gained ground among the Muʿtazilites through the works of ʿAbd al-Jabbār (d. 1026) and ʾAbū al-Ḥusayn al-Baṣrī (d. 1044) (Weiss 1974, 35). The Muʿtazalite view of the origin of language by convention was adopted by various Karaite scholars of the Jerusalem school other than ʾAbū al-Faraj Hārūn, such as Yūsuf al-Baṣīr (Vajda 1974, 61–62) and ʾAbū al-Faraj Furqān ibn ʾAsad (also known as Yeshuʿa ben Yehudah) (Zwiep 1997, 149–58).

The key Arabic terms that are used by the Muʿtazilites for convention are *ʾiṣṭilāḥ* and verbal forms from the root *w-ḍ-ʿ*, especially *muwāḍaʿa* and *tawāḍuʿ*. The latter was the term favoured by ʿAbd al-Jabbār in his discussions of the origin of language (Peters 1976, 304–5). ʾAbū al-Faraj Hārūn uses both of these terms in his references to the conventional origin of language. The terms *muwāḍaʿa* and *tawāḍuʿ* appear to be literal translations of the Greek term συνθήκη 'convention' in the Aristotelian corpus, all of which have the basic meaning of 'putting together'.

In the passage in §II.L.0.2. the focus is on the origin of the accents, which are said to have arisen by convention among the 'people of the language', just as they established the vowels by convention, to achieve needs such as the distinctions of meaning described in §II.L.0.1. This would relate to stress position rather than musical cantillation and so would be a feature of natural speech. The passage then goes on to say that the arrangement (*tartīb*) of the accents may have been based on the practice of the Levites. This is most likely referring to the fixing of the sequence of different pitch accents in the musical cantillation. In a discussion of the origin of the vowels in §II.L.2.18., it is stated that 'it is possible that the people of the language formed the shapes of the vowels just has they formed the shapes of the letters. It is also possible that the people of the language used to use them in conversation without their knowing any (written) form for them.' In ʾAbū al-Faraj's discussion of the origin of the accents in §II.L.0.2., it is not clear whether he is referring to both the written accent signs and the oral reading or only to the oral reading.

The view of the origin of the accents and vowels by convention was abandoned by later Karaites, after the dispersal of the Karaite Jerusalem school consequent upon the capture of Jerusalem by the Crusaders in 1099. The Karaite Judah Hadassi, who was active in the middle of the twelfth century in Constantinople, for example, adopted a revelationist view of their origin, and argued that the original tablets that were given to Moses on Mount Sinai must have had the vowels and accents:

… for without the five vowels, which are [represented by] the vowel signs, a word could not be articulated nor could it be understood without the pronunciation of the vowels and accents.<sup>4</sup>

<sup>4</sup> *Sefer ʾEshkol ha-Kofer* (ed. Eupatoria 1836, 70a): ּ֩הקולותּ֩חמשתּ֩בלאּ֩כי שהםּ֩מלכיּ֩הנקודּ֩לאּ֩תולדּ֩המלהּ֩ולאּ֩תעמודּ֩בפהּ֩ולאּ֩יודעּ֩מהּ֩היאּ֩כיּ֩אםּ֩בנועםּ֩נקודיםּ֩ וטעמים. See further Khan (1992, 173).

## **II.L.0.3.**

This section refers to the devastation of Jerusalem by the Romans, who are referred to figuratively as 'wicked Edom', i.e. Esau, the brother and enemy of Jacob. This was a trope that developed early in Rabbinic tradition (Feldman 1992, 47–48). The term here includes also the Byzantine rulers. The reference to pilgrimage to Tiberias and Gaza is evidently referring to the Byzantine period. Pilgrimage to Gaza, Tiberias and Zoar in the Byzantine period are mentioned also by other medieval Karaites.<sup>5</sup> One such reference is by Sahl ben Maṣliaḥ ha-Kohen in the preface to his *Book of Precepts*:

After having left that place (i.e. Jerusalem), it remained for over five [hundred] years as rubble and dens of jackals, and the Jews could not enter. The Jews who resided in the East would come to the city of Maʿazyah (i.e. Tiberias) in order to pray, while those who lived in the West would come to the city of Gaza for that purpose. Those who dwelt in the South would go to the city of Zoar. In the days of the little horn (i.e. the Islamic empire; cf. Dan. 7.8), God opened His gates of mercy to His people, and brought them to His holy city.

Another reference to such pilgrimage in the Byzantine period is found in the commentary of Daniel al-Qūmisī (end of the ninth century) on Daniel 11.32:

Before his arrival (i.e. of the Arabs), they (i.e. the Jews) could not enter Jerusalem and would, therefore, come

<sup>5</sup> For the full references see Gil (1996, 165–66).

from the four corners of the earth to Tiberias and to Gaza in order to catch a glimpse of the Temple.

## **II.L.0.5.**

The argument here is that the opinion of the community as a whole sanctions the authority of the tradition of the accents. This is similar to the argument of the Karaite al-Qirqisānī that the agreement of the majority of the community (*ʾijmāʿ*) on the biblical reading tradition is the crucial basis of its authority (Khan 1990).

## **II.L.0.7.**

Surely you see that Muslims, whether they be two or more, cannot read with the same degree of coordination as the Jews read, since each one has his own way (of reading). One makes long a place that another makes it short. One reads melodically a place that another reads flat.

The crucial difference between the reading of the Hebrew Bible and the reading of the Qurʾān is that in the former the contour and sequence of pitch accents are fixed by tradition whereas in the latter pitch differences are improvised by individual readers (Nelson 2001).

## **II.L.0.9.**

הדאּ֩אלמכתצר

'this short treatise'

The reference is clearly to the long version of *Hidāyat al-Qāriʾ* and not to the short version, in connection with which ʾAbū al-Faraj also uses the verb *ikhtaṣara* 'to shorten' (see the introduction to the short version §II.S.0.1.). The term 'short treatise' in the introduction to the long version can be interpreted as a case of formulaic modesty.

## **II.L.1.1.**

The ideas presented in this section correspond closely to the Muʿtazilite views of language, especially those expressed by ʿAbd al-Jabbār in his various works. ʿAbd al-Jabbār's definitions of speech include 'the arrangement together of two or more letters' (*mā intaẓama min ḥarfayn fa-ṣāʿidan*), 'what consists of the specific arrangement of these intuitively known letters, occurring in two letters or (more) letters' (*mā ḥaṣala fīh niẓām makhṣūṣ min hādhih al-ḥurūf al-maʿqūla, ḥaṣala fī ḥarfayn ʾaw ḥurūf*) and a number of other variant formulations (Peters 1976, 293–94). Likewise ʾAbū al-Faraj states that a communicable utterance must consist of a minimum of two letters. Like ʿAbd al-Jabbār, ʾAbū al-Faraj uses forms of the verb *naẓama* to refer to the arrangement of letters (e.g. §II.L.1.1.4., §II.L.1.1.5, §II.L.1.1.7.). Similar statements are made by the anonymous Karaite grammarian in the work *Kitāb al-ʿUqūd*, viz. 'speech is constituted by articulated sounds arranged in a particular type of arrangement' (*al-kalām huwa alḥurūf al-muqaṭṭaʿa al-manẓūma ḍarb min al-niẓām*) (ed. Vidro 2013a, 33), and the works of the Karaite Yūsuf al-Baṣīr, e.g. *al-Kitāb al-Muḥtawī* 'The Comprehensive Book': 'articulated sounds and arranged letters that can by convention convey meaning' (*ʾaṣwāt muqaṭṭaʿa wa-ḥurūf manẓūma yaṣiḥḥ ʾan tufīd bi-lmuwāḍaʿa*) (Vajda 1974, 61).

According to ʿAbd al-Jabbār, sounds are accidents (i.e. properties) and not substances. He uses the term *ʿaraḍ* to refer to this concept of accident (Peters 1976, 299). This corresponds to the term *khāṣṣiyya*, which is used by ʾAbū al-Faraj in *Hidāyat al-Qāriʾ* to denote the property of a letter, i.e. its realization in sound. The term *khāṣṣiyya* is found in some *tajwīd* manuals to refer to the distinctive phonetic realization of letters or categories of letters, e.g. *ḵhāṣṣiyyat al-ḥarf al-rakhw* … *ḵhāṣṣiyyat al-ḥarf alshadīd* 'the distinctive property of a "soft" letter … the distinctive property of a "strong" letter' in the commentary on al-Dānī's *Kitāb al-Taysīr* by al-Mālaqī (d. 705/1305), *al-Durr al-Nathīr w-al-ʿAdhb al-Namīr* 'Scattered Pearls and Pure Sweet' (ed. Beirut 2002, 183). Al-Dānī uses the corresponding term *ṣifa* 'attribute' in his works, e.g. *al-Taḥdīd fī al-ʾItqān w-al-Tajwīd* 'The Definition of Precision and Excellent Reading' (ed. Amman 2001, 105).

In *Hidāyat al-Qāriʾ* ʾAbū al-Faraj occasionally uses the Hebrew term טעם) literally: 'taste') in the sense of the quality of a letter. In §II.L.1.3.3. this occurs in its Arabicized form טעאם *ṭaʿām*. The terms are sometimes used together, e.g. וכאציתהּ֩אלחרףּ֩טעם 'the "taste" of the letter and its property' (§II.L.1.1.2.). The Arabic verb *dh-w-q* 'to taste' is used in connection with the pronunciation of consonants in §II.L.1.3.8.: ּ֩אנמאּ֩מחלהּ֩פיּ֩אלחרףּ֩דקתּ֩פאדא כאציתהּ֩ מנהּ֩ דקת' If you taste a letter (by pronouncing it) in its place of articulation, you will taste its property.' This suggests that טעם' taste' is used by ʾAbū al-Faraj to refer to the perceived quality of the letter, whereas *khāṣṣiyya* is its intrinsic property.

It is stated in §II.L.1.1.1. and §II.L.1.1.2. that 'the conventional agreement was initially on the property of the letter', i.e. the conventional agreement in the primeval speech community was on sounds of letters rather than the names of letters. As remarked, according to ʿAbd al-Jabbār sounds were accidental properties and so speech must be an accident too. The conventional agreement was, therefore, initially on speech.

## **II.L.1.1.2.**

People differ with regard to the number of the letters that are added to the realization of the letter and its property.

This is referring to the variant forms of the names of the letters that were current during the time of ʾAbū al-Faraj.

**II.L.1.1.4.** 

והםּ֩אלמלוךּ֩אלדיּ֩תסמאּ֩אנחא

namely the vowels, which are called vocalization

Two terms are used for vowels. The term 'kings' (*mulūk*) expresses its hierarchical relationship viz-à-viz *shewa*, which is referred to as a 'servant' (*khādim*) in some medieval sources, e.g. the anonymous Masoretic treatise CUL T-S NS 301.84. This would be analogous to the relationship of a conjunctive accent, also referred to in the treatises as a *khādim*, with a following disjunctive accent. The Arabic term *ʾanḥāʾ* is the plural of *naḥw*, the primary meaning of which is the grammatical inflection of a word. In Arabic such inflection is expressed by case vowels and the term has been extended to all vowels.

## **II.L.1.1.7.**

פאדן אלחרף וחדה לא יפאד מנה מעני ועלי הדא אלוגה סמא אלדקדוקיין אלחרףּ֩כאדמא

Now, meaning is not expressed by a letter alone and so the Hebrew grammarians have called a 'letter particle' a 'functional particle'.

The word *ḥarf* is the normal term used for 'grammatical particle' in the standard Arabic grammatical tradition of the period. ʾAbū al-Faraj states here that the Hebrew grammarians use the term *khādim*, which literally means 'serving (particle)', or 'subordinate (particle)', to refer to such grammatical elements. This is the term he himself uses in his grammatical works, e.g. *al-Kitāb al-Kāfī* (ed. Khan, Gallego and Olszowy 2003, §I.27.1). The designation *diqdūqiyyūn* is generally used by ʾAbū al-Faraj to refer to the Karaite grammarians of Hebrew who preceded him. They practiced a discipline that was known as *diqduq* 'attention to fine details, careful investigation (of Hebrew Scripture)'. This was associated with the Masoretic activity that produced the early Masoretic treatises. Such activity is sometimes referred to as *diqduq ha-miqra* 'careful investigation of Hebrew Scripture' in the sources, e.g. Allony (1964). Note also the anonymous Judaeo-Arabic Masoretic treatise that is preserved in the Genizah fragment CUL T-S D1.2, which states that its source is ּ֩בינוהּ֩ממא by explained was what 'אלמעלמיןּ֩אלאוליןּ֩אלצנאדידּ֩פיּ֩דקדוקּ֩אלמקרא the early master teachers of the careful investigation of Hebrew Scripture'.

ʾAbū al-Faraj was sometimes at pains to distinguish his own works from the discipline of *diqduq* (Khan 1997; 2000b, 1–25). One of the reasons for this appears to be that ʾAbū al-Faraj believed that his grammatical works *al-Kitāb al-Mushtamil* and *al-Kitāb al-Kāfī* had a universalist approach that dealt not only with Hebrew but with general issues realting to human language, whereas the *diqdūqiyyūn* were specifically concerned with the Hebrew language of Scripture.

After completing *al-Kitāb al-Kāfī*, ʾAbū al-Faraj wrote a work entitled *Kitāb al-Madkhal ʾilā ʿIlm al-Diqdūq fī Ṭuruq al-Lugha al-ʿIbrāniyya* 'Book of Introduction into the Discipline of Careful Investigation of the Ways of the Hebrew Language', which he states was intended as a guidebook to the terminology of the *diqdūqiyyūn*. This work is still unpublished.<sup>6</sup> In the work ʾAbū al-Faraj states:

'Speech that is used (for communication) consists of three components: noun (*ism*), verb (*fiʿl*) and particle (*ḥarf*, literally: letter), which the people of the discipline of *diqduq* call 'serving particle' (*khādiman*).<sup>7</sup> 

The manuscript of our passage in *Hidāyat al-Qāriʾ* has the reading חרפאּ֩אלכאדם אלדקדוקייןּ֩סמא' the *diqduq* scholars called a "serving particle" (*khādim*) a "letter" (*ḥarf*).' Given the statement in *Kitāb al-Madkhal* and the following context of the passage in the *Hidāya*, it is clear that this reading is a scribal error for ּ֩סמא .אלדקדוקייןּ֩אלחרףּ֩כאדמא

<sup>6</sup> See Khan, Gallego and Olszowy-Schlanger (2003, xiii) for a list of the extant manuscripts.

<sup>7</sup> II Firkovitch, Evr.-Arab. I 4601, fol. 112 (an autograph of ʾAbū al-Faraj الكالم المستعمل ثلثة اقسام اسم وفعل وحرف يسميه اهل علم :(script Arabic in written .الدقدوق خادم

In the published texts of the early Karaite grammarians no specific technical term is attested for 'grammatical particle' (Khan 2000b, 74; 2000a).

פקדּ֩אנכתםּ֩פיּ֩כלּ֩לפט̇ הּ֩חרףּ֩אלף ּ֩והוּ֩ מןּ֩חרוףּ֩אללין In each of these words a letter *ʾalef* is hidden, which is one of the soft letters.

This reflects the theory that long vowels were the result of 'soft letters' (*ḥurūf al-līn*), i.e. vowel letters. Such a theory was borrowed from the Arabic grammatical tradition and developed more systematically by the Hebrew grammarian Ḥayyūj, who was active in Spain in the early eleventh century (Basal 2013). Unlike in Arabic, these vowel letters were sometimes elided in the orthography; cf. the discussion in *Hidāyat al-Qāriʾ* in §II.L.1.8.

## **II.L.1.2.**

וינצ̇ אףּ֩אליּ֩אלאצולּ֩כמסהּ֩חרוףּ֩והיּ֩אלתיּ֩יסמונהאּ֩פשוטותּ֩והםּ֩ך̇ ם̇ ן̇ ף̇ ץּ֩̇ To the basic letters are added five letters, which are called "straight", namely ךםןףץ.

The Hebrew term שוט ָפ' straight' for the long final letters has its origin in Rabbinic literature; cf. Jastrow (1903, 1138).

ינצ̇ אףּ֩אליּ֩אלאצולּ֩איצ̇ אּ֩סתהּ֩חרוףּ֩והיּ֩ב̇ גּ֩̇ד̇ כ̇ פ̇ ת̇ ּ֩אלטבראנייןּ֩יזידוּ֩עליּ֩ הדהּ֩אלסתהּ֩אחרףּ֩חרףּ֩רישּ֩ויגעלונהאּ֩ב̇ ג̇ ד̇ כ̇ פ̇ ר̇ ת̇ ּ֩

To the basic letters are added six letters, namely בגדכפת. The Tiberians add to these six letters the letter *resh*, making it (i.e. the group of non-basic letters) בגדכפרת.

The reference here is to the fricative variants of the בגדכפת consonants and the alveolar trill variant of the *resh* (vol. 1, §I.1.20), all of which were regarded by ʾAbū al-Faraj as secondary variants of the consonants in question. *Sefer Yeṣira* refers to ּ֩כפולותּ֩שבע בגדכפרת' the seven double letters בגדכפרת) 'Hayman 2004, 24). According to Morag (1960), this is referring to the Babylonian pronunciation tradition, in which there was a variation in the realization of *resh* that was different in nature from that of the Tiberian tradition. The fricative variants of the בגדכפת consonants were regarded as secondary also in a Masoretic treatise published by Allony and Yeivin (1985, 97).

זאיּ֩מכרוך

For the *zāy makrūkh* see vol. 1, §I.1.7.

## **II.L.1.3.2.**

The Hebrew term הבליעהּ֩בית' place of swallowing' is found in Hebrew Masoretic treatises, e.g. §5 and §6 in Baer and Strack's (1879) corpus. It is attested already in Rabbinic literature (Jastrow 1903, 173).

For the four cases of *dagesh* in *ʾalef* in the standard Tiberian tradition see vol. 1, §I.1.1.

## **II.L.1.3.3.**

For the meanings of the terms טעם and *khāṣṣiyya* see the comments to §II.L.1.1. above.

## **II.L.1.3.4.**

טּ֩̇הור

appearance

Cf. the use of the Arabic term *ẓāhir* 'appearing' to designate *he*  with *mappiq* in the Masoretic treatise published by Allony and Yeivin (1985, 97).

## **II.L.1.4.1.**

היּ֩עבאראתּ֩תואצ̇ עּ֩עליהאּ֩ארבאבהאּ֩ליפהמוּ֩אגראצ̇ הםּ֩לבעצ̇ הםּ֩בעץ̇ ּ֩ ויחתאג ּ֩אןּ֩יעלםּ֩קבלּ֩הדאּ֩אנהםּ֩תואצ̇ עוּ֩עליּ֩חרוףּ֩מכצוצהּ֩פיּ֩מחאלּ֩ מכתלפה

It [i.e. language] consists of expressions that its original speakers established by convention among themselves to make their intentions understood to one another. It needs to be known that before this they established by convention specific letters in various places of articulation.

The expression *ʾarbābuhā* 'its [i.e. language's] masters' is synonymous with *ʾahl al-lugha* 'the people of the language'.

The establishment by convention of specific letters (*ḥurūf*) is referring to the phonetic realization of the letters in the form of the production of sound, as was discussed in §II.L.1.1.

**II.L.1.4.2.** 

 פעלּ֩פיּ֩אלנפס intransitive verb

This term, which literally means, 'action on oneself', is taken from the early Karaite grammatical tradition; cf. the *Diqduq* of Ibn Nūḥ (Khan 2000b, 108–11). In the standard Baṣran Arabic grammatical tradition an intransitive verb was called *fiʿl ghayr mutaʿaddin*, which was the term used by ʾAbū al-Faraj in his grammar books (Khan, Gallego, and Olszowy-Schlanger 2003, xliii).

## **II.L.1.4.5.**

ואלקסם ּ֩אלראבע ּ֩מא ּ֩ינבדל ּ֩מן ּ֩מחאל ּ֩מתגאירה ּ֩והו ּ֩יעם ּ֩אלתצחיףּ֩ ואלגמטריאּ֩לאןּ֩אלדאלּ֩ואלרישּ֩מןּ֩מחליןּ֩גיריןּ֩ואלגמטריאּ֩אלבאּ֩ואלשיןּ֩ מןּ֩מחליןּ֩מתגאורין

The fourth category is what interchanges from different places of articulation, which includes scribal error and ciphers, for *dalet* and *resh* (which are sometimes confused by scribal error) are from two different places of articulation and the cipher of letters (consisting of the interchange of) *bet* and *shin* is from two different places of articulation.

Examples of scribal errors resulting in the interchange of *dalet*  and *resh* are given in §II.L.1.5.4. They are discussed by ʾAbū al-Faraj in *al-Kitāb al-Kāfī*, in which he states 'It is a type of letter interchange arising from a mistake in writing on account of the similarity of two letters' (ed. Khan, Gallego and Olszowy-Schlanger 2003, §I.28.3.).

The ciphers referred to are in the encryption code known as ב׳׳שּ֩א׳׳ת, whereby a letter is exchanged for its counterpart in the opposite place in the alphabet, e.g. *ʾalef*, the first letter in the alphabet, for *tav*, the last letter, *bet*, the second letter, for *shin*, the penultimate, and so forth (Campanini 2013, 638).

## **II.L.1.4.7.**

הַ שְ לִּ שִּ י֙ ּ֩לְ אַ בְ שָ ל֣ ֹום

'the third is Absalom' (1 Chron. 3.2).

This is cited by ʾAbū al-Faraj as an example of a *lamed* without meaning also in *al-Kitāb al-Kāfī* (ed. Khan, Gallego and Olszowy-Schlanger 2003, §I.25.45.).

**II.L.1.4.8.** 

יקאלּ֩אנהּ֩מכתצרּ֩יודּ֩פיּ֩ידּ֩ותקדירהּ֩בידי

It is said that a *yod* has been contracted in ד ָי, and its virtual .בְ יָ דִּ י is form

ʾAbū al-Faraj uses here the notion of *taqdīr* ('virtual form', 'imagined form'), which he adopted from contemporary Arabic grammatical thought (Levin 1997). This concept is used to explain the existence of various irregularities in grammatical structure. Underlying the actually attested structure of the biblical text, there was a virtual or imagined *(muqaddar)*  structure, which existed in the mind of the author. This imagined structure always conformed to grammatical rules and principles. When the imagined structure deviated from the actually attested structure, it was the imagined structure that constituted the basis of interpretation and translation (Khan 2001, 142–44).

## **II.L.1.5.**

Some cases of letter interchange that are presented in this section are mentioned by ʾAbū al-Faraj in *al-Kitāb al-Kāfī*, e.g. ed. Khan, Gallego and Olszowy Schlanger (2013, §I.26.28, §I.27.34, §I.28.3).

## **II.L.1.5.18.**

The intention is that וץ ֤מ ֲח would be in place of מוס ֲח' treated violently (and therefore bloody)'.

## **II.L.1.5.21.**

ואלמכרתּ֩יכוןּ֩שָ תום

The disjoined form would be ם ֻת ָש.

ʾAbū al-Faraj uses the Hebrew terms ת ָר ְכ ֻמ' disjoined' and ךְמו ָס 'conjoined' alongside the corresponding Arabic terms *qaṭʿ* 'disjoined state' (§II.L.1.4.8.) and *muḍāf* 'conjoined'. For ךְמו ָס see §II.L.2.17. These terms are found in Masoretic treatises, e.g. §37 in the corpus of Baer and Strack (1879). In *Hidāyat al-Qāriʾ* the terms are generally used in the sense of 'absolute' and 'construct' forms of a noun respectively. In Karaite grammatical literature the terms are used also to denote pausal and context forms (Khan 2007). The term *qaṭʿ* is used in the sense of pause in *Hidāyat al-Qāriʾ* in §II.L.2.12.14.

ויגבּ֩אןּ֩יכוןּ֩אמרהּ֩שְ תֹוםּ֩אוּ֩שְ תַ ם

Its imperative would have to be וםֹת ְש or ם ַת ְש.

For the notion of the imperative as the base of morphological derivation see the comments on §II.L.1.10. below.

## **II.L.1.6.**

The letters אויה are intended here to represent long vowels. This reflects the theory that long vowels were the result of 'soft letters' (*ḥurūf al-līn*), i.e. vowel letters; cf. the comments on §II.L.1.1.7. above and the discussion in *Hidāyat al-Qāriʾ* in §II.L.1.8.

Some of the material in this section can be found in other Masoretic treatises, such as §29 in the corpus of Baer and Strack (1879), two of the Judaeo-Arabic treatises published by Allony and Yeivin (1985, 99–101, 112), and various fragments of unpublished texts, e.g. CUL T-S D1.2, Mosseri I, 71.1; Oxford Bod. Heb. d 33, fol. 16.

## **II.L.1.7.5.**

פהוּ֩בתקדירּ֩לחןּ֩קבלהּ֩ליגריּ֩מגריּ֩הָּׁ֥ ואּ֩יבנה־בַ ֖ יִּ ת

so (such cases must be considered) to have a virtual (conjunctive) accent before them in order to conform to .הָּׁ֥ ואּ֩יִּ בְ נֶ ה־בַ ֖ יִּ תּ֩לִּ שְ מִּ ִ֑ י (as such cases(

Here ʾAbū al-Faraj uses the notion of *taqdīr* 'virtual form', 'imagined form' (see the comment on §II.L.1.4.8. above) to explain an apparent irregularity. The idea is that the conjunctive accent existed in the virtual underlying structure, and so this explained the operation of the *ʾathe me-raḥiq*.

## **II.L.1.7.7.**

כלּ֩ואוּ֩פיּ֩אכרּ֩כלמהּ֩יכרגּ֩עליּ֩ראיּ֩אלשאמייןּ֩בבאּ֩מרפי Every *vav* at the end of a word is pronounced according to the Palestinians as a *bet rafe*.

See vol. 1, §I.1.6. for the pronunciation of the Tiberian *vav*.

## **II.L.1.7.9.**

For a possible explanation of the phenomenon described in this section, see vol. 1, §I.3.1.10.

## **II.L.1.7.11.**

For this feature of the reading of Ben Naftali see *Kitāb al-Khilaf*  (ed. Lipschütz, 1965, 19).

## **II.L.1.8.2.**

Yaḥyā ibn Dāʾūd the Maghribī

This is a reference to the Spanish grammarian Yaḥyā ibn Dāʾūd Ḥayyūj (d. c. 1000).

ולאּ֩נכליהּ֩אליּ֩אןּ֩יגוּ֩אהלּ֩אללגהּ֩פנעלםּ֩פאידהּ֩מאּ֩אצטלחוּ֩עליה

and we should not abandon it until the people of the language come and we know the function of what they adopted as their convention.

Since the 'people of the language' are the primeval speech community, this would seem to be tantamount to saying that we should never deviate from the customary reading.

## **II.L.1.9.2.**

For the various degrees of 'heaviness' of *tav* see vol. 1, §I.3.1.11.3.

## **II.L.1.9.3.**

For the different realizations of *resh*, see vol. 1, §I.1.20.

## **II.L.1.10.**

ואעלםּ֩אןּ֩אהלּ֩אללגהּ֩געלוּ֩תצאריףּ֩אללגהּ֩עליּ֩ארבעהּ֩אקסאםּ֩מןּ֩חרףּ֩ ואחדּ֩אצליּ֩מתלּ֩הַ כֵ הּ֩ונחוהּ֩ומןּ֩חרפיןּ֩מתלּ֩בנֵ הּ֩ונחוהּ֩ומןּ֩ג̇ ּ֩מתלּ֩שְ מֹרּ֩ ונחוהּ֩ומןּ֩ד̇ ּ֩מתלּ֩כרבלּ֩ונחוה

Take note that the people of the language made the conjugations of the language in four categories: from one root letter, such as ה ֵכ ַה' hit' and the like, from two letters, such as ה ֵנ ְב' build' and the like, from three letters, such as רֹמ ְש and the like and from four letters, such as ל ֵב ְר ַכ' wrap', and the like.

According to the medieval Karaite grammarians, the base of the process of the derivation of a word was not an abstract root but rather a concrete structural form consisting of both consonants and vowels. Such a theory of derivational morphology was developed in the early Karaite tradition of grammatical thought in the tenth century, the main extant source for which is the *Diqduq* of Ibn Nūḥ. According to Ibn Nūḥ the imperative form is the derivational base of most verbal forms. The imperative, therefore, was used as the citation form of verbs. This practice of imperative citation forms was continued by ʾAbū al-Faraj in his grammatical works and *Hidāyat al-Qāriʾ*, in which he uses them as lemmata to identify and classify verbal conjugations. This was despite the fact that according to his theory of grammar, adopted from the mainstream Baṣran school of Arabic grammar, the infinitive was the base of morphological derivation of verbs; cf. *al-Kitāb al-Kāfī* (ed. Khan, Gallego, and Olszowy-Schlanger 2003, §II.16.12-15) and Khan (1997).

Although the Karaite grammarians did not work with a notion of an abstract root that functioned as the source of derivation, they did have a concept of an abstract underlying morphological level, which they referred to as the 'substance' (Arabic *jawhar*) of a word (Khan 2000b, 74–78). Unlike the morphological base, the substance is not an actual linguistic form that can be pronounced. It consists of a series of letters that are regarded as the core of the word. This is what is referred to in this passage in *Hidāyat al-Qāriʾ* as 'root letter' (*ḥarf ʾaṣlī*). Various letters that are present in the morphological base of a word do not belong to the substance and so are not root letters. A final *he* in a verb is not considered to belong to the substance*.* The substance of imperative bases such as ְּ֩הב ֵנ , therefore, are said to consist of two root letters. A prefix such as the *he* prefix of the *hifʿil* that does not occur in all inflected forms is not considered to be a root letter. The substance of the verb ה ֵכ ַה' hit' was considered to consist of only one root letter. For further details see Khan (2013a; 2013b).

ואלחרףּ֩איצ̇ אּ֩קדּ֩תתקלבּ֩פיּ֩אללפט̇ הּ֩ותתגאירּ֩מעאניהא

A letter may also change position in a word with the result that its meaning changes.

ʾAbū al-Faraj offers here only one set of examples of such changes of position. In his grammar book *al-Kitāb al-Mushtamil* (see vol. 1, §I.0.13.4), however, he devotes a long section to this question and presents an inventory of sets of lexical forms that share letters in different sequences (Bacher 1895, 247–49). This is known as an anagrammatical lexical arrangement and is attested in other medieval Jewish sources, in particular *Kitāb al-Ḥāwī* 'The Book of Collection' of Hai Gaon, which is a complete anagrammatical dictionary of Hebrew (Allony 1969b, 1972).

## **II.L.1.11.**

The term 'enhancement' (*tafkhīm*) is used by ʾAbū al-Faraj to refer to the extension of the basic form of a word or affix by the addition of letters without, in principle, bringing about a change in meaning. The list of examples of added letters includes some additions that we would normally interpret as functional affixes, such as directive *he*, e.g. ל ֶב ָב' Babylon'—ה ָל ִ֑ ֶב ָב' to Babylon' (2 Kings 20.17, etc.), or cohortative *he*, e.g. שוב' return'—ה ֣ ָשוב' return' (Num. 10.36, etc.). ʾAbū al-Faraj uses the term אלתפכיםּ֩הא '*he* of enhancement' to refer to cohortative *he* in his grammar book *al-Kitāb al-Kāfī* (ed. Khan, Gallego and Olszowy-Schlanger 2003, §I.27.126), but does not examine there the phenomenon of enhancement systematically. Saadya Gaon, on the other hand, treats the subject extensively in his grammar *Kitāb Faṣīḥ Lughat al-ʿIbrāniyyīn* 'The Book of the Eloquence of the Language of the Hebrews' (Dotan 1997, 142–45). When, however, ʾAbū al-Faraj mentions in *Hidāyat al-Qāriʾ* 'somebody who has discussed enhancement' (§II.L.1.11.5., §II.L.1.12.1.), he does not seem to be referring to Saadya, since the cited examples do not correspond to what is extant in Saadya's work.

## **II.L.1.11.5.**

אלאמרּ֩הֹודֵ הּ֩הֹושֵ ע

הֹושֵ עַ ּ֩ and הֹודֵ ה are forms imperative the

The imperative form was regarded by the early Karaite grammarians as the morphological stem on the basis of which verbal inflections were formed. In his grammar *al-Kitāb al-Kāfī*, ʾAbū al-Faraj adopts from the mainstream Baṣran tradition of Arabic grammatical thought the notion that the infinitive was the base of derivation (Khan 1997). This Baṣran Arabic tradition was merged with the early Karaite tradition in the grammatical works of ʾAbū al-Faraj, which sometimes results in apparent inconsistency. He, for example, continued to use the imperative as the citation form of verbs (Khan 2013a). In this passage of *Hidāyat al-Qāriʾ* he appears to be working with the early Karaite notion that the imperative was indeed the stem of derivation.

## **II.L.1.12.3.**

For the term *diqdūqiyyūn* '*diqduq* scholars' see the comments above on §II.L.1.1.7.

The notion of 'auxiliary letter' (*ḥarf mustaʿmal*) is explained by the anonymous Karaite author of *Kitāb al-ʿUqūd* (ed. Vidro 2013a, 51):

An auxiliary letter is established in the entire conjugation. If it is removed, what remains are the letters of the lexical class standing without a clear meaning Examples are the *lamed* in the lexical class of 'taking', or the *nun* in the lexical class of 'going away' and in the lexical class of is there Here .etc נֹוגְ עִּ ים ,נֹוסְ עִּ ים ,לֹו חִּ ּ֩קְּ֩ ים in as ,'approaching' a clear difference between the removal of the auxiliary *lamed* and that of *ḥet* or *qof*. This holds for each auxiliary letter. The difference between its removal and the removal of a root letter is obvious and evident.<sup>8</sup>

I.e. the auxiliary letter is an integral component of the conjugation but elided in some inflections, as is the case with *nun*  and *lamed* in the cited verbs. This would differ from letters of enhancement, which are added to the basic letters of a conjugation, and so are not integral to it.

## **II.L.1.13.**

The 'contraction' (*ʾikhtiṣār*) is the converse of 'expansion', in that it involves the elision of a letter from the basic form of a word or affix without changing meaning. The basic form is often referred to in this section as the 'virtual form' (*taqdīr*), i.e. the expected regular form (see the comments on §II.L.1.4.8. above). ʾAbū al-Faraj uses the concept of contraction of letters in *al-Kitāb al-Kāfī* and, likewise, refers to the uncontracted form as the *taqdīr* of the word, e.g. ed. Khan, Gallego and Olszowy-Schlanger (2003, §I.23.7.). This subject is treated systematically by Saadya in his grammar *Kitāb Faṣīḥ Lughat al-ʿIbrāniyyīn* (Dotan 1997, 140–42)*.*

## **II.L.2.2.1.**

In this passage relating to the origin of vowels, ʾAbū al-Faraj offers a view of the origin of language that differs from the view

<sup>8</sup> ואלמסתעמלּ֩הוּ֩אלד̇ יּ֩ית̇ בתּ֩פיּ֩אלתצריףּ֩כלהּ֩וא̇ אּ֩זאלּ֩בקיתּ֩חרוףּ֩אללגהּ֩ת̇ אבתהּ֩מןּ֩ גירּ֩מעניּ֩מסתקר פיהאּ֩מת̇ לּ֩אללמאדּ֩אלד̇ יּ֩פיּ֩לגהּ֩אלאכ̇ ד̇ ּ֩ואל]נ[וןּ֩פיּ֩לגהּ֩אלרחילּ֩ולגהּ֩ אלדנו ּ֩כק̇ ּ֩לוקחים ּ֩נוסעים ּ֩נוגעים ּ֩ואמת̇ אל ּ֩ד̇ לך ּ֩ממא ּ֩אלפרק ּ֩בין ּ֩זואל ּ֩אללמאדּ֩ אלמסתעמלּ֩וביןּ֩זואלּ֩אלקוףּ֩אוּ֩אלחיתּ֩פרקאּ֩ואצ̇ חאּ֩וכד̇ לךּ֩כלּ֩חרףּ֩מסתעמלּ֩אד̇ אּ֩אזילּ֩ .ואזילּ֩אלחרףּ֩אלאצליּ֩כאןּ֩אלפרקּ֩בינהמאּ֩ביינאּ֩ג̇ ליא

that it has a purely human origin through convention among the primeval speech community known as 'the people of the language' (*ʾahl al-lugha*), which he presents elsewhere in *Hidāyat al-Qāriʾ* and his grammatical works. In the passage he acknowledges that vowels were an integral part of the original conventional establishment of language ('in the original establishment [of language] by convention they [i.e. the vowels] were indispensable'). He then, however, goes on to associate the origin of language with Adam, according to the biblical account of the origin of language:

וַ יָ בֵ א֙ ּ֩אֶ ל־הָ ֣ אָ דָ ָ֔ םּ֩לִּ רְ א֖ ֹותּ֩מַ ה־יִּ קְ רָ א־לִ֑ ֹוּ֩וְ כֹלָּׁ֩֩ אֲ שֶ֙ ר יִּ קְ רָ א־ל֧ ֹוּ֩הָ ָֽ אָ דָ ָ֛ םּ֩נֶ ָּׁ֥ פֶ שּ֩חַ יָ ֖הּ֩ הָּׁ֥ וא ּ֩שְ מָֽ ֹו׃ וַ יִּ קְ רָ֙ א ּ֩הָ ָֽ אָ דָ ָ֜ ם ּ֩שֵ מ֗ ֹות ּ֩לְ כָ ל־הַ בְ הֵ מָ ה֙ ּ֩ולְ ע֣ ֹוף ּ֩הַ שָ מַָ֔ יִּ ם וּ֩ לְ כֹ֖ ל ּ֩חַ יַ ֣תּ֩ הַ שָ דֶ ִ֑ ה

'and He (the Lord) brought them (the animals and birds) to the man to see what he would call them; and whatever the man called every living creature, that was its name. The man gave names to all cattle, and to the birds of the air, and to every beast of the field' (Gen. 2.19-20)

ʾAbū al-Faraj suggests various ways of interpreting Adam's activity. He and the angels may have established language by convention. This would, in effect, be extending the notion of the primeval speech community (*ʾahl al-lugha*) to a community of Adam and the angels rather than original human speakers alone. Another possibility, says ʾAbū al-Faraj, is that the angels taught Adam language. The angels, moreover, would have been taught language by God. The development of language by convention between God and the angels was not possible since such a process requires limbs with which to point to objects and ʾAbū al-Faraj, like his Muʿtazilite contemporaries, rejects anthropomorphisms attributed to God such as human-like limbs.

The teaching of language to Adam by angels, who in turn learnt it from God, is a revelationist view of the origin of language. This was adopted by some Muslim theologians and grammarians of the period (Weiss 1974; Loucel 1963). The process of revelatory teaching of language was known in the Islamic tradition as *tawqīf* 'making known' or *waḥy* 'inspiring' and was based on the Qurʾanic verse: َلَّ َعَ ا َدَم َ و ٰ ء ا َ اۡسَآ Adam taught) God (He and 'لُكَ اۡل هَا all the names (of things)' (2.31).

The fact that ʾAbū al-Faraj presents different versions of the origin of language, conventionalist and revelationist, may have arisen as an attempt to find a synthesis between rationalist Muʿtazilite thought and Jewish biblical tradition.<sup>9</sup> Saadya Gaon, likewise, strove to achieve such a synthesis. Unlike ʾAbū al-Faraj, however, Saadya did not attempt this by offering alternative views, but rather presented a hybrid view. According to Saadya a single primeval human, referred to as 'the establisher of the language' (*wāḍiʿ al-lugha*), fixed arbitrary names for entities and this fixing was subsequently accepted by consensus (*ʾiṣṭilāḥ*)

<sup>9</sup> Maimonides followed an Aristotelian view and regarded Adam's act of naming as indicating by itself that languages are conventional, see *Guide of the Perplexed* (transl. Pines 1969, 357). By contrast, Jewish exegetes in medieval Europe adopted a revelationist interpretation. Naḥmanides, at the height of the 'Maimonidean controversy', explicitly rejected Maimonides' notion of convention; cf. Saenz-Badillos (2004, 297).

among people and transmitted to later generations. The 'establisher of the language' that Saadya had in mind was presumably Adam, but he left the name unspecified, possibly to make his theory more universalist and applicable to all human language. According to Saadya, God did not create language but gave Adam the faculty of language (Dotan 1995; 1997, 96–104).

It is also possible that ʾAbū al-Faraj was influenced by some streams of Muslim thought in the eleventh century that attempted a synthesis of the revelationist and conventionalist views (associated with the scholar ʾAbū ʾIsḥāq al-ʾAsfarāʾīnī, d. 1027) or were non-committal and held that neither view could be argued conclusively (associated with the scholar ʾAbū al-Bakr al-Bāqillānī, d. 1013) (Weiss 1974).

## **II.L.2.3.2.**

ללערבּ֩פיּ֩לגתהםּ֩מןּ֩אלאעראבּ֩תלתהּ֩והיּ֩אלרפעּ֩והוּ֩אלצ̇ מהּ֩מןּ֩פוקּ֩ ואלנצבּ֩והוּ֩אלפתחהּ֩מןּ֩פוקּ֩ואלכפץ̇ ּ֩והיּ֩אלכסרהּ֩מןּ֩אספל

The Arabs have three inflectional vowels in their language. These are 'raising' (*rafʿ*), i.e. the vowel *ḍamma*, which is written above; 'holding level' (*naṣb*), i.e. the *fatḥa* vowel, which is written above; and 'lowering' (*khafḍ*), i.e. the vowel *kasra*, which is written below.

The terms *rafʿ* 'raising', *naṣb* 'holding level' and *khafḍ* 'lowering' derive from a theory of the production of vowels originating in Arabic grammatical thought that involves both the position of buccal organs and the direction of the dynamic flow of air. It was adopted also by Saadya (Dotan 1997, 113–26) and is found in a Hebrew Masoretic treatise published by Baer and Strack (1879, §36), see Eldar (1983) and Posegay (2020). In this section of *Hidāyat al-Qāriʾ* ʾAbū al-Faraj is referring to the vowels of Arabic case inflections, which mark syntactic relations. In §II.L.2.4.– §II.L.2.8. he transfers this terminology to categorize Hebrew vowels in morphological patterns. The seven Hebrew vowels are assigned to the three Arabic categories as follows: *rafʿ* (*ḥolem, shureq*), *naṣb* (*pataḥ, segol, qameṣ*), *khafḍ* (*ṣere, ḥireq*). A similar practice of applying this three-way classification of vowels to Hebrew morphology is found in the Masoretic treatise §36 of the corpus of Baer and Strack (1879).

## **II.L.2.4.**

ואלנצבּ֩ידכלּ֩תחתהּ֩ג̇ ּ֩נגמאתּ֩אלפתחהּ֩אלכבריּ֩והיּ֩אַ ּ֩ואלפתחהּ֩אלוסטיּ֩ והיּ֩אֶ ּ֩ואלפתחהּ֩אלצגריּ֩והיּ֩אָּ֩

Three vowels correspond to (the Arabic inflectional vowel) 'holding level' (*naṣb*), namely 'big *fatḥa*', i.e. ַּ֩א,' medium *fatḥa*', i.e. ֶּ֩א, and 'small *fatḥa*', i.e. ָּ֩א.

In early Masoretic terminology a basic distinction was made between *pataḥ* (open vowel) and *qameṣ* (vowel with lip-tightening). The vowel *segol* was associated with *pataḥ* and referred to as *pataḥ qaṭan* 'small *pataḥ*'. The vowel *ṣere* was associated with *qameṣ* and referred to as *qameṣ qaṭan* 'small *qameṣ*', see vol. 1, §I.2.1.5. Here in *Hidāyat al-Qāriʾ* a different grouping of the vowels is made based on the perceived proximity of the Hebrew vowels to each of the three Arabic vowels. In the early Masoretic terms *pataḥ qaṭan* and *qameṣ qaṭan*, the attribute 'small' relates to the notion that these vowels were in some way more attenuated and less open than prototypical *pataḥ* and *qameṣ*. This notion can be traced back to Syriac grammatical sources where the Syriac term *qaṭṭīn* 'narrow' is used to describe the higher front vowels (Posegay 2020). The terms 'big *fatḥa*', 'medium *fatḥa*' and 'small *fatḥa*' seem to relate to varying degrees of lip-spreading. The vowel *pataḥ* was pronounced with the maximal degree of lipspreading and *qameṣ* with the lowest degree, with *segol* exhibiting an intermediate lip position. The same attributes are used in §II.L.2.7. and applied to the term *naṣb*, viz. 'big *naṣb*' for *pataḥ* and 'small *naṣb*' for *qameṣ*.

## **II.L.2.5.**

אלי ּ֩גיר ּ֩דלך ּ֩ממא ּ֩קד ּ֩אסתעמל ּ֩פי ּ֩אלאמר ּ֩ואלעבר ּ֩מתל ּ֩שֹורֵ ף ּ֩שֹורַ ףּ֩ ווזנהמאּ֩ואסתעמל ּ֩פיּ֩אלאמרּ֩מןּ֩תצריףּ֩כֹונֶ ןּ֩נחוּ֩סֹב ּ֩חֹןּ֩ואסתעמל ּ֩פיּ֩ אלעברּ֩מןּ֩תצריףּ֩שירוּ֩נחוּ֩נֹודַ עּ֩נֹושַ ע

To these should be added forms that are used for the imperative and the past such as ף ֵורֹשׂ' be burnt', ף ַורֹשׂ' was burnt', and other examples of this pattern; those that are used for the imperative in the conjugaton ן ַונֹכ such as בֹס 'turn', ןֹח' be gracious'; those that are used for the past in be 'נֹושַ ע ,'known be 'נֹודַ ע as such ,שִּ ירֹו conjugation the saved'.

The Karaite grammarians regarded the imperative form to be the morphological base of most verbal forms (see comments on §II.L.1.10. above). This morphological base enshrined the core structural features of the inflected forms derived from it. Although the imperative base is a concrete linguistic form, it is not necessarily a form that is attested in the corpus of Biblical Hebrew. The Karaite grammarians held that it is crucial that there is a close structural relationship between the base and the inflected form. If there is no attested imperative that is deemed sufficiently close in structure to the inflected form, a common way of resolving this problem is to propose a hypothetical imperative base.

The imperative base always belongs to the same pattern (*binyan*) as the verbal form derived from it. The notion of pattern (*binyan*) as a unitary abstract category, however, is not found in the morphological theory of the Karaite grammarians. Imperative bases were classified together in groups not on account of sharing of abstract stems but on account of their sharing of actual structural patterns. The imperative form בֹת ְכ' write', for instance, was said to have the same pattern as imperatives such as רֹמ ְש' guard' and רֹצ ְק' harvest'. The imperative שוב' return' was said to have the same pattern as קום' arise'. The forms בֹת ְכ and שוב, however, were not classified together on a more abstract structural level, as became the custom in Hebrew grammar following the teachings of Ḥayyūj.

As remarked, the imperative base had to have a maximally close structural resemblance to the form derived from it. In order to achieve this in some cases the imperative form that is posited as the base of an inflected verb does not actually occur in the הֲ ֹלְך ,(29.14 .Chron 1' (given have we 'נָ תַ ָּׁ֥ ּנו for נְ תֹן .g.e ,language 'sought has it 'בִּ קְ שָ ָּׁ֥ ה for בַ קְ שֵ ה and) 73.9 .Psa' (walks it 'תִּ ָֽ הֲ לַ ָּׁ֥ ְך for (Ecc. 7.28). The motivation for positing an imperative base such as ה ֵש ְק ַב is to construe the derivation of the form ה ָש ְק ִּב, without the *dagesh* in the *qof*, as fully regular and not an anomalous inflection of the imperative base ש ֵק ַב, which contains *dagesh*. Such hypothetical imperatives were not used for the writing of creative literature. Indeed, no Karaite author has been found who

used these postulated forms in a creative Hebrew text. This reflects the fact that the proposed imperative base of a verb was intended as a purely structural source of derivation. Further evidence for this is that even passive forms expressed by morphological patterns that we now call the *puʿal* and *hufʿal/hofʿal* are regarded by the Karaite grammarians as derived from imperative bases, which cannot be naturally functional in the language, e.g. the past form י ִּית ָּׁ֥ ֵש ֻע' I was made' (Psa. 139.15) is said to be derived from the imperative form ה ֵש ֻע. Here in §II.L.2.5. of *Hidayat al-Qāriʾ* the past form ף ַורֹשׂ' was burnt' (inferred from ף ִ֑ ָרֹשּׂ֩ה֣ ֵנּ ִּה ְו' and behond it was burnt' Lev. 10.16) is cited alongside the imperative ף ֵורֹשׂ' be burnt', which would have been considered to exist hypothetically as its morphological base. Passive imperative bases of *puʿal* and *hufʿal/hofʿal* patterns have *ṣere* in their second syllable by analogy with active *piʿel* and *hifʿil*  imperatives. For more details see Khan (2000b, 41–45; 2013a; 2013b).

ʾAbū al-Faraj uses mnemonic symbols to arrange the imperative bases of verbal conjugations into classes. Such a classification is presented systematically in §I.22 of *al-Kitāb al-Kāfī* (ed. Khan, Gallego and Olszowy-Schlanger 2003). These symbols, known in Arabic as *ʿalāma* or *ribāṭ* and in Hebrew as סימן, consisted of bisyllabic Hebrew words in which the first vowel corresponds to the vowel common to all imperatives and the last vowel to the vowel common to all past forms in the class. The vowels in question may be those of the first syllable of the imperative and past forms or those of the last syllable of these forms (Vidro 2013b, 652). The conjugations of the imperatives ה ֵכ ַה and ר ֵב ַד, for example, were assigned to a class designated by the mnemonic symbol י ִּנּ ַג, which was based on the first vowel of a In .)דִּ בֶ ר ,הִּ כָ ה) forms past the and) דַ בֵ ר ,הַ כֵ ה) imperatives the similar way the symbol ה ָיר ִּש included conjugations with imperative bases with the patterns ים ִּש and וןֹכ ִּה, with *ḥireq* in their initial syllable and *qameṣ* in the initial syllable of their past forms, which in conjugations included מֵ סַ ב symbol The .נָ כֹון and ׂשָ ם .viz the imperative had a *ṣere* in the final syllable and the past had a *pataḥ* in the final syllable, e.g. ט ֵל ָמ ִּה) imperative)—ט ַל ְמ ִּנ) past).

This system of classification originated in the early Karaite tradition and was developed by ʾAbū al-Faraj. It was subsequently elaborated still further in some other Karaite works, such as the anonymous treatises *Kitāb al-ʿUqūd* (Vidro 2011; 2013a) and *Meʾor ʿAyin* (Zislin 1990). The classification of verbal conjugations and the systematization of rules for their derivation that are found in these works are likely to have had a pedagogical motivation (Vidro 2011, 165–79).

Just as hypothetical imperative bases were posited for certain past forms, e.g. ןֹת ְנ for נוּ ַת ָנ' we have given', so hypothetical past forms were in some cases posited for attested imperative forms. This applies, for example, to the first in the class of conjugations represented by the symbol ן ַונֹכ, which is mentioned in §II.L.2.5. of *Hidāyat al-Qāriʾ*—in the manuscript used in the edition for this passage the original *pataḥ* has been replaced by *segol*  due to interference from Arabic phonology on the scribe, viz. ן ֶונֹכ (cf. vol. 1, §I.4.3.3.). In conjugations represented by the symbol ן ַונֹכ the first vowel of the imperative is *ḥolem* and the first vowel of the past form is *pataḥ*. The imperatives of the class ן ַונֹכ that are given in §II.L.2.5. are בֹס' turn' and ןֹח' be gracious'. The attested 3ms past forms of בֹס and ןֹח are ב ַב ָס and ן ַנ ָח. It is assumed, however, that these imperatives have hypothetical 3ms past forms ב ַס and ן ַח, in which the first vowel is *pataḥ*, in conformity with the symbol ן ַונֹכ. This is explicitly stated in *al-Kitāb al-Kafī* (ed. Khan, Gallego and Olszowy-Schlanger 2003, §I.22.19) and *Kitāb al-ʿUqūd* (ed. Vidro 2013a, 167). The forms ב ַס and ן ַח were inferred from attested inflected forms such as י ִּת ָֹ֔ב ַס' I have turned' (1 Sam. וְּ֩חַ ּנֹתִּ יּ֩֙ and) 33.11 .Gen' (graciously me treated has he 'חַ ּנַ ָּׁ֥ נִּ י ,(22.22 'and I shall be gracious' (Exod. 22.19).

The other symbol mentioned in §II.L.2.5. is וֹיר ִּש, which is exemplified by the past forms ע ַודֹנ and ע ַושֹנ, with *ḥolem* in their first syllable. The imperative forms of these are ע ַד ָוִּּ֩ה and ע ַש ָו ִּה, with *ḥireq* in their first syllable. Full details and vocalization are given in *al-Kitāb al-Kafī* (ed. Khan, Gallego and Olszowy-Schlanger 2003, §I.22.25) and *Kitāb al-ʿUqūd* (ed. Vidro 2013a, 193).

פקדּ֩צארּ֩הדאּ֩אלקסםּ֩אלואחדּ֩יסתעמלּ֩פיּ֩אלפאעליןּ֩כמאּ֩אסתעמלוּ֩ אלערבּ֩רפעּ֩]הםּ֩פ[יּ֩אלפאעליןּ֩ואסתעמלוּ֩אלעבראנייןּ֩פיּ֩גירּ֩אלפאעליןּ֩ תוסעאּ֩כמאּ֩אסתעמלוּ֩אלערבּ֩רפעהםּ֩פיּ֩ג]יר[ּ֩אלפאעליןּ֩תוסעאּ֩מןּ֩נחוּ֩ אלאבתדאּ֩ואלאסתפהאםּ֩וגירּ֩דלך

This category (of *rafʿ*) is used for agents, just as the Arabs use *rafʿ* for agents. The Hebrews use it for forms other than those designating agents by extension, just as the Arabs use their *rafʿ* for forms other than those designating agents by extension, such as initial positioning (of nominal subjects), interrogative constructions, and so forth.

In this passage ʾAbū al-Faraj identifies a correspondence between the use of the Arabic and Hebrew *rafʿ* in their marking of agents. In the case of Arabic, the *rafʿ* vowel *-u* is a case-vowel marking the agent of the clause and so plays a syntactic role. In Hebrew, by contrast, the use of the *rafʿ* vowel *ḥolem* plays a morphological role as an element in the morphological pattern of Hebrew agents, e.g. ֹּ֩גה ֵר' slayer'. According to ʾAbū al-Faraj the use of *ḥolem* in Hebrew in other morphological patterns is by a process of extension that is analogous to the extension of the *rafʿ* case-vowel *-u* in Arabic to items that are not agents, including the subject of nominal (i.e. verbless) clauses and interrogative constructions. The latter is most likely referring to nominal clauses with initial interrogative particles such as *hal al-ʾamīru fī al-bayti?* 'Is the commander in the house?', in which the item with the *-u* case vowel is not the initial item (*mubtadaʾ*).

## **II.L.2.6.**

The symbol ל ָשוע includes conjugations in which the first vowel of the imperative is *shureq* and the first vowel of the past form is *qameṣ*, e.g. שוב—ב ָש, קום—ם ָק ;cf. *al-Kitāb al-Kafī* (ed. Khan, Gallego and Olszowy-Schlanger 2003, §I.22.18) and *Kitāb al-ʿUqūd* (ed. Vidro 2013a, 161–65).

## **II.L.2.7.1.**

אלמפעולּ֩אלמטלקּ֩והוּ֩אלמצדרּ֩נחוּ֩שָ מֹרּ֩זָ כֹרּ֩בָ נֹהּ֩עָ שֹהּ֩ואמתאלּ֩דלך It is used in the 'absolute patient', i.e the infinitive, as in עָ ׂשֹה ,'building 'בָ נֹה ,'remembering 'זָ כֹור ,'guarding 'שָ מֹור 'doing', and the like.

The Arabic 'absolute patient' (*mafʿūl muṭlaq*) is a verbal noun in the accusative case in constructions such as *ḍaraba ḍarban* 'he struck a striking', *sāra sayran* 'he journeyed a journey'. This has the role of an 'inner object', i.e. a syntactic object that does not express the role of the undergoer of the action expressed by the verb but rather the action itself. In *al-Kitāb al-Kāfī* (ed. Khan, Gallego, and Olszowy-Schlanger 2003, §I.21.2.) the Arabic *mafʿūl muṭlaq* is equated by ʾAbū al-Faraj with the Hebrew infinitive. He cites examples there of both the infinitive absolute and also the infinitive construct, which he did not distinguish as separate forms as we do today. In this passage in *Hidāyat al-Qāriʾ* the Hebrew examples are infinitive absolutes.

## **II.L.2.7.2.**

The symbol י ִּנּ ַג represents conjugations that have imperatives with *pataḥ* in their first syllable and past forms with *ḥireq* in their first syllable. This clearly applies to the first two examples cited, other the to ,however ,apply not does It .הִּ טָ ה—הַ טֵ ה ,הִּ כָ ה—הַ כֵ ה .viz two imperatives that are cited, viz. ל ֵכ ֲא ַה and ד ֵמ ֲע ַה, which have *segol* in the first syllable of their past forms, viz. יל ִּכ ֱא ֶה and יד ִּמ ֱע ֶה. For this reason the author of *Kitāb al-ʿUqūd* classified the last two verbal conjugations under the symbol ה ֶכ ַמ) ed. Vidro 2013a, 199). In *al-Kitāb al-Kāfī* ʾAbū al-Faraj does not have ה ֶכ ַמ in his inventory of symbols. In §I.22.10. of *al-Kitāb al-Kāfī* he includes that states but ,גַ ּנִּ י symbol the in) past (הֶ רְ אָ ה—(imperative (הַ רְ אֵ ה the past form 'does not have a *ḥireq* on account of the *resh*.' He presumably but ,הַ עֲ מֵ ד and הַ אֲ כֵ ל imperatives the mention not does he would have included them in י ִּנּ ַג, as here in *Hidāyat al-Qāriʾ*, in the same way as ה ֵא ְר ַה and explain the *segol* as a change conditioned by the initial guttural.

אלמצאדרּ֩אלמסתעארהּ֩נחוּ֩דבֵ רּ֩קוֵ הּ֩לשלום

 (we '(קַ וֵ ָּׁ֥ הּ֩לְ שָ ל֖ ֹום ,'speak 'דַ בֵ ר as such ,'infinitives transposed' look for peace' (Jer. 8.15, etc.)

'Transposed infinitives' (*maṣādir mustaʿāra*) are infinitives whose form originally belongs to a different category, in this case that of an imperative, but has been extended to the function of an infinitive. This type of infinitive is discussed in *Kitāb al-ʿUqūd* (ed. Vidro 2011, 303).

## **II.L.2.8.2.**

The inventory that is given here of past forms in the class of conjugations represented by the symbol י ִּנּ ַג) i.e. conjugations with imperatives with *pataḥ* in their first syllable and with past forms with *ḥireq* in their first syllable; cf. the comments on §II.L.2.7.2., §II.L.2.5. above) is longer than the one given by ʾAbū al-Faraj in the section on י ִּנּ ַג in *al-Kitāb al-Kāfī* (ed. Khan, Gallego and Olszowy-Schlanger 2003, §I.22.6.–§I.22.13.). It does, however, correspond closely to the fuller inventory of conjugations of י ִּנּ ַג that is found in *Kitāb al-ʿUqūd* (ed. Vidro 2103, 96-151). Some of these are hypothetical past forms that require comment.

The list here in *Hidāyat al-Qāriʾ* includes the two forms Vidro .ed (*ʿUqūd-al Kitāb* .'threw he 'הִּ שְ לֵ יְך and' threw he 'הִּ שְ לִּ יְך 2013a, 128-130) distinguishes between the two conjugations הִּ שְ לִּ יְך—(imperative (הַּ֩שְ לֵ יְך and) past (הִּ שְ לֵ ְך—(imperative (הַ שְ לֵ ְך (past). The first lacks a *yod* in both imperative and past whereas

the second has a *yod* in both forms. The purpose of distinguishing the two conjugations was to account for the lack of *yod* in the attested imperative and short imperfect forms such as ךְ֤ ֵל ְש ַי ַו' and he cast' (Jud. 9.17) versus the presence of *yod* in other inflections הַ שְ לִּ יְך and) participle active (מַ שְ לִּ יְך ,(past (הִּ שְ לִּ יְך as such (infinitive). In the first conjugation the past form is hypothetical (ךְ ֵל ְש ִּה (whereas in the second conjugation the imperative is hypothetical (ךְי ֵלּ֩ ְש ַה with *yod*). Our passage in *Hidāyat al-Qāriʾ* has the two past forms ךְי ִּל ְש ִּה and ךְי ֵל ְש ִּה. It appears that this is a scribal error in the extant manuscripts and this should read ךְי ִּל ְש ִּה and .(*yod* without (הִּ שְ לֵ ְך

'idolatry and iniquity is stubbornness 'וְ אָ ָּׁ֥ וֶ ןּ֩ותְ רָ פִּ ֖ יםּ֩הַ פְ צַ ִ֑ ר from ferredin are הַ פְ צַ ר form imperative its and הִּּ֩פְ צַ ר form past The (1 Sam. 15.23); cf. *Kitāb al-ʿUqūd* (ed. Vidro 2013a, 131), Ibn Nūḥ, *Diqduq* (ed. Khan 2000b, 370–71).

The past form ה ָש ְק ִּב' he sought' and its imperative form those 'מְ בַ קְ שֵ֙ יּ֩פָ נֶ ֖יָך as such forms attested from inferred are בַ קְ שֵ ה who seek your face'' (Psa. 24.6), which does not have *dagesh* in the *qof*; cf. *Kitāb al-ʿUqūd* (ed. Vidro 2013a, 138-141), Ibn Nūḥ, *Diqduq* (ed. Khan 2000b, 61) and an early anonymous Karaite treatise (ed. Khan 2000a, 106–15).

The past form ה ָכ ְר ְד ִּה' he bent (a bow)' and its imperative וַ ָֽ ַֽיַ דְ רְ כ֤ וּ֩אֶ ת־לְ שֹונָ ם֙ ּ֩קַ שְ תָ ֣ םּ֩ form attested the from inferred are הַ דְ רְ כֵ ה ר ֶקּ֩ ֶָ֔ש' and they bent their tongue like their bow in falsehood' (Jer. 9.2); cf. *Kitāb al-ʿUqūd* (ed. Vidro 2013a, 138-139).

Conjugations represented by the symbol ה ָיר ִּש contain a *ḥireq* in the first syllable of their imperative form and a *qameṣ* in the first syllable of their past form (*al-Kitāb al-Kāfī*, ed. Khan, Gallego and Olszowy-Schlanger 2003, §I.22.20.–§I.22.24.; *Kitāb al-ʿUqūd*, ed. Vidro 2013a, 172-189, *Meʾor ʿAyin* ed. Zislin 1990, hypothetical (הִּ מַ ק ,(past (נָ כֹון—(imperative (הִּ כֹון ,(past potheticalhy (ׂשָ ח—(imperative (ׂשִּ יחַ ּ֩ ,(past (ׂשָ ם—(imperative (ׂשִּ ים .viz ,)129 tongue his and 'ולְ שֹונ֖ ֹוּ֩תִּ מַ ָּׁ֥ ק from inferred) past (נָ מַ ק—(imperative have wounds my 'הִּ בְ אִּ ֣ ישוּ֩נָָ֭ מַ קוּ֩חַ בורֹתָ ִ֑ י and) 14.12 .Zech' (rot will grown foul and have festered' (Psa. 38.6), ךְבו ִּה) hypothetical imperative)—ךְבו ָנ) hypothetical past)—ךְבו ָנ) active participle) inferred from ץ ֶר ִ֑ ָא ָבּ֩ם ֖ ֵהּ֩ים ָּׁ֥ ִּכ ֻב ְנ' they are entangled in the land' (Exod. 14.3). The imperative form ּ֩ ַועֹסּ ִּה, which is given in this section in *Hidāyat al-Qāriʾ* as an imperative of the symbol ה ָיר ִּשׂ, does not appear in the lists of conjugations in the Karaite grammatical texts and it is not clear from what attested forms it could be inferred. The lists offer other imperatives that are close in form, .Isa' (back turned be shall they 'נָ סֹ֤ גוּ֩אָ חֹור from inferred הִּ ּסֹוג .viz a in sieved is it as 'כַּ֩אֲ שֶ ֤ רּ֩יִּ ּנ֙ ֹועַ֙ ּ֩בַ כְ בָ רָ ָ֔ ה from inferred הִּ ּנֹועַ ּ֩ and) 42.17 sieve' (Amos 9.9) (*Kitāb al-ʿUqūd* ed. Vidro 2013a, 180-183). It is possible that ּ֩ ַועֹסּ ִּה is a scribal conflation of these two forms.

The symbol ב ַס ֵמ included conjugations that had *ṣere* in the final syllable of the imperative and *pataḥ* in the final syllable of the past form (*al-Kitāb al-Kāfī*, ed. Khan, Gallego and Olszowy-Schlanger 2003, §I.22.36; *Kitāb al-ʿUqūd*, ed. Vidro 2013a, 220- 42; *Meʾor ʿAyin*, ed. Zislin 1990, 135-36). The *pataḥ* in the hypothetical past form ךְ ַל ַה ְת ִּה would have been inferred from forms .(24.40 .Gen' (walked I 'הִּ תְ הַ לַ ֣כְ תִּ י as such

## **II.L.2.10.2.**

פצארּ֩אלחרףּ֩אלדיּ֩תחתהּ֩אלשואּ֩סאכנאּ֩לאּ֩יתחרךּ֩בתהּ֩מהמאּ֩הואּ֩ תחתהּ֩ופצלהּ֩ממאּ֩בעדהּ֩ואצ̇ אפהּ֩אליּ֩מאּ֩קבלה

Whatever letter it occurs under is not mobile at all and it (the quiescent *shewa*) cuts it off from what is after it and conjoins it to what is before it.

For this function of silent *shewa* see vol. 1, §I.2.5.2.

## **II.L.2.12.**

Some of the material in this section on the mobile *shewa* has parallels in earlier Masoretic treatises such as §11-§15 of Baer and Strack's (1879) corpus, *Diqduqe ha-Ṭeʿmim* (ed. Dotan 1967, §5, §14) and the *Treatise on the Shewa* (ed. Levy 1936).

## **II.L.2.12.1.1.**

אלאןּ֩אןּ֩יחסןּ֩מעהּ֩דכולּ֩אלגעיהּ֩כרג̇ ּ֩בכרוג̇ ּ֩אלמלךּ֩סואּ֩נחוּ֩וְ אִּ םּ֩כָ כָ הּ֩ אלשואּ֩תחתּ֩אלואוּ֩כרג̇ ּ֩אלואוּ֩בחרקּ֩מתלּ֩מאּ֩תחתּ֩אלאלףּ֩מכפפאּ֩למאּ֩ לםּ֩תכוןּ֩מעהּ֩אלגעיה

Now, if it is appropriate for *gaʿya* to occur on it, it is pronounced equal to the vowel (following it), for example, ה ָכ ֣ ָם־כ ִּא ְו' and if thus' (Num. 11.15), in which *shewa* is under *vav* and the *vav* is pronounced with *ḥireq* like that which is under the *ʾalef*, but shortened since it it does not have *gaʿya*.

The argument here is that a *shewa* with a *gaʿya* behaves like a full vowel and so would be long in an open syllable.

II.L.2.12.2.1.

פשואּ֩אלד̇ ּ֩חרוףּ֩מקצורּ֩עליּ֩מאּ֩קבלהּ֩ושואּ֩אליודּ֩גירּ֩מקצורּ֩עליּ֩מאּ֩ בעדה

The *shewa* of the four letters is restricted by what is before it, but the *shewa* of *yod* is not restricted by what is after it.

The intention here seems to be as follows. When a *shewa* is followed by a guttural consonant, its realization is determined by whether or not it is preceded by a guttural consonant. The realization of *shewa* before *yod*, however, is not affected by the vowel that follows the *yod*.

## **II.L.2.12.3.3.**

איןּ֩אבּ֩ללגעיה

The *gaʿya* has no principle.

In modern terminology this is tantamount to saying that the *gaʿya*  has no phonological function but is only an optional phonetic phenomenon. This applies to cases where, according to the discussion in this passage, the reader has a choice as to whether to pronounce *gaʿya* or not. It would not apply to cases such as ּ֩נו ְשָָֽ֭ ִּי 'they [do not] sleep' (Prov. 4.16)—ו ָ֔נ ְש ִּי ַו' and they did it a second time' (1 Kings 18.34), where the *gaʿya* is obligatory.

## **II.L.2.12.5.**

פאןּ֩תםּ֩אלףּ֩מסתעארּ֩פאדאּ֩קלתּ֩שְ תַ יםּ֩שְ תֵ יּ֩צארּ֩אלשואּ֩סאכן For if there is an added *ʾalef* and you say [ʔɛʃˈtʰaːjim] and [ʔɛʃˈtʰeː], the *shewa* becomes quiescent.

In the available manuscripts, the prosthetic *ʾalef* is not written. It is explicitly written in discussions of this topic in some other Masoretic treatises, e.g. *Treatise on the Shewa* and the other sources discussed by Levy (1936, 31–33).

## **II.L.2.12.6.**

Parallels to this section are found in §14 of Baer and Strack's (1879) corpus of Masoretic treatises and in *Kitāb al-Muṣawwitāt* (ed. Allony 1963, 146; 1983, 116)*.*

For the *ḥaṭef qameṣ* in the closed syllable of הּ ֖ ָותֹאּ֩ו ָּׁ֥כ ְשּ֩ מ' drag her!' (Ezek. 32.20) see vol. 1, §I.2.5.1.

## **II.L.2.12.9.**

 deliver and life my Guard 'שָ מְ רָ ֣ הּ֩נַָ֭ פְ שִּ יּ֩וְ הַ צִּ ילֵ ִ֑נִּ י adducing of point The me' (Psa. 25.20) and הּ ֖ ָותֹאּ֩ו ָּׁ֥כ ְש ָמ' draw her down' (Ezek. 32.20) as an objection seems to be that in some manuscripts the short *qameṣ* in words such asּ֩ה ֣ ָר ְמ ָש and ּ֩ו ָּׁ֥כ ְש ָמ was represented by *ḥaṭef qameṣ*, and this could be construed as a mobile *shewa*, which would be followed by quiescence in the following letter. The response is referring to standard Tiberian vocalization, in which the shortness is not represented by using a *ḥaṭef qameṣ* in a closed syllable, but there is reliance only on the oral tradition.

## **II.L.2.12.10.**

The argument of this subsection complements that of the ninth subsection. The claim is that a mobile *shewa* has to be followed by a vowel and then, on the third letter, a quiescent *shewa* may occur.

## **II.L.2.13.1.**

See vol. 1, §I.2.5.8.1.

## **II.L.2.13.2.**

For an explanation for the reading of the *shewa* as silent in the six words that deviate from this rule, see vol. 1, §I.2.5.7.3.

## **II.L.2.13.3.**

For the distribution of vocalic *shewa* after conjunctive *vav*, see vol. 1, §I.2.5.8.4.

## **II.L.2.15.**

For the theory of vowel production described in this section, see vol. 1, §I.2.1.3.

## **II.L.2.16.**

In the Karaite grammatical works the term *ʿaraḍ* is normally used to designate a noun referring to an abstract quality that is an attribute of an entity, e.g. Ibn Nūḥ, *Diqduq* (ed. Khan 2000b, 238): also ,)17.25 .Num' (rebellion 'מֶ ִ֑ רִּ י ,(30.6 .Psa' (weeping 'בֶ֗ כִּ י *al-Kitāb al-Kāfī* (ed. Khan, Gallego and Olszowy-Schlanger 2003, xliv). Here the concept of *ʿaraḍ* has been extended to include also finite verbs.

## **II.L.2.17.**

This section is an analysis of the differences between vowels within the framework of the theory of the production of vowels that is adopted elsewhere in *Hidāyat al-Qāriʾ*, see comments on §II.L.2.3. above.

## **II.L.3.2.1.**

Cf. §44 in the Masoretic corpus published by Baer and Strack (1879).

## **II.L.3.2.3.**

Cf. §56 in the Masoretic corpus published by Baer and Strack (1879).

### ורבאטהאּ֩אקלקניּ֩אלעבדּ֩כשיתּ֩אלוגעּ֩קתלתה

Their mnemonic combination is 'The slave has vexed me; I have feared pain; I have killed him'.

For such mnemonic devices see Vidro (2013b).

## **II.L.3.2.4.**

Cf. §40 and §72 in the Masoretic corpus published by Baer and Strack (1879); *Seder ha-Simanim* (Allony 1965, כז־כח (and *Kitāb al-Muṣawwitāt* (Allony 1963, 148–50; 1983, 106–9)*.* See also vol. 1, §I.2.11.

## **II.L.3.2.5.**

Cf. *Diqduqe ha-Ṭeʿamim* (ed. Dotan 1967, §7). For the exceptional cases see the discussion in vol. 1, §I.2.3.2., §I.2.11.

## **II.L.3.2.6.**

Cf. *Diqduqe ha-Ṭeʿamim* (ed. Dotan 1967, §8). For the exceptional cases see the discussion in vol. 1, §I.2.3.2., §I.2.11.

## **II.L.3.2.7.**

Cf. *Diqduqe ha-Ṭeʿamim* (ed. Dotan 1967, §21). Cf. vol. 1, §I.2.5.7.5.

## **SHORT VERSION**

## **II.S.0.0.**

The short version begins with an authorial introduction, in which ʾAbū al-Faraj states that he has been requested to compose a short version of the longer work. As remarked in the comments above on the introduction to the long version, such an indication of a 'request to compose' was a standard component of introductions to Arabic works of the period and may have been fictitious, especially when, as is the case here, the requester remains anonymous.

## **II.S.1.7.**

In this section ʾAbū al-Faraj adds a comment on the phenomenon that he discussed a length in §II.L.1.5. of the long version. He indicates that he now prefers not to refer to the phenomenon as 'interchange' (*tabdīl*), since it is possible that the change of letters in the forms in question expresses semantic modification.

## **II.S.2.9.**

The one exception that breaks this rule is ם ֗ ָָ֜בּ֩י ָּׁ֥ ָנֹד ֲא' the Lord in them' (Psa. 68.18); cf. long version, §II.L.1.7.8.

## **II.S.4.2.**

For this notion of the vowels being realizations of 'soft' letters א, ה, ו, and י see vol. 1, §I.2.1.8.

## **II.S.5.6.**

ואעלםּ֩אןּ֩אלשואּ֩אלמתחרךּ֩לאּ֩יקעּ֩פיּ֩אלחרףּ֩אלתאניּ֩להּ֩סכוןּ֩בתהּ֩ לאנהּ֩יתחרךּ֩לאגלּ֩חרכתּ֩אלאולּ֩באלשוא

Take note that a mobile *shewa* never occurs on a second letter (of a word) that has a silent (following letter), because it (this second letter) is mobile due to the mobility of the first letter with *shewa*.

I.e. if the first letter of a word has *shewa*, which must be mobile, the second letter cannot have a mobile *shewa*. This second letter has a vowel and this is followed by a silent letter, which is either a normal consonant, e.g. י ִּמ ְרַּ֩כ ְל, or a 'soft' letter inside a long vowel (see short version §II.S.4.2.), e.g. כו ְל.

## **II.S.5.7.**

Both the *qameṣ* and the stressed *pataḥ* of the cited words were pronounced long, so, according to the theory of 'soft' letters (cf. short version §II.S.4.2.), they contained an *ʾalef*, although this does not appear in the orthography.

## **II.S.6.11.**

The argument here seems to be that a mobile *shewa* is dependent on a mobile letter with a vowel, which, therefore, obligatorily follows a mobile *shewa*. A mobile *shewa* cannot be dependent on another mobile *shewa*. A quiescent *shewa* can come after a sequence of mobile *shewa* and a letter with a vowel, but not immediately after the initial mobile *shewa*.

## **REFERENCES AND ABBREVIATIONS**

## **ABBREVIATIONS**


## **REFERENCES**


———. 1965. 'הסימניםּ֩סדר'. *Hebrew Union College Annual* 35: 1-40 (Hebrew section).


Shmuel Bolozky, Steven E. Fassberg, Gary A. Rendsburg, Aaron D. Rubin, Ora R. Schwartzwald, and Tamar Zewi, 2:484–90. Leiden-Boston: Brill.


Joshua Prawer and Haggai Ben-Shammai, 163–200. Jerusalem—New York: Yad Izhak Ben-Zvi and New York University Press.


———. 1993. 'On the Question of Script in Medieval Karaite Manuscripts: New Evidence from the Genizah'. *Bulletin of the John Rylands University Library of Manchester* 75: 133– 41.


Shmuel Bolozky, Steven E. Fassberg, Gary A. Rendsburg, Aaron D. Rubin, Ora R. Schwartzwald, and Tamar Zewi, 3:420–24. Leiden-Boston: Brill.


שנהּ֩ שבעים, edited by Menahem Haran and Ben-Tsiyon Lurya, 207–43. Jerusalem: Kiryath Sepher.


Zislin, Meir N. 1990. *Meʾor ʿAyin*. Moscow: Nauka.

Zwiep, Irene E. 1997. *Mother of Reason and Revelation: A Short History of Medieval Jewish Linguistic Thought*. Amsterdam Studies in Jewish Thought 5. Amsterdam: J.C. Gieben.

## **INDEXES**

#### **GENERAL INDEX**

(Numbers refer to pages) ʿAbd al-Jabbār al-Hamadhānī: 260, 261, 265, 266, 267 ʾAbū al-Bakr al-Bāqillānī: 285 ʾAbū al-Faraj Furqān ibn ʾAsad (Yeshuʿa ben Yehuda): 256, 261 ʾAbū al-Faraj Hārūn: 1, 2, 3, 5, 6, 7, 10, 11, 15, 16, 254, 255, 256, 257, 259, 260, 261, 262, 264, 265, 266, 267, 268, 269, 271, 273, 274, 275, 276, 278, 279, 280, 281, 282, 283, 284, 285, 289, 290, 292, 293, 294, 302, 310 ʾAbū al-Ḥasan Dāʾūd ibn ʿImrān ibn Levi: 256 ʾAbū al-Ḥusayn al-Baṣrī: 261 ʾAbū ʿAlī ibn Khallād: 260 ʾAbū al-Ṭayyib Samuel ibn Manṣūr: 256 ʾAbū Hāshim al-Jubbāʾī: 260, 261 ʾAbū ʾIsḥāq al-ʾAsfarāʾīnī: 285 accusative: 293

*ʾahl al-lugha*: 259, 272, 283 *ʿalāma*: 289 al-Dānī, ʾAbū ʿAmr ʿUthmān ibn Saʿīd: 4, 266, 305 *al-Durr al-Nathīr w-al-ʿAdhb al-Namīr*: 266 al-Fārābī: 260 *ʾAlfāẓ al-Ṣaʿba allatī li-l-Torah*: 7 *al-Kitāb al-Kāfī fī al-Lugha al-ʿIbrāniyya*: 5, 6, 10, 11, 254, 256, 259, 260, 268, 269, 273, 274, 278, 280, 281, 282, 289, 293, 294, 295, 296, 300 *al-Kitāb al-Muḥtawī*: 265 *al-Kitāb al-Mushtamil ʿalā al-ʾUṣūl wa-l-Fuṣūl fī al-Lugha al-ʿIbrāniyya*: 6, 269, 279 al-Mālaqī, ʿAbd al-Wāḥid ibn Muḥammad ibn ʾAbī al-Saddād: 266, 304 anagrammatical: 279 Arabic linguistic thought: 3 Aristotle: 260, 261, 284, 310, 313 Babylonian pronunciation tradition: 271

Bahshamiyya: 260 Baṣra: 260 conjugation: 4, 19, 20, 21, 22, 278, 281, 282, 287, 289, 290, 292, 293, 294, 296 convention: 259, 260, 261, 262, 265, 266, 272, 277, 283, 284, 285 *De Interpretatione*: 260, 313 *Diqduq*: 256, 272, 278, 295, 300, 309 *Diqduqe ha-Ṭeʿamim*: 258, 302 genitive: 258 Genizah: 1, 7, 10, 268, 309 *ha-ʾEgron*: 255 Hai Gaon: 280 Ḥayyūj, Yaḥyā ibn Dāʾūd: 270, 277 *ḥireq*: 18, 20, 22, 286, 290, 291, 293, 294, 295, 297 *ḥolem*: 20, 22, 286, 290, 291, 292 *ḥurūf al-līn*: 270, 276 Ibn Sīnā: 5 *ʾikhtiṣār*: 282 imperative: 16, 275, 278, 279, 280, 281, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296 infinitive: 17, 278, 281, 292, 293, 294, 295

*jawhar*: 279 Jerusalem: 1, 260, 261, 262, 263, 305, 306, 307, 308, 310, 311, 312 *kalām*: 5, 265 Karaites: 1, 10, 16, 256, 258, 260, 261, 262, 263, 264, 265, 268, 270, 272, 275, 278, 279, 281, 287, 288, 290, 295, 296, 300, 308, 309, 310, 311, 313 *khafḍ*: 17, 285 *Kitāb al-ʾAlḥān*: 7, 256 *Kitāb al-Ḥāwī*: 280 *Kitāb al-Hidāya fī ʿIlm Shurūṭ al-Miqrā*: 7 *Kitāb al-Muhja*: 7 *Kitāb al-Muṣawwitāt*: 5, 299, 301 *Kitāb al-Shurūṭ*: 6 *Kitāb al-ʿUqūd fī Taṣārīf al-Lugha al-ʿIbrāniyya*: 254, 265, 281, 290, 291, 292, 293, 294, 295, 296, 313 *Kitāb Faṣīḥ Lughat al-ʿIbrāniyyīn*: 280, 282 *mafʿūl muṭlaq*: 17, 293 *maṣādir mustaʿāra*: 294 *Meʾor ʿAyin*: 290, 296, 313 mnemonic: 289, 301

morphology: 4, 5, 6, 275, 278, 279, 281, 286, 287, 288, 289, 292 *mubtadaʾ*: 292 *muḍāf*: 17, 275 Muʿtazila: 260 *naṣb*: 18, 285, 286, 287 paratext: 254, 255 *pataḥ*: 13, 18, 20, 21, 22, 286, 290, 293, 294, 296, 303 philosophy: 2, 4, 5, 6, 260 postface: 254, 256 preface: 3, 254, 263 *qaṭʿ*: 19, 275 *qibbuṣ*: 16 Qurʾān: 3, 5, 264, 309 *rafʿ*: 19, 285, 291, 292 *resh*: 22, 270, 273, 277, 293 revelationist: 262, 284, 285 *ribāṭ*: 289 root: 21, 258, 261, 278, 279, 282 Saadya: 255, 280, 282, 284, 285 *Seder ha-Simanim*: 5, 255, 301 *Sefer ʾEshkol ha-Kofer*: 262 *Sefer Yeṣira*: 271, 309 *segol*: 13, 19, 21, 286, 290, 293 *ṣere*: 18, 21, 22, 286, 289, 290, 296

*Sharḥ ʾAlfāẓ allatī fīhā Ṣuʿūba fī al-Miqrā wa-Dhikr Ishtiqāqihā*: 7 *shewa*: 4, 6, 14, 19, 267, 297, 298, 299, 300, 303, 304 *shureq*: 22, 286, 292 soft letters (*ḥurūf al-līn*): 16, 270, 276 speculative theology: 5 *tafkhīm*: 280 *Tafsīr ʾAlfāẓ al-Miqrā*: 7, 254 *tajwīd*: 3, 4, 5, 266 *taqdīr*: 19, 274, 276, 282 *tav*: 13, 22, 273, 277 transposed infinitive: 18, 294 verbal noun: 258, 293 vernacular: 13 vocalization: 2, 11, 12, 13, 15, 267, 291, 299 Yeshuʿa ben Yehuda → ʾAbū al-Faraj Furqān ibn ʾAsad Yūsuf ibn Ibrāhīm ha-Kohen al-Baṣīr: 260, 261, 265, 312 Yūsuf ibn Nūḥ: 256, 257, 272, 278, 295, 300, 309

#### **MANUSCRIPTS**

(Numbers refer to pages)

## **Cambridge, University Library**

Mosseri I, 57.2: 10 Mosseri I, 71.1: 276 T-S D1.2: 268, 276 T-S NS 301.23: 8 T-S NS 301.84: 267 T-S NS 311.113: 7

## **Manchester, John Rylands Library**

JRL A 694: 1, 7

## **New York, Jewish Theological Seminary**

JTS 8110, EMC 829, 832: 8

#### **Oxford, Bodleian Library**

Bod. Heb. d 33, fol. 16: 276

## **St. Petersburg, National Library of Russia**

II Firkovitch, Evr.-Arab. I 2347: 9 II Firkovitch, Evr.-Arab. I 2390: 8

II Firkovitch, Evr.-Arab. I 2477: 9 II Firkovitch, Evr.-Arab. I 2478: 9 II Firkovitch, Evr.-Arab. I 2480: 9 II Firkovitch, Evr.-Arab. I 2481: 9 II Firkovitch, Evr.-Arab. I 2505: 8 II Firkovitch, Evr.-Arab. I 2528: 9 II Firkovitch, Evr.-Arab. I 2542: 9 II Firkovitch, Evr.-Arab. I 2544: 9 II Firkovitch, Evr.-Arab. I 2551: 9 II Firkovitch, Evr.-Arab. I 2557: 9 II Firkovitch, Evr.-Arab. I 2772: 9 II Firkovitch, Evr.-Arab. I 2794: 9 II Firkovitch, Evr.-Arab. I 2795: 9 II Firkovitch, Evr.-Arab. I 2813: 9 II Firkovitch, Evr.-Arab. I 2814: 9

II Firkovitch, Evr.-Arab. I 2897: 9 II Firkovitch, Evr.-Arab. I 2928: 9 II Firkovitch, Evr.-Arab. I 2941: 9 II Firkovitch, Evr.-Arab. I 2945: 9 II Firkovitch, Evr.-Arab. I 2966: 9 II Firkovitch, Evr.-Arab. I 3384: 10 II Firkovitch, Evr.-Arab. I 3944: 10 II Firkovitch, Evr.-Arab. I 4477: 8 II Firkovitch, Evr.-Arab. I 4601: 269 II Firkovitch, Evr.-Arab. II 297: 10 II Firkovitch, Evr.-Arab. II 307: 8 II Firkovitch, Evr.-Arab. II 323: 10 II Firkovitch, Evr.-Arab. II 325: 10 II Firkovitch, Evr.-Arab. II 326: 10 II Firkovitch, Evr.-Arab. II 418: 8

II Firkovitch, Evr.-Arab. II 420: 10 II Firkovitch, Evr.-Arab. II 488: 10 II Firkovitch, Evr.-Arab. II 604: 8

**BIBLICAL VERSES IN HIDĀYAT AL-QĀRIʾ (LONG VERSION)**  (Numbers refer to

#### **Genesis**

paragraphs)

Gen. 1.1: II.L.0.5. Gen. 1.3: II.L.2.2.1. Gen. 1.22: II.L.1.13. Gen. 1.24: II.L.1.11.3. Gen. 2.5: II.L.2.12.1.4. Gen. 2.12: II.L.2.13.3. Gen. 2.16: II.L.2.2.2. Gen. 4.4: II.L.1.13. Gen. 4.9: II.L.1.13. Gen. 7.23: II.L.1.13. Gen. 9.1: II.L.2.12.1.1. Gen. 10.4: II.L.1.12.2. Gen. 12.3: II.L.3.2.7. Gen. 14.2: II.L.1.10. Gen. 18.1: II.L.2.12.8.1. Gen. 18.5: II.L.1.6.

Gen. 18.17: II.L.1.7.11. Gen. 18.21: II.L.1.7.3. Gen. 19.20: II.L.1.5.7. Gen. 20.5: II.L.2.12.6. Gen. 20.13: II.L.1.4.4. Gen. 23.10: II.L.2.12.1.4. Gen. 24.21: II.L.1.9.7. Gen. 24.32: II.L.1.9.7. Gen. 25.34: II.L.1.13. Gen. 26.11: II.L.2.12.3.2. Gen. 27.19: II.L.3.2.7. Gen. 27.24: II.L.1.4.8. Gen. 29.21: II.L.1.13. Gen. 32.8: II.L.1.12.2. Gen. 34.29: II.L.0.1. Gen. 39.12: II.L.1.7.9. Gen. 39.15: II.L.1.7.11. Gen. 39.19: II.L.1.7.11. Gen. 42.10: II.L.1.8.1. Gen. 43.26: II.L.1.3.2. Gen. 45.12: II.L.2.13.1. Gen. 46.3: II.L.1.11.2. Gen. 46.26: II.L.0.1.; II.L.0.1. Gen. 46.27: II.L.0.1.; II.L.0.1. Gen. 49.6: II.L.1.6. Gen. 49.11: II.L.1.4.7. Gen. 49.13: II.L.1.5.12. Gen. 49.26: II.L.3.2.7.

#### **Exodus**

Exod. 4.19: II.L.2.13.1.

Exod. 5.1: II.L.1.12.2. Exod. 6.27: II.L.2.12.8.2.; II.L.2.13.1. Exod. 8.20: II.L.1.10. Exod. 14.4: II.L.1.7.10. Exod. 14.30: II.L.1.7.2. Exod. 15.1: II.L.1.7.2. Exod. 15.4: II.L.3.2.1. Exod. 15.16: II.L.1.7.2. Exod. 17.6: II.L.1.5.2. Exod. 22.4: II.L.1.10. Exod. 23.31: II.L.1.11.6. Exod. 28.8: II.L.2.12.1.3. Exod. 28.43: II.L.2.12.5. Exod. 32.1: II.L.1.12.2. Exod. 32.11: II.L.3.2.3. Exod. 32.20: II.L.1.13.

#### **Leviticus**

Lev. 4.23: II.L.2.16. Lev. 5.5: II.L.1.5.12. Lev. 6.13: II.L.1.7.6. Lev. 11.15: II.L.1.10. Lev. 14.11: II.L.1.4.2.; II.L.1.4.2. Lev. 15.25: II.L.3.2.4. Lev. 19.5: II.L.1.9.7. Lev. 19.6: II.L.2.12.2.2. Lev. 20.2: II.L.1.9.7. Lev. 21.13: II.L.1.7.9. Lev. 22.13: II.L.0.1.

Lev. 23.17: II.L.1.3.2. Lev. 24.20: II.L.2.17. Lev. 26.34: II.L.0.3 Lev. 26.43: II.L.1.13.

#### **Numbers**

Num. 5.19: II.L.2.13.1. Num. 9.10: II.L.1.6. Num. 10.35: II.L.1.11.2. Num. 10.36: II.L.1.11.2. Num. 11.11: II.L.3.2.3. Num. 11.15: II.L.2.12.1.1. Num. 14.12: II.L.1.7.8. Num. 14.19: II.L.1.11.2. Num. 16.24: II.L.2.8.1. Num. 17.10: II.L.2.8.1. Num. 17.23: II.L.1.4.10. Num. 21.1: II.L.2.12.14. Num. 24.3: II.L.1.4.7.; II.L.1.5.21.; II.L.1.11.3. Num. 24.5: II.L.2.16. Num. 25.7: II.L.2.16. Num. 26.35: II.L.1.6.

#### **Deuteronomy**

Deut. 3.27: II.L.1.13. Deut. 4.7: II.L.1.7.8. Deut. 4.36: II.L.1.3.4. Deut. 9.14: II.L.2.7.3. Deut. 13.6: II.L.1.10. Deut. 13.11: II.L.1.6.

Deut. 28.49: II.L.1.13. Deut. 28.61: II.L.2.12.7. Deut. 31.24: II.L.2.12.5. Deut. 31.28: II.L.1.7.4.

#### **Joshua**

Josh. 1.5: II.L.1.4.10. Josh. 1.8: II.L.1.7.4. Josh. 2.18: II.L.1.7.4. Josh. 4.22: II.L.2.12.2.2. Josh. 5.1: II.L.1.7.4. Josh. 6.2: II.L.1.7.4. Josh. 6.9: II.L.2.12.8.1. Josh. 6.17: II.L.1.7.6. Josh. 7.7: II.L.1.3.4. Josh. 7.9: II.L.1.7.4. Josh. 8.14: II.L.2.12.4.2. Josh. 8.28: II.L.1.9.2. Josh. 10.4: II.L.2.12.6. Josh. 10.6: II.L.1.13. Josh. 10.38: II.L.1.11.2. Josh. 13.3: II.L.1.9.7. Josh. 15.4: II.L.1.11.2. Josh. 15.6: II.L.2.12.1.4. Josh. 15.18: II.L.1.7.9. Josh. 18.27: II.L.1.9.7. Josh. 19.35: II.L.2.12.1.4. Josh. 19.38: II.L.2.12.7. Josh. 24.15: II.L.2.12.1.4.

#### **Judges**

Jud. 1.27: II.L.2.12.1.1. Jud. 3.25: II.L.1.12.2. Jud. 5.12: II.L.0.1.; II.L.2.12.8.2. Jud. 5.16: II.L.2.14. Jud. 5.23: II.L.1.12.2. Jud. 5.28: II.L.3.2.1. Jud. 7.19: II.L.1.12.3. Jud. 7.25: II.L.1.10.; II.L.2.12.3.1. Jud. 11.35: II.L.1.7.11. Jud. 14.17: II.L.1.13. Jud. 15.5: II.L.1.10. Jud. 15.10: II.L.3.2.3.

#### **1 Samuel**

1 Sam. 1.6: II.L.1.9.6. 1 Sam. 7.8: II.L.2.12.12. 1 Sam. 8.7: II.L.2.12.12. 1 Sam. 14.4: II.L.2.16.; II.L.3.2.4. 1 Sam. 17.5: II.L.1.5.19. 1 Sam. 17.15: II.L.1.9.7. 1 Sam. 17.47: II.L.1.11.5. 1 Sam. 18.11: II.L.1.4.9. 1 Sam. 18.30: II.L.1.7.8. 1 Sam. 20.4: II.L.1.7.4.; II.L.3.2.2. 1 Sam. 24.19: II.L.2.16. 1 Sam. 26.23: II.L.1.4.8.

1 Sam. 28.7: II.L.1.7.5. 1 Sam. 28.9: II.L.3.2.3. 1 Sam. 28.15: II.L.3.2.3.

#### **2 Samuel**

2 Sam. 3.33: II.L.2.12.12. 2 Sam. 7.13: II.L.1.7.5. 2 Sam. 7.29: II.L.3.2.7. 2 Sam. 10.16: II.L.1.4.4. 2 Sam. 12.28: II.L.2.12.6. 2 Sam. 14.31: II.L.3.2.3. 2 Sam. 19.28: II.L.1.5.11. 2 Sam. 19.44: II.L.1.13. 2 Sam. 22.12: II.L.1.5.20. 2 Sam. 24.2: II.L.1.12.2.

#### **1 Kings**

1 Kings 1.40: II.L.2.12.12. 1 Kings 3.23: II.L.1.7.4. 1 Kings 4.12: II.L.2.12.9. 1 Kings 6.9: II.L.1.13. 1 Kings 9.15: II.L.2.12.1.1. 1 Kings 10.2: II.L.1.11.2. 1 Kings 15.29: II.L.1.7.11. 1 Kings 17.2: II.L.1.6.

#### **2 Kings**

2 Kings 3.20: II.L.1.5.11. 2 Kings 4.13: II.L.3.2.2. 2 Kings 4.40: II.L.1.5.11. 2 Kings 5.11: II.L.1.12.2. 2 Kings 5.26: II.L.3.2.1. 2 Kings 6.32: II.L.1.9.6. 2 Kings 20.17: II.L.1.11.2. 2 Kings 25.10: II.L.1.5.15.

#### **Isaiah**

Isa. 10.9: II.L.1.7.9. Isa. 10.25: II.L.1.5.7. Isa. 10.28: II.L.1.5.12. Isa. 14.23: II.L.1.5.7. Isa. 22.7: II.L.1.5.21. Isa. 22.19: II.L.1.5.10. Isa. 24.19: II.L.1.12.2. Isa. 27.2: II.L.2.12.2.2. Isa. 29.9: II.L.1.5.6. Isa. 34.11: II.L.1.7.7. Isa. 40.12: II.L.3.2.6. Isa. 40.20: II.L.2.13.1. Isa. 41.25: II.L.1.13. Isa. 42.8: II.L.2.12.6. Isa. 42.17: II.L.1.5.3. Isa. 43.2: II.L.1.11.4. Isa. 43.7: II.L.3.2.6. Isa. 44.14: II.L.1.5.22. Isa. 47.5: II.L.1.12.2. Isa. 47.12: II.L.1.7.8. Isa. 54.12: II.L.1.7.2. Isa. 57.18: II.L.2.12.3.1. Isa. 59.10: II.L.1.5.3. Isa. 59.21: II.L.1.7.10. Isa. 60.1: II.L.1.1.5.

Isa. 60.17: II.L.1.9.2. Isa. 61.10: II.L.1.13. Isa. 65.8: II.L.3.1.

#### **Jeremiah**

Jer. 3.20: II.L.1.5.13. Jer. 4.1: II.L.1.12.2. Jer. 4.31: II.L.2.12.1.3. Jer. 8.15: II.L.2.7.2. Jer. 11.10: II.L.0.1. Jer. 11.15: II.L.3.2.2. Jer. 13.17: II.L.1.5.6. Jer. 15.18: II.L.3.2.3. Jer. 20.9: II.L.1.7.2. Jer. 22.23: II.L.2.12.14. Jer. 23.16: II.L.1.3.4. Jer. 38.9: II.L.2.11.2. Jer. 40.16: II.L.1.5.1. Jer. 44.28: II.L.2.12.8.1. Jer. 46.8: II.L.1.13. Jer. 46.15: II.L.1.5.17. Jer. 51.16: II.L.1.13. Jer. 51.58: II.L.1.12.3. Jer. 52.15: II.L.1.5.1.

#### **Ezekiel**

Ezek. 5.15: II.L.1.3.3. Ezek. 16.4: II.L.2.10.2.; II.L.2.12.14. Ezek. 16.47: II.L.1.11.1. Ezek. 17.9: II.L.1.5.15.; II.L.1.9.7. Ezek. 20.44: II.L.1.11.1. Ezek. 22.5: II.L.2.12.3.1. Ezek. 23.40: II.L.2.10.4.; II.L.2.12.14. Ezek. 32.20: II.L.2.12.6.; II.L.2.12.9. Ezek. 35.15: II.L.2.12.3.2. Ezek. 40.10: II.L.1.9.2. Ezek. 40.34: II.L.1.4.3. Ezek. 45.9: II.L.2.12.3.1. Ezek. 46.14: II.L.1.12.2.

#### **Hosea**

Hos. 5.15: II.L.2.13.2.

#### **Amos**

Amos 6.3: II.L.2.13.1.

#### **Obadiah**

Obd. 1.20: II.L.1.9.7.

#### **Zephaniah**

Zeph. 2.14: II.L.1.12.3. Zeph. 3.8: II.L.0.1.; II.L.1.1.5.

#### **Zechariah**

Zech. 11.17: II.L.1.13. Zech. 13.9: II.L.1.9.7.

## **Malachi**  Mal. 2.13: II.L.2.12.5. **Psalms**  Psa. 2.9: II.L.1.12.2. Psa. 3.3: II.L.1.11.2. Psa. 8.7: II.L.1.5.21. Psa. 17.12: II.L.1.9.7. Psa. 18.11: II.L.1.13. Psa. 22.3: II.L.2.6. Psa. 22.15: II.L.3.2.6. Psa. 25.20: II.L.2.12.9. Psa. 27.1: II.L.0.1. Psa. 28.7: II.L.1.11.5. Psa. 42.10: II.L.3.2.3. Psa. 43.2: II.L.3.2.3. Psa. 45.12: II.L.1.13. Psa. 47.5: II.L.3.2.5. Psa. 49.6: II.L.3.2.3. Psa. 50.20: II.L.2.16. Psa. 59.12: II.L.1.11.6. Psa. 60.2: II.L.3.2.5. Psa. 66.6: II.L.2.12.2.2. Psa. 66.17: II.L.1.7.7. Psa. 68.31: II.L.1.4.4. Psa. 68.35: II.L.1.11.1. Psa. 72.6: II.L.1.9.7. Psa. 73.9: II.L.1.5.21. Psa. 74.6: II.L.1.4.9. Psa. 82.5: II.L.1.12.2.

Psa. 88.11: II.L.1.7.5.

Psa. 89.18: II.L.1.11.6. Psa. 89.53: II.L.2.12.1.4. Psa. 92.4: II.L.1.11.4. Psa. 92.7: II.L.1.10. Psa. 92.15: II.L.1.12.2. Psa. 94.17: II.L.1.12.2.; II.L.2.6. Psa. 98.8: II.L.2.12.1.6. Psa. 100.4: II.L.1.7.7. Psa. 103.3: II.L.1.11.3. Psa. 103.5: II.L.1.11.3. Psa. 103.20: II.L.3.2.7. Psa. 107.3: II.L.1.13. Psa. 113.5: II.L.1.11.3. Psa. 114.8: II.L.1.11.3. Psa. 123.1: II.L.1.11.3. Psa. 132.1: II.L.2.12.3.1. Psa. 141.8: II.L.1.13.

#### **Proverbs**

Prov. 1.17: II.L.2.5. Prov. 1.28: II.L.2.13.2.; II.L.2.13.2. Prov. 3.4: II.L.2.12.1.4. Prov. 4.16: II.L.2.12.3.3. Prov. 6.16: II.L.3.2.4. Prov. 8.17: II.L.2.13.2. Prov. 14.28: II.L.2.12.3.1. Prov. 16.30: II.L.1.5.5. Prov. 17.3: II.L.1.9.7. Prov. 17.16: II.L.3.2.3.

Prov. 19.7: II.L.3.2.6. Prov. 20.17: II.L.1.10. Prov. 21.1: II.L.3.2.4. Prov. 25.3: II.L.2.12.8.1. Prov. 28.3: II.L.1.5.17. Prov. 31.2: II.L.1.7.4. Prov. 31.3: II.L.1.5.14.

#### **Job**

Job 1.1: II.L.2.12.8.1. Job 3.21: II.L.2.13.1. Job 7.11: II.L.1.12.2. Job 10.22: II.L.1.11.2. Job 16.4: II.L.1.11.4. Job 16.5: II.L.1.11.4. Job 16.12: II.L.1.12.3. Job 17.1: II.L.1.12.2. Job 18.16: II.L.1.12.2. Job 19.3: II.L.1.3.4. Job 26.11: II.L.1.5.17. Job 28.1: II.L.1.12.2. Job 31.35: II.L.3.2.4. Job 36.30: II.L.2.16. Job 37.18: II.L.1.4.8.; II.L.1.9.7. Job 40.26: II.L.1.4.8. Job 41.26: II.L.1.5.8.

#### **Song of Songs**

Cant. 1.11: II.L.1.9.2. Cant. 5.2: II.L.1.9.5.

Cant. 7.3: II.L.1.5.3. Cant. 7.10: II.L.2.12.1.3. Cant. 8.14: II.L.2.13.3.

#### **Ruth**

Ruth 2.6: II.L.0.1.

#### **Lamentations**

Lam. 1.4: II.L.1.9.7. Lam. 3.23: II.L.2.17.

#### **Ecclesiastes**

Ecc. 11.9: II.L.1.4.2.

#### **Esther**

Esther 2.1: II.L.1.12.2. Esther 5.2: II.L.1.7.11. Esther 9.3: II.L.2.10.3.

#### **Daniel**

Dan. 3.2: II.L.1.7.2. Dan. 3.5: II.L.1.5.9.; II.L.1.7.2. Dan. 3.13: II.L.1.4.10. Dan. 4.27: II.L.2.12.6. Dan. 6.23: II.L.2.12.8.1.; II.L.2.13.3.; II.L.2.13.3. Dan. 7.6: II.L.1.7.6. Dan. 9.19: II.L.1.11.2.; II.L.1.11.2. Dan. 10.14: II.L.1.5.5.

Dan. 12.13: II.L.1.5.14.

#### **Ezra**

Ezra 1.1: II.L.0.3 Ezra 3.7: II.L.2.12.8.1. Ezra 4.23: II.L.1.7.9. Ezra 8.18: II.L.1.3.2.

#### **1 Chronicles**

1 Chron. 1.6: II.L.1.5.4. 1 Chron. 1.7: II.L.1.5.4. 1 Chron. 6.6: II.L.1.7.8. 1 Chron. 6.14: II.L.1.7.8. 1 Chron. 6.29: II.L.1.3.4. 1 Chron. 8.12: II.L.2.16. 1 Chron. 12.23: II.L.2.12.8.1. 1 Chron. 12.41: II.L.1.4.9. 1 Chron. 17.11: II.L.1.12.2. 1 Chron. 19.16: II.L.1.4.4. 1 Chron. 28.11: II.L.1.9.2. 1 Chron. 28.18: II.L.1.12.2.

#### **2 Chronicles**

2 Chron. 1.12: II.L.1.5.14.

## **BIBLICAL VERSES IN HIDĀYAT AL-QĀRIʾ (SHORT VERSION)**

(Numbers refer to paragraphs)

#### **Genesis**

Gen. 9.1: II.S.6.1.1. Gen. 18.1: II.S.6.9. Gen. 18.5: II.S.2.1. Gen. 18.17: II.S.2.12. Gen. 18.21: II.S.2.4. Gen. 34.29: II.S.0.3 Gen. 39.12: II.S.2.10. Gen. 39.15: II.S.2.12. Gen. 39.19: II.S.2.12. Gen. 43.26: II.S.1.2. Gen. 45.12: II.S.5.4. Gen. 49.6: II.S.2.1.

#### **Exodus**

Exod. 4.19: II.S.5.4. Exod. 6.27: II.S.5.4. Exod. 14.4: II.S.2.11. Exod. 14.30: II.S.2.3. Exod. 15.1: II.S.2.3. Exod. 15.16: II.S.2.3. Exod. 15.21: II.S.2.3. Exod. 28.8: II.S.6.1.3. Exod. 28.43: II.S.6.5.

Exod. 29.34: II.S.6.1.1.

#### **Leviticus**

Lev. 5.12: II.S.7.3. Lev. 6.13: II.S.2.7. Lev. 7.35: II.S.6.2.1. Lev. 19.6: II.S.6.2.2. Lev. 21.13: II.S.2.10. Lev. 23.17: II.S.1.2.

#### **Numbers**

Num. 5.19: II.S.5.4. Num. 5.22: II.S.5.4. Num. 11.15: II.S.6.1.1. Num. 11.29: II.S.5.4. Num. 21.1: II.S.6.12. Num. 22.2: II.S.2.13.

#### **Deuteronomy**

Deut. 4.7: II.S.2.9. Deut. 31.24: II.S.6.5. Deut. 31.28: II.S.2.5.

#### Joshua

Josh. 1.8: II.S.2.5. Josh. 2.18: II.S.2.5. Josh. 6.17: II.S.2.7. Josh. 8.28: II.S.3.0. Josh. 15.18: II.S.2.10. Josh. 19.38: II.S.6.7.

#### **Judges**

Jud. 4.9: II.S.6.2.1. Jud. 5.16: II.S.7.8. Jud. 7.25: II.S.6.3.1. Jud. 9.13: II.S.5.4. Jud. 11.35: II.S.2.12.

#### **1 Samuel**

1 Sam. 7.8: II.S.6.13. 1 Sam. 8.7: II.S.6.13. 1 Sam. 18.30: II.S.2.9. 1 Sam. 20.4: II.S.2.5. 1 Sam. 28.7: II.S.2.6.

#### **2 Samuel**

2 Sam. 7.13: II.S.2.6. 2 Sam. 12.28: II.S.6.6.1.

#### **1 Kings**

1 Kings 1.40: II.S.6.13. 1 Kings 3.23: II.S.2.5. 1 Kings 4.12: II.S.6.10. 1 Kings 15.29: II.S.2.12. 1 Kings 17.2: II.S.2.1.

#### **2 Kings**

2 Kings 7.8: II.S.5.4. 2 Kings 8.16: II.S.6.2.1.

#### **Isaiah**

Isa. 8.19: II.S.5.1.; II.S.5.4. Isa. 10.9: II.S.2.10. Isa. 27.2: II.S.6.2.2. Isa. 34.11: II.S.2.8. Isa. 47.12: II.S.2.9. Isa. 59.21: II.S.2.11. Isa. 60.1: II.S.0.3.

#### **Jeremiah**

Jer. 11.10: II.S.0.3. Jer. 29.27: II.S.5.6. Jer. 44.28: II.S.6.9.

#### **Ezekiel**

Ezek. 16.4: II.S.5.1. Ezek. 16.11: II.S.6.1.6. Ezek. 22.5: II.S.6.3.1. Ezek. 32.20: II.S.6.6.1. Ezek. 39.10: II.S.5.5. (2x) Ezek. 45.9: II.S.6.3.1.

#### **Hosea**

Hos. 5.15: II.S.5.5. Hos. 11.6: II.S.6.1.3.

#### **Zephaniah**

Zeph. 3.8: II.S.0.3

#### **Psalms**

Psa. 27.1: II.S.0.3 Psa. 66.6: II.S.6.2.1. Psa. 66.17: II.S.2.8. Psa. 68.31: II.S.1.7. Psa. 72.17: II.S.6.1.4. Psa. 88.11: II.S.2.6. Psa. 89.53: II.S.6.1.4. Psa. 98.8: II.S.6.1.5. Psa. 100.4: II.S.2.8. Psa. 112.9: II.S.1.7. Psa. 132.1: II.S.6.3.1.

#### **Proverbs**

Prov. 1.28: II.S.5.5. Prov. 3.4: II.S.6.1.4. Prov. 4.16: II.S.9.0. Prov. 8.17: II.S.5.5. Prov. 14.28: II.S.6.3.1.

#### **Job**

Job 20.18: II.S.1.7. Job 29.22: II.S.9.0. Job 33.21: II.S.1.2.

#### **Esther**

Esther 5.2: II.S.2.12.

#### **Daniel**

Dan. 1.4: II.S.5.5.

Dan. 2.13: II.S.2.7. Dan. 3.28: II.S.6.1.5. Dan. 7.6: II.S.2.7. Dan. 12.12: II.S.5.4.

#### **Ezra**

Ezra 4.23: II.S.2.10. Ezra 8.18: II.S.1.2.

#### **1 Chronicles**

1 Chron. 6.6: II.S.2.9. 1 Chron. 6.14: II.S.2.9. 1 Chron. 12.23: II.S.6.9. 1 Chron. 16.32: II.S.1.7. 1 Chron. 21.3: II.S.2.4. 1 Chron. 28.11: II.S.3.0. (2x)

#### **2 Chronicles**

2 Chron. 28.24: II.S.6.5.

### **TERMS AND WORDS IN**

## **HIDĀYAT AL-QĀRIʾ**

## **(LONG VERSION)**

(Numbers refer to lines)

 742 :א ֶ 741 :א ֶ 742 :א ֶ 1177 59, 45, :א ֶ 767 :א ֶ

 789, 302, 295, 205, 203, :א ה ח ע ֶ 850, 988, 1134 529, 521, 510, 504, 451, :א ו י ה ֶ 544 445, 440, 437, 435, :אלא ו י ה ֶ 467, 471, 478, 480, 488, 491, 494 519 :ללא ו י ה ֶ 341 :אבדאל 1037 759, 146, :אלאבתדא 1064 666, :אבתדאה 400 :אבתדאל 1036 :אלאבתדי 526, 301, 35, 22, :אהל אללגה 528 (2x), 566, 581, 608, 943, 1058, 1176 1175 :>אהל< אללגה 779 605, :אלאואמר 431 :אוגירה 421 :אלאוגירה 427 :אֹוגֵ יר ה 419 :אֹוגֵ יר ָ֞ ה 433 :אֹוגֵ יר ה 778 :ואוזאנהמא 198 :אחרף 121 :ובאלהי 60, 57, 37, 34, 26, 21, :אלאלחאן 74, 81, 85, 91, 94, 101, 112, 125, 172, 179, 182, 949, 1185, 1192, 1193 291 :ואלחאן

20 :ללאלחאן 154, 152, 151, 139, 129, :אלף 154, 161, 162, 189, 320, 344, 511, 979, 987, 1170, 1226 164, 142, 141, 138, 7, :אלאלף 209, 224, 238, 241, 244, 244, 319, 342, 344, 77,5, 512, 514, 640, 699, 703, 854, 860 399 367, 360, 356, :באלף 139 :ואלף 1031 :כאלאלף 130 :א ל ף ֶ 580 :אלפאט ֶ 579 :אלאלפאט ֶ 167, 137, 131, 110, 16, :אמר 172 604, 429, 426, 396, :אלאמר 604, 641, 750, 751, 767, 782, 788, 793, 795 801 168, :אנחא 663 :אלאנחא 1171 :אנחאיהם 1152, 1151, 1150, 1149, :אסאס 1152, 1153, 1154 693, 573, 572, 325, 306, :אסם 787 592 589, :אלאסם 769 753, :אלאסמא 770 :ואסמא

596 595, 594, :ואלאסמא 778 :ולאסם 1131 :אסמוהא 1 :אסמין 332 :אלאסמין 1141 722, :אספל 327 :אסתפהאם 760 :ואלאסתפהאם 605 344, :אלאסתקבאל 671 :אעראב 730, 720, 717, :אלאעראב 125,11, 734, 738 737 :אעראבהא 770 754, 753, :ואלאעראץ ֶ 776 610, :אלאפעאל 182 :אלאפתקאר 710 :אלאפתקאראת 284 255, 28, :אצול 417 196, 195, :אלאצול 848 :באלאצול 253 :פאצול 845 281, 195, :אצולא 912 :אצולהם 526 :אצטלאח 993 529, 526, :אצטלחו 684, 684, 474, 136, 34, :אצל 1138, 1165 518, 503, 251, 66, 22, :אלאצל 519, 1056, 1167, 1201, 1202 205 :ואצל

188 :ואלאצל 718 714, 417, :אצלא 634 633, 567, 396, 320, :אצלי 810 :ואצ אפה 685 :ואצ עתה 1131 :ואשתקוה 459 419, :אתא 272 ּ:ב 273 ֿ:ב 511 493, 492, 333, :בא 305, 149, 130, 18, 14, :אלבא 310, 347, 348, 430, 454, 494, 512, 513, 516, 520, 641, 725, 992, 1259 139 :]אלבא[ 378 :בבֵ א 955 142, :ואלבא 965 :כאלבא 1101 :פאלבא 617 :אלבֵ א 486 :באאין 416 :אלבדל 243 :אלבי 1265 988, 917, 150, 4, :בית 1134 1007, 219, 206, :ובית 39 :אלביתין 1134 219, 206, :הבליעה 1259 :ברכה 1257 :בְ ר כ ה 1261 :ברכו 1259 ּ:ב ָּֽ רְ כּו

1267 :ברכ֥ ות 1262 :ב רכֵ ת 727, 534, 443, 125, 76, :אלג ֶ 739 735 :גזם 743 722, :אלגזם 744 743, 734, :ואלגזם 799 :אלג זם 642 130, :גמאל 350, 252, 139, 134, :אלגמאל 618 352 :בגמאל 142 :ואלגמאל 1158 :ואלגמע 790 779, :ג נִּ י 1189 :געי 1191 904, :געיה 859, 855, 855, 853, :אלגעיה 862, 863, 864, 870, 918, 920, 931, 932, 934, 939, 943, 945, 1186, 1187, 1199, 1199, 1200, 1202 937 :בגעיה 1190 :באלגעיה 944 :ללגעיה 1200 :פאלגעיה 1103 155, 154, :דאל 309, 151, 135, 131, :אלדאל 354, 618, 643, 966, 990 553 :]אלד[אל 354 :באלדאל 1233 1089 241 :בדגש 297 :באלדגש 502 :דגשהא 419 :דִּ דחִָּ֞ יק 437 :דפסיק 419 :דִּ פְ סִָּ֞ יק 1110 223 :ללהא

971 261, :ואלדאל 232, 228, 213, 212, 208, :דגש 239, 483, 498, 537, 537, 928, 977, 981, 1214, 1220, 225, 215, 213, 208, :אלדגש 232, 237, 240, 246, 261, 262, 263, 295, 452, 454, 534, 535, 559, 926, 982, 294 215, :ואלדגש 537 :דגשֶכביר 535 :אלדגשֶאלכביר 520 444, 444, 443, :דדחיק 631 184, :אלדקדוקיין 465, 420, 356, 328, 10, :הא 465, 607, 1226 466, 356, 326, 234, 11, :אלהא 466, 591, 606, 619, 638, 639, 641, 642, 643, 697, 861, 862, 863, 865, 1110, 402 227, 216, 212, :ואלהא 1112 1049, 881, :הֵ א

9 :אלהֵ א 608 :אלהאאת 988 :ה֤ וא 464 :ה֥ וא 278, 234, 65, 62, 61, 45, :הי 418, 426, 523, 607, 709, 709, 931, 932, 958, 1193, 1240 599 :וואו 402 :ואלואו 740 :ואּו 475 :אלואוין 112 :אלואצ ע 685 :וואצ עהא 751 749, 749, 749, :ווזנהמא 200 152, :זאי 645 619, 563, 362, 152, :אלזאי 354 :בזאי 1233 :וזאי 554 :ואלזאי 199 :ללזאי 200 :זאיֶמכרוך 563 :אלזאיֶאלמכרוך 153 :זאין 884 864, :באלז ג 723 : ؙ זיד 724 : ؚ זיד 1188 :חדפהא 608 :חדפו 1039 881, 241, 184, :חית

 866, 645, 620, 364, :אלחית 866, 1007 1087 384, :בחית 212 :ואלחית 1150 1150, 704, :חלם 1151, 1134, 702, 699, :אלחלם 1153, 1154, 1158 1254 :בחלם 869 : [ב] חלם 870 :ואלחלם 1251 :ובחלם 1152 1151, :אלחֹלם 250 205, :אלחלקום 1139 250, :אלחנך 145, 142, 131, 131, 130, :חרוף 187, 190, 195, 197, 235, 237, 247, 255, 257, 264, 267, 271, 280, 293, 293, 77,5, 438, 477, 487, 521, 523, 523, 525, 544, 544, 545, 546, 560, 571, 700, 727, 788, 849, 850, 852, 873, 876, 893, 894, 902, 987, 988, 994, 1002, 1004, 1111, 1225, 1232 147, 136, 127, 123, 4, :אלחרוף 156, 157, 163, 166, 167, 172, 178, 180, 188, 190, 202, 207, 224, 237, 246, 249, 277, 286, 286, 295, 313, 341, 342, 400, 531,

532, 533, 536, 576, 614, 659, 668, 675, 676, 705, 728, 877, 887, 907, 908, 910, 931, 1175 290 :בחרוף 565 :באלחרוף 846 846, 334, 186, :ואלחרוף 504 :לחרוף 675 564, :ללחרוף 525 523, 190, :חר ֶףו אללין 548 547, 239, 173, :חרופה 110 :חרופהא 736 719, :חרכאת 942 :אלחרכאת 32 :וחרכאת 1064 971, 696, :חרכה 958 :אלחרכה 699 :בחרכה 699 :וחרכה 963 :חרכתה 1143 1139, :וחרכתהא 143, 143, 129, 100, 99, 6, :חרף 177, 177, 189, 191, 192, 195, 198, 337, 437, 445, 445, 462, 567, 605, 615, 627, 631, 633, 667, 669, 677, 712, 788, 812, 826, 850, 874, 888, 902, 948, 950, 951, 975, 977, 981, 987, 1006, 1010, 1013,

1045, 1070, 1086, 1239, 1242 146, 132, 128, 35, 4, :אלחרף 147, 148, 160, 161, 163, 166, 183, 184, 214, 215, 216, 218, 226, 232, 265, 269, 477, 479, 484, 512, 636, 671, 712, 714, 722, 723, 763, 800, 807, 809, 813, 827, 830, 831, 833, 856, 879, 925, 948, 954, 956, 962, 964, 964, 968, 969, 982, 983, 984, 1011, 1040, 1041, 1047, 1051, 1057, 1079, 1085, 1089, 1090, 1113, 1115, 1223, 1245 716 670, 333, :בחרף 967 :באלחרף 968, 957, 676, 569, :ואלחרף 970 627 615, :לחרף 922 :ללחרף 715 :פחרף 711 :פאלחרף 903, 845, 713, 582, 283, :חרפא 903, 906, 913, 915, 1077 545, 334, 186, 144, 130, :חרפאן 616 833 832, :חרפה

 577, 567, 486, 420, 275, :חרפין 583, 587, 616, 627, 628, 672, 1046 351, 340, 253, 192, :אלחרפין 1117 1090 1087, 1085, 517, :בחרפין 275 :וחרפין 628 616, :לחרפין 1153 1146, :אלחרק 893 854, :בחרק 697 :ואלחרק 478 :ח ר ק 555 :טית 646 620, 366, :אלטית 162 :לטית 223 :טעאם 1125, 449, 215, 152, 147, :טעם 1199, 1248, 1249 445, 16, 15, 12, 6, 3, :אלטעם 455, 1200, 1218, 1219, 1220, 1221, 1224, 1238, 1242, 1245, 1258, 1260, 1262, 1265, 1268 1255 1246, :בטעם 950 148, :וטעם 951 :ואלטעם 160 :בטעמה 132 :וטעמה 1267 1266, :טעמין 74 :אלטפחה 232 228, :ט הור

800 :יג זם 722 :יגזמו 461 :פידגש 902 :אליהא 687 :יואצ עהא 476, 420, 324, 150, 150, :יוד 476 480, 477, 367, 322, 192, :אליוד 484, 621, 646, 697, 894, 897, 902 598 595, 594, :באליוד 152 :ויוד 892 268, :ואליוד 937 :ביודין 1187 :יחדפהא 524–523 :יחייֶבןֶדאוודֶאלמגרבי 99 :ינגמו 461 :ינצב 954 831, 830, 827, 807, :יסכן 1007 :יסתופא 1014 999, :יסתופי 603, 592, 589, 588, 587, :יפכם 603 502 :ירפיהא 832, 809, 801, 678, :יתחרך 861, 969, 973, 1042 980 :אליתיב 184 :אלכאדם 956 :ואלכאדם 184 :כאדמא 31 29, :כאדמין

108 :ואלכאדמין 441, 437, 435, 423, :אלכאסרה 443, 443, 459, 459, 465, 469, 470, 473, 474, 476, 482, 483, 486, 492, 493, 497 647, 621, 369, 193, :אלכאף 699, 704, 1088, 1260, 1262, 1265, 1268 350 :בכאף 972 725, 252, 243, :ואלכאף 225 :כאלכאף 499 :כאפאת 501 ּ:כאפאת 1088 :בכאפין 486 :וֿכאפין 728 :אלכאפצ ה 226 166, 146, 144, 143, :כאציה 176, 160, 159, 136, :אלכאציה 234 156 :]אל[כאציה 157 :]אלכא[ציה 140 :באלכאציה 151 149, 143, 135, :כאציה ֶ 134 :פכאציה ֶ 270 222, 215, 141, :כאציתה 233 :בכאציתה 1196 148, 147, :וכאציתה 142 :כאציתהמא 327 :כבר 1193 1192, :אלכדאם

 949 :ואלכדאם 126 :וכדאמהא 599 598, :אלכואדם 515 510, :אלכט 745 707, :כלאם 222, 216, 211, 127, :אלכלאם 230, 236, 301, 318, 492, 565, 601, 610, 662, 682, 683, 710, 732, 929, 932, 942, 966, 980, 1027, 1031, 1035, 1048, 1058, 1061, 1062, 1063, 1068, 1078, 1092, 1095, 1097, 1100, 1117, 1194 667 :באלכלאם 885 847, :ואלכלאם 886 :כאלכלאם 492 ּ:כאלכלאם 718 691, 609, :ללכלאם 584 :כלאמא 550 :כלאמהם 762 :כלאמי 229, 33, 10, 10, 2, :אלכלמה 334, 445, 467, 813, 814, 815, 815, 1199, 1239, 1266 422 415, 414, :אלכלף 1263 :אלכסדאני 721 :אלכסרה 886 876, :כף 389 :בכף 391 :בּכ ף

916 911, 862, 298, :כפיפה 681 :כפץ ֶ 788, 785, 739, 727, :אלכפץ ֶ 790, 797 734 :וכפץ ֶ 742 724, 721, :ואלכפץ ֶ 786 :ללכפץ ֶ 911 :לכפתהא 725 :ואללאם 155 :לאמד 292 :אללגאת 397, 395, 319, 13, 13, :לגה 571, 572, 574, 575, 575, 719, 740, 773, 797, 799, 935, 935, 936, 937, 939, 1263 292, 278, 114, 35, 22, :אללגה 301, 330, 526, 528, 528, 566, 566, 581, 608, 639, 684, 685, 686, 692, 729, 734, 735, 747, 943, 1058, 1175, 1176 635 635, :באללגה 314 :ואללגה 730 :ללגה 801 :אללג ה 609 :אללגויין 463, 108, 107, 105, 60, :לחן 980, 1180

 174, 32, 17, 14, 11, 7, 2, :אללחן 461, 463, 960, 962, 968, 1112, 1115, 1183 1205 185,5, 77, 76, 73, :בלחן 1124 513, 336, :באללחן 975 :ולחן 973 956, :ואללחן 524 :ואללין 151 138, :למאד 556, 374, 317, 153, :אללמאד 622, 648, 868, 917, 1220, 1222 151 139, :ולמאד 918 :ללמאד 253, 252, 250, 205, :אללסאן 255, 258, 261, 268, 268, 1138, 1139, 1140 315, 227, 226, 177, :אללפט ֶ 316, 320, 510, 514, 518 157 :באללפט ֶ 4 :ואללפט ֶ 587 :פאללפט ֶ 1120 423, :לפט את 570, 515, 431, 425, 189, :לפט ה 582, 763, 817, 1040, 1046 811 777, 569, :אללפט ה 672 482, :בלפט ה 267 266, :לפט ת 473 :לפט תין 818 :אללפט תין

 1189, 1189, 542, 540, :לשון 1206, 1206, 1208, 1257, 1259 1134 218, 206, :הלשון 599 :במאם 1049 :ומאם 955 763, 352, :ואלמאם 1112 :ומֵ אם 30 :ואלמארכה 898 :אלמְ י ד ע 991, 891, 649, 622, :אלמאם 1208, 1219 339 :אלמאמין 702 17, 3, :מאצ יא 776 :אלמאצ יה 107 79, 78, :מארכה 31 :אלמארכה 1114 :ה ֶמְ א רְ רִּ ים 1114 :ה ֶמְ ב קְ שִּ ים 1033 :מבתדא 1034 :אלמבתדא 1039 :מבתדאה 667 :אלמבתדי 723 :אלמגזום 1109 :ה ֶמְ ד בֵ ר 1113 :ה ֶמְ ד בְ רִּ ים 1048 :ה ֶמְ דברים 925, 925, 520, 513, :מדגוש 1086, 1217 475 :מדגושא 1228 501, 298, 252, :מדגושה 275 :מדגושין 272 260, :אלמדגושין 2 :למדכר 28 22, :מואצ עה 684, 158, 146, 136, :אלמואצ עה 687 1130 :מוארבה 589 :מונת 1099 1097, :אלמונת 16 :למונת 595 :אלמונתה 816, 815, 814, 813, 514, :מחט 1030, 1044, 1048, 1070, 1071, 1101 1043 :אלמחט 1116 :ה ֶמֲ ח כִּ ים 219, 217, 206, 205, 202, :מחל 236, 248, 248, 253, 255, 271, 274, 285, 302, 302, 302, 304, 311, 342, 347, 352, 357, 360, 362, 366, 372, 376, 378, 382, 385, 388, 389, 392, 1138, 1140, 1142, 1144, 1146, 1147 1133 205, :מחלהא 299 :ה ֶמְ ט הֵ ר 300 :ה ֶמִּ ט הֵ ר 899 :מְ י ד ע 900 :מְ יּוד ע 1243 597, 396, 391, :מים 298 :אלמים

378 165, :ואלמים 398 :מֵ ים 380 :בְֶמֵ ים 345 :אלמכבר 864, 858, 854, 852, :מכפפא 869 200 200, :מכרוך 394 :ואלמכרת 171, 170, 168, 124, 24, :אלמלוך 178, 181, 188, 662, 669, 675, 676, 682, 701, 709, 718, 891, 942, 1021, 177,10, 1165 179 172, :ואלמלוך 1176 676, :ללמלוך 446, 364, 191, 41, 33, :מלך 457, 490, 496, 666, 711, 714, 715, 812, 813, 879, 898, 912, 987, 1006, 1010, 1092, 1243 755, 456, 455, 447, :אלמלך 786, 851, 853, 996, 1006, 1008, 1009, 1010, 1013, 1016, 1017, 1019 888 :במלך 861 715, :באלמלך 715 :ומלך 1003 994, :ואלמלך 1015 932, 880, :ללמלך 453 :פאלמלך 480 :אלמלּכין

1116 :המֲ נ דִּ ים 558 543, :מנזלה 553 :ואלמנזלה 558 543, :מנזלהֶביןֶמנזלתין 846 :אלמנזלהֶביןֶמנזלתין 553 :ואלמנזלהֶביןֶמנזלתין 846 558, 553, 543, :מנזלתין 899 :מְ נ כ ר 898 :אלמנּכר 899 :מְ נ ּכ ר 1127 :מנפרדא 725 :מנצובא 795 :מֵ ס ב 1108 :המְ ס כ ן 914 863, 859, :מסתופאה 979 :מסתעאר 697 19, :מסתקבלא 705 164, :אלמעאני 333 :אלמעטוף 185, 183, 171, 168, 161, :מעני 185, 317, 321, 351, 368, 465, 638, 639 323, 317, 314, 174, 11, :אלמעני 1189 444 207, 11, :ומעני 745 :מפיד 603 :מפכם 765 761, 755, 394, :מפעול 775 774, 724, :אלמפעול 775 :אלמפעולֶאלמטלק 762 762, :מפעולה

476 470, 465, 465, :מפק 420 420, 419, :מפקֶָ֞ 312 :מפרד 998 :מפתוחה 780 :אלמצאדר 780 :אלמצאדרֶאלמסתעארה 1002 :אלמצאחף 1003 :ואלמצאחף 502 :מצאחפה 700 :מצדר 775 :אלמצדר 1179 :מצחאפא 1183 :מצחף 394 325, :מצ אף 147 :אלמצ אפה 325 :מצ מר 118 :מקטעה 813 :ומקטעהא 1252 516, :מקמוצא 1255 1250, :מקף 1125 :אלמקף 1248, 1246, 1240, 1224, :במקף 1252 928, 577, 500, 209, :אלמקרא 1187, 1221, 1247, 1253 459 :מרחיק 724 :מרפוע 516 471, :מרפי 405 :מרפיא 409 :מרפיה 846 :אלמרפיה

275 :מרפיין 273 259, 254, 249, :אלמרפיין 549 :המרכבה 550 :במרכבת 1212 :בְֶמִּ רכבת 1109 :ה ֶמְ ש ג ע 1086 :משדד 688 :אלמתואצ ע 282 171, :אלמתואצ עין 1035, 1033, 1027, 930, :מתחרך 1036, 1036, 1037, 1042, 1043, 1061, 1061, 1063, 1071, 1074, 1076, 1090, 1106, 1108, 1115, 1258, 1260, 1267 839, 826, 805, 744, :אלמתחרך 841, 843, 844, 928, 961, 977, 983, 987, 1011, 1033, 1051, 1063, 1064, 1078, 1079, 1080 804 800, 678, :ומתחרך 1081 953, 838, 801, :ואלמתחרך 805 :וללמתחרך 1084 :כאלמתחרך 1075 840, :ללמתחרך 678 :פאלמתחרך 958 :מתחרכא 1066 :מתחרכין 344 :ללמתכלם 594 :אלמתצרפה 614 340, :אלמתראדפה

 1095 1074, 486, 420, :מתראדפין 1117 1100, :אלמתראדפין 801 :ואלמתרך 1196 :באלנגם 968 741, 674, :נגמאת 706 119,7, 662, :אלנגמאת 957 :ונגמאת 971 957, 957, 677, 666, :נגמה 958 677, :ואלנגמה 673 :אלנגמה 678 :בנגמה 742 740, :נגמתאן 153 :נון 649 622, 557, 380, :אלנון 268 193, :ואלנון 338 :אלנונין 672 :נטק 666, 446, 233, 225, :אלנטק 673, 677, 1080, 1081 668 :נטקה 910 :נטקהא 575 :אלנפי 681 :נצב 779, 773, 773, 772, 739, :אלנצב 781, 782 734 :ונצב 797 740, 723, 721, :ואלנצב 779 :אלנצבֶאלכביר 773 :אלנצבֶאלצגיר 1180, 1130, 858, 857, :נקט 1207, 1208, 1211, 1243

865 859, :בנקט 1183 :ואלנקט 1130, 484, 227, 222, :נקטה 1211 234 231, 230, 229, :אלנקטה 1213 :נקטהמא 484 :נקטתין 841, 812, 804, 800, 678, :סאכן 930, 980, 1043, 1074, 1107, 1113, 1258, 1259, 1262, 1265, 1268 807, 806, 799, 743, :אלסאכן 815, 818, 829, 837, 838, 840, 953, 954, 954, 957, 958, 961, 1029, 1030, 1080, 1089 1081 :באלסאכן 1064 679, :ואלסאכן 1075 842, :ללסאכן 800 :פאלסאכן 805 :פללסאכן 1092 1077, 809, :סאכנא 1095 1068, :סאכנין 1072 1066, :אלסאכנין 782 :אלסגול 1162 1161, :סגולה 1152 1142, 992, :אלסגולה 1239, 1238, 1216, :בסגולה 1247 1022 :ואלסגולה 1167 1166, 995, :אלסופרים

1079 1051, 1039, :סכון 1052, 1043, 834, 833, :אלסכון 1054 1041 :ואלסכון 1125 1070, :סכן 108 79, 78, :סלסלה 31 :ואלסלסלה 109 :ללסלסלה 650 623, 556, 382, :אלסמאך 392 388, :בסמאך 1162 :אלסמוך 1143 :אלספלאני 790 786, 783, 752, :אלעבר 795 750, :ואלעבר 778 :ללעבר 799, 740, 735, 293, :אלעבראני 1086, 1264 797 747, 734, 729, :אלעבראניה 767 758, :אלעבראניין 14 :ע֖ ּורִּ י 14 :ע֥ ּורִּ י 332 :אלעטף 1226 651, :עין 868, 651, 623, 384, 17, :אלעין 868, 869 212 :ואלעין 1136 :כאלעלם 1134 206, :עקר 218 :ועקר 1134 , 206 :עקרֶהלשון 218 :ועקרֶהלשון

1170 61, :אלעראק 62 :ללעראקיין 720 :ללערב 743 :ללערבי 801 735, 730, :אלערביה 1150 1149, :ערץ ֶ 1153, 1152, 1151, 1150, :וערץ ֶ 1153, 1154 268 252, :בערצ ה 125 :וערצ הא 493 :פא 624 385, :אלפא 492 420, 138, :ופא 305 225, :ואלפא 896, 837, 295, 277, :אלפאידה 1100 704 300, 299, :פאעל 787 778, 748, 724, :אלפאעל 795 :ואלפאעל 768 606, 8, 5, :פאעלה 759 758, 757, 756, :אלפאעלין 1151, 945, 921, 920, :פאתחה 1160, 1161 923, 914, 911, 910, :אלפאתחה 924, 926, 1140 1207, 916, 907, 903, :בפאתחה 1214 881 :באלפאתחה 1022 922, 169, :ואלפאתחה 891 :ללפאתחה 922 :פאלפאתחה

305 79, :פזר 442 :אלפסק 439 :ואלפסק 437 :אלפ סֵ ק 297 :פעל 768 725, 298, :אלפעל 592 :ואלפעל 702 3, :פעלא 724 :בפעלה 254 :פר]ע[ 284 255, :פרע 1210 :פרעה 196 :פשוטות 29 :אלפשטה 883, 741, 721, 701, :אלפתחה 884 885 882, 700, :באלפתחה 742 741, :ואלפתחה 741 :אלפתחהֶאלוסטי 741 :אלפתחהֶאלכברי 742 :ואלפתחהֶאלצגרי 966 :ואלצאד 624 554, 388, :אלצדי 653 :אל]צ[די 382 362, :בצדי 164 :ואלצדי 1144 :אלצירי 1244 :בצירי 1152 :אלצרי 1249 1237, :בצרי

704 :צֵ רי 1162 478, :צֵ רִּ י 720 :אלצ מה 322 :צ מיר 1160 1150, 998, :קאמצה 999, 998, 773, 169, :אלקאמצה 1008, 1022, 1138 1251 863, :בקאמצה 893 :באלקאמצה 1170 :קאמצתהם 990 654, 625, 389, :אלקוף 1099 439, :קטע 892 :קמץ 990, 890, 703, 699, :אלקמץ 991, 1158 990 :ואלקמץ 326 :אלק מֵ ץ 862 :בקמצה 79 :רביע 1210 :אלרבים 655 561, 560, 541, 198, :ריש 546, 514, 391, 201, 16, :אלריש 546, 547, 551, 625, 814, 970, 972, 1257 364 199, :בריש 560 :וריש 354, 309, 165, 164, :ואלריש 552 955 :כאלריש 549 544, :פאלריש 552 :ואלריש אלכביר

533 :ורפאה 503 :רפאהא 261 :ואלרפה 1219, 1218, 536, 512, :רפי 1222, 1226 504 263, :אלרפי 294, 263, 215, 214, :ואלרפי 296, 297, 559 1215 :רפֵ י 757 734, 7, 119, :רפע 761, 747, 739, 720, :אלרפע 763, 766 764 :]אל[רפ]ע[ 797 :ואלרפע 762 :ובאלרפע 723 :פאלרפע 126 :ורפעהא 759 :רפעהם 52 :אלשאם 471 :אלשאמיין 703, 561, 548, 494, 488, :שוא 851, 858, 877, 888, 892, 916, 920, 975, 1035, 1037, 1061, 1061, 1082, 1087, 1098 799, 696, 496, 490, :אלשוא 799, 803, 804, 809, 818, 844, 851, 853, 857, 859, 861, 862, 863, 864, 865, 866, 868, 870, 873, 874, 880, 880, 890, 892, 896,

903, 907, 912, 912, 913, 919, 922, 923, 930, 945, 948, 949, 950, 951, 952, 960, 961, 963, 963, 973, 977, 980, 981, 987, 989, 994, 996, 997, 1003, 1006, 1007, 1008, 1010, 1011, 1014, 1018, 1020, 1021, 1027, 1029, 1042, 1047, 1047, 1051, 1057, 1069, 1076, 1079, 1084, 1089, 1090, 1092, 1106, 1108, 1111, 1113, 1115, 1119, 1125, 1126, 1257, 1259, 1260 1064 :באלשוא 894 :ושוא 291 : [ו] שוא 942, 932, 928, 923, :ואלשוא 983, 1097, 1102, 1262, 1265, 1267, 1268 745 :וללשוא 1015 :ללשוא 893 :פשוא 966 815, :פאלשוא 744 743, :אלשו א 1100 :אלשואין 29 :אלשופר 1233 :שין 656 626, 392, 165, 12, :אלשין 266 :בשין

1032 310, :ואלשין 267 :פאלשין 793 :שירה 752 :שירו 1147 1132, 272, 271, :אלשפתין 1131 1130, :שרק 1154 1147, :אלשרק 539 538, :תאואת 823 :ללתאנית 107 73, :תביר 515 :תו 366 :בת ו 151 :ותו 261 :ואלתו 657 399, :אלת ו 150 :ות ו 278 :תואצ ע 25 :אלת]ואצ ע[ 280 24, :תואצ עו 23 :פתואצ עו 30 :אלתביר 555, 542, 536, 535, 516, :אלתו 626, 814, 1103 141 :אלתואצ ע 919 :תחריך 1125 :תחרך 1111 :לתחרך 538, 267, 261, 250, 122, :תלת 734, 818, 1138, 1208, 1225 328 :אלתמה 34 :תנאגימהא

58 :ותנאגימהא 90 31, :תנגים 1024 :אלתנג ים 90 :אלתנגים 1194 932, 456, :תנפס 983 :אלתסכין 10 :אלתעריף 927 :ללתעריף 631 630, 607, :תפכים 631 630, 614, 602, :אלתפכים 599 :ותפכים 587 :ואלתפכים 638 636, 576, :ללתפכים 614 610, 596, 595, 594, :תפכם 598 :ותפכם 748 566, :תצאריף 796 794, 791, :תצאריפהא 752 751, 632, :תצריף 633 :אלתצריף 463 :בתקדיר 601, 600, 600, 381, :תקדירה 611, 640 642 329, 327, 324, :ותקדירה 984 918, :תקיל 124 :ותקילהא 918 :תקל 533 217, 217, :אלתקל 265 :ותקל 561 :ותקלה 1110 :תקלת

1098 1098, 1083, :אלתראדף 487 133, :תראדפא 1075 1068, :תראדפהמא 232 :תשדיד 243 :אלתשדיד 1191 936, :אלתתניה 1110 244, :תתקיל 921, 247, 242, 242, :אלתתקיל 924, 945, 1045, 1046, 1047, 1118, 1119 920 234, :ללתתקיל 1127 :פאלתתקיל 235 :תתקל 569 :תתקלב

**TERMS AND WORDS IN HIDĀYAT AL-QĀRIʾ**

## **(SHORT VERSION)**

(Numbers refer to lines)

308 134, :אִֶּ 308 134, :אֵֶ 308 134, :א ֶ 308 134, :א ֶ 308 134, :א ֶ 308 134, :אֶֹ 308 134, :א ֶ 263 255, 196, 28, 27, :א ה ח ע ֶ 51 50, :א ֶו י ה ֶ

 99, 92, 88, 71, 69, 65, : לא א ו י ה ֶ 101, 106, 108, 113, 115, 119, 135 66 : לל א ו י ה ֶ 227 : לא אבתדא 278 : לא אבתדי 59 :אוגירה 56 :אֹוגֵ יר ה 211 :אינת 339 :כאלאלחאן 23 :ללאלחאן 139 138, 136, 122, :אלף 201 193, : לא אלף 33 30, :ואלאלף 16 :אנקטעת 307 :אסמא 309 :ואסמה 322 316, :אסמוהא 319 :ואסמוהא 11 :אסמין 319, 316, 315, 217, 140, :אספל 329 269 181, :אסתיפא 212 :באלאסתקבאל 26 :אצולא 234 :אצולהם 338 327, :אצל 29 :ואצל 86 :ואשתקאקהא 310 :ואשתקוה

 294 170, : אב 244 :כאלבא 104 :בֵ א ין 112 111, : יב 122 120, 113, 77, : לא בי 92 46, :בבי 58 :ובי 83 81, 17, :בית 88 :בבית 325 268, 28, :ובית 325 28, :הבליעה 137 20, 19, : לא ג ֶ 228 228, :געיה 336, 335, 204, 199, : לא געיה 344, 346 181 :בגעיה 341 :ללגעיה 77 35, 30, 30, :דגש 252 :אלדגש 127 :בדגש 68 68, :דדחיק 57 :ודדחיק 65 :דפסיק 56 :ודפסיק 173 138, :הא 202, 202, 172, 166, 136, : לא הא 202 136 5, :והא 116, 86, 85, 57, 33, 15, : יה 122, 172, 231, 316, 319, 336

87 86, 32, 31, 31, :אלהי 30 :ואלהי 211 139, 91, 91, 57, :ואו 322 212, 203, 143, 142, :אלואו 157 : לא זאי 48 :בזאי 245 :ואלזאי 142 :ואלז ג 346 136, :חדף 347 :חדפת 265 240, 10, :חית 302 227, 4, :בחית 205 : לא חֵ ית 310 :חלם 325 : לא חלם 37 29, : לא חלקום 328 :אלחנך 141 :חסר 135, 97, 81, 53, 51, 50, :חרוף 168, 169, 171, 173, 196, 197, 199, 208, 224, 254, 255, 260, 263 105, 43, 29, 26, 25, : לא חרוף 260 288 :חרכה 247 :אלחרכה 269 247, 246, 244, :חרכה ֶ 188 :חרכת 330 328, :וחרכתהא

 97, 69, 69, 65, 65, 13, 10, :חרף 120, 121, 129, 133, 150, 156, 164, 197, 209, 211, 234, 239, 254, 267, 295, 302 148, 147, 100, 97, 54, : לא חרף 157, 164, 175, 180, 187, 191, 192, 241, 242, 242, 244, 245, 249, 252, 252, 282, 301 132 :פחרף 230 26, :חרפא 104 :חרפין 178 :אלחרפין 303 301, :בחרפין 57 :וחרפין 319 98, :חרק 333 : לא חרק 319 :וחרק 345 343, 73, 32, 31, :טעם 241, 240, 76, 12, 10, : לא טעם 344 181 :בטעם 243 :באלטעם 341 : לא טפחה 86 :וט הורהא 124 :ידגש 81 :פידגש 116 :ידגשהא 225 : לא יהא 217 96, 96, 57, :יוד 140 :יֹוד 220, 218, 141, 101, 98, : לא יוד 225 338 :יחדפהא 263 :יחדפו 80 : נצבי 242 157, 146, :יסכן 265 :יסתופא 268 :יסתופי 118 : רפיי 117 :ירפיהא 257 :לירפע 118 :ישד 245 241, 188, 171, :יתחרך 295 :פיתחרכא 343 239, 129, :כאדם 91, 89, 85, 79, 67, : לא כאסרה 94, 96, 104, 111, 112 116 :כאפאת 104 :כאפין 339 :ואלכדאם 120 : לא כט 131, 130, 111, 32, 31, : לא כלאם 132, 145, 165, 172, 226, 226, 236, 277, 279, 286, 287, 305, 324, 336 111 :כאלכלאם 150, 87, 53, 52, 11, : לא כלמה 152, 168, 178, 292, 343, 345 342 : לא כלמתין

63 : לא כלף 210 : ףכ 161 :אלכף 161 :ואלכף 54 :כפיף 232 227, 203, :כפיפה 233 :לכפתהא 318 311, : לא לגאת 343 239, 83, 82, :לחן 246 174, 80, 68, 13, 11, :אללחן 20 19, :בלחן 52 :באללחן 129 :ולחן 245 :ואללחן 160 :אללמד 327, 39, 37, 36, 29, : לא לסאן 327, 329 119 : לא לפט ֶ 129 : לא לפט ה 103 :בלפצ ה 126 :לשון 325 28, :הלשון 341 :ואלמאילה 212 : לא מאצ י 213 :באלמאצ י 21 21, :מארכה 302 120, :מדגוש 125 :מדגושה 11 :למדכר 321 :מוארבה

 9 :למונת 38 36, : לא מורפיין 153 151, :מחט 330, 329, 327, 325, 25, :מחל 332, 333, 334 324 41, 40, 38, 36, 28, :מחלהא 222 :מיודע 221 :אלמיודע 161 : לא מים 173 :ואלמים 199 :מכפפא 138 : לא מלא 273 :מלוך 307, 143, 134, 131, : לא מלוך 308 133, 115, 108, 76, 69, 18, :מלך 151, 181, 191, 213, 234, 254, 267 200, 198, 75, 71, 70, : לא מלך 259, 261, 264, 264, 265, 267, 269, 270 74 :באלמלך 306 133, :ומלך 221 :ואלמלך 142 100, :אלמלכין 166 :אלמם 222 :מנכר 221 : לא מנכר 236 :מסתופאה 215 :מסתקבל 213 : לא מסתקבל

 9 : לל מעאני 310 :ומענאה 317 :ומענאהא 86 68, :מעני 348 : לא מעני 322 :במעני 320 :ומעני 96 91, 86, 85, :מפיק 57 57, 57, :ומפיק 257 : לא מצאחף 152 :ומקטעהא 344 :מקף 342 : לא מקף 345 :ומקף 123 8, : לא מקרא 79 57, :מרחיק 122 92, 54, :מרפי 41 : לא מרפיין 302 :משדד 312 :משתקה 169, 167, 165, 164, :מתחרך 174, 179, 182, 189, 192, 242, 277, 286, 287, 297, 298 187, 161, 159, 156, :אלמתחרך 194, 243, 249, 254, 282, 288 288 :באלמתחרך 146 :ומתחרך 289 :מתחרכין 172 166, :מתקל 297 104, 58, :מתראדפין 178 :אלמתראדפין 245 :נגמאת 339 :בנגמה 340 :נצב 340 :בנצב 340 :ונצבהא 74 70, : לא נטק 321 315, :נקט 218 202, :בנקט 319 98, :נקטה 309 33, 31, :אלנקטה 217 :בנקטה 142 140, 139, :ואלנקטה 321 :נקטה ֶ 231 :נקטהא 316 98, :נקטתין 140 :ואלנקטתין 173, 163, 160, 151, 146, :סאכן 175, 179, 189, 240, 242, 297, 298, 305 159, 158, 155, 146, : לא סאכן 160, 241 279 :בסאכן 289 :ואלסאכן 149 :סאכנא 292 :סאכנין 290 :אלסאכנין 315 :סגולה 330 : לא סגל ה

 274 :ואלסגלה 282 188, :סכון 283 193, : לא סכון 192 :ואלסכון 293 :סכן 21 21, :סלסלה 47 :בסמאך 331 :אלספלאני 301 255, 224, : לא עבראני 206 : לא עין 28 :עיקר 28 : יע קר הלשון 325 :עקר 325 :עקר הלשון 36 :בערצ ה 329 313, 235, 231, :אלפאתחה 227 :בפאתחה 274 193, :ואלפאתחה 228 :ובפאתחה 232 :אלפאתחה ֶ 215 : לא פעל 313 :פתח 135 :ואלפתח 166 :פתחה 138 : לא פתחה 294 :ואלצדי 316 : ירִּ יצֵֶ 332 : לא צירי 98 :צרי 330 : םצ ֶ

312 :קאמצה 327 273, 193, : לא קאמצה 204 203, :בקאמצה 215 : לא קואמץ 137 135, : לא קמץ 312 :וקמץ 152 121, :אלריש 249 :רפי 92 :אלשאמיין 198, 179, 166, 113, 106, :שוא 240, 286, 286, 299, 303 146, 145, 115, 108, :אלשוא 155, 163, 164, 167, 168, 171, 175, 178, 184, 187, 194, 198, 202, 202, 203, 208, 209, 211, 213, 214, 215, 217, 217, 220, 225, 227, 233, 233, 235, 239, 243, 247, 247, 249, 251, 254, 259, 261, 264, 267, 269, 271, 273, 277, 282, 293, 305 242, 188, 161, 160, :באלשוא 289 241 :ואלשוא 189 : לל שוא 181 173, 169, :פאלשוא 297 292, :שואאין 293 : לא שין 157 :ואלשין


# **Cambridge Semitic Languages and Cultures**

## **General Editor Geoffrey Khan**

## **About the series**

This series is published by Open Book Publishers in collaboration with the Faculty of Asian and Middle Eastern Studies of the University of Cambridge. The aim of the series is to publish in open-access form monographs in the field of Semitic languages and the cultures associated with speakers of Semitic languages. It is hoped that this will help disseminate research in this field to academic researchers around the world and also open up this research to the communities whose languages and cultures the volumes concern. This series includes philological and linguistic studies of Semitic languages and editions of Semitic texts. Titles in the series will cover all periods, traditions and methodological approaches to the field. The editorial board comprises Geoffrey Khan, Aaron Hornkohl, and Esther-Miriam Wagner.

This is the first Open Access book series in the field; it combines the high peer-review and editorial standards with the fair Open Access model offered by OBP. Open Access (that is, making texts free to read and reuse) helps spread research results and other educational materials to everyone everywhere, not just to those who can afford it or have access to well-endowed university libraries.

Copyrights stay where they belong, with the authors. Authors are encouraged to secure funding to offset the publication costs and thereby sustain the publishing model, but if no institutional funding is available, authors are not charged for publication. Any grant secured covers the actual costs of publishing and is not taken as profit. In short: we support publishing that respects the authors and serves the public interest.

## **Other titles of the series**

*Studies in Rabbinic Hebrew* Shai Heijmans (ed.) doi.org/10.11647/OBP.0164

You can find more information about this serie at: **http://www.openbookpublishers.com/section/107/1**

# The Tiberian Pronunciation Tradition of Biblical Hebrew (Vol. II)

## Geoffrey Khan

The form of Biblical Hebrew that is presented in printed edi� ons, with vocaliza� on and accent signs, has its origin in medieval manuscripts of the Bible. The vocaliza� on and accent signs are nota� on systems that were created in Tiberias in the early Islamic period by scholars known as the Tiberian Masoretes, but the oral tradi� on they represent has roots in an� quity. The gramma� cal textbooks and reference grammars of Biblical Hebrew in use today are heirs to centuries of tradi� on of gramma� cal works on Biblical Hebrew in Europe. The paradox is that this European tradi� on of Biblical Hebrew grammar did not have direct access to the way the Tiberian Masoretes were pronouncing Biblical Hebrew.

In the last few decades, research of manuscript sources from the medieval Middle East has made it possible to reconstruct with considerable accuracy the pronuncia� on of the Tiberian Masoretes, which has come to be known as the 'Tiberian pronuncia� on tradi� on'. This book presents the current state of knowledge of the Tiberian pronuncia� on tradi� on of Biblical Hebrew and a full edi� on of one of the key medieval sources, Hidāyat al-Qāriʾ 'The Guide for the Reader', by ʾAbū al-Faraj Hārūn. It is hoped that the book will help to break the mould of current gramma� cal descrip� ons of Biblical Hebrew and form a bridge between modern tradi� ons of grammar and the school of the Masoretes of Tiberias.

Links and QR codes in the book allow readers to listen to an oral performance of samples of the reconstructed Tiberian pronuncia� on by Alex Foreman. This is the fi rst � me Biblical Hebrew has been recited with the Tiberian pronuncia� on for a millennium.

As with all Open Book publica� ons, this en� re book is available to read for free on the publisher's website. Printed and digital edi� ons, together with supplementary digital material, can also be found at www.openbookpublishers.com

*Cover image: Cambridge University Library T-S Ar. 31.61 (Hidāyat al-Qāriʾ). Courtesy of the Syndics of Cambridge University Library. Cover design: Luca Baff a*

Cambridge Semitic Languages and Cultures

**The Tiberian Pronunciation** 

**Tradition of Biblical Hebrew**

**GEOFFREY KHAN**

Volume II

**OBP**

**1**

**The Tiberian Pronunciation**

**Tradition of Biblical Hebrew Vol. II**

**Khan**