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6

…that Qayin derived from the 1st millenium BC South Arabic word Qyn, and that Cain is not a name old enough in Bible times of the 2nd millenium. Is it plausible that this is in fact a correct approach? No, it's implausible, as Cain lived well before that and even the Torah that mentions him was given us before that.


6

From Webster Dictionary Latin tropus, from Greek tropos turn, way, manner, style, trope, from trepein to turn First Known Use: 1533 The most common Hebrew term I have heard for this is טעמי המקרא. Interesting to note that both terms seem to focus on different aspects of what "trope" is or does. The Latin root has a definition meaning "style", and ...


5

Many people tried to differentiate between "אמר" and "דבר". There are several midrashim and a gemera in Makkos (11a) that identify דיבור as a "harsh" (קשה) way of speaking based on Gen. 42:30, and אמירה is "softer" (רכה). While some (including Torah Temima) take this literally to mean that דיבור and אמירה are different primarily in tone, others (N. H. ...


5

There's a Sefer by that name from 90 years ago - תרפג/1923. A search of HebrewBooks.org seems to show that the term was not used [much] earlier. A search of Toras Emeth Software indicates that it's not used in any of the classics (Mishna, Gemara, Rambam, Shulchan Aruch) and the earliest it finds is from the קיצור ש''ע ילקוט יוסף - the 2nd half of the 20th ...


4

עם הארץ literally means "people of the land" or natives. In Avraham's time the natives were the Bnei Cheis, but in the time of Ezra, when the Jews returned from Babylonia to the land of Israel, עם הארץ referred to the current natives, many of whom were Jews who were not scrupulous in their observance of mitzvos. In fact, many of them intermarried ...


3

Certainly appears to be a term of recent vintage. R. Chaim Ozer Grodzensky used the term in a 1907 teshuvah to Australia, although he uses it to refer to conversion law, and not Hilkhot Niddah (Achiezer 3:27): הנה שמחתי לראות מכתב מנהלי עדת ישרון בק' פעסט כי לא אלמן ישראל גם בקצה ארץ הגולה אוסטרליא הנדחה והנעזבה מישוב ישראלי גדול מאנשים ישרים שומרי משמרת ...


3

Nachal Eshkol at the end of his introduction to Sefer HaEshkol says that מחילה comes from the root חלל, which he says means to weaken or loosen: טעמו להחליש ולרפה העוון כהוראת שורש חלל וחללה שטעמו נקוב וחלול, נתרוקן ונחלש, ונתגזר מזה שם כלי שיר 'חליל' בהיותו ריק וחלול ונקרא הגוף במותו חלל כשנתרוקן מנפש ורוח מחילה is accordingly to minimize the sin, as ...


3

According to Balashon, the oldest usage is Mishnaic for "remission of debt" and says that according to Jastrow and Steinberg, it originates from a presumed root, "to wipe, wipe out". On the other hand, Klein states that the etymology is unknown (see above).


2

The Vilna Gaon in Aderes Eliyahu on the first verse in Ha'azinu says that וידבר is linked to Torah Shebichsav, and ויאמר is linked to Torah Sheb'al Peh. He explains that this is why communication with Moshe is always with וידבר, and the only place where Hashem speaks to a Navi with וידבר is in reviewing a law from the Torah, when it reviews the laws of ...


2

"Chajes" is not the English version of the name, but the German version, which would point to a pronunciation of "חַיֶס". In Hebrew, though, there's a vav, which it seems was pronounced as a cholam. But I can't find any explicit evidence for this. If you look at his Iggeres Bikores republished in 1853 by Jacob Brull, you'll see the German version "Chajes" ...


2

I have usually heard the name pronounced as stated in the Wikipedia article, especially in academic settings. Whenever I hear the pronunciation like 'khee-us' I assume that it's because people feel uncomfortable giving an achron a last name that can mean 'animals'. A few people have speculated over the origin and meaning of the name. One source that I can ...


2

In the Chumash, we find "Malki-tzedek, king of Shalem", as well as Avraham referring to the place of Akeidat Yitzchak as "Hashem Yireh." The midrash says those names were combined, "Yireh+Shalem" -> "Yerushalayim." Note that in Aramaic, it's pronounced "Yerushlame", which fits with how it's written Biblically -- no yud before the final mem. However in ...


2

Although מרגלים is a term used to refer to spies throughout Tanach (such as the brothers of Yosef as alleged spies [B'reishis 42:9,11,14,16], the spies who spied out the Land of Israel in the days of Y'hoshua [Y'hoshua 2:1; ibid. 6:21,23], and the spies dispatched by David to locate Shaul [Sh'muel I 26:4]), the noun itself is not used to describe the spies ...


2

Kittel is German and means "smock, overall". The ultimate etymology of the German word is debated. See this: http://www.dwds.de/?qu=kittel


1

The Torah clearly explains why Chava chose this name for her oldest kid: וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת ה' ‏ "Chaya gave birth and called him Cain; [Hebrew for] I have created [Konithi] a person with Gcd". Why would you think it's plausible that Chava named him something else? What ...


1

From Webster's dictionary: Origin of KITTEL Yiddish kitel, from Middle High German kitel, kietel cotton or hempen outer garment, probably from Arabic qutn cotton I've never seen a hemp kittel. Isn't hemp the stuff they USED to wrap etrogim (or "esroygim" in yeshivish) hat "invented" the "foam"? I would imagine a hemp kittel would be somewhat ...


1

Yalqut Shim'oni cites Masekhet Sotah (13B) which states (English, Original): א"ר שמואל בר נחמני א"ר יונתן לצאת ולבוא בדברי תורה מלמד שנסתתמו ממנו שערי חכמה R. Samuel b. Nahmani said in the name of R. Jonathan: [It means] to ‘go out and come in’ with words of Torah, thus indicating that the gates of wisdom were closed off to him.



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