Words from this week's reading, traced to their roots by David Curwin, the Hebrew Language Detective. Each begins with the verse where the word appears and continues in his own words.
kaftor
וְעָשִׂ֥יתָ מְנֹרַ֖ת זָהָ֣ב טָה֑וֹר מִקְשָׁ֞ה תֵּעָשֶׂ֤ה הַמְּנוֹרָה֙ יְרֵכָ֣הּ וְקָנָ֔הּ גְּבִיעֶ֛יהָ כַּפְתֹּרֶ֥יהָ וּפְרָחֶ֖יהָ מִמֶּ֥נָּה יִהְיֽוּ׃
And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it.
In the description of the menorah in Shemot 25:31, we see mention of the word kaftor כפתור. The word is translated in various translations as knop (an ornamental knob), calyx, sphere, or bulb. In Amos 9:1 and Tzefania 2:14, it refers to the capital of a column. However, none of those fit the meaning in modern Hebrew - "button". Where did that sense originate?
Avineri, in Yad Halashon (page 341), says that while in biblical Hebrew kaftor meant a kind of ornament, the sense of button came from influence from German and French. In those languages, knopf and bouton (respectively) meant both "knob" and "button", and this usage in Hebrew began to feel so natural that it almost seems hard to believe that it was an innovation.
Where does the word originate? Klein and Cassuto both say it's an expansion of the word keter כתר - "crown". Cassuto says that keter "denotes in general anything round", and Klein, who gives the meaning "capital (of a pillar)" before "knob", seems to indicate that the keter was the crown of the column. Stahl quotes a different theory that kaftor is an expansion of the root כפת - "to bind, tie", and Gesenius says it appears to him to be a compound of the roots כפר - "to cover" and כתר - "to crown".
The reason so many theories are presented is the fact that kaftor has a four letter root, which is atypical to biblical Hebrew, certainly a word found all the way back in the Torah. Often times in these cases, we look for a word borrowed from a foreign source. In this case, Sarna in his commentary on Exodus has an curious suggestion:
ghibli and kibel
חֲמִשִּׁ֣ים לֻֽלָאֹ֗ת תַּעֲשֶׂה֮ בַּיְרִיעָ֣ה הָאֶחָת֒ וַחֲמִשִּׁ֣ים לֻֽלָאֹ֗ת תַּעֲשֶׂה֙ בִּקְצֵ֣ה הַיְרִיעָ֔ה אֲשֶׁ֖ר בַּמַּחְבֶּ֣רֶת הַשֵּׁנִ֑ית מַקְבִּילֹת֙ הַלֻּ֣לָאֹ֔ת אִשָּׁ֖ה אֶל־אֲחֹתָֽהּ׃
Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the edge of the curtain that is in the second set; the loops shall be opposite one to another.
The latest viral internet trend is creating AI-generated images in the style of Studio Ghibli. You've very likely seen them by now—or maybe even created some yourself.
They look something like this:
But did you know there's a connection between Ghibli and a very common Hebrew root?
As noted, the images are inspired by the style of Studio Ghibli, a Japanese animation (anime) studio. The Wikipedia entry gives this explanation for the origin of the studio’s name:
The name "Ghibli" was chosen by Miyazaki from the Italian noun ghibli (also used in English), the nickname of Italy's Saharan scouting plane Caproni Ca.309, in turn derived from the Italianization of the Libyan Arabic name for a hot desert wind (قبلي qibliyy). The name was chosen by Miyazaki due to his passion for aircraft and also for the idea that the studio would "blow a new wind through the anime industry.".Although the Italian word would be more accurately transliterated as "Giburi" (ギブリ), with a hard g sound, the studio's name is written in Japanese as Jiburi.
And where does the name of the wind come from? The Wiktionary entry for ghibli defines it as: "sirocco (a hot, dust-carrying desert wind in North Africa, somewhat similar to the foehn)." The sirocco is a similar type of wind to the hamsin familiar in Israel.
The same entry also provides this etymology:
From Italian ghibli, from the Libyan Arabic form of Standard Arabic قِبْلِيّ (qibliyy, “coming from the qibla”)
perekh and parochet
וְנָתַתָּ֣ה אֶת־הַפָּרֹ֘כֶת֮ תַּ֣חַת הַקְּרָסִים֒ וְהֵבֵאתָ֥ שָׁ֙מָּה֙ מִבֵּ֣ית לַפָּרֹ֔כֶת אֵ֖ת אֲר֣וֹן הָעֵד֑וּת וְהִבְדִּילָ֤ה הַפָּרֹ֙כֶת֙ לָכֶ֔ם בֵּ֣ין הַקֹּ֔דֶשׁ וּבֵ֖ין קֹ֥דֶשׁ הַקֳּדָשִֽׁים׃
And thou shalt hang up the veil under the clasps, and shalt bring in thither within the veil the ark of the testimony; and the veil shall divide unto you between the holy place and the most holy.
The two Hebrew words, פֶּרֶךְ perekh and פָּרֹכֶת parokhet, look like they should be related. But are they?
The word פֶּרֶךְ appears six times in the Tanakh. Twice it describes the enslavement of the Israelites in Egypt, three times in Vayikra in laws prohibiting harsh treatment of Israelite servants, and once in Yechezkel, in the prophet's criticism of the leaders of Israel.
For example, we read:
וַיַּעֲבִדוּ מִצְרַיִם אֶת־בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ
"And the Egyptians made the Israelites work with harshness."
(Shemot 1:13)
The word פֶּרֶךְ is an abstract noun, and in every biblical occurrence it is preceded by the preposition ב־. The phrase בְּפָרֶךְ therefore functions adverbially, describing how the work or rule was imposed. It is commonly translated "harshly," "ruthlessly," or "with rigor."
Some translations make the meaning more specific. Robert Alter translates the verse, "And the Egyptians put the Israelites to work at crushing labor," and explains that he understands the word according to a root meaning "to break into pieces" or "to pulverize." Everett Fox similarly has "with crushing-labor," following the early rabbinic interpretation.
These translations capture one important understanding of פֶּרֶךְ, but "labor" is not actually contained in the word פֶּרֶךְ. It is supplied from the context. This becomes particularly clear in Vayikra, where בְּפָרֶךְ modifies the verb רדה, "to rule," rather than עבד, "to work." So a translation such as "with harshness" or "with severity" more closely reflects the grammatical form of the word.
The interpretation reflected by Alter and Fox has a long history. Rashi explains פֶּרֶךְ as עבודה קשה המפרכת את הגוף ומשברתו, hard labor that breaks down the body. And the root פרך is indeed used in later Hebrew with the meaning "break, crush, crumble." Klein defines it as "to break, crush, rub, grind, crumble."
More from Balashon on Terumah
At the table
- Read Exodus 25:31 aloud. Now that you know where כַּפְתֹּרֶ֥יהָ comes from, what do you hear in the verse that you didn't before?
- Why might the Torah say מַקְבִּילֹת֙ in Exodus 26:5? What would be lost with a more ordinary word?
- Which of this week’s words do you use in Modern Hebrew? Has the meaning moved since the Torah used it?