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.
etz and ilan
יֻקַּֽח־נָ֣א מְעַט־מַ֔יִם וְרַחֲצ֖וּ רַגְלֵיכֶ֑ם וְהִֽשָּׁעֲנ֖וּ תַּ֥חַת הָעֵֽץ׃
Let now a little water be fetched, and wash your feet, and recline yourselves under the tree.
With Tu B'Shvat coming up, lets look at two Hebrew words for tree: etz עץ and ilan אילן.
I actually discussed the etymology of etz in the comments on my post for lute, in response to the question whether the Hebrew עץ is related to the Aramaic אע (of the same meaning):
Klein's etymology for עץ :
"Related to Phoen. עץ (= wood), Aram. אץ (dissimilated from עץ) , Egypt-Aram עק, Ugar 's, Arabic 'idah, Ethiopian 'ed, Akka isu (= tree, wood)."
Klein doesn't mention אע, but perhaps he feels it developed from אץ.
Kutscher, on the other hand, writes that really the Aramaic word should have been עע, but two guttural letters couldn't stay next to each other, and due to dissimilation, the first ע became an א.
Steinberg connects etz to a root עצה meaning "to bind, attach, strengthen", and is related to such other words as עצה / עצם - "to close (the eyes)", עצם - "to be strong, mighty", יעץ - "advise, give counsel", and עצב - "give form, shape".
Ilan is originally an Aramaic word, only appearing in the Tanach in the Aramaic section of the book of Daniel. Klein writes that it is related to the Hebrew elon אלון - "oak" (as in Alon Shvut). Elon is related to ela אלה - also meaning "oak, terebinth", and Klein connects all of them to the root אול - meaning "to be strong". This is similar to Steinberg's etymology of etz, and it's not surprising - a tree was (and still is) a symbol of strength. From אול we get the animal names ayil איל - "ram" and ayal - "deer". Klein writes that many once derived el אל - "god" from אול, but he does not find the argument convincing.
chemah
וַיִּקַּ֨ח חֶמְאָ֜ה וְחָלָ֗ב וּבֶן־הַבָּקָר֙ אֲשֶׁ֣ר עָשָׂ֔ה וַיִּתֵּ֖ן לִפְנֵיהֶ֑ם וְהֽוּא־עֹמֵ֧ד עֲלֵיהֶ֛ם תַּ֥חַת הָעֵ֖ץ וַיֹּאכֵֽלוּ׃
And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.
In honor of Shavuot, lets look at a staple dairy food: chemah (or chem'ah) - חמאה. In Modern Hebrew this always refers to butter, but in Biblical times that wasn't necessarily the case. In Bereshit 18:8, Avraham is going to serve chemah to his guests. Rabbi Aryeh Kaplan, in The Living Torah , translates chemah as "cottage cheese", and writes:
Chemah in Hebrew, usually translated as curd. It is something that can be eaten alone; see Isaiah 7:15, 7:22; cf. Proverbs 30:33. Others interpret it to denote a kind of leben or yoghurt. According to Rashi, the word chemah denotes cream. (cf. Targum and Judges 5:25). The Septuagint, on the other hand, translates it as butter. Indeed, in Middle Eastern lands, it was the custom to eat butter alone.
So we see a pretty wide range of dairy products as possible translations. Klein says that the word chemah is related to the Arabic hami'a - "it was turbid". According to this site:
As the word chemah, here translated butter, signifies disturbed, agitated, probable that buttermilk is intended. The Arabs form their buttermilk by agitating the milk in a leathery bag
This fits in well with the parallel given in Mishlei 30:33 -
כִּי מִיץ חָלָב, יוֹצִיא חֶמְאָה-- וּמִיץ-אַף, יוֹצִיא דָם;וּמִיץ אַפַּיִם, יוֹצִיא רִיב.
"'The churning of milk brings forth butter, the wringing of the nose brings forth blood, and the forcing of anger brings forth strife"
neched and achyan
וְעַתָּ֗ה הִשָּׁ֨בְעָה לִּ֤י בֵֽאלֹהִים֙ הֵ֔נָּה אִם־תִּשְׁקֹ֣ר לִ֔י וּלְנִינִ֖י וּלְנֶכְדִּ֑י כַּחֶ֜סֶד אֲשֶׁר־עָשִׂ֤יתִי עִמְּךָ֙ תַּעֲשֶׂ֣ה עִמָּדִ֔י וְעִם־הָאָ֖רֶץ אֲשֶׁר־גַּ֥רְתָּה בָּֽהּ׃
Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son; but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.’
While some of the kinship terms we've looked at so far have changed their meanings over time, we haven't seen a basic term that needed to be "invented". However, in 1943, the Jewish National Fund (KKL) asked the Vaad HaLashon for a Hebrew term that to us might seem obvious - nephew.
In this letter, they write (my translation):
In the listings in the memorial books of the KKL, it is customary to note the relationship between the dedicators and the dedicatees, as in: So-and-so is recorded by his parents, brother, etc ... It is not clear to us if the word nin נין means the son of the grandson or granddaughter, which is the popular usage, but is opposed to the opinion of the commentators.
Also, as to the new words dodan דודן and achyan אחין - it is questionable whether to accept them, and if we do, what is their feminine form.
The question was put to a committee headed by Tur-Sinai. In response, they wrote a dictionary of family terms, which can be found on this site (unfortunately, I can't link directly to it - to access it, click on the link הצגת מלון on the right, and then in the drop down menu choose משפחה).
Most of the terms in the dictionary just have a simple translation - English to Hebrew / Hebrew to English. But a few of them have notes - with the longest one being for their translation of "nephew". They translate nephew as nechdan נכדן (and niece as nechadnit נכדנית) and write:
More from Balashon on Vayera
At the table
- Read Genesis 18:4 aloud. Now that you know where הָעֵֽץ comes from, what do you hear in the verse that you didn't before?
- Why might the Torah say חֶמְאָ֜ה in Genesis 18:8? 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?