Or it could be that he didn't write one of the two conflicting texts, but that an erring student wrote it. But having examined Ibn Ezra's Tzachot beDikduk in detail, I am not convinced that there is a contradiction. Letter Kuf: No letter descends from the line of the writing except Kuf. And behold, it is like an inverted Lamed, and so is its form. If so, it would indeed seem that Ibn Ezra makes use, as evidence, of the very mechanisms he disparages in his Hakdamah.
And so we have conflict. However, we should also look at letter Lamed, where Ibn Ezra writes something related. Now, from some simple browsing, Ibn Ezra does not do this for other letters, such as Aleph, or Bet, or Gimel. Just in terms of Lamed, and by extension, Kuf. Not because he maintains that there is nothing encoded in the form, phonology, and meaning of the other letters, but because there is deficiency in his and our knowledge.
But now, if we expand upon Ibn Ezra's idea here, we might realize a major distinction between what Ibn Ezra criticizes in his hakdama and what he strives to do in this one place in Tzachot.
It is the same as saying C is for Cookie. There are plenty of other words which start with C, such as Cabbage and Carnival. They didn't establish that there is a connection between C and Cookie. And Chazal seemed to arbitrarily take two words, Bracha and Arira, which opposed each other, and started with these letters. But not that the letter Beis was somehow deeply linked with the concept of Bracha. And to this end, Ibn Ezra showed plenty of other candidates, of negative words starting with Bet.
In sefer Tzachot, that wasn't even his goal at all. Forgot your password? Get help. Password recovery. Jewish Exponent. Thanksgiving Sides — Elegant, Trendy, Kosher. Salsa Verde, Italian Style. Philly Faces: Eli Robbins. All Books Exhibit Performance Screen. The Ladder: An Opportunity to Climb. Re-reading Prophecy. He then went and visited each one separately and demanded that they translate the entire Torah of Moses into Greek. This translation is now known as the Septuagint, from the Latin septuaginta, or seventy.
It was the first full translation of the Torah, and almost all later translations of the Bible were based on this translation. The rabbis, who were concerned that a literal translation would betray the intent and oral tradition of numerous passages in the Torah, were in a conundrum. So God miraculously inspired each of the 72 rabbis to independently make the same exact same numerous changes in the translation.
The first change was right in the beginning. For example here, the Gemmorah only gives an easy to understand and remember excuse, not caring to dive into the real cause of this phenomenon. Add a comment. Active Oldest Votes. Improve this answer. DonielF DonielF A bit of a stretch. Midrash endorses Chagigah Y quote, in saying: "Why did the Holy One, blessed be He, begin the account of the creation of His world with the letter bet rather than with the aleph Like any library, Mi Yodeya offers tons of great information, but does not offer personalized, professional advice , and does not take the place of seeking such advice from your rabbi.
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