David Kolinsky
David Kolinsky

Maintaining a Steady Gaze When Flailing About

Moshe (משה), representing our ability to draw out particular things from a midst the many stirring things encountered in experience,1 directs an abundance of information – what beckons2 and doubly bears down3 of things being imposed4 in experience (120 yrs), to our ability to make a sustained survey of the many things advancing forward in experience, our Yisrael5. But if each of us are eventually to come into the experience, haMaQoM – the place, chosen for us by HaShem we can not utilize this mental faculty exclusively. Because our ability to draw out particular things from a midst the many stirring things encountered in experience (Moshe) would never be able to successfully pass through the Yardaen, the continuous accumulation of experience.6 Upon crossing through, we will encounter many acts of heedlessly drawing into experience (nations).7 We will need God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented to us in experience (Elohim),8 to cross through this abundance of experience and to extricate (השמד)9 these distractions from our minds. In order to remain attentive to HaShem, we will need to utilize our Y’hoshua, our ability to dwell upon the extensiveness of God’s bringing forth of existence, a behavior of persistence and endurance (Nun).10 With HaShem’s assistance, the many acts of heedlessly drawing into experience (nations) will be dealt with as the acts of deliberating over experience11 by making a tenacious examination12 (kings of the Amorites) are dealt with. For HaShem will place all of them before us: the ways of heedlessly drawing into experience (nations), the act of musing over things in trying to persuade oneself (Sihhon)13 and the act of heedfully going around and around experience (Og)14 – and it is upon us to perform in accord with the demands made upon us (mitsvot)15 by our mental faculty of drawing out particular things from a midst the many stirring things encountered in experience (our Moshe). “Be strong and resolute, do not fear nor become panicked as a result of them, because God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented in experience (Elohim), advances along with you and will neither release you, nor abandon you.”

In fulfillment of his responsibility as our mental faculty drawing out particular things from a midst the many stirring things encountered in experience, Moshe makes an impression (writes) of the many aspects of experience thrown out into the light (Torah).16 Then he gives it to our ability to give things precise and mindful intention (priests),17 behaviors of mentally clinging to experience and thus generating an awareness of many startling things (Levites),18 and to our ability to clearly see things in making a sustained survey of the many things advancing forward in experience (elders of Israel).19 The priests being those who carry along the act of repetitively plucking out into the light a clear understanding of God’s bringing forth of existence – the ark of the covenant20,21 of HaShem. Furthermore, Moshe commands them: “as a result of the cutting back (end)22 of the satiating amount of what bubbles up in experience23 being imposed4 (seven yrs), through the being enduringly mentally present (appointed time),24 a repetitive act of letting things go (Sh’mitah),25 through the act of drawing in (festival)26 associated with the many acts of squinting and gazing through an intertwined and entangled experience (Sukkot),27 with the coming in of all of one’s making a sustained survey of the many things advancing forward in experience (Yisrael), in order to appear aligned with the many presentations of God’s bringing forth of existence (Y-H-W-H), God’s Guidance being presented in experience (Elohim), through what is confronting of experience (place)28 that He shall choose – CALL CLOSER the many aspects of experience thrown out into the light (Torah), that which is clearly apparent (this)29 – in opposition30 to all of one’s making a sustained survey of the many things advancing forward in experience (נגד כל ישראל), with their acts of flailing about (ears).”31

Because the word die, MuT (מות), literally means “to completely draw out,”32 allegorically Moshe does not die. Instead, he becomes fully utilized in his role as our mental faculty drawing out particular things from a midst the many stirring things encountered in experience. Stuck in an endless accumulation of things from experience, he is unable to cross the Yardaen, and must call upon Y’hoshua, our ability to dwell upon the extensiveness of God’s bringing forth of existence, to lead us through to haMaQoM, the place where we encounter God’s bringing forth of experience. To that end, Moshe and Y’hoshua are made to stand firmly at the place of becoming familiar in being enduringly mentally present (tent of meeting)33 where they encounter the overwhelming presence (cloud)34 of God’s bringing forth of existence (Y-H-W-H). HaShem says to him: Mentally present are you (הנך)35 hedging36 in ever present with your many acts of taking notice of things (fathers).37 Directly juxtaposed with this statement, God tells Moshe that the people, representing one’s being mindful of what crowds in from experience,38 will flail after forms of guidance (Elohim)8 with which they are only vaguely familiar (foreign).39 This occurs not because of Moshe’s absence as the p’shat suggests, but rather due to the ever presence of his functionality. Therefore, the person’s being mindful of what crowds in from experience (people) will abandon God’s bringing forth of existence (Y-H-W-H) and break the clear understanding (covenant) that they had of Him.

As a consequence of the flailing of one’s being mindful of what crowds in from experience (people), God’s bringing forth of existence (Y-H-W-H) will both incite against it with a confronting presentation (anger)40 and abandon them, thus hiding his many presentations (faces)41 from them in the overwhelm of experience. Therefore, they will encounter poor performance (רעות) and many things narrowing in from experience (צרות troubles). As a safeguard against this inevitable future, God tells Moshe to impress upon them this song, to teach them and place it into their mouths so that this song can be a witness for HaShem. The word song, ShyR (שיר), literally means what is fixed on or held firm42 – perhaps alluding to the definition of musical tone as “a steady, periodic sound.” The enduring reality or witness is what in experience is fixed upon that is clearly apparent (this) – thus disabusing them from their tendency to flail. Because HaShem acknowledges our tendencies and inclination (יצר), acknowledging that He will bring us to the act of being mentally absorbed with experience (ground),43 a way of flowing of what is captivating (milk)44 and what pours forth copiously (honey).45 There we will embrace (eat)46 from experience, and become satiated (שבע) and saturated (דשן) and thus turn to other forms of guidance (Elohim).8 Nevertheless the song – what is fixed on that is clearly apparent – shall not be forgotten from our mouths.

After Moshe had impressed (written)47 what was driving directly forward of what in experience was thrown out into the light that was clearly apparent (words48 of this Torah), upon recounting experience (book),49 unto the point of its being done completely, he was commanding the acts of mentally clinging to experience and thus generating an awareness of many startling things (Levites)18 – those who carry along the act of repetitively plucking out into the light a clear understanding (ark of the covenant)20,21 of God’s bringing forth of existence (Y-H-W-H): “Take up the recounting (book)49 of what in experience is thrown out into the light that is clearly apparent (this Torah).16,29 Place it alongside the act of repetitively plucking out into the light a clear understanding (ark of the covenant) of God’s bringing forth of existence (Y-H-W-H), God’s bringing forth of experience (Elohim).” In so doing, the things acquired from experience by Moshe (a drawing out of particular things from a midst the many stirring things encountered in experience) remain alongside what is acquired by the Levites (acts of mentally clinging to experience and thus generating an awareness of many startling things). The purpose of this is to mitigate the actions of the Levites, who would otherwise attain a massive amount of information from experience of questionable relevance because, in being stiff necked, they are firm in spreading about, perceiving and becoming aware of things in experience (ערף).50 Additionally, he convokes all of the acts of clearly seeing things in experience in going back and forth through experience (elders of tribes)19,51 and the ability to direct and aim one’s gaze (שטרים)52 because they too will turn away from the threshing of experience (דרך path)53 demanded of them especially after the act of drawing out of particular things from a midst the many stirring things encountered in experience (Moshe) is completely drawn out and made fully manifest.

In order to mitigate their flailing about experience as a consequence of his being made fully manifest in experience (death),32 Moshe speaks into the flailings (ears)31 of all of the channelings (קהל)54 of the acts of making a sustained survey of the many things advancing forward in experience (Israel)5 the many things driving directly forward of what in experience is fixed upon that is clearly apparent (this song).42,29

1 – Moshe (משה) allegorically complex, with all of the details of the story, the archetype of Moshe means: “A behavior of being mindfully present with many startling things coming in from experience, in mentally clinging to a scene, sucking up some details and looking them over, considering the many possible directions that one particular thing may go, being more mindful of it, channeling this one particular thing while subduing the thoughts about the others, and in showing resolve and being decisive in attending to this one particular thing, making it a priority, thus drawing it out from a midst the many other stirring things found in experience.” Simplified: “the mental faculty drawing out particular things from a midst the many stirring things encountered in experience.” The verb MaShaH (משה) simply means “to draw out.”
2 – hundred (מאה – Mae/aH) Allegorically: what is beckoning, which evolved from MaHaH (מהה – diffuse, dissolve, dilute). An Arabic word derived from its cognate: WaMa/ (ומא – to motion, signal, beckon, point, point out, indicate, make a gesture), seems to fit allegorical context consistently. It probable relates to the drawing away of a diluted particles in water, beckoning to follow.
3 – ten, tenth, twenty, tithe (עשרה – \aSaRaH) metaphorically means “what bears down (upon a person).” This Semitic root consists of two etymologically unrelated homonyms. The number ten evolved from the root that means “to be well supported.” But the other homonym means to urge, force, compel, bear down, plight, and predicament in Arabic; and to put pressure on, demand, exact payment, constrict, enclose, and confine in Akkadian.
4 – year (ShaNaH – שנה), two of them (שניהם Sh’NayHeM) Allegorically: acts of applying the two of them. From two (Sh’Naey – שני), second (שיני ShayNy), tooth (שן ShaeN), two years (שנתים); copy (משנה MiShNeH). Allegorically: repetition, sharp, imposing. From ShaNaH (שנה – to sharpen > repeat) which evolved from Shin + /aNaH (אנה – to impose); also ShaNaH (שנה – to sharpen > repeat) evolved into ShaNaN (שנן – to sharpen, hone, teach).
5 – Yisrael (ישראל) from the verb Sarah (שרה) which does not exactly mean to wrestle, nor does its associated noun exactly mean princess. It means to fix on something either visually or physically. When to fix on something physically, it could be used to mean wrestle. When to fix on something visually, its male counterpart, Sar (שר), means an overseer, a member of the court. Additionally, El (אל) G-d, meaning one advancing forward with initiative such as in el (אל) to, toward; ayil (איל) ram forward; Ya/aL (יאל) to endeavor to advance forward allegorically can be used to mean “what advances forward” and “one’s advancing forward.” Yisrael is an augmentation of Yaaqov (investigating what comes around). Therefore, it is just a bit more than focusing upon the many things advancing forward, because it is an action that is more sustained.
6 – Jordan, Yarden (ירדן); and he shall come down, out of. descend (ירד YaRaD) Allegorically: continuously accumulating. This root evolved from RaDaH (רדה) to spread out, hover-remain, and drip – which evolved from RaZaH (רזה) the evolution of which begins with RaShaH (רשה) to lose liquid, to drip, flow down, ooze fluid; which evolves into RaSaH (רסה) > RaSaS (רסס) to moisten; and then to RaZaH (רזה) which represents a liquid creeping across a surface. Hence: R.Z.R.Z. Amharic – flowed slowly, dripped out – which is related to RaDa/ (רדא) Syriac: to proceed, move along, continue, flow on, issue, descend, pursue. The Arabic cognate of YaRaD is WaRaD meaning: to arrive to, come to s.o hands, accrue, revenue; arrive successively.
7 – nation (גוי – GoY) literally to draw inward, arch inward; Arabic cognate passionately stirred (love / grief)
8 – Elohim (אלהים) plural of Eloah (אלוה) – Although most derive it from El (אל), I believe that the word evolved from LaWaH (לוה) meaning to escort and guide. Hence, initially the word Elohim (אלהים) referred to the pantheon of gods, whose purported purpose was to guide and escort humanity. With the advent of monotheism, the word was used with a singular verb to represent G-d, but continued to be used to represent the pantheons of others, a council of judges and people of similar purpose.
9 – destroy, extirpate (שמד ShaMaD) Allegorically: to mentally distract. This root originates in MaDaD (מדד to extend out, draw out > measure). Essentially it means “to draw away from” hence it also means “to force to apostasy.” Although related the cognates have different meanings. In Syriac: mislead, allow to be inattentive / idle, excommunicate, weakened, divided, repudiated; be idle, dissipated. Arabic: (stretch out >) raise one’s head proudly; (spread out >) to dung, manure, fertilize)
10 – Joshua bin Nun (יהושע – Y’HoShu\a). Allegorically: dwelling upon the extensiveness of G-d’s bringing forth of existence. From: Ya (Y-H-W-H, God’s bringing forth of existence) + HoShu\a (הושוע) from YaSha\ (ישע) the Arabic cognate: (dwell upon / linger with) comprehend > comprehensive, hold accommodate, house, seat, encompass, include, be large enough, wide, roomy, spacious, be capable to do something. From Sha\aH (שעה – to dwell, linger). Nun (נון) to persist, endure (in the same spot) (Ps72:17).
11 – king (MeLeKh – מלך) from the verb MaLaKh (מלך) to rule, it evolved from MaLaHh (מלח) to balance > to sail. It is more appropriately translated as to deliberate > to act deliberately. But also means to deliberate, as can be seen in the Akkadian to consider, discuss, advise, look after, mind, and confer
12 – Amorite (אמרי /aMaRy) Allegorically: tenacious examination. This root evolved from מר (pouring) a drop (Is40:15) and מור myrrh (sticky and bitter). Most Semitic words of the /aMaR (אמר) root mean sticky, or to stick with. Arabic: constantly urging > command; spirit, soul, mind; pericardium, characteristic; Ugaritic: look at, be seen; order, demand; lamb (matted); Akkadian look at, see, inspect, examine, catch sight of; Syriac: muse, preach, expound, say, speak, renounce (declare away from), tell affirm, assert, intend, chant; predict
13 – Sihhon (סיחן Sihhon) Allegorically: musing over things in trying to persuade oneself. From SuaHh – SyaHh(סוח סיח) to converse, talk, persuasive talk (Jastro). which evolved from שׂיח /שׂוח to muse ( = to consider or to say thoughtfully)
14 – Og (עוג \oG) Allegorically: heedfully going around and around the scene. Related to מעוג
?encircling, drawing inward (Ps35:16); from עגג עוג to draw, make a cake (Jastro) to go in a circle (Gesen). Cognate with עג (Arabic: (go around >) swarm, teem, swirl up, raise; omelet, cloud of dust; raised voice, cry, roar, rage).
15 – commandment (מצוה – MiTsWaH) Allegorically: demands from the verb TsiWaH (צוה – to command), evolved from NiTsaH (נצה – to strive), by dropping the initial letter nun. The essential meaning is to strive.
16 – Torah (תורה) from YaRaH (ירה) to throw into the light > teach > aim > penetrate; from /aRaH (ארה) to pick out into the light.
17 – priest (כהן – KoHaeN) related to the noun KaWaNaH (כונה – mindful intention); used as a verb not related to priestly duties (piel) to set / fix in place precisely (Is61:10).
18 – Levites, Lewi – Levi (לוי) from LaWaH (לוה) to take around, escort to, to follow, to cling to, join company of, be attached. In naming him: עתה הפעם ילוה אישי אלי כי ילדתי לו שלשה בנים. Allegorically, the words Pa\aM implies startling, LaWaH implies clinging, \eeSh implies mental persistence, SheLoShaH implies dangling-suspending, BaNim implies activities. Therefore: mentally clinging to a scene, and thus generating an awareness of many startling things
19 – elders of Yisrael (זקני ישראל) allegorically “the acts of clearly visualizing things of the making of a sustained survey of what advances forward in experience” from (זקן – (be clear) beard, old), related to ZuQ (זוק – (Arb- (make clear in the mind) to visualize) and ZaQaQ (זקק – (to make clear / purify) to distill).
20 – ark (ארון /aRoN), a showcase from the verb /aRaH (ארה – to pluck, pick out) which evolved from /uR (אור – light) thus technically meaning to pluck out into the light.
21 – B’RiT (ברית) Usually translated covenant, technically it means “clear agreement.” Most of the roots with BaR (בר) literally mean to make a clearing, to clear away, or to go clear through, hence בור (clearing > pit), באר (clearing > well, to clearly elucidate), בער (to clear away > clear a field, burn), ברר (to clear away > sift), ברא (to clear away > to sculpt, create, carve, cut down), ברח (to go clear through > escape, bar), ברך (to go clear through > to excel, be / declare excellent; to make a clearing > kneel, pool), ברק (to go clear through > lightening
22 – at the end of (מקץ miQaeTs); ends of (קצה Q’TsaeH) Allegorically: cutting off-back of. The root evolved from QaTsaTs (קצץ) to cut off and is related to QaTsaH (קצה to scrape back).
23 – seven (שבע Sheva/). Although with a shin, this word appears to have been derived from the similar root with a letter sin, SaBha\ understood as satiated, it derives from either NaBha\ (נבע – to swell or well up) or Ba\aH (בעה – to bubble up, boil). Perhaps it means the number seven because it fulfills a period of one week, although this too is not completely clear.
24 – appointed time, meeting (מועד Mo\aeD) Allegorically: being enduringly (mentally) present. The following roots all mean: “to endure in place or time.”testimony (עדות – \aeduT); enduring (עד – \aD); evident-witness (עד – \aeD); endure, meet, appoint (יעד Ya\aD) > meeting (מועד Mo\eD)
25 – Sh’mitah (שמיטה) Allegorically: a releasing of excess experience. The root evolved from MuT (מוט) to slip. The verb ShaMaT (שמט) means “to let slip away, leave go.”
26 – pilgrimage (חג – HhaG), “an act of drawing in” from the verb HhaGaG (חגג) to make a pilgrimage; from HhuG (חוג) to draw inward > make a circle; from HaGaH (הגה – draw inward > ponder); from GaWaH (גוה draw inward)
27 – Sukkot (סוכות) – Allegorically: “the many acts of squinting and gazing through an intertwined and entangled experience;” named for sukkot (thatched huts) which were named for the s’khakh (סכך – thatching) material used to make its roof. Related to SuKh (סוך) to hedge in (Jb38:8), to shelter; SaKhaKh (סכך – to cover snugly) and SaKhaKh (סכך – to knit together (Ps139:13)). However, the etymologically unrelated verb SaKaH (סכה) means to look out and gaze, to hope for and to foresee.
28 – place, establishment (מקום MaQoM) Allegorically: what is firm, established, establishment, what arises, what confronts, unrelentingly firm, intransigence. From the verb QuM (קום) meaning to be fixed in place > to stand / arise / establish. See Samuel I 4:15 to be fix in place / stand in place (one’s eyes). Note QaM (קם) enemy, foe, adversary (one who stands firmly before, standing up to).
29 – this (זה Zeh; זאת Zo/T) from the verb ZaHaH (זהה) and literally means “what is visually radiant or apparent.”
30 – opposite (נגד NeGeD) Allegorically: in opposition, drawing off from. From NaGaD (נגד – to draw off from > draw out) whose reflexive form התנגד means to be opposed to, opposition. From GaD (גד) to draw across, draw off, draw away from > cut across. Hence GuD (גוד) (to cut across) to split off, draw away from, to form a faction, GaDaD (גדד) (cut off >) form a troop; GaDaL (גדל) (cut across >) weave > build up > great; GaDa\ (גדע) to lop off; SaGaD (סגד)(cut across oneself) to bow; GaDaSh (גדש) to stack up; NaGaD (נגד) to draw out > tell a story; be drawn across from > opposite.
31 – ear (אוזן – /oZeN) literally meaning “what turns back and forth > flails” initially referring to the movements of a non human ear such as a dog. Derived from ZuN (זון – to distribute) which evolved into ZaNAH (זנה – (to flail) > prostitute), which evolved into ZaNaBh (זנב – (flail) > tail) and distribution > sustenance (maZoN – מזון).
32 – die (MuT – מות) has the paradoxical meaning of “to be completely drawn out,” or fully manifest. Its essential meaning of extending something in space or time can be seen by examining the related roots MaTaQ (מתק – to savor), MaTaiy (מתי – (drawn out to) when), and MaTaHh (מתח – to draw, spread out)
33 – tent of meeting (אהל מועד /oHeL Mo\aeD) Allegorically: the act of becoming familiar of being enduringly (mentally) present. In Arabic, the root /aHaL (אהל tent) means “take a wife, be familiar, inhabited; enable, qualify, competence, aptitude).” The following roots all mean: “to endure in place or time.”testimony (עדות – \aeduT); enduring (עד – \aD); evident-witness (עד – \aeD); endure, meet, appoint (יעד Ya\aD) > meeting (מועד Mo\eD);
34 – cloud (ענן – \aNaN) is derived from \aNaH (ענה) to afflict, overwhelm, humiliate, rape, oppress. This root evolved from /aNaH (אנה to impose oneself).
35 – Behold, see here (הנה HiNaeH). Allegorically: in being mentally present. It evolved from HoN (הון – substantial > wealth) and its hiphil (ההין to make/be present, make/be ready; (Dt1:41)), HaeN (הן – here) and HiNaeH (הנה – see here (be present)).
36 – to lay down (with) (שכב ShaKhaBh) Allegorically: hedging in of-with. From ShaKhaBh (שכב – to snuggle up, huddle, lie up against, lay down). Evolved from the verb ShuKh (שׁוך – to cordon off), from SuKh (שוך – to hedge in). Related verbs: ShaKhaR (שכר – to become drunk)(= hedged in); HhaShaKh (חשך) to darken, be dark; HhaSaKh (חשך) to withhold; NaShaKh (נשך) to bite, take a bite off; /eSheKh (אשך) testicles )(what is cordoned off / hedged in).
37 – father (אב /aBh) derives from /aBhaH (אבה) which in Hebrew means “to be willing to give forth of oneself,” whereas in Arabic it means “to take notice of.”
38 – people (עם – \aM) allegorically means “being ever presently (mindful) of what crowds in.” It comes from the related roots \aMaH – \aMaM (עמה – עמם) literally meaning to be ever present with. However, when something is ever present with something else, it can be close or too close. Therefore, the words derived from this root reflect closeness: with (עם – \iM), people-crowd (עם – \aM), and connecting (עמה – \uMaH); and those representing being too close: covered over, suppress, ignorant, dim, dark, and blind. In ancient Hebrew and in those Semitic languages retaining the ghayin variant of ayin, the latter words are spelled with ghayin, but are nevertheless etymologically related.
39 – foreigner (נכר – NaeKhaR) literally means “one of vague acquaintance.” The verb of the same root means: to acquaint, to recognize, to be unfamiliar and to make an error in recognition, misjudge
40 – anger (אף /aPh) Allegorically: confronting presentation. Many cognates are /aNaPh (אנף) and this is consistent with the verb “to be angry” (Dt1:37;4:21;9:8,20)(KgI8:46)(Is12;1)(Ps2:12;79:5). Additionally, when prefixed the Peh has a dagesh further confirming the loss of the letter nun. This root possibly derived from הניף to swing back and forth, with /aNaPh (אנף) being the intermediary to ענף branch. However, /aNaPh (אנף) could just as easily be derived from /aNaH (אנה) to impose oneself. The allegorical idea of confronting presentation comes from the root /aPh (אף – nose, face, brow) which could very well be completely unrelated. Nevertheless, /oPhy (אופי) character, seems to be related to that.
41 – face, lit: faces (פנים PaNim) literally meaning faces because a person has many presentations in one’s face), from the root PaNaH (פנה – to face > turn). Allegorically meaning: many faces > aspects > presentations.
42 –song (שיר ShyR) Allegorically: what is fixed upon. Related to ShuR (שור) Allegorical: fixing one’s gaze. This root (ShuR – שור), like with SaRaH > Yisrael, means to be fixed either physically or visually. Hence, physically (wall, ox, umbilical cord) and visually (to get a fix on (see) (Nm23:9,24:17)(Hs14:9))
43 – ground (אדמה /aDaMah) comes from the root DooM (דום) which means to be still. In Arabic אדם means to enrich bread with food / fat / condiment; fatty / shortening; dyed leather; hide; skin; surface, earth), In Akkadian אדם means to be engaged in conflict whereas in Amharic it means plot, conspiracy, coup d’etat, strike, boycott. Similarly, in Ugaritic the verb is used in the following line: “the cow lows for her calf (..) as they lament.” Based on comparitive Semitics, I believe lament is best replaced with “are intensely concerned, absorbed, preoccupied, obsessed, engrossed together.” Lastly, the related root דאם in Arabic means “to remain, persist, last, go on, continue, persevere, be devoted, permanence, incessant.”
44 – milk (חלב – HhaLaBh) from the Arabic root (חלב = ChaLaB – to seize with claws, cajole, coax, beguile, fascinate, captivate; gripping, captivating, attractive, tempting). A comparison of related words indicate that this root means to layer out and stratify things such as: LaBhaBh (to layer a cake – לבב), LaBhaSh (לבש layer clothing>wear); ShaLaBh (to join layers, rungs of a ladder – שלב), HhaLaBh (milk, what layers out – חלב) and L’BhoNah (frankincense, what layers out – לבונה). The seemingly unrelated Arabic is due to the initial meaning of LaBhaH (לבה)
to cling, be attached, connected, related to – from לוה LaWaH to cling to.
45 – honey (דבש – DaBhaSh) literally means both to extend outward and to rush or flow heavily. It is related to DaBhaR (דבר – to drive directly at / over, kill, pestilence, speak); DaBhaQ (דבק – to adhere to, catch up with, pursue); DaBha/ (דבא – strength, prime); DoBh (דוב – bear, one who rushes at). In Akkadian, this root means bear like.
46 – eat (אכל – /aKhaL) the verb evolved from KaLaH (כלה – to contain); allegorically to embrace, encompass.
47 – to write (כתב KaTaBh) literally means “to make an impression.” Where the verbs beginning with (כת) essentially mean “to press in with force.” Hence: KaTaL כתל (Arb- to press into, compact, mass); KaTaM כתם to stain; KaTaN כּתּן (Arb – (compress together > build up) linen); KaTaPh כּתף (Arb- (pressed together) be thick, dense, to condense; to shackle, (Hebrew – shoulder (joint)); KaTaR כתר to huddle, crowd in; KaTaSh כתש to crush; KaTaT כתת to smash
48 – word, thing (דבר DaBhaR); pestilence-plague (דבר DeBheR) Allegorically: what drives directly forward. In most Semitic languages the root DaBaR (דבר) means to drive at and to direct. Even in Hebrew, the same piel form of the verb that usually means to speak means “to drive over, barrel down, to kill” (CrII22:10). The word DeBheR (דבר) means plague for this reason. Although miDBar (מדבר – wilderness, place of flash floods) may simply mean “a place requiring direction or guidance,” the fact of geography and the frequent occurrence of flash floods suggests to me otherwise.
49 – book (ספר SaePheR) Allegorically: a recounting. Related to the verb SaPhaR (ספר to cut, trim, count, recount)
50 – to release, knock, down, break the neck and paralyze (ערף \aRaPh) Allegorically: to spread out and become aware of things. The Arabic cognate: to recognize, perceive, be aware, discover, knowing, authority, traditional, habitual, diviner. It evolved from RaPhaH (רפה – to release, dissipate, loosen, let down, make lax > relax, make weak, to leave, forsake, abandon)
51 – rod, staff, branch > tribe (שבט SheBheT) Allegorically: swinging back and forth, scanning. ShaBhaT (שבט) Akkadian “to beat, sweep away, (sweep back and forth” Syriac (swing easily) to fly loose, float, stream; beat out, hammer, rod, staff, branch, tribe); SaBaT (שׂבּט) Arabic – lank hair; graceful stature. The root ShaBaT evolved from ShaBaTs (שבץ) to embroider / inlay, but also agony (SmII1:9); which evolved from ShaBaSh (to go back and forth)
> to run in all directions, entangle, confound; from ShaBhaH (שבה – to settle back a captive) which evolved from ShuBh (שוב – to settle back > return, do again, stay, remain). It is related to YaShaBh (ישב – to settle back > sit, settle) and ShaBhaHh (שבח – to settle down, still). HOWEVER: TaBaT (תבּט) (Arb- (held branch before swinging back > ) hold back, prevent, hinder, handicap, set back, bring failure, frustrate).
52 – planner, officer, official, magistrate (שטר) Allegorically: one who directs and aims their gaze. From TuR (טור) ( TsuR (צור) to narrow in upon) > sight, direct at / into) > TaRaH (טרה) to throw, project, aim, cast at, argue, debate
53 – way, thresh (דרך – DeReKh). from DaRaKh (דרך) to tread, trample, thresh, walk about, guide and aim.
54 – congregation, convocation, calling together (קהל) Allegorically: the act of channeling in. This verb evolved from QoL (קול – voice, channeling of sound) which evolved from QaWaH (קוה to channel into).

A.F.L Beeston, M.A. Ghul, W.W. Muller, J. Ryckmans (1982) Sabaic Dictionary. Publication of the University of Sanaa, Yar

Ernest Klein (1987) A Comprehensive Etymological Dictionary of the Hebrew Language for Readers of English. New York: Macmillan Publishing Company

Hans Wehr. Ed by J Milton Cowan (1979) Hans Wehr A Dictionary of Modern Written Arabic. Ithaca, NY: Published in the United States by Spoken Languages Services, Inc with permission of Otto Harrassowitz

Jeremy Black, Andrew George, Nicholas Postgate, eds., A Concise Dictionary ofAkkadian, 2nd corrected printing (Santag Arbeiten und Untersuchungen Zur Keilschriftkunde, 5; Wiesbaden: Harrassowitz Verlag, 2000)

Marcus Jastrow (1996) A Dictionary of the Targumim, the Talmud Babli and Yerushlami, and the Midrashic Literature.New York: The Judaica Press

J. Payne Smith’s (1999) A Compendious Syriac Dictionary. Published by Wipf and Stock

G. del Olmo Lete & J. Sanmartin (2003) A Dictionary of the Ugaritic Language in the Alphabetic Tradition. Leiden: Brill. Translated by Wilfred G.E. Watson

Wolf Leslau (1976) Concise Amharic Dictionary. University of California Press. Berkeley and Los Angeles.

H.W.F. Gesenius (1979) Gesenius’ Hebrew – Chaldee Lexicon. Baker Books. Grand Rapids.

About the Author
David Kolinsky is a retired physician born and raised in Monsey, New York. While living in Monterey California, David initially lived as a secular, agnostic Jew. However, in his spare time, he delved into twenty years of daily study of Hebrew etymology and Torah study culminating in the writing of an etymological dictionary of Biblical Hebrew and a metaphorical translation of Torah. Abandoning his agnostic views, David was simultaneously a spiritual leader of the world's smallest conservative synagogue, a teacher in his local reform synagogue, and a gabbai at Chabad. He is currently sheltering in place with his family in his new home in Plano, Texas.
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