{"id":76325,"date":"2020-06-21T18:35:10","date_gmt":"2020-06-21T15:35:10","guid":{"rendered":"https:\/\/wp.929.org.il\/?p=76325"},"modified":"2020-06-21T18:35:10","modified_gmt":"2020-06-21T15:35:10","slug":"is-an-ox-a-god","status":"publish","type":"post","link":"https:\/\/wp.929.org.il\/en\/is-an-ox-a-god\/","title":{"rendered":"Is an Ox a God?"},"content":{"rendered":"
<\/div>","protected":false},"excerpt":{"rendered":"","protected":false},"author":7,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[281],"tags":[],"acf":{"old_id":"76325","type":"no","iframe":"","writer":34243,"related_cahpter":"508","type_929":"2","show_author_image":false,"old_create_date":"","old_url":"","post_main_content":{"description":"Not anymore than a calf, golden or otherwise\r\n\r\n","content":"

In <\/span>our comments on Chapter 5<\/span><\/a>, we offered an interpretation of a problematic verse (2) that presumed a slight error in the transmission of the Masoretic Text. A similarly difficult verse is 8:6. The tricky part consists of the first three words in Hebrew: <\/span>ki miyisrael vehu<\/span><\/em> (the cantillation\/punctuation marks\u2014<\/span>ta`amei hamikra<\/span><\/em>\u2014indicate that they are one syntactic unit), whose literal translation would be: \u201cFor from Israel and he\/it;\u201d hardly literate, let alone comprehensible. The old JPS translation (1916) has: \u201c<\/span>For from Israel is even this,\u201d the New JPS r<\/span>eads: \u201cFor it was Israel\u2019s doing,\u201d and ArtScroll has: \u201cFor [it is] from Israel.\u201d<\/span><\/p>\n

The pronouns \u201cit\u201d and \u201cthis\u201d refer, here, to the \u201ccalf of Samaria\u201d at the end of the verse, and it would be understood, with Rashi, as: \u201c[The calf] was made from the silver and gold of each and every one of [Israel].\u201d As for the telltale <\/span>vav<\/span><\/em> of <\/span>vehu<\/span><\/em> (“<\/span>and<\/span> it”), Rashi and Kara (relying on Dunash Ibn Labrat) were content to \u201cdrop\u201d it from the word, which can be understood either as the acceptance of\u00a0 textual emendation (correction), or as an instruction to simply ignore it.<\/span><\/p>\n

Moderns, as in the case of 5:2, are more inclined to regard our received Masoretic text as imperfect and susceptible to human error in its transmission. While not changing even a single consonant but only slightly altering the vocalization, they would transform <\/span>ki miyisrael<\/span><\/em> into <\/span>ki mi shor el<\/span><\/em>: \u201cIs an ox a god?\u201d\u2014a rhetorical question to which the continuation of the verse is the answer: <\/span>vehu charash asahu<\/span><\/em>, \u201c[no,] it was made by a sculptor;\u201d <\/span>velo elohim hu<\/span><\/em>, \u201cit cannot be a deity;\u201d <\/span>ki shovavim yiheyeh egel shomron<\/span><\/em>, \u201c[and the proof is] the calf of Samaria will be [smashed to] smithereens.\u201d<\/span><\/p>\n

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