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Sample 1
The Cantillation on the Ten Commandments
Exodus 20:2
The Ten Commandments are unique since they are punctuated
with two systems of cantillation: upper cantillation marks
(ta’am elyon טעם עליון) and lower cantillation marks (ta’am
tachton טעם תחתון). While the upper cantillation marks divide
the passage into ten Commandments, the lower cantillation
marks divide it into twelve verses. What is the reason for
having upper and lower cantillation marks? How do we know
which mark belongs to the lower cantillation marks and which
belongs to the upper cantillation marks?
The cantillation marks are divided into two groups: disjunctive
(separating) and conjunctive (connecting). They serve three
functions: musical, syntactical, and phonetical. The Poetical
Books (Psalms, Job, and Proverbs) have a different system of
cantillation marks than the Prose Books or 21 Books.
Let's examine an example. In Genesis 29:9 we find this verse
(1a), and in Genesis 29:6 this verse (1b).
The word ba'a באה (come, arrive) is identical in both past and
present tense. Which one is the present, or past tense? Maybe
both are past tense, or present? For example, if we read the
word as a past tense (came), instead of a present tense (comes),
we could misinterpret the meaning of the verse: And Rachel
came, or And here comes Rachel?
The cantillation marks help us in clarifying the correct meaning.
In the first sample (1a) the accent is on the first syllable — past
tense. Whereas in the second sample (1b) the accent is on the
second syllable — present tense.
The word avadim עבדים
There are other instances that verses are divided into two
independent clauses: the first half is marked and ended by
etnachta and the second half is marked and ended by siluk.
Both of these marks are disjunctive. Now, remember this rule:
etnachta may appear only once in any verse. This rule also
applies to the siluk (1).
The most interesting and exceptional Commandment, or verse
is I am the LORD your GOD which has two or three sets of
cantillation marks. The word avadim עבדים is punctuated with
both etnachta and siluk. The latter creates a short verse: I am
the LORD your GOD...the house of bondage. Whereas the
former creates a longer verse: I am the LORD your GOD...You
shall have no other gods besides Me (sample 2).
Which verse belongs to the upper or the lower cantillation
marks?
In MS Sassoon 24º 5702 there are marginal notes at the
beginning of most verses. Those notes refer to the lower
cantillation marks with the words: Ta'ma kadma (טעמא קדמא),
which can be translated as the first cantillation (2). That said,
the etnachta (avadim עבדים) which creates the longer verse,
belongs to the lower cantillation marks.
The Revi'a & The Nine Commandments
In 1524-6 the second edition of the Rabbinic Bible, Mikra'ot
Gedolot, was published in Venice. This edition, according to
Prof. Rabbi Mordechai Breuer, was the first one to add the third
cantillation system — the revi'a (disjunctive). This system also
imposed new order: The lower system became the upper, and the
upper the lower.
Since then, different editions of the Hebrew Bible were published
with three sets of cantillation marks, or two, but with revi'a.
For example, If we read the Adi bible that was published in 1965,
it is hard not to notice that the word avadim עבדים is punctuated
with etnachta, siluk, and revi'a (sample 3). Moreover, the order
of the marks was changed. Originally the etnachta had been
written first, and the siluk second. Now the siluk is written first.
The order is also changed in the word mebeyt מבית. Now the
merkha is written first, and the munah second. We also find
the revi'a in Sinai bible that was published in 1978, however,
without the etnachta (3).
Why is avadim עבדים punctuated with revi'a?
Let's start with the fact that there is no single MS that shows any
evidence for that mark. The etnachta and siluk are the most
evident marks in every MS. There is no doubt that the
punctuators tried to solve an issue based on the musical rules of
the cantillations, but failed to know, understand, and recognize
the syntactical rules:
First, a clause governed by a revi'a must be subdivided by pazer,
and not zaqef, on the word elohekha אלהיך. Hence, the zaqef
can subdivide only the clause governed by the etnachta.
Second, as I stated already, the order of the etnachta and siluk
had been changed. That said, the lower canitillation system ends
on the word avadim עבדים with the siluk (and not the etnachta,
and siluk on the word al panay על-פני), and the upper
canitillation system includes the two Commandments as one
long verse, or one Commandment:
I am the LORD your GOD...those who love me and keep my
commandments.
"אנכי יהוה אלהיך... ולשמרי מצותי"
So, we have only nine Commandments? Let's assume for a
second that we don't know if we need to have ten
Commandments.
The custom by the Masora was to state the number of the verses
at the end of each book in the Hebrew Bible. At the end of the
Book of Exodus there are 1,209 verses. This number goes hand
in hand only if we count or read the Decalogue as 12 verses,
according to the lower cantillation marks. At the end of
parashat Yitro there are 72 verses. This number goes hand in
hand only if we count or read the Decalogue as 10
Commandments, according to the upper cantillation marks.
Third, the revi'a clause creates one more problem, which
resulted from incorporating the two Commandments into one.
Now we have one etnachta on the word avadim עבדים, and a
second etnachta on the word leson'ai לשנאי. Do you remember
the rule: etnachta may appear only once in any verse!
Norzi, di Lonzano, Hizekuni
Interesting to note that both Rabbi Jedidiah Norzi, the
author of Minhat Shai on the Torah (16th century, Italy) and
Rabbi Menahem di Lonzano, the author of Or Torah (16th
century, Turkey) didn't see the problem with both etnachtas.
However, they didn't accept the revi'a. Hizekuni, (Rabbi
Hezekiah ben Manoah, 13th century, France), on the other
hand, accepted the revi'a (with both etnachtas). In his
commentary on Exodus, he writes:
גם בדברו' [בדברות] אנכי ולא יהיה לך
יש נגינה גדולה, לעשותן פסוק אחד, לזכרון שבדבור אחד נאמרו
Hizekuni considers the first and second Commandments as one
Commandment, since they were spoken in one declaration
(dibbur) "from the mouth of the Almighty."
That was also the point of view of Rabbi Norzi, and Rabbi di
Lonzano (4).
The Babylonian Masora
The last issue to solve is our first question: What is the reason
for having upper and lower cantillation marks? Both systems
came from two different sources: one is the Babylonian Masora
(the East, upper cantillation marks), the second is the Palestinian
(the West, lower cantillation marks), or the Land of Israel. This
is one of the remarkable cases that the Tiberian Masora didn't
reject the Babylonian Masora (5).
When do we read the Decalogue? According to Jewish tradition,
the Ten Commandments were given to Moses on Mount Sinai
on Shavout (Festival of Weeks). The Ashkenazi custom, which
was established by Hizekuni, is to read the Decalogue with the
upper cantillation on Shavuot, and on the weekly reading with
the lower cantillation. The Sephardic custom is to read the
Decalogue with the upper cantillation, whereas the lower
cantillation is not meant for public reading, and only for private
reading.
Notes:
• I'm using color only as a visual aid.
(1). There are more rules and exceptions to these rules, however, those are
not of our current discussion. See Breuer, Ta'amey, pp.31-33. And also
Heidenheim, Mishpete, Part B: Chapter A, p.12.
Mordechai Breuer, Ta'amey ha-mikra (Jerusalem: Horev, second revised
edition, 1989) [Hebrew title].
— Pisuk Te'amim sheba-Mikra: Torat Dikduk Ha-Te'amim (Jerusalem:
Histadrut Hazionit, 1957) [Hebrew title].
Wolf Heidenheim, Mishpete Ha-Te'amim (Rödelheim, 1808) [Hebrew title]
(2). Formerly MS Sassoon 507, in the National and University Library of
Jerusalem, is probably from the tenth century. In order to know more
about this MS and its creditability I strongly recommend reading Keter
Aram Tsova: Nikudo Ve-Te'Amav by Prof. Israel Yeivin (Hebrew title).
This book is one of the most important books in the field of Biblical Hebrew
research. Pages 361-2 summarize the main features of this MS.
(3). Later Adi editions didn't use the revi'a at all. The Hebrew-English
edition by Sinai was published in 1971 without revi'a
(4). Jedidiah Norzi, Minhat Shai on the Torah, Critical Edition,
Introduction and Notes By Zvi Betser, Editor Yosef Ofer (Jerusalem: World
Union of Jewish Studies, 2005) pp. 192-195, p. 229 [Hebrew title].
Both Hizekuni and di Lonzano are cited in Minhat Shai.
This critical edition is the newest and the best on Minhat Shai.
Unfortunately, Zvi Betser, who passed away, didn't complete the work on
the book. The manuscript was given to Prof. Aron Dotan (by Betser's wife;
he was one of his students). Dr. Yosef Ofer, one of the rising stars in the
field of Biblical Hebrew, had been asked by Prof. Dotan to complete the
book.
(5). Yosef Ofer, The Babylonian Masora of the Pentateuch its Principles and
Methods (Jerusalem: The Academy of the Hebrew Language & Magnes
Press, 2001) pp. 154-155 [Hebrew title].
Mordechai Breuer, "Halukat Aseret ha-Dibrot le-Fesukim u-le-Dibrot,"
Aseret ha-Dibrot be-Rei ha-Dorot (ed. B. Z. Segal), Jerusalem: Magnes Press
1986, pp. 223-254.
— Keter Aram Tsova (Jerusalem: Mossad Harav Kook, 1977).
© 2008 David Hamuel, aside from quotes from other sources, or any other
work mentioned. Please do not copy or post elsewhere without permission.
Exodus 20:2
The Ten Commandments are unique since they are punctuated
with two systems of cantillation: upper cantillation marks
(ta’am elyon טעם עליון) and lower cantillation marks (ta’am
tachton טעם תחתון). While the upper cantillation marks divide
the passage into ten Commandments, the lower cantillation
marks divide it into twelve verses. What is the reason for
having upper and lower cantillation marks? How do we know
which mark belongs to the lower cantillation marks and which
belongs to the upper cantillation marks?
The cantillation marks are divided into two groups: disjunctive
(separating) and conjunctive (connecting). They serve three
functions: musical, syntactical, and phonetical. The Poetical
Books (Psalms, Job, and Proverbs) have a different system of
cantillation marks than the Prose Books or 21 Books.
Let's examine an example. In Genesis 29:9 we find this verse
(1a), and in Genesis 29:6 this verse (1b).
The word ba'a באה (come, arrive) is identical in both past and
present tense. Which one is the present, or past tense? Maybe
both are past tense, or present? For example, if we read the
word as a past tense (came), instead of a present tense (comes),
we could misinterpret the meaning of the verse: And Rachel
came, or And here comes Rachel?
The cantillation marks help us in clarifying the correct meaning.
In the first sample (1a) the accent is on the first syllable — past
tense. Whereas in the second sample (1b) the accent is on the
second syllable — present tense.
The word avadim עבדים
There are other instances that verses are divided into two
independent clauses: the first half is marked and ended by
etnachta and the second half is marked and ended by siluk.
Both of these marks are disjunctive. Now, remember this rule:
etnachta may appear only once in any verse. This rule also
applies to the siluk (1).
The most interesting and exceptional Commandment, or verse
is I am the LORD your GOD which has two or three sets of
cantillation marks. The word avadim עבדים is punctuated with
both etnachta and siluk. The latter creates a short verse: I am
the LORD your GOD...the house of bondage. Whereas the
former creates a longer verse: I am the LORD your GOD...You
shall have no other gods besides Me (sample 2).
Which verse belongs to the upper or the lower cantillation
marks?
In MS Sassoon 24º 5702 there are marginal notes at the
beginning of most verses. Those notes refer to the lower
cantillation marks with the words: Ta'ma kadma (טעמא קדמא),
which can be translated as the first cantillation (2). That said,
the etnachta (avadim עבדים) which creates the longer verse,
belongs to the lower cantillation marks.
The Revi'a & The Nine Commandments
In 1524-6 the second edition of the Rabbinic Bible, Mikra'ot
Gedolot, was published in Venice. This edition, according to
Prof. Rabbi Mordechai Breuer, was the first one to add the third
cantillation system — the revi'a (disjunctive). This system also
imposed new order: The lower system became the upper, and the
upper the lower.
Since then, different editions of the Hebrew Bible were published
with three sets of cantillation marks, or two, but with revi'a.
For example, If we read the Adi bible that was published in 1965,
it is hard not to notice that the word avadim עבדים is punctuated
with etnachta, siluk, and revi'a (sample 3). Moreover, the order
of the marks was changed. Originally the etnachta had been
written first, and the siluk second. Now the siluk is written first.
The order is also changed in the word mebeyt מבית. Now the
merkha is written first, and the munah second. We also find
the revi'a in Sinai bible that was published in 1978, however,
without the etnachta (3).
Why is avadim עבדים punctuated with revi'a?
Let's start with the fact that there is no single MS that shows any
evidence for that mark. The etnachta and siluk are the most
evident marks in every MS. There is no doubt that the
punctuators tried to solve an issue based on the musical rules of
the cantillations, but failed to know, understand, and recognize
the syntactical rules:
First, a clause governed by a revi'a must be subdivided by pazer,
and not zaqef, on the word elohekha אלהיך. Hence, the zaqef
can subdivide only the clause governed by the etnachta.
Second, as I stated already, the order of the etnachta and siluk
had been changed. That said, the lower canitillation system ends
on the word avadim עבדים with the siluk (and not the etnachta,
and siluk on the word al panay על-פני), and the upper
canitillation system includes the two Commandments as one
long verse, or one Commandment:
I am the LORD your GOD...those who love me and keep my
commandments.
"אנכי יהוה אלהיך... ולשמרי מצותי"
So, we have only nine Commandments? Let's assume for a
second that we don't know if we need to have ten
Commandments.
The custom by the Masora was to state the number of the verses
at the end of each book in the Hebrew Bible. At the end of the
Book of Exodus there are 1,209 verses. This number goes hand
in hand only if we count or read the Decalogue as 12 verses,
according to the lower cantillation marks. At the end of
parashat Yitro there are 72 verses. This number goes hand in
hand only if we count or read the Decalogue as 10
Commandments, according to the upper cantillation marks.
Third, the revi'a clause creates one more problem, which
resulted from incorporating the two Commandments into one.
Now we have one etnachta on the word avadim עבדים, and a
second etnachta on the word leson'ai לשנאי. Do you remember
the rule: etnachta may appear only once in any verse!
Norzi, di Lonzano, Hizekuni
Interesting to note that both Rabbi Jedidiah Norzi, the
author of Minhat Shai on the Torah (16th century, Italy) and
Rabbi Menahem di Lonzano, the author of Or Torah (16th
century, Turkey) didn't see the problem with both etnachtas.
However, they didn't accept the revi'a. Hizekuni, (Rabbi
Hezekiah ben Manoah, 13th century, France), on the other
hand, accepted the revi'a (with both etnachtas). In his
commentary on Exodus, he writes:
גם בדברו' [בדברות] אנכי ולא יהיה לך
יש נגינה גדולה, לעשותן פסוק אחד, לזכרון שבדבור אחד נאמרו
Hizekuni considers the first and second Commandments as one
Commandment, since they were spoken in one declaration
(dibbur) "from the mouth of the Almighty."
That was also the point of view of Rabbi Norzi, and Rabbi di
Lonzano (4).
The Babylonian Masora
The last issue to solve is our first question: What is the reason
for having upper and lower cantillation marks? Both systems
came from two different sources: one is the Babylonian Masora
(the East, upper cantillation marks), the second is the Palestinian
(the West, lower cantillation marks), or the Land of Israel. This
is one of the remarkable cases that the Tiberian Masora didn't
reject the Babylonian Masora (5).
When do we read the Decalogue? According to Jewish tradition,
the Ten Commandments were given to Moses on Mount Sinai
on Shavout (Festival of Weeks). The Ashkenazi custom, which
was established by Hizekuni, is to read the Decalogue with the
upper cantillation on Shavuot, and on the weekly reading with
the lower cantillation. The Sephardic custom is to read the
Decalogue with the upper cantillation, whereas the lower
cantillation is not meant for public reading, and only for private
reading.
Notes:
• I'm using color only as a visual aid.
(1). There are more rules and exceptions to these rules, however, those are
not of our current discussion. See Breuer, Ta'amey, pp.31-33. And also
Heidenheim, Mishpete, Part B: Chapter A, p.12.
Mordechai Breuer, Ta'amey ha-mikra (Jerusalem: Horev, second revised
edition, 1989) [Hebrew title].
— Pisuk Te'amim sheba-Mikra: Torat Dikduk Ha-Te'amim (Jerusalem:
Histadrut Hazionit, 1957) [Hebrew title].
Wolf Heidenheim, Mishpete Ha-Te'amim (Rödelheim, 1808) [Hebrew title]
(2). Formerly MS Sassoon 507, in the National and University Library of
Jerusalem, is probably from the tenth century. In order to know more
about this MS and its creditability I strongly recommend reading Keter
Aram Tsova: Nikudo Ve-Te'Amav by Prof. Israel Yeivin (Hebrew title).
This book is one of the most important books in the field of Biblical Hebrew
research. Pages 361-2 summarize the main features of this MS.
(3). Later Adi editions didn't use the revi'a at all. The Hebrew-English
edition by Sinai was published in 1971 without revi'a
(4). Jedidiah Norzi, Minhat Shai on the Torah, Critical Edition,
Introduction and Notes By Zvi Betser, Editor Yosef Ofer (Jerusalem: World
Union of Jewish Studies, 2005) pp. 192-195, p. 229 [Hebrew title].
Both Hizekuni and di Lonzano are cited in Minhat Shai.
This critical edition is the newest and the best on Minhat Shai.
Unfortunately, Zvi Betser, who passed away, didn't complete the work on
the book. The manuscript was given to Prof. Aron Dotan (by Betser's wife;
he was one of his students). Dr. Yosef Ofer, one of the rising stars in the
field of Biblical Hebrew, had been asked by Prof. Dotan to complete the
book.
(5). Yosef Ofer, The Babylonian Masora of the Pentateuch its Principles and
Methods (Jerusalem: The Academy of the Hebrew Language & Magnes
Press, 2001) pp. 154-155 [Hebrew title].
Mordechai Breuer, "Halukat Aseret ha-Dibrot le-Fesukim u-le-Dibrot,"
Aseret ha-Dibrot be-Rei ha-Dorot (ed. B. Z. Segal), Jerusalem: Magnes Press
1986, pp. 223-254.
— Keter Aram Tsova (Jerusalem: Mossad Harav Kook, 1977).
© 2008 David Hamuel, aside from quotes from other sources, or any other
work mentioned. Please do not copy or post elsewhere without permission.
Articles
1a
1b
Sample 2
The short verse
The long verse
Sample 3
Adi Bible, 1965
Sinai Bible, 1978
Copyright © 2007 Adjective5™ All Rights Reserved Los Angeles CA