By Mark Forsyth
Have you learnt why…
…a loan is actually a dying pledge? …why weapons have girls’ names? …why salt is expounded to soldier?
You’re approximately to discover out…
The Etymologicon (e-t?-‘mä-lä-ji-kän) is:
*Witty (wi-te\): packed with shrewdpermanent humor
*Erudite (er-?-dit): displaying knowledge
*Ribald (ri-b?ld): Crude, offensive
The Etymologicon is a very unauthorized consultant to the unusual underpinnings of the English language. It explains: the way you get from “gruntled” to “disgruntled”; why you're totally correct to think that your meager wage slightly covers “money for salt”; how the largest chain of espresso retailers on the planet (hint: Seattle) connects to whaling in Nantucket; and what exactly the Rolling Stones need to do with gardening.
Read Online or Download The Etymologicon PDF
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Extra info for The Etymologicon
Eliezer Berkovits Berkovits offers a traditional reading of the Akedah, but it is a reading that takes care to address the challenge to faith posed by the Holocaust. He argues that the key to the Akedah lies in the recognition that it contradicts the divine promise to Abraham (Gen. 1-21). The command to sacrifice Isaac was therefore the ultimate test to which Abraham could be subjected. For Abraham, the dilemma is whether to trust God in spite of the insoluble contradiction between the divine promise of an everlasting covenant with Isaac and his descendants (Gen.
Writing and the Holocaust (New York: Holmes and Meier), 137-53. L. 1973 Encounters Between Judaism and Modern Philosophy: A Preface to Future Jewish Thought (New York: Basic Books). Friedlander, S. 1979 When Memory Comes (New York: Farrar, Straus, Giroux). Gilboa, A. 1979 The Light of Lost Suns: The Selected Poems of Amir Gilboa (Menard Press). Ginzberg, L. 1909 The Legends of the Jews (Philadelphia: Jewish Publication Society). Glatstein, J. 1993 / Keep Recalling: The Holocaust Poems of Jacob Glatstein (New York: KTAV).
It may be argued that the composer of Gen. 76 In other words, the one who composed the biblical story, on the one hand, and those who wrote the pseudepigraphic account, on the other, participated in a common tradition, which became prominent after the exile and grew more and more productive. In short, I would claim that Gen. 1-4 is an ultimate, post-redactional expansion in the light of novel ideas then in vogue. I call it 'post-redactional', since this case appears to be unique in the Pentateuch, and, in consequence, does not mirror a redactional reworking of a larger portion of Pentateuchal texts.