Commentaire de citation sur La Genèse 10:4

One of the sages of the generation said: "he had to say אויימה to make the rhyme rich^note To this day, in poetic analysis, the term "rime riche" — literally "rich rhyme" — is used for a rhyme scheme where three or more phonemes are repeated. I responded, if this is a rich rhyme, them many of his poems are so poor they're begging door-to-door! He paired the hei הר with the ḥet of נבחר! If that's because both are guttural letters, he should also rhyme aleph and 'ayin with them! And regarding bet and vav — for he rhymes לוי with נביא — he should also rhyme mem and pei with them! There should be five kinds of rhyming for the five phonetic points of articulation! If his reasoning for pairing hei and ḥet is that they look similar when written, he should pair resh and dalet. In fact, we see דעואל (Numbers 1:14) and רעואל (Numbers 2:14), דודנים (Genesis 10:4) and רודנים (I Chronicles 1:7). He ought to pair משפטים with פתים, since they have the same points of articulation — and the ṭet is found in place of tav in words like נצטדק, הצטיידנו, and ויצטירו. And he paired ויום with פדיון and עליון, which is also not correct. Even though we find mem and nun interchanged — as in חיין (Job 24:22) and חטין (Ezekiel 4:9), how can the mem of יום, a root letter, be paired with the nun of פדיון and עליון, which are from עלה and פדה, and thus not a root letter? And what's more, why rhyme? Is it just because it sounds nice when one ending seems like another? Maybe he had a sixth sense that mem sounds like nun even though they don't have the same point of articulation! He also paired עושׁר with עשׂר תעשׂר, which is certainly not correct unless the person praying is an Ephraimite.^note According to Judges 12:4-6, the Ephraimites didn't distinguish their sibilants properly.

And the sons of Javan: Elisha The reason he did not mention Magog and Madai is that he mentioned only the lineage of these, but he did not mention the sons of Magog or the sons of Madai or the rest because heads of nations did not emerge from them, but all their nations were called by the name of Kittim and Dodanim.

and Rodanim And further (Gen. 10:4) Scripture states: “and Dodanim.” When Israel sins, they come and rule over them (רוֹדִים), but when Israel is in power, they say, “You are the sons of our uncles (דּוֹדֵינוּ).” At first they appeared as friends when it was for their own benefit, but later they subjugated them.

like a king destined for the inferno Heb. לכידור. I have not found anything similar to it, but it may be interpreted by means of the interchangeable letters, “resh” with “dalet,” like (Gen. 10:3), “Ashkenaz and Riphath” in the Torah, and in Chronicles (I, 1:6): “Ashkenaz and Diphath;” and similarly (Gen. 10: 4). “Kittim and Dodanim” Here too, לַכִּידוֹר is equivalent to לַכִּידוֹד, to the king who is destined to burn (ליקוד) in the fire of Gehinnom; i.e., Sennacherib, about whom the prophet prophesied (Isa. 30: 33): “For Tophteh has been set up from yesterday, that too has been prepared for the king,” to burn his legions; (Isa. 10:16), “a burning shall burn.” Similar to this (below 41:11), “sparks of (כידודי) fire go forth”; either brands or flames.