The Semag's strange girsa of וְכִי תָבֹא בְּקָמַת רֵעֶךָ

In the middle of parshat Ki Teitzei [Devarim 23:25-26], we read:
כה  כִּי תָבֹא בְּכֶרֶם רֵעֶךָ, וְאָכַלְתָּ עֲנָבִים כְּנַפְשְׁךָ שָׂבְעֶךָ; וְאֶל-כֶּלְיְךָ, לֹא תִתֵּן.  {ס}

The spelling of petzua daka

In Ki Teizei, in Devarim 23:3, we read the law of the petzua daka. The following is from Mechon-Mamre, which records the Yemenite tradition:

The three sevirin וְלֹא

A) At the start of parshas Shofetim, we read (Devarim 16:19):
יט  לֹא-תַטֶּה מִשְׁפָּט, לֹא תַכִּיר פָּנִים; וְלֹא-תִקַּח שֹׁחַד--כִּי הַשֹּׁחַד יְעַוֵּר עֵינֵי חֲכָמִים, וִיסַלֵּף דִּבְרֵי צַדִּיקִם.

The deficient צַדִּיקִם

There is a girsological error in parshat Shofetim in my Mikraos Gedolos, in the second pasuk of the parsha. The pasuk (Devarim 16:19) reads:

Are the kosher signs of wild animals Biblical?

Note: This is the work of one evening, rather than something thought out over months. There are likely sources of which I am embarrassingly unaware. I haven't looked at other gemaras to see if this works out consistently, or at midreshei halacha such as Sifra, and so on. Rather, this is a way of playing with the text, on the basis of a discovered variant text, and of illustrating a process and approach. So this likely requires more thought, and certainly should not be the basis for any changes in practice.

Baruch sheAmar: Is it הַמְהֻלָל בְּפִי עַמּוֹ or הַמְהֻלָל בְּפֶה עַמּוֹ?

In the tefillah of Baruch sheAmar, there are two variant nuschaot to convey the idea that Hashem is "lauded by the mouth of His people". One is הַמְהֻלָל בְּפִי עַמּוֹ and the other is הַמְהֻלָל בְּפֶה עַמּוֹ. On the level of pure dikduk, the obvious choice is בְּפִי עַמּוֹ. After all, Hebrew nouns come in two flavors, absolute and construct. Peh is the absolute form and means simply "mouth", which Pi is the construct form, and means "mouth of".


Ibn Ezra on the changes in the Ten Commandments

Note: This content originally appeared as a series of posts on parshablog. It is a translation of a lengthy exposition of Rabbi Avraham Ibn Ezra on the minor girsological differences between the Ten Commandments as it initially appears in the sidra of Yitro and as it is repeated in Mishneh Torah, in the sidra of Va'etchanan. These changes are in word choice, in spelling, and in presence or absence of conjunctions. Ibn Ezra's approach is to minimize the impact of these differences.

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