See Arukh haShulchan EhE 126:17. He insists on "מרחשון", one word, one vav, as correct spelling for the date on a gett.
Two vavin, "מרחשוון", would be kosher also since one would read it correctly. But two words, "מר חשון" is left as an open question; and even if we say it is kosher, if the "מר" ends one line and the "חשון" is on the next line, it is even more questionable.
I do not know if he would say that "חשון" alone is a third level of questionability. It looks to me he would say it's altogether no good. Otherwise, his reasoning in the case of "מר" and "חשון" on two lines wouldn't work.
Sidenote, the AhS discusses the folk etymology. He understands "mar" as being about the drops of rain that fell in the Mabul, starting in this month. And then the bitterness of the changes the Kingdom of Israel made to the religion which eventually leads to their exile and loss, which ignored Sukkos in favor for a holiday in this month. As well as "mar" in the Aramaic sense of "exchange", since they exchanged months.
But he says that Bereishis Rabba ch. 48 gives the true history -- the names are Babylonian and all this is finding meaning after the fact.
1 comment:
See Arukh haShulchan EhE 126:17. He insists on "מרחשון", one word, one vav, as correct spelling for the date on a gett.
Two vavin, "מרחשוון", would be kosher also since one would read it correctly. But two words, "מר חשון" is left as an open question; and even if we say it is kosher, if the "מר" ends one line and the "חשון" is on the next line, it is even more questionable.
I do not know if he would say that "חשון" alone is a third level of questionability. It looks to me he would say it's altogether no good. Otherwise, his reasoning in the case of "מר" and "חשון" on two lines wouldn't work.
Sidenote, the AhS discusses the folk etymology. He understands "mar" as being about the drops of rain that fell in the Mabul, starting in this month. And then the bitterness of the changes the Kingdom of Israel made to the religion which eventually leads to their exile and loss, which ignored Sukkos in favor for a holiday in this month. As well as "mar" in the Aramaic sense of "exchange", since they exchanged months.
But he says that Bereishis Rabba ch. 48 gives the true history -- the names are Babylonian and all this is finding meaning after the fact.
Post a Comment