, BINYAN is a word model, on the “base” on which words will be formed. PAAL is the widest of all bunyans. Behind this model, active words are created, which usually mean a simple, awkward action or process, viroblene without any special sound and flowing from the side - work, read, sit, eat, write, think, bathe, drink, die, live, run, etc.

Paal is respected by the basic, main binyan, the main form (3rd person masculine on the same date of the last hour) which will be based on the vowel roots, without adding additional letters (without prefixes, insertions, etc.) and without dagesh. Its broadest name

בִנְיָּין קַל - “light bunyan”, which is the simplest model for a word maker.

As we have already said, the type of root flows into those to which subgroup (gyzri) the word follows and which type is subordinated. First of all, we are subject to standard modifications. Such words are also called “correct”, and only after learning them we can begin to get to know other word groups.

​

These words are characterized by the fact that they contain only stable root letters, so all root letters are written and written in all forms, each letter is not known and is not replaced. The name of this group is similar to the word שָלֵם (shalem) with the meaning “whole, full; thoroughness, completion."

Today (הוֹוֶה)

The word in Hebrew, as well as in Russian, indicates the action or the state, which corresponds to the hour of the day. Therefore, the words loom in the hour. There are two hours of the day in Hebrew: yesterday and Mayday.

In Hebrew, it is customary to view the word as an intermediary form between the verb and the name (name and adjective), in Russian language this form is similar to the participle - writing (not the same as writing), which de (tse toy, yak go), hear, what to do , p'є ta ін.
Here the forms of the present hour are similar to a number of signs with names and appendages, and they themselves may be the endings of gender and numbers, characteristic of these parts of the language.

​

There are a lot of words to go through the names, however, with these words in form. For example:
Nameמוֹכֵר (mohair) - “seller” is used as a wordמוֹכֵר - “sells what it sells”, infinitiveלִמכּוֹר (limkor) - “to sell”;
Nameנוֹסֵעַ (Nosea) - “passenger, seat” is created as a wordנוֹסֵעַ - “here, here,” infinitiveלִנסוֹעַ (Linsoa) - “to ride”, etc.

Specific stock:

“I am guarding (this) booth.” -אֲנִי שוֹמֵר עַל הַבַּיִת
(ani shomer al ha-bait.)
"I'm a watchman." -אֲנִי שוֹמֵר (any shomer.)

Let's move on to look at the standard models of forms of the present timedієsliv dіi. The main (exit) form of the present hour is the form one of the human race, and before it is completed the coverage of other forms of the present hour. The Hebrew forms of the present day have almost nothing.

Forms of the human genus: some 1st, 2nd and 3rd individuals are avoided.


Forms of the female genus: some 1st, 2nd and 3rd individuals are also avoided.


Forms of the human gender plurals 1st, 2nd and 3rd individuals are avoided.


Forms of the female genus multiply 1st, 2nd and 3rd individuals are also avoided.‎

RLet's look at the forms of the present hour in specific words:

M.R. - I bury, you bury, you bury ‎-‎ שוֹמֵר (shomer);
J.R. - I’m burying, you’re burying, she’s burying -שׂוֹמֶרֶת (Shomeret);
M.R. - we are protected, you are protected, they are buried -שׁוֹמרִים (shomrim);
J.R. - we are protected, you are protected, they are buried -שוֹמרוֹת (shomrot).

Similar:

read/read ‎-‎לוֹמֵד \ לוֹמֶדֶת \ לוֹמדִים \ לוֹמדוֹת
zustricha / zustrichayut ‎-‎פּוֹגֵש \ פּוֹגֶשֶת \ פּוֹגשִים \ פּוֹגשוֹת
write / write ‎-‎כּוֹתֵב \ כּוֹתֶבֶת \ כּוֹתבִים \ כּוֹתבוֹת
closes / closes ‎-‎סוֹגֵר \ סוֹגֶרֶת \ סוֹגרִים \ סוֹגרוֹת
miє (ware) / miyut ‎-‎שוֹטֵף \ שוֹטֶפֶת \ שוֹטפִים \ שוֹטפוֹת
lie / lie down ‎-‎שוֹכֵב \ שוֹכֶבֶת \ שוֹכבִים \ שוֹכבוֹת

As has been said before, nini in Hebrew corresponds to communion in Russian language, and the deceiver does not change to persons. Also, in accordance with the present hour, the special borrower is united with the form of the present hour of the word.

​

More words I will become and I will change.

The bunyan includes a group of words, which are called the words stan or change stan. At this time, they follow a scheme that is subordinated to the traditional administration of the day before the real hour, and many such forms in modern Hebrew have ceased to be used as words and only appear in function. ї accessories and accessories. Behind the curtains and the numbers of the word I will begin to change like a student.

sticks / sticks ‎-‎
דָבֵק \ דבֵקָה \ דבֵקִים \ דבֵקוֹת

Let’s apply it in practice:

Schemes for the treatment of diseases will now be presented in the table.
When modified as a result, the acknowledgment ends in the masculine form. numbers, the voice of “kamats” under the first letter of the root changes to the voice of “shva”.

in growth ‎-‎ גָדֵל(gadel);
won growth ‎- גְדֵלָה(Did);
you grow ‎- גְדֵלִים(divide);
stink grow ‎- גְדֵלוֹת(Case).

"It doesn't stick to anything."
.לֹא דָבֵק בּוֹ כּלוּם
(lo davek bo klum.)

“Vona sticks to the new one like a bath leaf (lit. sticks like glue).»
. הִיא דבֵקָה בּוֹ כּמוֹ דֶבֶק
(hi dveka bo kmo devek.)

"The little ones are growing fast."
. גוּרֵי כּלָבִים גדֵלִים מַהֵר
(Gurey klavim Delim Mager.)

The hour that has passed (עָבָר)

In Hebrew, the form adopted for the classification of words is the main, basic, dictionary form3 individuals of the last hour of the human race are alone ( הוּא ).
The main form of the word in Bignaniפָּעַל is formed only from the root of the word and the voices -כָּתַב . This is the basis of the word. On this basis, a new system of administrating any kind of word is introduced.

The stem completely repeats the vowel model of Bunyan's title:

פָּעַל ‎-‎ הָלַך - שָכַח ‎-‎ כָּתַב
Paahl - wAXAx - hAlAx - upATAV

Let's take a look at the first form of the third individual.
When added to the base, the female gender will be completed. numbers and m/f gender pl. numbers, the stem is quickly disappearing - the voice of “patah” under another letter of the root changes to the invisible “shva” -כָּתְב (katv-), and before the end of the short base, the final endings are added.
Form 3rd person plural. number of people that squad. the parents get together.

* Vinhaving written/written(kativ)כָּתַב
she wrote(katwa)כָּתְבָ ה
they wrote stinks(katwu)כָּתְב וּ

vin vchiv(lamad)לָמַד
that's what I thought(lamdA)לָמְדָ ה
stink(Lamdu)לָמְד וּ

At the present time, individual borrowers with the forms of the past hour, therefore, should not be victorious, as long as they retain their borrowers' indicators as suffixes.

* To restore respect: in Hebrew there is no distinction between the thorough and incomplete forms of words. The forms “written” and “written” are conveyed by the same word כָּתַב and vary depending on the context.

Forms 1 and 2 individuals have recently become established* end (suffixes) to the main form (“vin”) of the word. The skin ends with a special memory and works with it to make it easier for you to remember:

* The final forms are the same for all bunyans, so they need to be memorized.

שָכַבתִי
שָכַבנוּ
שָכַבתָ
שָכַבתְ
שָכַבתֶם
שָכַבתֶן

כָּתַבתִי
כָּתַבנוּ
כָּתַבתָ
כָּתַבתְ
כָּתַבתֶם
כָּתַבתֶן

* לָמַדְ תִי
לָמַד נוּ
לָמַדְ תָ
לָמַדְ תְ
** לָמַדְ תֶם
** לָמַדְ תֶן

* Return respect to wordsלָמַד , the third letter of the root is “dalet”. In the given letter “D-T”, which occurs when added, there are 1-2 characters before the base of the word that ends with the sound “d”, for the clarity of the vote “” underד appears as the sound “e” - “DeT” - lamaDeTi (לָמַדְתִי ) etc.

** Following the rules of literary Hebrew forms of the 2nd plural. date of the past hour the voice is set to finished (תֶם іתֶן ), with which the voice of “kamats” under the first letter of the root changes to “shva”:כְּתַבְתֶם (ktavtem/n) - they wrote,לְמַדְתֶם (lemadem/n) - you got it right.
In ordinary Hebrew, the voice is loud, ring out, and do not finish.

In the past, words will begin to have the same forms of modification as words in the flow.

The form is unimportant (שֵם (הַ)פּוֹעַל)

The unimportant form of the word (infinitive) indicates the food “What to do? What to earn” (write, read, draw, say, sleep, sleep etc.). Hebrew does not have a complete and insufficiently analogous form of words, like the Russian language, and the same forms in Hebrew are indicated by one word.

The way to create the infinitive lies in the banyan, before which comes the word. Ale is a leading sign: the infinitive in Hebrew always has a prefix -ל , but with this or that other voice, it is important to note the structure of the root.

The prefix of the infinitive of all words in Binyan פעל is pronounced “khirik” (sound “i”), and between the other and the third letter of the root there is a voice “holam” (sound “o”).
The form of the infinitive is the model:לִ םְםּ וֹ ם

write -לִכתוֹב (likhtiv)
vivchati (whatever), vivchati -לִלמוֹד (lilmod)
bury -לִשמוֹר (lishmore)
zustrichat -לִפגוֹש (lifgosh)
close -לִסגוֹר (lisgor)
mity dishes) -לִשטוֹף (lishtof)

Another letter of the root in the infinitive takes dagesh:

lamati, rozbivati ​​-לִש בּ וֹר (lishbor)
to take, to rent -לִשׂ כּ וֹר (liscor)
shiti -לִת פּ וֹר (litpor)
odyagati (odyag)", wear odyag‎ -לִל בּ וֹש ‎ (lіlbosh)
Ride (on horseback, by bicycle, by motorcycle, etc.) -לִר כּ וֹב * (lirkiv)

There is one word that has a special form of the infinitive, the word “lie down» - לִשכַּב (lishkov).

* the normative form of the infinitive of the wordלִרכּוֹב in common Hebrew you can almostלִרכַּב (lirkav).

​

More wordsI WILL BECOMEcreate the same form of infinitive as a word.

grow up - לִגדוֹל
sticky - לִדבּוֹק

Mayday hour (עָתִיד)

The creation of the forms of the present hour is in constant relation to the same as the forms of the present hour and the past. And all the words are managed according to the same model, and all the words are managed according to the same model. And now we are looking into this.

The forms of the future hour are confirmed by the way of joining to the basis of the prefixes of the future hour. The attachments are for all bunyan trees, so you can simply memorize their traces.

All prefixes are voiced in the same way as the infinitive prefix is ​​voiced, except for the prefix of the 1st person. numbers- א like the voice “segol” (sound “e”).

Behind the nature of the change in the future in Bignan פָּעַל There are two great groups -אֶפעוֹל (ef'ol) iאֶפעַל (Ef'al).

If you replace the prefix in the infinitive with the prefix of the current hour, this will be the model of the group editאֶפע וֹ ל for the forms of the next hour WITHOUT ending, where after the 2nd letter of the root there is a stressed sound “-o-” (voicing “holam”), which is also present in the infinitive. And the consoleאֶ indicates that this is a model of the next hour.

In three forms, which are not only prefixes, but also at the end of the day, the voice of “holam” changes to “shva”.

Following this scheme, a large number of whole substances are administered.

Let's take a look at the treatmentgroupiesאֶפעוֹל on specific words:

hguard, take care; save, finish -לִשמוֹר

I (m/f) will save, take care -אֶ שמוֹר ( eshmor)
mi (m\f) saving ‎-‎נִ שמוֹר ( neithershmor)

ty (m) save ‎-‎תִ שמוֹר ( youshmor)
you (f) save ‎-‎תִ שמְרִ י ( youshmerі́)
you (m/f) save time -תִ שמְר וּ (youshmery)

save money ‎ -‎יִ שמוֹר (iishmor)
save money ‎-‎תִ שמוֹר (youshmor)
stench (m/f) save ‎-‎יִ שמְר וּ (iishmery)

The 2nd letter of the root is dagesh, as is the infinitive of this word.

lamati, rozbivati; Ruinuvati, vrazati - לִשבּוֹר

I (m/f) do evil -אֶ ש בּ וֹר (eshbor)
mi (m\f) evil ‎-‎נִ ש בּ וֹר (neithershbor)

ty (m) evil ‎-‎תִ ש בּ וֹר (youshbor)
you (f) evil ‎-‎תִ שבְּרִ י (youshberі́)
you (m/f) are evil -תִ שבְּר וּ (youshbery)

vin evil ‎ -‎יִ ש בּ וֹר (iishbor)
she's evil ‎-‎תִ ש בּ וֹר (youshbor)
stink (m/f) evil ‎-‎יִ שבְּר וּ (iishbery)

Variation between groups ‎אֶפעוֹל‎ ta ‎אֶפעַל‎ only in voices and forms without ending, but also in groupsאֶפעַל‎ The voicing of “kholam” under the 2nd letter of the root is replaced by the stressed voice “a” (the voicing of “patah”, which is reflected in the very name of the model -‎ אֶפ עַ ל ‎. ‎

Before the groupieאֶפעַל appear:
1. words I will become/change I will become;
2. words, 2nd letters, 3rd letters of the root - laryngeal (ל״גר׳ іע״גר׳ ), and these characters are looked at side by side;
3. Actions and words.

Remember a few words that will represent your model in the futureאֶפעַל :

Get to the top) - לִרכּוֹב
read, read ‎-‎לִלמוֹד
sticky ‎-‎לִדבּוֹק
get closer -לִקרוֹב
re-blow ‎-‎לִקדוֹם
zrosati -לִגדוֹל
say, viprominuvat ‎-‎לִקרוֹן
zdolati -לִגבּוֹר
wear clothes, wear clothes ‎-‎לִלבּוֹש
lie down, kick ‎-‎לִשכַּב

Right to memorize this table
1. Find out the correct version of the middle of the five sentences: Ukrainian -> Transliteration of a Hebrew word -> Russian Ukrainian -> Hebrew Hebrew -> Russian	2. Write the correct answer yourself: Ukrainian -> transliteration of the Hebrew word Transliteration of a Hebrew word -> Russian Ukrainian -> Hebrew Hebrew -> Russian

Binyan PAAL - today, yesterday, tomorrow

Let's create a table of daily hours PAAL in the case of a word, as in the infinitive it sounds like borrower, and means bury.

About the punishment method

Let us repeat in two words those that we already know about orderly way: You can use one of the following methods:

1. Runs away from the hour of the month (human number - Tishmore! plural - tishmeru! but in a woman's birth one. otherwise - tishmeri!)

2. The attachment "is climbed" you" (Shmor!).

This is exactly how a punishment method is created for other banyans.

More about blame

Words-exclusion - these are words in which at least one of the root letters is guttural, and words in which at first glance the root consists of only two letters. Nowadays, past and present, their sounding parts differ from the sound of classical words with simple triliteral roots and without glottal roots.

Just look at the table in the next post and try to recognize the patterns. Zokrema, see a group of children like , , , which have a third root hey. Bring back the respect that the stench looks like in the past and in the future.

If you look at the word in one of the forms, you realize that there are only two letters at the root, which means one of the following options:

1. And another root letter, first, and tse noon(as in the word -).

2. And another root letter, first, and this yud(as in the word -).

3. Have in front of you the first and third root letter, and another friend, and so on. wav(as in the word – )

4. Have in front of you the first and third root letters, and also another, and so on. yud(as in the word – )

At the next table, I created a form for the first person, so as not to clutter this book with all the “scary” tables. For other individuals, you can easily do this if you guess the table of the correct word borrower.

Often we live in dialogue-exclusions, like fussing Bigan PAAL

In order to understand that the skin’s word-disconnection does not occur on its own, but, on the contrary, the blame is formed according to its own powerful rules, take a look at this table. Let's see a number of groups of incorrect words:

1. The first three words are , , . In the “pure root” form, then. in the past, 3rd individual, born - , , . It would seem that these words contain more than two capital letters. Well, it turns out it’s not like that - it’s just that the first two of them had a root in the middle wav, and the third - Corinne yud. Restore respect as these words change behind the curtains, numbers and time.

2. Three words will come - , , - which are also very similar to each other. “Pure Corinna” form – , , . To restore the respect that is owed to persons, in good times with similar words, as they say that they have a third root letter. hey.

3. Yakscho first lettera root yud, hey or else noon, then in the infinitive and in the future it disappears. Apply - , , .

Hello, dear prepayers.

Let's guess again what we learned in our previous lessons. We talked about those that any word has 4 forms:

There is only one human row

The wife's row is alone

Human number multiply

Women's number is multiplied.

We have chosen the skin in this shape for the classic events of Binyan pa'al (פָּעַל). We believed that the stinks would be different and could be described by a single formula.

Today, in order to finish Rozmova about this type of discourse, we need to introduce one more form, the form of the infinitive – (shem hapoal) – שֵם הַפוֹעַל.

First of all, allow me to tell you what this foolish word means. The infinitive, and the form of the word is unknown, indicates the action without inserting the hourly action, and informs the food “What to do?”.

Let's take a look at the simplest butt.

I begin, I begin, this is the form of the present hour. The action is taking place in this region.

Having listened, having listened - the action was taken from the past, then the hour has passed.

Vivchu, Vivchu - the hour of the future.

And the axis of the form “to read”, “to read”, “to read” is not ordered to us at any time. When you look at them, it’s impossible to say when this action took place. The stench tells the food “what should I do?” This is inifitive.

In Hebrew, ALL infinitives in ALL benyanah FIRST begin with letter (lamed) – ל. For the classical days of the 1st Binyan Pa'al (פָּעַל), the formula looks like this:

Let's use infinitives for the root we already know:

Korin ל-מ-ד

lilmOd - לִלְמוֹד – Read, read, read.

Korin כּ-ת-ב

likhtOV – לִכְתוֹב – Write.

Korin ר-ק-ד

lirkOd – לִרְקוֹד – Dance.

And now, as we have done before, let us listen to how such infinitives sound. The stench begins again with the sound “CHI”. Then there are two loud sounds. After the three-voice sound - the sound “O”. The word ends with the same vowel, the third sound of the root.

What will happen if we take our unknown root? L-M-N? Right! lilmOn. BVG? libvOg. PCT? lirsOt.

Here comes the pre-literal food: when does the form of the infinitive become stagnant? In ulpans, for the sake of simplicity, the brain should be given a few basic words, after which there is an infinitive: musha, I want, I love, I can, I can, goiters. We can also clarify this rule and say: if in a sentence there are 2 words standing after each other, the first one will be called hourly (it indicates the hour), and the word following it will be an infinitive.

For questions, questions, comments and requests, send me an email: [email protected]

To arrange individual lessons, call me at 054-2112628.

After all, Hebrew is a marvelous language. Those who don’t know him closely, sing that nothing is more important. Well, what the heck, Arabic or Japanese. I used to think so myself. After a couple of lessons, she already learned to read letters that looked scary at first glance. Another surprise was the logical system of grammar. I’m starting to sing, English is much more complicated.

I know what you are doing. That's why I wanted to see you have more place in the world. For example, in this article we will give a short lesson in Hebrew and look at hidden information about words. Let's find out what binyani is, how you can understand the meaning of the word, knowing its root, let's talk about the weather and hours. It is important that you have already read a little in Hebrew, so as in the article I will apply the facts and their correction.

If you want to start practicing, start training right away. Try to understand the logic of speech and word creation, immediately put together your writing skills and voice, and also incorporate new knowledge into language.

Facilitation of events according to the person and date

The form of words in Hebrew varies depending on the gender, number and person who can speak. So, like in Russian, there is a 1st person (I, mi), a 2nd person (ti, you), a 3rd person (voni, vi, vin, vona).

For example, the phrase “I am writing” a person אני כותב , and the woman אני כותבת , the phrase "we are writing" אנחנו כותבים - people seem to say, אנחנו כותבות - Women.

Root words in Hebrew

An important role in Hebrew grammar is played by the root of the word, which usually consists of 3 or (rarely) 4 letters. It is necessary to create a base in which, with the help of prefixes, suffixes and endings, words and cognate words of other parts of the language are created. Knowing the meaning of the root, or even if you want one word with it, you can really guess about Vimova’s spelling with that same root.

For example, "get started" ללמוד , "busy" לימודים , "study" תלמיד , "get started" ללמד (and a long list of similar words) are resolved to the root ל.מ.ד What does “vivchennya”, “navchannya” mean?

What's a binyani?

Words in Hebrew are divided into 7 groups, called benyani. Skin care follows one of these 7 principles. It’s enough to know the infinitive, practice using a number of applications at any time and you will be able to conjugate any word automatically.

Since the topic is voluminous, we will look in more detail at the next articles, if you would like it (write me about it in the comments).

• Binyan pa'al- means a simple action, an active outpost, which creates the basis for many other active forms. Example: "verify" לבדוק (Livedok).

• Binyan nif'al- passive form of binyanu pa'al.

• Binyan pi'el- means intense action, active outpost. Example: "talk" לדבר (Ledaber).
• Binyan pu'al- passive form of binyanu pi'el.
• Binyan hif'il- means a causal effect in an active outpost. Example: "ask for it, ask for it" להזמין (Leazmin).
• Binyan huf'al- passive form of binyanu hif'il.
• Binyan hitpa'el- Reversible form of the word, intensive action. Example: "make friends" להתחתן (lehithaten).

Hours after Hebrew

Words in Hebrew are expressed in 3 grammatical hours (now, last, next day). It's 3 o'clock! Not the ones in English, right?))

Use the Hebrew-Verbs service to edit words in Hebrew.

As I said above, people should take care of their bunyan, and also enjoy themselves in the same manner. Let's figure out the names in Hebrew and see how many applications there are for different watches.

Borrowers

I - אני (ani) ti (m.r.) - אתה (Ata) ti (female) - את (at) vin - הוא (hu) won - היא (hi)

mi - אנחנו (anakhnu) vi (m.r.) - אתם (atem) vi (female) - אתן (aten) stench (m.p.) - הם (hem) stench (female) - הן (hen)

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Tables with butts

I don’t really care where I previously wrote down the disinfection. I will most likely check it out immediately (as a result of Rozmov’s sleep) or check it on a special website (if it is necessary to clarify the spelling). For beginners, it’s a good idea to write down the shapes of the words in order to get a clear picture of the changes for all hours, special days, and numbers. I'm amazed at how useful it is to work on butts.

• The word "think" - לחשוב (lakhshov), bunyan pa'al, root ח.ש.ב.

Maybutnє	passed	inquire	person that number
אחשוב	חשבתי	חושב	אני (M.R.)
אחשוב	חשבתי	חושבת	אני (J.R.)
תחשוב	חשבת	חושב	אתה
תחשבי	חשבת	חושבת	את
יחשוב	חשב	חושב	הוא
תחשוב	חשבה	חושבת	היא
נחשוב	חשבנו	חושבים	אנחנו (M.R.)
נחשוב	חשבנו	חושבות	אנחנו (J.R.)
תחשבו	חשבתם	חושבים	אתם
תחשבו	חשבתן	חושבות	אתן
יחשבו	חשבו	חושבים	הם
יחשבו	חשבו	חושבות	הן

• The word "wake you for a lump/chomus" - להתגעגע (lehitgaagea), bunyan hitpa"el, root ג .ע.ג.ע.

Maybutnє	passed	inquire	Infinitive and root
אתגעגע	התגעגעתי	מתגעגע	אני (M.R.)
אתגעגע	התגעגעתי	מתגעגעת	אני (J.R.)
תתגעגע	התגעגעת	מתגעגע	אתה
תתגעגעי	התגעגעת	מתגעגעת	את
יתגעגי	התגעגע	מתגעגע	הוא
תתגעגע	התגעגעה	מתגעגעת	היא
נתגעגע	התגעגענו	מתגעגעים	אנחנו (M.R.)
נתגעגע	התגעגענו	מתגעגעות	אנחנו (J.R.)
תתגעגעו	התגעגעתם	מתגעגעים	אתם
תתגעגעו	התגעגעתן	מתגעגעות	אתן
יתגעגעו	התגעגעתם	מתגעגעים	הם
יתגעגעו	התגעגעתן	מתגעגעות	הן

How and where to practice disinfection

1. The language of the Russian language is completely different. on Italki You will always find a booklet for both comprehensive lessons with explanations of grammar and homework, and for simple lessons with intensive practice.
2. Watching videos and reading additional materials on the HebrewPod service, there are a number of examples of such lessons: 1, 2, 3, 4, 5, 6.
3. Fortunately, you can now quickly check the wording online on the following sites:

- systems of tree benyan trees. Call the benyani to call out the greatest difficulties in the study and, by its very name, will help those who are approaching to learn Hebrew. However, this food, like others, has everything left to go. You can marvel at the beignani from this angle, if the stench is a system, a string, and beautiful in its own way. This is to allow one to look into the very essence of the Jewish word and understand the system of Jewish forms in the overflow of the farb, and not suffer, driving into one’s head the stupid scheme.

Difference between Russian and Hebrew words

Let us first put our food: what kind of semantic links exist between the cut bunyans, what is the meaning of the fact that in Hebrew, instead of one form of the word, the word is vikorized by this? For whom it is important that there is a clear analogy between the Jewish system of Binyan and Russian prefixed words.

Let's take a look, for example, at the word “to run.” Until then, you can add a whole series of prefixes and we can remove them: “to push in, to roll, to run out, to run up, to run up.” The skin of them is an absolutely independent word - it has a past, today and tomorrow, infinitive, punitive way. However, it is clear that these parallel rows of words are connected one after another, and this connection still determines the meanings of the prefixes.

Similar to this, in Hebrew there is a type of fruit, and others have a variation on the theme of this fruit with special meaning additives. In skin benignan, the active root creates completely independent compounds, parallel to a series of forms that are associated with the substitute. Where the analogy between Russian prefixes and Hebrew benyans ends, some prefixes often give a variation of the sense behind the spacious and time-consuming relationships between the two, and Hebrew bunyans convey different meanings. Like yourself? This is a report and we will study this lesson.

Meetings between people and people

Let’s get straight to grammar and let’s talk, it would seem, on a completely unrelated topic. What connections are there between a person and the work she is engaged in, as well as between people in a marriage, depending on their position before the final task? Tse can be more neutral than the setting of people before the action, so bi move, the technological aspect of the practice. Let’s call such a person a “pratsivnik.” The “practitioner” is to the right of the “material”, whose energy is transferred to the “material of practice”. Well, “pratsivnik” and yogo “material”.

According to our definitions, a “pratsivnik” is a “simply Viconian”, without any emotions, without any pretentious attitude to the convict’s practice. If you want to be creative, try to thoroughly refine the process, expand the sphere of stagnation, push it to the top, inflame it, then such people are called “creative practitioners.” You can see three options for a creative approach:

1. Receipt of the work of others, assistance from what you have mastered, contribution (reader)
2. Extended action, reaching for additional results, promoting the process (“implementer”)
3. Maximum growth of the throat of the process, vikonannya, from which capacity is drawn residually (“rozrobnik”)

Who does the creative worker rely on? In this field of activity, this means expanding the field of this activity, the sphere of stagnation of the process that is going on, the improvement of this research. It is clear that teachers’ sphere of activity is that of scientists. Well, we have a couple – “creative worker” and “field of activity”.

Now it is clear that you want to achieve the result of your work without making any effort, or rather, without relying on the “material of your work.” And therefore it may be difficult to treat other Vikonavians. Such people are called “boss”. The “boss” does the work with the hands of others, with “material”, that is. “field of reporting of forces” and “lighter”. As we speak about the relationship between the “boss” and the “material of the business,” then the distance between the “people” and the “material of the business” appears much greater than for the first couple. There we have “working” and “material”, with which the “working” is working indiscriminately, as we understand, the “material” is filled with my energy, which evokes the emotional state. Here, the “boss” and the “material” are one sided view of the same, for this is an abstraction, you don’t have to look into it, it simply gives orders to transform the “material” into “the results of the work”. Such “material”, absorbed with cold rose, we call “syrovin”. Well, we looked at the lines between the “practitioner” and the “material” on one side, and the “boss” and the “silo” on the other.

In addition, you can see another category. If we are talking about a “creative practitioner,” we do not specify what kind of person is involved in the results of the concocted practice, and what kind of person is engaged in this process “from love to passion.” There are two options here:

1. People who do things for the sake of things
2. A person who, in addition to a creative approach, achieves an outstanding result, then. those who ought to rob themselves, ought to rob themselves. Let's call such a person a “creative individual”

Everything is shown in the table:

This table describes this position in three sections. The first includes the “practitioner” and this “material”. Another has a “creative practitioner (reader)”, “sphere of activity (study)” and at the bottom – “creative individual”. The third stovpets is the “boss” and yogo “podlegly” (or “sirovina”).

In principle, this diagram expresses all possible types of people's contributions to the percentage of people who, one by one, participate in the process, which is primarily to remove them from the sun, without going into specific details. Having respectfully marveled at the expansion of these categories, we can clearly see the structure, repeating the system of Binyans. The skin of such conditions is represented by the singing benyan of Hebrew, and itself:

1. “Practician” is nothing more than פָּעַל “paal”
2. "Material" of yogo robot - נִפְעַל "nif'al"
3. “Creative practitioner, reader” - פִּעֵל “piel”
4. “Learning” or “field of activity” - פֻּעַל “poile”
5. “Creative Individual” - הִתְפַּעֵל “hitpael”
6. “Chief” - הִפְעִיל “hіf’ї́l”
7. “Pidlegliy” or “syrovina pratsi” - הֻפְעַל “huf'al”

There is a strong, clear pattern that conveys a person’s attitude to action. And if we understand that the word is the meaning of the activity, the process of action, it is clear that the Jewish system of Binyan transfers the greatest fundamental power of the implementation of the idea of ​​​​action to human destiny.

Active and passive beanies

The inconsistency of the skin of the banyan (and, therefore, their numbers), the clear christening of the place in the solar system is especially evident at the onset of approach. These benign trees fall into two categories:

1. Active, that is to say about the activity of the subject, about those who themselves are engaged in some activity.
2. Passive, which convey actions, objects, flowing material, sphere of activity, etc.

It is clear that פָּעַל “paal” (practitioner), פִּעֵל “piel” (creative practitioner) and הִפְעִיל “hif’il” (chief) are active bunyans and, in principle, all categories » (Creative individual) - also active , but not in the interests of power. And from נִפְעַל “nif’al” (material), פֻּעַל “pual” (field of activity) and הֻפְעַל “huf’al” (light, sirovina) - to convey without question the objects of action and pass ivnimi. In such a way that the active binyans set the crystalline lattice of the entire binyan system, the fragments of the passive binyans are attached to the other active ones. Therefore, since we know the consistency of the relationship between several active banyans, then we ourselves are priming the entire system as a whole.

Interchange four active bunyans

Dear, skin care has two aspects:

1. The process of action, the action itself
2. The result of the work, meta, for the sake of what this action is being done

In the process, people can, with interest or interest, be interested in the process itself or assign it to the result. It is clearly significant that the intensity is clearly expressed - 1, and not expressed - 0. Apparently, there may be different combinations in the approach:

1. stress in children
2. The value of the action assigned to the result
3. lack of emphasis in either one or the other
4. congestion in one and lack of confinement in another

The skin of such a combination is demonstrated by one of our active benyan trees:

פָּעַל “paal” (pratsivnik)

There are no problems either in the action or in the result, it simply ends the work (0/0). Bunyan's semantics itself does not support this point. The people, what to marvel at, what to study, what to write, perhaps, is drawn into this, however, in Bignan himself, this is not expressed in terms of grammar.

פִּעֵל “piel” (creator, reader)

There is no doubt that the action has a lot of focus, so it’s all about a creative approach, and before assigning the result a whole lot (1/0). We have already said that there is no idealistic approach to activity.

הִתְפַּעֵל “hitpael” (creative individual)

And from הִתְפַּעֵל - this is the value of both the action and the result assigned to it (1/1).

הִפְעִיל “hіf’il” (chief)

As for the bottom line, it is clear that there is a focus on the result, but in a situation like this, the boss has no concern. Vіn is guilty of getting caught before Vikonanny, because he needs a more ready result (0/1).

Scheme (process/result)

Practical modification of the Binyan system

Active

It is clear that פָּעַל “paal” (practitioner) is a prominent idea, it “sets the tone” for all Hebrew words of the system, and other binyans have their own overtones that overlap on the idea of ​​פָּעַל some additional semantic hints. What are the values ​​and how to correctly transfer this particular root from the same bunyan?

Let's equate between פָּעַל “paal” (practitioner) and הִפְעִיל “hif’il” (chief), since the difference between them is especially great. The stench is polar and it’s easier to start from them. Well, “pritsivnik” is “boss”. Let us assume that in פָּעַל it means “to sit”, in הִפְעִיל it means: “to work so that you can sit/music sit/sit sponukati.” In the Russian language, it is reasonable to say that the word is to imprison. And if mi yak פָּעַל chooses the meaning of “stand”, then in הִפְעִיל mi we reject: “zmusiti stand / sponukati do stand”, then. "put" A similar example: the meaning of “є/esti” in פָּעַל goes into הִפְעִיל meaning “godovat”, then. “Sponucate until you want it.”

An excellent way to translate הִפְעִיל is to take the פָּעַל literal root, add the word “zmusiti” or “sponukati”, and then think about how to translate it according to the Russian language: what is it for? It’s not a word, and it’s necessary to vikorize the word combinations, either the same or the kolka. To guide more applications, we had one word, although the equalization of the words “is” and “to be” shows that there may be a change in the root here.

Let us now take the word כָּתַב (“katav” - write) in פָּעַל, which is indicated in הִפְעִיל by the form הִכְתִּיב “writing”, which means “by bougie The dictionary gives the meaning of the word “dictate”. Dictating is nothing more than dictating so that a person writes.

The word רָקַד “rakad” means “to dance”, הִרְקִיד “hirkіd” - “to dance/to put someone in a tank”. פָּגַשׁ “pagash” - “zustrichati”, הִפְגִישׁ “hifgі́sh” - “vlashtuvati zustrich”. For a specific skin condition, we form a pair of “primushuvati robiti” (“primushuvati pisat”, “primushuvati dance”, “primushuvati sustrity”), and then we believe that it is more natural to transmit Russian.

We have taken a look when the action of the word expands to an object, which, in its own way, is the subject of the action of the word. To be honest, you can make someone dance if they are good at dancing themselves. In this manner, in פָּעַל - in the subject, in the dance (רָקַד), and in the הִפְעִיל - in the object, in the dance (הִרְקִיד). Who suddenly realized that we have a couple here - the “boss” and the “lower one”. The boss gives orders, the supervisor decides. Yaka diya? The very ones that demonstrate this root. Z הִרְקִיד mi vityaguєmo root (רקד), which in פָּעַל means “to dance.” הִרְקִיד – “boss”, רָקַד – “lesser”.

And what if in that situation, it will expand on the procedure. “Glue up” - in principle, repeat the same procedure, but to achieve an additional effect: “glue the room with trellises”, that is. The action of “gluing” appears to be richer than “gluing”. In addition to the “pecking” procedure itself, there are other meta ties. This completeness of action is even typical for the bunyan “piel” (creator, reader) in the variant of meaning we called “realizer”. A creative practitioner expands the scope of activity, stagnating action to achieve any additional goal.

Take, for example, יָשַׁב (“yashav” - sit), which also means “to live”, then. calmly move, “sit” in any place. In פִּעֵל the word יִשֵׁב “ishev” means “to settle the land/populate it.” It is important that our other territory becomes a place of living and is drawn into this situation. Or, for example, in the word חָשַׁב “hashav” means “to think”, in פִּעֵל ін it sounds: חִשֵׁב “hishev” - “prorahovuvati/virakhovuvati”, i.e. any object that becomes the sphere of ії thought (in general, figuratively significant). This is similar to the Russian word “dark” or “virakhovuvati/prorahovuvati”.

The third version of the translation is the Vikonannaya of these and other affairs in the most complete, thorough manner, in full view. In other words, we are talking here about the extraction of potential possibilities inherent in this action. This creative aspect is what we call a “robber.” For example, שָׁלַח “shalah” (פָּעַל) means “to force”, and the axis שִׁלֵח “shilekh” (פִּעֵל) means “to take on the road/to lead/to hang.” Here we bring the action to its most advanced form. Another butt, which has become classic: שָׁבַר “shavar” - “break up”, here in one place to take and break up, שִׁבֵּר “shiber” - “break up / separate into friends”, then. bring this story to its logical conclusion.

Let's take a look at the fourth of the active bunyans - הִתְפַּעֵל “hitpael” (creative individual). You can call him the gateway Binan, looming on the respect that the action seems to be over himself, as if he were turning to the one who would spoil him. The subject itself is part of its object. Equalize: “go bare (whom)” and “get naked (yourself).” The Hebrew word is “to go hungry” - הִתְגַלַח “hitgalakh” in Binyan הִתְפַּעֵל to talk about those who want to and about whoever is doing - acting on oneself.

Analogously: הִתְלַבֵּשׁ “hitlabesh” - “to clothe/dress oneself”, הִתְרַחֵץ “hitrakhets” – “to wear oneself/to clothe oneself.” In a more sophisticated sense, we can say that the action is for oneself, in the interests of power, as we called it a “creative individual.” The private appearance of this action is widened on itself. For example, הִתְלַמֵד “hitlamed” - “to begin.” Here you can talk about self-illumination or about what people do here. לוֹמֵד “lomed” - it’s just to sit and do something, you can either with a stick or without, in the word לוֹמֵד nothing like that is indicated, and the axis of the word מִתְלַמֵד “mitlamed” is emphasized on the very same ones, who are afraid to shout loudly on the very same those who want to pay attention to the fact that they want to pay attention to those who need to pay attention to those who want to pay attention to those who want to pay attention to those who need to pay attention to their own interests. This is the specificity of הִתְפַּעֵל - awareness of interest.

If we are talking about an inanimate object, then in Bignan we are animated, we assume metamorphically, that one has an important interest, powerful goals, and they strive for achievements, “pretending not to” we live. For example, Galgol הִתְפַּשֵׁט “hitpashet” (“spread all over the place”) - as if the phenomenon is expanding over any territory. So I would like to say that they have set a goal for themselves and will now take up their achievements. An active element of spirituality present in anyone. And, of course, it is about interest, and interest is associated, of course, with spirituality.

It is clear that it is a matter of knowing the binyan, and not the real translation. For example, the word לְהִתְפָּרֵק “lehitparek” means “to be divided into warehouses.” Vіn turned to the word לְפָרֵק “lefarek” - “dismantle/divide” (correct: פֶּרֶק “perek” - “head/part”). Since it is inanimate, as a system, a structure is divided into a warehouse, then it is respected as if the internal will of this system - I hope it decided to split up!

Motto of active bunyans

You can also call it the name of the bean tree - these are the words that encode different shades of meaning. As the motto פָּעַל “paal” (practitioner), we choose the word “deeds.” For פִּעֵל “piel” (creative, reader) there will be three such mottos:

1. “Accept” when asking for help, for example, reader - uchnevi (לִמֵד “limed” - accept/start)
2. “Hug”, that is. expand the action to any territory, locality, sphere (the word “encircle” does not sound Russian, but it accurately indicates this aspect of Bunyan in Hebrew)
3. “Extract the possibilities of an action” - how to talk about an action that occurs in all its fullness, in its fullest form

It is clear that the meaning of the motto is to serve only as a pressure on one or another version of the translation, and the choice of specific words for that translation depends on the meaning of the root in the skin’s border. For הִפְעִיל “hif'il” (boss), the motto can be the word “zadiyati” in the form, if we are talking about the spontaneity of someone before the action, or “actions with the wrong hands”, if we are talking about the relationship “boss-sirovina”.

Binyan's motto הִתְפַּעֵל “hitpael” (creative individual) can be “acting in the interests of power.”

The significance of the cultivated active benyan trees is assumed, having formulated a secret formula for the skin significance of them. Just like for the weekend פָּעַל “paal”, we are talking about “diyu”, then in פִּעֵל “piel” it is “the throat of diya” (for the three described directly), in הִפְעִיל “hіf’il” hitpael” - “Action in the interests of power” .

Name of Biñana	Significance	Social plan
פָּעַל "paal"	Diya	Pritsivnik
פִּעֵל "piel"	Rozlarynya dii: "Spriyati" "Hug" "Vicherpati pozmolimosti dii"	Creative practitioner
הִפְעִיל "hіf'il"	Game management: "Get busy" "Deeds by someone else's hands"	Boss
הִתְפַּעֵל “hitpael”	Acting in your own interests	Creative individual

Passive

In addition to the total number of bean trees, three more will be lost, which can be called passive, with certain nuances, which will be discussed below.

נִפְעַל “nif'al” (material) - passive to פָּעַל “paal” (pratsivnik)

פֻּעַל “pual” (learning or field of activity) – passive to פִּעֵל “piel” (creator, reader)

הֻפְעַל "huf'al" (light or sirovina praci) - passive to הִפְעִיל "hif'il" (chief)

Sounds that indicate the passivity and activity of Binyan trees

Passivity פֻּעַל “pual” (study or field of activity) and הֻפְעַל “huf’al” (light or sirovina praci) indicate the sound “u”, which is located in their bases. In Hebrew words, “u” is a sign of passivity, and “i” and “e” are signs of activity. Rise פִּעֵל “пі e l" (creative, reader) - פֻּעַל "p at al" (learning or field of activity), הִפְעִיל "h і f'il" (chief) - הֻפְעַל "h at f'al" (light chi sirovina pratsi).

Budova passive phrases

We have already talked about passive phrases, passive (or passive) construction. Let's remember briefly: אֲנִי מְלַמֵד אֶת הַתַלְמִיד (“ani melamed et hatalmid” - I’m starting to learn). This phrase is active, and it has an active binyan פִּעֵל “Piel” (creator, reader). I am the whole of this action, I am the subject, and the phrase begins with me, and the object of this phrase (the one to whom this action is directed) is taught additionally.

We can repeat the phrase, which will highlight our share of the object of action - learning. We put yogo in the first place of the phrase, because we are afraid of yogo in such a way that we begin the phrase with him. We say הַתַלְמִיד (“hatalmid” - teaching), then we are responsible for placing the word in the “beaten”, passive view, translating from binyan פִּעֵל “piel” (creator, reader) into b Yinyan מְלֻמָד (“melumad” - to begin/to begin). Then it says, kim - עַל-יָדַי (“al-yadai” - by me). Ignorable: הַתַלְמִיד לֻמַד עַל-יָדַי (“hatalmid lumad al-yaday” - the teachings of the teachings (chi navchaemo) by me).

For the meaning of הֻפְעַל “huf'al” (light or sirovina praci), you can use the following butt: הַצֶ’ק הֻחְתַם אֵצֶל הַמְנַהֵל (“Nachek Nukhtam etzel Namenahel” - check of signatures from the boss). Apparently, what happened to the one who had the check signed was not easy, that he received a signature, then. mediated by “dealing with someone else’s hands”

Let us now take a look at the binyan נִפְעַל “nif’al” (“the material of the robot” binyan פָּעַל “paal” (practitioner). We can assume that נִפְעַל has even more meaning, below simply passing to More broadly, it is simple passivity. For clarification, it is significant that all words in Hebrew can be mentally divided into two groups:

1. Words
2. I will become a word

פָּעַל refers to the words of the day, for example: דוֹלֵק (“lobe” - to burn). And the axis of נִפְעַל extends to the words: נִדְלָק (“nіdlak” - “burns up”, to cross the mountain), נִרְתַח (“nirtakh” - boils), etc. p.

In the next lesson we will look at a number of practical applications that illustrate the rosette of the Bunyan system.

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In the previous lesson we learned the theory of the Binyan system, and now, for reinforcement, let’s get down to practice words in Hebrew. Let's take a closer look at the actions of the word, their roots and forms that correspond to the skin of the bonnet.

Korin גדל (be great/grow)

The word גָּדַל “fortune-telling” in Binyan פָּעַל “paal” (practitioner) means “growth.” In פִּעֵל “pіel” (creator, reader) and הִפְעִיל “hіf’і́l” (chief), apparently, there will be גִּדֵּל “Гіdel” and הִגְדִ One ma Its meaning is “to make it stronger”, otherwise it means “to feel stronger”. How to reach פִּעֵל, and how to reach הִפְעִיל? Bunyan הִפְעִיל means primus, if it is stirred independently of the banyan. It’s clear that this is more important than the meaning of “increase”, then. earn more.

For example: “enlarge the photo” - לְהַגְדִיל אֶת הַצִלוּם "Lehagdil et hacilum." And the axis is to talk about the activity of conciliation and understanding in relation to the one who is engaged in this activity. גִּדֵּל “Гіdel” means “to feel strongly”, for example: “to feel the growth” - לְגַדֵל צְמָחִים “Legadel tsmakhim.” Sprouts cannot grow on their own, without outside help. If they are harmonized, the turbo will lead them to the point where the growth becomes more colorful, easier, then. In the Danish vipad Mi Bachimo Tipov, the staging פִּ 13mp “Piel” (creative pratziknik, emergency) is the pre -Magati that he’s chimos to take it, on the vidmin of vid הִפְ phִיל, Yaki Najuzuzu.

Korin דלק (burn)

דָלַק (“Dalak” - burn). הַנֵר דוֹלֵק (“haner dolek” - a candle to burn). In נִפְעַל “nif'al” (material) we have the form נִדְלַק (“nіdlak” - slept). Oskolki דָלַק - this is the word I will begin, then it is נִפְעַל to talk about the transition at this camp. In הִפְעִיל we have the form הִדְלִיק (“gіdlik” - having set fire), then. Sponkul fell asleep, calling out the burning process, saying: הִדְלִיק אֶת הַנֵר (“Hidlik et haner” - lighting a candle), הִדְלִיק אֶת הָאוֹר (“Gidlik et haor” - lighting the light). Apparently, in Binyan הֻפְעַל “huf'al” (light/silly praci) - הֻדְלַק (“hudlak” - buffalo).

In principle, נִדְלַק і הֻדְלַק mean the same in appearance. However, different aspects are emphasized here. הַנֵר נִדְלַק (“haner nіdlak” - the candle lit up, perhaps, on its own, perhaps, and not - for us this is not the essence, the important fact itself). And from הַנֵר הֻדְלַק (“haner hudlak” - the candle was lit) it is emphasized that it burned not without outside help, even though it was lit. This just reinforces the presence of the Viconian intermediary.

Similarly, from the root חתם (podpisuvati): נֶחְתַם (“nekhtam” - literal signatures, for example, by myself) - הַצ’ֶק נֶחְתַם (“hachek nekhtam” - check). And הֻחְתַם (“hukhtam” - the letter of signatures from someone singing) - הַצ’ֶק הֻחְתַם אֵצֶל הַמְנַהֵל (“Nachek Nukhtam etzel Namenahel” - check of signatures from the director).

Korin רתח (boil)

In Binyan, פָּעַל means “boil”: הַמַיִם רוֹתְחִים (“hamaim rotkhim” - water to boil), or in the past hour: הַמַיִם רָתְחוּ (“hamaim rathu” - water was boiling). In נִפְעַל mi maєmo “forced” - “mix boiling water,” then. "boil": אֲנִי הִרְתַחְתִי אֶת הַמַים (“Ani Hertakhti et Namaim” - I boiled the water). In הֻפְעַל the form הֻרְתַח “hurtakh” is established: הַמַים הֻרְתְחוּ (“Hamaim hurtehu” - water was boiled).

Equalize: הַמַים נִרְתְחוּ (“hamaim nirtehu” - the water has boiled) and הַמַים הֻרְתְחוּ (“Hamaim hurtehu” - water was boiled). In principle, from the point of view of the physical action, at the same time - the transition of water from the boiling stage to the boiling stage, and the bunyan adds a new aspect to this significance - those that will end the process when it comes to boiling after drinking water, then as נִפְעַל means this physical fact itself. With such a rank, rich in meaning, it is possible to take revenge on the idea of ​​נִפְעַל plus the additional idea of ​​the Viconavian’s deed. With us, we only talk about what happened to the water, and not only talk about that, but about those who blew it, through which it boiled.

Korin קרב (nearby)

This root is often deeply experienced with the word קָרוֹב (“kariv” - close). In פָּעַל mi maєmo קָרֵב (“karev” - approaching) - הָאָבִיב קָרֵב (“haavіv karev” - spring is approaching). נִפְעַל has the form נִקְרַב (“nіkrav” - to come closer), since this is the Hebrew word for the transition between states, נִפְעַל in which the fall means reaching the end ї stages at the end of the transition. At bіnyanі הִפְעִיל mi maєmo לְהַקְרִיב (“lehakriv” - bring closer). That same translation of the Russian language is פִּעֵל, establishing the form לְקָרֵב (“healer” - bring closer). What is the difference between them? לְהַקְרִיב - to bring closer to someone who has no intention of coming closer, then, without nourishment. And the axis of לְקָרֵב is to bring closer to someone who himself does not mind being brought closer. In this manner, about any physical phenomena, about the transfer of the cordon, for example, in Hebrew it is required to say לְהַקְרִיב, and the axis is to bring the person closer to the point where she herself is pragne - לְקָרֵב.

In Binyan, הֻפְעַל mi has the form: הֻקְרַב (“hukrav” - letter of approach). And the axis at the gateway to the bіn'yani פִּעֵל פֻּעַל mi maєmo: מְקֹרָב (“mekoriv” - approaching), for example מְקֹרְבֵי הַמֶלֶךְ (“Mekorvei Hamelech” - the king’s closest).

I, nareshti, הִתְפַּעֵל “hitpael” (creative individual) takes the form: לְהִתְקָרֵב (“lehіtkarev” - come closer). There is a difference between “approaching” - קָרֵב “karev” in Binyan פָּעַל and “approaching” מִתְקָרֵב “mіtkarev” in הִתְפַּ U ק If we are talking about some physical phenomenon, about some inanimate object, and if we are talking about spirituality, then we are talking about proximity to the uninformed, unprotected. At מִתְקָרֵב the very fact of being close to one another is emphasized. And, if you talk, for example, about a person who is approaching some kind of mark, then here, obviously, it is necessary to live out the words לְהִתְקָרֵב.

Korin כּתב (to write)

In פָּעַל він means, apparently, “to write.” In נִפְעַל we obviously have נִכְתַב (“nіkhtav” - we will write/we will write), then. simply passing, the fragments in Hebrew are the words of the word. הִפְעִיל takes the form לְהַכְתִיב (“lehakhtiv” - sponukati to write/primushuvat to write). Last lesson we were told that this word was established in the meaning of “dictate”. הֻפְעַל takes the form הֻכְתַב (“hukhtav” - buti dictated/dictated).

At פִּעֵל it is necessary to pretend to be לְכַתֵב (“lekhatev” - timidly wrote, so that I can write on the surface, as if to “describe” something, and also “write in any magazine/be a correspondent for a magazine/correspond”, that is, here we go about the activity in apologies, thorough form ). If anyone has a problem, there’s plenty to spare, you can’t just “write.” לִכְתֹב "ліхтів" - tse write letters, words, phrases, and לְכַתֵב - tse vikoristuvat vmіnya write for the purpose of achieving an additional effect - covering with writing any space, surface (zokrema - sides of a magazine).

Apparently, I create מִכֻתָב (“mikhutav” - “write-offs”, then covered with any inscriptions). In הִתְפַּעֵל the word לְהִתְכַּתֵב (“Lehitkatev” - leaf out) is established. Here we are talking about the so-called mutual action, if the action is focused not on one person, but on two people who are hanging out with each other. There is action and activity between them, they write one by one. The words לְהִתְלַחֵשׁ (“lehitlahesh” - whisper) and לְהִתְרָאוֹת (“lehitraot” - bachitisya/bachiti) are also significant; “Lehitraot” - “before the sickness/before the Swedish zustricha.”

Blames of the binyan system

The system of banyans in Hebrew can be further adapted to its ideal. Let's take a look at the main ideas:

1. Inconsistency of the Binyan system

If the actions of them for the song root are simply daily. The reason for this, as a rule, is the small capacity for this root of these benyan trees, which could reveal such overflows at home. And if it is necessary to transfer the subsurface space, the constructions are made from two words. Historical facts may appear. That other root could give its share, if the actions of the beignani simply disappeared, although it would be possible to reveal what the stench meant. It often happens that the replacement of two bunyans is only one of them, and one of them takes on the functions of the other, every day. the subtle difference between them in this particular episode is lost not expressed in grammar.

Butt: root לבשׁ (to get dressed)

פָּעַל I create the word לִלְבֹּשׁ (“lilbosh” - wear yakus rich on yourself). הִפְעִיל I create לְהַלְבִּישׁ (“lehalbish” - zmusiti nadіti/sponukat nadіti, in order to dress up someone, a child, for example). פִּעֵל , which mig bi create the form לְלַבֵּשׁ “lelabesh”, daily in Hebrew. It would be possible to reveal its significance, but in reality there is no experience, and, in this way, only two are lost from the active bunyans - פָּעַל and הִפְעִיל .

I dream הִתְפַּעֵל, which I create לְהִתְלַבֵּשׁ (“lehitlabesh” - to get dressed). נִפְעַל I create נִלְבַּשׁ (“nilbash” - but we will chill, about yakus river: “rich bula nadyata” - הַבֶּגֶד נִלְבַּשׁ "habegad nilbas"). In פָּעַל mi we have the form מְלֻבָּשׁ (“melubash” - chills (about people).

2. Epidemic

These are the actions of creating semantic relationships between the bunyans. As was already said in the last lesson, the skin's active benignant is similar to its passive one. However, in active cases, up to הִפְעִיל, one gets used to the passive form of הִפְעִיל. This is connected with this, which was previously the result of life. For example, in order with לְהַחְרִיב (“lekhakhriv” - ruinuvatisya) the form נֶחְרַב (“nekhrav” - ruinuvatisya) is imbibed, but הֻחְרַב is not imbibed. And here the meaning of “ruin yourself” (נִפְעַל ) and “but ruin kimos” (הֻפְעַל ) appears not to be expressed.

3. Zmistovy zsuv

This is illustrated with the example of the root ערךְ. In פָּעַל I create לַעֲרֹךְ (“laaroh” - to rule, to organize, to create a system, to create a hierarchy). We see the word עוֹרֵךְ דִין (“gorіkh din” - literally: court, which is ordering, meaning “lawyer”), simply עוֹרֵךְ (“оріх” - editor). The word מַעֲרֶכֶת (“maarekhet” - system). נִפְעַל mi may have the correct form: נֶעֶרַךְ (“neerakh” - buv vlashtovaniya, buv bringing to the singing order). Here, apparently, there is no difference here, but it does not come down to the type of blame that has been looked at above. And the axis at הִפְעִיל is established by the word zi smyslovim to the destroyed - לְהַעֲרִיךְ (“leharikh” - evaluate/give an assessment).

This is where we end with a look at the different varieties of an ideal banyan system. Of course, it does not exhaust all possible episodes. But all that has been lost from our sight are the words in Hebrew.

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Removal after cleaning

In the previous lesson we studied words and practiced Binyan system. And at the same time we are going to change the mixtures in Hebrew and create the forms of bignans.

The skin banyan has six different grammatical categories, which can be easily combined into one single banyan. First of all, three hours:

• Minule - “robiv”
• Today - “rob”
• Maybutne - “robitime”

In another way, the infinitive (undefined form) is “to work.” Dali, this is a commanding way and an imperative (from the Latin “ imperare" - “punish”), in Hebrew this form is called צִוּוּי - “rob/rob”. I will find the form of the name of diiya (שֵׁם פְּעֻלָה “shem peula”), which means the process of deiya – “robbing”. It’s nothing more than a separate name, but the fragments of the skin banyan have their own form of creation of the name of the family, which can be easily seen together with the banyan. Well, the skin banyan has five different forms and one name. True, this is the maximum number; there are fewer of them in real bunyans, as we speak about further.

Approval of forms

How are these forms created? Vіdminyuvannya, then. The change of word by person (“I rob/you robish/in rob/we robim”) in Hebrew is the same for all benyan. What is the difference between different bunyans? First of all, we need to finish or add prefixes. Once you know the basics, you can learn all forms of words in a less uniform way. It is clear that there are fewer fundamentals, fewer forms, and it is best to learn from the fundamentals itself, and then “dance” in view of it.

The maximum number of bases in the skin is smaller, and the number of grammatical categories is lower. On the right is that the correct words (and we are now working with you on the correct three-letter words) have the basis of the future hour, the infinitive and the imperative always run away. This is based on the logic of these fundamentals. The method of command indicates the hour of the day: “robi”, then. Don't be timid anymore, I ask you to be timid. And the Hebrew infinitive with a drive of the type לִכְתֹב ("ліхтів" - write) has the obvious meaning of "to work, to write", for example: אֲנִי רוֹצֶה לִכְתֹב (“ani roce likhtiv” - I want (to) write), then. Here we can also talk about the action, as we are going to the future.

Therefore, the foundations of the current hour, the imperative and the infinitive are avoided, and, therefore, the maximum number of different foundations in Bignan is less than four (out of six possible, two are avoided, and they are lost). Most beanyan trees have fewer basics, although remembering them will be easier. Let's look at them sequentially in all beignans:

1. פָּעַל “paal” (pratsivnik)

The basis of the past hour is filled with vocal “a-a”, for example: כָּתַב (“katav” - writing), עָמַד (“amad” - standing), חָשַׁב (“khashav” - thinking). This form is similar to the form of the third individual of the same human family - “vin robiv”, so the basis is at the same time the form “vin writing”.

Before speaking, the name of any benyan is based on the root פעל, which means “deeds,” and, therefore, nothing else, as the basis of the last hour of this word. In the first Binyan mi we call the form פָּעַל “paal”, literally meaning “in deed”. With this, the fragments of the basis of the hour that have passed, all the bunyans are clearly divided, and at the same time we “kill two birds with one stone” - firstly, we take away the name of the bunyan, and in another way, the basis of the past hour. You could say - the first bunyan, the second or the third, but you can immediately demonstrate the basis of the past hour in the name. To that which feeds you, which is the basis of the last hour of binyan פָּעַל, you confirm ־ָ־ַ־ “a-a” (כָּתַב), binyan פִּעֵל “piel” - ־), and binyan ה ִפְעִיל “hіf’ї́l” - הִ־ְ ־ִי־ “hі-ъ-і” (הִדְלִיק)

The hour has passed

Father, let us turn to פָּעַל. Let's take the basis of the hour כָּתַב (“katav” - writing). The form “I am timid” is created by adding the unspoken suffix תִי “ti”. אֲנִי כָּתַבְתִי (“any katavti” - I wrote or I wrote) - in Hebrew, the thorough and the incomplete view is distinguished by the context. Let's take a look at the definition of the word “katav” with other borrowers:

“Ti” is established behind the additional suffix תָ “ta” - under rim with the borrower אַתָה (“ata” - ti m.r.): אַתָה כָּתַבְתָ (“ata katavta” - ti wrote / In the female family With the suffix תְ “t”: אַתְ כָּתַבְתְ (“at kataʹvt” - ti wrote/ti wrote).

“Vin” - הוּא כָּתַב (“hu katav” - vin having written/written). For “von” the feminine gender “a” is completed and the basis is shortened – the replacement “katava” is created “katva”.

“Mi” - completed נוּ “well”: אָנוּ כָּתַבְנוּ (“anu katavnu” - mi wrote/wrote).

“Vi” is the ending of תֶם “them”: אַתֶם כָּתַבְתֶם (“atem katavtem” - they wrote/wrote)

“Voni” - the ending “u” and the form sound כָּתְבוּ (“katvu - they wrote/wrote the stinks”)

It can be seen that all these forms are clearly separated for help to complete. To return the respect to the shortening of forms: כַּתְבָה (“katva” - wrote) і כָּתְבוּ (“katva” - they wrote) replacement כַּתַבָה “katava” і כָּתַ Remnants of the form – In short, we are not saying that they have a different basis, but what is important is that the forms katuvannya and “katavu” is the same basis כָּתַב “katav” tavti” - I wrote).

The present hour

Let us continue our look at the forms of פָּעַל. Let's move on to the present hour. At this time, all benyans have no literal forms, which would be called in Hebrew the same way as in the Russian language: “I will pay, you will pay, you will pay,” and this is the name actively taking communion, then. a form that means a person’s personality, for example: “writing, reading, speaking.”

In your view, the form of כּוֹתֵב “kotev” and עוֹמֵד “omed” is nothing more than a decorator. The basis of the participle is established by the voices “o” and “e”, which are placed between the vowels of the root, then. כּוֹתֵב (“kotev” - writing), עוֹמֵד (“omed” - vartiy), יוֹשֵׁב (“yoshʁev” - sitting). The woman's row is completed by completing the ־ֶת "et": כּוֹתֶבֶת ("kotevet" - writing), עוֹמֶדֶת ("omedet" - stand), יוֹשֶתב

The plural is completed with ־ִים “im” in the human gender, וֹת “with” in the female gender, and the basis is shortened - the replacement כּוֹתֵבִים “kote vim” is established כּוֹת ְבִ״ք ת “kote os” is concealed כּוֹתְבוֹת “kotvoʹt”.

Often the speaker struggles with independent living and may find it difficult to translate. For example: אָדָם הַיוֹשֵׁב עַל הַכִּסֵא (“Adam Hayosh al Khakise” - the person who sits on the table), הָאָדָם יוֹשֵׁב עַל הַכִּסֵא (“haadam yoshev al hakisse” - a person to sit on a table), although the literal translation is the same: “a person - why sit on a table.” Ale here - הָאָדָם, the article stands next to the word אָדָם and in this way is the final point of understanding, and then we will learn about him: יוֹשֵׁב עַל הַכִּסֵא "Sit on the chair." And in the first instance: אָדָם הַיוֹשֵׁב עַל הַכִּסֵא , the article stands alongside the adjective “sedentary” to indicate the continuation of output information (what kind of person?).

Mayday hour

The hour of the day of binyan פָּעַל is established as a short stem, in which in the first place the voice is “schwa”, and in the other - “pro” (כְּתֹב “ktiv”). The same is true, obviously, in an infinitive and a commanding way.

Infinitive

Let's end with the infinitive for simplicity. In any case, the infinitive is established as a basis for adding a prefix, which simply means “l” in pure appearance. If I add ל to the base of כְּתֹב, then we will naturally put an “i” under ל for sweetness, because there are two voices of “shva” on the cob of the word important, and we will take away the form לִכְת ֹב ("ліхтів" - "likhtіv".

The next hour of the right holidays

Under the name of the infinitive, the next hour of the right mixture is created. For which prefixes (prefixes) are used. These prefixes, however, are the same for all binyans and are formed only from the prefixes that characterize one or another person and number:

• א “alef” represents the first individual - “I”
• נ “nun” plurality - “mi”
• ת “tav” represents the substitute “ti” in the human and female gender, as well as “vi” and “won”
• י "yud" - "vin", "stench"

What will happen if we add one of these deep-voiced “who”? For example, from another individual. Having said תְ and כְּתֹב at once, we remove תְכְתֹב. Two voices of the “schwa” on the cob of a word sound ugly, and as well as in the infinitive, we will voice the first voice, then. phonics of the prefix, with the sound “i”: תִכְתֹב “tikhtiv”. This word means “you write.” “Він” - י, and I say it again, replacing the first “shva” with “і” is removed: יִכְתֹב (“їхтів” - він pisatime/vіn write). Mi - with the basis כְּתֹב I create נִכְתֹב (“nіkhtіv” - we will write/will write). In the form of the first individual there is only one (“I”), I remove the voice not “i”, but “e”, in order for this form to be heard by the ear of the form of the 3rd individual יִכְתֹב “in write” navіt with a quick speech, even a resolute one . Ozhe, אֶכְתֹב (“extiv” - I will write). “You will write” sounds תִכְתֹב “tikhtiv”, and this form is similar to the form תִכְתֹב (“tikhtiv” - you will write). There is a price for all the bunyans. The forms of “ti” (m.r.) and “won” are identical in the current hour, they differ only depending on the context or the addition of a borrower:).

Other forms of supervision in Hebrew are approved for further completion. “You will write” in the female gender is established in the form of תִכְתֹב in the human gender by adding a completed “i” and shortening the base - replacing תִכְתֹבִי “those in” is created תִכְת ְבִי ". Another “shva” is vimovlene, because omitted as a result of the shortening of the vocal “o”, and to recognize it as a short “e” after the first time.

In the plural “you will write”, the completed “y” is added to the form “you will write” - תִכְתְבוּ “tikhtevu”. The ending “y” was already heard in the past hour, in many words, guess: כָּתְבוּ (“katva” - they wrote it). “Write a stink” is created using the form “vin” - יִכְתֹב “Ikhtov” to the addition of the same ending “u” - יִכְתְבוּ “Ikhtevu”.

In current common language, there is no distinction between the human and feminine genders for the forms “you will write” and “you will write,” which is the main form of the feminine gender in literary Hebrew. In order not to confuse you, we did not begin to direct the shape like a butt.

Punishment method

It is established in the form of the current hour of another individual “ti” and “vi” to the prefix. Let’s take the form תִכְתֹב (“tikhtiv” - you will write) and by dropping the prefix “ti”, we remove כְּתֹב (“khtov” - write/write). This is nothing more than the basis of the next hour in a clear view.

In the female gender we take the form תִכְתְבִי “tikhtevi” and again we add “ti”, losing כְּתְבִי “ktevi”. As a result, this form is dissonant - two voices of “schwa” on the cob of the word are unacceptable, and we add an additional “i”: כִּתְבִי (“kitvi” - write f.

The form תִכְתְבוּ “tikhtevu” plural is given after adding “ti” and adding the voice “i” כִּתְבוּ (“kitva” - write).

It is necessary to say that in modern Hebrew it is most often possible, almost as a commanding way, to form the upcoming hour: תִכְתֹב (“tikhtiv” - write m.r.), תִכְתְבִי (“tikhteví” - write vu. " - Write). The shape of the form sounds less categorical, as if it were “write it down, write it down”, but the axis of the form כְּתֹב, כִּתְבִי, כִּתְבוּ - This is an order sooner.

I'm doing

I will decide, Im'ya dіi (assigned to the process) in פָּעַל is established as follows: under the first one - “shva”, under the other - “i” and the end of the feminine gender “a”: כְּתִיבָה (“ ktiva" - writing), יְשִי - seat /sitting), פְּתִיחָה (“bird” - vydkrivannya/vіdkrittya). In this manner, we will look at all the forms of worshiping the pure banyan פָּעַל.

Let's now move on to reshti binyan. Here everything will be simpler, since we already know the principles of supervision, which, as they said, are put before all banyans.

2. פִּעֵל “piel” (creator/teacher)

Here the basis of the past hour, as evident from Binyan’s name itself, is a form with the voices “i” and “e”: דִבֵּר (“diber” speaking), לִמֵד (“limed” - beginning). We equalize the basis of the past hour with the basis of the present hour. The first voice of “i” changes to “a” and creates the forms: דַבֵּר “daber” and לַמֵד “lamed”. This is the basis for the creation of the forms of the future hour, the infinitive and the commanding method. In this manner, there is one less base here, lower at פָּעַל. I nareshti, it has a basis with the voices “i” and “u” and an immutable root, for example: דִבּוּר (“dibur” - rozmova/mova), לִמוּד (“limud” - navchannya/vchennya). Once you remember these three basics, you can easily create all the forms of Binyan פִּעֵל. Yak?

The hour has passed

We'll finish in an hour. “Vin rosovlyav” - דִבֵּר “diber”, “von rosovlyal” - it is necessary to add the end of the feminine gender “a” and shorten the basis - דִבְּרָה “Dіbra”. “Stink”, as you might guess - דִבְּרוּ “Dibru”. The first two individuals settle down for help to end the noise. “I have spoken” - this is the completion of תִי “ti” - דִבֵּרְתִי, prote before the completion of the vowel, the sound “e” changes to “a” and this form sounds like דִבַּרְתִי “dibarti”. Similarly, “ti” - דִבַּרְתָ “dibartu”, in the female gender - דִבַּרְת “dibart”, “mi” - דִבַּרְנוּ “dibar dibartem”. You see that when you finish there is no difference when you finish the bignan.

The present hour

In this hour, the main basis of Vikorist is used with the prefix today. There was no such prefix, but there was no one, and most of the bunyans had it. Tse is the prefix מ (yearly "m"). Let’s take the base דַבֵּר “daber” and add the prefix מְ - omitting מְדַבֵּר “medaber”. This means “to speak”, a form that is lived out in the present hour. Zhіnochy rіd - מְדַבֶּרֶת “bears honey.” מְדַבְּרִם “Medabrim”, מְדַבְּרוֹת “Medabrot” - multiplicity.

Infinitive, future hour and imperative

The infinitive is the basis of דַבֵּר “daber” and the prefix לְ “le”, sounding לְדַבֵּר (“ledaber” - say). The hour of the day is created using the infinitive by replacing the prefix “le” with a prefix that represents individuals. תִדַבֵּר (“tidaber” - you will speak), יְדַבֵּר (“іdaber” - we will speak), נְדַבֵּר (“nedaber” - we will speak), ). In the female gender, the 2nd person has the ending “i” - תְדַבְּרִי (“tedabri” - you say (grown up to a woman). תְדַבְּר (“tedaber” - you will say), guess, coincidence ת) ְדַבְּרוּ (“tedabru - you say you have) - ending “y” and shortening. דַבְּרִי (“Dabrі” - say zh.r.), דַבְּרוּ (“Dabru” - say).

I'm doing

Im'ya diї - דִבּוּר (“dibur” - rozmova). The original additional form of the name diї פִּעֵל with the voices “a” - “a” and the ending of the female gender type קַבָּלָה (“bondage” - reception), בַּקָשָׁה (“bakasha”) "- ask those who have already settled down for a long time, you can find out in the dictionary However, new forms are rarely created using this model.

3. הִפְעִיל “hіf’ї́l” (chief)

The hour has passed

The basis of the past hour is הִפְעִיל , for example: הִדְלִיק (“Гідлік” - ін has set fire), הִדְלִיקָה (“Гідліка” - has set fire) (zhvzhzh) the stench has set fire). “I set fire” - completed תִי “ti”, ale zamіst הִדְלִיקְתִי “hіdlіkti” - הִדְלַקְתִי “hіdlіkti”. “You set fire” - הִדְלַקְתָ “gіdlaktu”, “you set fire” - הִדְלַקְתְ “gіdlakt”, “I set fire” - הִדְלַקְנ לַקְתֶם “hіdlaktom”.

The present hour

The basis of the present hour is הַדְלִיק “hadlik”. This basis is based on the addition of the prefix מְ, butt: מְהַדְלִיק. However, the power of prefixes may disappear later. Therefore, instead of going out מְהַדְלִיק (“madlik” - I will set fire). The female gender in this binyan has the ending “a” - מַדְלִיקָה “madlika”, מַדְלִיקִים “madlikim”, מַדְלִיקוֹת “.

Infinitive and Mayday Hour

For the infinitive we have the same basis in הִפְעִיל as in the present hour, and it sounds like vin לְהַדְלִיק (“lehadlik” - fire). This form does not disappear. In the current hour, the prefixes “sign up” in the same way as the prefix of the present hour. The substitution of the form אֲהַדְלִיק is established אַדְלִיק (“vіdlik” - I will set fire), the substitution תְהַדְלִיק is established תַדְלִיק (“tad.” “You for palish" in the female family תַדְלִיקִי "tadliki". “tadlik”, “mi set on fire” - נַדְלִיק “needlij” ku”, “stink to set on fire” - יַדְלִיקוּ “yadliʹku”.

Punishment method

A punitive way to create a prefix: הַדְלִיק (“hadlík” - sunk, m.r.), הַדְלִיקִי (“hadlíki” - sunk, f.r.), הַדְו? These forms are categorical, and in Roman Hebrew one can almost say “tadlik”, תַדְלִיקִי “tadliqi”, תַדְלִיקוּ “tadlik”.

I'm doing

Im'ya dії in הִפְעִיל form הַ־ְ־ָ־ָה - butt: הַדְלָקָה (“hadlaka” - ignited). Pay attention to the parallelism of the forms פִּעֵל and הִפְעִיל. Calculate the hour that has passed: פִּעֵל has the form דִבֵּר “diber”, in הִפְעִיל - the form הִדְלִיק “gіdlik”. Nini in פִּעֵל is the form דַבֵּר “daber”, and in הִפְעִיל - the form הַדְלִיק “hadlik” (replacing the first “i” with “a”). They themselves yearn for the hour of the future, the imperative and the infinitive. Last hour before the end of the first two parts: דִבַּרְתִי “dibarti”, instead of דִבֵּרְתִי “diberti” and הִדְלַקְתִי “hidlek "Ikti."

Passive beanies

We looked at three active beanies. Now let's move on to the passive ones - נִפְעַל “nif'al”, פֻּעַל “pual”, הֻפְעַל “huf’al” and the collar הִתְפַּע Let’s first look at the form of Binyan פֻ ּעַל. It has one single basis - פֻּעַל and everything else (in current Hebrew, accepted) three forms - past, today and maybut. Let’s take the word דֻבַּר “dubar” (from לְדַבֵּר “ledaber” - say), which means “said by someone/about now.”

דֻבַּר “dubar” - this is the basis and at the same time the form of one human species of a third individual: זֶה כְּבָר דַבֵּר (“ze kvar dubar” - tse (about tse) bulo is said). הִיא דֻבְּרָה (“hi dubra” - it was said about her), “ti” - דֻבַּרְתָ “dubarta”. In this hour there is the same base and prefix מְ, butt: מְדֻבָּר (“medubar” - they say).

Maybutniy has the form: אֲדֻבָּר (“adubar” - about me, they will talk), יְדֻבָּר (“іdubar” - about him, they will talk), תְדֻבָּר (“teduba nedubar” - about us), בְּרוּ (“tedubru” - about you (vi you will be discussed) and יְדֻבְּרוּ (“Idubru” - about them (they will be discussed). There are no other forms for פֻּעַל.

הֻפְעַל “hufal” also takes only one single base הֻפְעַל and three hours, then. Parallelism between פֻּעַל and הֻפְעַל is preserved in their passives. For example, הֻדְלַק (“hudlak” - buv inflamed), in the female gender - הֻדְלְקָה (“hudleka” - inflamed), in the multiplicity - הֻדְלְקוּ “hudlkd.”

In this hour we add מְ to the basis of הֻדְלַק and after understanding ה as before we will remove - מֻדְלָק (“mudlak” - zalyuvany), מֻדְלֶקֶת “mudle dlakim”, דְלָקוֹת “mudlakot”.

In the future, apparently, after going out ה go out תֻדְלַק (“tudlak” - you will be on fire), תֻדְלְקִי “tudlekі́ - in the female race, יֻדְלַק א ק (“tudlak” - the stench will be set on fire), יֻדְלְקוּ (“yudleku” - the stench will be set on fire) . It is clear that the principle of modifying these forms is simple.

Binyan נִפְעַל “nif'al.” It has all six forms and two different bases. The basis of the hour that has passed: נִפְעַל “nif'al.” For example: ? This is the sound of the basis now: נִכְתָב “nikhtav”. Strictly apparent, in the past hour there is a short “a”, and in the present one - a long “a”, but in the present day the difference between both forms is erased.

The basis of the future hour, the imperative and the infinitive look completely different, so it sharply increases in appearance "nif'al". The infinitive of the root כּתב sounds לְהִכָּתֵב (“lehіkatev” - to write). In the hour of May, ה “comes up” and appears in the forms אֶכָּתֵב “yekativ”, תִכָּתֵב “tikatʁv”, יִכָּתֵב “іkatev”, etc.