Što je Tappuach?

The ‘Tappuach‘ (Hebrejska jabuka) izravno se naziva voće ili drvo 6 puta u Starom zavjetu; počev od vremena Salomona; sa 4 reference u Solomonovoj pjesmi, jedan u Izrekama i jedan u Joelu. kako god, takođe treba napomenuti da postoji nekoliko imena mjesta koja potječu iz vremena Izlaska koja bi mogla biti povezana s ovim voćem: ‘Tappuach‘ (Joshua 12:17, 15:34, 16:8 & 17:8), ‘Beth-Tappuach‘ (Kuća od ‘Tappuach‘, Joshua 15:53) i ‘En-Tappuach‘ (Spring of ‘Tappuach‘, Joshua 17:7). Obično se prevodi kao 'Apple.’ Ali, kako priznaje Židovska enciklopedija, ‘O ispravnosti prevoda “tappuaḦ” postoji široka razlika u mišljenjima među botaničarima i lingvistima.’¹

In 2012 Napisao sam knjigu, ‘Transformiran od strane Love (Priča o pjesmi Salomonovoj),’ in which I included a translation of the Song, prikazujući ovo ime kao 'marelica.’ Ali, u procesu pripreme nove revizije, Pitala sam se je li me previše lako nagovoriti i trebam li to jednostavno nazvati ‘tapupach,’ da odražava stalne sumnje u njen pravi identitet. Na kraju sam zaključio da moram preispitati najnovije dostupne dokaze prije nego što se odlučim.

Zašto ne Apple?

‘Jabuka’ je općenito shvaćeno značenje ‘tappuach‘ na hebrejskom od razdoblja Mishnaic (10-220AD), kad su usmena predanja farizeja iz vremena drugog (i konačni) hram je formalizovan. Ali njegovo značenje prije ovoga ozbiljno je sumnjivo. Primarne poteškoće su:

• Ono što nazivamo 'jabukama’ are domesticated varieties derived from hybridization of the species, Malus Sieversii (which originated in more temperate regions of Central Asia) with several species of wild crabapple. It is the former, plus its modern, similarly-sized and shaped variants, that is known today as the ‘tappuach.’ But this is unsuited to Israel’s hot, dry climate. Although in modern times it has been possible to breed more heat tolerant varieties, there is no evidence of successful cultivation in Israel during the Old Testament period. Zaista, as late as 1867, Canon H.B. Tristram commented: “Neither can the ‘tappuach’ be the Apple; for though that fruit is cultivated with success in the higher parts of Lebanon, out of the boundaries of the Holy Land, yet it barely exists in the country itself. Postoje, zaista, a few trees in the gardens of Jaffa, but they do not thrive, and have a wretched, woody fruit; and perhaps there may be some at Askelon. But what English and American writers have called the ‘Apple’ is really the Quince. The climate is far too hot for our Apple tree.”²
• Wild crabapples, which can be found in Israel, are much smaller and much less savoury, with a woody texture. But the Mishnaic scholars, who recorded Jewish oral traditions during the Second Temple period, referred to these using different names; though they did acknowledge them as being ‘similar,’ in some respects, to the ‘tappuach‘.
• kako god, the Hebrew word itself is thought to derive either from a word meaning ‘to blow or scent’ or from one meaning ‘to swell or become round.’ Kao takav, it could have been more of a descriptive term for any generally apple-like fruit. Posebno, it is known that the equivalent Arabic term, ‘tyffach,’ was applied in such a sense to a variety of fruits.³ Likewise the English word ‘apple’ (and its equivalent in a number of other languages) was used up until the 17th century in the general sense of virtually any fruit except berries.
• The apple is by no means the only fruit named in later Jewish writings, such as the Mishnah, where there is doubt as to their original Biblical names. Possible reasons for this confusion will be discussed later.

Characteristics of the Tappuach.

The following characteristics of the biblical tappuach may be adduced from the biblical references:

• Joshua Place Names. If these are indeed references to the ‘tappuach,’ then it appears to have existed, and been known in Israel by that name, since before the time of the Exodus. kako god, using the name to designate specific places, suggests that their presence, at that time, was somewhat unusual.
• Song 2:3. As the tappuach among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, his fruit was sweet to my taste.
  It stands out as exceptional amongst other trees. This may indicate that, during Solomon’s time it was something of a rarity: but sufficiently well known for the comparison to be readily understood. It is also noted for providing deep shade from the sun and having sweet-tasting fruit.
• Song 2:5. Strengthen me with raisins, refresh me with tappuachs; For I am faint with love.
  When feeling faint, jesti ovo voće pomaže osobi da se osjeća odmorom i energijom.
• Song 7:8. rekao sam, “Popeću se na dlan. Uhvatiću njegov plod.” Neka vaše grudi budu poput grozdova vinove loze, miris vašeg daha poput tappuachs, Voljeni.
  Plod ima primamljiv miris.
• Song 8:5. Tko je ovaj koji dolazi iz divljine, naslonjena na svog voljenog? Ispod tappuach Uzbudio sam te. Tamo te je majka začela. Eno joj se porodila i dosadila ti.
  Čini se da ima posebnu vezu sa vođenjem ljubavi, porođaja ili drugih povoljnih prilika.
• Prov 25:11. Riječ lijepo izgovorena je poput tappuachs zlata u postavkama srebra.
  Čini se da je zlatne boje u najboljem slučaju. Zašto ‘postavke srebra’?
• Joel 1:12. Loza je presušila, a smokva uvenula; šipak, dlan takođe, and the tappuach, čak su i sva poljska stabla uvenula; for joy has withered away from the sons of men.
  By this time (some 200 years after Solomon) it appears to be a major and normally-dependable source of food and pleasure.

If not an Apple – What?

Apart from the Apple, three other main candidates have been suggested:

• Citron. The modern Hebrew for citron is אֶתְרוֹג ‘etrog.’ It is distinguished from the tappuach in Mishnah Ma’asrot i.4. It has a pleasant citrus smell and had medicinal and insect-repellent uses: but is not considered suitable for eating raw. Zaista, one of its uses, when mixed with wine, was to induce vomiting if poison was swallowed. A very noteworthy feature is that the same tree can bear both flowers and fruits in completely different stages of development at virtually any season. Originally a native of India, selektivno je uzgajan u više oblika, uključujući limun, limete i grejpa i ukršteno s mandarinom (Kinez porijeklom iz istog roda) za proizvodnju naranči.
  Limun nigdje nije izričito identificiran u Bibliji; a rekao je da ga je u mediteransko područje uveo Aleksandar Veliki, o 6 vekovima posle Salomona. Ali iskopavanja perzijskog vrta palače u Ramat Rachel, Jerusalim, bilježi pronalazak polena limuna ugrađenog u gips iz petog do četvrtog stoljeća prije nove ere⁴.
  Od vremena drugog hrama tradicionalno se učilo da je limun bio 'plod (od) drvo hadar‘ koji je trebao biti korišten u proslavama Sukota Lev 23:40. Na starom hebrejskom, ‘hadar‘ značilo 'sjajno': although in modern usage it is understood as ‘citrus’. But when Neh 8:14-17 describes the revival of Sukkot (which apparently lapsed following the death of Moses and Joshua), the citron is noticeably absent from the account. It has also been suggested that it was the tree that bore the forbidden fruit in the Garden of Eden. But as there is no other concrete proof of either claim botanists are generally of the opinion that it was first introduced into Israel as an exotic species by the Jewish captives returning from Babylon, or their Persian rulers, and subsequently adopted as an ideal example of a ‘fruit of a splendid tree.’ This makes the citron doubtful on grounds of both date and edibility.
• Quince. The modern Hebrew for quince is פריש ‘parish.’ It is distinguished from the tappuach in Mishnah Ma’asrot, (appearing in i.3 rather than i.4) and from the crabapple in Mishna Oktzin i.6. It used to be thought that the quince was native to the Mediterranean area: but more recent research suggests that it originated from the area of Western Asia, Azerbaijan, Turkey, Georgia, N. Iran and Afghanistan. It was associated with the Greek goddess of love, Aphrodite, whose cult can be traced back to the Sumerian cult of Inanna. kako god, this association appears to be based on a poem by Callamicus, written in the 3rd century BC. References in the Mishna are the earliest known evidence of its presence in Israel: but it flourishes there and may have become naturalised well before this time.
  When ripe, the quince has a golden-yellow colour and is very fragrant. Visually, it is very similar to an apple, though tending to be slightly pear-shaped, a iz daljine se njih dvoje lako zbuniti. Ali ukus je vrlo kiselkast; i, poput limuna, ne smatra se pogodnim za jesti sirovo. Ipak čini dobre želee i konzerve, a drugo značenje njegovog imena je ‘mazivo.’ Osim ukusa kada je sirov, dunja izgleda kao kandidat koji obećava. U 1890 članak vlč. W. Houghton se snažno zalagao za ovo, sugerirajući da je opis ‘tappuach‘ kao 'slatka po ukusu’ može radije implicirati slatkoću u istočnom smislu, “vjerovatno ne samo zbog kiselog soka voća, već zbog asocijacija na prijateljstvo i ljubav.”⁵ Houghton also mentions a claim that the quince was ‘introduced from Crete into Greece and Italy about the middle of the seventh and sixth century B.C.)': but without citing his source. kako god, even if correct, it does not tell us if the quince was in Israel during the time of Solomon, several hundred years earlier.
• Apricot. In modern Hebrew an apricot is known as משמש ‘mishmish‘ – a name derived from Chaldean; although the Jewish Encyclopaedia calls it ‘appanuth.’ This is now accepted as originating from Central Asia, bordering on China: but was previously thought to have originated from Armenia, where apricot seeds have been found in excavations predating the Bronze Age. They are abundant in modern Israel: but their date of first introduction is not known. kako god, Alexander the Great (356–323 BC) is credited with introducing them to Greece as “Armenian Plums”; which has led many to conclude that they did not reach Israel until after the time of Solomon. But as to the rest, let me quote again from Canon Tristram⁶ …
  ‘The Apricot is known to be a native of the neighbouring country of Armenia, and therefore probably introduced as early as the Vine, which was originally from the same regions, and is certainly not a native of Palestine. But everywhere the Apricot is common. Perhaps it is, with the single exception of the Fig, the most abundant fruit of the country … and yields a crop of prodigious abundance. Many times have we pitched our tents in its shade, and spread our carpets secure from the rays of the sun… Teško da može biti ukusnije voće od marelice; i koje voće može bolje odgovarati epitetu Salomona, “jabuke od zlata na slikama od srebra,” nego ovo zlatno voće, dok se njegove grane savijaju pod teretom u svom sjajnom okruženju, a opet blijedo lišće?’
  Kajsija takođe ima i druge osobine u svoju korist. Voće je bogato prirodnim šećerom, što ga čini slatkog okusa i izvrsnom energetskom hranom (Song 2:3,5). Čini se da je pjesma Salomonova postavljena u proljeće: a marelica je jedno od najranijih plodova, sazrijevanje u kasno proljeće (englesko ime, ‘Marelica’ dolazi iz latinskog, ‘praecocia,’ značenje, “rano sazrijevaju”). A berba marelice nije samo rana - ona je nekad bila i notorno kratka; s mnogim marelicama koje postaju kašaste u roku od jednog dana od branja. This gave rise to an Arabic expression, ‘bukra fih l-mishmish‘ (‘tomorrow in the apricots’); which basically means, “Forget it! It won’t happen!” Dakle, the converse symbolism of ripe apricots is that of an auspicious opportunity, not to be missed; lending potential additional significance to the references in Song 2:3 & 8:5.

The Thorny Issue of Date

Both the Quince and the Apricot look like good candidates. The Apricot definitely has the advantage in general appearance and flavour: but on the issue of whether or not they were known in Israel during the time of Solomon, we cannot claim concrete proof for either; so we must proceed on the basis of probabilities.

Mishna Citations

By dismissing ‘apple’ as the intended translation of ‘tappuach‘ in the Old Testament (dok to istovremeno priznajemo kao svoje moderno hebrejsko značenje) nužno priznajemo mogućnost da reference na ‘tappuach‘ u Mišni potencijalno može značiti bilo koju „jabuku’ ili bilo koje voće za koje mislimo da je izvorni nosilac tog imena. Izvori izdvojeni za ispitivanje su Mishna Ma’azrot (Desetina), koji raspravlja o pravilima u vezi s desetinom koja se plaća levitima, Mishnah Oktzin (Proizlazi), koji raspravlja o kriterijima koji definišu nečistoću stabljika i stabljika i Mishnah Kilayim (Od dve vrste), koja precizira određene životinje, biljke i materijale kojima nije bilo dozvoljeno hibridiziranje, kalemljeni ili izmiješani. Mišne su formulisane u usmenom obliku tokom mišnajskog ili tannaitskog perioda (između 10 i 220 AD) kako bi se razjasnila i sačuvala rabinska tradicija koja datira iz razdoblja Drugog hrama (536 BC – 70 AD) and were committed to writing between 190 i 230 AD.

Particular attention should be paid to situations where names of fruit are being deliberately compared, contrasted or used in close proximity, together with any other clues as to the shape or form of the fruit being discussed. Također, what does the appearance or non-appearance of the name at that position in the Mishna tell us about its significance in that period?

Quince פריש ‘parish.’

The modern Hebrew ‘parish,’ is explicitly named in Mishnah Ma’asrot, where it is listed in i.3 as being considered liable to tithing when its skin becomes smooth. (An immature quince normally has a fuzzy skin.) The problem is that the tappuach is listed in the very next verse (i.4) as being liable to tithing whether gathered in the early or late stages of ripening. This seems highly improbable if tappuach i parish were one and the same fruit! The parish se takođe spominje u Mishna Oktzin i.6; gdje se njegova stabljika smatra slično kao kod krušaka i rakija (što je anatomski ispravno za dunju): ali tappuach nije naveden. Pa ako je dunja nije a tappuach tada su obje gornje reference lako objašnjive. Ali imajte na umu to, ako su jabuke bile uobičajene u Izraelu u to vrijeme i tappuach bilo je njihovo zajedničko ime, then it becomes harder to justify its non-inclusion in the list of fruits with similar stems that are listed in Mishna Oktzin i.6.

Ali Mishnah Kilayim i. 4 predstavlja delić slagalice - koji očigledno opisuje a tappuach sličan rakiji; ipak se mora držati odvojeno od njih. Dunja izgleda kao krupna, malo jabuka u obliku kruške; tako da postoje određene sličnosti između njih i rakija: ali bi oprez protiv dodavanja imao smisla ako ‘tappuach‘ were translated here as ‘apple,’ since quinces neither hybridize nor graft with apples anyway.⁷ tako, bearing in mind that cultivated apples probably were available in some neighbouring countries by this time and that some shifts of terminology might occur in different contexts, it may be reasonable to argue that ‘tappuach‘ should be translated as ‘apple’ in this instance.

What we can confirm however, from the anatomical details given, is that the Quince was well known to the rabbis at this time.

Apricot משמש ‘mishmish‘

S druge strane, what is significant about the apricot is that it is not referenced by its modern name of ‘mishmish‘ in any of the above Mishnahs. Postoje 3 possible explanations:

1. It was unknown to the Rabbis of that period. Ako tako, it cannot be the tappuach.
2. It was known; but it was considered to have been adequately covered by the specific examples and more general statements in the remainder of these texts. This may be possible: but if it were a common fruit in Israel, it seems quite surprising.
3. It is mentioned; but by its original name – the tappuach. If that were the case, is there a satisfactory explanation for the appearance of this name in Mishnah Ma’asrot i.4 but not in Mishna Oktzin i.6? da, there is: apricots can be gathered even if seriously over-ripe and sun-dried for long-term storage; thus justifying the ‘early or late’ stipulation. And apricots do not have a stem when harvested; which explains its omission from Mishna Oktzin.

But again Mishnah Kilayim i. 4 presents a problem – apricots and crabapples are distinctly different. tako, in this case we would be obliged to again accept that ‘tappuach‘ was an early example of its modern meaning, or else that the reference to the ‘crabapple’ is itself incorrectly translated. This could be the case; since the word used for ‘crabapple’ does not correspond to modern Hebrew usage; instead appearing to be a diminutive of Aramaic, značenje ‘little apple.’

Weighing the Alternatives

Accepting either alternative forces us to confront the likelihood that common names for fruits were changing during this period. With the introduction of both previously unknown fruits and new cultivars becoming more common during this period of increasing international trade, such name changes are a real possibility. However having two different names used for the quince in two successive verses seems much less probable than having old and new meanings for ‘tappuach’ in two different books. tako, despite confirming its existence in that period, the case for the quince appears to have been weakened. S druge strane, that for the apricot is potentially made stronger – ako it can be shown that there is good reason to believe that it bio known in Israel during the time of Solomon i could have still been known to the rabbis by its original name.

How and When Did the Apricot Reach Israel?

Even though apricots are known to have existed long before Solomon in Armenia, o 800 miles to the north-east, access was difficult. Israel’s main trading routes lay along the Fertile Crescent linking Egypt with Mesopotamia. But Armenia lay within the mountain ranges to the North, between the Black and Caspian Seas. To the north of these seas the wide expanses of the Steppes stretched between the north-western shore of the Black Sea and the Pacific, in northern China. These were occupied by wandering nomadic tribes and formed a natural path for East-West trade, referred to as the ‘Steppe Route‘. But the mountainous regions of Armenia and the Caucuses were a deterrent to North-South trade; so that Armenia appears to have had scant relations with Israel in the centuries before or after Solomon’s reign. Zašto, onda, would anyone want to trade apricots with Israel?

Dried Apricots – the Nomad’s Lunch Box

As briefly touched on in our discussion of the Mishna, kajsije su imale jedno posebno svojstvo koje ih je činilo posebno korisnima nomadskim trgovcima; lako bi se mogli sušiti na suncu, smanjujući njihovu težinu i proizvodeći visoko koncentrirani, ukusna i trajna energetska hrana.⁸ To ih je učinilo idealnim za nošenje kao lični obrok na bilo kojem dugom putovanju. Ova karakteristika kajsije nužno bi bila otkrivena i iskorišćena vrlo rano u njenom uzgoju - ili čak i ranije. Kao što je već spomenuto, sezona marelica je rana i kratka. Gluti su uobičajeni; sa zemljom koja se prekriva masom otpalog voća. U hladu, brzo završe kao izgažena kaša: ali na sunčanoj strani drveta, kao gotove sušene kajsije. I, naravno, ovo imanje nije bilo vrijedno samo za putnike; it made them useful as winter stores. So it is not difficult to see how a nomadic trader might ‘sweet talk’ people into trading a handful of apricot stones with a promise of bountiful harvests to come. So this fruit could easily have been dispersed along the nomad’s trade routes – particularly in the vicinity of their favourite watering places; potentially giving rise to the tappuach-related place names previously mentioned.

Two Dispersion Routes

In recent years much use has been made of DNA analysis in order to unravel the genetic and geographic history of plant and animal species. A May 2020 study⁹ of the worldwide distribution of apricot varieties produced very strong evidence that, following the introduction of the apricot to what the study calls the ‘Irano-Caucasian’ region (which includes Armenia), its further dispersion westwards from there followed two distinctly different routes. One of these initially ran south to Egypt and then west, along the southern Mediterranean coast of North Africa; the other ran towards Turkey, Greece and on westwards around the northern Mediterranean coast of Europe. This latter route is consistent with the historical reports of the introduction of the apricot to Greece by Alexander the Great and the preceding development of the Persian ‘Royal Road‘ trading route. But what of the south-western diffusion route, which would have passed through Israel? Viewing the dispersion map from the above study, it seems unlikely that these two dispersions had the same point of origin in both place and time, as the genetic make-up of the populations is significantly different. So when and why did the south-western diffusion occur?

The Horse Trade

The horse is believed to have first been domesticated on the Steppes of Central Asia. But it is commonly suggested that the Hyksos, who became rulers of Egypt during what is known as the Second Intermediate period, originated from the Levant (Syria) and brought the horse and chariot to Egypt as an instrument of war. At the time of the Jewish Exodus from Egypt, the Bible speaks of the horse-drawn chariots of Egypt being trapped and swamped during their pursuit of Israel (Exodus 15:1-4); and also to some of the Canaanite tribes being too powerful for the Israelites because they had ‘chariots of iron’ (Joshua 17:16-18; Judges 1:19).

Even at a relatively early period, the numbers of horses involved in the various competing armies was substantial. (In Judges 4:3 kažu nam da je tu bio i kralj kanaanske vojske 900 kola.) Ali odakle su oni nabavljeni? A 2012 genetska studija¹⁰ zaključuje da je u regiji Stepa vjerojatno bilo više slučajeva pripitomljavanja: ali i da su se pripitomljeni pastuvi često parili sa divljim kobilama. Autori studije sugeriraju da je ova potonja praksa mogla biti rezultat prvotno loših stopa začeća za pripitomljene kobile. Dakle, postoji velika vjerovatnoća da, tokom ovog perioda, mogla je biti česta trgovina konjima iz Stepa prema jugu, kroz Jermeniju i Kanaan, prema Egiptu.

kako god, u vrijeme Salomona, čitamo:

Konji koje je imao Salomon izvedeni su iz Egipta; a kraljevi trgovci primali su ih gomile, svaki je vozio po cijeni. A chariot came up and went out of Egypt for six hundred shekels of silver, and a horse for one hundred fifty; and so for all the kings of the Hittites, and for the kings of Syria, did they bring them out by their means. (1Kings 10:28-29)

So by this stage Solomon was apparently operating a profitable trade in horses and chariots coming out of Egypt and into Syria. This indicates that a successful, self-sustaining breeding process was now operating in Egypt. stoga, it is probable that the southward flow of horses from the Steppes would have diminished; and with it the incentive for North-South trade with Armenia. Dakle, the most probable period for the beginning of the southward apricot dispersion would be before the Jewish Exodus from Egypt. Chronologically, this ties in well with the mention of ‘tappuach‘ in place names from the book of Joshua.

Zanimljivo, I subsequently found that Rev. Houghton, whilst arguing strongly for the Quince, nonetheless conceded that the Apricot was also a strong potential contender; and that it could have been introduced by horse traders from Togarmah, in the ‘far north’ (Ezekiel 27:14 & 38:6).¹¹ kako god, he appears to have been swayed in favour of the Quince by the claim that it was a Mediterranean native and had been ‘introduced from Crete into Greece and Italy about the middle of the seventh and sixth century B.C.)’

How and When Could the Name Change?

The modern Hebrew name, משמש ‘mishmish’, is almost identical to the Chaldean word, ‘mɨʃmɨʃʃa‘ (IPA spelling)¹². stoga, the switch from ‘tappuach‘ to ‘mishmish‘ is easily explained. Kada je babilonska invazija konačno okončala Judejsku monarhiju, došlo je do masovne deportacije judejskih zarobljenika u Kaldeju; tamo gdje su i ostali 70 godina prije nego što mu je konačno dozvoljen povratak. Dakle, pune dvije generacije ljudi bi morali kupovati i prodavati na lokalnim tržištima koristeći haldejsko ime, ‘mishmish‘; pa bi do povratka u Izrael bilo vrlo malo onih koji su ikada rutinski koristili izvorno hebrejsko ime. Stoga činjenica da je ovo sada prihvaćeno hebrejsko ime potpuno je iznenađujuća.

Potrebno je malo više objašnjenja zašto je to ime ‘mishmish‘ se ne pojavljuje u Mishni i izvornom značenju ‘tappuach‘ čini se da je zaboravljen. Evo, imamo dva oprečna pritiska. Čovjek bi to pomislio, kada su Rabini definirali zakone o hrani tokom drugog hramskog razdoblja, oni bi htjeli, radi jasnoće, da koriste uobičajeni rječnik svog vremena. Ali s druge strane, oni starije generacije koji su revno čuvali vjeru i spise svojih otaca vjerovatno bi se i dalje sjećali izvornog značenja upućivanja na biblijska pisma. ‘tappuach‘ i možda će htjeti potaknuti povratak tradicionalnoj nomenklaturi.

Čak i tako, moglo se to očekivati, kako je vrijeme prolazilo i uspomene su nestajale, moglo bi se reći nešto da se razjasni nesklad. Ali godine između povratka prognanika i Herodovog hrama bila su burna vremena; uključujući Aleksandrova osvajanja, progoni Antioha Epifana, makabejska pobuna i uspon Rima, da pomenem nekoliko najzanimljivijih dijelova. Također, treba napomenuti da upotreba izraza „jabuka’ opisivati ​​ono što se čini marelicama izazvalo je vrlo malo problema tokom posljednjeg 2 milenijuma. Čak i ne znajući tačno šta je a ‘tappuach‘ je, i dalje je prilično lako razumjeti principe desetine i nečistoće porijekla iz danih primjera. Pa je možda ovaj zaborav ipak opravdan.

Nadalje, podvizi Aleksandra i Rimljana doveli su do povećane međunarodne trgovine; sa stranim voćem i novim sortama koje postaju sve češće. Neizbježno, to bi rezultiralo pritiscima ka standardizaciji nomenklature, ne samo za novootkriveno voće i sorte, ali i postojeći koji su opisani na raznim jezicima. Već smo primijetili entimološku sličnost između arapskog ‘tyffach‘ i ‘tappuach‘; plus činjenica da ‘tyffach‘ was originally used as a descriptive term for a variety of different fruits before finally becoming applied more specifically to the apple. The Arabs were noted as traders: thus it is very likely that the common meaning of ‘tappuach‘ would have mutated alongside that of ‘tyffach‘ tokom ovog perioda.

Did ‘mishmish’ Mean ‘Dried Apricots’?

Konačno, I am inclined to conjecture that there may be another reason why ‘mishmish‘ does not replace ‘tappuach‘ in the Mishnas: its original meaning may have been a more technical term, referring specifically to overripe or dried apricots. If this hypothesis proved correct, there would be no justification for replacing ‘tappuach‘ sa ‘mishmish.’

I vividly remember one of my first visits to Eastern Europe, many years ago. I cannot recall whether it was in Russia or Ukraine: but it was apricot season. Ulice kojima sam šetao bile su obložene stablima marelica za hlad: ali putevi i šetališta bili su tako prepuni a kaša zgnječenog, pale marelice koje sam morao neprestano paziti na tlo da ne bi došlo do nereda po cipelama! U davna vremena, marelice su se obično brale u rinfuzi jednostavnim protresanjem grana i skupljanjem vjetrova. Primijetili smo da su svježe marelice uglavnom postale kašaste u roku od jednog dana od branja; tako da su se najbolji jeli brzo, blizu mjesta na kojem su rasli. Ali ostalo - nekoliko nedovoljno zrelih, ali mnogo modrica i prezrelih - sakupljeno je i osušeno kako bi se sačuvalo ili otpremilo na tržište. Način pripreme za sušenje varira. Manji primjerci mogu se prvo osušiti, i 'bez koštica’ (de-kamenovan) poslije. Larger specimens were usually cut open and pitted before drying. Zgnječeni su ionako vjerojatno sušeni; a u nekim slučajevima mogu biti istisnuti u tanke ploče ili kolače radi lakšeg rukovanja. To bi bile marelice poput ovih koje bi vjerojatno bile standardna cijena za siromašnije stanovnike gradova; dok se propisi u Mishni bave odgovornošću za desetinu kada se marelice prvi put sakupe sa drveta.

U arapskom jeziku je zapravo bilo dva pojma za marelice: ‘mushamash‘ i ‘al-barquq.’ Posljednji naziv je kasnije usvojeno, počev od latinskog ‘praecocia‘ a odatle preko Grčke do Egipta, Sjeverna Afrika, Španija i Francuska (izgovor i pravopis se stalno mijenjaju), prije nego što je usvojen kao engleski naziv, ‘Marelica.’ U tom periodu na marelicu se gledalo više kao na egzotično voće, a ne kao na osnovnu hranu: stoga je sasvim moguće da ‘al-barquq‘ odnosi se na svježe voće, a ne osušeno. (Židovska enciklopedija spominje i drugo ime marelice: ‘appanuth;’ iako njegovo poreklo i upotreba nisu objašnjeni.)

Takođe može biti moguće da postoji etimološka veza između ‘mishmish‘ ili ‘mushamash‘ i naše riječi, 'Mishmash', ‘Kaša’ i 'kaša.’ Prema Rječnik Merriam-Webster prva poznata upotreba mišmaša u njegovom modernom smislu bila je u 15. vijeku. Njegova etimologija je opisana kao “Srednji engleski & Jidiš; Srednjoengleska mysse masche, možda reduplikacija kaše kaše; Jidiš meš-kaša, možda reduplikaciju mishn za miješanje.” Je li taj pojam mogao doći preko ljudi koji uspoređuju kašastu smjesu s onom koju su stvorile opale marelice?

Zaključak

Kada se sva četiri ploda uporede s biblijskim tekstovima u smislu njihovih fizičkih karakteristika i kulturnih asocijacija, marelica se gotovo savršeno uklapa. Jabuke loše prolaze u toj klimi. I limun i dunja ne prolaze test okusa i nisu dobri za jesti sirovo. Ispitivanje referenci u Mišni takođe baca dodatnu sumnju na tvrdnje dunja.

Što se tiče dokaza o datiranju, nema nepobitnog dokaza da je bilo koje od ovih plodova bilo u Izraelu u vrijeme Salomona; iako postoje vrlo dobri dokazi da je limun, dunja i marelica bile su prisutne barem od vremena povratka jevrejskih prognanika iz Babilona. kako god, nedavne genetske analize daju dobre osnove za pretpostavku da su kajsije u Izrael mogle biti unesene iz Jermenije prije Salomonovog vremena, kao obroci hrane za nomadske trgovce konjima iz Stepa.

Dalja naučna i arheološka istraživanja mogu pružiti još dokaza, posebno potvrđujući ranije datume uvođenja: ali treba napomenuti da je mnogo teže dokazati da neko voće nije bilo prisutno u određeno vrijeme nego da je bilo. Postoje tehnike za procjenu vjerovatnih datuma za pojavu određenih varijanti na osnovu stope prirodne mutacije: ali to je mnogo teže učiniti kada je uključena ljudska selekcija. stoga, neće biti lako srušiti prethodne argumente, iako neki detalji (posebno definicija „mishmish“’ kao sušene kajsije) može biti dovedeno u pitanje.

Dakle, Predložio bih da se koristi izraz "tappuach",’ iako se danas primjenjuje na jabuku, izvorno je bio hebrejski naziv za marelicu. I, za sada barem, Odmaram svoj slučaj.

Kevin King, 16/7/2020

Fusnote

1. 1906 Jevrejska enciklopedija, svezak str.23. Članak na temu „Apple’ napisao Morris Jastrow, Jr., Kaufmann Kohler, Frank H. Knowlton. (Javno vlasništvo). Neuređena cjelovita mrežna verzija © 2002-2011, JewishEncyclopedia.com. Sva prava zadržana)
2. ‘Prirodna istorija Biblije,’ od H.B. Tristram M.A., 1883 7th edn. str.334. (Javno vlasništvo).
3. ‘Odgovarajuća arapska riječ, tyffach, označava ne samo jabuke, ali i generalno svi slični plodovi, kao naranče, lemons, quinces, peaches, apricots, itd. i uobičajena je usporedba za bilo koju stvar, “mirišljav je kao tyffach.” Hebrejska riječ may, mozda, su korišćeni u istom opštem smislu.’ ‘Calmettov rječnik svete Biblije,’ Augustin Calmet, Crocker i Brewster, 1837, str. 83.(Javno vlasništvo).
4. KRAĐA HORTSCIENCEA. 52(6) JUN 2017 str.817. ‘Otkrivena ruta citrusa: Iz jugoistočne Azije u Mediteran’ autor Dafna Langgut PDF verzija se može preuzeti sa Academia.Edu
5. ‘Drvo i plod koje predstavlja Tappuach Svetog Pisma’ od Rev W. Houghton, Zbornik Društva biblijske arheologije,” vol.12 str.42-48
6. Ibid. 2, str.335. (Javno vlasništvo).
7. “Prirodno, fertile intergeneric hybrids occur between most of the Pomoidea but not in any combination with Malus; ostali se rodovi također mogu uspješno cijepiti jedni za druge, ali Malus nije kompatibilan sa ostalim. Na primjer, drvo dunje lako se cijepi ostacima kruške, glog, … Ali nije bilo moguće trajno spojiti ud jabuke s takvim drvetom.” ‘Uzgoj biljaka na Novom Zelandu’ od G.S. Wratt, H.C. Smith. 1983, str. 83. pab. Butterworth-Heinemann, ISBN 0409701378 (© 1983 Dept. naučnog & Industrijska istraživanja, Wellington, N.Z.)
8. Sušene na zraku kajsije pogoršavaju se s godinama, postaje smeđa, zatim crni i gube dio svoje hranjive vrijednosti: ali ipak ostaju jestivi tokom mnogih mjeseci, ovisno o uvjetima skladištenja. Moderne suhe marelice tretiraju se sumpor-dioksidom kako bi se očuvala njihova obojenost i podložne su mnogo strožim propisima roka trajanja.
9. Granice u biljnim naukama, maj 2020 Vol. 11, Članak 638. ‘Genetska struktura svjetske kolekcije plazme Prunus armeniaca L. Otkriva tri glavna načina difuzije za sorte koje dolaze iz centra porijekla vrsta’ Bourguiba i dr. Otvoreni pristup. Može se preuzeti s frontiersin.org
10. PNAS, 22. maja 2012, Vol. 109, Br.21. ‘Rekonstrukcija porijekla i širenja pripitomljavanja konja u evroazijskoj stepi’ Warmutha i dr. Copyright ©2020 National Academy of Sciences. Online ISSN 1091-6490. Downloadable from pnas.org
11. Ibid. 5, pp 48.
12. ‘A Description of Modern Chaldean’ by Solomon I. Sara, ©1974, Mouton, str 55. Vol. 213 of Janua linguarum, Series minor.