Paradigm Shift

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Link to Transcript here: https://madlik.com/2024/02/15/paradigm-shift/

5179 týpos (from 5180 /týptō, "strike repeatedly") – properly, a model forged by repetition; (figuratively) the correct paradigm, based on reliable precedent for others to then follow, (i.e. the right example, a proper pattern).

See; https://biblehub.com/greek/5179.htm

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5179 týpos (from 5180 /týptō, "strike repeatedly") – properly, a model forged by repetition; (figuratively) the correct paradigm, based on reliable precedent for others to then follow, (i.e. the right example, a proper pattern).

See; https://biblehub.com/greek/5179.htm

A lot of the foreign words that Dr. [Gabriel] Birnbaum mentioned ... [about the influence of foreign words on Hebrew is.] - the Greek typos. ... that one Greek word gave us three distinct words in Hebrew:

dfus דפוס,

tofes טופס and

tifus טיפוס. Let's take a look.

The Greek word typos is the origin of the English word "type":

late 15c., "symbol, emblem," from Latin typus "figure, image, form, kind," from Greek typos "a blow, dent, impression, mark, effect of a blow; figure in relief, image, statue; anything wrought of metal or stone; general form, character; outline, sketch," from root of typtein "to strike, beat," from PIE *tup-, variant of root *(s)teu- (1) "to push, stick, knock, beat" (see steep (adj.)).

Extended 1713 to printing blocks of metal or wood with letters or characters carved on their faces, usually in relief, adapted for use in letterpress printing. The meaning "general form or character of some kind, class" is attested in English by 1843, though the corresponding words had that sense in Latin and Greek.

As in English, the Greek typos had both the the sense of "to strike" and "a form, kind." (I would not have guessed, as I type on my keyboard, that the earlier meaning was to "to strike.") The Hebrew words reflect those different meanings as well.

Dfus is closest to the sense of a "dent, impression". It is found in early Rabbinic Hebrew, such as Mishna Menachot 11:1, where it refers to a baking mold that was used to prepare the offering of the shtei halechem (the two loaves of bread), brought on Shavuot. While many editions of the Talmud have the word written in the form familiar today - dfus דפוס, other manuscripts preserve what is likely the original spelling - tfus טפוס. The letters "t" and "d" both produce dental stop sounds, and just saying them out loud makes it understandable how tfus became dfus. After the Talmudic meanings of "form, model, mold", in modern Hebrew dfus took on the sense of "print, printing, press." The related verb, hidpis הדפיס means "to print" and a madpeset מדפסת is a "printer."

Tofes טפס, in Talmudic Hebrew, meant the standard, boilerplate lines in a document (in contrast with the toref תורף, which refers to the specific details of that document, like the dates, names, etc.) Today it means any kind of form to be filled out.

Tipus is the most abstract of the three, meaning "type, kind, class." In modern Hebrew, the adjective tipusi טיפוסי - "typical" (which also derives from typos) was added. In Hebrew slang, a tipus is an unusual character.

See: https://www.balashon.com/2021/07/dfus-tofes-and-tipus.html

Tipus - טִפּוּס

Pronunciation: Ti⋅pus

Literal translation: Sort, personality, type

When referring to someone as a tipus in Israel, it is generously used in a bad or dissing connotation. Although, it can also be used to describe someone, not necessarily in a bad way.

Example: "I think you should go out with him, he is definitely your tipus".

See: https://www.israelkonnect.com/israel-post/tipus-%D7%98-%D7%A4-%D7%95-%D7%A1

[Hebrew] "Tippus" - טיפוס - an eccentric, bizarre individual

The word itself - "TipPUS" translates perfectly to the English word "type", but when you pronounce it TIPpus it gets a second meaning: a strange, bizarre, eccentric individual. Mostly the ones you see on the street and can't help but ask yourself what's their story. See: https://www.reddit.com/r/DoesNotTranslate/comments/6kzqfm/hebrew_tippus_%D7%98%D7%99%D7%A4%D7%95%D7%A1_an_eccentric_bizarre/

Illustration in Seafria Commentary of Rambam on the Mishnah

While Maimonides does not describe the shape of the branches in his Mishneh Torah, he does address the topic in a rare manuscript of his “Commentary to the Mishnah,”9 in which he hand-draws the design of the menorah. In this drawing, the branches are depicted as straight lines from the stem to the full height of the menorah

An illustration of the Temple menorah drawn by Maimonides

Lest there be any confusion, Maimonides’ son, Rabbi Abraham ben Harambam, in his commentary to Exodus,10 writes that the branches “extend from the stem of the menorah to the top in a straight line (beyosher), as my father of blessed memory drew, not in arc-shape as others have drawn.”

Maimonides’ manuscript was sold to the University of Oxford in 1693. While Rabbi Ricci, who passed away in 1743, apparently visited London on his travels, it is highly unlikely he would have visited Oxford, and even if he did, it is unlikely he would have been given permission to enter the Bodleian library, as openly practicing Jews were allowed entry into Oxford only in 1856. Additionally, even if he were to have gained entry, he probably would not have found the manuscript, since the Hebrew manuscripts only began to be catalogued in 1868, and the complete catalogue was published 18 years later in the year 1886.11

Had Rabbi Ricci and Rabbi Riqueti seen this manuscript with Maimonides’ own hand-drawn illustrations, they would not have deduced that Maimonides’ omission of the word “diagonal” in describing the shape of the branches meant they were rounded. They would have concluded that, like the Talmud, Maimonides had not purposely omitted the word “diagonal”; he simply did not describe the trajectory of the branches.12

In light of this, the Rebbe points out that there is really no earlier source than Rabbi Ricci and Rabbi Riqueti that describes the branches of the menorah as rounded.

See: Why Insist on Depicting a Straight-Branched Menorah? By Yehuda Shurpin

if we are to claim that the branches of the menorah were indeed straight, then why would the Arch of Titus, which was built just a few years after the destruction and depicts the plunder of Jerusalem, depict the branches in a rounded fashion?

The Rebbe offers a number of possible explanations.....

Secondly, in addition to “the” official Temple menorah, there were ten candelabras built by King Solomon. And although improbable, it is possible that these other menorahs were rounded. If this were to be the case, then both would be accurate— Rashi and Maimonides would be referring to the original menorah made by Moses, and the Arch of Titus would be depicting one of these other menorahs that was plundered by the Romans during the destruction of the Temple....

It is for this reason that the Rebbe was so insistent that the menorah not be depicted to resemble that of the Arch of Titus. For even if that were indeed a representation of one of Solomon’s menorahs, it is still not the ideal menorah. Therefore, any depiction made now with a rounded menorah is essentially based on the image on the Arch of Titus. So rather than represent our closeness to G‑d, the rounded menorah symbolizes the very opposite—the exile of the Jews and the destruction of the Holy Temple at the hands of the Roman conquerors!

A paradigm shift is a fundamental change in the basic concepts and experimental practices of a scientific discipline. It is a concept in the philosophy of science that was introduced and brought into the common lexicon by the American physicist and philosopher Thomas Kuhn. Even though Kuhn restricted the use of the term to the natural sciences, the concept of a paradigm shift has also been used in numerous non-scientific contexts to describe a profound change in a fundamental model or perception of events.

Incommensurability

the language and theories of different paradigms cannot be translated into one another or rationally evaluated against one another—that they are incommensurable. This gave rise to much talk of different peoples and cultures having radically different worldviews or conceptual schemes—so different that whether or not one was better, they could not be understood by one another.

Gradualism vs. sudden change

Paradigm shifts tend to be most dramatic in sciences that appear to be stable and mature, as in physics at the end of the 19th century. At that time, physics seemed to be a discipline filling in the last few details of a largely worked-out system.

In The Structure of Scientific Revolutions, Kuhn wrote, "Successive transition from one paradigm to another via revolution is the usual developmental pattern of mature science" (p. 12).

See: https://en.wikipedia.org/wiki/Paradigm_shift