— system of verb binyans. Usually binyans cause the greatest difficulties in perception, and even by their very name they scare away those who begin to study Hebrew. However, in this matter, as in others, it all depends on the approach. You can look at binyans from such a perspective, when they will be a system, harmonious and beautiful in its own way. This will allow you to look into the very essence of the Hebrew verb and understand the system of verb forms in the overflow of colors, and not suffer, driving a frozen, lifeless scheme into your head.
Difference between Russian and Hebrew verbs
First of all, let us ask ourselves the question: what is the semantic connection between different binyans, what is the meaning of the fact that in Hebrew, instead of one single form of the verb, seven are used? To do this, we note that there is a certain analogy between the Jewish system of binyans and Russian prefixed verbs.
Consider, for example, the verb "run". It can be attached to whole line prefixes and we get: "run, run away, run out, run in, run up." Each of them is a completely independent verb - it has a past, present and future tense, an infinitive, an imperative mood. However, it is clear that these parallel rows of verbs are connected in a certain way with each other, and this connection is precisely given by the meaning of the prefixes.
Similarly, in Hebrew there is a certain original binyan, and others are a variation on the theme of this original with certain semantic additions. In each binyan, the verbal root forms completely independent verbs, parallel series of forms, which are connected in a certain way in meaning. This is where the analogy between Russian prefixed verbs and Hebrew binyans ends, since prefixed verbs often give a variation of meaning in terms of spatial and temporal relationships between actions, while Hebrew binyans convey other semantic shades. What exactly? This is what we will cover in detail in this lesson.
The relationship between man and work
But first, let's digress from grammar and talk, it would seem, on a completely extraneous topic. What relationship exists between a person and the work in which he is engaged, as well as between people in society, depending on their attitude to the work performed? This may be a neutral attitude of a person to the action performed, so to speak, the technological aspect of labor. Let's call such a person a "worker". The "worker" deals with the "material", his energy is transferred to the "material of labour". So, the "worker" and his "material".
According to our definition, a "worker" is "just a performer", without any emotions, without any inspired attitude towards the work performed. If someone treats work creatively, tries to improve the process, expand the scope of its application, perform it most fully, expanded, then we will call such a person a “creative worker”. There are three creative options:
- Involvement of others in this action, assistance in mastering it, teaching (“teacher”)
- Expanding the application of an action, achieving useful results with this action, implementing a process (“implementer”)
- The maximum deployment of the process, the execution in which the possibilities of the action are exhausted to the end ("developer")
Who is affected by the "creative worker"? On a certain field of activity, the purpose of his work is to expand the field of this activity, the scope of the process in question, the improvement of its implementation. It is clear that the teacher's sphere of activity is the students. So, we have a couple - "creative worker" and "field of activity."
Now let's imagine that someone wants to achieve the result of labor without making direct efforts, more precisely, without communicating with the "material of labor". To do this, he must force other performers to work for him. We will call such a person a "boss". The "boss" does the work with the hands of others, his "material", i.e. "field of application of forces" is "subordinate". If we talk about the relationship between the "boss" and the "material of labor", then here the distance between the "man" and the "material of labor" turns out to be much greater than in the first pair. There we had a “worker” and a “material” with which the “worker” works directly, he feels it, the “material” is filled with energy for him, evokes an emotional attitude. Here, the “boss” and “material” are separated from each other, for him it is a kind of abstraction, he does not see it in the eyes, he simply gives orders to transform the “material” into “labor results” in a certain way. Such "material", perceived by a cold mind, we will call "raw material". So, we have considered the relationship between "worker" and "material" on the one hand, and "boss" and raw materials" - on the other.
In addition, one more category can be distinguished. When we talk about a "creative worker", we do not specify whether this person is interested in the results of the work performed, or whether he does this work "for the love of art." There are two options here:
- A person who works for the sake of work
- A person who, in addition to a creative approach, is also interested in the immediate result, i.e. what he does, he does for himself. We will call such a person a "creative individual"
All this is shown in the table:
In this table, the described seven positions are arranged in three columns. The first includes the "worker" and his "material". In the second one there is a “creative worker (teacher)”, “field of activity (student)” and at the bottom - “creative individual”. The third column is "boss" and his "subordinate" (or "raw materials").
In principle, this scheme expresses all possible types of relations of a person to work and people to each other, depending on participation in the labor process, if, of course, they are perceived in general terms, without going into specific details. Looking carefully at the arrangement of these categories, we find a structure that repeats the system of binyans. Each of these states corresponds to a specific Hebrew binyan, namely:
- "Worker" is nothing but פָּעַל "paal"
- The “material” of his work is נִפְעַל “nif’al”
- "Creative worker, teacher" - פִּעֵל "piel"
- "Student" or "field of activity" - פֻּעַל "pual"
- "Creative individual" - הִתְפַּעֵל "hitpael"
- "Chief" - הִפְעִיל "hif'il"
- "Subordinate" or "raw material of labor" - הֻפְעַל "huf'al"
This is a very harmonious, clear scheme that conveys a person's attitude to activity. And if we remember that the verb is the designation of activity, the labor process, then it is clear that the Jewish system of binyans conveys the most fundamental properties of the realization of the idea of action in human society.
Active and passive binyans
The non-randomness of each of the binyans (and, therefore, their number), the clear delineation of the place it occupies in common system especially evident in the next approach. The seven binyans are divided into two categories:
- Active, which speak of the activity of the subject, that he himself is engaged in some kind of action.
- Passive, conveying certain objects, objects, material of action, field of activity, etc.
It is clear that פָּעַל “paal” (worker), פִּעֵל “piel” (creative worker) and הִפְעִיל “hifil” (boss) are active binyans and, in principle, הִתְפַּעֵל “hitpael” (creative individual) belongs to the same category — he is also active, but only in its own interests. But נִפְעַל "nif'al" (material), פֻּעַל "pual" (field of activity) and הֻפְעַל "huf'al" (subordinate, raw material) - undoubtedly convey the objects of action and are passive. Thus, the four active binyans, as it were, set the crystal lattice of the entire binyan system, since the passive binyans are attached to the corresponding active ones. Therefore, if we find a strict relationship between the four active binyans, then, by doing so, we will justify the entire system as a whole.
Relationships of the four active binyans
Note that each work has two aspects:
- The labor process, the action itself
- The result of labor, the purpose for which this action is performed
In the labor process, a person can relate with interest or indifference to the action itself, the labor process, or to the appropriation of its result. We conditionally designate explicit interest as 1, and not expressed interest as 0. Accordingly, we have four different combinations in the approach:
- interest in action
- interest in assigning the result of an action
- disinterest in either
- interest in one and disinterest in the other
Each of these combinations corresponds to one of our active binyans:
פָּעַל "paal" (worker)
Not interested in action or result, he just does the job (0/0). The very semantics of the binyan פָּעַל does not emphasize this interest. A person who looks at something, sees something, writes something, may be interested in it, however, in the binyan פָּעַל itself, this is not expressed in any way by means of grammar.
פִּעֵל "piel" (creative worker, teacher)
This is undoubtedly an interest in action, since we are talking about a creative approach, but at the same time, the attitude to the assignment of the result is completely indifferent (1/0). We have already said that this is, as it were, an idealistic approach to activity.
הִתְפַּעֵל "hitpael" (creative individual)
But הִתְפַּעֵל is an interest both in an action and in appropriating its result (1/1).
הִפְעִיל “hifil” (chief)
As for הִפְעִיל , it is clear that there is an interest in the result, but the boss has no interest in the action itself. He should not be involved in the execution process, he only needs the finished result (0/1).
Scheme (process/result)
Practical study of the binyan system
Active
It can be seen that פָּעַל “paal” (worker) is the initial idea, it “sets the tone” for all the Hebrew verbs of the system, and the rest of the binyans are peculiar overtones, representing an imposition of some additional semantic shades on the idea of פָּעַל. What are these shades and how to correctly translate this particular root, placed in this or that binyan?
Let's first compare פָּעַל "paal" (worker) and הִפְעִיל "hifil" (boss), since the difference between them is especially great. They are polar and it is easier to start with them. So, "employee" and "boss". Suppose we have in פָּעַל the meaning "to sit", in הִפְעִיל it would mean: "make someone sit / force someone to sit / induce to sit." In Russian, of course, this corresponds to the verb "plant". And if we choose the meaning “to stand” as פָּעַל, then in הִפְעִיל we will get: “to force to stand / encourage to stand”, i.e. "put". A similar example: the meaning of "eat / eat" in פָּעַל will go into הִפְעִיל in the meaning of "feed", i.e. "encourage someone to eat."
A great way to translate הִפְעִיל is to take the פָּעַל of the corresponding root, add the word “force” or “induce”, and then think about how to translate this combination into Russian: is there one verb for this, or do you need to use a phrase, exactly the same or slightly different . For the above examples, we had one word, although a comparison of the verbs "eat" and "feed" shows that a change of root can occur here.
Let us now take the verb כָּתַב (“katav” - to write) in פָּעַל , it corresponds in הִפְעִיל to the form הִכְתִּיב “hikhtiv”, which means “to induce to write”. The dictionary gives the meaning of this verb "to dictate". To dictate is nothing but to encourage a person to write.
The verb רָקַד “rakad” means “to dance”, הִרְקִיד “hirkid” means “to make someone dance/dance/dance”. פָּגַשׁ "pagash" - "to meet", הִפְגִישׁ "hifgish" - "arrange a meeting". In each case, we make a pair of “force to do” (“force to write”, “force to dance”, “force to meet”), and then we decide how to convey it in the most natural way in Russian.
We have analyzed the case when the action הִפְעִיל extends to an object, which, in turn, is the subject of the action פָּעַל . Indeed, one can be forced to dance who is able to dance himself. Thus, in פָּעַל he is the subject, he dances (רָקַד ), while in הִפְעִיל he is the object, he is made to dance (הִרְקִיד ). In this case, it is clear that we have a pair here - "boss" and "subordinate". The boss orders, the subordinate performs the action. What action? The one that corresponds to the פָּעַל of the given root. From הִרְקִיד we extract the root (רקד ), which in פָּעַל means "to dance". הִרְקִיד - "boss", רָקַד - "subordinate".
And what will happen if the action הִפְעִיל extends to perform a certain procedure. “Paste over” - in principle, perform the same procedure, but in order to achieve an additional effect: “paste the room with wallpaper”, i.e. the action "glue" turns out to be richer than "glue". In addition to the “gluing” procedure itself, it also has the purpose of this action. This expediency of action is very typical for binyan פִּעֵל “piel” (creative worker, teacher) in the variant of the meaning we called “realizer”. The creative worker expands the scope of activity, uses the action פָּעַל to achieve some additional goal.
Take, for example, יָשַׁב (“yashav” — to sit), which also means “to live”, i.e. always be, "sit" in some place. In פִּעֵל, the verb יִשֵׁב "ishev" means "to inhabit the earth/populate it". We see that this or that territory becomes a place of action of residence, is involved in action in this capacity. Or, for example, in פָּעַל the verb חָשַׁב "hashav" means "to think", in פִּעֵל it sounds: חִשֵׁב "hishev" - "calculate / calculate", i.e. there is a certain object that becomes the sphere of action of thinking (as it were, a place in a figurative sense). This corresponds to the Russian word "to think over" or "calculate/calculate".
The third version of the translation פִּעֵל is the performance of an action in the most complete, perfect way, in its expanded form. In other words, we are talking here about the exhaustion of the potentialities inherent in this action. This creative aspect is what we call "developer". For example, שָׁלַח "shalah" (פָּעַל) means "to send", but שִׁלֵח "shileh" (פִּעֵל) means "to take on the road/send/send". Here we see bringing the action to the most developed form. Another example that has become a classic: שָׁבַר "shawar" - "to break", to take and break somewhere in one place, שִׁבֵּר "shiber" - "to break / smash to smithereens", i.e. bring the action of breaking to its logical conclusion.
Finally, consider the fourth of the active binyans - הִתְפַּעֵל "hitpael" (creative individual). Usually it is called a return binyan, meaning that the action is performed by someone on oneself, as if returning to the one who does it. The subject of an action is its object. Compare: "shave (someone)" and "shave (yourself)". The Hebrew verb "to shave" - הִתְגַלַח "hitgalahʹ" in binyan הִתְפַּעֵל says that someone acts and is himself the object of this action - an action on himself.
Similarly: הִתְלַבֵּשׁ "hitlabesh" - "to dress/dress oneself", הִתְרַחֵץ "hitrakhets" - "to wash/wash oneself". In a more general sense, we can say that the action הִתְפַּעֵל is done for oneself, in one's own interests, as we have called it "creative individual". A special case of this is an action extended to itself. For example, הִתְלַמֵד "hitlamed" - "learns". Here we can talk about self-education or about the fact that a person is engaged somewhere. לוֹמֵד “lomed” is just sitting and doing, maybe under duress, maybe not, nothing of the kind is indicated in the word לוֹמֵד, but the word מִתְלַמֵד “mitlamed” focuses precisely on the fact that a person does it consciously, realizing your interest. This is the specificity of הִתְפַּעֵל — awareness of interest.
If we are talking about an inanimate object, then in binyan הִתְפַּעֵל it is, as it were, animated, we assume metamorphically that it has its own interest, own goals, and then he strives to achieve them, "pretending" to be inanimate. For example, the galgol הִתְפַּשֵׁט “hitpashetʹ” (“spread”) means something, a certain phenomenon spreads over some territory. One would like to say that it has set goals for itself and is now busy achieving them. Some element of animation is present in any הִתְפַּעֵל . And, indeed, this is the binyan of interest, and interest is naturally associated with animation.
It is clear that this refers to the realization of binyan, and not to the actual translation. For example, the verb לְהִתְפָּרֵק “lehitparek” means “to be divided into component parts”. It is returned to the verb לְפָרֵק "lefarek" - "to dismantle/divide" (compare: פֶּרֶק "parek" - "chapter/part"). If something inanimate, a certain system, a construction is divided into its constituent parts, then it means, as it were, the inner will of this system - for some reason it took it into its head to split!
Mottoes of active binyans
You can also apply the so-called binyan mottos - capacious words that, as it were, encode various shades of meanings. As the motto פָּעַל “paal” (worker), we choose the word “act”. For פִּעֵל “piel” (creative worker, teacher), there will be three such mottos:
- “To assist”, in the case when it comes to help, for example, a teacher to a student (לִמֵד “limed” - to promote learning / teach)
- “To act”, i.e. extend the action to a certain territory, area, sphere (the word “act” sounds unusual in Russian, but it very accurately denotes this aspect of binyan פִּעֵל in Hebrew)
- "Exhaust the possibilities of action" - if we are talking about an action performed in its entirety, in an expanded form
It is clear that the purpose of the motto is to serve only as a hint at one or another variant, and the choice of specific words for this translation depends on the meanings of the root in each individual case. For הִפְעִיל “hifil” (boss), the motto can be the word “involve” when it comes to inciting someone to action, or “to act by proxy” when it comes to the relation “boss-raw materials”.
Binyan's motto הִתְפַּעֵל "hitpael" (creative individual) can be "act in one's own interests".
Let us summarize the significance of the studied active binyans by choosing a general formulation for the meaning of each of them. If for the original פָּעַל “paal”, we are talking about “action”, then in פִּעֵל “piel” is “deployment of action” (in the three directions described), in הִפְעִיל “hifiil” is “control of action”, and הִתְפַּעֵל “hitpael” - "acting in one's own interests".
Passive
In addition to the four binyans discussed above, there are three more that can be called passive, with some nuances, which will be discussed below.
נִפְעַל "nif'al" (material) - passive to פָּעַל "paal" (worker)
פֻּעַל "pual" (student or field of activity) - passive to פִּעֵל "piel" (creative worker, teacher)
הֻפְעַל "huf'al" (subordinate or raw material of labor) - passive to הִפְעִיל "hif'il" (chief)
Sounds indicating passivity or activity of binyans
The passivity of פֻּעַל "pual" (student or field of activity) and הֻפְעַל "huf'al" (subordinate or raw material of labor) is indicated by the sound "y" contained in their bases. In Hebrew verbs, "y" is a sign of passivity, and "i" or "e" is a sign of activity. Compare פִּעֵל "pi uh l" (creative worker, teacher) - פֻּעַל "n at al" (student or field of activity), הִפְעִיל "h And fjil" (chief) - הֻפְעַל "h at fal "(subordinate or raw material of labor).
The structure of the passive phrase
Above, we have already talked about the structure of a passive phrase, a passive (or passive) construction. Recall briefly: אֲנִי מְלַמֵד אֶת הַתַלְמִיד (“ani melamed et hatalmid” — I teach a student). This phrase is active, and active binyan פִּעֵל “piel” (creative worker, teacher) is used in it. I am the source 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), the student, is the complement.
We can rearrange the phrase if we are primarily interested in the fate of the object of the action - the student. We put it in the first place in the phrase, make it the subject, start the phrase with it. We say הַתַלְמִיד (“hatalmidʹ — student), then we must put the verb in a “reflected”, passive form, translate from binyan פִּעֵל “piel” (creative worker, teacher) to binyan פֻּעַל “pual” (student or field of activity): מְלֻמָד (“melumad” - learns / learns). Then it is indicated by whom - עַל-יָדַי ("al-yaday" - by me). We get: הַתַלְמִיד לֻמַד עַל-יָדַי ("Hatalmid lumad al-yaday" - the student was taught (or taught) by me).
For the meaning of הֻפְעַל "huf'al" (subordinate or raw material of labor), one can give the following example: הַצֶ’ק הֻחְתַם אֵצֶל הַמְנַהֵל (“hachek hukhtam etsel hamenahel” - the check was signed by the boss). It is clear that we are talking about the fact that the check was not easily signed, but that it was carried for signature, i.e. indirect "action by proxy"
Let us now consider the binyan נִפְעַל "nif'al" ("material of work" binyan פָּעַל "paal" (worker). It can be assumed that נִפְעַל has a slightly different meaning than just a passive to פָּעַל. The meaning of נִפְעַל is wider than simple passivity. To explain this, we note that all verbs in Hebrew can be divided into two groups:
- Action verbs
- State verbs
פָּעַל refers to action verbs, for example: דוֹלֵק (“dolek” — burns). But נִפְעַל refers to state verbs: נִדְלָק (“nidlak” - “lights up”, i.e. goes into a state of burning), נִרְתַח (“nirtah” - boils), etc.
In the next lesson, we will look at the set practical examples, illustrating the parsed system of binyans.
And now let's get acquainted with the FUTURE TIME of the PAAL breed.
In the future tenseshould be taken from the infinitive. Do you want to say something in the future tense? Remember the infinitive immediately.
In our case, this is LIKHTOV.
We will not delve into the wilds and write about the original Hebrew infinitive, which has little in common with our well-established representation of the initial form of the verb. Initially, the infinitive in Hebrew denotes a noun of action (writing, closing, washing, etc ...), and the letter ל, which all infinitives begin with, was later attached to the infinitive, and denotes the well-known preposition le-, that is, the preposition to, and is an additional part of the infinitive. It turns out that the pure infinitive is htov כתוב. That is, in the word to write it looks like this: לכתוב LICHTOV.
So, this part of the HTOV is what we need for support in the formation of the future tense.
Do you want to say: "I will write"? Then add the letter “E” א to “ХТОВ” in front and you will get E CHTOV.
ANI EKHTOV - אני אכתוב - I will write (m.r. and f.r.)
You will write (m.r.) - ATA TI + HTOV -TI CHTOV - אתה ת כתוב
You will write (zh.r.) - AT TI + HTEVI -TI CHTEV AND - את ת כתב י
He will write - hu I + HTOV - IHTOV - הואי כתוב
She will write - h and TI + HTOV - TIKHTOV - היא ת כתוב
We will write - ANAKHNU NI+CHTOV - NI CHTOV - אנחנו נ כתוב (hint: In the past tense, "nu" was after the root, and in the future, N is before the root)
You write (m.r. and f.r.) - ATEM / ATEN TI + HTEVU -TI CHTEV At- אתם/אתן ת כתב ו
They will write (m.r. and f.r.) - hem/hen IH+TEVU - AND HTEVU - הם/הן י כתבו (hint: he will write - ihtov - he is her third person, they are also her third person, plural only, therefore, in the third person, the front should be “th”).
NOTE! You (m.r.) and she - the verbs are no different!
NOTE! To say in the imperative mood: "Write!"
In Hebrew, the future tense is used, and literally it will be: “You will write!” And if "Write!", Then
"You will write!". Above, all 3 imperative moods are italicized and underlined for convenience.
Imperative mood
In a simple conversational style
the imperative mood in the Classical Binyan Paal is not used "TICHTOV", but simply "KTOV!"
We take the infinitive, cut off the first LAMED (LI CHTOV). We get KTO!
("Haf" changes to "kaf", because only the voiced letter "KAF" can be at the beginning of a word)
WHO IN! Write! is colloquial Hebrew. You will hear this form all the time.
It is more beautiful and more competent to use "TIKHTOV" in the imperative mood - write!
This is a literary, classical, literate style.
"TIHTEVI!" - WRITE! (to a WOMAN)
"TIKhTEVU!" - WRITE! (MN.CH)
Bo! - come (colloquial style)
Tavo! - come (classic style)
Lech! - go away! (colloquial style)
Telekh! - go away (classic style)
NOTE! Participles in Hebrew are sometimes denoted by the present tense. That is: WRITE, WRITE, WRITE, can be translated as: writing, writing.
You know all three tenses and can fully describe yourself whatever you want, using all the other Paal verbs in a pattern.
Now about short participles that look like adverbs:
WRITTEN - U A - kA tu v
WRITTEN - according to the same principle: ktu va (accent on the last syllable)
WRITTEN (M.R.) - IM U - kTU vim (accent on the last syllable)
WRITTEN (J.R.) - according to the same principle: kTU here (emphasis on the last syllable).
כתוב,כתובה, כתובים, כתובות
Note.
In plural do not confuse pronunciation:
ct We have vim, ktu, that's who tvim, who vot.
In no case do not confuse them, remember the location of the vowels right away! The present tense adverb and verb are different.
And don't be confused:
kt U va (written) and ka tva (she wrote).
Now you know EVERYTHING. =)
After all, Hebrew is an amazing language. Those who are not familiar with him are sure that nothing could be more difficult. Well, perhaps, Arabic and Japanese. I used to think so myself. But already in a couple of lessons I learned to read these terrible letters at first glance. Another surprise was the logical and flexible grammar system. I assure you, English is much more difficult.
I know that some of you . So I decided to give him more space on the blog. For example, in this article we will conduct a small Hebrew lesson, where we will analyze general information about verbs. We will learn what binyans are, how you can understand the meaning of a word, knowing its root, let's talk about agreement and tenses. It is advisable that you already read a little in Hebrew, as in the article I give examples of verbs and their conjugations.
If you want to get started quickly, train now. Try to understand the logic of conjugations and word formation, immediately compose your examples in writing and aloud, and also apply new knowledge in speech.
Verb agreement in person and number
The form of Hebrew verbs changes depending on the gender, number, and person of the subject or speaker. That is, as in Russian, there is 1st person (I, we), 2nd person (you, you), 3rd person (they, you, he, she).
For example, the phrase "I am writing" a man says אני כותב , and the woman אני כותבת , the phrase "we write" אנחנו כותבים the men say אנחנו כותבות - women.
Hebrew verb roots
An important role in Hebrew grammar is played by the word root, which usually consists of 3 or (rarely) 4 letters. It makes up the so-called base, from which, with the help of prefixes, suffixes or endings, a verb and words of other parts of speech with the same root are formed. Knowing the meaning of the root or at least one word with it, it is realistic to guess the pronunciation and spelling of words with the same root.
For example, "teach" ללמוד , "classes" לימודים , "student" תלמיד , "teach" ללמד (and a long list of similar words) are formed from the root ל.מ.ד , which means "study", "training".
What are binyans
Hebrew verbs are divided into 7 groups called binyans. Each verb is conjugated according to one of these 7 principles. It is enough to know the infinitive, practice conjugation of several examples for a while, and you will be able to conjugate any verb on the machine.
Since the topic is voluminous, we will cover each binyan in more detail in subsequent articles if you are interested (let me know in the comments).
- Binyan pa'al- means simple action, active voice, forms the basis for almost all other verb forms. Example: "verify" לבדוק (livdoc).
- Binyan nif'al- passive form of binyan pa'al.
- Binyan pi'el- means intensive action, active voice. Example: "to speak" לדבר (ledaber).
- Binyan pu'al- passive form of binyan pi'el.
- Binyan hif'il- means a causal action in the active voice. Example: "invite, order" להזמין (leazmin).
- Binyan huf'al- passive form of binyan hif'il.
- Binyan hitpa'el - return form verb, intense action. Example: "marry" להתחתן (lehitaten).
Hebrew verb tenses
Hebrew verbs are conjugated in 3 grammatical tenses (present, past, future). Only 3 times! Not like in English, right?))
Use Hebrew-Verbs to conjugate Hebrew verbs.
As I noted above, verbs conjugate according to their binyan, and also agree in gender and number in the subject. Let's remember Hebrew pronouns and see some examples of verb conjugation in different tenses.
Pronouns
| I - אני
(ani) you (m.r.) - אתה (ata) you (female) - את (at) He - הוא (hu) she - היא (hi) | We - אנחנו
(anakhnu) you (m.r.) - אתם (atem) you (female) - אתן (aten) they (m.r.) - הם (hem) they (feminine) - הן (hen) |
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Tables with examples
I have a whole notebook where I used to write down verb conjugations. Now I conjugate most right away (if this is an oral conversation) or check it on a special site (when you need to clarify the spelling). But for beginners, it is useful to prescribe the forms of verbs in order to see the general picture of the conjugation in all tenses, persons and numbers. Let's see how this can be done with examples.
- The verb "think" לחשוב (lakhshov), binyan pa "al, root ח.ש.ב.
| future | past | the present | face and number |
|---|---|---|---|
| אחשוב | חשבתי | חושב | אני (m.s.) |
| אחשוב | חשבתי | חושבת | אני (female) |
| תחשוב | חשבת | חושב | אתה |
| תחשבי | חשבת | חושבת | את |
| יחשוב | חשב | חושב | הוא |
| תחשוב | חשבה | חושבת | היא |
| נחשוב | חשבנו | חושבים | אנחנו (m.s.) |
| נחשוב | חשבנו | חושבות | אנחנו (female) |
| תחשבו | חשבתם | חושבים | אתם |
| תחשבו | חשבתן | חושבות | אתן |
| יחשבו | חשבו | חושבים | הם |
| יחשבו | חשבו | חושבות | הן |
- The verb "to miss someone/something" - להתגעגע (lehitgaagea), binyan hitpa "el, root ג .ע.ג.ע.
| future | past | the present | infinitive and root |
|---|---|---|---|
| אתגעגע | התגעגעתי | מתגעגע | אני (m.s.) |
| אתגעגע | התגעגעתי | מתגעגעת | אני (female) |
| תתגעגע | התגעגעת | מתגעגע | אתה |
| תתגעגעי | התגעגעת | מתגעגעת | את |
| יתגעגי | התגעגע | מתגעגע | הוא |
| תתגעגע | התגעגעה | מתגעגעת | היא |
| נתגעגע | התגעגענו | מתגעגעים | אנחנו (m.s.) |
| נתגעגע | התגעגענו | מתגעגעות | אנחנו (female) |
| תתגעגעו | התגעגעתם | מתגעגעים | אתם |
| תתגעגעו | התגעגעתן | מתגעגעות | אתן |
| יתגעגעו | התגעגעתם | מתגעגעים | הם |
| יתגעגעו | התגעגעתן | מתגעגעות | הן |
How and where to practice verb conjugation
- In a conversation with a native speaker on completely different topics. On Italki you will always find a teacher for full-fledged lessons with grammar explanations and homework, as well as for conversation classes for intensive practice.
- Watching videos and reading Additional materials on the HebrewPod service, here are some examples of such lessons: 1 , 2 , 3 , 4 , 5 , 6 .
- Fortunately, you can always quickly check the conjugation of a verb online on sites:
Exercises for memorizing words from this table |
|
| 1. Find the correct answer among the five suggested: Russian -> | 2. Write the correct answer yourself: Russian -> Hebrew word transliteration |
Binyan PAAL - present, past, future
Here is a table of verb tenses PAAL on the example of a verb, which in the infinitive sounds like lishmore, and means guard.
About the imperative
Let's recap what we already know about imperative mood: it can be built in one of the following ways:1. Coincides with the future tense (masculine - tishmore! plural - tishmaru! but in the feminine singular differently - tishmary!)
2. Removed prefix " ti" (shmor!).
The imperative mood is created in the same way for the rest of the binyans.
More about exceptions
Exception verbs are verbs in which at least one of the root letters is guttural, or verbs whose root at first glance consists of only two letters. In the present, past and future tenses, their sound is slightly different from the sound of a classical verb with an ordinary three-letter root and no guttural roots.Just take a look at the table in the next post and try to find patterns. In particular, select a group of verbs like , , , in which the third root hey. Pay attention to how they look in the past and future tense.
If you look at a verb in one of the forms, and it seems to you that there are only two letters in its root, then this means one of the following options:
1. There is another root letter, the first, and this nun(as in the verb -).
2. There is another root letter, the first, and this yod(as in the verb -).
3. You see the first and third root letters in front of you, and there is also the second, and this wav(as in the verb -)
4. You see the first and third root letters in front of you, and there is also the second, and this yod(as in the verb -)
In the following table, I have given only forms for the first person, so as not to clutter up this tutorial with continuous "terrible" tables. You can easily form other faces if you remember the table above. regular verb lishmore.
Frequently used exception verbs related to binyanu PAAL
To make sure that each exception verb is not at all on its own, but, on the contrary, the exceptions are in turn made up according to their own rules, take a look at this table a little. Let's highlight several groups of irregular verbs:
1. The first three verbs are , , . In the "pure-radical" form, i.e. in past tense, 3rd person, m.p. - , , . It seems at first glance that these verbs have only two root letters. But it turns out that this is not so - it’s just that in the first two of them, a root fell out in the middle. wav, and in the third - the root yod. Notice how these verbs change in gender, number, and tense.
2. The next three verbs -,, - are also very similar to each other. "Pure-root" form -,,. Pay attention to what happens in persons, genders and tenses with similar verbs, which are united by the fact that they have a third root letter - hey.
3. If the first letter of the root yod, hey or nun, then in the infinitive and in the future tense it disappears. Examples - , , .
