Yoma 52B

״שאת״.

The first example is the term: “Se’et” (Genesis 4:7). It is unclear whether the verse should be read: “If you do well, should it not be lifted up [se’et]?” in which case se’et involves forgiveness and pardon; or: “If you do well, but you will lift up [se’et] your sin if you do not do well.” According to this interpretation, se’et is referring to remembrance: If you do not do well, your sin will be remembered.

״משוקדים״.

The second uncertain case is the term: “Meshukkadim” (Exodus 25:34). This verse can be read: “And in the candelabrum 4 cups made like almond blossoms [meshukkadim]”; or as: “Its knops and its flowers made like almond blossoms [meshukkadim].” In other words, the term meshukkadim can be read either with the first part or the last part of the verse.

״מחר״.

Likewise, the term: “Maḥar” (Exodus 17:9) can be read: “And go out, fight with Amalek tomorrow [maḥar]”. Alternatively, it can mean that Joshua must go out to war with Amalek immediately, and Moses added: “Tomorrow [maḥar] I will stand on the top of the hill” (Exodus 17:9), but today you do not need my prayer. Once again, the issue is whether this term belongs to the beginning or the end of the verse.

״ארור״.

The 4th case is the term: “Arur” (Genesis 49:7). This verse can be read: “Cursed [arur] be their anger for it was fierce, and their anger for it was cruel,” on account of Levi and Shimon’s treatment of Shechem. Alternatively, this term, which appears at the beginning of the verse, can be read as the last word of the previous verse: “And in their anger they cut off cursed [arur] oxen” (Genesis 49:6–7). According to this interpretation, “cursed oxen” is referring to the oxen of Shechem, who descended from the accursed Canaan.