QUESTION:: Would סיבה mean a cause that “brings around” (לשון סביבה) its מסובב circuitously or in a roundabout way, while עילה is a cause th

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ANSWER: If Rav Hirsch’s supposition that עילה derives from עלילה, and עילה is a synonym for סִיבה (whose root is סבב according to Radak), then your explanation would seem pretty solid. In fact, Rav Hirsch does explain elsewhere that the root עלל from which עולל is derived means a developing, growing child, and similarly, an עלילה is a series of, a development of (presumably linear) events:

שמות י ב התעללתי במצרים – משרש ‘עלל’. עוד משרש זה: ‘עולל’ : הילד המתפתח; ומכאן ‘עלילה’ , לא מעשה נפרד, ו’עלל’ : לא עשיה בודדת, אלא שרשרת מתפתחת של מעשים או עשיות; ‘עולל’: גרימת דבר ע”י שרשרת רצופה של פעולות. ‘התעלל’: להֵראות מתוך שרשרת פעִליות רצופה… ולפי פֵרוש זה יהיה ‘עול’: אמצעי כפיה שמהותו אינה משא מכביד, אלא פעִלות מאומצת. דברים כב יד עלילת דברים – ‘עלילה’ משרש ‘עלל’ (ומכאן גם ‘עולל’; ילד שעודנו בשלבי התפתחותו; ו’עוֹל’: מכשיר הַרוֹתֵם את הכחות לפעילות מתמשכת) איננה פעולה יחידה אלא שורת פעיליות השואפות להשיג מטרה, ומשום כן לשון ‘עלילה’ נאמר בייחוד על מעשי ההנהגה האלהית (ע’ פרשר”ה לשמ’ י:ב [מובא לעיל]). תהלים סו ה נורא עלילה – ‘עלל’ (ע’ תה’ ט:יב ), היא: התפתחות הדברים והתנאים לקראת הצורה והדמות המכוונת; היא הזריעה, הנטיעה, והטִפוח בתולדות העולם עד גמר בישולה של המטרה. תהלים עז יב אזכיר {אזכור} מעללי י-ה – ‘מעללי’ ו’עלילות’ דלהלן מן ‘עלל’: שאינו מסמן מעשה מסויים, כי אם שורת מעשים המובילים להגשמת מטרה (ע’ פרשר”ה לשמ’ י:ב [מובא לעיל]).

One last point, Rav Hirsch also explains that the word עליל is an individual link in the figurative chain of events known as an עלילה:

תהלים יב ז ד”ה צרוף בעליל לארץ – ‘עליל’ הוא כל מעשה בודד בשרשרת הגדולה והכוללת של מעשה ה’ המהווים יחד העלילה והעלילות. עליל היא אפוא פעולה אלהית המופיעה לכשעצמה, בנפרד . מה שהבטיח ה’ מגיע לארץ ע”י עליל, ע”י מעשה.

Going back to your theory, the truth is that Metzudos Tzion explains the word סִיבה (and נסִיבה in II Chron. 10:15) exactly as you postulated, an event or events brought about in a circuitous or indirect manner:

מ”א יב:טו – וְלֹא שָׁמַע הַמֶּלֶךְ אֶל הָעָם כִּי הָיְתָה סִבָּה מֵעִם ה’; מצ”צ – סבה – ענין הקפת הדבר והגורם לה.

In this way, the word סִיבה would be comparable to the word בגלל, related to גלגל, a circle or wheel. The word עלילה may be compared to בשביל, figuratively meaning “because”, but literally meaning “on the (presumably a relatively straight) path to…”

What remains to be explained is the fact that both a legitimate and a false “cause” of an event or series of events can be called an עלילה (and Hashem Himself is indeed called the נורא עלילה). But this can be explained in the same way as many other instances of דבר והיפוכו are explained. Namely, an עלילה itself is pareve, neutral… and can be used for good or otherwise causes. Thus, the Talmudic term עילה would simply derive from the less positive aspect of עלילה – a made-up series of events, or a pretext rather than an authentic cause (current events and political overtones unintentional, we don’t do fake news here).

Rabbi Yehoshua (Jeremy) Steinberg