Tiqqun_soferim

Tiqqun soferim

Tiqqun soferim

Term from rabbinic literature

For the scribal reference book, see Tikkun (book) § Tikkun soferim.

Tiqqūn sōferīm (Hebrew: תיקון סופרים, plural תיקוני סופרים‎ tiqqūnēi sōferīm) is a term from rabbinic literature meaning "correction/emendation of the scribes"[2] or "scribal correction" and refers to a change of wording in the Tanakh in order to preserve the honor of God or for a similar reason. Today, the phrase Tiqqun Soferim[lower-alpha 1] can also refer to a copy of the Five Books of Moses that is used to copy therefrom the Torah scroll.[citation needed]

A chart listing 17 examples of tiqqunei sofrim[1]

History and commentaries

The first to use the term tiqqun soferim was Shimon ben Pazi (an amora); previously, the tannaim had used the phrase kina hakatuv ("the verse used a euphemism") in reference to the same verses.[3]

Many traditional commentators (including Elijah Mizrachi,[lower-alpha 2] Rashba,[lower-alpha 3] and Joseph Albo[lower-alpha 4]) consider tiqqunei soferim not as actual changes in the text, but rather as meaning that the original author acted like one who corrects a text for reasons of honoring God. On the other hand, modern scholars interpret the words of the old rabbis literally — that the text was corrected by later scribes, perhaps those of the Great Assembly that edited the Biblical corpus.[2][4][5][6][7] Even among traditional commentators, including the Arukh and Rashi, there are those who believe that the tiqqunei soferim were actual changes that were made (and this seems to be stated explicitly in the Midrash Tanhuma).[8][9][10]

Known examples

The rabbis mentioned tiqqunei soferim in several places in their writings, with a total of about 18 tiqqunei soferim in all.[4][5][6][7] However, some modern scholars[who?] argue that the rabbis did not give all the cases of tiqqun soferim, and they try to identify other cases.[citation needed]

An example of a tiqqun soferim can be seen in I Kings 21:12–13, where Naboth is accused of cursing God, but the text now has "blessed" since it is not fitting that the name of God should appear after the word "cursed": "Naboth has blessed God and King" instead of "Naboth has cursed God and King".

See also

Notes

  1. Alternatively romanized as Tikkun Soferim.
  2. Commentary to Deuteronomy 28:30.
  3. Shut haRashba (new from manuscript) 368.
  4. Sefer ha-Ikkarim 3:22.

References

  1. [1]
    Based on "Ancient corrections in the text of the Old Testament", Journal of Theological Studies, vol. 1, pp.396–401, Macmillan: New York, 1900.
  2. [2]
    "Tiqqun Soferim". Oxford Reference. Oxford University Press.
  3. [3]
    Yehuda David Eisenstein, Otzar Yisrael – Helek 7 – p.179; Bacher, "Ag. Tan." ii. 205
  4. [4]
    Singer, Isidore; Adler, Cyrus (1912). The Jewish Encyclopedia: A Descriptive Record of the History, Religion, Literature, and Customs of the Jewish People from the Earliest Times to the Present Day. Funk and Wagnalls. pp. 366–368.
  5. [5]
    "Encyclopaedia Judaica". www.encyclopedia.com.
  6. [6]
    Berlin, Adele; Brettler, Marc Zvi (2014). The Jewish Study Bible: Second Edition (2 ed.). Oxford University Press. ISBN 978-0-19-939387-9.
  7. [7]
    Tov, Emanuel (2004). Scribal Practices and Approaches Reflected in the Texts Found in the Judean Desert. BRILL. p. 12. ISBN 978-90-474-1434-6.
  8. [8]
    Lockshin, Marty. "Tikkunei Soferim and the Ironic Emendation of Rashi's Interpretation - TheTorah.com". www.thetorah.com. Modern scholars have come to the same conclusion: the preponderance of manuscript evidence is that Rashi really did write those final four words.[22] The best edition of the Miqraot Gedolot today (Bar Ilan's HaKeter edition) includes these words and does not put them in brackets.[23]
  9. [9]
    Lieberman, Avrohom (2007). "Tikkunei Soferim, an Analysis of a Masoretic Phenomenon" (PDF). Ḥakirah: The Flatbush Journal of Jewish Law and Thought. 5: 227–236. Yeshaya Maori has proven quite conclusively that Rashi indeed subscribed to the understanding of an actual tikkun... The Arukh of Rabbi Nathan b. Yechiel of Rome, when it discusses Tikkun Soferim, speaks of ספרים הראשונים, which were corrected by the Soferim to the current reading.
  10. [10]
    Shapiro, Marc B. (2009). ""Did ArtScroll Censor Rashi?" Response to R. Yisrael Isser Zvi Herczeg" (PDF). Ḥakirah, the Flatbush Journal of Jewish Law and Thought. 27: 17–18. Rashi in Job 32:3 writes: זה אחד מן המקומות שתקנו סופרים את לשון הכתוב וירשיעו כלפי המקום בשתיקותם היה לו לכתוב אלא שכינה הכתוב. "This is one of the places in which the Scribes corrected the language of the verse." How much clearer can Rashi be that tikkun soferim is to be understood literally?

Further reading

  • W. Emery Barnes, Ancient Corrections In the Text of the Old Testament (Tikkun Soopherim), JTS, 1 (1900), pp 387–414.
  • Carmel McCarthy, The Tiqqune Sopherim and Other Theological Corrections in the Masoretic Text of the Old Testament. Freiburg & Göttingen: Universitätsverlag, 1981.
  • Moshe Zipor, The Masoretic Eighteen Tiqqune Soferim: The Birth and Transformations of a Tradition. Jerusalem: World Union of Jewish Studies, 1990.
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