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The Tanach (mistakenly known as the "Old Testament") is made up of the Torah, Nevi'im, and Ketuvim. Before the study of Torah a brocha (blessing) is said in which the person thanks G-d for giving the Jews Torah. There have been many rabbis who have written commentaries on the Torah. Any complete study of the Torah needs to include some commentary from these sages. The Tanach is the basis of understanding the laws, philosophy, and history of Judaism. As such, studying the Tanach is the first step to understanding the whole of Judaism. In the Jewish community, the classical approach is religious study of the Bible, where it is assumed that the Bible has a divine origin. Some classical rabbinic commentators, such as Abraham Ibn Ezra, Gersonides and Maimonides, used many elements of modern day biblical criticism, including their then-current knowledge of history, science and philology. Their use of historical and scientific analysis of the Bible was considered kosher by historic Judaism due to the author's faith commitment to the idea that God revealed the Torah to Moses on Mount Sinai.[1] (For further information see: Who wrote the Tanach?) According to the Talmud (Bava Basra 14b-15a, Rashi to Megillah 3a, 14a), much of the contents of the Tanach were compiled by the Men of the Great Assembly ("Anshei K'nesset HaGedolah") a task completed in 450 BCE, and have remained unchanged since that date. Formal closure of the canon has often been ascribed to Rabbinic Judaism in 70 CE. The twenty-four books are also mentioned in the Midrash Koheleth 12:12. A slightly different accounting can be found in the book Against Apion, by the 1st-century Jewish historian Josephus, who describes 22 sacred books. Some scholars have suggested that he considered Ruth part of Judges and Lamentations part of Jeremiah…. Other scholars suggest that at the time Josephus wrote, such books as Esther and Ecclesiastes were not yet considered canonical.[1] |
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The Tanach is also called Mikra (meaning "reading" or "that which is read"). The three-part division reflected in the acronym "Tanach" is well attested to in documents from the Second Temple period. During that period, however, "Tanach" was not used as a word or term. Instead, the proper title was Mikra, because the biblical texts were read publicly. Mikra continues to be used in Hebrew to this day alongside Tanach to refer to the Hebrew scriptures. In modern spoken Hebrew both are used interchangeably.[1] The Tanach was not originally broken into chapter and verses. The idea of chapter and verses - as well as the breaking apart of Samuel, Kings, and Chronicles - is a leftover from Christians in the 13th century. The chapter divisions and verse numbers have no significance in the Jewish tradition. Nevertheless, they are noted in all modern editions of the Tanach so that verses may be located and cited. The division of Samuel, Kings, and Chronicles into parts I and II is also indicated on each page of those books in order to prevent confusion about whether a chapter number is from part I or II, since the chapter numbering for these books follows their partition in the Christian textual tradition. The adoption of the Christian chapter divisions by Jews began in the late Middle Ages in Spain, partially in the context of forced clerical debates which took place against a background of harsh persecution and of the Spanish Inquisition (the debates required a common system for citing biblical texts). From the standpoint of the Jewish textual tradition, the chapter divisions are not only a foreign feature with no basis in the mesorah but are also open to severe criticism of three kinds: A parsha formally means a section of a biblical book in the Masoretic text of the Tanach. In common usage today the word often refers to the Weekly Torah portion. Let’s look at the common usage of this word first.[2] The weekly Torah portion is a section of the Torah read during Shabbat services. In Judaism, the Torah is read publicly over the course of a year, with one major portion read each week in the Shabbat morning service. Each weekly Torah portion adopts its name from one of the first unique word or words in the Hebrew text. Dating back to the time of the Babylonian captivity (6th Century BCE), public Torah reading mostly followed an annual cycle beginning and ending on Simchat Torah, with the Torah divided into 54 weekly portions to correspond to the Hebrew calendar. There was also an ancient triennial cycle of readings which was established by the Egyptian and Palestinian Jewish communities. In the 19th and 20th Centuries, many congregations in the Reform and Conservative Jewish movements have implemented an alternative triennial cycle in which only one-third of the weekly parsha is read in a given year; the parshiot read is still consistent with the annual cycle but the entire Torah is completed over three years.[2] Now let’s look at the formal usage of this word. In the masoretic text, parashah sections are designated by various types of spacing between them, as found in:
The division of the text into parashyot for the biblical books is independent of chapter and verse numbers, which are not part of the Masoretic tradition. Parashiot are not numbered, but some have special titles. The division of parashiot found in the modern-day Torah scrolls of all Jewish communities is based upon the systematic list provided by Maimonides in his section of the Mishneh Torah known as the Laws of Tefillin, Mezuzah and Torah Scrolls. Maimonides based his division of the parashyot for the Torah on the Aleppo Codex.[2] The division of parashiot for the books of Nevi'im and Ketuvim was never completely standardized in printed Hebrew bibles and handwritten scrolls, though important attempts were made to document it and create fixed rules. Incorrect division of the text into parshiot, either by indicating a parsha in the wrong place or by using the wrong spacing technique, halachically invalidates a Torah scroll according to Maimonides.[2] A parsha break creates a textual pause, roughly analogous to a modern paragraph break. Such a pause usually has one of the following purposes:
To decide exactly where a new topic or thought begins within a biblical text involves a degree of subjectivity on the part of the reader. This subjective element may help explain differences amongst the various Masoretic codices in some details of the section divisions (though it should be emphasized that their degree of conformity is high).[2] The idea of spacing between portions is mentioned in Midrashic literature, and the idea of "open" and "closed" portions is mentioned in the Talmud. Early Masoretic lists detailing the Babylonian tradition include systematic and detailed discussion of exactly where portions begin and which type they are. Tiberian Masoretic codices have similar but not identical parashah divisions throughout the Bible. Unlike the Babylonian Mesorah, however, Tiberian Masoretic notes never mention the parashah divisions or attempt to systematize them. This is related to the fact that the Babylonian lists are independent compositions, while the Tiberian notes are in the margins of the biblical text itself, which shows the parashot in a highly visible way. In the centuries following the Tiberian Mesorah, there were ever-increasing efforts to document and standardize the details of the parashah divisions, especially for the Torah, and even for Nevi'im and Ketuvim as time went on.[2] In most modern Torah scrolls and Jewish editions of the Bible, there are two types of parashyot: An "open portion" and a "closed portion". An "open portion" is roughly similar to a modern paragraph: The text of the previous portion ends before the end of the column (leaving a space at the end of the line), and the new "open" portion starts at the beginning of the next line (but with no indentation). A "closed portion", on the other hand, leaves a space in the middle of the line of text, where the previous portion ends before the space, and the next portion starts after it, towards the end of the line of text. An "open portion" is often abbreviated with the Hebrew letter "פ" (peh), and a "closed portion" with the Hebrew letter "ס" (samekh). Rough English equivalents are "P" and "S" respectively.[2] In Masoretic codices and in medieval scrolls, these two spacing techniques allowed for a larger range of options:
Most printed Hebrew bibles today represent the parashyot using the more limited techniques found in typical modern Torah scrolls: A space in the middle of a line for a closed portion, and beginning at the start of the next line for an open portion (not a blank line).[2] Medieval Ashkenazic sources beginning with the Mahzor Vitry also refer to a third spacing technique called a parashah sedurah. This involved starting a new parashah at the same point in the line where the previous parashah ended on the line above.[2] According to the ruling of Maimonides in his Mishneh Torah section Laws of Tefillin, Mezuzah and Torah Scrolls, any error regarding a parsha completely invalidates a Torah scroll. This includes a parsha in the wrong place, of the wrong type, or a missing parsha. However, there is also a responsum by Maimonides in which he ruled that one may recite a blessing over reading from an invalid scroll, based on the reasoning that the commandment is in the reading itself, not in the text being read from. Maimonides' strict ruling that any error in the parashiot completely invalidates a Torah scroll led to a major halachic debate that continues to this day. Due to the influence of Maimonides, the parsha divisions in the Torah have become highly standardized, and there is close to exact agreement amongst Torah scrolls, printed Jewish bibles, and similar online texts.[2] Torah Nevi'im Ketuvim [1]"Tanakh." wikipedia.org. Wikipedia, n.d. |
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