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Oddities

Scribal oddities -  otiyot m'shunot


Aside from the embellishment of tagin their are also a large number of scribal oddities (for want of a better word) and idiosyncrasies throughout the writings. Most of these have received comments from the sages as to their deep and hidden meanings but many may just be different early scribal errors or customs which have been perpetuated though careful and dutiful copying of exactly what lay before them.

Some are clearly very deliberate, like the brick formation of Shirat Hayam (the song of the Sea), or certain large and small letters. Others, such as the misspelling of a word by omitting (chaser) or including (mal'eh) a vav ) or having a vav where a yud should be, are likely not.

These traditions are often grouped together under the collective heading of  otiyot m’shunot (strange letters) but I often think that sounds a bit derogatory and instead I like to refer to these as visual midrash in that they tell a story over and above the simple meaning of the text merely through special adornment of the letters on the page. There are a number of books that refer to these. Chief amongst these are Sefer Tagin, the Machzor Vitri, Torah Sh’lemah, Mishnat Avraham, Kiryat Sefer and the Ba-al HaTurim. They record these  oddities in detail and often seek to give the reasons for them. These books have formed the basis of much of my study over the years, and it is an area that I particularly specialise in. Indeed I am now doing a PhD at Cambridge University (FAMES) on the subject. I have  checked and repaired many Sifrey Torah over the years. In so doing, I have had the privilege of seeing several which have been quite old (often over 200-300 years) and as such many contain examples of these visual midrashim.

This page will eventually link to rebuilt pages on all the special sections. However in the meantime I was asked to put back up the special page on the otiyot nakud (dotted letters) and a special link to a free educational resource. All those details on the dotted letters are below on this page. I've also put back the page on the vav k'tia (broken vav) . I've also put up a new page on the kuf d'vukah (joined kuf). There's also a new page on a tradition that is not well known, or generally accepted, involving a vav in the word Aharon. I've also put back the page on large letters (otiyot rabati) in the Torah (rather than the Tanach) but largely without explanations at present because I reference it in a double video podcast and I didn't want anyone coming here and not finding the page! I've also added a short page on the inverted letters nun that bracket Sefer Binsoa. I've also had the good fortune to publish a new academic monograph on Sefer Tagin concentrating on fragments found in the famous Cairo Genizah.
INVERTED NUNIM OF SEFER BINSOA LARGE LETTERS BROKEN VAV JOINED KUF VAV IN AHARON SEFER TAGIN

I completed 'The Dot on the Ot' on a very sad day which saw the untimely death of my very special nephew Nadav Ezra z"l and so I dedicated the work to him. Our hearts are broken forever, but if you enjoy this and learn some Torah please think about giving some ts'dakah (charity) in his memory.

THE DOT ON THE OT 


A tribute in the style of the wonderful ‘Cat in the Hat’, the 'Dot on the Ot' teaches about the famous dots on the letters that occur in the Sefer Torah. It has been created by Mordechai Pinchas HaSofer (aka Marc Michaels), Sofer STa”M (scribe) for adults and children alike in loving memory of his wonderful nephew Nadav Ezra z"l. It is not intended for sale or profit. 


Click on the image right to download a FREE PDF. 

Or, if you would prefer to watch (and listen to my voice with some friendly background music) you can go play the video by clicking below. (Ignore the link address at the end - things have moved on a bit!)

Otiyot nakud (dotted letters)

If the book or the video has peaked your interest, below is a little more information about the dotted letters, drawing on the rabbinical sources for explanations.

There are some 15 words in the Tanach which are nakud (dotted).   Some say they were inserted to call
attention to some important homiletical teaching in connection with the words, but the most likely explanation is that they indicate that the words or letters were doubtful and are to be deleted. For example, Emmanuel Tov explains these are cancellation dots, but instead of removing the elements they draw attention to, the dots themselves were ‘codified’. Presumably when Elijah comes and resolves the various scribal disagreements that have sprung up. Apparently Elijah will ask ‘why have you written these words’ Ezra the scribe will reply ‘I have placed dots over them’ and if he says ‘you have written them correctly’ then he will remove the dots! (Avot d’Rabbi Natan 30b).

10 of these appear in the Torah mostly in Genesis or Numbers, though the last being in Deuteronomy being the most extravagant with no less than 11 dots over three consecutive words. You can see pictures in the video and the PDF download.

1. Gen. 16:5 - u’veynecha  (let God judge between me [Sarah] and between you [Abraham]) has one dot above the yud. teaching that this issue was restricted to Sarah reproaching Abraham only on the matter of Hagar and not others.  Alternatively Sarah does intend her words against any who stir up strife between her and her husband as words between them should be of no concern to others. (ARN 30b)

2. Gen. 18:9 - eylav (and they said to him, where is Sarah your wife) has three dots over the aleph, yud and vav.   This is because these heavenly creatures actually knew very well where she was they asked a rhetorical question specifically to him (i.e. Abraham) out of courtesy.  (ARN 30b)

3. Gen. 19:33 - uv’kumah (and he [Lot] was not aware of her lying down and of her getting up) has one dot over the second vav.  The Ba’al Haturim says this is to teach us that Lot’s daughter lay with her father before vav  i.e. six hours of the night had passed and thus he was sleeping soundly when she got up.  And he was not aware of when his youngest daughter arose but he was when his eldest did.  (ARN 34:4), but the Talmud (Nazir 23a) and B'reshit Rabbah 51:8 say that the dotted vav indicates that he was unaware of her lying down but was aware in reality of her getting up, but acted as if he did not.  With this in  mind he should have not have let his daughters ply him with drink a second night, but he did. I'm a bit circumspect about this entry in my book above - as it is also for children!

4. Gen. 33:4 - vayishakehu (Esau ran towards him [Jacob], embraced him, fell upon his neck, and kissed him and they wept) has six dots, one over each letter.  This is perhaps the most famous of the dotted letters as it is explained by the Rabbis that it intimates that Esau did not kiss his brother Jacob, rather he bit or at least intended to (Ba'al HaTurim) bite him  the same Hebrew word but a completely different meaning showing that Esau remained insincere in his reconciliation with Jacob and the dots indicate in some sense that the word is not fully there, as Esau’s intention contradicted his action.  Alternatively he did not kiss him with sincerity (ARN 30b) or according to R. Simeon b. Eleazar this was the only time it was sincere and all other times it was insincere.

5. Gen 37:12 - et  (Now his [Joseph’s] brothers went to pasture their father’s flock in Sh'chem) has two dots, one over each letter, teaching that they did not go to feed the flocks but to eat drink and indulge in pleasures, the et suggesting more on the list of actions. (ARN 30b)

6. Num. 3:39 - v’aharon (All that were numbered of the Levites whom Moses and Aaron numbered) has five dots, one over each letter, teaching that Aaron was not included in that census even though he was a Levite.

7. Num. 9:10 - r’chokah  (or be in a journey far off) has one dot over the heh.  The explanation to this is given by R. Jose in P'sachim 9:2 that far off doesn’t actually mean far away, but only [as far off as] beyond the threshold of the temple court.

8. Num. 21:30 - asher (and we have laid waste even to Nophah, which reaches to Medeba) has one dot over the resh.  This teaches that they destroyed the only the people [who were idolators] and not the lands.  Others say they destroyed the lands and not the people.

9. Num. 29:15 - v’isaron (and a separate tenth part) has one dot over the second vav, teaching that there was only to be one tenth-measure, even on occasions when three tenths had to be used.

10. Deut. 29:28 - lanu u’l’vaneynu ad (unto us and unto our children until) has eleven dots one over each letter of the three words except the last letter dalet.  This teaches that God did not punish them for any sin until they had crossed the Jordan.

The most interesting use of dots, however, is to be found in the Psalms 27:13 where the word luleh (if I had not believed to look upon the goodness of the Lord) has dots both above (three) and below the word (two).

Sources: Avot d’Rabi Natan 30b, parallels in Sifre to Numbers 9:10, Midrash Rabbah Numbers 3:13, and Soferim 6.

Mordechai Pinchas

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