Scribal Space in Our Story

בס''ד


I had a question after last Shabbat from an overseas client, which I found of great interest and would like to share here:

hi there. what can you tell us about the 3 spaces instead of the 9 spaces btwn last weeks parsh & this week's. we've read some commentary, wanted yours. we actually read a chassidic commentary on this, last week & wanted to see what you knew about the blending of the parshiot, as one whole. thanks for your input

Hi there, XX!
Nice to hear from you - how are you & R' X doing?

There are 2 pages of commentary on this question in The Gutnick Edition Chumash Qol Menachem, the one that Chabad uses. You can find their take on your question on pages 318-319.

As for my thought: there actually shouldn't be ANY spaces between these two Parshi'ot. We checked various Tiqunim le-Sofrim we own (including Yemenite!) and nobody leaves any spaces. So if you have a Sefer with 3 spaces, then that is a scribal error. According to the strictest rules of sofrut, this could passul the Sefer, but there are disagreements about petucht & s'tumot...

RaMBaM ruled that no space should be left in between, ie there would only be one "space" (a Yud-width). The Yemenite Tiqun Le-Sofrim also said that there should be no gap, however noted that in later generations some non-Yemenite scribes left one "space" the size of a large letter (like an Alef), which is two additional Yud-widths to the one existing Yud-width.

So although there should only be one Yud-width between these Parshi'ot, like there is between any words, some have a tradition to leave 3 Yud-widths, but that is all. If your "3 spaces" is wider than 3 Yuds, then you may have a problem with the kashrut of the scroll.

Marc and I found some commentary on this lack of space by the Ba'al Ha-Turim. He says that there is a s'tumah rather than a petuchah because the first two words of Parashat Va-yechi is juxtaposed with the final two words of Parashat Va-Yigash to show that Ya'aqov lived to see 30 myriads of his descendants.

Marc also thinks that the two Parshi'ot may well have been all one originally, since the Parashah divisions are not organic.

Hope that's helpful! Always happy to be of assistance!
Blessings!
Avielah


Copyright © A Barclay
Cross-posted on Facebook

Enlarged Letter Tzadi Sofit in Parshat Tetzaveh

BS"D

I've been pondering an odd letter in this week's Parshah, Tetzaveh. In Torah scrolls written by Mequbalim (Kabbalists), a possible large Tzadi Sofit appears in the word tzitz (צִּיץ), Aharon the High Priest's forehead plate, Sh'mot/Exodus 28:36.

וְעָשִׂיתָ צִּיץ, זָהָב טָהוֹר; וּפִתַּחְתָּ עָלָיו פִּתּוּחֵי חֹתָם, קֹדֶשׁ לַיהוָה

And you'll make a plate of pure gold, and engrave upon it, as the engravings of a signet/seal: HOLY TO THE L@RD.

Mishnat Avraham includes this letter in his list of enlarged ones saying only that it's a big secret. He gives no other explanation for it being enlarged.

The Machzor Vitri also includes this letter in his list of enlarged letters, but fails to mention why it may be so.

Minchat Shai says that in some Torahs the last Tzadi is large in Ashkenazi nusach but not in Sefardi at all.

The Ba'al Ha-Turim doesn't mention it.

What do you know about this letter? Aharon had to wear this plate at all times on his forehead while he performed Temple service for G@d. How did it help him, or what does it symbolize? Why the final Tzadi?

Let's look at the word "צִּיץ":
Since the letter Tzadi is a pictogram - hence its name - of a tzadiq (righteous person) bent in devotional prayer, arms raised in supplication and reception. And since the letter Yud (hand) represents the Primordial Force of Creation, the vertiable "hand of G@d". And since the letter Tzadi sofit, the final form of Tzadi, is in the shape of the tzadiq (or tzodeqet, if you are female) leaping with joy after these prayers are answered, no matter what answer...

...I'd say that Aharon's job as Kohen Gadol, as High Priest, and the job of each of us is to do just this: pray, then don't just accept G@d's answer, RECEIVE it. We all must aspire to be that upright person, leaping with joy in The Holy One.

AND, my husband (also a sofer st"m) adds his chiddush: "... that since any large letter is considered a 'doubling' for emphasis and given your idea of the tsaddik then perhaps the large tsadi on Aaron's forehead donates him as twice the tsaddik than everyone else, hence his installation as Kohen Gadol and labelling as such."

I like the idea of Aharon being chosen as first Kohen Gadol because he had the unique ability to leap into deveykut (cleaving to the Divine) regardless. He teaches us that over and over in his life story. He was the tree which surrendered to G@d's pruning like no other.

Rav Chayim David HaLevy, z"l, former Chief Sefardi Rabbi of Tel Aviv, noted that each time a letter appeared enlarged in Scripture, it indicated that G@d had done a deed of great benevolence, lovingkindness, etc.*

So it was HaShem who *made* Aharon the great leaping joyful tzadiq he was, perfect for the job...

Also, you'll notice that this is the only Parshah since Moshe Rabbeynu's birth where he doesn't appear in the text. This Parshah *so* totally belongs to Aharon!


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*R’ HaLevy’s 9-Volume series of She’elot and Teshuvot (Jewish legal responsa) entitled "Aseh L’khah Rav" (In the Manner of the Rav), in Vol. 5 he begins the book with a section entitled “Quntres Torah Min Hashamaim" (Booklet of Heavenly Torah). In that section beginning on page 58 you will find the piece on the big and small letters.

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Based on article originally published March 09 on Facebook.
Copyright A. Barclay