20, in Bei-akoth, fol. 18, col. 1, in fine. In the Misbna we find the marginal reading "^"ip si.x times, that of the S^riD twice, viz. :
Lev. ix, 22, it is written 11^ : but in Sotah, ch. vii, § 6, and
Tamid, ch. vii, 5 2, it reads 1'^T^. Dent. XX, 7, it is written n^ETIJ ; but in Sotah, ch. ix, 5 6,
13SU, according to the Keri. 1 Kings vi, 6, it is written yilJin ; but iu Middoth, ch. iv,
5 4, yi^jin.
Isa. X, 13, it is written ^'^3X3 ; but iu Yadahn, ch. iv, § 4,
1^33. Ezek. xliii, 16, it is written b'^XIXHI : but in Middoth, ch.
iii, 5i,bx^ixni.
Job xiii, 15, it is written xb ; bnt iu Sotah, ch. v, § 5, lb.
The reading according to the Kethib we find in two passages, Exod. xxi, 8, xb (Berakoth, ch. i, § 7 ; Kiddu- shin, fol. 17, col. 1), and Isa. x, 13, in Yada'im, ch. iv, § 4.
Woi-ds written but not read, "^Tp xbl H^riD, are men- tioned in Nedarim, fol. 27, col. 2, viz. X3, 2 Kings v, 8 ; nX1,Jer. xxxii,ll; -^IT^, li,3; Cisn, Ezek. xlviii, 16; DX, Kuth iii, 12.
Words read but not written, S'^HD xbl ""Ip, are men- tioned in Nedarim, fol. 37, col. 2, viz. HIS, 2 Sam. viii, 3; ©"'X, xvi, 23; DiX2, Jer. xxxi, 38; (lb, 1,29; HX, Kuth ii, 11; "^bx, iii, 5, 17.
In connection with this we may remark that in the treatise Megillah, fol. 25, col. 2, we are told of certain passages of Scripture which are read in the synagogue and interpreted, read and not interpreted, and such as are neither read nor interpreted. Thus, " The inter- course of Reuben with Billah is to be read without being interpreted; that of Tamar (and Amnon) is to be read and interpreted. The (first part of the) occurrence with the golden calf is to be read and interpreted ; but the second part (commencing Exod. xxxiv, 21) is to be read without any interpretation. The blessing of the priests, and the occurrence of David and Amnon, are neither to be read nor interpreted. The description of the divine chariot (Ezek. i) is not to be read as a Haphtarah, but R. Jehudah permits it ; R. Eleazer says neither ( Ezek. xvi ), ' Cause Jerusalem to know her abomination,' " etc.
11. Ablatio »Sc?-i6rt?7/7?!, C^TSID "lllii:.', Nedarim, fol. 37, col. 2. See the art. Masohah, § 6.
12. Correctio Smbarum,W~\ti'^0 VP^t is not men- tioned in the Talmud, but reference is made to it in the Mechilta, Siphri, Tanchuma, Bereshith Rabba, Shemoth Rabbah (Midrashic works, enumerated under Midrash) ; the pas.sages belonging to the correctio scribarum are given .s. v. Masorah, 5. See also Tikkun Sopherim.
13. Puncta Extraoi-dinariu. — Over single letters, over entire words, we find dots or points, generally called " puncta extraordinaria." The first instance is men- tioned in the Mishna, Pesachim, ix, 2, over the H of the word npn"!. Numb, ix, 10. Ten such words which have these extraordinary points are enumerated in Midrash Ba-midbar Rabbah on Numb, iii, 39, sect, iii, f(d. 215, col. 4 ; comp. Pii-ke de-Rabbi Nathan, ch. xxxiii; Siphri on Niimb.ix, 10; Sopherim, v'i,S; Massora j\Ja(j- na on Numb, iii, 39; Oklah ve-Oklah, § 96.
The following words are mentioned in the Talmud :
Gen. xviii, 9, I'ibx. On this passage the Midrash Bere- .shith Uabbn letnarks: "I^X are pointed, but not the b. R. Simeon ben-Eliezer saith, wherever you find more letters than points, yon must explain the letters, i.e. what is written : but where you find more points than letters, you must explain the points. In this case, where there are more points than the written text, you must explain
TALMUD
190
TALMUDISTS
• the points, viz. i^S, 'where is Abrahnm.'
The meaning is that the points over tliese three letters intend to indicate that the three angels did not ask 'wliere is Sarai, iTniTliS,' l)nt 'where is Abraham,' T^X BilinX' (corap. Daba Metsiah, fol. ST, col.
Gen. six, 33, n^ip^l. In the Talmud, Xazir, fol. 23, col. 1. we read : " Why is there a point over the Fai!, i, of the word iTCipm? To indi- cate that, when she lay down he did not perceive it, but wlien she arose he perceived il"(comp. also Horayoth, fol. 10, col. 1 ; and 3eromc,Qtirpst. in Genen. ; " Appuugunt de- super quasi incredibile et quod reruni na- tura uon capiat coire quemquam uescieu- tem").
Numb, iii, 19, "ilHxi. Ba-nmlbar Rabbah, loo. eit., says that the points over Aaron indicate that he was not one of that number (conip. also Berakoth, fol. 4, col. 1). ix, 10, ilpm. In Mishna,P«srtc^?>n,ix,2,weread: "What is a distant journey? R. Akibasays from Modaim and beyond, and from all places around Jerusalem situated at the same distance. R. Eleazar says ' any dis- tance beyond the outside of the threshold of the court of the Temple.' R.Jose says the reason for the point over the H (in our word) is to denote that it is not necessary to be actually on a distant road, but only beyond the threshold of the court of the Temple." Deut. sxix, 2S, nbl"-nr 'ib'iJhBi iiB. Ba-mUbar Rabhah, loc. cit., "You have made manifest, hence I will also manifest unto yon hidden things" (conip. Sanhedrin, f(d. 43, col. 2, in fine).