Parshat Tetzaveh. Greek letter Chi and Tav in Paleo-Hebrew
Parshat
Tetzaveh. Greek letter Chi and Tav in Paleo-Hebrew
Tetzaveh. Greek letter Chi and Tav in Paleo-Hebrew
By Chaim
Sunitsky
Sunitsky
Rashi[1] on Parshat
Tetzave writes that the priests were anointed with oil, poured in the shape
of the Greek letter כי.[2] One would assume this is referring to
letter Χ[3] – 22nd
letter of the Greek alphabet which sounds somewhere between English K and H[4]. This
letter spelled χῖ in Greek, is usually spelled “Chi” in English and indeed if one wanted to write it
in Hebrew, he would probably transcribe it as כי
(where Chaf is intended without dagesh). Moreover[5], when
Hebrew names are transliterated into Greek, Chi is used for Hebrew Chaf. In
addition, if the Talmud meant this letter it becomes clear why it didn’t use an
example of any Hebrew letter, as this shape is not found in Ashuri script of
Hebrew.
Tetzave writes that the priests were anointed with oil, poured in the shape
of the Greek letter כי.[2] One would assume this is referring to
letter Χ[3] – 22nd
letter of the Greek alphabet which sounds somewhere between English K and H[4]. This
letter spelled χῖ in Greek, is usually spelled “Chi” in English and indeed if one wanted to write it
in Hebrew, he would probably transcribe it as כי
(where Chaf is intended without dagesh). Moreover[5], when
Hebrew names are transliterated into Greek, Chi is used for Hebrew Chaf. In
addition, if the Talmud meant this letter it becomes clear why it didn’t use an
example of any Hebrew letter, as this shape is not found in Ashuri script of
Hebrew.
Despite all this
evidence we find various other shapes offered by the Rishonim[6]. In
fact in our printed editions of the Gemora only in Rashi on Kritot (5b) the printed
illustration looks like an “X.” Some of Rambam’s editions (Kelei Hamikdash 1:9)
also printed this shape, but the Frankel edition of Rambam[7]
claims that neither Rashi nor Rambam had this shape in mind and it was changed
later by some publishers[8]. Still,
one is inclined to think that the correct explanation is that it is the letter
X, and most Rishonim simply didn’t know Greek or have access to find out, and the correct tradition regarding
the shape of “Greek Chi” was forgotten, despite the fact that it pertains to
many halachot[9].
evidence we find various other shapes offered by the Rishonim[6]. In
fact in our printed editions of the Gemora only in Rashi on Kritot (5b) the printed
illustration looks like an “X.” Some of Rambam’s editions (Kelei Hamikdash 1:9)
also printed this shape, but the Frankel edition of Rambam[7]
claims that neither Rashi nor Rambam had this shape in mind and it was changed
later by some publishers[8]. Still,
one is inclined to think that the correct explanation is that it is the letter
X, and most Rishonim simply didn’t know Greek or have access to find out, and the correct tradition regarding
the shape of “Greek Chi” was forgotten, despite the fact that it pertains to
many halachot[9].
Before we go on, I’d
like to make another interesting point: Greek X has the same shape as the last
letter Tav in Paleo-Hebrew. Let us first examine the relationship of Greek
letters to Phoenician[10] and Paleo-Hebrew[11]. R.
Shaul Lieberman[12]
brings a very interesting idea with regards to the letter Tav in Paleo-Hebrew. We
find in Yehezkel (9:4) that Tav was marked on the foreheads of people to
distinguish the righteous from the wicked who were sentenced to death. According
to Hazal (Shabbat 55a) the mark was the actual letter Tav. As we mentioned this
letter in Paleo-Hebrew looked like the Greek Chi (X)[13] and
indeed became symbolic for a number of reasons[14]. R.
Lieberman brings that the X shape was used for crossing out a debt and was
therefore represented an annulment of a bad decree. On the other hand, Tav was pronounced
similarly to Greek Theta, whose shape was also associated with a death sentence[15]. We
thus have a double association of Tav (X) with Theta and with Chi. (Note in
general that while most letters in Greek alphabet clearly come from respective[16] letters in Phoenician[17],
there are a few Greek letters, where it’s not certain which Phoenician letter
they correspond to and the Greek X is one of them[18].)
like to make another interesting point: Greek X has the same shape as the last
letter Tav in Paleo-Hebrew. Let us first examine the relationship of Greek
letters to Phoenician[10] and Paleo-Hebrew[11]. R.
Shaul Lieberman[12]
brings a very interesting idea with regards to the letter Tav in Paleo-Hebrew. We
find in Yehezkel (9:4) that Tav was marked on the foreheads of people to
distinguish the righteous from the wicked who were sentenced to death. According
to Hazal (Shabbat 55a) the mark was the actual letter Tav. As we mentioned this
letter in Paleo-Hebrew looked like the Greek Chi (X)[13] and
indeed became symbolic for a number of reasons[14]. R.
Lieberman brings that the X shape was used for crossing out a debt and was
therefore represented an annulment of a bad decree. On the other hand, Tav was pronounced
similarly to Greek Theta, whose shape was also associated with a death sentence[15]. We
thus have a double association of Tav (X) with Theta and with Chi. (Note in
general that while most letters in Greek alphabet clearly come from respective[16] letters in Phoenician[17],
there are a few Greek letters, where it’s not certain which Phoenician letter
they correspond to and the Greek X is one of them[18].)
R. Lieberman further proposes
that originally the symbol of X written in blood was taken to mean forgiveness (crossing
out the decree) while X in ink was symbolic of death sentence (verdict written
in ink). However, since X has a shape similar to a cross, the early Christians started
to utilize cross in blood as symbolic of atonement, and therefore our sages
reversed that symbolism[19].
that originally the symbol of X written in blood was taken to mean forgiveness (crossing
out the decree) while X in ink was symbolic of death sentence (verdict written
in ink). However, since X has a shape similar to a cross, the early Christians started
to utilize cross in blood as symbolic of atonement, and therefore our sages
reversed that symbolism[19].
Coming back to the
shape of “Greek Chi,” it seems logical that the Hazal’s tradition is based on
an earlier tradition that the shape was that of letter Tav in Paleo-Hebrew[20] –
the last letter of the alphabet. It’s also possible that there was some
connection between the “sign” on the forehead in Yehezkel and the anointing of
a High Priest. Though the correct shape of this letter became subject to
multiple disputes over time, we may now be able to restore its ancient
symbolism[21].
shape of “Greek Chi,” it seems logical that the Hazal’s tradition is based on
an earlier tradition that the shape was that of letter Tav in Paleo-Hebrew[20] –
the last letter of the alphabet. It’s also possible that there was some
connection between the “sign” on the forehead in Yehezkel and the anointing of
a High Priest. Though the correct shape of this letter became subject to
multiple disputes over time, we may now be able to restore its ancient
symbolism[21].
[1] On verse 29:7
based on the Talmud (Kritot 5b, Horayot 12a). He also brings the same shape in
verse 29:2 in regards to the way oil was poured on the meal offerings.
based on the Talmud (Kritot 5b, Horayot 12a). He also brings the same shape in
verse 29:2 in regards to the way oil was poured on the meal offerings.
[2] In some places
instead of Chi Yevanit there are versions that say Chaf Yevanit, but the
preferred girsa is Chi. While it is possible if the original version had Chi,
some copyists changed it to familiar Chaf, but if the original was Chaf, why would
someone change it to Chi? It is also possible that the Hazal themselves
sometimes used an expression Chaf Yevanit and sometimes Chi Yevanit.
instead of Chi Yevanit there are versions that say Chaf Yevanit, but the
preferred girsa is Chi. While it is possible if the original version had Chi,
some copyists changed it to familiar Chaf, but if the original was Chaf, why would
someone change it to Chi? It is also possible that the Hazal themselves
sometimes used an expression Chaf Yevanit and sometimes Chi Yevanit.
[3] See additions
to Aruch by R. Benjamin Mussafia (Erech כי יונית) and Tiferet Yisrael on Menachot 6:3 and
after the last Mishna in the 10th perek of Zevachim.
to Aruch by R. Benjamin Mussafia (Erech כי יונית) and Tiferet Yisrael on Menachot 6:3 and
after the last Mishna in the 10th perek of Zevachim.
[4] The Russian
letter Х (kha) also comes from it, and it is usually transliterated as kh into
English (e.g. Mikhail Gorbachev).
letter Х (kha) also comes from it, and it is usually transliterated as kh into
English (e.g. Mikhail Gorbachev).
[5] We will discuss
this in the 17th footnote below. Similarly for those Greek words that
made it into rabbinical Hebrew, כ is generally used for χ (e.g. אוכלוסא –
populace – όχλος). However there are some exclusions, as קנקנתוס (or קנקנתום) has the first letter χ in Greek but for
some reason is not spelled with כ but with ק.
this in the 17th footnote below. Similarly for those Greek words that
made it into rabbinical Hebrew, כ is generally used for χ (e.g. אוכלוסא –
populace – όχλος). However there are some exclusions, as קנקנתוס (or קנקנתום) has the first letter χ in Greek but for
some reason is not spelled with כ but with ק.
[6] See Rabeinu
Gershom on Kritot 5b and Menachot 74b, Rashi (ktav yad) on Menachot 74b and Kritot
5b, Tosafot Menachot 75a, Rashi on Shemot 29:2, Rambam, Perush Hamishna
Menachot 6:3, Rash and Rosh on Mishna Kelim 20:7, Meiri, Horayot 12a.
Gershom on Kritot 5b and Menachot 74b, Rashi (ktav yad) on Menachot 74b and Kritot
5b, Tosafot Menachot 75a, Rashi on Shemot 29:2, Rambam, Perush Hamishna
Menachot 6:3, Rash and Rosh on Mishna Kelim 20:7, Meiri, Horayot 12a.
[7] In the end of
Frankel’s edition they have a section where variant girsaot are brought.
Frankel’s edition they have a section where variant girsaot are brought.
[8] At least one of
the “corrections” is based on “Mesoret Hashas” in Horayot 12a, but Frankel’s
Rambam points out that Rashi’s explanation on the Gemora actually contradicts
this shape. Indeed Rashi writes different explanations in various places and the
shapes in our editions include that of Hebrew Chet (Horayot) and Tet (Menachot)
and Nun (Torah commentary to Shemot, but Tosafot quote him as mentioning the
shape of a Gimel there, see also the super-commentaries on Rashi, Shemot 29:2
and the English Artscroll where all the variant shapes of Rashi are explained).
Tosafot (ibid) also mentions Kaf and that is the shape in some editions of
Rambam. They also seem to understand Aruch to mean a shape like ^ (similar to a
Greek Lambda). These shapes are reasonably similar, they all contain a type of
semicircle (כ,ט,נ) with
possibly a sharp angle (^) or two angles (ח), see Tzeda Laderech super commentary on
Rashi ibid. None of these shapes look even remotely similar to X. (Note also
that Lekach Tov on Shemot 29 apparently has a shape of Kappa, but I didn’t find
anyone who agrees with this).
the “corrections” is based on “Mesoret Hashas” in Horayot 12a, but Frankel’s
Rambam points out that Rashi’s explanation on the Gemora actually contradicts
this shape. Indeed Rashi writes different explanations in various places and the
shapes in our editions include that of Hebrew Chet (Horayot) and Tet (Menachot)
and Nun (Torah commentary to Shemot, but Tosafot quote him as mentioning the
shape of a Gimel there, see also the super-commentaries on Rashi, Shemot 29:2
and the English Artscroll where all the variant shapes of Rashi are explained).
Tosafot (ibid) also mentions Kaf and that is the shape in some editions of
Rambam. They also seem to understand Aruch to mean a shape like ^ (similar to a
Greek Lambda). These shapes are reasonably similar, they all contain a type of
semicircle (כ,ט,נ) with
possibly a sharp angle (^) or two angles (ח), see Tzeda Laderech super commentary on
Rashi ibid. None of these shapes look even remotely similar to X. (Note also
that Lekach Tov on Shemot 29 apparently has a shape of Kappa, but I didn’t find
anyone who agrees with this).
[9] See for
instance Menachot 74b-75a regarding pouring oil on certain types
meal-offerings; also this crisscross shape seems to be mentioned in Kelim 20:7,
see TIferet Yisrael there. We find another shape based on the Greek Gamma used in
various halachot (e.g. Kelim 28:7, Pesachim 8b, Baba Batra 62a, Zevachim 53b
and many other places) which was preserved quite well (see commentators to
these sugias).
instance Menachot 74b-75a regarding pouring oil on certain types
meal-offerings; also this crisscross shape seems to be mentioned in Kelim 20:7,
see TIferet Yisrael there. We find another shape based on the Greek Gamma used in
various halachot (e.g. Kelim 28:7, Pesachim 8b, Baba Batra 62a, Zevachim 53b
and many other places) which was preserved quite well (see commentators to
these sugias).
[10] This is ancient
Canaanite script very close to Paleo-Hebrew. Note that Ramban (Bereshit 45:12)
and Ibn Ezra (Yeshayahu 19:18, see also his perush hakatzar to Shemot
21:2) knew that Canaanites spoke the Hebrew language, (though Hazal also thought
that Hebrew was a somehow unique Holy Tongue used only by Avraham and his
descendants, see for instance Sotah 36b).
Canaanite script very close to Paleo-Hebrew. Note that Ramban (Bereshit 45:12)
and Ibn Ezra (Yeshayahu 19:18, see also his perush hakatzar to Shemot
21:2) knew that Canaanites spoke the Hebrew language, (though Hazal also thought
that Hebrew was a somehow unique Holy Tongue used only by Avraham and his
descendants, see for instance Sotah 36b).
[11] This ancient
Canaanite Hebrew script is called Ktav Ivri, see Sanhedrin 21b. In times
of Rishonim the shape of Ktav Ivri letters was not too well known
(see Haara Nosefet printed in the end of Ramban’s Torah commentary, how when he was shown an ancient coin with Ktav Ivri he had to ask a Samaritan to read it for
him). Still these letters apparently did retain some influence in certain
communities. Some Yemenite Jews actually make Shin-Dalet-Yod with Tefillin
straps on their hands in Ktav Ivri, not like the prevalent custom to make a
Shin and Dalet in Ashuri script. R. Reuven Margolios proposed that our
“four-headed” Shin on the left side of Tefillin Shel Rosh is actually based on
the Shin in Ktav Ivri (which looks similar to English “W”).
Canaanite Hebrew script is called Ktav Ivri, see Sanhedrin 21b. In times
of Rishonim the shape of Ktav Ivri letters was not too well known
(see Haara Nosefet printed in the end of Ramban’s Torah commentary, how when he was shown an ancient coin with Ktav Ivri he had to ask a Samaritan to read it for
him). Still these letters apparently did retain some influence in certain
communities. Some Yemenite Jews actually make Shin-Dalet-Yod with Tefillin
straps on their hands in Ktav Ivri, not like the prevalent custom to make a
Shin and Dalet in Ashuri script. R. Reuven Margolios proposed that our
“four-headed” Shin on the left side of Tefillin Shel Rosh is actually based on
the Shin in Ktav Ivri (which looks similar to English “W”).
[12] “Greek in
Jewish Palestine”, pages 185-191.
Jewish Palestine”, pages 185-191.
[13] And
interestingly both are the 22nd letters of their respective
alphabets.
interestingly both are the 22nd letters of their respective
alphabets.
[14] Besides being
the last letter of the alphabet this letter is taken by Hazal to stand for life
or death (Shabbat 55a), but the primary reason for its symbolism according to
R. Lieberman is its shape.
the last letter of the alphabet this letter is taken by Hazal to stand for life
or death (Shabbat 55a), but the primary reason for its symbolism according to
R. Lieberman is its shape.
[15] This tradition
was also preserved in R. Bahye to Yitro (20:14) who discusses why there is no
letter Tet in the 10 commandments and associates Tet and Theta with death: כי לשון טיט”א סימן הריגה, see also comments of R. Chavel ad loc. in the name of Emuna
Vibitachon.
was also preserved in R. Bahye to Yitro (20:14) who discusses why there is no
letter Tet in the 10 commandments and associates Tet and Theta with death: כי לשון טיט”א סימן הריגה, see also comments of R. Chavel ad loc. in the name of Emuna
Vibitachon.
[16] On an unrelated
topic I’d like to mention that R. Reuven Margolios (HaMikra Vehamesora, 22)
wanted to prove, based on the shape of Paleo-Hebrew letters, that the so called
Arabic numbers (that are assumed to have come from India) were actually
invented by Jews. I find this theory far-fetched. If one looks at the
Paleo-Hebrew alphabet only Bet, Dalet and Het seem to look like 2, 4 and 8 and
moreover the shape of the “Arabic numerals” changed drastically over time and
in the times “the Jews” could have possibly invented them, they didn’t look
similar to the way we write them today. As for his other proofs that sometimes
we find gematrias of numbers used together with the position of the
digits as for example in Midrash (see Theodor Albeck edition of Bereshit
Rabbah, 96) about the number of animals Yakov had: קבזר : מאה ותרתין רבוון ושבעה אלפין ומאתיין (1027200) that uses קב
(102) then ז (7) and thenר (200), at most this shows
that for very large numbers they already started using some letters to indicate
thousands and ten-thousands (רבבות) separately. Similarly we write for year 5776: תשעו ’ה, but this is a far
stretch from system developed in India where the value of each digit depends on
its position. Indeed the Rishonim that R. Margolius himself mentions all
attribute this to Indian system. (As a side point, just to illustrate the advantage
of current mathematics symbols, look at the Rif on Pesachim, 23b, where he
calculates the reviit in terms of cubic fingers. In current notation, his
calculations taking half a page, would take one line: 3*243/(40*6*4*4)=10.8=2*2*2.7.)
topic I’d like to mention that R. Reuven Margolios (HaMikra Vehamesora, 22)
wanted to prove, based on the shape of Paleo-Hebrew letters, that the so called
Arabic numbers (that are assumed to have come from India) were actually
invented by Jews. I find this theory far-fetched. If one looks at the
Paleo-Hebrew alphabet only Bet, Dalet and Het seem to look like 2, 4 and 8 and
moreover the shape of the “Arabic numerals” changed drastically over time and
in the times “the Jews” could have possibly invented them, they didn’t look
similar to the way we write them today. As for his other proofs that sometimes
we find gematrias of numbers used together with the position of the
digits as for example in Midrash (see Theodor Albeck edition of Bereshit
Rabbah, 96) about the number of animals Yakov had: קבזר : מאה ותרתין רבוון ושבעה אלפין ומאתיין (1027200) that uses קב
(102) then ז (7) and thenר (200), at most this shows
that for very large numbers they already started using some letters to indicate
thousands and ten-thousands (רבבות) separately. Similarly we write for year 5776: תשעו ’ה, but this is a far
stretch from system developed in India where the value of each digit depends on
its position. Indeed the Rishonim that R. Margolius himself mentions all
attribute this to Indian system. (As a side point, just to illustrate the advantage
of current mathematics symbols, look at the Rif on Pesachim, 23b, where he
calculates the reviit in terms of cubic fingers. In current notation, his
calculations taking half a page, would take one line: 3*243/(40*6*4*4)=10.8=2*2*2.7.)
[17] Many of them
look like Phoenician letters, except they are inverted vertically, since in
Greek the writing is from left to right.
look like Phoenician letters, except they are inverted vertically, since in
Greek the writing is from left to right.
[18] Certainly this
letter can’t come from Tav since it is pronounced completely differently. Note
that the issue of correspondence between Greek and Phoenician letters is not
related to the issue of how various Hebrew letters were transliterated in the
Septuagint and other Greek translations of Hebrew writings. By the time these
translations were made, the pronunciation of many letters changed both in
Hebrew and in Greek. For example, Theta is usually used to transliterate Tav,
and Tau to transliterate Tet, while their origins are the opposite: Tau came
from Tav, and Theta from Tet, as their names and shapes indicate. Perhaps by
the time of Septuagint the Tav without dagesh was pronounced in some areas closer
to English “th” and so was Theta, and that’s why the translators chose to use
Theta for Tav. Similarly, Mitchell First in an article “The Meaning of the Name
‘Maccabee,’ ” (available on this blog here), writes that Kuf is usually
transliterated as Kappa and Kaf-Chaf as Chi, even though originally the Greek
letter Kappa came from Kaf-Chaf. The reason for this might be similar, at the
time of these translations, the pronunciation of Chaf and Chi was similar,
while Kuf sounded like Kappa. (Other examples of this include Samech that is transliterated
as Sigma, not as Xi which originally came from it, but sounded at the times of
Septuagint like English X=KS, not S; similarly in Greek words used by Hazal,
Sigma is transliterated not as Sin from which it came but as a Samech, possibly
because at that time Sin and Samech were pronounced the same but since Sin is
written as Shin, Samech was chosen to make it clear the sound is S, not Sh.)
letter can’t come from Tav since it is pronounced completely differently. Note
that the issue of correspondence between Greek and Phoenician letters is not
related to the issue of how various Hebrew letters were transliterated in the
Septuagint and other Greek translations of Hebrew writings. By the time these
translations were made, the pronunciation of many letters changed both in
Hebrew and in Greek. For example, Theta is usually used to transliterate Tav,
and Tau to transliterate Tet, while their origins are the opposite: Tau came
from Tav, and Theta from Tet, as their names and shapes indicate. Perhaps by
the time of Septuagint the Tav without dagesh was pronounced in some areas closer
to English “th” and so was Theta, and that’s why the translators chose to use
Theta for Tav. Similarly, Mitchell First in an article “The Meaning of the Name
‘Maccabee,’ ” (available on this blog here), writes that Kuf is usually
transliterated as Kappa and Kaf-Chaf as Chi, even though originally the Greek
letter Kappa came from Kaf-Chaf. The reason for this might be similar, at the
time of these translations, the pronunciation of Chaf and Chi was similar,
while Kuf sounded like Kappa. (Other examples of this include Samech that is transliterated
as Sigma, not as Xi which originally came from it, but sounded at the times of
Septuagint like English X=KS, not S; similarly in Greek words used by Hazal,
Sigma is transliterated not as Sin from which it came but as a Samech, possibly
because at that time Sin and Samech were pronounced the same but since Sin is
written as Shin, Samech was chosen to make it clear the sound is S, not Sh.)
[19] See the
above-mentioned sugia in Shabbat 55a. We find occasionally that the sages had to
change the explanation “keneged haminim,” see for example Sanhedrin 31b, see
also Berachot 59a, 12a.
above-mentioned sugia in Shabbat 55a. We find occasionally that the sages had to
change the explanation “keneged haminim,” see for example Sanhedrin 31b, see
also Berachot 59a, 12a.
[20] It’s not
surprising that they used a Greek letter rather than not well known Paleo-Hebrew.
Moreover they sometimes used Greek letters instead of Ashuri, see Shekalim 3:2.
surprising that they used a Greek letter rather than not well known Paleo-Hebrew.
Moreover they sometimes used Greek letters instead of Ashuri, see Shekalim 3:2.
[21] It might be
possible to suggest that in medieval times this shape was purposefully
misrepresented, especially when dealing with the way anointing is performed.
The associations regarding Messiah, “the anointed one,” with anointing an X on
the High Priest’s head would certainly make many Jews living in Christian lands
recoil. Later on, this may have influenced the Jews living in Muslim lands.
Interestingly the Frankel edition of Rambam and R. Kapach (in his edition of Rambam’s
Mishna commentary) bring that in the manuscript attributed to Rambam’s own
writing (Kritot), the picture of Chi was blotted out.
possible to suggest that in medieval times this shape was purposefully
misrepresented, especially when dealing with the way anointing is performed.
The associations regarding Messiah, “the anointed one,” with anointing an X on
the High Priest’s head would certainly make many Jews living in Christian lands
recoil. Later on, this may have influenced the Jews living in Muslim lands.
Interestingly the Frankel edition of Rambam and R. Kapach (in his edition of Rambam’s
Mishna commentary) bring that in the manuscript attributed to Rambam’s own
writing (Kritot), the picture of Chi was blotted out.