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The term ''parashah'' ( he, פָּרָשָׁה ''Pārāšâ'', "portion",
The term ''parashah'' ( he, פָּרָשָׁה ''Pārāšâ'', "portion", Tiberian
Tiberian may refer to:
* Tiberian vocalization, an oral tradition within the Hebrew language
* Tiberian Hebrew, the variety of Hebrew based on Tiberian vocalization
* Tiberias, a city in Lower Galilee, Israel
* Tiberius
Tiberius Julius Caesa ...
, Sephardi
Sephardic (or Sephardi) Jews (, ; lad, Djudíos Sefardíes), also ''Sepharadim'' , Modern Hebrew: ''Sfaradim'', Tiberian: Səp̄āraddîm, also , ''Ye'hude Sepharad'', lit. "The Jews of Spain", es, Judíos sefardíes (or ), pt, Judeus sefa ...
, plural: ''parashot'' or ''parashiyot'', also called ''parsha'') formally means a section of a biblical book in the Masoretic Text
The Masoretic Text (MT or 𝕸; he, נֻסָּח הַמָּסוֹרָה, Nūssāḥ Hammāsōrā, lit. 'Text of the Tradition') is the authoritative Hebrew and Aramaic text of the 24 books of the Hebrew Bible (Tanakh) in Rabbinic Judaism. ...
of the Tanakh
The Hebrew Bible or Tanakh (;"Tanach"
''
In most modern Torah scrolls and Jewish editions of the Bible, there are two types of ''parashot'', an "open portion" (''parashah petuhah'') and a "closed portion" (''parashah setumah''). 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.
In some manuscripts and in many printed editions, an "open portion" (''petuhah'') is abbreviated with the Hebrew letter "פ" (''peh''), and a "closed portion" (''setumah'') with the Hebrew letter "ס" (''samekh''), often in place of the visual gap in the line. Rough English equivalents are "P" and "S" respectively.
In masoretic codices and in medieval scrolls, these two spacing techniques allowed for a larger range of options:
* An "open portion" ''always started at the beginning of a new line''. This could happen the way described above, but also by leaving a ''blank line'' between the two portions, thus allowing the previous portion to sometimes entirely fill its last line of text.
* A "closed portion" ''never began at the beginning of a line''. This could happen as in modern scrolls (a space in the middle of a line), but also by the previous portion ending before the end of the line, and the new portion beginning on the next line after an indentation.
Open portions often seem to reflect the beginning of a new topic or a major subdivision within a biblical book, while closed portions seem to reflect smaller units or minor subdivisions.
Most printed Hebrew bibles today represent the ''parashot'' 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). A notable exception is ''The
The Aleppo Codex is intact starting at Deuteronomy 28:17 (משארתך). ''Parashot'' from the extant parts are in bold, as are the ''parashot'' shown in the Segall photograph (image at right).
* Parashat Devarim (Deuteronomy 1:1–3:22):
** 1:1–46; 2:1 2:2–8a 2:8b–16 ונפן 2:17–30 2:31–37; 3:1–22
* Parashat Va'etchannan (Deuteronomy 3:23–7:11):
** 3:23–29 4:1–24 4:25–40 4:41–49 5:1–5
** Ten Commandments: 5:6–9 אנכי 5:10 לא תשא 5:11–14 שמור 5:15 כבד 5:16a לא תרצח 5:16b ולא תנאף 5:16c ולא תגנב 5:16d ולא תענה 5:17a ולא תחמד 5:17b ולא תתאוה
** 5:18–29;6:1–3 6:4–9 שמע 6:10–15 6:16–18 6:19–25 7:1–11
* Parashat Ekev (Deuteronomy 7:12–11:25):
** 7:12–16 7:17–26 8:1–18 8:19–20 9:1–29 10:1–11 10:12–22;11:1–9 11:10–12 11:13–21 11:22–25
* Parashat Re'eh (Deuteronomy 11:26–16:17):
** 11:26–28 11:29–32;12:1–19 12:20–28 12:29–31;13:1 13:2–6 13:7–12 13:13–19 14:1–2 14:3–8 14:9–10 14:11–21 14:22–29 15:1–6 15:7–11 15:12–18 15:19–23 16:1–8 16:9–12 16:13–17
* Parashat Shofetim (Deuteronomy 16:18–21:9):
** 16:18–20 16:21–22 17:1 17:2–7 17:8–13 17:14–20 18:1–2 18:3–5 18:6–8 18:9–22 19:1–10 19:11–13 19:14 19:15–21 20:1–9 20:10–18 20:19–20 21:1–9
* Parashat Ki Tetzei (Deuteronomy 21:10–25:19):
** 21:10–14 21:15–17 21:18–21 21:22–23 22:1–3 22:4 22:5 22:6–7 22:8–9 22:10–11 22:12 22:13–19 22:20–21 22:22 22:23–24 22:25–27 22:28–29 23:1 23:2 23:3 23:4–7 23:8–9 23:10–15 23:16–17 23:18–19 23:20–21 23:22–24 23:25 23:26 24:1–4 24:5–6 24:7 24:8–9 24:10–13 24:14–15 24:16 24:17–18 24:19 24:20–22 25:1–4 25:5–10 25:11–12 25:13–16 25:17–19
* Parashat Ki Tavo (Deuteronomy 26:1–29:8):
** 26:1–11 26:12–15 26:16–19 27:1–8 27:9–10 27:11–14 27:15 27:16 27:17 27:18 27:19 27:20 27:21 27:22 27:23 27:24 27:25 27:26 28:1–14 28:15–68 28:69 29:1–8
* Parashat Nitzavim (Deuteronomy 29:9–30:20):
** 29:9–29:28 30:1–10 30:11–14 30:15–20
* Parashat Vayelekh (Deuteronomy 31:1–30):
** 31:1–6 31:7–13 31:14–30
* Parashat Ha'azinu (Deuteronomy 32:1–52):
** Song of Moses: 32:1–43
** 32:44–47 32:48–52
* Parashat Vezot Haberakhah (Deuteronomy 33:1–34:12):
** 33:1–6 33:7 33:8–11 33:12–17 33:18–19 33:20–21 33:22–23 33:24–29 34:1–12
Variants:
* Leningrad Codex: 7:7 13:7 16:22 18:14 19:8 19:11 22:9 22:11 23:8b לא תתעב מצרי 24:6 24:9 24:21 25:4 25:14 27:1 27:20 24:8 24:20 28:15 30:11 31:7 31:16 33:8
''
Hebrew Bible
The Hebrew Bible or Tanakh (;"Tanach"
''Random House Webster's Unabridged Dictionary''. Hebrew: ''Tān ...
). In common usage today the word often refers to the ''Random House Webster's Unabridged Dictionary''. Hebrew: ''Tān ...
Weekly Torah portion
It is a custom among religious Jewish communities for a weekly Torah portion to be read during Jewish prayer services on Monday, Thursday, and Saturday. The full name, ''Parashat HaShavua'' ( he, פָּרָשַׁת הַשָּׁבוּעַ), is po ...
(a shortened form of ''Parashat HaShavua''). This article deals with the first, formal meaning of the word. In the Masoretic Text, ''parashah'' sections are designated by various types of spacing between them, as found in Torah scroll
A ( he, סֵפֶר תּוֹרָה; "Book of Torah"; plural: ) or Torah scroll is a handwritten copy of the Torah, meaning the five books of Moses (the first books of the Hebrew Bible). The Torah scroll is mainly used in the ritual of Tor ...
s, scrolls of the books of Nevi'im
Nevi'im (; he, נְבִיאִים ''Nəvīʾīm'', Tiberian: ''Năḇīʾīm,'' "Prophets", literally "spokespersons") is the second major division of the Hebrew Bible (the ''Tanakh''), lying between the Torah (instruction) and Ketuvim (wri ...
or Ketuvim
The Ketuvim (; hbo, , Modern: ''Kəṯūvīm'', Tiberian: ''Kăṯūḇīm'' "writings") is the third and final section of the Tanakh (Hebrew Bible), after Torah (instruction) and Nevi'im (prophets). In English translations of the Hebrew Bi ...
(especially the Megillot
The Five Scrolls or The Five Megillot ( he, חמש מגילות , ''Hamesh Megillot'' or ''Chomeish Megillos'') are parts of the Ketuvim ("Writings"), the third major section of the Tanakh (Hebrew Bible). The Five Scrolls are the Song of Songs, ...
), masoretic codices
The codex (plural codices ) was the historical ancestor of the modern book. Instead of being composed of sheets of paper, it used sheets of vellum, papyrus, or other materials. The term ''codex'' is often used for ancient manuscript books, with ...
from the Middle Ages
In the history of Europe, the Middle Ages or medieval period lasted approximately from the late 5th to the late 15th centuries, similar to the post-classical period of global history. It began with the fall of the Western Roman Empire a ...
and printed editions of the masoretic text.
The division of the text into ''parashot'' for the biblical books is independent of chapter and verse numbers, which are not part of the masoretic tradition. ''Parashot'' are not numbered, but some have special names.
The division of ''parashot'' found in the modern-day Torah scrolls of all Jewish communities is based upon the systematic list provided by Maimonides
Musa ibn Maimon (1138–1204), commonly known as Maimonides (); la, Moses Maimonides and also referred to by the acronym Rambam ( he, רמב״ם), was a Sephardic Jewish philosopher who became one of the most prolific and influential Torah ...
in Mishneh Torah
The ''Mishneh Torah'' ( he, מִשְׁנֵה תּוֹרָה, , repetition of the Torah), also known as ''Sefer Yad ha-Hazaka'' ( he, ספר יד החזקה, , book of the strong hand, label=none), is a code of Rabbinic Jewish religious law ('' ...
, ''Laws of Tefillin, Mezuzah and Torah Scrolls'', chapter 8. Maimonides based his division of the ''parashot'' for the Torah on the Aleppo Codex. The division of ''parashot'' for the books of Nevi'im
Nevi'im (; he, נְבִיאִים ''Nəvīʾīm'', Tiberian: ''Năḇīʾīm,'' "Prophets", literally "spokespersons") is the second major division of the Hebrew Bible (the ''Tanakh''), lying between the Torah (instruction) and Ketuvim (wri ...
and Ketuvim
The Ketuvim (; hbo, , Modern: ''Kəṯūvīm'', Tiberian: ''Kăṯūḇīm'' "writings") is the third and final section of the Tanakh (Hebrew Bible), after Torah (instruction) and Nevi'im (prophets). In English translations of the Hebrew Bi ...
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 ''parashot'', either by indicating a ''parashah'' in the wrong place or by using the wrong spacing technique, halakhically
''Halakha'' (; he, הֲלָכָה, ), also transliterated as ''halacha'', ''halakhah'', and ''halocho'' ( ), is the collective body of Jewish religious laws which is derived from the written and Oral Torah. Halakha is based on biblical commandm ...
invalidates a Torah scroll
A ( he, סֵפֶר תּוֹרָה; "Book of Torah"; plural: ) or Torah scroll is a handwritten copy of the Torah, meaning the five books of Moses (the first books of the Hebrew Bible). The Torah scroll is mainly used in the ritual of Tor ...
according to Maimonides.
Purpose
A ''parashah'' break creates a textual pause, roughly analogous to a modernparagraph
A paragraph () is a self-contained unit of discourse in writing dealing with a particular point or idea. Though not required by the orthographic conventions of any language with a writing system, paragraphs are a conventional means of organizing e ...
break. Such a pause usually has one of the following purposes:
#In most cases, a new ''parashah'' begins where a new topic or a new thought is clearly indicated in the biblical text.
#In many places, however, the ''parashah'' divisions are used even in places where it is clear that no new topic begins, in order to highlight a special verse by creating a textual pause before it or after it (or both).
#A special example of #2 is for lists: The individual elements in many biblical lists are separated by ''parashah'' spacing of one type or another.
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 their degree of conformity is high). It may also explain why certain verses which might seem like introductions to a new topic lack a section division, or why such divisions sometimes appear in places where no new topic seems indicated. For this reason, the ''parashah'' divisions may at times contribute to biblical exegesis
Exegesis ( ; from the Ancient Greek, Greek , from , "to lead out") is a critical explanation or interpretation (logic), interpretation of a text. The term is traditionally applied to the interpretation of Bible, Biblical works. In modern usage, ...
.
History
''Parashot'' appear in manuscripts as early as theDead Sea Scrolls
The Dead Sea Scrolls (also the Qumran Caves Scrolls) are ancient Jewish and Hebrew religious manuscripts discovered between 1946 and 1956 at the Qumran Caves in what was then Mandatory Palestine, near Ein Feshkha in the West Bank, on the ...
, in which the division is generally similar to that found in the masoretic text. The idea of spacing between portions, including the idea of "open" and "closed" portions, is mentioned in early midrashic literature and the Talmud. Early masoretic lists detailing the Babylonian tradition include systematic and detailed discussion of exactly where portions begin and which type they are.
As a group, Tiberian masoretic codices share 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
Nevi'im (; he, נְבִיאִים ''Nəvīʾīm'', Tiberian: ''Năḇīʾīm,'' "Prophets", literally "spokespersons") is the second major division of the Hebrew Bible (the ''Tanakh''), lying between the Torah (instruction) and Ketuvim (wri ...
and Ketuvim
The Ketuvim (; hbo, , Modern: ''Kəṯūvīm'', Tiberian: ''Kăṯūḇīm'' "writings") is the third and final section of the Tanakh (Hebrew Bible), after Torah (instruction) and Nevi'im (prophets). In English translations of the Hebrew Bi ...
as time went on.
Spacing techniques
In most modern Torah scrolls and Jewish editions of the Bible, there are two types of ''parashot'', an "open portion" (''parashah petuhah'') and a "closed portion" (''parashah setumah''). 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.
In some manuscripts and in many printed editions, an "open portion" (''petuhah'') is abbreviated with the Hebrew letter "פ" (''peh''), and a "closed portion" (''setumah'') with the Hebrew letter "ס" (''samekh''), often in place of the visual gap in the line. Rough English equivalents are "P" and "S" respectively.
In masoretic codices and in medieval scrolls, these two spacing techniques allowed for a larger range of options:
* An "open portion" ''always started at the beginning of a new line''. This could happen the way described above, but also by leaving a ''blank line'' between the two portions, thus allowing the previous portion to sometimes entirely fill its last line of text.
* A "closed portion" ''never began at the beginning of a line''. This could happen as in modern scrolls (a space in the middle of a line), but also by the previous portion ending before the end of the line, and the new portion beginning on the next line after an indentation.
Open portions often seem to reflect the beginning of a new topic or a major subdivision within a biblical book, while closed portions seem to reflect smaller units or minor subdivisions.
Most printed Hebrew bibles today represent the ''parashot'' 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). A notable exception is ''The Jerusalem Crown
The Jerusalem Crown ( Keter Yerushalayim) is a printed edition of the Tanakh (the Hebrew Bible) printed in Jerusalem in 2001, and based on a manuscript commonly known as the Aleppo Crown). The printed text consists of 874 pages of the Hebrew Bib ...
'' (The Bible of the Hebrew University
The Hebrew University of Jerusalem (HUJI; he, הַאוּנִיבֶרְסִיטָה הַעִבְרִית בִּירוּשָׁלַיִם) is a public research university based in Jerusalem, Israel. Co-founded by Albert Einstein and Dr. Chaim Weiz ...
of Jerusalem, 2000), whose typography and layout is fashioned after the Aleppo Codex, and follows the medieval spacing techniques for ''parashah'' divisions by leaving an empty line for and starts on a new line with an indentation.
Medieval Ashkenazic sources beginning with the Mahzor Vitry
Simhah ben Samuel of Vitry ( he, שמחה בן שמואל מויטרי; died 1105) was a French Talmudist of the 11th and 12th centuries, pupil of Rashi, and the compiler of ''Machzor Vitry''. He lived in Vitry-le-François.
''Machzor 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.
Halakhic significance
Validity of scrolls
According to the ruling of Maimonides (''Laws of Tefillin, Mezuzah and Torah Scrolls'' 10:1), any error regarding a ''parashah'' completely invalidates a Torah scroll. This includes a ''parashah'' in the wrong place, of the wrong type, or a missing ''parashah''. 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 ''parashot'' completely invalidates a Torah scroll led to a major halakhic debate that continues to this day. Among those who ruled against Maimonides' stricture in practice were his son, Rabbi Abraham, Rabbi Menachem HaMeiri, Maharam Halava, Mahari Mintz, and RabbiOvadia Yosef
Ovadia Yosef ( he, , Ovadya Yosef, ; September 24, 1920 – October 7, 2013) was an Iraqi-born Talmudic scholar, a posek, the Sephardi Chief Rabbi of Israel from 1973 to 1983, and a founder and long-time spiritual leader of Israel's ultra-Orthod ...
.
All of the above authorities rule that a scroll containing ''parashot'' based on alternative scribal traditions that disagree with Maimonides' list of ''parashot'' (''Laws of Tefillin, Mezuzah and Torah Scrolls'', chapter 8) is nevertheless a valid scroll. However, even according to the lenient opinion, a blatant error with no source in any scribal tradition invalidates a Torah scroll.
Rules and customs for public reading
One basic halakhic rule for public reading of the Torah is that no fewer than three verses at a time be read. As a corollary to this, there is a specific rule regarding ''parashot'': One may not leave off reading less than three verses before the end of a ''parashah'', nor may one end off reading by starting a new ''parashah'' but leaving off less than three verses from its beginning. When a Torah portion is read in public from ascroll
A scroll (from the Old French ''escroe'' or ''escroue''), also known as a roll, is a roll of papyrus, parchment, or paper containing writing.
Structure
A scroll is usually partitioned into pages, which are sometimes separate sheets of papyrus ...
as part of the synagogue service, it is divided into smaller sections among several people (for instance, 3 short sections on weekdays or 7 on the Sabbath). The points at which the portion is subdivided often take the ''parashot'' into account, but there is no hard and fast rule for this.
The selections from Nevi'im
Nevi'im (; he, נְבִיאִים ''Nəvīʾīm'', Tiberian: ''Năḇīʾīm,'' "Prophets", literally "spokespersons") is the second major division of the Hebrew Bible (the ''Tanakh''), lying between the Torah (instruction) and Ketuvim (wri ...
that are read as ''haftarot
The ''haftara'' or (in Ashkenazic pronunciation) ''haftorah'' (alt. ''haftarah, haphtara'', he, הפטרה) "parting," "taking leave", (plural form: ''haftarot'' or ''haftoros'') is a series of selections from the books of ''Nevi'im'' ("Pro ...
'' are based on custom. At times, some of these customs choose the exact beginning or end of a ''haftarah
The ''haftara'' or (in Ashkenazic pronunciation) ''haftorah'' (alt. ''haftarah, haphtara'', he, הפטרה) "parting," "taking leave", (plural form: ''haftarot'' or ''haftoros'') is a series of selections from the books of ''Nevi'im'' ("Pro ...
'' because it coincides with a ''parashah'' division.
Torah
Due to the influence ofMaimonides
Musa ibn Maimon (1138–1204), commonly known as Maimonides (); la, Moses Maimonides and also referred to by the acronym Rambam ( he, רמב״ם), was a Sephardic Jewish philosopher who became one of the most prolific and influential Torah ...
, ''parashah'' divisions in the Torah have become highly standardized, and there is close to exact agreement among Torah scrolls, printed Jewish bibles, and similar online texts. The following list thus presents the ''parashah'' divisions as found in (a) modern Torah scrolls
A ( he, סֵפֶר תּוֹרָה; "Book of Torah"; plural: ) or Torah scroll is a handwritten copy of the Torah, meaning the five books of Moses (the first books of the Hebrew Bible). The Torah scroll is mainly used in the ritual of Tor ...
, (b) Maimonides
Musa ibn Maimon (1138–1204), commonly known as Maimonides (); la, Moses Maimonides and also referred to by the acronym Rambam ( he, רמב״ם), was a Sephardic Jewish philosopher who became one of the most prolific and influential Torah ...
' Mishneh Torah
The ''Mishneh Torah'' ( he, מִשְׁנֵה תּוֹרָה, , repetition of the Torah), also known as ''Sefer Yad ha-Hazaka'' ( he, ספר יד החזקה, , book of the strong hand, label=none), is a code of Rabbinic Jewish religious law ('' ...
, and (c) the Aleppo Codex (based on several witnesses besides Maimonides to the ''parashot'' in its missing parts). Rare inconsistencies between these three sources are explained in footnotes.
The list is constructed as follows:
* Only breaks two sections are listed: Any open or closed ''parashah'' break, or , must always appear two biblical sections. The symbols and always indicate the status of the ''following'' section. In Genesis, for instance, " 5:32–6:4 " indicates a ''closed'' section (''setumah'') because it with . Therefore, no section break is indicated before the portion of a biblical book, or after its portion.
* The five books of the Torah
The Torah (; hbo, ''Tōrā'', "Instruction", "Teaching" or "Law") is the compilation of the first five books of the Hebrew Bible, namely the books of Genesis, Exodus, Leviticus, Numbers and Deuteronomy. In that sense, Torah means the s ...
have been broken down into their weekly Torah readings for convenience. The weekly Torah readings always begin at a ''parashah'' break, with the single exception of ''Vayechi'' (Genesis 47:28). The division into weekly readings is a prominent feature of the Tiberian masoretic codices along with the division into smaller ''parashot'', and they are indicated with a special flourish in the margin parallel to the line in which each one begins.
* Special series of ''parashot'' used for special types of text (such as chronologies, lists, step-by-step sequences, repeating formulas) are indicated.
* When a ''parashah'' ignores a chapter break, this is indicated for convenience by spelling out the exact verses from each chapter found in that parashah; for instance: 32:4–33; 33:1–17 . This system allows for immediate calculation of the number verses in the ''parashah'', and also facilitates easier comparison between the ''parashot'' and the chapter divisions.
* Variations found in alternative masoretic traditions (such as in the Leningrad Codex) are provided separately at the end of each book.
* Unusual data (such as an unusually lengthy ''parashah'') is underlined to draw special attention, followed by a parenthetical note identifying the contents of the ''parashah'' at hand.
* The first words of a ''parashah'' are sometimes provided in Hebrew for clarity, especially for ''parashot'' that appear within a verse. A prominent example is for the Ten Commandments. The titles of prominent ''parashot'' mentioned in rabbinic literature are also sometimes given.
*The verse numbering in this list is according to the system commonly found in most Hebrew editions. The numbers in translations (and even in some Hebrew editions such as BHS) may differ slightly.
Symbols:
* = ''parashah petuhah'' ("open portion"), typically resembles a new paragraph
* = ''parashah setumah'' ("closed portion"), typically represented as a blank space in the middle of a line
* = no ''parashah'' break indicated
* = Special format for songs; details of the special layout will be described in separate sections.
Genesis
* Parashat Bereshit (Genesis 1:1–6:8): ** Seven days:1:1–5 1:6–8 1:9–13 1:14–19 1:20–23 1:24–31 2:1–3 ** 2:4–3:15 3:16 3:17–21 3:22–24 4:1–26 ** From Adam to Noah: 5:1–5 5:6–8 5:9–11 5:12–14 5:15–17 5:18–20 5:21–24 5:25–27 5:28–31 5:32; 6:1–4 ** 6:5–8 * Parashat Noach (Genesis 6:9–11:32): ** 6:9–12 6:13–22; 7:1–24; 8:1–14 8:15–22; 9:1–7 9:8–17 9:18–29 10:1–14 10:15–20 10:21–32 11:1–9 ** From Noah to Abraham: 11:10–11 11:12–13 11:14–15 11:16–17 11:18–19 11:20–21 11:22–23 11:24–25 11:26–32 * Parashat Lekh Lekha (Genesis 12:1–17:27): ** 12:1–9 12:10–20;13:1–18 14:1–24 15:1–21 16:1–16 17:1–14 17:15–27 * Parashat Vayera (Genesis 18:1–22:24): ** 18:1–33; 19:1–38 20:1–18 21:1–21 21:22–34 22:1–19 22:20–24 * Parashat Chayyei Sarah (Genesis 23:1–25:18): ** 23:1–20 24:1–67 (Eliezer & Rebeccah) 25:1–11 25:12–18 * Parashat Toledot (Genesis 25:19–28:9): ** 25:19–34 26:1–33 26:34–35 27:1–46;28:1–9 (blessings of Isaac & Jacob; see image) * Parashat Vayetzei (Genesis 28:10–32:3): ** 28:10–22; 29:1–35; 30:1–43; 31:1–54; 32:1–3 (Jacob in Haran) * Parashat Vayishlach (Genesis 32:4–36:43): ** 32:4–33; 33:1–17 33:18–20 34:1–31 35:1–8 35:9–22a 33:22b–29 36:1–19 36:20–43 * Parashat Vayeshev (Genesis 37–40): ** 37:1–36 38:1–30 39:1–23 40:1–23 * Parashat Miketz (Genesis 41:1–44:17): ** 41:1–57; 42:1–38; 43:1–34; 44:1–17 (Joseph in Egypt) * Parashat Vayigash (Genesis 44:18–47:27) and Parashat Vayechi (Genesis 47:28–50:26):'' Parashat Vayechi'' is the only one of the weekly Torah readings whose opening verse (Genesis 47:28) is not the beginning of an open or a closed section. Its ''parashot'' are thus listed here sequentially along with those of the previous weekly reading. ** 44:18–34; 45:1–28; 46:1–7 (Reconciliation) 46:8–27 46:28–34; 47:1–31 48:1–22 ** Jacob's blessings: 49:1–4 49:5–7 49:8–12 49:13 49:14–15 49:16–18 49:19 49:20 49:21 49:22–26 49:27–33; 50:1–26 Variants: * Leningrad Codex: 5:1 5:3 5:21 5:25 5:28 7:1 12:1 23:1 25:12 26:1 40:1 46:28 49:8 49:14 49:19Exodus
* Parashat Shemot (Exodus 1:1–6:1): ** 1:1–7 1:8–22 2:1–22 2:23–25 3:1–22; 4:1–17 4:18–26 4:27–31; 5:1–23; 6:1 * Parashat Va'era (Exodus 6:2–9:35): ** 6:2–9 6:10–12 6:13 6:14–28 6:29–30 7:1–7 7:8–13 7:14–18 7:19–25 7:26–29;8:1–11 8:12–15 8:16–28 9:1–7 9:8–12 9:13–21 9:22–35 * Parashat Bo (Exodus 10:1–13:16): ** 10:1–11 10:12–20 10:21–29 11:1–3 11:4–8 11:9–10 12:1–20 12:21–28 12:29–36 12:37–42 12:43–50 12:51 13:1–10 13:11–16 * Parashat Beshallach (Exodus 13:17–17:16): ** 13:17–22 14:1–14 14:15–25 14:26–31 ** Song of the Sea: 15:1–19 ** 15:20–26 15:27;16:1–3 16:4–10 16:11–27 16:28–36 17:1–7 17:8–13 17:14–16 * Parashat Yitro (Exodus 18:1–20:23): ** 18:1–27 19:1–24 ** Ten Commandments: 20:1 וידבר 20:2–5 אנכי 20:6 לא תשא 20:7–10 זכור 20:11 כבד 20:12a לא תרצח 20:12b לא תנאף 20:12c לא תגנב 20:12d לא תענה 20:13a לא תחמד בית רעך 20:13b לא תחמד אשת רעך ** 20:14–17 20:18–22 * Parashat Mishpatim (Exodus 21:1–24:18): ** Laws: 21:1–6 21:7–11 21:12–13 21:14 21:15 21:16 21:17 21:18–19 21:20–21 21:22–25 21:26–27 21:28–32 21:33–34 21:35–36 21:37;22:1–3 22:4 22:5 22:6–8 22:9–12 22:13–14 22:15–16 22:17–18 22:19–23 22:24–26 22:27–30 23:1–3 23:4 23:5 23:6–19 ** 23:20–25 23:26–33 24:1–11 24:12–18 * Parashat Terumah (Exodus 25:1–27:19): ** 25:1–9 25;10–22 25:23–30 25:31–40 26:1–14 26:15–30 26:31–37 27:1–8 27:9–19 * Parashat Tetzaveh (Exodus 27:20–30:10): ** 27:20–21 28:1–5 28:6–12 28:13–14 28:15–30 28:31–35 28:36–43 29:1–37 29:38–46 30:1–10 * Parashat Ki Tissa (Exodus 30:11–34:35): ** 30:11–16 30:17–21 30:22–33 30:34–38 31:1–11 31:12–17 31:18;32:1–6 32:7–14 32:15–35 33:1–11 33:12–16 33:17–23 For Exodus 34:1, פסל-לך, the vast majority of accurate Tiberian manuscripts have here instead of (the latter is as listed by Maimonides and found in current Torah scrolls). Testimony about the text of the Aleppo codex when it was still intact (by Kimhi) reveals that the form of the ''parashah'' at this point was a line of text that didn't reach the end of the column, followed at 34:1 by a line that began close to the beginning of the column. Identifying the type of ''parashah'' in such a context depends on whether the reader considers there to be a significant gap at the beginning of the line (in which case it is ''setumah'') or does not consider the gap to be significant (in which case it is ''petuhah''). This form of ''parashah'' is often indicated by a very small indentation in the extant parts of the Aleppo Codex, sometimes no wider than the space of one or two letters. Therefore, Penkower (p. 51 n. 125) and Ofer (pp. 306–307) suggest that Maimonides judged 34:1 to start at the beginning of its line without a significant gap, and was thus followed in later Torah scrolls. Other observers noted it as ''setumah'' (Kimhi, Sithon) or wrote conflicting notations (Amadi). 34:1–26 34:27–35 * Parashat Vayakhel (Exodus 35:1–38:20): ** 35:1–3 35:4–29 35:30–35; 36:1–7 36:8–13 36:14–19 36:20–38 37:1–9 37:10–16 37:17–24 37:25–29 38:1–7 38:8 38:9–20 * Parashat Pekudei (Exodus 38:21–40:38): ** 38:21–23 38:24–31; 39:1 39:2–5 39:6–7 39:8–21 39:22–26 39:27–29 39:30–31 39:32 39:33–43 40:1–16 40:17–19 40:20–21 40:22–23 40:24–25 40:26–27 40:28–29 40:30–32 40:33 40:34–38 Variants: * Leningrad Codex: 2:1 6:29 7:14 10:12 12:1 13:11 16:6 20:18 21:16 21:27 22:18 23:2 23:20 23:26 26:7 33:12 34:1 36:14 38:1 39:6 39:22 40:28Leviticus
* Parashat Vayikra (Leviticus 1:1–5:26): ** 1:1–9 1:10–13 1:14–17 2:1–3 2:4 2:5–6 2:7–13 2:14–16 3:1–5 3:6–11 3:12–17 4:1–12 4:13–21 4:22–26 4:27–31 4:32–35 5:1–10 5:11–13 5:14–16 5:17–19 5:20–26 * Parashat Tzav (Leviticus 6:1–8:36): ** 6:1–6 6:7–11 6:12–16 6:17–23 7:1–10 7:11–21 Ashkenazic and Sephardic Torah scrolls lack an open portion at 7:22 (וידבר... דבר... כל חלב) while Yemenite scrolls have one. Conversely, Yemenite scrolls lack an open portion at 7:28 (וידבר... דבר... המקריב) while Ashkenazic and Sephardic scrolls have one. This situation derives from Maimonides' ambiguous formulation in ''Laws of Tefillin, Mezuzah and Torah Scrolls'', chapter 8, where he lists a series of six consecutive open ''parashot'' at this point in Leviticus, one of them beginning with the words "וידבר... דבר אל בני ישראל" ("The Lord spoke to Moses... Speak to the children of Israel..."). However, there are actually ''two'' places where this is found (Leviticus 7:22 and 7:28), and it is unclear which of them Maimonides was referring to. Thus, the scrolls that have a section break at 7:22 and those with a break at 7:28 are both implementing Maimonides' ambiguous formulation in two different ways. How this formulation by Maimonides accords with the Aleppo Codex has been discussed at length by Ofer (Cassuto, pp. 328–330) and Penkower (''New Evidence'', pp. 76–90). If the Aleppo Codex was indeed missing a ''parashah'' break at either 7:22 or 7:28, that would be unique among the 71 occurrences of "The Lord spoke to Moses..." in the Torah. Furthermore, all other Tiberian masoretic manuscripts have ''parashot'' in both places. Available data on this now-missing part of the codex is as follows: Rabbi Judah Ityah, who examined the codex to answer questions posed byUmberto Cassuto
Umberto Cassuto, also known as Moshe David Cassuto (16 September 1883 – 19 December 1951), was an Italian historian, a rabbi, and a scholar of the Hebrew Bible and Ugaritic texts, Ugaritic literature, in the University of Florence, then at the ...
, reported that there were open ''parashah'' breaks at ''both'' 7:22 and 7:28. Earlier, Rabbi Samuel Vital (Responsa ''Be'er Mayyim Hayyim'' 27) also confirmed an open ''parashah'' at 7:22. Amadi, however, wrote two opposing notes at 7:22—that a ''parashah'' break is lacking and that the "Codex of Ezra" has a ''parashah'' here—which apparently refer to two different codices but it is unclear which ones. Ofer deals with the evidence by assuming that Ityah's report was correct and that Maimonides, in the process of adding sums to the final version of his list of ''parashot'' for ''Mishneh Torah'', counted "וידבר... דבר אל בני ישראל" once instead of twice. Penkower prefers an alternative explanation, namely that there was a small space at the end of the line preceding 7:22 which Maimonides did not consider significant, but which other witnesses thought indicated an open ''parashah'' break (pp. 79–80). Modern editions based on the Aleppo Codex show these ''parashot'' as follows: Breuer's first edition, published before most of this evidence became available, shows a break only at 7:28 (following the Yemenite tradition). His two later editions (''Horev'' and ''Jerusalem Crown'') show breaks at both 7:22 and 7:28, noting in the margin that "the scrolls of Ashkenaz and Sepharad" or "the scrolls of Yemen" lack a break in either place. The Feldheim ''Simanim'' edition shows a break only at 7:28, keeping to the tradition of Ashkenaz and Sepharad. 7:22–27 7:28–38 8:1–36
* Parashat Shemini (Leviticus 9:1–11:47):
** 9:1–24; 10:1–7 10:8–11 10:12–20 11:1–28 11:29–38 11:39–47
* Parashat Tazria (Leviticus 12:1–13:59):
** 12:1–8 13:1–8 13:9–17 13:18–23 13:24–28 13:29–37 13:38–39 13:40–46 13:47–59
* Parashat Metzora (Leviticus 14:1–15:33):
** 14:1–20 14:21–32 14:33–57 15:1–15 15:16–18 15:19–24 15:25–33
* Parashat Acharei Mot (Leviticus 16:1–18:30):
** 16:1–34 17:1–16 18:1–5
** Forbidden relations: 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17–30
* Parashat Kedoshim (Leviticus 19:1–20:27):
** 19:1–22 19:23–32 19:33–37 20:1–27
* Parashat Emor (Leviticus 21:1–24:23):
** 21:1–9 21:10–15 21:16–24 22:1–16 22:17–25 22:26–33 23:1–3 23:4–8 23:9–14 23:15–22 23:23–25 23:26–32 23:33–44 24:1–4 24:5–9 24:10–12 24:13–23
* Parashat Behar (Leviticus 25:1–26:2):
** 25:1–7 25:8–24 25:25–28 25:29–34 25:35–38 25:39–46 25:47–26:2
* Parashat Bechukotai (Leviticus 26:3–27:34):
** 26:3–13 26:14–26 26:27–46 27:1–8 27:9–34
Variants:
* Leningrad Codex: 7:22 7:28 11:21 15:1 15:17 15:18 15:25 17:13 19:20 19:33 21:16 22:14 22:26 23:23 25:29 26:3 26:18 27:26
Numbers
* Parashat Bemidbar (Numbers 1:1–4:20): ** 1:1–19 1:20–21 1:22–23 1:24–25 1:26–27 1:28–29 1:30–31 1:32–33 1:34–35 1:36–37 1:38–39 1:40–41 1:42–43 1:44–47 1:48–54 2:1–9 2:10–16 2:17 2:18–24 2:25–31 2:32–34 3:1–4 3:5–10 3:11–13 3:14–26 3:27–39 3:40–43 3:44–51 4:1–16 4:17–20 * Parashat Naso (Numbers 4:21–7:89): ** 4:21–28 4:29–37 4:38–49 5:1–4 5:5–10 5:11–31 6:1–21 6:22–23 6:24 6:25 6:26 6:27 7:1–11 7:12–17 7:18–23 7:24–29 7:30–35 7:36–41 7:42–47 7:48–53 7:54–59 7:60–65 7:66–71 7:72–77 7:78–83 7:84–89 * Parashat Beha'alotekha (Numbers 8:1–12:16): ** 8:1–4 8:5–22 8:23–26 9:1–8 9:9–14 9:15–23 10:1–10 10:11–28 10:29–34 נ 10:35–36 נ 11:1–15 11:16–22 11:23–35 12:1–3 12:4–13 12:14–16 * Parashat Shelach (Numbers 13:1–15:41): ** 13:1–33;14:1–10 14:11–25 14:26–45 15:1–16 15:17–21 15:22–26 15:27–31 15:32–34 15:35–36 15:37–41 * Parashat Korach (Numbers 16:1–18:32): ** 16:1–19 16:20–22 16:23–35 17:1–5 17:6–7 17:8–15 17:16–24 17:25–26 17:27–28 18:1–7 18:8–20 18:21–24 18:25–32 * Parashat Chukkat (Numbers 19:1–22:1): ** 19:1–22 20:1–6 20:7–11 20:12–13 20:14–21 20:22–29 21:1–3 21:4–16 21:17–20 21:21–35;22:1 * Parashat Balak (Numbers 22:2–25:9): ** 22:2–41; 23:1–30; 24:1–25 (Balaam & Balak) 25:1–9 * Parashat Pinchas (Numbers 25:10–30:1): ** 25:10–15 25:16–18; 26:1a ** Census: 26:1b–11 26:12–14 26:15–18 26:19–22 26:23–25 26:26–27 26:28–32 26:33–34 26:35–37 26:38–41 26:42–43 26:44–47 26:48–51 ** 26:52–56 26:57–65 27:1–5 27:6–11 27:12–14 27:15–23 ** Offerings: 28:1–8 28:9–10 28:11–15 28:16–25 28:26–31 29:1–6 29:7–11 ** ''Sukkot'' offerings: 29:12–16 29:17–19 29:20–22 29:23–25 29:26–28 29:29–31 29:32–34 29:35–39; 30:1 * Parashat Mattot (Numbers 30:2–32:42): ** 30:2–17 31:1–12 31:13–20 31:21–24 31:25–54 32:1–4 32:5–15 32:16–19 32:20–42 * Parashat Masei (Numbers 33:1–36:13): ** 33:1–39 33:40–49 33:50–56 34:1–15 34:16–29 35:1–8 35:9–34 36:1–13 Variants: * Leningrad Codex: 1:20 2:7 3:1 3:14 3:27 4:17 4:29 7:1 9:15 10:18 10:22 10:25 11:1 16:20 16:23 17:1 17:6 17:9 17:25 17:27 18:8 27:6 27:12 27:15 28:11 29:12 29:32 29:35 31:25Deuteronomy
The Aleppo Codex is intact starting at Deuteronomy 28:17 (משארתך). ''Parashot'' from the extant parts are in bold, as are the ''parashot'' shown in the Segall photograph (image at right).
* Parashat Devarim (Deuteronomy 1:1–3:22):
** 1:1–46; 2:1 2:2–8a 2:8b–16 ונפן 2:17–30 2:31–37; 3:1–22
* Parashat Va'etchannan (Deuteronomy 3:23–7:11):
** 3:23–29 4:1–24 4:25–40 4:41–49 5:1–5
** Ten Commandments: 5:6–9 אנכי 5:10 לא תשא 5:11–14 שמור 5:15 כבד 5:16a לא תרצח 5:16b ולא תנאף 5:16c ולא תגנב 5:16d ולא תענה 5:17a ולא תחמד 5:17b ולא תתאוה
** 5:18–29;6:1–3 6:4–9 שמע 6:10–15 6:16–18 6:19–25 7:1–11
* Parashat Ekev (Deuteronomy 7:12–11:25):
** 7:12–16 7:17–26 8:1–18 8:19–20 9:1–29 10:1–11 10:12–22;11:1–9 11:10–12 11:13–21 11:22–25
* Parashat Re'eh (Deuteronomy 11:26–16:17):
** 11:26–28 11:29–32;12:1–19 12:20–28 12:29–31;13:1 13:2–6 13:7–12 13:13–19 14:1–2 14:3–8 14:9–10 14:11–21 14:22–29 15:1–6 15:7–11 15:12–18 15:19–23 16:1–8 16:9–12 16:13–17
* Parashat Shofetim (Deuteronomy 16:18–21:9):
** 16:18–20 16:21–22 17:1 17:2–7 17:8–13 17:14–20 18:1–2 18:3–5 18:6–8 18:9–22 19:1–10 19:11–13 19:14 19:15–21 20:1–9 20:10–18 20:19–20 21:1–9
* Parashat Ki Tetzei (Deuteronomy 21:10–25:19):
** 21:10–14 21:15–17 21:18–21 21:22–23 22:1–3 22:4 22:5 22:6–7 22:8–9 22:10–11 22:12 22:13–19 22:20–21 22:22 22:23–24 22:25–27 22:28–29 23:1 23:2 23:3 23:4–7 23:8–9 23:10–15 23:16–17 23:18–19 23:20–21 23:22–24 23:25 23:26 24:1–4 24:5–6 24:7 24:8–9 24:10–13 24:14–15 24:16 24:17–18 24:19 24:20–22 25:1–4 25:5–10 25:11–12 25:13–16 25:17–19
* Parashat Ki Tavo (Deuteronomy 26:1–29:8):
** 26:1–11 26:12–15 26:16–19 27:1–8 27:9–10 27:11–14 27:15 27:16 27:17 27:18 27:19 27:20 27:21 27:22 27:23 27:24 27:25 27:26 28:1–14 28:15–68 28:69 29:1–8
* Parashat Nitzavim (Deuteronomy 29:9–30:20):
** 29:9–29:28 30:1–10 30:11–14 30:15–20
* Parashat Vayelekh (Deuteronomy 31:1–30):
** 31:1–6 31:7–13 31:14–30
* Parashat Ha'azinu (Deuteronomy 32:1–52):
** Song of Moses: 32:1–43
** 32:44–47 32:48–52
* Parashat Vezot Haberakhah (Deuteronomy 33:1–34:12):
** 33:1–6 33:7 33:8–11 33:12–17 33:18–19 33:20–21 33:22–23 33:24–29 34:1–12
Variants:
* Leningrad Codex: 7:7 13:7 16:22 18:14 19:8 19:11 22:9 22:11 23:8b לא תתעב מצרי 24:6 24:9 24:21 25:4 25:14 27:1 27:20 24:8 24:20 28:15 30:11 31:7 31:16 33:8
Nevi'im
''Parashot'' inNevi'im
Nevi'im (; he, נְבִיאִים ''Nəvīʾīm'', Tiberian: ''Năḇīʾīm,'' "Prophets", literally "spokespersons") is the second major division of the Hebrew Bible (the ''Tanakh''), lying between the Torah (instruction) and Ketuvim (wri ...
are listed here according to the Aleppo codex, with variants from other masoretic traditions noted at the end of each book's section.
The Aleppo codex is intact for the bulk of Nevi'im. The few parashot noted here from its missing parts are listed according to the notes taken by Joshua Kimhi, who recorded the ''parashot'' of the Aleppo codex in the nineteenth century in the bible of Rabbi Shalom Shachna Yellin. These are indicated by an asterisk.
Joshua
* 1:1–9 1:10–11 1:12–18 2:1–24 3:1–4 3:5–6 3:7–8 3:9–17;4:1a 4:1b–3 4:4–13 4:14 4:15–24 5:1 5:2–8 5:9–12 5:13–15;6:1 6:2–11 6:12–25 6:26 6:27;7:1 7:2–26 8:1–17 8:18–29 8:30–35;9:1–2 9:3–27 10:1–7 10:8–11 10:12–14 10:15–28 10:29–30 10:31–32 10:33–35 10:36–37 10:38–43 11:1–5 11:6–9 11:10–20 11:21–23 12:1–8 * Canaanite Kings: 12:9–24 * 13:1–14 13:15–23 13:24–32 13:33 14:1–5 14:6–15 15:1–19 * Cities of Judah: 15:20–32 15:33–36 15:37–41 15:42–46 15:47 15:48–49 15:50–51 15:52–54 15:55–57 15:58–59 15:60 15:61–63 * 16:1–10 17:1–13 17:14–18 18:1–10 18:11–20 18:21–28 19:1–9 19:10–16 19:17–23 19:24–31 19:32–39 19:40–48 19:49–51 20:1–9 * Levite cities: 21:1–2 21:3–4 21:5 21:6 21:7 21:8 21:9–12 21:13–16 21:17–19 21:20–22 21:23–26 21:27 21:28–29 21:30–31 21:32–33 21:34–35 21:36–40 21:41–43 * 22:1–6 22:7–8 22:9–12 22:13–20 22:21–29 22:30–34 23:1–16 24:1–15 24:16–26 24:27–28 24:29–33Judges
* 1:1–7 1:8–15 1:16–21 1:22–26 1:27–28 1:29 1:30 1:31–32 1:33–36 2:1a 2:1b–5 2:6–10 2:11–23 3:1–6 3:7–11 3:12–30 3:31 4:1–3 4:4–24 * Song of Deborah: 5:1–31 * 6:1–6 6:7–10 6:11–19 6:20–24 6:25–32 6:33–40 7:1 7:2–3 7:4–6 7:7–8 7:9–14 7:15–18 7:19–25;8:1–9 8:10–21 8:22–28 8:29–32 8:33–35 9:1–5 9:6–25 9:26–45 9:46–49 9:50–57 10:1–2 10:3–4 10:6–10 10:11–16 10:17–18 11:1–3 11:6–11 11:12–31 11:32–33 11:34–40 12:1–7 12:8–10 12:11–12 12:13–15 13:1 13:2–7 13:8–14 13:15–18 13:19–25 14:1–20 15:1–8 15:9–20 16:1–3 16:4–22 16:23–31 17:1–6 17:7–13 18:1 18:2–6 18:7–31 19:1–30 20:1–2 20:3–11 20:12–16 20:17–23 20:24–29 20:30–34 20:35–48 21:1–4 21:5–12 21:13–18 21:19–22 21:23–24 21:25Samuel
* (1Sam) 1:1–28 2:1–10 2:11–21 2:22–26 2:27–36 3:1 3:2–3 3:4–5 3:6–10 3:11–18 3:19–20 3:21 4:1–17 4:18–22 5:1–5 5:6–8 5:9–12 6:1–2 6:3–14 6:15–16 * Philistine offering: 6:17a 6:17b 6:17c 6:17d 6:17e 6:17f * 6:18–21;7:1 7:2 7:3–4 7:5–17 8:1–3 8:4–6 8:7–9 8:10 8:11–21 8:22 9:1–14 9:15–20 9:21 9:22–27 10:1–9 10:10–11a 10:11b–16 10:17–18a 10:18b–22a 10:22b–24 10:25–27 11:1–10 11:11–15 12:1–5 12:6–17 12:18–25 13:1–12 13:13–14 13:15–18 13:19=23 14:1–5 14:6–7 14:8–12a 14:12b–16 14:17–19a 14:19b–24 14:25–35 14:36–40 14:41–43 14:44–45 14:46–48 14:49–51 14:52 15:1 15:2–3 15:4–9 15:10–15 15:16 15:17–19 15:20–21 15:22–23 15:24–26 15:27 15:28 15:29–31 15:32 15:33 15:34–35 16:1–6 16:7–12a 16:12b–16 16:17–23 17:1–11 17:12–14 17:15–16 17:17–19 17:20–15 17:26–33 17:34–26 17:37a 17:37b–44 17:45–47 17:48–54 17:55–56 17:57–58;18:1–5 18:6–9 18:10–13 18:14–16 18:17 18:18–27 18:28–29 18:30 19:1–3 19:4–7 19:8–10 19:11–13 19:14 19:15–16 19:17–21a 19:21b–24 20:1–4 20:5–8 20:9 20:10 20:11 20:12–17 20:18–23 20:24–26 20:27a 20:27b–29 20:30–31 20:32–33 20:34 20:35–39 20:40–42 21:1–5 21:6–9 21:10a 21:10b–14 21:15–16 22:1–4 22:5 22:6–8 22:9–11 22:12–13 22:14–17 22:18–23 23:1–2a 23:2b–3 23:4–5 23:6–9 23:10–11a 23:11b 23:12 23:13–15 23:16–18 23:19–29 24:1 24:2–7 24:8 24:9–15 24:16–22 25:1 25:2–31 25:32–44 26:1–7 26:8–9 26:10–14 26:15–24 26:25 27:1–4 27:5–6 27:7–12 28:1–2 28:3–14 28:15 28:16–25 29:1–3 29:4–5 29:6–7 29:8–11 30:1–6 30:7–12 30:13–21 30:22 30:23–24 30:25 30:26 * Spoils: 30:27a 30:27b 30:27c 30:28a 30:28b 30:28c 30:29a 30:29b 30:29c 30:30a 30:30b 30:30c 30:31 * 31:1–7 31:8–13 (2Sam) 1:1–12 1:13–16 1:17–27 2:1–4 2:5–7 2:8–9 2:10–11 2:12–32;3:1 3:2–5 3:6–8 3:9–11 3:12–13 3:14–30 3:31–32 3:33–37 3:38–39 4:1–3 4:4–12 5:1–3 5:4–10 5:11–12 5:13–16 5:17–19a 5:19b–21 5:22–25 6:1–20a 6:20b–23 7:1–4a 7:4b–5a 7:5b–17 7:18–24 7:25–29 8:1–8 8:9–18 9:1–13 10:1–16 10:17–19 11:1 11:2–15 1:16–24 11:25–27 12:1–6 12:7a 12:7b–10 12:11–12 12:13a 12:13b–25 12:26–31 13:1–22 13:23–27 13:28–30 13:31 13:32–33 13:34–39 14:1–4 14:5–7 14:8–9 14:10–12 14:13–17 14:18–20 14:21–23 14:24 14:25–27 14:28–30 14:31–33 15:1–6 15:7–9 15:10–18 15:19–24 15:25–26 15:27–37 16:1–9 16:10 16:11–13a 16:13b 16:14–19 16:20–23 17:1–4 17:5–6 17:7–13 17:14a 17:14b 17:15–20 17:21–23 17:24–26 17:27–29 18:1–2a 18:2b–3 18:4–18 18:19–28a 18:28b 18:29–31 18:32 19:1–5 19:6–8a 19:8b 19:9 19:10–11 19:12–21 19:22 19:23–24 19:25–29 19:30–31 19:32–38 19:39–40 19:41–42 19:43 19:44 20:1–3 20:4–5 20:6–8 20:9–14a 2–:14b–19 2–:20–22 20:23–26 21:1a 21:1b–6 21:7–14 21:15–17 21:18 21:19 21:20–22 * Song of David: 22:1–51 * 23:1–7 23:8 23:9–10 23:11–12 23:13–15 23:16–17 23:18–19 23:20–23 * David's Thirty Champions: 23:24 23:25a 23:25b 23:26a 23:26b 23:26c 23:27a 23:27b 23:28a 23:28b 23:29a 23:29b 23:30a 23:30b 23:31a 23:31b 23:32a 23:32b 23:33a 23:33b 23:34a 23:34b 23:35a 23:35b 23:36a 23:36b 23:37a 23:37b 23:38a 23:38b 23:39 * 24:1–2 24:3–10a 24:10b–11a 24:11b–13 24:14–16 24:17 24:18–23a 24:23b–25Kings
The Aleppo codex is missing three folios from II Kings that included 14:21 (את עזריה) to 18:13 (שנה). ''Parashot'' listed from the missing section are based upon Kimhi's notes on the codexOfer, Yellin, p. 320 and p. 332 n. 1. and marked with an asterisk (*). *(1Kings) 1:1–19a 1:19b–27 1:28–31 1:32–53 2:1–10 2:11–12 2:13–22 2:23–25 2:26–27 2:28–38 2:39–40 2:41–46;3:1–2 3:3–14 3:15 3:16–23 3:24–27 3:28 *Solomon's officials: 4:1 4:2 4:3a 4:3b 4:4a 4:4b 4:5a 4:5b 4:6a 4:6b 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19–20;5:1 * 5:2–5 5:6–8 5:9–14 5:15 5:16–25 5:26–28 5:29–30 5:31–32 6:1–10 6:11–13 6:14–38;7:1–12 7:13–26 7:27–37 7:38–39 7:40–50 7:51 8:1–11 8:12–21 8:22–34 8:35–36 8:37–53 8:54–66;9:1 9:2–9 9:10–13 9:14–22 9:23–28 10:1–13 10:14–17 10:18–25 10:26–29 11:1–6 11:7–10 11:11–13 11:14–25 11:26–28 11:29–39 11:40 11:41–43 12:1–17 12:18–19 12:20–21 12:22–24 12:25–33 13:1–10 13:11–20a 13:20b–32 13:33–34 14:1–4 14:5–20 14:21–24 14:25–31 15:1–8 15:9–14 15:15–24 15:25–32 15:33–34 16:1–7 16:8–14 16:15–20 16:21–22 16:23–28 16:29–34 17:1 17:2–7 17:8–16 17:17–24 18:1–14 18:15–46;19:1–14 19:15–21 20:1–22 20:23–25 20:26–34 20:35–43 21:1–16 21:17–26 21:27 21:28–29;22;1 22:2–18 22:19–40 22:41–51 22:52–54;1:1–2(2Kings) 1:3–14 1:15–17a 1:17b 1:18 2:1–18 2:19–22 2:23–25 3:1–3 3:4–10 3:11–27 4:1–7 4:8–37 4:38–41 4:42–44 5:1–19 5:20–27;6:1–7 6:8–23 6:24–33 7:1–2 7:3–20 8:1–4 8:5–6 8:7–15 8:16–24 8:25–29 9:1–28 9:29–37 10:1–14 10:15–17 10:18–29 10:30–36 11:1–3 11:4–12 11:13–16 11:17–20 12:1 12:2–6 12:7–17 12:18–22 13:1–9 13:10–13 13:14–19 13:20–21 13:22–25 14:1–7 14:8–16 14:17–22 14:23–29 15:1–7 15:8–12 15:13–16 15:17–22 15:23–26 15:27–31 15:32–38 16:1–20 17:1–6 17:7–23 17:24–41 18:1–8 18:9–12 18:13–16 18:17–37;19:1–14 19:15–19 19:20–31 19:32–37 20:1–3 20:4–11 20:12–21 21:1–11 21:12–18 21:19–26 22:1–2 22:3–20;23:1–30 (Josiah's deeds) 23:31–35 23:36–37;24:1–7 24:8–17 24:18–20 25:1–7 25:8–24 25:25–26 25:27–30Isaiah
* Prophecies about Judah and Israel (1–12): 1:1–9 1:10–17 1:18–20 1:21–23 1:24–31 2:1–4 2:5–11 2:12–22 3:1–12 3:13–15 3:16–17 3:18–26;4:1 4:2–6 5:1–7 5:8–10 5:11–17 5:18–19 5:20 5:21 5:22–23 5:24–30 6:1–13 7:1–2 7:3–6 7:7–9 7:10–17 7:18–20 7:21–22 7:23–25 8:1–3a 8:3b–4 ויאמר ה' אלי 8:5–8 8:9–10 8:11–15 8:16–18 8:19–23;9:1–6 9:7–12 9:13–20 10:1–4 10:5–11 10:12–15 10:16–19 10:20–23 10:24–32 10:33–34 11:1–9 11:10 11:11–16;12:1–6 * Prophecies about the Nations (13–23): 13:1–5 13:6–22;14:1–2 14:3–27 14:28–32 15:1–9;16:1–4 16:5–12 16:13–14 17:1–3 17:4–8 17:9–11 17:12–14 18:1–3 18:4–6 18:7 19:1–17 19:18 19:19–22 19:23 19:24–25 20:1–2 20:3–6 21:1–5 21:6–10 21:11–12 21:13–15 21:16–17 22:1–14 22:15–25 23:1–14 23:15–18 * Prophecies about Judah and Israel (24–35): 24:1–15 24:16–20 24:21–23 25:1–5 25:6–8 25:9–12 26:1–10 26:11 26:12 26:13–15 26:16–19 26:20–21 27:1 27:2–6 27:7–11 27:12 27:13 28:1–4 28:5–6 28:7–8 28:9–13 28:14–15 28:16–17 28:18–22 28:23–29 29:1–8 29:9–12 29:13–14 29:15–21 29:22–24 30:1–5 30:6–11 30:12–14 30:15–18 30:19–26 30:27–33 31:1–3 31:4–9 32:1–8 32:9–20 33:1 33:2–6 33:7–9 33:10–12 33:13–24 34:1–17 35:1–2 35:3–10 * Narrative (36–39): 36:1–10 36:11–16a 36:16b–22 כי כה אמר 37:1–14 37:15–32 37:33–35 37:36–38 38:1–3 38:4–8 38:9–22 39:1–2 39:3–8 * Consolations (40–66): 40:1–2 40:3–5 40:6–8 40:9–11 40:12–16 40:17–20 40:21–24 40:25–26 40:27–31 41:1–7 41:8–13 41:14–16 41:17–20 41:21–24 41:25–29 42:1–4 42:5–9 42:10–13 42:14–17 42:18–25;43:1–10 43:11–13 43:14–15 43:16–21 43:22–28 44:1–5 44:6–20 44:21–23 44:4–28 45:1–7 45:8 45:9 45:10 45:11–13 45:14–17 45:18–25;46:1–2 46:3–4 46:5–7 46:8–11 46:12–13 47:1–3 47:4–7 47:8–15 48:1–2 48:3–11 48:12–16 48:17–19 48:20–22 49:1–4 49:5–6 49:7 49:8–13 49:14–21 49:22–23 49:24 49:25–26 50:1–3 50:4–9 50:10 50:11 51:1–3 51:4–6 51:7–8 51:9–11 51:12–16 51:17–21 51:22–23 52:1–2 52:3 52:4–6 52:7–10 52:11–12 52:13–15 53:1–12 54:1–8 54:9–10 54:11–17 55:1–5 55:6–13 56:1–2 56:3 56:4–5 v 56:6–9 56:10–12;57:1–2 57:3–14 57:15–21 58:1–14 59:1–14 59:15–21 60:1–22 61:1–9 61:10–11;62:1–9 62:10–12 63:1–6 63:7–19;64:1–2 64:3–11 65:1–7 65:8–12 65:13–25 66:1–4 66:5–9 66:10–11 66:12–14 66:15–24Jeremiah
Jeremiah is divided into distinct prophecies, each of which begins with an announcement of "the word of the Lord to Jeremiah" or a similar phrase. Each such prophecy begins a new open ''parashah'' in the Aleppo Codex, with the single exception of the sixth prophecy (14:1) that begins with a closed ''parashah'' . The Aleppo codex is missing two folios from Jeremiah, and the folio following them is also partly torn. The missing text included parts of chapters 29–32. ''Parashot'' listed from the missing parts are based upon Kimhi's notes on the codex and marked with an asterisk (*). Prophecies of Destruction (1–25): * First prophecy (1): 1:1–3 1:4–6 1:7–10 1:11–12 1:13–19 * Second prophecy (2:1–3:5): 2:1–3 2:4–28 2:29–37;3:1–5 * Third prophecy (3:6–6:30): 3:6–10 3:11–17 3:18–25 4:1–2 4:3–8 4:9 4:10–18 4:19–21 4:22–31 5:1–9 5:10–13 5:14–19 5:20–29 5:30–31; 6:1–5 6:6–8 6:9–15 6:16–21 6:22–30 * Fourth prophecy (7–10): 7:1–2 7:3–15 7:16–20 7:21–28 7:29–31 7:32–34;8:1–3 8:4–12 8:13–16 8:17 8:18–22 8:23 9:1–5 9:6–8 9:9–10 9:11 9:12–13 9:14–15 9:16–18 9:19–21 9:22–23 9:24–25 10:1–5 10:6–10 10:11 10:12–16 10:17 10:18 10:19–21 10:22 10:23–25 * Fifth prophecy (11–13): 11:1–5 11:6–8 11:9–10 11:11–13 11:14 11:15–17 11:18–20 11:21 11:22–23 12:1–3 12:4–6 12:7–12 12:13 12:14–17 13:1–2 13:3–7 13:8–10 13:11–12a 13:12b–17 כה אמר 13:18–19 13:20–27 * Sixth prophecy (14–17): 14:1–9 14:10 14:11–12 14:13 14:14 14:15–18 14:19–22 15:1–9 15:10 15:11–14 15:15–16 15:17–18 15:19–21 16:1–2 16:3–4 16:5–8 16:9–13 16:14–5 16:16–18 16:19–21 17:1–4 17:5–6 17:7–10 17:11–13 17:14–18 17:19–27 * Seventh prophecy (18–20): 18:1–4 18:5–6 18:7–8 18:9–10 18:11–12 18:13–17 18:18–23 19:1–5 19:6–13 19:14 19:15;20:1–3 20:4–6 20:7–12 20:13 20:14–18 * Eighth prophecy (21–24): 21:1–3 21:1–3 21:4–10 21:11–14;22:1–5 22:6–9 22:10–12 22:13–17 22:18–19 22:20–27 22:28–30 23:1 23:2–4 23:5–6 23:7–8 23:9–14 23:15 23:16–22 23:23–29 23:30–40 24:1–2 24:3 24:4–7 24:8–10 * Ninth prophecy (25): 25:1–7 25:8–14 25:15–27a 25:27b–31 כה אמר 25:32–38 Prophecies interwoven with narratives about the prophet's life (26–45): * Tenth prophecy (26–29): 26:1–6 26:7–10 26:11–15 26:16–24 27:1–22 28:1–11 28:12–17 29:1–9 29:10–15 29:16 29:17–20 29:21–23 29:24–29 29:30–32 * Consolations (30–33): ** Eleventh prophecy (30–31): 30:1–3 30:4–9 30:10–11 30:12–17 30:18–22 30:23–25 31:1–5 31:6–8 31:9–13 31:14 31:15–19 31:20–21 31:22–25 31:26–29 31:30–33 31:34–35 31:36 31:37–39 ** Twelfth prophecy (32–33): 32:1–5 32:6–14 32:15 32:16–25 32:26–35 32:36–41 32:42–44 33:1–3 33:4–9 33:10–11 33:12–13 33:14–16 33:17–18 33:19–22 33:23–24 33:25–26 * Thirteenth prophecy (34): 34:1–5 34:6–7 34:8–11 34:12–16 34:17–22 * Fourteenth prophecy (35): 35:1–11 35:12–19 * Fifteenth prophecy (36–39): 36:1–3 36:4–8 36:9–18 36:19–26 36:27–29 36:30–32 37:1–5 37:6–8 37:9–11 37:12–21;38:1–2 38:3–6 38:7–13 38:14–16 38:17a 38:17b–18 כה אמר 38:19–23 38:24–26 38:27–28a 38:28b; 39:1–14 והיה כאשר 39:15–18 * Sixteenth prophecy (40–45): 40:1–6 40:7–12 40:13–16 41:1–10 41:11–15 41:16–18 42:1–6 42:7–22 43:1 43:2–7 43:8–13 44:1–6 44:7–10 44:11–14 44:15–19 44:20–23 44:24–25 44:26–29 44:30 45:1–5 Prophecies against the nations (46–51): * Against the nations (46–49): 46:1–12 46:13–19 46:20–26 46:27–28 47:1–7 48:1–11 48:12–39 48:40–47 49:1–6 49:7–11 49:12–19 49:20–22 49:23–27 49:28–33 49:34–39 * Against Babylon (50–51): 50:1–7 50:8–16 50:17 50:18–20 50:21 50:22–27 50:28–30 50:31–32 50:33–46 51:1–10 51:11–14 51:15–19 51:20–24 51:25–32 51:33–35 51:36–51 51:52–53 51:54–57 51:58 51:59–64 Narrative (52): * Destruction and Hope (52): 52:1–23 52:24–27 52:28–30 52:31–34Ezekiel
* Prophecies before the Fall of Jerusalem (1–24): 1:1–28 2:1–2 2:3–5 2:6–7 2:8–10 3:1–3 3:4–9 3:10–16a 3:16b–21ויהי דבר 3:22–27 4:1–3 4:4–12 4:13–14 4:15 4:16–17 5:1–4 5:5–6 5:7–9 5:10 5:11–17 6:1–10 6:11–14 7:1–4 7:5–22 7:23–27 8:1–6 8:7–8 8:9–14 8:15–18;9:1–3 9:4–11 10:1–22;11:1 11:2–3 11:4–6 11:7–13 11:14–15 11:16 11:17–25 12:1–7 12:8–16 12:17–20 12:21–25 12:26–28 13:1–7 13:8–12 13:13–16 13:17–19 13:20–23;14:1 14:2–3 14:4–5 14:6–8 14:9–11 14:12–20 14:21–23 15:1–5 15:6–8 16:1–35 16:36–50 16:51–58 16:59–63 17:1–10 17:11–18 17:19–21 17:22–24 18:1–20 18:21–23 18:24–26 18:27–32 19:1–9 19:10–14 20:1 20:2–26 20:27–29 20:30–31a 20:31b–44 ואני אדרש 21:1–5 21:6–10 21:11–12 21:13–18 21:19–22 21:23–28 21:29 21:30 21:31–32 21:33–37 22:1–16 22:17–18 22:19–22 22:23–31 23:1–10 23:11–21 23:22–27 23:28–31 23:32–34 23:35 23:36–45 23:46–49 24:1–5 24:6–8 24:9–14 24:15–24 24:25–27 * Prophecies about the Nations (25–32): 25:1–5 25:6–7 25:8–11 25:12–17 26:1–6 26:7–14 26:15–18 26:19–21 27:1–3 27:4–36 28:1–5 28:6–10 28:11–19 28:20–24 28:25–26 29:1–7 29:8–12 29:13–16 29:17–18 29:19–21 30:1–5 30:6–9 30:10–12 30:13–19 30:20–21 30:22–26 31:1–9 31:10–14 31:15–18 32:1–2 32:3–10 32:11–16 32:17–32 * Prophecies after the Fall of Jerusalem (33–39): 33:1–6 33:7–9 33:10–11 33:12–20 33:21–22 33:23–24 33:25–26 33:27–29 33:30–33 34:1–10 34:11–19 34:20–31 35:1–10 35:11–13 35:14–15 36:1–12 36:13–15 36:16–21 36:22–32 36:33–36 36:37–38 37:1–9a 37:9b–14 כה אמר 37:15–28 38:1–9 38:10–13 38:14–16 38:17 38:18–23 39:1–10 39:11–16 39:17–24 39:25–29 * Visions of the Future Jerusalem (40–48): 40:1–49;41:1–26;42:1–20;43:1–9 (the future Temple) 43:10–27a 43:27b והיה ביום השמיני 44:1–8 44:9–14 44:15–31 45:1–8 45:9–15 45:16–17 45:18–25 46:1–5 46:6–11 46:12–15 46:16 46:17–24;47:1–12 47:13–23 48:1–29 48:30–35Twelve Minor Prophets
The Aleppo Codex leaves four empty lines between each of the books of theTwelve Minor Prophets
The Minor Prophets or Twelve Prophets ( he, שנים עשר, ''Shneim Asar''; arc, תרי עשר, ''Trei Asar'', "Twelve") ( grc, δωδεκαπρόφητον, "the Twelve Prophets"), occasionally Book of the Twelve, is a collection of propheti ...
. The Leningrad Codex leaves three lines. ''Parashot'' within each of the twelve individual books are listed below.
The Aleppo Codex is missing seven folios from two different sections of the Twelve Minor Prophets. ''Parashot'' listed from the missing sections are based upon Kimhi's notes on the codex and marked with an asterisk (*). The two sections are: (a) three missing folios that included Amos 8:13 to the end, Obadiah, Jonah, Micah until 5:1 (מקדם); (b) four missing folios that included Zephaniah 3:10 (הארץ) to the end, Haggai, Zechariah until 9:17 (דגן).
* Hosea: 1:1–2a 1:2b–9 2:1–15 2:16–22 2:23–25 3:1–5 4:1–19 5:1–7 5:8–15;6:1–11 7:1–12 7:13–16;8:1–14 9:1–9 9:10–17 10:1–8 10:9–15; 11:1–11 12:1–15; 13:1–11 13:12–15; 14:1 14:2–10
* Joel: 1:1–12 1:13–20 2:1–14 2:15–27 3:1–5;4:1–8 4:9–17 4:18–21
* Amos:
** Three and four transgressions: 1:1–2 1:3–5 1:6–8 1:9–10 1:11–12 1:13–15 2:1–2 2:4–5 2:6–16
** 3:1–10 3:11–15 4:1–9 4:10–13 5:1–15 5:16–17 5:18–27 6:1–10 6:11–14 7:1–6 7:7–9 7:10–11 7:12–17 8:1–3 8:4–8 8:9–10 8:11–14 9:1–6 9:7–12 9:13–15
* Obadiah: There are no ''parashah'' divisions in the 21 verses of Obadiah (1:1–21).
* Jonah: 1:1–16;2:1–10 2:11 3:1–10;4:1–3 4:4–11
* Micah: 1:1–16 2:1–2 2:3–13 3:1–4 3:5–8 3:9–12 4:1–5 4:6–7 4:8–14 5:1–5 5:6 5:7–14 6:1–8 6:9–16 7:1–8 7:9–13 7:14–20
* Nahum: 1:1–11 1:12–14 2:1–14 3:1–19
* Habakkuk: 1:1–17 2:1–4 2:5–8 2:9–11 2:12–14 2:15–18 2:19–20 3:1–13 3:14–19
* Zephaniah: 1:1–11 1:12–18 2:1–4 2:5–15 3:1–13 3:14–15 3:16–20
* Haggai: 1:1–2 1:3–6 1:7–11 1:12–14 1:15; 2:1–5 2:6–9 2:10–19 2:20–23
* Zechariah: 1:1–6 1:7–17 2:1–2 2:3–4 2:5–9 2:10–11 2:12–13 2:14–17 3:1–10; 4:1–7 4:8–14; 5:1–8 5:9–11 6:1–8 6:9–15 7:1–3 7:4–7 7:8–14 8:1–5 8:6 8:7–8 8:9–13 8:14–17 8:18–19 8:20–22 8:23 9:1–8 9:9–17; 10:1–2 10:3–12 11:1–3 11:4–11 11:12–14 11:15–17 12:1–14; 13:1–6 13:7–9 14:1–11; 14:12–21
* Malachi: 1:1–13 1:14; 2:1–9 2:10–12 2:13–16 2:17; 3:1–12 3:13–18 3:19–21 3:22–24
Poetic layout of Psalms, Proverbs and Job
The threepoetic
Poetry (derived from the Greek ''poiesis'', "making"), also called verse, is a form of literature that uses aesthetic and often rhythmic qualities of language − such as phonaesthetics, sound symbolism, and metre − to evoke meanings in a ...
books of Psalms, Proverbs and Job are collectively known as ''Sifrei Emet'' (see the article on Ketuvim
The Ketuvim (; hbo, , Modern: ''Kəṯūvīm'', Tiberian: ''Kăṯūḇīm'' "writings") is the third and final section of the Tanakh (Hebrew Bible), after Torah (instruction) and Nevi'im (prophets). In English translations of the Hebrew Bi ...
). These three books share a unique system of cantillation
Cantillation is the ritual chanting of prayers and responses. It often specifically refers to Jewish Hebrew cantillation. Cantillation sometimes refers to diacritics used in texts that are to be chanted in liturgy.
Cantillation includes:
* Chant
...
unlike that of the other 21 books in Tanakh
The Hebrew Bible or Tanakh (;"Tanach"
''
''
parallelisms in their verses.
In the Tiberian masoretic codices, the unique system of cantillation for ''Sifrei Emet'' is complemented by a scribal layout unlike that of the rest of the Bible: Instead of the three narrow columns per page typical of these codices, ''Sifrei Emet'' are written in two wide columns per page. In each line of these wide columns text begins on the right, followed by a gap, and then continued by further text until the left margin of the column. Although there is ample evidence that the scribes attempted to place the gaps in the middle of the lines at the points where the cantillation divides the verses, they often did not succeed in doing so because of space limitations. Modern editions based upon the Aleppo Codex have implemented the idea fully by allowing wide full-page columns for Psalms, Proverbs, and Job.
In poetic layout, ''parashah'' divisions are typically indicated by a blank line for an open ''parashah''. The gaps in the middle of lines are not considered ''parashah'' divisions, and each scribe formatted the verses as he saw fit for aesthetic and practical reasons. An exception to this rule, however, is for the introductory titles of many individual psalms which are followed by formal ''parashah'' breaks, often by continuing the text at the beginning of the next line. These formal breaks will be indicated in the list of ''parashot'' for Psalms.
The special poetic cantillation and layout are ''not'' implemented for the narrative opening and conclusion of the book of Job (1:1-3:1 and 42:7-17).
Most printed Jewish bibles, even those based on manuscripts, show the flow of text in Esther according to the widespread tradition based on ''Keset HaSofer'' (only closed ''parashot''). Such editions include the ''Koren'' edition (Jerusalem, 1962), Breuer's first edition (Jerusalem, 1982) and Dotan's editions (which are otherwise based upon the Leningrad Codex). The flow of text in such bibles is as follows:
* 1:1–8 1:9–12 1:13–15 1:16–22 2:1–4 2:5–20 2:21–23 3:1–7 3:8–15 4:1–17; 5:1–14 6:1–14;7:1–4 7:5–8 7:9–10 8:1–2 8:3–6 8:7–14 8:15–17; 9:1–6
* Haman's Sons: 9:7–9
* 9:10–28 9:29–32 10:1–3
Bibles that show the ''parashot'' in Esther based upon a reconstruction of the Aleppo Codex include two editions following the Breuer method (''Horev'' and ''The Jerusalem Crown''). The flow of text in such bibles is as follows:
* 1:1–9 1:10–15 1:16–22 2:1–4 2:5–10 2:11–20 2:21–23 3:1–7 3:8–15 4:1–12 4:13–17 5:1–2 5:3–14 6:1–14;7:1–4 7:5–8 7:9–10 8:1–2 8:3–6 8:7–14 8:15–17;9:1–6
* Haman's Sons: 9:7–9
* 9:10–19 9:20–28 9:29–32 10:1–3
In addition to the common "open" and "closed" ''parashot'', the masoretic scribal layout employs spaces in an elaborate way for prominent songs found within narrative books, as well as for certain lists. Each such "song" is formatted in its own exact way, though there are similarities between them. These sections include:
Torah
* Song of the Sea (Exodus 15:1–19)
* Song of Moses (Deuteronomy 32)
Nevi'im
* Canaanite Kings (Joshua 12:9–24)
* Song of Deborah (Judges 5)
* Song of David (II Samuel 22)
Ketuvim
* Song of the Seasons (Ecclesiastes 3:2–8)
* Haman's Sons (Esther 9:7–9)
* David's Champions (I Chronicles 11:26–47)
* Song of Assaf (I Chronicles 16:8–36)
The following sections discuss the layout and formatting of each of these songs in detail.
Esther 9:7–9 lists Haman's ten sons in three consecutive verses (three names in 7, three in 8, and four in 9). Each name is preceded by the Hebrew particle ואת. The format for this list is as follows:
* The last word of verse 9:6 (איש) is purposely planned to be the first word in a new line (at the right margin). This word will begin the first line of text in format.
* The first word of 9:7 (the Hebrew particle ואת) is written at the end of the first line in at the left margin. A large gap is thus left between איש and ואת, which forms a closed ''parashah'' division .
* In the next ten lines of text, the ten names of the sons of Haman appear one after another in the beginning of each line at the right margin, beneath the word איש, while the word ואת appears at the end of each line text (left margin) until the final line. The 11th and final line of text ends with the first word of 9:10 (עשרת).
* There are thus a total of eleven lines of text in format, each with a single word at the beginning of the line and a single word at the end. The first (right) column begins with the word איש and the names of Haman's 10 sons follow beneath it. The second (left) column has the word ואת ten times, and in the final row it has the first word of 9:10 (עשרת).
The format described here originated in the typically narrow columns of the Tiberian masoretic codices, in which a line of text containing only two words at opposite margins with a gap between them appears similar to a standard closed ''parashah''. However, in many later scrolls the columns are much wider, such that lines with single words at opposite margins create a huge gap in the middle. In many scrolls these eleven lines are written in very large letters so that they form one full column of text in the megillah.
(PDF)
* Ganzfried, Shlomo. ''Keset HaSofer''. Ungvár (
Online text (PDF)
* Goshen-Gottstein, Moshe. "The Authenticity of the Aleppo Codex." ''Textus'' 1 (1960):17-58. * Goshen-Gottstein, Moshe. "A Recovered Part of the Aleppo Codex." ''Textus'' 5 (1966):53-59. * Levy, B. Barry. ''Fixing God's Torah: The Accuracy of the Hebrew Bible text in Jewish Law.'' Oxford University Press, 2001. * Ofer, Yosef. " M. D. Cassuto's Notes on the Aleppo Codex." ''
Online text (PDF)
* Ofer, Yosef. "The Aleppo Codex and the Bible of R. Shalom Shachna Yellin" in ''Rabbi
Online text (PDF)
* Penkower, Jordan S. "Maimonides and the Aleppo Codex." ''Textus'' 9 (1981):39-128. * Penkower, Jordan S. ''New Evidence for the Pentateuch Text in the Aleppo Codex''.
Jerusalem Crown: The Bible of the Hebrew University of Jerusalem
'. Jerusalem, 2000. Yosef Ofer, ed. (under the guidance of
online version
Bible editions consulted (based on the Leningrad Codex): # ''
Koren Publishers
Jerusalem, 1962.
The Aleppo Codex website
to view high-resolution images of the ''parashot'' and songs as they appear in the extant portions of the codex.
s digital version of the letter-text of the Aleppo Codex showing its ''parashah'' divisions.
The Westminster Leningrad Codex
records the ''parashot'' as they appear in the Leningrad Codex.
Titles for the ''Parashot'' in the Torah
by
Ketuvim
Parashot inKetuvim
The Ketuvim (; hbo, , Modern: ''Kəṯūvīm'', Tiberian: ''Kăṯūḇīm'' "writings") is the third and final section of the Tanakh (Hebrew Bible), after Torah (instruction) and Nevi'im (prophets). In English translations of the Hebrew Bi ...
are listed here according to the Aleppo codex, with variants from other masoretic traditions noted at the end of each book's section. The books of Ketuvim
The Ketuvim (; hbo, , Modern: ''Kəṯūvīm'', Tiberian: ''Kăṯūḇīm'' "writings") is the third and final section of the Tanakh (Hebrew Bible), after Torah (instruction) and Nevi'im (prophets). In English translations of the Hebrew Bi ...
are presented in the order they appear in most printed Hebrew bibles. In Tiberian and early Sephardic masoretic codices (such as the Aleppo Codex) the order is as follows: Chronicles, Psalms, Job, Proverbs, Ruth, Song of Songs, Ecclesiastes, Lamentations, Esther, Daniel, Ezra–Nehemiah.
The Aleppo codex is largely intact until the word ציון ("Zion") in Song of Songs 3:11. It is missing the rest of Song of Songs, as well as the final books of ''Ketuvim'' in their entirety: Ecclesiastes, Lamentations, Esther, Daniel and Ezra–Nehemiah. It is also missing two folios which included about 10 psalms (15:1–25:1). ''Parashot'' listed here from its missing parts are according to the notes taken by Joshua Kimhi, who recorded the ''parashot'' of the Aleppo codex for Rabbi Shalom Shachna Yellin in the nineteenth century. These are indicated by an asterisk. For some of the books that are largely or completely missing, charts have been provided below to allow for easy comparison of the parallel data found in the masoretic manuscripts.
Key to symbols for variants:
* A = Aleppo Codex.
* A* = Aleppo Codex (''parashot'' in the lost parts based on Kimhi's notes).
* L = Leningrad Codex.
* Y = Cambridge University Library Add. Ms. 1753 (Yemenite). Yeivin regards this manuscript of ''Ketuvim'' as "a second or third hand copy" of a Tiberian manuscript "no less accurate and reliable than the Aleppo Codex."
* S1 = Sassoon 1053 (10th century). Yeivin judges this manuscript to be carelessly prepared by comparison with other accurate Tiberian codices.
* L34 = EBP. II B 34 of the Russian National Library in St. Petersburg, a carefully prepared manuscript of ''Ketuvim'' but with many gaps.
* F = Finfer, Pesah. ''Masoret HaTorah VehaNevi'im.''
** Ff = Finfer, "few books" (קצת ספרים). If a "few books" say one thing and a "few books" another, these are indicated by Ff1 & Ff2.
** Fo = Finfer, "other books" (שאר ספרים).
** C="Cairo"
** D="Damascus"
** Finfer also sometimes notes a ''tiqqun''.
** Finfer notes that there is no ''parashah'' break at this verse.
** (-) Finfer doesn't list this verse at all.
Psalms
The Aleppo Codex leaves two empty lines between the five Books of Psalms (following psalms 41, 72, 89, 106). Otherwise there is one blank line between each two psalms, the standard way of indicating an open ''parashah'' break in poetic layout. There is no break at all, however, between psalms 114–115, which were apparently considered a single psalm by the scribes. Psalm 119, which has sets of eight verses for each letter of the Hebrew alphabet, has an open ''parashah'' break (a blank line) between each set of eight verses. The titles of individual Psalms have formal rules. Symbols for representing these rules are as follows, based on examples: * 1 = The psalm contains no format title, such as Psalm 1. The entire psalm is written in regular poetic layout. * 3:1a = There is a closed ''parashah'' within the title verse of a psalm. E.g. the title of psalm 3 is more than minimal, an entire verse containing more than onehemistich
A hemistich (; via Latin from Ancient Greek, Greek , from "half" and "verse") is a half-line of verse, followed and preceded by a caesura, that makes up a single overall prosodic or verse unit. In Latin verse, Latin and Greek poetry, the hemist ...
. There is a closed ''parashah'' division after the first hemistich. In masoretic manuscripts, this gap in the middle of the first title verse often closely resembles the poetic layout of the body of the psalm following the title verse.
* 4:1 = The first full verse of a psalm is a title followed by an open ''parashah'' break, such as in Psalm 4. The text of the body of the psalm starts at the beginning of the next line.
* 11:1a = The beginning of the first verse of a psalm is a title followed by an open ''parashah'' break in the middle of that verse, such as in Psalm 11. The text of the body of the psalm starts at the beginning of the next line. Besides formal titles, this form is also found after the word "halleluyah" at the beginning of a number of psalms (e.g. Psalm 106).
* 15:1a = There is a closed ''parashah'' division following a title at the beginning of the first verse of the psalm, such as in Psalm 15. This is also found twice for a full-verse title in Psalms 70:1 and 108:1 .
* 26 The beginning of the first verse of a psalm is a title, but there is no ''parashah'' division, such as in Psalm 26.
Book One (Psalms 1-41):
* 1 · 2 · 3:1a · 4:1 · 5:1a · 6:1a · 7:1a · 8:1a · 9:1a · 10:1 · 11:1a · 12:1 · 13:1 · 14:1a · 15:1a · 16:1a · 17:1a · 18:1a · 19:1 · 20:1 · 21:1 · 22:1a · 23:1a · 24:1a · 25:1a · 26 · 27:1a · 28 · 29:1a · 30:1 · 31:1 · 32:1a · 33 · 34:1a · 35:1a · 36:1 · 37 · 38:1 39:1 · 40:1 · 41:1
Book Two (Psalms 42-72):
* 42:1 · 43 · 44:1 45:1a · 46:1a · 47:1 · 48:1 · 49:1 · 50:1a · 51:1 · 52:1 · 53:1 · 54:1 · 55:1 · 56:1a · 57:1a · 58:1 · 59:1a · 60:1a · 61:1 · 62:1a · 63:1a · 64:1 · 65:1 · 66:1a · 67:1 · 68:1 · 69:1 · 70:1 · 71 · 72:1a
Book Three (Psalms 73-89):
* 73:1a · 74:1a · 75:1 · 76:1 · 77:1 · 78:1a · 79:1a · 80:1a · 81:1 · 82:1a · 83:1 · 84:1 · 85:1 · 86:1a · 87:1a · 88:1a 88:1b · 89:1
Book Four (Psalms 90-106):
* 90:1a · 91 · 92:1 · 93 · 94 · 95 · 96 · 97 · 98 · 99:1a (not a title) · 100:1a · 101:1a · 102 (first verse is title) · 103 · 104 · 105 · 106:1a
Book Five (Psalms 107-150):
* 107 · 108:1 · 109:1a · 110:1a .. · 111:1a · 112:1a · 113:1a · 114-115 · 116 · 117 · 118 · 119:1-8 119:9-16 119:17-24 119:25-32 119:33-40 119:41-48 119:49-56 119:57-64 119:65-72 119:73-80 119:81-88 119:89-96 119:97-104 119:105-112 119:113-120 119:121-128 119:129-136 119:137-144 119:145-152 119:153-160 119:161-168 119:169-176 · 120:1a · 121:1a · 122:1a · 123:1a · 124:1a · 125:1a · 126:1a · 127:1a · 128:1a · 129:1a · 130:1a · 131:1a · 132:1a · 133:1a · 134:1a · 135:1a · 136 · 137 · 138 139:1a · 140:1 · 141:1a · 142:1a · 143:1a · 144 145:1a · 146:1a · 147:1a · 148:1a · 149:1a · 150:1a
Proverbs
* 1:1–7 1:8–19 1:20–33 2:1–22 3:1–10 3:11–18 3:19–35 4:1–19 4:20–27 5:1–6 5:7–23 6:1–5 6:6–11 6:12–15 6:16–19 6:20–26 6:27–35 7:1–27 8:1–31 8:32–36; 9:1–18 * Centered title: "The Proverbs of Solomon" 10:1a (10:1b–19:9). There are no ''parashah'' divisions following the centered title until 19:10, an unusually large amount of unbroken text (278 verses). * 19:10–29; 20:1–30; 21:1–30 21:31; 22:1–29 23:1–5 23:6–35; 24:1–14 24:15–18 24:19–22 24:23–27 24:28–29 24:30–34 * גם אלה משלי שלמה אשר העתיקו אנשי חזקיה מלך יהודה 25:1-13 25:14–20 25:21–28; 26; 1–21 26:22–25; 27:1–22 27:23–27; 28:1–4 28:5–10 28:11–16 28:17–28; 29:1–17 29:18–27 30:1–6 דברי אגור בן יקה המשא 30:7–9 30:10–14 30:15–17 30:18–20 30:21–23 30:24–28 30:29–33 31:1–7 דברי למואל מלך משא אשר יסרתו אמו 31:8–9 31:10–31 אשת חיל.Job
I. Narrative Opening (1:1–3:1): * Common layout and regularcantillation
Cantillation is the ritual chanting of prayers and responses. It often specifically refers to Jewish Hebrew cantillation. Cantillation sometimes refers to diacritics used in texts that are to be chanted in liturgy.
Cantillation includes:
* Chant
...
: 1:1–5 1:6–22 2:1–10 2:11–13; 3:1.
II. Poetic Disputations: The disputations, which constitute the bulk of the book of Job, employ the special poetic layout in common with Psalms and Proverbs, along its associated poetic cantillation
Cantillation is the ritual chanting of prayers and responses. It often specifically refers to Jewish Hebrew cantillation. Cantillation sometimes refers to diacritics used in texts that are to be chanted in liturgy.
Cantillation includes:
* Chant
...
. In Tiberian masoretic codices, the formal title of each individual speech appears in the center of its line, while the body of the reply appears in poetic form (as in Psalms and Proverbs). The break between the title and the body is considered an open ''parashah'', and the verse numbers for these titles appear in bold in the list. Blank lines as open ''parashot'' are also used occasionally, and these are noted as .
* Main Disputation (3:2–32:1):
** Centered titles: 3:2 (Job 3:3–26)
***First cycle: 4:1 (Eliphaz 4:2–21;5:1–27), 6:1 (Job 6:2–30; 7:1–21), 8:1 (Bildad 8:2–22), 9:1 (Job 9:2–35; 10:1–22), 11:1 (Zophar 11:2–20), 12:1 (Job 12:2–25; 13:1–28; 14:1–22)
*** Second cycle: 15:1 (Eliphaz 15:2–35), 16:1 (Job 16:2–22; 17:1–16), 18:1 (Bildad 18:2–21), 19:1 (Job 19:2–29), 20:1 (Zophar 20:2–29), 21:1 (Job 21:2–34), 22:1 (Eliphaz 22:2–30), 23:1 (Job 23:2–17; 24:1–25), 25:1 (Bildad 25:2–6), 26:1 (Job I 26:2–14), 27:1 (Job II 27:2–23; 28:1–28), 29:1 (Job III 29:2–25; 30:1–31; 31:1–40).
** Conclusion of the main disputation: 32:1.
* Elihu (32:2–37:24):
** Introduction: 32:2–5
** Speech: 32:6–22; 33:1–33 (Elihu I). Centered titles: 34:1 (Elihu II 34:2–37), 35:1 (Elihu III 35:2–16), 36:1 (Elihu IV 36:2–33; 37:1–24).
* God and Job (38:1–42:6):
** God: 38:1–41; 39:1–18 39:19–30.
** God and Job (centered titles): 40:1 (God 40:2), 40:3 (Job 40:4–5).
** God: 40:6–32; 41:1–26 .
** Job (centered title): 42:1 (Job 42:2–6).
III. Narrative Conclusion (42:7–17):
* Common layout and regular cantillation
Cantillation is the ritual chanting of prayers and responses. It often specifically refers to Jewish Hebrew cantillation. Cantillation sometimes refers to diacritics used in texts that are to be chanted in liturgy.
Cantillation includes:
* Chant
...
: 42:7 42:8–17.
Song of Songs
The Aleppo codex is extant until the word ציון ("Zion") in Song of Songs 3:11. Bibles that show ''parashot'' in the Song of Songs based upon the Aleppo Codex (with reconstruction of its missing parts based on Kimhi's notes) include two editions following the Breuer method (''Horev'' and ''The Jerusalem Crown''). The flow of text in such bibles is as follows: * 1:1–4 1:5–8 1:9–14 1:15–17; 2:1–7 2:8–13 2:14 2:15–17 3:1–5 3:6–8 3:9–11 4:1–7 4:8–16;5:1 5:2–16; 6:1–3 6:4–9 6:10 6:11–12; 7:1–11 7:12–14;8:1–4 8:5–7 8:8–10 8:11–14 The Tiberian masoretic codices are nearly identical in the parts at which they show ''parashah'' breaks in the text. However, while A and L have almost exclusively, Y (which is usually very close to A) shows for the large majority of ''parashot'', as shown in the chart below:Ruth
In the Tiberian masoretic codices, the only ''parashah'' found in Ruth is for the short chronology at the end of the book: * 4:18–22 ואלה תולדות פרץ Variant: * While A, Y, L, and Ff1 all have at 4:18, other traditions noted by Finfer differ: F=, Ff2=.Lamentations
The Aleppo codex lacks Lamentations in its entirety. ''Parashot'' listed here are based upon Kimhi's notes on the codex. * First lamentation (1:1–22): between each of the 22 verses and following the last one.Kimhi omits notation of individual verses in Lamentations at the following points: 1:2, 1:5, 1:14, 4:4, 4:5, 4:6, 4:7, 4:14 (Ofer, Yellin, p. 323). The Breuer edition supplies these ''parashot'', apparently missing based upon an oversight by Kimhi (see Breuer, Horev, p. 14). * Second lamentation (2:1–22): between each of the 22 verses and following the last one. * Third lamentation (3:1–66): between each of 66 verses and following the last one. * Fourth lamentation (4:1–22): between each of the 22 verses and following the last one. * Fifth lamentation (5:1–22): 5:1–18 5:19–22 Variants: * In the third lamentation, the Leningrad Codex has between each set of three verses beginning with the same letter.Ecclesiastes
The Aleppo codex lacks Ecclesiastes in its entirety. ''Parashot'' listed here are based upon Kimhi's notes on the codex. * 1:1–11 1:12–18; 2:1–26; 3:1 * Song of the Seasons 3:2–8 * 3:9 There are no further ''parashah'' divisions at all in the rest of the book (3:9-12:14) according to Kimhi's notes on the Aleppo Codex, an unusually large amount of unbroken text (170 verses) that is confirmed by Y. The Leningrad codex has a solitary ''parashah'' break: at 9:11. The following chart compares the meager ''parashah'' breaks for Ecclesiastes as found in manuscripts:Esther
The book of Esther is traditionally read by Jews on the holiday ofPurim
Purim (; , ; see Name below) is a Jewish holiday which commemorates the saving of the Jewish people from Haman, an official of the Achaemenid Empire who was planning to have all of Persia's Jewish subjects killed, as recounted in the Book ...
from a handwritten scroll on parchment that must be halakhically valid. This means that the rules of open and closed ''parashot'' are of more practical relevance for Esther than for any other book in Nevi'im
Nevi'im (; he, נְבִיאִים ''Nəvīʾīm'', Tiberian: ''Năḇīʾīm,'' "Prophets", literally "spokespersons") is the second major division of the Hebrew Bible (the ''Tanakh''), lying between the Torah (instruction) and Ketuvim (wri ...
or Ketuvim
The Ketuvim (; hbo, , Modern: ''Kəṯūvīm'', Tiberian: ''Kăṯūḇīm'' "writings") is the third and final section of the Tanakh (Hebrew Bible), after Torah (instruction) and Nevi'im (prophets). In English translations of the Hebrew Bi ...
. Despite this—or perhaps because of the large numbers of scrolls of Esther that have been written, and the special attention that has therefore been paid to the problem by rabbis and scribes—manuscripts of Esther and opinions about how they should be written betray a relatively large number of discrepancies regarding the ''parashah'' divisions.
In the nineteenth century, Rabbi Shlomo Ganzfried
Shlomo Ganzfried (or ''Salomon ben Joseph Ganzfried''; 1804 in Ungvár – 30 July 1886 in Ungvár) was an Orthodox rabbi and posek best known as the author of the work of Halakha (Jewish law), the ''Kitzur Shulchan Aruch'' (Hebrew: קיצ ...
published a manual for scribes called ''Keset HaSofer'', in which he follows the rule that all ''parashot'' in Esther are closed (''Keset HaSofer'' 28:5). This is currently the dominant tradition for Ashkenazic
Ashkenazi Jews ( ; he, יְהוּדֵי אַשְׁכְּנַז, translit=Yehudei Ashkenaz, ; yi, אַשכּנזישע ייִדן, Ashkenazishe Yidn), also known as Ashkenazic Jews or ''Ashkenazim'',, Ashkenazi Hebrew pronunciation: , singu ...
and Sephardic
Sephardic (or Sephardi) Jews (, ; lad, Djudíos Sefardíes), also ''Sepharadim'' , Modern Hebrew: ''Sfaradim'', Tiberian Hebrew, Tiberian: Səp̄āraddîm, also , ''Ye'hude Sepharad'', lit. "The Jews of Spain", es, Judíos sefardíes (or ), ...
''megillot'' (scrolls of Esther
Esther is the eponymous heroine of the Book of Esther. In the Achaemenid Empire, the Persian king Ahasuerus seeks a new wife after his queen, Vashti, is deposed for disobeying him. Hadassah, a Jewess who goes by the name of Esther, is chosen ...
) today. But the Tiberian masoretic codices contain both open and closed portions. Also, Yemenite scribes did not entirely adopt the tradition of closed portions, leaving the divisions in many scrolls of Esther similar to what is found in the masoretic codices.
Ganzfried ruled that a scroll of Esther with open portions is invalid, but added that "some authorities validate it" (''Keset HaSofer'' 28:5). When discussing these authorities in his additional notes, Ganzfried cites a list open ''parashot'' found in the book ''Orhot Hayyim'', and concludes: "And even though our custom is that all of these are closed, it nevertheless seems that if some or all of these are open one may read from the scroll with a blessing." These have been listed in the chart below under at "OH" under ''Keset HaSofer'', and they are very similar to what is found in the Tiberian masoretic codices.
Daniel
The Aleppo codex lacks Daniel in its entirety. ''Parashot'' listed here are based upon Kimhi's notes on the codex. * 1:1–21 2:1–13 2:14–16 2:17–24 2:25–28 2:29–30 2:31–45 2:46–49 3:1–18 3:19–23 3:24–30 3:31–33; 4:1–25 4:26–34 5:1–7 5:8–12 5:13–16 5:17–30 6:1–6 6:7–11 6:12–14 6:15 6:16–29 * 7:1–14 7:15–28 8:1–27 9:1–27 10:1–3 10:4–21 11:1–45; 12:1–3 12:4–13Ezra–Nehemiah
The Aleppo codex lacksEzra–Nehemiah
Ezra–Nehemiah ( he, עזרא נחמיה , ) is a book in the Hebrew Bible found in the Ketuvim section, originally with the Hebrew title of Ezra ( he, עזרא, links=no, ). The book covers the period from the fall of Babylon in 539 BCE t ...
in its entirety. ''Parashot'' listed here are based upon Kimhi's notes on the codex.Ofer, Yellin, pp. 325-328.
* (Ezra) 1:1–8 1:9 1:10–11
* People of the province who returned to Jerusalem: 2:1–2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 2:27 2:28 2:29 2:30 2:31 2:32 2:33 2:34 2:35 2:36 2:37 2:38 2:39 2:40 2:41 2:42 2:43 2:44 2:45 2:46 2:47 2:48 2:49 2:50 2:51 2:52 2:53 2:54 2:55 2:56 2:57 2:58 2:59 2:60 2:61 2:62–66 2:67 2:68–69 2:70
* 3:1a 3:1b 3:2–7 3:8–9a 3:9b–13 בני חנדד 4:1–6 4:7 4:8–11 4:12 4:13 4:14–16 4:17 4:18–22 4:23 4:24 5:1 5:2 5:3–5 5:6–7 5:8–10 5:11–12 5:13–15 5:16–17 6:1–2 6:3–4 6:5 6:6–12 6:13–15 6:16–18 6:19–22 7:1–6 7:7–10 7:11 7:12–24 7:25–26 7:27–28
* Chiefs of the clans: 8:1 8:2a 8:2b 8:2c 8:3a מבני שכניה 8:3b מבני פרעש 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14
* 8:15-18a 8:18b-19 מבני מחלי 8:20-30 18:31-34 18:35 18:36 9:1–9 9:10–14 9:15 10:1 10:2–3 10:4 10:5–8 10:9 10:10–11 10:12–14 10:15–17
* Priestly families who were found to have foreign women: 10:18–19 10:20 10:21 10:22 10:23 10:24 10:25 10:26 10:27 10:28 10:29 10:30 10:31 10:32 10:33 10:34 10:35 10:36 10:37 10:38 10:39 10:40 10:41 10:42 10:43–44
* (Nehemiah) 1:1–11 2:1–9 2:10–18 2:19–20
* Builders: 3:1 3:2 3:3 3:4b 3:4c 3:4a 3:5 3:6 3:7 3:8a 3:8b 3:9 3:10 3:11 3:12 3:13–14 3:15 3:16 3:17a 3:17b 3:18 3:19 3:20 3:21 3:22–23a 3:23b 3:24–25 3:26 3:27–28 3:29a 3:29b 3:30a 3:30b 3:31–32
* 3:33–35 3:36–38 4:1–8 4:9–17 5:1–8 5:9–19 6:1–4 6:5–7 6:8–13 6:14–15 6:16–19 7:1–5
* People of the province who returned to Jerusalem: 7:6–7 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 7:28 7:29 7:30 7:31 7:32 7:33 7:34 7:35 7:36 7:37 7:38 ' 7:39 7:40 7:41 7:42 7:43 7:44 7:45 ' 7:46 7:47 7:48 7:49 7:50 7:51 7:52 7:53 7:54 7:55 7:56 7:57 7:58 7:59a 7:59b בני פרכת 7:60 ' 7:61 7:62 7:63–67 7:68–69 7:70–72a 7:72b; 8:1–4 ויגע החדש השביעי 8:5–8 8:9–12 8:13–15 8:16 8:17–18 9:1–3 9:4–37 10:1–14 10:15–34 10:35–40;11:1–2 11:3–6 11:7–9 11:10–14 11:15–18 11:19–21 11:22–36 12:1–7 12:8–22 12:23–26 12:27–34 12:35–47 13:1–9 13:10–13 13:14–18 13:19–21 13:22 13:23–30a 13:30b–31 ואעמידה משמרות.
Chronicles
* Chronology until David (1 Chronicles 1–10): 1:1–4 1:5 1:6 1:7 1:8–9 1:10 1:11–12 1:13–16 1:17 1:18–23 1:24–27 1:28 1:29–31 1:32 1:33 1:34 1:35 1:36 1:37 1:38 1:39 1:40 1:41–42 1:43–51a 1:51b–54 ויהיו אלופי אדום 2:1–2 2:3 2:4 2:5 2:6 2:7 2:8 2:9–20 2:21–22 2:23–24 2:25–26 2:27–32 2:33–41 2:42–46 2:47–49 2:50–53 2:54–55 3:1–4 3:5–9 3:10–23 3:24 4:1–2 4:3–10 4:11–12 4:13–14 4:15–18 4:19–23 4:24–27 4:28–33a 4:33b–43 זאת מושבתם 5:1–2 5:3–10 5:11–13 5:14–17 5:18–22 5:23–26 5:27–28 5:29a 5:29b–41 ובני אהרן 6:1–3 6:4–13 6:14–15 6:16–23 6:24–28 6:29–32 6:33–34 6:35–38 6:39–41 6:42–44 6:45 6:46 6:47 6:48 6:49–50 6:51–55 6:56–58 6:59–60 6:61 6:62–66 7:1 7:2 7:3–5 7:6–13 7:14–19 7:20–29 7:30–40 8:1–32 8:33–40 9:1 9:2–4 9:5–9 9:10–11 9:12–34 9:35–38 9:39 –44 10:1–4a 10:4b–5 ויקח שאול 10:6–7 10:8–10 10:11–14 * King David (1 Chronicles 11–29): ** 11:1–3 11:4–9 11:10 11:11–21 11:22–25 ** David's champions (11:26–47): 11:26a 11:26b אלחנן 11:27a 11:27b חלץ 11:28a 11:28b אביעזר 11:29a 11:29b עילי 11:30a 11:30b חלד 11:31a 11:31b בניה 11:32a 11:32b אביאל 11:33a 11:33b אליחבא 11:34a 11:34b יונתן 11:35a 11:35b אליפל 11:36 11:37a 11:37b נערי 11:38a 11:38b מבחר 11:39 11:40a 11:40b גרב 11:41a 11:41b זבד 11:42a 11:42b חנן 11:43 11:44a 11:44b שמע 11:45 11:46a 11:46b–47a ויתמה 11:47b ויעשיאל. ** 12:1–5 12:6–14 12:15–16 12:17–18 12:19 12:20–23 ** David's supporters in Hebron: 12:24 12:25 12:26 12:27 12:28 12:29 12:30 12:31 12:32 12:33 12:34 12:35 12:36 12:37 12:38 12:38–41 ** 13:1–14 14:1–2 14:3–7 14:8–12 14:13–17;15:1–2 15:3–4 Levites: 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12–15 15:16 15:17a 15:17b–25 ומן בני מררי 15:26–29 16:1–4 16:5–7 ** Song of Assaf: 16:8–22 16:23–36 ** 16:37–38 16:39–43 17:1–2 17:3–7a 17:7b–15 כה אמר 17:16–27 18:1–8 18:9–17 19:1–5 19:6–7a 19:7b ובני עמון 19:8–12a 19:12b–15 ואם בני עמון 19:16–19 20:1–3 20:4–5 20:6–8 21:1–7 21:8 21:9–12 21:13–15 21:16–17 21:18–26 21:27–30 22:1 22:2–4 22:5–6 22:7–17 22:18–19 23:1–5 23:6 23:7 23:8 23:9 23:10–11 23:12 23:13–14 23:15–17 23:18–23 23:24–32 24:1–5 24:6 ** 24:7a 24:7b לידעיה 24:8a 24:8b לשערים 24:9a 24:9b למימן 24:10a 24:10b לאביה 24:11a 24:11b לשכניהו 24:12a 24:12b ליקים 24:13a 24:13b לישבאב 24:14a 24:14b לאמר 24:15a 24:15b להפצץ 24:16a 24:16b ליחזקאל 24:17a 24:17b לגמול 24:18a 24:18b למעזיהו. ** 24:19 24:20 24:21 24:22 24:23 24:24 24:25 24:26 24:27 24:28 24:29 24:30–31 25:1–3 25:4–8 25:9a 25:9b גדליהו 25:10 25:11 25:12 25:13 25:14 25:15 25:16 25:17 25:18 25:19 25:20 25:21 25:22 25:23 25:24 25:25 25:26 25:27 25:28 25:29 25:30 25:31 26:1–5 26:6–13 26:14–16 26:17a 26:17b–20 ולאספים 26:21 26:22 26:23–24 26:25–28 26:29–32 27:1 27:2 27:3 27:4 27:5–6 27:7 27:8 27:9 27:10 27:11 27:12 27:13 27:14 27:15 27:16a 27:16b לשמעוני 27:17 27:18a 27:18b ליששכר 27:19a 27:19b לנפתלי 27:20 27:21a 27:16b לבנימן 27:22–24 27:25a 27:25b ועל האצרות 27:26 27:27a 27:27b ועל שבכרמים 27:28a 27:28b ועל אצרות השמן 27:29a 27:29b ועל הקבר 27:30a 27:30b ועל האתנות 27:31 27:32 27:33 27:34 ** 28:10 28:11–19 28:20–21 29:1–9 29:10–19 29:20–25 29:26–20 * King Solomon (2 Chronicles 1–9): 1:1–10 1:11–13 1:14–18;2:1 2:2–9 2:10–15 2:16–17;3:1–7 3:8–13 3:14 3:15 3:16–17 4:1 4:2–5 4:6 4:7 4:8 4:9–18 4:19–22;5:1a 5:1b ויבא שלמה 5:2–10 5:11–14 6:1–13 6:14a ויאמר 6:14b–23 ה' אלהי ישראל 6:24–25 6:26–27 6:28–31 6:32–40 6:41–42 7:1–4 7:5–6 7:7–11 7:12–22 8:1–9 8:10–11 8:12–16 8:17–18 9:1–12 9:13–21 9:22–24 9:25–31 * The Davidic Dynasty (2 Chronicles 10–36): 10:1–5 10:6–11 10:12–16 10:17–18a 10:18b והמלך רחבעם התאמץ 10:19;11:1 11:2–4 11:5–12 11:13–23;12:1 12:2–4 12:5–8 12:9–12 12:13–14 12:15–16 13:1–3a 13:3b וירבעם 13:4–5 13:6–9 13:10–20 13:21–23 14:1–6 14:7a 14:7b–10 ומבנימן 14:11–14 15:1–2 15:3–7 15:8–9 15:10–19 16:1–5 16:6 16:7–14 17:1–6 17:7–11 17:12–14a 17:14b עדנה השר 17:15 17:16 17:17 17:18 17:19 18:1–17 18:18–22 18:23–34;19:1 19:2–11 20:1–13 20:14–30 20:31–37; 21:1–3 21:4–11 21:12–20; 22:1 22:2–12 23:1–11 23:12–13 23:14–15 23:16–21; 24:1–2 24:3–14 24:15–16 24:17–19 24:20–22 24:23–27 25:1–10 25:11–13 25:14–16 25:17–24 25:25–28;26:1–2 26:3–10 26:11–23 27:1–9 28:1–5 28:6–7 28:8 28:9–11 28:12–13 28:14–15 28:16–27 29:1–11 29:12a 29:12b–13 ומן הגרשני 29:14a 29:14b–17 ומן בני ידותון 29:18–19 29:20–26 29:27–30 29:31–36 30:1–9 30:10–19 30:20 30:21 30:22 30:23–24a 30:24b–26 והשרים הרימו 30:27 31:1 31:2 31:3–6 31:7 31:8 31:9–10 31:11–21 32:1–8 32:9–19 32:20 32:21–23 32:24–32 33:1–9 33:10–20 33:21–25 34:1–7 34:8–11 34:12–23 34:24–26a 34:26b–28 כה אמר ה' אלהי ישראל 34:29–33 35:1–2 35:3–6 35:7 35:8–18 35:19 35:20–22 35:23–24 35:25–27 36:1–4 36:5–8 36:9–10 36:11–14 36:15–17 36:18–21 36:22 36:23Songs with special layout
In addition to the common "open" and "closed" ''parashot'', the masoretic scribal layout employs spaces in an elaborate way for prominent songs found within narrative books, as well as for certain lists. Each such "song" is formatted in its own exact way, though there are similarities between them. These sections include:
Torah
* Song of the Sea (Exodus 15:1–19)
* Song of Moses (Deuteronomy 32)
Nevi'im
* Canaanite Kings (Joshua 12:9–24)
* Song of Deborah (Judges 5)
* Song of David (II Samuel 22)
Ketuvim
* Song of the Seasons (Ecclesiastes 3:2–8)
* Haman's Sons (Esther 9:7–9)
* David's Champions (I Chronicles 11:26–47)
* Song of Assaf (I Chronicles 16:8–36)
The following sections discuss the layout and formatting of each of these songs in detail.
Haman's Sons (Esther)
See also
* Chapters and verses of the Bible *List of Hebrew Bible manuscripts
A Hebrew Bible manuscript is a handwritten copy of a portion of the text of the Hebrew Bible (Tanakh) made on papyrus, parchment, or paper, and written in the Hebrew language. (Some of the Biblical text and notations may be in Aramaic.) The oldes ...
* Lectionary
* Seder (Bible)
A ''seder'' (plural: ''sedarim'') is part of a biblical book in the Masoretic Text of the Hebrew Bible.
In the Torah
The text of the Torah is divided into roughly 150 ''sedarim'' though sources disagree on the exact number. Differing texts record ...
* Weekly Torah portion
It is a custom among religious Jewish communities for a weekly Torah portion to be read during Jewish prayer services on Monday, Thursday, and Saturday. The full name, ''Parashat HaShavua'' ( he, פָּרָשַׁת הַשָּׁבוּעַ), is po ...
References
{{ReflistLiterature cited
Books and articles cited in the references to this article: * Finfer, Pesah. ''Masoret HaTorah VehaNevi'im.'' Vilna, 1906 (Hebrew). Online text: DjVu at Commons(PDF)
* Ganzfried, Shlomo. ''Keset HaSofer''. Ungvár (
Uzhhorod
Uzhhorod ( uk, У́жгород, , ; ) is a city and municipality on the river Uzh in western Ukraine, at the border with Slovakia and near the border with Hungary. The city is approximately equidistant from the Baltic, the Adriatic and the ...
), 1835 (Hebrew)Online text (PDF)
* Goshen-Gottstein, Moshe. "The Authenticity of the Aleppo Codex." ''Textus'' 1 (1960):17-58. * Goshen-Gottstein, Moshe. "A Recovered Part of the Aleppo Codex." ''Textus'' 5 (1966):53-59. * Levy, B. Barry. ''Fixing God's Torah: The Accuracy of the Hebrew Bible text in Jewish Law.'' Oxford University Press, 2001. * Ofer, Yosef. " M. D. Cassuto's Notes on the Aleppo Codex." ''
Sefunot
Sefunot () was a Hebrew-language academic journal, published annually, dealing with the study of Jewish communities in the East, from the end of the Middle Ages unto the present time. Ben-Zvi (1956), p5/ref> It was initiated by Meir Benayahu, an ...
'' 19 (1989):277-344 (Hebrew)Online text (PDF)
* Ofer, Yosef. "The Aleppo Codex and the Bible of R. Shalom Shachna Yellin" in ''Rabbi
Mordechai Breuer
Mordechai Breuer ( he, מָרְדְּכַי בְּרוֹיֶאר; May 14, 1921 – February 24, 2007) was a German-born Israeli Orthodox rabbi. He was one of the world's leading experts on Tanakh (Hebrew Bible), and especially of the text of the ...
Festschrift: Collected Papers in Jewish Studies'', ed. M. Bar-Asher, 1:295-353. Jerusalem, 1992 (Hebrew)Online text (PDF)
* Penkower, Jordan S. "Maimonides and the Aleppo Codex." ''Textus'' 9 (1981):39-128. * Penkower, Jordan S. ''New Evidence for the Pentateuch Text in the Aleppo Codex''.
Bar-Ilan University
Bar-Ilan University (BIU, he, אוניברסיטת בר-אילן, ''Universitat Bar-Ilan'') is a public research university in the Tel Aviv District city of Ramat Gan, Israel. Established in 1955, Bar Ilan is Israel's second-largest academi ...
Press: Ramat Gan, 1992 (Hebrew).
* Yeivin, Israel. "The Division into Sections in the Book of Psalms." ''Textus'' 7 (1969):76-102.
* Yeivin, Israel. ''Introduction to the Tiberian Masorah''. Trans. and ed. E. J. Revell. Masoretic Studies 5. Missoula, Montana: Scholars Press, 1980.
Bible editions consulted (based on the Aleppo Codex):
# Mossad Harav Kuk: Jerusalem, 1977–1982. Mordechai Breuer
Mordechai Breuer ( he, מָרְדְּכַי בְּרוֹיֶאר; May 14, 1921 – February 24, 2007) was a German-born Israeli Orthodox rabbi. He was one of the world's leading experts on Tanakh (Hebrew Bible), and especially of the text of the ...
, ed.
# Horev publishers: Jerusalem, 1996–98. Mordechai Breuer
Mordechai Breuer ( he, מָרְדְּכַי בְּרוֹיֶאר; May 14, 1921 – February 24, 2007) was a German-born Israeli Orthodox rabbi. He was one of the world's leading experts on Tanakh (Hebrew Bible), and especially of the text of the ...
, ed.
# Jerusalem Crown: The Bible of the Hebrew University of Jerusalem
'. Jerusalem, 2000. Yosef Ofer, ed. (under the guidance of
Mordechai Breuer
Mordechai Breuer ( he, מָרְדְּכַי בְּרוֹיֶאר; May 14, 1921 – February 24, 2007) was a German-born Israeli Orthodox rabbi. He was one of the world's leading experts on Tanakh (Hebrew Bible), and especially of the text of the ...
).
# Jerusalem Simanim Institute (Feldheim Publishers), 2004.
# ''Mikraot Gedolot Haketer'', Bar-Ilan University
Bar-Ilan University (BIU, he, אוניברסיטת בר-אילן, ''Universitat Bar-Ilan'') is a public research university in the Tel Aviv District city of Ramat Gan, Israel. Established in 1955, Bar Ilan is Israel's second-largest academi ...
Press, 1992–present.
# Mechon Mamreonline version
Bible editions consulted (based on the Leningrad Codex): # ''
Biblia Hebraica Stuttgartensia
The Biblia Hebraica Stuttgartensia, abbreviated as BHS or rarely BH4, is an edition of the Masoretic Text of the Hebrew Bible as preserved in the Leningrad Codex, and supplemented by masoretic and text-critical notes. It is the fourth edition in ...
''. Deutsche Bibelgesellschaft: Stuttgart, 1984.
# Adi publishers. Tel Aviv, 1986. Aharon Dotan, ed.
# The '' JPS Hebrew-English Tanakh''. Philadelphia, 1999.
# ''Biblia Hebraica Quinta
The ''Biblia Hebraica Quinta Editione'', abbreviated as BHQ or rarely BH5, is the fifth edition of the '' Biblia Hebraica'' and when complete will supersede the fourth edition, the ''Biblia Hebraica Stuttgartensia'' (BHS).
BHQ Fascicles and Edi ...
: General Introduction and Megilloth''. Stuttgart: Deutsche Bibelgesellschaft, 2004 (''BHQ'').
Bible editions consulted (based on other traditions):
Koren Publishers
Jerusalem, 1962.
External links
''Note: Links concerning theWeekly Torah portion
It is a custom among religious Jewish communities for a weekly Torah portion to be read during Jewish prayer services on Monday, Thursday, and Saturday. The full name, ''Parashat HaShavua'' ( he, פָּרָשַׁת הַשָּׁבוּעַ), is po ...
do not belong here.''
The Aleppo Codex website
to view high-resolution images of the ''parashot'' and songs as they appear in the extant portions of the codex.
s digital version of the letter-text of the Aleppo Codex showing its ''parashah'' divisions.
The Westminster Leningrad Codex
records the ''parashot'' as they appear in the Leningrad Codex.
Titles for the ''Parashot'' in the Torah
by
Aryeh Kaplan
Aryeh Moshe Eliyahu Kaplan ( he, אריה משה אליהו קפלן; October 23, 1934 – January 28, 1983) was an American Orthodox rabbi, author, and translator, best known for his Living Torah edition of the Torah. He became well known as ...
Hebrew Bible