The Ancient Hebrew Ktav Ivri script used during the First Temple Period

[edu]

I saw an interesting article on the net by Chaim Clorfene on the ancient Hebrew Ktav Ivri script used during the First Temple period.
http://www.jewishmag.com/160mag/original_hebrew_script/original_hebrew_script.htm
Here is a quote from his article:

Since both proofs offered by Rabbi Elazar are rejected, we are left with two views:

1.) The Torah was originally written by Moses in Paleo-Hebrew (Ivri). It was changed to Ashuri script by Ezra during the Babylonian Exile and has remained so ever since.

2.) The Torah was written by Moses in Ashuri script. It was changed to Ivri towards the end of the First Temple period and then changed back again to Ashuri by Ezra.

This discussion is of monumental significance since it includes the writing of the Ten Commandments, "the two Tablets of Testimony, stone tablets inscribed by the finger of G-d." The Jerusalem Talmud maintains that the Ten Commandments were written in Ivri. The Babylonian Talmud says that they were written in Ashuri.

In the end, we find that the Talmudic discussion leaves us with a doubt concerning which script was the original. But we can possibly resolve this by considering a ceremony performed with the Kohen Gadol (High Priest) and the kings of the House of David.

The Mishna tells us that the Kohen Gadol must be consecrated by anointing with shemen hamischa, the anointing oil made by Moses. This is one of the 613 commandments of the Torah. A small amount of the oil is poured on the High Priest's head and applied between his eyes by a finger drawing the form of an X, the letter Tav, the 22nd letter of the Alef-Bet in Ivri script. And when the kings of the Davidic dynasty are anointed, the same oil is used, but applied in the shape of a crown, the vertical zigzag lines of a W, the form of the letter Shin, the 21st letter of Ivri script. Neither of these two shapes is found in our familiar Ashuri script.

Since Aaron, the High Priest, and King David appear to have been anointed with forms of letters of Ivri script, we can presume that Ivri was the script used during the early generations of the Children of Israel, and that Ashuri script was developed later. According to the opinion of Mar Zutra, it was a thousand years later during the Babylonian Exile.

My personal reflection on this subject is to avoid the mistake of thinking that if Paleo-Hebrew was the original, then it must be the holier of the two scripts. The fact is that Ezra, the father of Ashuri script, was the author of three books of the Hebrew Scriptures and worked with ruach hakodesh, a form of prophecy. The Hebrew letters that came from his hand contain some of the deepest and most mystical teachings of the Torah. These letters have sustained the Jewish people for 2500 years and will undoubtedly continue to do so in the future. But at the very least, the re-discovery of Ivri or Paleo-Hebrew suggests that we live in a new era, one that is struggling to synthesize the past with the present so as to become greater than both.

I myself have not researched the subject sufficiently to come to any firm conclusions, however, I am interested in knowing if other members of this forum agree or disagree with Chaim Clorfene and if so, on what are you basing your opinion.

[muman613]

Here is a chart which compares the two scripts side by side:

[muman613]

According to the Talmud the Ten Commandments MUST have been written using the Ashura script. Otherwise the Talmud Mesechet Shabbat 104a doesn't make any sense.

Remember that this Talmud says that the center of the Mem and the Samech were suspended in mid-air.... In the paleo-hebrew script this is not the case..

http://halakhah.com/shabbath/shabbath_104.html

....
it['s sanctity] is enhanced, for R. Hisda said: The mem and the samek which were in the Tables stood [there] by a miracle.1  But as for a closed letter which is written open, it['s sanctity] is diminished, for R. Jeremiah-others state, R. Hiyya b. Abba-said [The double form of] manzapak2  was declared by the Watchmen [prophets].3  (But, is that reasonable: surely is is written, These are the commandments,4  [teaching] that a prophet may henceforth [i.e., after Moses] make no innovations! — Rather they were in existence, but it was not known which were [to be used] medially and which finally, and the Watchmen came and fixed [the mode of their employment]). But still, 'these are the commandments' [teaches] that a prophet may henceforth make no innovations?5  — Rather they had forgotten them, and they [the Watchmen] reinstituted them.6

It was stated above, R. Hisda said: The mem and the samek which were in the Tables stood [there] by a miracle. R. Hisda also said: The writing of the Tables could be read from within and without,7  e.g., nebub [hollow] would be read buban; — behar [in the mountain] [as] rahab; saru [they departed] [as] waras.8
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1)  The engraving of the Tables went right through from side to side. Consequently the completely closed letters, viz., the mem and the samek, should have fallen out, and the fact that they did not was a miracle. This assumes that only the closed mem was then in use, for it is now assumed that the employment of distinct medial forms was a later innovation. Hence if one writes a closed mem instead of an open one, he enhances its sanctity, since that is the older form. This is historically correct: the present medial forms were probably introduced in order to make it possible to join them to the next letter, and since this was unnecessary in the case of final letters, they were left in their original state. V.J.E., art. Alphabet, Vol. 1, 443.

[edu]

Muman it is more appropriate to say that Rabbi Hisda of the Talmud Bavli believes that the Mem and Samech of the Ten Commandments were suspended by a miracle, since within the Talmud Bavli several conflicting viewpoints are brought about to which extent was the ancient Hebrew, Ktav Ivri script used.
I did not see the text directly that speaks about it, but I read that according to Talmud Yerushalmi it was the letter ayin written in Ancient Hebrew Ktav Ivri script, which was suspended by a miracle in the tablets of the ten commandments and not Mem and Samech.
I am told that currently the oldest verses of the Bible that have so far been found by archaeologists, from the First Temple period, are the verses containing Bircat Cohanim, (the priestly blessing, Bamidbar/Numbers 6 verses 24-26) and the text found was written in the ancient Hebrew Ktav Ivri script.
This of course does not prove, which script was used for the Ten Commandments, but it does shed light on some other issues.

[muman613]

Muman it is more appropriate to say that Rabbi Hisda of the Talmud Bavli believes that the Mem and Samech of the Ten Commandments were suspended by a miracle, since within the Talmud Bavli several conflicting viewpoints are brought about to which extent was the ancient Hebrew, Ktav Ivri script used.
I did not see the text directly that speaks about it, but I read that according to Talmud Yerushalmi it was the letter ayin written in Ancient Hebrew Ktav Ivri script, which was suspended by a miracle in the tablets of the ten commandments and not Mem and Samech.
I am told that currently the oldest verses of the Bible that have so far been found by archaeologists, from the First Temple period, are the verses containing Bircat Cohanim, (the priestly blessing, Bamidbar/Numbers 6 verses 24-26) and the text found was written in the ancient Hebrew Ktav Ivri script.
This of course does not prove, which script was used for the Ten Commandments, but it does shed light on some other issues.

You are correct... The Talmud often presents several opinions and I did not research the other opinions. I have heard the idea that the mem and samek were the letters which were suspended by a miracle.

[edu]

In Yechezkel/Ezekiel 9:4 an angel was told to put a mark or impression on the head of the righteous.
Some commentaries leave it at this and don't make any claims about the appearance of the mark or impression.
However, Radak citing our sages, claims that the angel was commanded to put the letter, Tav on the head of the righteous. If the sages are correct, this takes on a new or added meaning in light of what Chaim Clorfene wrote about the letter Tav in ancient Hebrew, Ktav Ivri script.

והתוית תו -
ענין סימן וכתיבה אמר שיתוה בדיו על מצחות האנשים הנאנחים והנאנקים, לסימן שלא יגעו בהם המשחיתים וזה הענין כענין דם הפסח במצרים לאות ולסימן, אלא שזה היה במראה הנבואה.

ורבותינו ז"ל פירשו:

תיו האות הנקראת תי"ו, אמר לו הקדוש ברוך הוא לגבריאל: כתוב על מצחן של צדיקים תי"ו של דיו ועל מצחן של רשעים תי"ו של דם.
ואמר מאי שנא תי"ו?

רב אמר:

תי"ו תחייה תי"ו תמות.


ושמואל אמר:

תמה זכות אבות ואלה האנשים היו הצדיקים אשר בירושלם, שהיו נאנחים ונאנקים על כל התועבות הנעשות בתוכה.


והנאנקים -
ענין צעקה וצוחה כמו האנק דום ושב הפועל נפעל לרוב הפעולה וכן הנדברים בך.

Afterwards I found in a Hebrew article by Rabbi Dovid Cochav exactly making this point.
http://daf-yomi.com/DYItemDetails.aspx?itemId=12468
One final comment for now.  Chaim Clorfene and Rabbi Dovid Cochav understood as a well accepted fact, that the Kohen Gadol received annointment oil in the shape of an X. They probably based their opinion, based on a particular explanation of what is the Ki Yivanit shape of the oil annontment mentioned in the Talmud, Kritut 5b.
However Tosafot Yom Tov to Menachot chapter 6 mishna 3, says that Ki Yivanit according to Rabbi Ovadia of Bartenura looks like the letter, Tet. And he brings other opinions that the shape looks like a Gimmel, Nun, or Kaf.
If Rabbi Ovadia of Bartenura is correct  there would be no connection between the annointing oil of the Kohen Gadol and the letter Tav, set for the heads of the righteous in the book of Yechezkel.
This would in turn reduce the significance of the letter Tav, that the angel was commanded to put on the head of the righteous and would remove one of Chaim Clorfene's proofs for which script used by the Jews was the original.

[edu]

Although Dan makes some interesting points, one can still raise the objection that perhaps, G-d had a special reason not to use the Ktav Ivri script for the ten commandments, such as to make some type of distinction between Holy Script and Secular Script or because it is easier to use Ashuri script to hint at deeper ideological messages.

[muman613]

Although Dan makes some interesting points, one can still raise the objection that perhaps, G-d had a special reason not to use the Ktav Ivri script for the ten commandments, such as to make some type of distinction between Holy Script and Secular Script or because it is easier to use Ashuri script to hint at deeper ideological messages.

I have this belief... All of ancient Hebrew used in the Torah is considered Holy Tongue {LaShon HaKodesh}... But either way it doesn't really matter, what matters is that we received the Torah and it lives with us today...

[muman613]

Ashuri means Assyrian.  Why would this Ashuri script be the "holy" script if it was only used once for the Ten Commandments, then turned over to the Assyrian persecutors of the Jews until the Jews reclaimed it?

The prime focus of holiness of Torah is to be found in the mitzvot and the stories, not the way the letters look.

Did  the Syrians ever use the Hebrew script? I did not know this...

[muman613]

Here is more Talmud commentary on the history of the Hebrew script:

http://www.shemayisrael.com/parsha/eylevine/5765vaeschanan.htm

I was standing between Hashem and you at that time to tell you Hashem’s word because you were afraid of the fire and did not go up on the mountain saying. (Devarim 5:5)

In this week’s parsha we learn about the Ten Commandments. The text of the Ten Commandments in our parsha significantly differs from the text of the Ten Commandments in parshas Yisro. Chazal explain that in parshas Yisro the Torah records the text of the first set of tablets that were later shattered. In our parsha the Torah records the text of the second set of tables that were given in the aftermath of the sin of the golden calf.

The Talmud (Sanhedrin 21b) relates a dispute regarding the script of the Torah. One opinion holds it was the ashuris script. This is the script with which our Torah scrolls are written today. The script is of Divine origin and the form and shape of each letter is filled with great meaning and kabalistic teachings. It is called ashuris either because it was commonly used by the Jewish people during their settlement in Assyria or because the word ashur may be translated as “choice” or “best.” This implies that this is the preferred script. The other opinion holds that the Torah was given in the ivri script. This was an ancient mundane man-made script that was commonly used during the time the Torah was given.

There is much discussion in the commentaries as to which script was used in the tablets. The Talmud relates that the letter mem and samach were miraculously suspended in the tablets. This appears to be true only if the script was ashuris. These letters are completely closed on all four sides. Being that these letters were carved out from end to end, the middle section could not stand under the natural laws of science. On the other hand if the ivri script was used, the only letter that required a miracle was the ayin. In the ivri script the ayin has a circular or triangular shape. Indeed, the Talmud Yerushalmi explains that according to this opinion it was the ayin that was miraculously suspended in the tablets not the mem and samach.

The Radvaz advances a novel approach to this matter by explaining that the first set of tablets was written in ashuris and the second in ivri. He brings support to this from the posuk where Hashem tells Moshe “Carve out two stone tablets for yourself just like the first ones and I will write upon these tablets the ‘matters’ which were on the first tablets that you broke” (Shemos 34:1). The choice of words intimates that only the ‘matters’ were the same not the script. What is the significance that the two sets of tablets were written with different scripts?

The Torah is broken down into two parts, the Written Torah and the Oral Torah. The two are inseparable. The Oral Torah is the only true interpretation of the Written Torah. The commentators explain that the first set of tablets is symbolic of the written Torah, whereas the second set is symbolic of the Oral Torah. The main difference between the Written Torah and the Oral Torah is accessibility. The written Torah is accessible to all whereas the Oral Torah is transmitted privately from teacher to student throughout history. The first set of tablets is symbolic of the written Torah because it was given to the Jewish people in public and with great fanfare. The entire world witnessed firsthand the giving of the first tablets. Chazal tell us that even the animals did not make sounds when the Torah was given. This is symbolic of the Written Torah which is accessible to all. The second set of tablets is symbolic of the Oral Torah. They were given to Moshe privately when he ascended heaven to plea for forgiveness on behalf of the Jewish people. These tablets are symbolic of the private nature of the Oral Torah.

We may now understand why there was a different script for each set of tablets. The first set of tablets was written with the ashuris script. Chazal tell us that the form of each letter in the ashuris script is full of meaning and insight. Even the crowns of each letter contain “mounds upon mounds” of halachik teachings. Within the ashuris script itself we find the entire Torah with all its laws and depth. Although not explicit, all of the Torah is hinted to through these letters. It is accessible for all. This is the character of the Written Torah. The second set of tablets was written with ivri script. This script is mundane. It does not have deep meaning. There are no laws derived from the form and unique shape of each letter. There are no crowns either. The second set of tablets was just the bare skeleton of Torah. The depth and breadth of the Torah was transmitted orally from Hashem to Moshe and from Moshe to the Jewish people.

We may further note another important difference between the two sets of tablets. The first set of tablets focused solely on Moshe. He spoke with Hashem and served as an intermediary between Hashem and the Jewish people. After the sin of the golden calf Moshe pleaded with Hashem for forgiveness. Here, he invoked the merit of our forefathers Avraham, Yitzchak and Yaakov. It was only in their merit that Hashem conceded to give the Torah once again. In summary, the first set of tablets was in the merit of the Jewish People through Moshe, the second, in the merit of our forefathers.

The first time a word appears in the Torah has great significance. The word ivri appears in the Torah for the first time in reference to Avraham. The posuk says “The one who had escaped came and told Avram the ivri” (Bereishis 14:13). Rashi explains that Avram was called ivri simply because he came from the other side of the river. Chazal however explain that he was called ivri because he took a stand against the practice of idolatry. The whole world was on one side and he on the other.

We may suggest that it is also for this reason the second set of tablets was written with the ivri script. This script served as a reminder that the Torah was given a second time only in the merit of our forefather Avraham the ivri. His ability to stand up against a whole world of idolaters was the merit the Jewish people needed in order to counteract their sin of idolatry.

It is customary on the High Holy Days to dress the Torah and Aron Hakodesh in white. Where does this custom come from? White is a symbol of purity and forgiveness. It is certainly appropriate that we dress ourselves in white. After all, we are the ones in need of forgiveness, but why the Torah? The Torah is pure all year around.

The Talmud (Sanhedrin 21b) when discussing the ivri script asks, “What is the ivri script?” The Talmud answers “It is the Libonaah script.” The root of the word Libonaah is lavan, which means white.

The climax of the High Holy days is Yom Kippur. The day Hashem forgives us. It is noteworthy that Yom Kippur was the day when we received the second set of tablets. It was on this day Hashem forgave the Jewish people for the sin of worshiping the golden calf.

The two sets of tablets represent two different approaches to Torah. The first set of tablets represents an ideal. We earn the Torah and all blessing that come with it in our own merit. When focusing on the first set of tablets we reflect how Hashem took us out of Egypt and how we faithfully followed Him to the desert. We stood by Mount Sinai and received the Torah. We were free from sin and lifted to an exalted level of spirituality, all in our own merits. This indeed may be our approach to Torah the whole year around. During the High Holy Days, however, we focus on the second set of tables. We are cognizant that we were sinners and did not deserve the Torah. We only survived due to the merit of our forefathers. We dress our Torah scrolls and Aron in white, reminiscent of the second tablets that were given on Yom Kippur written in the Livonaah (white) script and are symbolic of forgiveness and atonement.

[muman613]

From Talmud ZEVACHIM 62 Gemarah:

http://www.dafyomi.co.il/zevachim/backgrnd/zv-in-062.htm


5) [line 22] AL HA'TORAH SHE'TIKASEV ASHURIS - [and one testified] that the Torah should be written in Assyrian script (the script of today's Sifrei Torah). Kesav Ashuris is the script in which the Torah was given to Moshe Rabeinu, and refers to the modern form of Hebrew (block) letters, which was reinstated by the returning Babylonian captives and made to the supersede Kesav Ivri, the older "Hebrew" (Syriac or Samaritan) characters, which had been substituted for it over the years. This does not refer to the Assyrian script used by the Assyrian people, which is completely different from the Hebrew Kesav Ashuris. Rather, this Kesav, which was revealed to Ezra in Bavel, was later studied and adopted by the Jews living in Ashur, Assyria. After Belshatzar was killed on the night of the "Handwriting on the Wall," the kingdom was taken over by Persian-controlled Mede, the capital of which was Eilam which was adjacent to Ashur, and thus the entire kingdom was known as Ashur. (ETZ YOSEF, Sanhedrin 21b)



http://halakhah.com/pdf/kodoshim/Zevachim.pdf

Zevachim 62a
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 Rabbah b. Hanah said in R. Johanan's name: Three prophets₁₁ went up with them from the Exile: one testified to them about [the dimensions of] the altar; another testified to them about the site of the altar; and the third testified to them that they could sacrifice even though there was no Temple.₁₂ In a Baraitha it was taught, R. Eleazar b. Jacob said: Three prophets went up with them from the Exile: one who testified to them about [the dimensions of] the altar and the site of the altar; another
who testified to them that they could sacrifice even though there was no Temple; and a third who testified to them that the Torah should be written in Assyrian characters.₁₃

[muman613]

I don't think that only the Jews used the Ashuri script.  The script is the script of Aramaic which was the language used by the Assyrians.

Do you have any sources for your statement? I have brought several sources and you have brought none..

[edu]

There are various commentaries in the Gemara, especially from Rabbi Akiva
on the ideological messages that the shape of the Ashuri script , convey.
I myself have noticed that letters, aleph, lamed and mem, have a shape which alludes to the number 26, which is the numerical value of the letters that make up the primary name of G-d in the Bible.
The script used by the Assyrians according to archaeologists, seems to be similar but not identical, to the script pictured above which is used today in Torah Scrolls.

According to our sages, Ashur, the founder of Ashur [Assyria] unlike his descendants was a righteous man, who left his homeland, to avoid participation in the sin of the Tower of Bavel {Babel}. Perhaps, he indeed had the merit, to be the nation with the script closest to the Holy Script or perhaps, they got it from a religious Jew. After all we see the prophet Yona, {Jonah} had connections with Ashur and his words were respected at that time by them.

All the above is not proof, that Ashur script was the holy script used for the Ten Commandments. Just raising it as a possibilty.

[muman613]

There are various commentaries in the Gemara, especially from Rabbi Akiva
on the ideological messages that the shape of the Ashuri script , convey.
I myself have noticed that letters, aleph, lamed and mem, have a shape which alludes to the number 26, which is the numerical value of the letters that make up the primary name of G-d in the Bible.
The script used by the Assyrians according to archaeologists, seems to be similar but not identical, to the script pictured above which is used today in Torah Scrolls.

According to our sages, Ashur, the founder of Ashur [Assyria] unlike his descendants was a righteous man, who left his homeland, to avoid participation in the sin of the Tower of Bavel {Babel}. Perhaps, he indeed have the merit, to be the nation with the script closest to the Holy Script or perhaps, they got it from a religious Jew. After all we see the prophet Yona, {Jonah} had connections with Ashur and his words were respected at that time by them.

All the above is not proof, that Ashur script was the holy script used for the Ten Commandments. Just raising it as a possibilty.

During my Pesach Seder on the first night the Rabbi asked if anyone knew the significance of the number 26. Of all those in attendance {it was a community seder so it wasn't full of talmid chochams} I was the only one who gave the correct answer which is, as you said, the gematria of Hashems 4 letter name {Yud-Kay-Vav-Kay}....

I also think about Jonah a lot since last Yom Kippur {when we read the book of Jonah during services}.

[muman613]

Elucidating on what you said concerning some of the deep secrets of the Torah being revealed through the various crowns and embellishments to the letters I present the following article and link:

http://www.torah.org/advanced/jerusalemviews/5762/tazria.html


REBBE AKIVA AND HIS STUDENTS

"Rebbe Akiva had twelve thousand pairs of students...they all died at one time, between Pesach and Atzeres, because they did not behave with Kavod towards one another, and the world was desolate until Rebbe Akiva came to our teachers in the South and taught them; R. Meir, R. Yehuda, R. Yossi, R. Shimon, and R. Elazar ben Shamoa. It was they who established the Torah at that time........ they [the twenty four thousand students] all died a terrible death .... Askarah [choking]." (Yevamos 62b)

"When Moshe went up to heaven, he found Hashem sitting and tying crowns atop the letters. He said: "Ribbono Shel Olam, is somebody holding you back?" [why do you need to add to what you have written?]."

"After a number of generations, there is destined to be one, Akiva ben Yosef is his name, who will interpret piles of Halachos upon each and every jot."

"Ribbono Shel Olam, show him to me!"

"Look behind you"

He [Moshe Rabbeinu] went and sat in the back of eight [or eighteen] rows and did not understand what was being said. His strength diminished. When they reached one subject, his students [Rebbe Akiva's] said: "Rebbe, where do you know this from?"

He said to them, "Halacha L'Moshe MiSinai." His [Moshe's] mind settled.

He came back before Hashem and said, "Ribbono Shel Olam, You have a person such as this and You are giving the Torah through me!"

"Quiet! Such is the thought that arises before me."

"Ribbono Shel Olam, You have shown me his Torah, show me his reward."

"Look behind you."

He saw them weighing his flesh [Rebbi Akiva's] in the meat market.

"Ribbono Shel Olam, Zu Torah V'Zu Scharah?!?" - This is Torah and this is its reward?!?"

"Quiet! Such is the thought that arises before me." (Menachos 29b)

1
During Sefiras HaOmer, we count towards Kabbalas HaTorah. Varied customs of mourning are observed during this period, which raise a number of pertinent questions.

Why did the students of Rebbe Akiva die during this specific time? What is the relationship between Kabbalas HaTorah and the students of Rebbe Akiva?

Further, how is it that Moshe Rabbeinu could not understand the teachings of Rebbe Akiva?

Let us begin by explaining the differences between the Torah of Moshe Rabbeinu and that of Rebbe Akiva.

The Torah of Rebbi Akiva is defined by Chazal as interpretation of the crowns above the letters.

Letters form words. Words are the basis of speech and the means by which we express ourselves.

Moshe Rabbeinu brings the Torah down to earth and transmits it to the Jewish people. His words are recorded for posterity: "These are the words that Moshe spoke to all of Israel." (Devarim 1:1)

But, not all teaching can be expressed. Certain ethereal constructs are too subtle to be translated in physical terms, and these ideas must remain in the heart of man. These concepts are beyond words.

They are the crowns above the letters.

"'The Written Torah is on earth, for it was given to us on earth, and the Oral Torah is planted in our hearts, in the heart of each individual, and there is nothing of it on earth. This is the meaning of 'Asher Nosan Lanu Toras Emes' - the Written Torah; 'V'Chayei Olam Nota B'Socheinu' - the Oral Torah." (Vilna Gaon, commentary to Mishlei 23:5)

Moshe Rabbeinu succeeded in connecting the physical world with the spiritual to the extent that there was no distinction between them. All of existence was transformed into one integral whole, and the Torah was manifest in daily life, with the earth ruled by Torah law rather than the laws of nature.

But ever since the destruction of the Temple and the subsequent loss of prophecy, the Torah remains hidden in the world of the spirit. While the physical world of today hides the rule of G-d, its truth does remain clear in the heart of man. Man has learned to compartmentalize his very self. His world has two disparate elements; a physical surface, and a spiritual core.

The difference between the world of Moshe and that of Rebbi Akiva is not merely clarity of vision, but the integration of their world with the surrounding environment.

Let us explain.

In the Written Torah there is no physicality.

In comparison, the Sages of Torah SheBaalPeh fence off the physical world whose encroachment threatens the spirit of man. The essential Torah is limited to the internal dimension of the Tzaddik's heart.

Moshe Rabbeinu cannot understand the Torah of Rebbe Akiva. Moshe sees the One G-d everywhere, and relates all of life directly to Him. To him, there is no distinction between life and Torah.

Rebbe Akiva also understands the physical world to be an expression of Hashem's will, but as a separate entity, one whose hidden message is revealed only to the discerning man. The Torah of Rebbe Akiva cannot be separated from man himself, for It exists in life to the extent that man understands it.

The Talmud expresses this idea in the following way:

"A certain wicked man advised Yannai HaMelech to execute the sages of Israel."

"What will be of the Torah?, asked Yannai."

"The Torah is tied away and placed in the corner, whoever wishes to learn, may come and learn!"

"Said Rav Nachman bar Yitzchak: at that moment, he [Yannai] was inflicted with apostasy. He should have responded: that suffices for Torah SheBiKtav, but what about Torah SheBaalPeh?" (Kiddushin 66a)

Let us analyze this response. The Torah SheBaalPeh would be lost without the oral transmission of the Sages. Does that still hold true today, when all of the Oral Torah has since been committed to writing? Could one not now say: the Gemara is here on the shelves, whoever wishes, let them come and learn!'

Certainly not.

The transmission of Torah from teacher to student is not merely a practical method for spreading Torah. It is the Torah.

It is not the written information alone that defines Torah. It is the human life that gives expression to Torah that forms the very substance by which Torah continues to exist.

"How foolish are most people, who stand up before a Sefer Torah but don't stand before a great man!" (Makkos 22b).

The Sefer Torah has the holiness of Torah. But a Talmid Chacham is the Torah itself.

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More @ http://www.torah.org/advanced/jerusalemviews/5762/tazria.html


We are currently in the period called 'Sefirat HaOmer' which means 'Counting the Omer'. During this time we are to make a mental note of the count of days from the 1st day {after the 1st seder of Pesach} till the 49th day. This happens {not by coincidence} to be the value of seven weeks of seven days. It was at the end of this count of 49 days that the Jewish people received the Torah at Mt Sinai.

[Kahane-Was-Right BT]

I was told the Ritva has an important explanation on this subject, but I have to remember where that was located again...   I think was daf gimmel of something.