The Books of the Bible
by Rabbi Jeremy Rosen
Why do we call the fifth book of the Torah that we start this week Devarim but non-Jews (and some Jews) call it Deuteronomy?
The text of the Torah, otherwise known as the Five Books of Moses (Chumash/Five), or the Pentateuch (Five in Greek) was written in Assyrian Hebrew script two and a half thousand years ago without vowels, sentences, or titles.
Then there was a Greek translation called the Septuagint. The Greek title derives from the story recorded in the Letter of "the laws of the Jews" that the Torah was translated into Greek at the request of Ptolemy Philadelphus (reigned 285–247 BCE). The term Septuagint, meaning “seventy,” actually refers to the seventy-two translators—six from each tribe of Israel—involved in translating the Pentateuch from Hebrew to Greek in the third century BCE (seventy-two is rounded down to seventy, hence the Roman numeral LXX). The rest of the Hebrew Bible was translated from Hebrew to Greek by various hands over the next century or so.
Later came the Latin Vulgate the work of St Jerome who, in 382 CE, had been commissioned by Pope Damasus 1st to revise the various texts in use. And these too had no punctuation or sentence and chapter divisions.
According to the Talmud, along with the written Torah came the Oral Torah of explanations expansions, and clarifications. This included what we call the cantillations, how the Torah was read or sung, and the equivalent of punctuation. We now call them Taamei Hamikra, the marks of reading. These are used universally to this day, but how they sound, can vary from community to community.
Over the years however different texts of the Torah appeared with relatively minor but significant variations. The Jewish and then the Samaritan and then the Dead Sea Sects and others, some, possibly scribal errors. The Jewish variations were all standardized finally in the Masoretic text composed by the Masoretes who spanned the 6th to the 10th century CE.
Their work has come down to us through the various Codexes and is the one we all rely on to this day. The oldest complete text is the Leningrad Codex, but the earlier ones with parts missing are the Aleppo Codex and the Sassoon Codex, which recently was auctioned for $38.1 million this year. And will be housed in Tel Aviv. And these are the bases for the various printed versions in book form that thanks to Guttenberg and the printing press can now be found all over the world.
But in the printed texts of the Bible that we have today there are punctuation, cantillation, verses, and chapters. But where do they come from?
Hugh of Saint-Cher (Latin: Hugo de Sancto Charo), O.P. (c. 1200 –1263) was a French Dominican friar who became a cardinal and biblical commentator. He is often given credit for first dividing the Latin Vulgate into chapters in the real sense, but it is the arrangement of his contemporary and fellow cardinal Stephen Langton who in 1205 created the chapter divisions which are used today. And it was the Protestant French printer Robert Estienne (1503-1556) who was the first to number the verses within each chapter, his verse numbers entering printed editions in 1551 (New Testament) and 1553 (Hebrew Bible).
And so, ironically, it is to Christian scholars, all of whom had the virulent anti-Jewish biases of their times and a theological commitment to prove that the Old Testament had been superseded by the New. And yet it is to them that we owe the divisions of punctuation we have to this day. And all this without touching the vexed issue of translations!
So let us stick to Devarim as the fifth book of the Torah instead of Deuteronomy which was the name the Greeks gave and does mean “a copy or a repetition” which is what the subject matter is. Except that, we name the books after the first word or words of each book in the original Hebrew! Bereishit, not Genesis, Shemot not Exodus, Vayikra not Leviticus, Bemidbar not Numbers and Devarim, the Words!
Shabbat Shalom
Jeremy
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Jeremy Rosen was born in Manchester, England, the eldest son of Rabbi Kopul Rosen and Bella Rosen. Rosen's thinking was strongly influenced by his father, who rejected fundamentalist and obscurantist approaches in favour of being open to the best the secular world has to offer while remaining committed to religious life. He was first educated at Carmel College, the school his father had founded based on this philosophical orientation. At his father's direction, Rosen also studied at Be'er Yaakov Yeshiva in Israel (1957–1958 and 1960). He then went on to Merkaz Harav Kook (1961), and Mir Yeshiva (1965–1968) in Jerusalem, where he received semicha from Rabbi Chaim Leib Shmuelevitz in addition to Rabbi Dovid Povarsky of Ponevezh and Rabbi Moshe Shmuel Shapiro of Yeshivat Be'er Ya'akov. In between Rosen attended Cambridge University (1962–1965), graduating with a degree in Moral Sciences.