Here are the Scribal Error posts from this week.
In Rabbi Tarfon treifs Some(thing / one) else up, I note a correction in my Chanukka dorm lighting analysis; also, that I pointed to a different sugya in which Rabbi Tarfon expresses consideration about potential treifut — this time, in the murder victim. I explain why that’s not such a perfect example of eponymous attribution.
In Blinking Sadduccees, we notice that only some Vilna texts changed minim to tzedukim — or maybe changed tzedukim to minim, across different printings including at Hachi Garsinan vs. at Sefaria, at Artscroll vs. at Mesivta. Even texts with minim have tzedukim in Rashi. Looking at earlier printings (like Venice) and manuscripts, clearly minim is original. But, looking only at varied Vilna printings and their typesetting, the censored version — tzedukim — seems more original.
Still on the topic of censorship, we consider the look and feel of the famous censored execution passage. Like, here’s Munich 95, scrubbed out.
My article from last Shabbat was about Ben Zakkai (paywalled after a bit). Here is a summary post of the essential points in that article, as well as links to the unlocked full article. Is Ben Zakkai the same as Rabban Yochanan ben Zakkai? Is Ben Zakkai eponymous, because his detailed interrogation caused acquittal? Is it possible to relax some of the chronological constraints that caused us to question if it was really Ben Zakkai? Then, Wrestling with Ben Zakkai with some concluding thoughts, especially about those chronological constraints and how other sources seem to impose a different interpretation of the chronology.
My article for this week (paywalled after a bit) is about Rav Sechora. How can Rava say he only learned the elucidation of a single Mishnah from him, when elsewhere it seems like Rav Sechora taught him a lot, in traditions from Rav Huna? Perhaps a summary post soon.
The invention of an Amora, by missing out on punctuation, on Sanhedrin 38: Rav Acha from Akra deAgma.
Also, Rabbi Yossi (ben Chalafta) should not be so rude to his teacher, Rabbi Akiva. That’s why Rabbi Yossi HaGlili is the correct text.
On parashat Bo, analyzing some censorship and skewed English translations of classic meforshim. For instance, Pharaoh said he thought Moshe had evil designs in his heart, not foolish designs. In Moshe made a mistake and thought, and expressed a thought, that Pharaoh would die.
