Shekalim 13a-b ~ The Cohen and his Stomach Problems

On page 13 of Shekalim we read about the fifteen Temple officers and the administrators who held them:

שקלים טו, א

…אֵילּוּ הֵן הַמְמוּנִּין שֶׁהָיוּ בַּמִּקְדָּשׁ. יוֹחָנָן בֶּן פִּינְחָס עַל הַחוֹתָמוֹת. אֲחִייָה עַל הַנְּסָכִים. מַתְיָה בֶּן שְׁמוּאֵל עַל הַפְּייָסוֹת…בֶּן אֲחִייָה עַל חוֹלֵי מֵעַיִם

These are the officials who served in specific positions in the Temple: Yochanan ben Pinchas was responsible for the seals. Achiyya was responsible for the libations, while Ben Achiyya was responsible for the treatment of those Cohanim who had an intestinal disorder…

The Talmud then explains the nature of these intestinal disorders:

שקלים טו, ב

בֶּן אֲחִייָה עַל חוֹלֵי מֵעַיִם. עַל יְדֵי שֶׁהָיוּ הַכֹּהֲנִים מְהַלְּכִין יְחֵיפִים עַל הָרִצְפָּה וְהָיוּ אוֹכְלִין בָּשָׂר וְשׁוֹתִין מַיִם הָיוּ בָאִין לִידֵי חוֹלֵי מֵיעַיִם. וַהֲוָה יְדַע אֲהֵײ דֵין חֲמַר טַב לִמְעַייָא. וְהֵיי דֵין חֲמַר סְמַס לִמְעַייָא

Clostridial diarrheal infections. Meat dishes left to cool at room temperature grow large numbers of clostridia. When contaminated meat is ingested, C. perfringens types A and C produce alpha-enterotoxin in the small intestine during sporulation, ca…

Clostridial diarrheal infections. Meat dishes left to cool at room temperature grow large numbers of clostridia. When contaminated meat is ingested, C. perfringens types A and C produce alpha-enterotoxin in the small intestine during sporulation, causing abdominal pain and diarrhea. Type C also produces beta-enterotoxin botulism. From Harwood-Nuss’ Clinical Practice of Emergency Medicine. Kluwer 2021. Chap 115.

Ben Achiyya was appointed to treat those priests who suffered from intestinal disease: Since the priests would walk barefoot on the floor [even when it was cold, as their feet had to be in contact with the stones of the Temple floor,] and since they would eat a lot of meat from the offerings and drink a lot of water, they would contract intestinal disease. And Ben Achiyya knew that which particular type of wine was good for healing the intestines, and which type of wine was would be bad for the bowels.

Pity the Poor Cohen

It would seem then, that an upset stomach was one of the perils of the job for a Cohen called to service in the Temple. Elsewhere we have noted that the tribe of the Cohanim (pl. of Cohen) were likely to suffer from a number of different ailments including vertical diplopia (most commonly caused by damage to the fourth cranial nerve, called the trochlear nerve), nystagmus, liver disease (with gynecomastia, ascites and testicular atrophy) and depression. Some also had syndactyly, a condition in which some of the fingers or toes are fused together. That condition is genetic, but some of the other Cohen associated ailments can be explained by chronic alcohol misuse.

The causes of Gastroenteritis

It would seem that when they came to Jerusalem to serve, the Cohanim would often contract gastroenteritis, an inflammation of the gastrointestinal tract. It is a common set of conditions, and I must have treated many hundreds of people with the condition over my decades as an emergency physician (though even when working in Jerusalem, I never once made the association with the Temple service, nor asked if the patient has the risk factor of being a Cohen. Woops). The patient feels weak, and there is vomiting and loose or watery diarrhea. If the patient does not (or cannot) drink enough fluids, she can become dehydrated, and feel dizzy. In most cases the condition is self-limiting, and lasts only a day or so.

There are dozens and dozens of causes of gastroenteritis, most of which are viral. Sometimes the infectious agent produces a toxin on foods which is then ingested. In other cases the toxin is produced once the virus or bacteria have been ingested, though it doesn’t make much difference to the patient in the ER. Or the Cohen in the Temple.

Mechanisms of infectious diarrhea illness. Note that pathogens can produce an enterotoxin in food prior to ingestion. That is what gives you food poisoning. They can also produce a toxin in the intestines after ingestion, which can cause a non-blood…

Mechanisms of infectious diarrhea illness. Note that pathogens can produce an enterotoxin in food prior to ingestion. That is what gives you food poisoning. They can also produce a toxin in the intestines after ingestion, which can cause a non-bloody diarrhea (e.g., V. cholerae) or bloody diarrhea (e.g., C. difficile). From From Harwood-Nuss’ Clinical Practice of Emergency Medicine. Kluwer 2021. Chap 115.

And here, for your delight is a list of some of the agents that cause gastroenteritis, and which Ben Achiyya would have had to treat. With wine.

F=Fever, AP= Abdominal Pain, NV=Nausea and vomiting, BD= Blood diarhhea. From From Harwood-Nuss’ Clinical Practice of Emergency Medicine. Kluwer 2021. Chap 159.

F=Fever, AP= Abdominal Pain, NV=Nausea and vomiting, BD= Blood diarhhea. From From Harwood-Nuss’ Clinical Practice of Emergency Medicine. Kluwer 2021. Chap 159.

Walking Barefoot, Eating meat and Gastroenteritis

In today’s page of Talmud, the upset stomachs suffered by the Cohanim is blamed on three things: walking barefoot, eating meat and drinking water. Let’s take a look and figure out if what, culpability if any, each of these had.

  1. Walking Barefoot - מְהַלְּכִין יְחֵיפִים עַל הָרִצְפָּה

    Can walking barefoot lead to gastroenteritis? No. So that is easy.

  2. Eating Meat - אוֹכְלִין בָּשָׂר

    Is there a relationship between eating meat and gastroenteritis? Why yes, certainly there is. In the table above you can see that a bacteria called Yersinia is a common etiological agent. Among its favorite hiding places are raw and undercooked meat, especially if that meat was contaminated with urine or feces. According to the CDC, “Y. enterocolitica causes almost 117,000 illnesses, 640 hospitalizations, and 35 deaths in the United States every year. Children are infected more often than adults, and the infection is more common in the winter.” Another bacteria that can cause a meat related enteritis is salmonella (though it is more commonly associated with eggs and poultry). As the World Health Organization likes to remind us:

    Salmonella bacteria are widely distributed in domestic and wild animals. They are prevalent in food animals such as poultry, pigs, and cattle; and in pets, including cats, dogs, birds, and reptiles such as turtles. Salmonella can pass through the entire food chain from animal feed, primary production, and all the way to households or food-service establishments and institutions.

  3. Drinking Water - וְשׁוֹתִין מַיִם

    Contaminated drinking water is a well-established and still very prevalent cause of acute gastroenteritis. In a review of the problem published in Water and Health, the authors note that “transmission by food or water has been documented for astroviruses, caliciviruses, rotaviruses, and norovirus…Conservative estimates put diarrhea in the top five causes of deaths worldwide with 3.5 to 5 million deaths every year and most occurring in young children in non-industrialized countries. According to the World Health Organization (WHO), diarrheal diseases account for 4.1 % of the total DALY global burden of disease of which 88% is attributable to unsafe water supply, sanitation, and hygiene.”

    In tractate Yoma (19a) we learn that all of the water in the Temple came from but a single well, known as the בור הגולה – “The Well of the Diaspora.” That was a dangerous practice since should it become contaminated, everyone who drank from it could become sick. It would have been better (from a public health perspective) for some of those who served in the Temple to have used a second water source.

    Here are just some of the the nasty pathogens that can contaminate the water supply.

From Griffiths, J. Waterborne Diseases. In The International Encyclopedia of Public Health, 2nd edition, Volume 7, 395.

From Griffiths, J. Waterborne Diseases. In The International Encyclopedia of Public Health, 2nd edition, Volume 7, 395.

The Prohibition against eating Sacrificial Meat left out for too long

It is interesting to note that there is a biblical prohibition called Nossar (נותר) against eating sacrificial meat outside of its proscribed time. The Torah outlines the prohibitions in several places. Here are some of them:

The Paschal Lamb (Ex. 12.10):

וְלֹא־תוֹתִ֥ירוּ מִמֶּ֖נּוּ עַד־בֹּ֑קֶר וְהַנֹּתָ֥ר מִמֶּ֛נּוּ עַד־בֹּ֖קֶר בָּאֵ֥שׁ תִּשְׂרֹֽפוּ׃

You shall not leave any of it over until morning; if any of it is left until morning, you shall burn it.

The Festival Offering (Deut. 16:4)

וְלֹא־יָלִ֣ין מִן־הַבָּשָׂ֗ר אֲשֶׁ֨ר תִּזְבַּ֥ח בָּעֶ֛רֶב בַּיּ֥וֹם הָרִאשׁ֖וֹן לַבֹּֽקֶר׃

For seven days no leaven shall be found with you in all your territory, and none of the flesh of what you slaughter on the evening of the first day shall be left until morning.

The Thanksgiving Offering (Lev. 22:30)

בַּיּ֤וֹם הַהוּא֙ יֵאָכֵ֔ל לֹֽא־תוֹתִ֥ירוּ מִמֶּ֖נּוּ עַד־בֹּ֑קֶר אֲנִ֖י ה׳׃

It shall be eaten on the same day; you shall not leave any of it until morning: I am the LORD.

The Shelamim Offering (Lev. 7:15)

וּבְשַׂ֗ר זֶ֚בַח תּוֹדַ֣ת שְׁלָמָ֔יו בְּי֥וֹם קָרְבָּנ֖וֹ יֵאָכֵ֑ל לֹֽא־יַנִּ֥יחַ מִמֶּ֖נּוּ עַד־בֹּֽקֶר׃

And the flesh of his thanksgiving sacrifice of well-being shall be eaten on the day that it is offered; none of it shall be set aside until morning.

Meat that is properly roasted is less likely to contain pathogens or toxins that cause gastroenteritis. But in a Middle-Eastern climate and without refrigeration, that meat would very quickly spoil and become contaminated with all sorts of pathogens. From the perspective of good food hygiene, disposing of it within a few hours of cooking was an extremely important measure to prevent the kinds of illnesses the Cohanim seemed to catch all too often. And the while the wine that Ben Achiyya could not cure any gastroenteritis, at least its alcohol content meant that it was itself not likely to contain the pathogens found in natural water supplies.

From the very
beginning there has been something unhealthy about these priestly aristocracies and in the customs dominant there, which are turned away from action and are partly brooding and partly emotionally explosive, resulting in the almost inevitable bowel complaints and neurasthenia which have plagued the clergy down the ages
— Friedrich Neitzsche. On the Genealogy of Morality. Cambridge University Press 2007. p16.

Today, we take proper food hygiene for granted, and are fastidious about washing both our hands and our food. We expect meat and vegetables to be free of bacteria, and when there are outbreaks of food-born illnesses they often make the national news, like one did just two days ago. We take such luxuries for granted, but as today’s page of Talmud reminds us, we should not do so. For much of the world’s population, clean drinking water and plentiful safe food are still not guaranteed. Be grateful for your plenty, and be grateful that you did not need to serve as a Cohen in the Temple.

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Shekalim 10b ~ Correcting a Sefer Torah

In today’s page of Talmud we learn that a number of important communal and religious tasks were paid for by Temple funds. These included wages for teachers and kashrut inspectors, and those who were tasked with keeping all the Torah scrolls intact.

שקלים י, ב (4:2)

רִבִּי אָחָא רִבִּי תַנְחוּם בַּר חִייָה בְשֵׁם רִבִּי שִׂמְלַאי. מַגִּיהֵי סֵפֶר הֶעֲזָרָה נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה

Rabbi Acha said that Rabbi Tanchum bar Chiyya said in the name of Rabbi Simlai: The proofreaders of the Torah scroll that was kept in the Temple courtyard collect their wages from the collection of the chamber.

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According to the medieval commentator Rashi, there was a single Sefer Torah that dated from the time of Ezra the Scribe, and it was against this editio princeps that all others were compared, and when needed, corrected. (Rashi’s comment depends on whether the reading in the Shekalim is “The Torah in the Azarah” (Courtyard of the Temple) or “The Torah of Ezra.”)

רשי מועד קטן יח,ב

אפילו בספר עזרא. ס"ת של עזרא ואני שמעתי עזרה בה' ופי' ספר מוגה היה בעזרה שממנו היו מגיהים כל ספרי גולה

In another tradition, the Sefer Torah in question dated not from Ezra the Scribe, but from Moses himself.

רשי בבא בתרא, יד, ב

ספר עזרה.ספר שכתב משה ובו קורין בעזרה פרשת המלך בהקהל וכהן גדול ביה"כ

The immutability of the text of the Torah has long been a cherished principle of Judaism. It is nice to think that all of our Torah scrolls are identical. But they’re not. In fact, you could not read from the very Sefer Torah used by Rashi himself in a synagogue today, for it is possul (legally invalid). Want to know why? Read on…

The Hardest Rashi in the Torah

It all begins with a rather innocuous comment made by Rashi in explaining a verse in Exodus that describes how God and Moses communicated.

שמות פרק כה פסוק כב

וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפּרֶת מִבֵּין שְׁנֵי הַכְּרֻבִים אֲשֶׁר עַל אֲרן הָעֵדֻת אֵת כָּל אֲשֶׁר אֲצַוֶּה אוֹתְךָ אֶל בְּנֵי יִשְׂרָאֵל

There I will meet with you, and I will impart to you—from above the cover, from between the two cherubim that are on top of the Ark of the Testimony—all that I will command you concerning the Israelite people. 

רש"י שמות פרק כה פסוק כב

ואת כל אשר אצוה אותך אל בני ישראל - הרי וי"ו זו יתירה וטפלה, וכמוהו הרבה במקרא, וכה תפתר ואת אשר אדבר עמך שם, את כל אשר אצוה אותך אל בני ישראל הוא

This ו of the word ואת is redundant and without import; there are many sentences similar to this in Scripture. However if you wish to explain this ו the verse must be interpreted as follows: [I shall speak with thee from above the cover] and that which (ואת) I shall speak to you will be everything I shall command thee concerning the children of Israel.

So according to Rashi, the letter vav (ו) of the word and (ואת) is redundant. The problem is, none of our Torah scrolls today have the redundant vav. They all spell the word as את, plain and simple, two letters, not three. This means that the Torah scroll Rashi was using (and presumably all of those in the area where he lived) had a different text, at least in so far as this word is concerned, and would be considered invalid for use, until that extra letter was carefully scraped off. To repeat: Rashi was using a possul Sefer Torah.

This was made clear by Berliner in his 1860 commentary on Rashi:

רשי על התורה.  הערות ובאורים ע"י אברהם ברלינר (1866), ירושלום: פלדהיים תש"ל (1970)

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It would seem that according to Rashi, the word את is written ואת. And this is found in the explanations of the Ibn Ezra and Chizkuni.

The Editio Princeps of Rashi 1475

Perhaps though, this is an error? Perhaps Rashi never said anything of the sort, and the comment we have of “Rashi” is corrupted? This is the explanation given by Chavel, in his own critical edition of Rashi on the Torah, published in 1982:

1982 פירוש רשי על התורה, שוול ירושלים

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At the end of footnote 35 Chavel concludes that “in the manuscripts [of Rashi] this reading is absent.”

Chavel may have been onto something. Here is the editio princeps of Rashi, the 1475 Regio di Calabria edition of Rashi, which was (fun fact) the very first Hebrew book ever printed. It now lives in a library in Parma: Note that it lacks all this business of an extra vav.

פירוש רשי על התורה דפוס ראשון רגי"ו די קלבריה רל"ה (1475)  הספר העברי הראשון שהופיע בדפוס, שנת הדפסתו צויינה  צילום העותק היחיד בעולם מספרית פארמה

פירוש רשי על התורה דפוס ראשון רגי"ו די קלבריה רל"ה (1475)  הספר העברי הראשון שהופיע בדפוס, שנת הדפסתו צויינה  צילום העותק היחיד בעולם מספרית פארמה

Unfortunately, Chavel’s explanation is rather problematic. First, Ibn Ezra and Chizkuni both read ואת, and second, according to Prof. Shnayer Leiman, there are at least 27 Bible manuscripts that read ואת. 

Prof. Shnayer Leiman and the Manuscript Evidence

In a booklet publication that addresses this very problematic Rashi, Prof. Leiman (Professor Emeritus of Jewish History and Literature in the Department of Judaic Studies at Brooklyn College) examined nearly thirty manuscripts. Some of them removed from Rashi anything that conflicts with the accepted text of the Torah. Others (like the Regensburg manuscript) removed the entire problematic Rashi, while still others added a marginal note to try and explain what was going on. Here are Leiman’s findings:

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All the evidence uncovered By Leiman points to Rashi’s Torah scroll reading ואת (and so being invalid). “Based on this assumption,” he wrote, “all other readings in the manuscripts and the early printed editions can be accounted for without sophistry and hair-splitting.”

Why we do not make a blessing when writing a Sefer Torah

For some readers this is rather shocking, while others may shrug their shoulders and say, “well of course texts gets corrupted over time.” But according to Rabbi J. David Bleich of Yeshiva University, (With Perfect Faith, Ktav 1983 p365) the Eighth Principle of Maimonides affirms

not simply the validity of the mesorah, or tradition, which postulates that the Torah was transmitted by Moses, but also the belief that the Torah which is in our possession was handed down by Moses in its entirety and that no additions or changes were made at any subsequent time. The Talmud, Sanhedrin 99a, declares that denial of the divine origin of a single word or letter of the Torah is tantamount to rejection of the Torah in its entirety.

Which puts the believing Jew into rather an awkward position, since clearly the text of Rashi’s Torah was not entirely the same as ours.

Why we Cannot make a Blessing over the Writing of a new Sefer torah

The question of the authenticity of the Torah texts was raised by no less a defender of Jewish tradition than Rabbi Moses Schreiber (1762–1839) known as the Chatam Sofer. He was asked why we do not make a blessing when writing a Sefer Torah, since doing so is itself a mitzvah. His answer was simple: since the text is corrupted, we cannot be certain what it being written today conforms to the original text. Here is the original:

שו"ת חתם סופר חלק א (אורח חיים) סימן נב

שלום לתלמידי הותיק האברך מו"ה וואלף כהן נ"י

ועל דברי מכתבך פלפול ארוך שאינו נוגע לדינא הלכה למעשה לשעתו לא אוכל ליקח מועד לעיין ולהשיב מפני טרדות רבות להשיב לנצרכים הלכה למעשה, אך מ"ש מ"ט לא מברכים על מ"ע של כתיבת ס"ת לרמב"ם [ה' ס"ת פ"ז ה"א] ולרוב הפוסקים... יפה הרגשת:

ומה שהשיב לך רב א' הטעם שלא תקנו ברכה משום דעשיית המצוה נמשך זמן רב...

אבל לע"ד אין קושי' זו צריכה לפנים כי אילו היו חז"ל בקיאין בחסרות ויתירות היו מתקנים ברכה לס"ת אבל יען שהם עצמם לא היו בקיאין כמבואר בקידושין למ"ד ע"א דאפילו בפסוקי לא בקיאין, ועוד איכא כמה פעמים דהמסורה פליג אהש"ס וכותבים כהמסורות ולהש"ס פסול הס"ת, ותימא איכא במסכת נדה ל"ג ע"א ובתוס' ד"ה והנושא כתיב חסר וי"ו יע"ש דלדינא קיי"ל כהש"ס ולענין כתיבת ס"ת כתבינן מלא בוי"ו, ואף על גב דמהר"ם לונזאני בספר אור תורה [פ' מצורע ט"ו - י'] נדחק ליישב מ"מ דוחק הוא, ועוד ממעבירם לא תי' שלום וכהאי גונא טובא, וכיון שכן וקיי"ל ס"ת שחסר אות א' לא נקרא ס"ת כמבואר מלשון הש"ס פ' הקומץ [ל' ע"א] אפשר ס"ת חסר אות א' וכו' א"כ ממילא א"א לברך בשום אופן כנלע"ד

…there are many times when the traditional Torah text is not identical with the text cited in the Talmud…and since the rule is that a Sefer Torah that is missing even a single letter cannot be called a Sefer Torah…it is impossible to make a blessing over writing it under any circumstances.

Today’s page of Talmud demonstrates that correcting a Torah scroll with a corrupted text is not a new problem. It goes back to Rashi and a millennium before him. It was a problem that needed fixing even when the Temple in Jerusalem stood.

Want More? You may also like this post: How Many Letters are There in a Sefer Torah?

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The 2021 Talmudology Passover Reader

Pesach (Passover) begins this Saturday evening, March 27, 2021.

For your delight we present The 2021 Talmudology Passover Reader. It may be downloaded at the links below.

Read, share, and enjoy.

And a Happy Passover from Talmudology

 
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Shekalim 7~ Plagiarism, Citation, and the Lips of the Dead

This post is for the page of Talmud to be studied on Sunday March 28, the first day of Pesach.

Print it up now and enjoy it then.

The Talmud tells the story of the great sage Rabbi Yochanan who grew upset when Rabbi Eliezer ben Pedat, one of his students, repeated a teaching with properly attributing it to him. The Talmud then asks a simple question: what was Rabbi Yochanan getting so worked up about (וְרִבִּי יוֹחָנָן מַאי כוּלֵּי הַאי. דְּבָעֵי דְּיֵימְרוּן שְׁמַעְתָּא מִשְּׁמֵיהּ)? Here is part of the answer supplied by Shimon ben Nezira (in the name of Rabbi Yitzchak):

ירושלמי שקלים ז, א, 2:5

כְּלֽ־תַּלְמִיד חָכָם שֶׁאוֹמְרִים דְּבַר הֲלָכָה מִפִּיו בָעוֹלָם הַזֶּה שְׂפָתָיו רוֹחֲשׁוֹת עִמּוֹ בַקֶּבֶר. שֶׁנֶּאֱמַר דּוֹבֵב֭ שִׂפְתֵ֥י יְשֵׁנִֽים. מַה כֹמֶר שֶׁל עֲנָבִים זֶה כֵּיוָן שֶׁמַּנִּיחַ אָדָם אֶצְבָּעוֹ עָלָיו מִיַּד דוֹבֵב אַף שִׂפתּוֹתֵיהֶם שֶׁל צַדִּיקִים כֵּיוָן שֶׁאוֹמְרִין דְּבַר הֲלָכָה מִפִּיהֶם שֶׁל צַדִּיקִים שִׂפְתּוֹתֵיהֶן מְרַחֲשׁוֹת עִמָּהֶן בַקֶּבֶר

Every Torah scholar from whose mouth people quote a matter of halakha in this world, even after his death, his lips move along with it in the grave, as it is stated: “And your palate is like the best wine…moving gently the lips of those that sleep” (Song of Songs 7:10). Just as with regard to a mass of heated grapes, once a person places his finger on them, they immediately issue froth, as the wine bubbles up and moves around, so too, with regard to the lips of the righteous, when people quote matters of halakha from the mouths of the righteous, their lips move with them in the grave.

There is a certain immortality that is achieved when a teaching is said in the name of a deceased person. It is as if “their lips move in the grave.” Elsewhere the Talmud has this to say on the importance of proper attribution:

חולין קד,ב
כל האומר דבר בשם אומרו מביא גאולה לעולם, שנאמר (אסתר ב), ותאמר אסתר למלך בשם מרדכי

Whoever cites something in the name of the person who originally said it, brings redemption to the world. As the prooftext states - “And Esther told the King in the name of Mordechai...”

And so today we will discuss plagiarism and the importance of proper citation.

אמר רבי יוחנן משום רבי שמעון בן יוחי כל ת”ח שאומרים דבר שמועה מפיו בעולם הזה שפתותיו דובבות בקבר

Rabbi Yochanan said in the name of Rabbi Shimon bar Yochai: The lips of a [deceased] scholar move in the grave when his teachings are said in his name.
— Yevamot 97a
From here.

From here.

Plagiarism, it seems, has never been so popular.  Remember How Opal Mehta Got Kissed, Got Wild and Got a Life, the 2006 debut novel from Harvard undergraduate Kaavya Viswanathan? The author had plagiarized several passages from others (including Salman Rushdie) and the publisher Little Brown recalled and destroyed all its unsold copies.  It's not just authors; politicians plagiarize too.  In 2013 the German minister for education resigned amid allegations she had plagiarized her PhD. thesis, and last year Senator Jon Walsh of  Montana had his Master's Degree revoked by the US Army War College which determined that it had been plagiarized. (Walsh dropped out of the Senate race as a result of the scandal.)  

Plagiarism. It's not just for authors and politicians. Retraction Watch has reported at least 268 academic papers that were plagiarized.  Plagiarism has become so pervasive in academia (and the need to report it has become so important) that a recent paper paper in Ethics & Behavior outlines advice for academics considering becoming plagiarism whisleblowers. 

This  seems to be a very good era in which to remind ourselves - and our students - that the full and proper attribution of the work of others is a core Jewish value. 

Sadly, Jewish literature has a many examples of plagarism, improper attribution, and other infractions of publication etiquette.  We are going to look at four of these. They are all different, and their ethical breaches are not to be equated, but they are reminders of the responsibility of those who publish to check, double check, and attribute.   

1.  Partial or inaccurate citation

Inaccurate citation is a relatively lightweight probem, but it's a problem nevertheless. The  English language Schottenstein Talmud, published by ArtScroll, chose a censored text of the Talmud as the basis for its translation project. (Full disclosure: I enjoy the Schottenstein Talmud, and study from it each day, God, bless it).  As I've pointed out elsewhere, this was a sad choice, and a missed opportunity to return the text to its more pristine (and more challenging) state. 

One example of ArtScroll's decision is found very early on in Berachot (3a).  There, the original uncensored text records a statement said in the name of Rav: אוי לי שהחרבתי את ביתי ושרפתי את היכלי והגליתים לבין אומות העולם

Woe is me [God], for I destroyed my home [the Temple], burned my Sanctuary,  and sent [the Jewish People] into exile among the nations of the world. 

However, the editors of the English ArtScroll Talmud chose to use a censored text in which an additional phrase was slipped in by the censor:  אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין אומות העולם

Woe to my children who sinned, [and hence made me, God] destroy my home [the Temple], burn my Sanctuary,  and send them into exile among the nations of the world. 

Here is a version of the uncensored text- the one that ArtScroll could have used.  As you can see, the censor's additional text is not there:

Then, to compound the error, the ArtScroll Talmud addes a footnote explaining the metaphorical meaning of this erroneous text!

Schottenstein Talmud, Mesorah Publications, Berachot 3a

Schottenstein Talmud, Mesorah Publications, Berachot 3a

To be clear: ArtScroll did not plagarise anything, but they should have done a better job of quoting the text accurately. After all, isn't that what Rabbi Yochanan taught us to do? Had they done so, the lips of the great sage Rav, whose teachings were improperly amended by the censor, would again "move in his grave".

 Now on to more egregious  issues - hard core palgarism.

 2.  Plagiarism in part

Sometimes another author says it just right, and uses language in so perfect a way that others will want to claim it as their own.  One example of this is found in the 500 year long debate over whether Jews could believe in the Copernican model of the solar system in which the sun was stationary.  In the late nineteenth century Reuven Landau (c. 1800-1883) took a hard core conservative position against this model. He found it to be existentailly threatening, and argued that because humanity was the center of the spiritual universe, it must live in the very center of the physical one. But rather than outline his claims in his own words, he stole from the very  widely read Sefer Haberit, an encyclopedic work that had been published some one hundred years earler.  Here is an excerpt from Landau's text, in which he raises what he believes to be scientific objections to the Copernican model.  The bold text shows where the text is identical to Sefer Haberit, first published in 1798. 

Screen Shot 2014-12-28 at 9.50.13 AM.png

If it is as Copernicus has written, and the earth circles the sun at great speed from west to east, it would be the case that a stone which falls to the ground from the top of a high tower on its western side should not land exactly at the foot of the tower but rather should come to rest slightly to the west of the tower. For while the stone is in free-fall, the earth together with the tower have moved in orbit to the east, by three and two-thirds parsa’ot. Yet we see with our own eyes that this does not occur. Rather the stone falls and comes to rest precisely at the foot of the tower.

Quite simply put, Landau stole from Sefer Haberit. A simple attribution was all that was needed. And it was not there. (You can read more about this plagarism here, and more about Sefer Haberit in my book, and in this recently published work from David Ruderman)

Well, you say, that's not quite right. but it's not too bad either. Well, here comes full, unadulterated plagiarism.

 3. Plagiarism in full: Stealing an entire chapter, word for (almost) word

In 1788 in Berlin, Barukh Linda (not to be confused with the plagiarist Reuven Landau) published a small encyclopedia for children called Reshit Limmudim. In it, Linda carefully explained the heliocentric model of Copernicus and how the planets moved around the sun. This book became, in the words of the  historian Shmuel Feiner the “most famous, up-to-date book on the Hebrew bookshelf at the end of the eighteenth century,” And then, a year after it was published a Rabbi Shimon Oppenhiemer, living in Prague, stole from it.

Oppenheimer (1753-1851) objected to the claim that the earth revolved around the sun, and in 1789 in Prague he published Amud Hashachar in which he detailed his opposition. But rather than use his own words, he stole, word for word, the descriptions of the solar system from the pro-Copernican Reshit Limmudim, carefully leaving out the bits that supported Copernicus.  In a move that pushes hutzpah to a new level, Oppenheimer even published a moving poem as if it had been written to him. However, the poem was a dedication to the real author Linda - from Naphtali Herz Wessely.  Oy.

Had enough of Rabbi Oppenheimer? There’s more.  When it came to plagarism, this Rabbi Oppenheimer was a repeat offender, (enough perhaps to earn a special mention in a Jewish Retraction Watch).  Because in 1831 he published Nezer Hakodesh, a book on religious ethics (I'll say that again in case you missed it - it's a book on religious ethics)...which he plagarized from the 1556 work Ma'alot Hamidot !  Here's a random example so you can see  the scale of the plagiarism.

מעלת המדות, 1556

מעלת המדות, 1556

נזר הקודש 1831

נזר הקודש 1831

There is a fascinating end to the story.  The famous Rabbi Yechezkel Landau (that’s the third Landua/Linda in this little post –sorry), head of the Bet Din in Prague, banned Oppenheimer from printing further copies of Amud Hashachar, but not because it was plagarized.  Rather, Chief Rabbi Landau objected to the book’s frontispiece, in which Oppenheimer described himself as “The great Gaon, sharp and famous, the outstanding investigator Shimon”.  Read it for yourself:

First edition of עמוד השחר, Prague 1789. From the Jewish National and University Library, Jerusalem

First edition of עמוד השחר, Prague 1789. From the Jewish National and University Library, Jerusalem

In his rebuke, the head of the Bet Din made no mention of the fact that sections of the book were plagiarized, even though this information was widely known. Oppenheimer proceeded undeterred, and published a second edition of his plagiarized and anti-Copernican work – although he was “honest” enough to remove the stolen poem praising his book - a poem that had originally been written by Naphtali Herz Wessely in praise of Lindau’s Reshit Limmudim.

4.  Incomplete quotation of a passage

Our last example of plagiarism and citation misuse is again from the ArtScroll publishers, though this time it’s a little more serious than their using a censored manuscript. This time Arscroll is itself the censor.

In their new edition of the Mikra’ot Gedolot, (or, as they call it, Mikra'os Gedolos) the editors have censored an entire passage from the commentary of the great eleventh century French scholar Shmuel ben Meir, known as the Rashbam , without any indication that they have tampered with the text. In a famous passage, Rashbam claimed that – contrary to normative Jewish thought, the twenty-four hours of the Jewish day should begin at sunrise, and not after sunset, as is our practice.  This antinomian position seems to have been too much to share with its readers, so ArtScroll just expunged it.

Here is the Rashbam as it appears in the new ArtScroll edition:

חומש מקראות גדולות בראשית. ארטסקרול–מסורה 2014. The red arrow indicates censorship of the Rashbam.

חומש מקראות גדולות בראשית. ארטסקרול–מסורה 2014. The red arrow indicates censorship of the Rashbam.

And here is the original text of the Rashbam with the censored text in bold.

ד) וירא אלהים את האור - נסתכל במראהו כי יפה הוא. וכן ותרא אותו כי טוב הוא, נסתכלה במשה שנולד לששה חדשים כמו שמואל לתקופת הימים וראתהו כי טוב ויפה הוא שנגמרו סימניו וצפרניו ושערו, ותצפנהו שלשה ירחים, כלו' עד סוף ט' חדשים שהרי ראתהו וידעה  שהוא טוב ויפה בסימנים, שאינו נפל

ויבדל אלהים בין האור ובין החשך - שי"ב שעות היה היום ואח"כ הלילה י"ב. האור תחלה ואח"כ החשך. שהרי תחלת בריאת העולם היה במאמר יהי אור. וכל חשך שמקודם לכך דכת' וחשך על פני תהום לא זהו לילה

ה) ויקרא אלהים לאור יום - תמה על עצמך לפי הפשט למה הוצרך הקדוש ברוך הוא לקרוא לאור בשעת יצירתו יום? אלא כך כתב משה רבינו, כ"מ שאנו רואים בדברי המקום יום ולילה כגון יום ולילה לא ישבותו, הוא האור והחשך שנברא ביום ראשון, קורא אותו הקדוש ברוך הוא בכ"מ יום ולילה. וכן כל ויקרא אלהים הכתובים בפרשה זו. וכן ויקרא משה להושע בן נון יהושע, האמור למעלה למטה אפרים הושע בן נון, הוא אותו שקרא משה יהושע בן נון שמינהו קודם לכן משרתו בביתו, שכן דרך המלכים הממנים אנשים על ביתם לחדש להם שם כמו שנאמר ויקרא פרעה שם יוסף צפנת פענח, ויקרא לדניאל בלטשצר וגו'

ולחשך קרא לילה - לעולם אור תחלה ואח"כ חשך

ויהי ערב ויהי בקר - אין כתיב כאן ויהי לילה ויהי יום אלא ויהי ערב, שהעריב יום ראשון ושיקע האור, ויהי בוקר, בוקרו של לילה, שעלה עמוד השחר. הרי הושלם יום א' מן הו' ימים שאמר הק' בי' הדברות, ואח"כ התחיל יום שיני, ויאמר אלהים יהי רקיע. ולא בא הכתוב לומר שהערב והבקר יום אחד הם, כי לא הצרכנו לפרש אלא היאך היו ששה ימים, שהבקיר יום ונגמרה הלילה, הרי נגמר יום אחד והתחיל יום שיני

This censorship of the Rashbam is not unique to ArtScroll. It exists in other standard printings of Mikra'ot Gedolot, like this one from Machon Hama'or, (Jerusalem 1990), although not in the Torat  Chaim from Mossad Harav Kook.

Marc Shapiro,  who brought this to the attention of Jewish world, has called for ArtScroll to give a full refund to any one who purchased these censored copies. And he is absolutely correct. A recent academic editorial noted that improper quotation is a type of plagiarism; like complete plagiarism, this selective quotation strips ownership away from the original author, and leaves in its wake a text never intended.  

THE need for recognition

In his autobiography, the British comedian John Cleese (of Monty Python and Fawlty Towers fame) recalls how he reacted the very first time that he was recognized after a stage performance.  As he walked home, a family who had been in the audience pointed at him and waived. It was by all accounts a small gesture, but Cleese recalled its effects in detail even fifty years later:

I can still remember the sudden feeling of warmth around my heart that swelled and swelled and lifted my spirits. It is as though I had been accepted into a new family, and acknowledged as having brought them something special that they really appreciated. It was only a moment but it was wonderful, and they didn't even know my name...in today's celebrity culture it must be hard to imagine that a tiny moment of recognition like that could feel so uncomplicated and positive...

The need for recognition is not a vice or a character flaw, but a profound human need. To ignore it is not just an oversight but an act of neglect.  The rabbis of the Mishnah and the Talmud understood the corollary: that to attribute is to nourish.  To acknowledge the creative act of another person is a kind of blessing, like those required before eating, or on seeing a beautiful vista.  Blessings and citations acknowledge the creative impulse in others, and so make the world a little bit better. They are redemptive. As this Mishnah taught:

כל האומר דבר בשם אומרו מביא גאלה לעולם, שנאמר (אסתר ב), ותאמר אסתר למלך בשם מרדכי

Whoever cites something in the name of the person who originally said it, brings redemption to the world. As the prooftext states - “And Esther told the King in the name of Mordechai...”
— Pirkei Avot (Ethics of the Fathers) 6:6

 [A repost (so not self-plagiarism) from here.] 

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