Scientific evaluation
Although according to its colophon the codex was written by a member of the Ben Asher family, Lazar Lipschütz and others observed that, within the masoretic tradition, Codex Cairensis seems to be closer to ben Naphtali than to Aaron ben Moses ben Asher.
While some scholars consider this to be an argument against its authenticity, Moshe Goshen-Gottstein assumed that ben Naphtali stuck more faithfully to the system of Moses ben Asher than the latter's own son, Aaron ben Moses ben Asher, who corrected the Aleppo Codex and added its punctuation.
More recently, further doubts on its authenticity have been cast by radiocarbon dating and other scientific techniques. [2] It was stated, after scientific investigation, that the scribe must have been a different person from the vocaliser, and the manuscript must be dated to the 11th century, not the 9th. [2]
Umberto Cassuto relied heavily on this codex when producing his edition of the Masoretic Text, which means that in the Prophets his edition is closer to the ben Naphtali tradition than in the Torah or Writings.
Between 1979 and 1992 an editio princeps of the codex (text and masorahs) was published by a team of Spanish scholars. See F. Pérez Castro et alia, El Códice de Profetas de El Cairo, Textos y Estudios "Cardenal Cisneros", CSIC, 8 vols., Madrid 1979-92.
The Masoretic Text is the authoritative Hebrew and Aramaic text of the 24 books of the Hebrew Bible (Tanakh) in Rabbinic Judaism. The Masoretic Text defines the Jewish canon and its precise letter-text, with its vocalization and accentuation known as the mas'sora. Referring to the Masoretic Text, masorah specifically means the diacritic markings of the text of the Jewish scriptures and the concise marginal notes in manuscripts of the Tanakh which note textual details, usually about the precise spelling of words. It was primarily copied, edited, and distributed by a group of Jews known as the Masoretes between the 7th and 10th centuries of the Common Era (CE). The oldest known complete copy, the Leningrad Codex, dates from the early 11th century CE.
The Masoretes were groups of Jewish scribe-scholars who worked from around the end of the 5th through 10th centuries CE, based primarily in medieval Israel in the cities of Tiberias and Jerusalem, as well as in Iraq (Babylonia). Each group compiled a system of pronunciation and grammatical guides in the form of diacritical notes (niqqud) on the external form of the biblical text in an attempt to standardize the pronunciation, paragraph and verse divisions, and cantillation of the Hebrew Bible for the worldwide Jewish community.
The Aleppo Codex is a medieval bound manuscript of the Hebrew Bible. The codex was written in the city of Tiberias in the tenth century CE under the rule of the Abbasid Caliphate, and was endorsed for its accuracy by Maimonides. Together with the Leningrad Codex, it contains the Aaron ben Moses ben Asher Masoretic Text tradition.
Aaron ben Moses ben Asher was a sopher who lived in Tiberias. He perfected the Tiberian system of writing vowel sounds in Hebrew. The system is still in use today, serving as the basis for grammatical analysis.
The Leningrad Codex is the oldest complete manuscript of the Hebrew Bible in Hebrew, using the Masoretic Text and Tiberian vocalization. According to its colophon, it was made in Cairo in AD 1008.
Ben Naphtali was a rabbi and Masorete who flourished around 890-940 CE, probably in Tiberias. Of his life little is known.
Jewish printers were quick to take advantages of the printing press in publishing the Hebrew Bible. While for synagogue services written scrolls were used, the printing press was very soon called into service to provide copies of the Hebrew Bible for private use. All the editions published before the Complutensian Polyglot were edited by Jews; but afterwards, and because of the increased interest excited in the Bible by the Reformation, the work was taken up by Christian scholars and printers; and the editions published by Jews after this time were largely influenced by these Christian publications. It is not possible in the present article to enumerate all the editions, whole or partial, of the Hebrew text. This account is devoted mainly to the incunabula.
The Jerusalem Crown is a printed edition of the Tanakh 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 Bible, two pages setting forth both appearances of the Ten Commandments each showing the two different cantillations—for private and for public recitation, 23 pages briefly describing the research background and listing alternative readings, a page of the blessings—the Ashkenazic, Sephardic and Yemenite versions—used before and after reading the Haftarah, a 9-page list of the annual schedule of the Haftarot readings according to the three traditions.
Seligman (Isaac) Baer (1825–1897) was a Masoretic scholar, and an editor of the Hebrew Bible and of the Jewish liturgy. He was born in Mosbach, the northern district of Biebrich, on 18 September 1825 and died at Biebrich-on-the-Rhine in March 1897.
Ezekiel 48 is the forty-eighth chapter of the Book of Ezekiel in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet/priest Ezekiel, and is one of the Books of the Prophets. Chapters 40-48 give the ideal picture of a new temple. The Jerusalem Bible refers to this section as "the Torah of Ezekiel".
The Damascus Pentateuch or Codex Sassoon 507 is a 10th-century Hebrew Bible codex, consisting of the almost complete Pentateuch, the Five Books of Moses. The codex was copied by an unknown scribe, replete with Masoretic annotations. The beginning of the manuscript is damaged: it starts with Genesis 9:26, and Exodus 18:1–23 is also missing. In 1975 it was acquired by the Jewish National and University Library, Jerusalem. The codex was published in a large, two-volume facsimile edition in 1978.
Ezekiel 26 is the twenty-sixth chapter of the Book of Ezekiel in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet/priest Ezekiel, and is one of the Books of the Prophets.
Ezekiel 5 is the fifth chapter of the Book of Ezekiel in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet/priest Ezekiel, and is one of the Prophetic Books. This chapter contains the prophecies using the division of the prophet's shaved hair as a sign, showing God's judgment upon Jerusalem, by pestilence, by famine, by the sword, and by dispersion. The siege is described again in chapter 6.
Ezekiel 15 is the fifteenth chapter of the Book of Ezekiel in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet/priest Ezekiel, and is one of the Books of the Prophets. This chapter records a parable about the fate of the "useless" grapevine as a symbol of the nation of Israel at that time. In the New King James Version, this chapter is sub-titled "The Outcast Vine"; according to commentator Andrew Davidson, it records "the uselessness of the wood of the vine".
Ezekiel 16 is the sixteenth chapter of the Book of Ezekiel in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains prophecies attributed to the prophet/priest Ezekiel, and is one of the Books of the Prophets. Biblical scholar R. E. Clements calls this chapter "an Old Testament parable of the prodigal daughter", describing a shocking illustration of ungrateful Jerusalem in contrast to God's enduring love to her. This chapter is often linked to Ezekiel 23, which deals with two daughters, symbolizing the Kingdoms of Israel and Judah.
Ezekiel 22 is the twenty-second chapter of the Book of Ezekiel in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet/priest Ezekiel, and is one of the Books of the Prophets. Chapters 20 to 24 contain a series of "predictions regarding the fall of Jerusalem", and this chapter contains three separate prophecies centering on the inevitable punishment due to the city's guilt.
Ezekiel 36 is the thirty-sixth chapter of the Book of Ezekiel in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet/priest Ezekiel, and is one of the Books of the Prophets. This chapter contains two prophecies, one conveying "hope for the mountains of Israel" and one declaring that Israel's restoration is assured. Biblical commentator Susan Galambush pairs the first of these with an oracle condemning Mount Seir in Edom in the previous chapter.
Codex Babylonicus Petropolitanus, designated by Vp, is an old Masoretic manuscript of Hebrew Bible, especially the Latter Prophets, using Babylonian vocalization. This codex contains the books of Isaiah, Jeremiah, Ezekiel, and the Minor Prophets, with both the small and the large Masora.
Codex S1 is a Masoretic codex comprising all 24 books of the Hebrew Bible, dated to the 10th century CE. It is considered as old as the Aleppo Codex and a century older than the Leningrad Codex, the earliest known complete Hebrew Bible manuscript. Alternatively, it might be dated to the late 9th century. The Aleppo Codex was missing 40% of its leaves when it resurfaced in Israel in 1958, while in Codex S1 only twelve leaves are completely missing and hundreds more are partially lost. The scribe of S1 was unusually sloppy, frequently forgetting punctuation, diacritical marks, and vowels; he also errs in his consonantal spelling on dozens of occasions.
