{"id":2040,"date":"2026-07-20T04:00:00","date_gmt":"2026-07-20T11:00:00","guid":{"rendered":"https:\/\/lamishna.com\/?p=2040"},"modified":"2026-07-20T18:16:15","modified_gmt":"2026-07-21T01:16:15","slug":"vaetjanan-2026-18-tikun-soferim","status":"publish","type":"post","link":"https:\/\/lamishna.com\/en\/vaetjanan-2026-18-tikun-soferim\/","title":{"rendered":"Vaetjan\u00e1n 2026 (VIDEO) \/ These are the 18 Tiqqun\u00e9 Soferim"},"content":{"rendered":"<p class=\"wp-block-paragraph\">The parashah <strong>Vietnam<\/strong> It contains one of the fundamental principles related to the transmission of the Torah. Deuteronomy 4:2 states: \u201cYou shall not add to the word that I command you, nor take from it.\u201d However, within the rabbinic tradition there exists a phenomenon known as the <strong>18 The Sopherim's Fullness<\/strong> \u2014in Hebrew, <em>Shem\u00f3n\u00e1 Asar Tiqqun\u00e9 Soferim<\/em>\u2014, an expression that is usually translated as \u201cthe eighteen corrections of the scribes\u201d.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Does this mean that ancient scribes deliberately altered the biblical text? The answer is more complex. Jewish sources themselves offer different explanations, and, moreover, modern textual criticism considers that only some of these cases might preserve the memory of genuine textual modifications.<\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>WATCH THE PARASHATH VAETJANAN 2026 IN SPANISH<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed aligncenter is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"Vaetjan\u00e1n 2026 \/ Estos son los 18 Tiqqun\u00e9 Soferim\" width=\"696\" height=\"392\" src=\"https:\/\/www.youtube.com\/embed\/lJYkx3uPSxg?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<h2 class=\"wp-block-heading\">What are the 18 Tikkun Soferim?<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">One first point is crucial: the <strong>18 The Sopherim's Fullness<\/strong> These are not eighteen changes made exclusively in the Torah. Of the traditional list, only three passages belong to the Pentateuch:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Genesis 18:22.<\/li>\n\n\n\n<li>Numbers 11:15.<\/li>\n\n\n\n<li>Numbers 12:12.<\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\">The others appear distributed between Prophets and Writings.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Nor can it be categorically stated that \u201cthe rabbis changed the Bible.\u201d Ancient sources present at least two ways of understanding this tradition.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The first one uses the Hebrew expression <strong>gloved<\/strong>which means that \u201cScripture was expressed euphemistically.\u201d According to this interpretation, the text would have been formulated that way from the beginning to avoid an expression considered irreverent.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The second one speaks properly of <strong>Full of Soferim<\/strong>, a \u201ccorrection of the scribes\u201d, which some traditions attribute to ancient scribes and, in certain cases, to the Men of the Great Assembly.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, the Tikkun Soferim are at a meeting point between rabbinic tradition, theology and textual criticism of the Hebrew Bible.<\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>SEE THE PARASHAT VAETJANAN 2026 IN ENGLISH<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed aligncenter is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"Vaetchan\u00e1n 2026 \/ These are the 18 Tiqqun\u00e9 Soferim\" width=\"696\" height=\"392\" src=\"https:\/\/www.youtube.com\/embed\/6OkFtqR3Nuk?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<h2 class=\"wp-block-heading\">Why would these corrections have been made?<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The common denominator of the <strong>18 The Sopherim's Fullness<\/strong> It is, primarily, linguistic reverence and the protection of <strong>my dear<\/strong>, divine honor.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The formulations identified by tradition seek to avoid expressions that could suggest the subordination of God to a human being, attribute evil to Him, present a curse directed directly against Him, describe Him through certain anthropomorphisms, or explicitly formulate expressions related to apostasy and idolatry.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, not all cases address exactly the same problem. Numbers 12:12, for example, seems to be related to a matter of family and human respect rather than the direct protection of divine honor.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">These are the 18 Tikkun Soferim<\/h2>\n\n\n\n<h3 class=\"wp-block-heading\">1. Genesis 18:22<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The Masoretic Text states that \u201cAbraham was still standing before YHWH.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The reading that tradition assumes behind the passage would be: \u201cYHWH was still standing before Abraham.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The problem lies in the fact that the expression could present God waiting before Abraham in an apparently subordinate position. This is also one of the cases where the question of the divine messenger and the narrative relationship between YHWH and Abraham's three visitors takes on particular importance.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From the perspective of modern textual criticism, however, there is no unequivocal ancient witness that proves that the reading \u201cYHWH was before Abraham\u201d was actually the original text.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">2. Numbers 11:15<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The text says: \u201cThat I do not see my misfortune.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The traditionally reconstructed reading would be: \u201cThat I do not see your misfortune\u201d or, according to the interpretation, \u201cthe evil that you do\u201d.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The supposed correction would avoid presenting Moses as directly attributing evil to God. However, the Masoretic Text makes perfect sense within the context of Moses' lament and does not necessarily require reconstructing an earlier version.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">3. Numbers 12:12<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Aaron asks that Miriam not be \u201clike a dead man\u201d who has half of \u201chis flesh\u201d consumed when he comes out of \u201chis mother\u2019s\u201d womb.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Tradition holds that, being brothers, one would expect the expressions \"our mother\" and \"our flesh.\" The biblical formulation would prevent Aaron from referring so explicitly to his own mother's body and the flesh shared by the brothers.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This case demonstrates that the Tikkun Soferim are not limited exclusively to protecting divine honor.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">4. 1 Samuel 3:13<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The Masoretic Text presents an expression that can be understood as meaning that the sons of Eli \u201cdebased themselves\u201d or \u201ccursed themselves.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The reading reconstructed by tradition would be: \u201cHis children cursed God.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The correction would avoid explicitly uttering a curse directed against God. For some modern scholars, this is one of the strongest candidates for preserving the memory of an authentic textual correction.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">5. 2 Samuel 16:12<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The passage presents textual difficulties related to expressions such as \u201cmy affliction\u201d and \u201cmy eye.\u201d Tradition reconstructs a possible reference to the \u201ceye\u201d of YHWH.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The supposed modification would have been intended to soften a divine anthropomorphism. However, modern criticism suggests that the variations can also be explained by spelling, pronunciation, or interpretation issues.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">6. 2 Samuel 20:1<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The text declares: \u201cEveryone to their tents, Israel.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The supposed reading would be: \u201cEach to his gods, Israel.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If so, Sheva ben Bijri's rebellion would not only be political, but also an explicit call to apostasy. However, \"to their tents\" is a well-known political phrase and does not necessarily require correction from \"gods.\"<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">7. 1 Reyes 12:16<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">In the context of the division of the kingdom, Israel goes \"to its tents\".<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The reconstructed reading proposes \u201cto their gods.\u201d This version would turn the political schism against the house of David into an explicit apostasy.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Textual criticism, however, finds good contextual reasons to keep traditional reading \"in its stores\".<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">8. Jeremiah 2:11<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The text states: \u201cMy people exchanged their glory for what is of no benefit.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The supposed reading would be: \u201cMy people changed my glory.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The shift to the third person would avoid putting the assertion that his own glory could be replaced in God's mouth. However, \"his glory\" can also be understood as a reference to the glory of Israel, that is, to YHWH himself.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">9. Ezekiel 8:17<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The Masoretic Text speaks of those who bring \u201cthe bouquet to their nose\u201d.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Tradition reconstructs \"to my nose,\" turning the idolatrous gesture into a provocation directed directly against God.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The modification would also avoid anthropomorphism. Even so, there is no conclusive ancient textual evidence that \u201cmy nose\u201d was necessarily the original reading.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">10. Hosea 4:7<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The text declares: \u201cI will turn their glory into dishonor.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The reconstructed reading would be: \u201cThey exchanged my glory for dishonor.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The supposed formulation would present the priests exchanging or directly dishonoring the glory of God. The Masoretic Text, however, constitutes a coherent statement within the prophetic context.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">11. Habakkuk 1:12<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The text says: \u201cYHWH, my God, my Holy One, we shall not die.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The supposed reading would be: \u201cYou will not die.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Hebrew difference is minimal, but theologically significant. Even expressed as a negation, the phrase \u201cyou will not die\u201d places the verb \u201cto die\u201d directly in relation to God.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This case remains relevant to textual criticism, although both readings offer interpretive possibilities.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">12. Zechariah 2:12<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The text states: \u201cWhoever touches them, touches the pupil of their eye.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The reconstructed reading would be: \u201cthe pupil of my eye\u201d.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Here two difficulties arise: an anthropomorphism applied to God and a change between third and first person.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This passage is particularly important for understanding the <strong>messenger of YHWH<\/strong>Because the messenger can speak with the authority of the one who sent him and even use the first person. Jewish tradition interprets this phenomenon through the principle of agency: the messenger represents the sender without thereby becoming a second deity.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">For some researchers, Zechariah 2:12 is among the most plausible candidates for preserving authentic reverential correctness.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">13. Malachi 1:13<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The text can be translated as: \u201cYou huff and puff against it.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The reconstructed reading would be: \u201cYou are all huffing and puffing at me.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The change would shift the offense from God to the sacrificial service or the altar. However, the pronoun in the Masoretic Text can naturally refer to the cultic context mentioned above.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">14. Psalm 106:20<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The text states: \u201cThey exchanged their glory for the image of a bull.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The supposed reading would be: \u201cThey changed my glory.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This is one of the cases most directly related to idolatry. The phrase \u201chis glory,\u201d however, also has a strong rhetorical meaning: Israel substituted that which constituted its true honor with the image of an animal.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">15. Job 7:20<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Job states: \u201cI have become a burden to myself.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The reconstructed reading would be: \u201cI have become a burden to you.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In that case, Job would be asking God why his existence had become a burden to Him.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This is one of the cases considered most significant by modern textual criticism, because the \"for you\" reading finds support in old versions and can offer greater coherence with the context.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">16. Job 32:3<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The Masoretic Text states that Job's friends \"declared Job guilty.\"<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The reconstructed reading would be: \u201cThey declared God guilty.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The difficulty lies in determining whether the passage refers to the unjust condemnation of Job or whether, by failing in his defense of divine justice, his friends ended up making God himself appear guilty.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">There is no consensus on the existence of an actual textual modification.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">17. Lamentations 3:20<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The text states: \u201cMy soul remembers him and is overcome with grief within me.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Some traditions reconstruct an expression equivalent to \"your soul is overwhelmed within you,\" which would attribute to God an intense emotional disturbance.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Masoretic Text, however, fits perfectly with the first-person lament, so the alternative reading may represent a midrashic interpretation rather than an ancient textual variant.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">18. 2 Chronicles 10:16<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The text declares: \u201cEveryone to their tents, Israel.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The reconstructed reading would be: \u201cEach to your gods, Israel.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This is a parallel to the account in 1 Kings concerning the division of the kingdom. Modern criticism considers that the expression \"to your tents\" normally functions in contexts of political or military upheaval, so the interpretation related to idolatry may have arisen later.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Vaetjan\u00e1n and the inevitable question: can anything be added to or taken away from the Torah?<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The discussion about the <strong>18 The Sopherim's Fullness<\/strong> It becomes especially relevant when studying Vaetjan\u00e1n.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Deuteronomy 4:2 commands that nothing be added to or taken away from what God commands. Therefore, if the Tikkun Soferim were understood as later human modifications to the Torah text, an obvious theological difficulty would arise.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">One of the most important traditional responses consists precisely in interpreting the phenomenon through the concept of <strong>gloved<\/strong>Scripture itself was expressed in a reverent manner from the beginning.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From this perspective, there would not have been an original version of the Torah later modified by the rabbis. When tradition states that a verse \u201cshould have said\u201d something different, it is explaining what the expected wording would be based on the context, but indicating that Scripture deliberately chose another expression out of respect.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">There are also sources that seem to understand some Tikkun Soferim as genuine modifications made by ancient scribes. This interpretation, however, raises greater difficulties regarding the prohibition in Deuteronomy 4:2 and the traditional doctrine on the complete transmission of the Torah.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">What does modern textual criticism say about the 18 Tikkun Soferim?<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Modern textual criticism does not automatically accept or reject a supposed correctness simply because it appears in the Masoretic tradition. Each case must be studied individually and compared with Hebrew manuscripts, ancient versions, and the literary context.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Furthermore, ancient sources do not always present the same list. There are traditions with varying numbers of passages, indicating that the catalog of \"the eighteen\" was the result of a systematization process.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A common view among scholars is that many Tikkun Soferim began as exegetical observations: teachers pointed out that Scripture had used a euphemistic or reverential expression. Over time, some traditions were able to interpret these observations as recollections of actual \u201cscribes\u2019 corrections.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Among the cases that have received the most attention as possible real textual modifications are the following <strong>1 Samuel 3:13, Zechariah 2:12 and Job 7:20<\/strong>On the other hand, a good part of the eighteen can be understood as a midrashic interpretation of what the text could have said.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">The Tikkun Soferim and the messenger of YHWH<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The figure of the divine messenger has special relevance in Genesis 18 and Zechariah 2, but it does not constitute the general explanation of the 18 Tikkun Soferim.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In the Hebrew Bible, a messenger can speak in the first person on behalf of the one who sends him, convey divine promises, and appear narratively in passages where references to the angel and YHWH alternate.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Traditional Jewish interpretation explains this phenomenon through the principle of agency. The messenger acts with the authority of the sender, but this representation does not necessarily imply an ontological identity between them.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From this perspective, the Tikkun Soferim do not constitute a systematic program aimed at eliminating a supposed divine mediator figure from the biblical text. Their relationship with the messenger is more limited and must be studied specifically in the passages where he appears.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Conclusion: What do the 18 Tikkun Soferim really reveal?<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The <strong>18 The Sopherim's Fullness<\/strong> They constitute one of the most fascinating traditions related to the transmission and interpretation of the biblical text.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">These are not eighteen modifications made exclusively to the Torah, since only three of the passages belong to the Pentateuch. Nor is there unanimity among ancient sources regarding the exact number or the nature of the supposed corrections.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The traditional explanation based on <em>gloved<\/em> It maintains that Scripture itself used reverent language from the beginning. Another school of thought preserves the memory of possible corrections attributed to ancient scribes.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Modern textual criticism, for its part, considers that most of these cases may represent midrashic interpretations of what the text \"could have said,\" while a small group might retain traces of authentic reverential revisions.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In the context of <strong>Vietnam<\/strong>The issue takes on an even greater dimension due to the commandment in Deuteronomy 4:2 not to add to or take away from the commanded word. The Tikkun Soferim thus require a careful distinction between text, transmission, interpretation, and tradition.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Rather than simply demonstrating that \u201cthe rabbis changed the Bible,\u201d this ancient tradition shows the extent to which the transmitters of the Hebrew text were aware of its linguistic and theological difficulties, and how they preserved the memory of those discussions throughout the centuries.<\/p>","protected":false},"excerpt":{"rendered":"<p>Vaetjanan 2026: These are the 18 Tikkun Soferim<\/p>","protected":false},"author":1,"featured_media":2041,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[364],"tags":[941,940,942,939],"class_list":["post-2040","post","type-post","status-publish","format-standard","has-post-thumbnail","category-parasha","tag-18-tikun-soferim","tag-18-tiqqune-soferim","tag-escribas","tag-parashat-vaetjanan"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v28.1 - 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