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The Jerusalem Crown: Keter Yerushalayim ( "The Jerusalem Crown"), is a printed edition of the Tanakh (the Hebrew Bible) printed in Jerusalem in 2001, and based on a manuscript commonly known as the The Aleppo Crown ). The printed text consists of 874 pages of the Hebrew Bible, two pages setting forth both appearances of the Ten Commandments (one from Exodus 20 and the other from Deuteronomy 5) each showing the two different cantillations - for private and for public recitation, 23 pages briefly describing the research background and listing alternative readings (mostly from the Leningrad Codex, and almost all very slight differences in spelling or even pointing, which do not change the meaning), a page of the blessings - the Ashkenazic, Sefardic and Yemenite versions - used before and after reading the Haftarah (the selection from the Prophets), a 9-page list of the annual schedule of the Haftarot readings according to the three traditions. The text has been recognized as the official Bible of the Hebrew University of Jerusalem and the Israeli parliament (the Knesset) since 2001. Since its publication, it has been used to administer the oath of office to new presidents of the State of Israel. The text was edited according to the method of Mordechai Breuer under the supervision of Yosef Ofer, with additional proofreading and refinements since the Horev edition. ==The Aleppo Crown== The Jerusalem Crown is a printed edition of the Aleppo Codex, known in Hebrew as the כתר ארם צובה (''Keter Aram Tsovah'' -- "Crown of Aleppo"), a Massoretic codex worked up circa 929 CE and claimed to have been proofread and provided with vowel points and accents by the great Massoretic master, Aaron ben Moses ben Asher. The Wikipedia article on the Aleppo Codex provides further details and history of this important manuscript. During the pogrom on December 1, 1947 (two days after the United Nations voted to recommend partition of Mandatory Palestine into a Jewish and an Arab state) the Syrian Army firebombed the Great Synagogue of Aleppo and the Codex was originally reported as completely destroyed. In fact, more than two-thirds of the Codex survived and was later (ca. 1957) smuggled into Israel. At that time only 294 pages were gotten (later one more page was turned in) from an original total whose estimates run from 380 to 491 pages (possibly the lowest estimate is for the Bible text alone and the higher estimates include appendices such as massoretic notes, treatises on grammar, etc., such as are part of the Leningrad Codex).〔Yawil, Hayim & Schneider, Bernard, ''Crown of Aleppo: The Mystery of the Oldest Hebrew Bible Codex'' (2010, Philadelphia, Jewish Publ'n Soc.) pages 110-111.〕 In general, most of the Torah was missing (the surviving text started at Deuteronomy 28:17), some pages were missing from the Prophets, and a substantial portion of the Ketuvim was missing (the surviving text ended at Song of Songs 3:11; completely lost were Ecclesiastes, Lamentations, Esther, Daniel, Ezra and Nehemiah—as well as some pages in the midst of surviving books).〔Ben-Zvi, Izhak, ''The Codex of Ben Asher'', ''Textus'' vol. 1, pages 2-3 (1960), revised and enlarged from an article in Hebrew in ''Sinai'' vol. 23 (1957), reprinted in Leiman, Sid Z., ed., ''The Canon and Masorah of the Hebrew Bible: An Introductory Reader'' (1974, NY, Ktav Publ'g Co.) pages 758-759; Ofer, Yosef, ''The History and Authority of the Aleppo Codex'', in Glazer, Mordechai, ed., ''Companion Volume to Keter Yerushalam'' (2002, Jerusalem, N. Ben-Zvi Printing Enterprises) pages 29-30; Yawil, Hayim & Schneider, Bernard, ''Crown of Aleppo: The Mystery of the Oldest Hebrew Bible Codex'' (2010, Philadelphia, Jewish Publ'n Soc.) pages 116-117; also http://www.aleppocodex.org/links/9.html .〕 Starting in 1986, the Israel Museum took ten years to remove a thousand years' accumulation of dirt, and even fungus, from the manuscript, and do other restorative work.〔Mendel, Malky, ''Book Review: Jerusalem Crown and Companion Volume'', Hakirah, vol. 2 (Fall 2005), pages 170-173, summarizes the history of the manuscript.〕 The Bible scholar Mordechai Breuer made a point of finding and collecting known every pre-1947 description of the Aleppo Codex (most of these were unpublished), including some surreptitious photographs, and used the descriptions of the surviving parts to verify the authenticity of the Codex and the descriptions of the missing parts to provide insights into the readings.〔Ofer, Yosef, ''The History and Authority of the Aleppo Codex'', in Glazer, Mordechai, ed., ''Companion Volume to Keter Yerushalam'' (2002, Jerusalem, N. Ben-Zvi Printing Enterprises) pages 40-42; these included a copy of a printed Torah with handwritten notes by Yishai ben Amram ha-Cohen Amadi (end of the 16th century), a note written by a mid-19th century Aleppo rabbi listing eleven significant readings of the Codex which was found by Umberto Cassuto in the pages of the Codex (ca. 1943), a long list of notes by the same 19th-century rabbi answering questions submitted to him by mail, and a printed Bible thoroughly marked up with notes by a late 19th-century rabbi who examined the Codex - this Bible was not publicized and was almost discarded in 1987 when it was fortuitously identified. Also see: http://www.aleppocodex.org/links/9.html .〕 To fill in remaining gaps he used the text of the Leningrad Codex, which was almost as distinguished and authoritative. He produced an edition of this reconstructed Bible for the Mossad Harav Kook, in Jerusalem, in 1989 and again (slightly revised) in 1998. Additionally, a photo-facsimile edition of the surviving pages of the Aleppo Codex was published by Nahum Ben-Zvi in 1976. The pages smuggled into Israel were verified as the authentic Aleppo Codex, which owed its high reputation partly to the praise heaped upon it by Maimonides in the late 12th century, and partly also to its claim to have been personally proofread and marked with the vowel points and accents by the last of the great family of Massoetes, Aaron ben Moshe ben Asher, not only by matching the various descriptions which had been published, but also by matching descriptions by Maimonides in documents which had not yet been published.〔Goshen-Gottstein, Moshe, ''The Authenticity of the Aleppo Codex'', Textus, vol. 1 (1960), pages 17-58, reprinted in Leiman, Sid Z., ''The Canon and Masorah of the Hebrew Bible: An Introductory Reader'' (1974, NY, Ktav Publ'g House) pages 773-814.〕 As might be expected, the handwritten notes made by scholars who had been privileged to handle the Codex could not be as completely reliable as the manuscript itself. For example, a number of them had, on different occasions, copied down, supposedly word-for-word, the dedicatory colophon of the Codex (on a page now missing), which included some details of the manuscript's provenance—yet their different copies disagreed with each other.〔Harvianen, Tarpani, ''Abraham Firkovich, the Aleppo Codex, and Its Dedication'', in Borrás, Judit T., and Sáenz-Badillos, Angel, edd., ''Jewish Studies at the Turn of the 20th Century: Proceedings of the 6th EAJS (Assn. of Judiac Studies ) Congress, Toledo (), July 1998'' (1999, Leiden, Holland, K. Brill) pages 131-132; maybe this is not important because there is evidence that this colophon was added centuries after the manuscript was worked up. Ben-Zvi, Izhak, ''The Codex of Ben Asher'', ''Textus'' vol. 1, pages 12-13 (1960), revised and enlarged from an article in Hebrew in ''Sinai'' vol. 23 (1957), reprinted in Leiman, Sid Z., ed., ''The Canon and Masorah of the Hebrew Bible: An Introductory Reader'' (1974, NY, Ktav Publ'g Co.) pages 768-769.〕 However, the Aleppo Codex has many virtues. In its text of the Prophets (where it is nearly complete) it has fewer spelling errors than either the Leningrad Codex or the Cairo Codex.〔Mendel, Malky, ''Book Review: Jerusalem Crown and Companion Volume'', Hakirah, vol. 2 (Fall 2005), page 173.〕 It has long been known that there are nine spelling differences (insignificant to meaning) between manuscripts of either Ashkenaz or Sefardic origin and manuscripts of Yemenite origin—and the Aleppo Codex sides with the Yemenite manuscripts on those differences.〔Mendel, Malky, ''Book Review: Jerusalem Crown and Companion Volume'', Hakirah, vol. 2 (Fall 2005), page 177.〕 The Aleppo Codex conforms consistently to Maimonides's quotations of Scripture, which the Leningrad Codex does not.〔Goshen-Gottstein, Moshe, ''The Authenticity of the Aleppo Codex'', Textus, vol. 1 (1960), page 27, reprinted in Leiman, Sid Z., ''The Canon and Masorah of the Hebrew Bible: An Introductory Reader'' (1974, NY, Ktav Publ'g House) page 783.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Jerusalem Crown」の詳細全文を読む スポンサード リンク
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