428 —על הנוסח הנכון של יושבי קרנות ופירושו

B"H, 19 Kislev, Festival of Redemption, 5709.

From the office of vavac"h iy"a nu"m etc. Dr. A. Hillman

Shalom u'Vrachah!

I hereby acknowledge receipt of your letter from the 3rd of Marcheshvan, and afterwards I also received the synagogue monthly issues 20–21.

Regarding your request for my opinion about your article on "Yoshevei Kranot," where you conclude to emend in the prayer of R. Nehunia ben HaKanah (Berachos 28b) "Yoshevei Karo't" instead of "Kranot," interpreting the acronym as referring to those who sit in circuses and theaters, supported by the Yerushalmi there (chapter 4, halachah 2), whose version is "and You did not give my portion in theaters and circuses," and similarly found in the Roman rite siddur (page 267) and Romaniot machzor (page 255) (as cited in Siddur with commentary Olat Re'iyah by Rav Kook, p. 347): After requesting forgiveness, it is a clever insight but I do not think it should be emended as you suggest, for several reasons:

a) Rashi on Berachos there and several early authorities bring the version "Yoshevei Kranot" and interpret it as shopkeepers and similar.

b) I have not found anywhere that connects with "Karo't" using the phrase "Yoshevei," only "Holchei." See the referenced places in Aruch HaShalem; see also Avodah Zarah 18b: "the one who goes... this is a seat..."

c) If in a daily prayer—apparently composed by one of the earliest Tannaim who lived a long life (Megillah 28a)—the order was circuses first and then theaters, surely this wording would have become established everywhere. In practice, aside from two or three places*, the version in Shas and Midrashim is theaters first and then circuses; so too in Yerushalmi from which you derive support.

d) The usefulness of acronyms is when they replace a regular word—not as here, abbreviating foreign words that appear only rarely in Torah Sheba'al Peh; in this tractate they appear only this once. It is known that during manuscript copying times each book was its own project due to the great effort and expense involved in copying, editing, etc.

e) It seems even harder to explain "they labor—Yoshevei Karo't" according to Yerushalmi's version than to explain "they run to a pit of destruction—Yoshevei Kranot," according to our sages' view on the severity of cheating with measures; see for example our sages as brought by Rashi on Vayikra 19:35: If one lies with measures... he defiles the land, desecrates G‑d's Name, removes the Shechinah, causes Israel to fall by sword and be exiled!

Incidentally, I saw on page 202 of that issue a brief review about Admor HaZaken; it should be corrected there that Admor HaZaken was imprisoned for the first time on Isru Chag Sukkos 5559 [1798] and released on 19 Kislev 5559 [1798]. He was imprisoned a second time in 5561 [1800/1]. The Tanya was first printed in 5557 [1797]. The Iggeres HaKodesh section was only printed after Admor HaZaken's passing.

Enclosed is a booklet published for Yud-Tes Kislev this year (5709). With blessings for Chag HaGeulah.

Summary

The Rebbe explains why traditional versions of prayers should be preserved unless compelling evidence dictates otherwise. He emphasizes careful scholarship when considering textual changes and highlights accuracy regarding historical facts about chassidic leaders.