/soh"feuhr/; Seph. Heb. /saw ferdd"/; Ashk. Heb. /soh"ferdd/, n., pl. soferim /-feuhr im/; Seph. Heb. /-fe rddeem"/; Ashk. Heb. /-fe rddim/. (often cap.) Judaism.
scribe1 (def. 3).
[ < Heb sopher]

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In Judaism, a scholar-teacher of the 5th–2nd centuries BC who transcribed, edited, and interpreted the Bible.

The first sofer was Ezra, who, with his disciples, initiated a tradition of rabbinical scholarship that is still central in Judaism. This tradition of scholarship arose to meet the specific need of applying the idealistic aspirations of the Torah and oral tradition to everyday life, thus in effect codifying Mosaic law. The soferim were important historically for having fixed the canon of the Hebrew scriptures. Later the term sofer came to refer to one who taught the Bible to children or who was qualified to write Torah scrolls.

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also spelled  Sopher (Hebrew: “scribe”),  plural  Soferim, or Sopherim,  

      any of a group of Jewish scholars who interpreted and taught biblical law and ethics from about the 5th century BC to about 200 BC. Understood in this sense, the first of the soferim was the biblical prophet Ezra, even though the word previously designated an important administrator connected with the Temple but without religious status. Ezra and his disciples initiated a tradition of rabbinic scholarship that remains to this day a fundamental feature of Judaism.

      With the decline of the soferim, their tradition of biblical scholarship was largely taken over by the Pharisees and, in later generations, by the tannaim, amoraim, and geonim. Despite the similarity of their functions, each of the groups had its own technical name.

      The soferim disappeared about the 2nd century BC, and New Testament references to “scribes” (often in connection with the Pharisees) are to doctors of the law, or jurists (usually called ḥakhamim), who gave legal advice to judges entrusted with administration of the law. They found their way into the ranks of the Pharisees and the Sadducees and served in the great Sanhedrin of Jerusalem, the chief Jewish legislative and judicial body from about 200 BC to AD 70, when Roman legions destroyed the Temple of Jerusalem, the centre of Jewish religious life.

      Historically, the soferim are of great importance, not only for having initiated rabbinic studies but also for having fixed the canon of Old Testament Scriptures and, as copyists and editors, for their energetic efforts to safeguard the purity of the original text. The Talmud (collection of traditions on Jewish religious laws) records 18 changes (tiqqune soferim) that they introduced to preclude misunderstanding of the Scriptures.

      The soferim arose to meet a specific need of the Jewish people. Under foreign rule, the Jews enjoyed cultural autonomy and were allowed to govern themselves under the constitution of the Law of Moses. The soferim became experts in the Law, applying the idealistic aspirations of the Torah and oral tradition to the exigencies of daily life. Many of their ordinances were formulated to safeguard, or form a “fence” (seyag) around, the Torah.

      As time passed, sofer came to mean one who taught the Bible to children, or a copyist or a notary or a calligrapher qualified to write Torah scrolls or other religious documents. The Babylonian Talmud (c. AD 500) has a soferim tractate that stipulates how such work is to be performed. Modern Hebrew translates sofer as a “man of letters.”

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