ת"ח stands for _____

Originally published in July 2013.

When you see the abbreviation ת"ח, how do you read it? I’d venture to guess that most people read it as "תלמיד חכם". And if asked to translate the term "תלמיד חכם" literally, I think most people would translate it as “a wise student” or “a learned student.” 

Well, it appears that the Rambam might differ.

If you've ever learned with me in person, you'll know I'm a big fan of the critical editions of the Rambam’s Mishneh Torah. Although I am happy to use the Qafih and Mechon Mamre editions and have been known to occasionally use the Frankel, my personal favorite is the one-volume edition printed by Or Vishua.

One day I noticed something peculiar: none of these critical editions of the Mishneh Torah render ת"ח as"תלמיד חכם". Instead, all of them render it as "תלמיד חכמים". Apparently, that is what the Rambam held.

How should we translate "תלמיד חכמים"? Unlike the common translation of "תלמיד חכם", in which "חכם" is read as an adjective, the "חכמים" in "תלמיד חכמים" cannot be read as an adjective, since "תלמיד" is singular and "חכמים" is plural. The only viable translation of "תלמיד חכמים" is “a student of the wise.”

Personally, I prefer תלמיד חכמים over תלמיד חכם for a number of reasons. First of all, "תלמיד חכם" places the emphasis on the degree of intellectual perfection possessed by the individual (i.e. he is a “wise student,” as opposed to an “average student,” “simple student,” “foolish student,” etc.), whereas "תלמיד חכמים" emphasizes the activity which characterizes him. Who is a תלמיד חכמים? – Not a person who has attained a particular level of intellectual achievement, but one who is drawn to all חכמים in search of חכמה.

Secondly, "תלמיד חכם" refers explicitly to a single individual, but only alludes to that individual’s teacher (i.e. since "תלמיד" is a relative term which implies the existence of a "מלמד" - a teacher). On the other hand, the phrase "תלמיד חכמים" makes explicit reference to the student and his many teachers. I like this because it underscores the nature of the מסורה: each of us is a single student, drawing wisdom from generations of חכמים. I also like it because it highlights the mechanism of מסורה, namely, the teacher-student relationship in which each party broadens the mind of the other.

Thirdly, unlike "תלמיד חכם", the phrase "תלמיד חכמים" is reminiscent of the מצות עשה to cling to חכמים. Here is the Rambam’s formulation of this מצוה in the ספר המצוות:

We are commanded to cling to חכמים, to devote time to being with them, to continually sit with them, and to collaborate with them in any joint venture – whether eating, drinking, or doing business – in order that we may be influenced by them and emulate their actions and to become convinced of the true ideas contained in their words. This is the meaning of the statement, “You shall cling to Him (i.e. to Hashem)” (Devarim 10:20). This commandment was repeated in the statement “to cling to Him” (ibid. 11:22). [The Oral Torah] explains this to mean, “cling to חכמים and their תלמידים,” as was expressed in Sifre. Likewise, they brought a proof from “You shall cling to Him” that a person is obligated to marry the daughter of a תלמיד חכמים and to marry off his own daughter to a תלמיד חכמים, and to feed תלמידי חכמים, and to provide business for them. They said: “Is it possible for a person to cling to the shechinah? Isn’t it written, ‘For Hashem, your God, is a consuming fire’ (ibid. 4:24)? Rather, [this means that] if a person marries the daughter of a תלמיד חכמים, or marries his daughter to a תלמיד חכמים, or benefits him financially, it is as if he clings to the shechinah” (Kesubos 111b).

Similarly, the phrase "תלמיד חכמים" brings to mind many other teachings which emphasize the virtue of cultivating relationships with חכמים, such as “One who walks with חכמים will become wise, but one who befriends fools will be broken” (Mishlei 13:20) and “Let your house be a gathering-place for חכמים; sit in the dust of their feet and drink in their words with thirst” (Avos 1:4).

The אוצר ראשי תבות kind of covered its bases.

Does this mean that the "תלמיד חכמים" is the only correct phrase, or that something is wrong with "תלמיד חכם"? Of course not. Clearly, the phrase "תלמיד חכם" is more prevalent in Torah literature than "תלמיד חכמים". I also don’t know why I've only encountered this phrase in the Rambam’s writings and nowhere else. Perhaps the Rambam got the phrase "תלמיד חכמים" from the תלמיד ירושלמי, since it appears there, but doesn't seem to appear anywhere in the בבלי? If anyone has any explanations here, I'd be interested to hear them.

In any event, my intent in this post is to point out why, if I had to choose which phrase to use, I would choose the "תלמיד חכמים." The connotations of "תלמיד חכמים" carry more meaning for me than those associated with "תלמיד חכם". But to each his own!