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Culture Documents
THE
EW SERIES
EDITED BY
VOLUME
1920-1921
XI
PRINTED IN ENGLAND
OS
101
CONTENTS
Casanowicz,
I.
M.
Schleiter's 'Religion
:
and Culture'
PAGE 403
543
553
Some Notes
Mahzor Yannai
Duschinsky, C.
The Rabbinate
...
Religion
21, 201,
345
Louis
........
:
Recent
Hellenistic
Literature
389
Greenstone,
(Reviews)
Julius
.
H.
......
The
of
.
.
Israel
396
197
Hirsch,
S.
A.
Isaiah 14. 12
:
Hirschfeld, Hartwig
The
Hymn
.
86
Hoschander, Jacob
of History.
The Book
Chapter
:
V
'
.307
.
473
89
145
Kohler, K. Kohler,
Max Max
:
Wolf's
Notes on
'
the
.
'
Diplomatic
.
.120
.405
.
Kohler,
J.:
Congress of Vienna
Kohn, Jacob
An
S^ 169
Lauterbach, Jacob
Levitan, Isidor
S.
The Name
'
of the Mekilta
Efros's
'
.....
IV
CONTENTS
PAGE
Mann, Jacob
The
Last
Geonim
of Sura
409
Mann, Jacob
Mann, Jacob
Fihrist of Sa'adya's
Works
.423
429
Abraham
B.
.....
'
Mann, Jacob Addenda to The Responsa of the Babylonian Geonim as a Source of Jewish History
. .
433
98
Marx, Alexander
Marx,
Alexander
Adler's
'
Gazetteer
of
Hebrew
265
Printing'.
Canticles
with the
1
Montgomery, James
Josephus
. .
The
.
Religion
.
,
of
.
Flavius
.
.277
237
Poznanski, Samuel
of the
Mishnah
S.
.
'.......
:
Hirschfeld's
'
Sassoon, David
D.
Inscriptions in the
. . .
.
Synagogue
.
.
in
Kai-Fung-Foo
.127
in
Williams, F. Wells:
China'
.
Saeki's
. .
'Nestorian
.
.
Monument
. .
.125
THE TARGUM TO CANTICLES ACCORDING TO SIX YEMEN MSS. COMPARED WITH THE
'TEXTUS RECEPTUS'
(Ed.
de Lagarde)
CHAPTER
II
AB
82.
in
As
Yemen MSS.
their
texts.
themselves,
distinct
and syntax.
tinctive
features, diswill
to
alone,
as
the
following analysis
endeavour to show.
83.
The most
They
errors,
reliable
are
AB.
scribal
Yemen
readings.
was used
TEXTUAL VARIANTS
A.
84.
in
:
Independent Readings.
n^D
The
AB I. nhw now
1.
btT\^
*331
"IDK
K-in3
1.
rb
rap KT3
B
po
:
9 *0D
2.
13
Wl
2.
14 -pTnDl
I
2. 17, 3. 6, 4.
6 KJnhfi
VOL. XI.
2
5>ni^
3. 7
kw^
4.
3.
10 *jm
;
|b
jitd
4.
nim n^bi
;
mrw-12 -on
nayob
rtftari
;
4.
13 DTin
mm
6.
4 pra
8.
6 itfnap].
B.
Fuller Readings.
in
85.
AB, none
:
of which,
1. 1
bis [rva]
2TD
[N^nrt |imn]
[5>a
n&>>E;
124
4. 2
^>2B |*2Tl;
14 mp
ay];
5. 7
NmiN
nnsn.
R are
5.
fuller
than
AB
nb^;
1. 1
16
*|ipn
[>in]
pi.
Order.
86. Several
in
AB:
rv
5.
10 piDjn y2~iK2
6.
OUni
WVn;
12fi
7.
^pn
xnuin
In
2.
wtru. 126
alone there
is
15 NT7 Ninn.
GRAMMATICAL VARIANTS
A.
87.
AB
thus
we
find iDy,
pPDW.
1
by
11,
thus: Nmi3T,
by
single
in KTtia,
nnoi.
**,
AB
7*HB*j
DHXO.
124
AB
later
in the verse.
12 5
writes
**mi <*m.
126
Cf.
Onk. Gen.
TARGUM TO CANTICLES
B.
89.
MELAM ED
and
in
1.
Phonetics.
in
"]tti,
While
AB
z,
read
1.
"in:
12
KTD,
change a to
Patah
is
reading
NTli.
in the pass. part, in
lengthened to Karnes
,
1.8
where
In
A
1.
reads &V2
2
R
,
tfyh
writes n^rn,
p35
cf.
1.
Vyrn;
2.
11
A
A
R
*pn,
rpijfi
;
AB
R
cf.
always write
1.
14, 2. 6, 2. 8, 3. 8, &c.
-In
<K.
15
AB
write xpby,
Kj^Dy
7.
writes <S
'
if',
In
3.
**?
verbs
1
AB
retain final
f,
which
change to
But
2.
4,
5.
where
AB
R
write
new,
z,
R new.
^anNl.
A
a
writes
tanm,
while
retain final
8.
AB
I^DNl,
I^BNI;
NfcripE,
15, 8. 4.
AB
the word
NBm, where
&c.
a hirek
is
usually found.
AB
1.
usually write
2. 7,
7. i,
NnnPD with
cf.
1,
1. 9,
C.
1.
Morphology.
2. 5,
Verbs.
90. Peal.
The
A, by
the side of
Pael.
mym
of R.
pt.
in
2. 3,
AB
read rUPDI?
niura.
Aphel.
The Aphel
pf.
In
2. 7,
3. 5,
5. 8,
ffyW,
the
inf.
while
R
In
read
rVMBW.
have
In
2. 15, 8. 4,
Nn:N^, while
1.
R
14
Kn5i>.
Ithpaal.
AB
have
fip[*]TiN,
while
have
npf^riK.
4
Ithpe.
12
AB
writes
Ithpa.
^flN,
Ithpe. ^5nx.
2.
Nouns.
91.
AB
for
15,
forms of -my,
2.
cf. 1. 6,
1.
12,
1.
10,
&c, but
cf. 2. 16.
Prepositions.
92.
With a
single
exception,
1.
AB
In
writes Dip.
AB
while
R have
^[nJh.
4.
Adverbs.
93.
cf.
1.
AB
'
in order that
',
with hirek
14, 2. 6, 2. 8, 3. 8, &c.
;
AB
}DT3
with patah
cf.
1. 1, 1.
15, 2. 9, 4. 7,
cf.
&c.
but occasion2. 7.
ally
1. 1,
2. 3,
AB
where
have
which
is
it
paiVi
with patah;
1.
1,
In
1.
14
5.
Conjunctions.
94.
AB
vi
;
'as'
cf. 1.
cf. 2. 3,
2. 6,
2. 7, 4. 2,
also found
cf.
io ;
3. 8.
1.5,
2. 7, 2. 14, 3. 5, 3. 6,
cf. 2. 7, 5. 5.
&c,
also found,
D.
95. Peal.
Syntax.
Verbs.
*p"ny,
In 4. 6
A
4
while
In
5. 2
1.
AB
use Pa.
pf.
k5t2> while
In
AB
R R
have
have
Pa.
-iin.
TARGUM TO CANTICLES
Peal and Aph.
In
8. 4, 8.
MELAMED
5 while
9
8.
R R
writes
n^ni,
In 4. 8 In
8.
Ithpe.
AB have Pa. pt. c. pDD, R abs. ppoo. 9 A writes Ithpe. pt. det. NmnyriE, while
ERRORS
A. Textual.
96.
Omissions.
The
AB
3. 2
nppnDNT
[w:d]j
kth3;
*iy.
5.10 ^Dyn
[KB&'a]; 7. 3
im D;
S
8.
14 [pi]
In
4.
10 pjnp
[tw]; 7.3 [rrms] D^isno. There are two passages in which B alone omits words
contained in
In
8.
1.
4 [toWa] nds^o
3.
8 [3ir6] j^noi.
11
AB
:
homoioteleuton
idni
D^lTa]
rov 3TO*.
B.
1.
Grammatical.
and
4. 1 K:3Tip
Suffixes.
97.
in the
In
1.
11 ^DTia
alone
is
incorrect
Gender.
98.
AB
:
in the
;
following
passages
In
5.
6.
KW
7.
8 fBHSno
2.
14
]<:pn.
4. 8
79
and
5.
12 JCpl,
in
A alone
is
correct.
AB
1. 1
pni;
8 j^non.
is
A
8.
alone
incorrect in 3. 10 p^D'l
5. 2
mm
8.
pWpl;
11 HOT.
alone
is
incorrect in
7.
IW,
6
3.
90.
wpTtti>
and
8. 1
njhn N^y,
are correct.
incorrect.
In
7.
6 ^ni?
4.
Prepositions.
are incorrect.
In
3. 8
Kmnb
alone
CHAPTER
C
101.
III
The
text of
presents a
It
number
of independent
readings
itself
and forms.
it
has
many
features peculiar to
which mark
all
But of
the texts,
is
is
omissions.
Especially
;
careless
is
in
omitting words
and phrases
a large number.
TEXTUAL VARIANTS
A. Independent Readings.
102.
1. 1
of
C
;
^21;
127
% prosy
13 Karip; 2.6
inoh;
insm
2.
10
TOWB
THDa;
130
;
t^
129
pndi
^n paw
z*fo#.
rnwi
fcOBV;
4.
1
T^ jwpta *n*m
3. 8
!>tk
*9ip
128
;
14
3.
6 n*FW3;
jtrai*
^anaa paiw
132
NnniN
127
3.
am
and
asm
131
;
apy^n
waao ppnx
The
roots 'vn
vl
either
word might be
Cf.
used here.
128
13u
The reading
of
C seems
superfluous.
is
129
Heb.
"iriD2.
L
C
writes NJV11N
OJnQa pTflN; C
good;
it
is
an interesting
variant of
131
L.
woods
R to the temple.
132
This
may be an
error of C.
TARGUM TO CANTICLES
4.
MELAMED
6.
7
-
6 prai;
;
5.
3 prov a*n*;
13:{
6. i
NnniN
6.
6 ttani
7.
13 vmi
8.
5 Niftpa.
B.
Fuller Readings.
fuller
1.
103.
1. 1
readings
in
C
2.
no^o];
[iTnn^oi] ny-\z;
14 [npon] "IT;
5.
*abs [pa];. 3. 6
[i]r6sn [S>K-it^i
prw]
unam;
14
prow
C.
104. In
Order.
different order
S>y
some cases a
:
is
found
in
the
text of
C
2.
2.
amm
k-iib
;
npS>
ri3B>
2.
9 pe^jn naon by
5. 7
TDSi
7.
135
;
17
N^p linNI
4.
14
^B
aotan rrpnv
13 KK>mo
awaa
aS>i.
GRAMMATICAL VARIANTS
A.
105.
The Orthography of
^NC which occurs
C.
Like
AB, C
C C
jiii>y,
NE and NED,
but also
WW,
nsiD.
11
;
rarely uses
it
*n!>i,
ordinarily
xnirjr,
Nniyn, prmfe.
find
C C
Thus we
frequently abbreviates
besides the
such
words as
K3TIK, NO^y,
D^PI'V,
common
abbreviations
133
noun but
as
Aphel
pt.
134
135
C mg.
Cf.
al.
m.
a,
Pesahim 39
87, 179.
Vowels.
changes to
e or i\ 5.
C 3 C
retains
thto!>j
-nni>.
When
*
followed
by a
labial
Z"
becomes u;
1.
11
Ky3D>,
changes to
I
in 5. 6
Final
becomes
e;
7.
13
*K,
R
5.
*N.
is
changed
to
in 3. 3,
6.
for
Tirn
is
14 piAn for
R pin;
in 1.
4
;
C Tnun, R
Trillin.
Patah
reduced to shewa
14
C
1.
Jn(),
jfirite).
Characteristic of
(and D) alone
is
the method of
writes
Almost invariably C
thus
fT,
f|D3 letters,
iWlBtDl,
NnmnT,
nnwTi
1.
^anaT, &c.
In two instances
regular form
writes
"I
the
1
It is possible
it
before
last
t\i22
was as though
were written
C.
1
.
Morphology.
pi. 1.
Verbs.
Pt.
107. Peal.
m.
16
pps,
|P8
vVa.
9
3.
Inf. 2.
C
3
birb,
tbzrb,
fcAarob. 136
7.
Impf.
(Gr. 271).
ph'it,
\)bk-,
C pbom, R ^nom
'
3f
'
is
best form.
TARGUM TO CANTICLES
Pael.
Pt.
f. s.
MELAMED
tfritol.
Pt.
m.
s.
i.
jo
DfrBDi,
kvide,
ntidc.
2.
Nouns.
108.
in
1.
Two
same noun
1.
are found
1,
*fnoy; 137
11
rrDy,
"fnbv;
2.9C
&*D*ari,
AB
ndd'h,
C always
EF md^i. R generally
in
write NBnpc-
^y
written in various
ways
is
found
as
*::y.
In
6.
writes 'D^rn,
'ib'rn.
D. Syntax.
109. Peal.
Verbs.
In
7.
write pt.
ip^D,
ppi>D,
L
6.
Jpi?D.
Pe.
and Pa.
5
3.
C
3
Pt.
writes Pael.
wph, R
Pe. teph.
Pe.
and Aph.
writes
1.
"nt^l,
R -ne^.
NPDynDI.
7.
13
138
R KPW, C
l^non
(intrs. pi.),
C ^ton.
Pt.
Pt.
1.
1.
Ithpe.
and Ithpa.
Ithpe.
and Ithpa.
ERRORS
A. Textual.
no. Omissions
in
may
be seen
Homoiotclcuta.
9 b^y n^d iv
wn
p-io
b-y [ub
[\ya
*j-ijn
wd
napi
2.
Ki>y *6iai
pa jvjv
pync
5. 9
^d
187
138
L writes J^DC"!
IO
tnbv
8. 7
rwp
pel
pm
*m
i>moi>
[>ya
8.
6 ^y [>p?yn
^aa
in^] bv
-po
rv ^aooi>
pi>a*
5>a
ttb
?mo
pra
am
son]
*)vb
mnn
[/ioS?
p^non
y-iK >ata
ptwano.
2.
Omissions.
in
[
are as follows:
i.
13 Nyai
[rr^ap];
141
pom;
1.
17 ^an&n
w i]
2.
x&npo;
139
2.4 '^y
2. 7 [pD^ob]
pTtn [>h] M0
;
14 toa-io [pnnoDoi]
;
ibid.
142
;
[torwn] Kn&wa
#*tf.
2.
;
15 [t:j]
wen
;
2. 3.
16
*jjy
ninno
[pa:i]
;
K-n
O^]
;
3.
2 "inwi [i?^:i]
[*] -ion
3.
143
4 [nnn]
nwap
;
3.
[r6] pnaynoi
3. 7
[no^] n^o
3.
10
W01
4.
[*ny];
ibid,
[5>k-ib>h]
win;
144
5.
;
15 [xa-jp]
6.
frrc:
6. 1
;
w n]
Knnat^n
6".
2 aoo^o
;
Otmpn]
[>na-i]
wan
6.
6.
9 xrbz [nin];
7.
11
rva$>
pwi
prrr
<a 8.
147
[cnpo];
['in] Nn^a;
[^00^] pyri
; ;
2 [woin] i?^va;
pon [pan]
;
pam
ibid.
zfoV/.
[^-11 pjp]
w
8.
148
7.
pyapi
7.
8. 1
[ay-itn]
;
Noy
3 i&n
[>i>an5>]
8.
4 [ponA]
7
.
wn
ibid,
[pi]
13T
6 Tiy [spou]
3.
ah
zfe pon
[].
Sci'ibal errors.
112.
1.
The
C
3.
pnnan
;
10 jo;
;
4. 3
xa^
\&M>
;
4.
4 " N*m
;
14
4. 7
;
'-w na
4. 8
paDfH
;
4-
15
;
Wpc
139
140
142
1,1
5. 1 -iim
5.
4 1011
5. 9 Nfifo
nx pT*&
6. I
"po
shorter, perhaps.
al.
m.
al.
m.
writes Xa-|p1.
c ^31.
m. [13^.
141
NJTa;", hence
may
not be an omission.
147
C ^.
is
Cmg.
al.
uo This
TARGUM TO CANTICLES
6. ii
MELAMED
pidfi
;
IT
u:nxn
7. 1
rffcl
;
7.
7.
pm
1.
ibid,
;
7.
;
5 inferi;
8.
#a
ibid.
xw
NE3
;
7.
8.
6 rmpDi>
7 niate
8.
4 r>TrpDD^
is
5 pan
6 nidjA.
15 "
In
11 there
a textual error of
*y3KK3,
$3X1(3.
Grammatical.
errors
in
Verbs.
113.
in
The
following
verbs
are to
be noted
C
1.
6 rrr'im;
;
1. 7
;
f$6fc5o;
1-
17 pn*;
2.
8. 7
3 3nci>;
2.
17
pSSooi
3.
3 tbSk
3. 8 pfiij
5.
fens
alone
nro?.
is
correct
12
2.
torirlN
2.
17 fDDIIBO.
151
Nouns.
114.
The
1. 9, 2.
6 ;Vn;
;
16
fid?5ai;
2.
13 nii:^
3. 8
Knta
cir-
cumcision
3.
"i
7.
prpj'zn'.
Suffixes.
15.
In
3.
5 fDnrUM?
wrong
suffix,
while
in 7. 7
pDJXl
it.
4.
Gender.
C
152
gender:
1.
11 p'Jtt; 4. 12 jn^n^b;
10 p*BP.
1.
In the following
ppntfl
;
is
16
2.
10 bT;
7. 7 I^V.
5.
Number.
117. In 2. 14
KvE and
5. 2
TnyDl C alone
are:
I.
is
correct in
2.
number.
160
Errors of
in
number
151
14 KtfD;
[5
is
blurred.
L
;
writes
pDDISO.
,
152
The form C
meant
r6nVo
is
not found
it
should be {AbriPB
but
is
clearly
for feminine.
12
|VTO;
17
W2-ip;
6. I
153
4.
6 piTTO;
7.
4. 11
N^TIB;
154
4.
12
P"1WI; 156
3 NON.
Prepositions.
preposition
6.
10 j?3;
7.
3 n:;k2.
wrong preposition:
5.
1.
;
13 khd3, 14 pmaeo
6.
2 jmnaD^.
CHAPTER
IV
D
119. Despite
its
fragmentary character,
contains a
number
of interesting variants
and forms.
It
contains even
While
it
C
it
TEXTUAL VARIANTS
A.
120.
in
Independent Readings.
is
The
12
to be noted TD.
in
7.
D: 7. The D: 1.
10
'iw
in
j?2
NDy
un
7.
following
9 prr^y
NDrfc.
individual
words occur
9
fcnn
1.
13 tura;
KTWJa;
mn
L
153
164
writes PP33T1P.
Li writes
L. writes
to a different text.
166
ptn yniM.
Al
write
fcOWl.
TARGUM TO CANTICLES
B.
121.
MELAMED
D
:
13
Fuller Readings.
1.
The
7.
14
iw-iB* [a];
wn
[ma];
7.
The
[Weni]
1.
nw;
1.
8 [nrf>ci]
nn
7.
10 [*n] kio'd.
C.
122.
Order.
is
preserved in
1.
17
GRAMMATICAL VARIANTS
A.
123.
The Orthography of
1,
D.
generally omits
wn,
but
fWVJD
also occurs.
D
11,
uses
11
but once
anijn.
in
as
tenia?,
generally prefers
in
'
to
*,
making use of
with one \
*,
strangely
enough,
in the other
MSS. and
in
also writes
rwnis, but
ptan, wnniK.
for abbreviations,
in full
D
^N"^\
DnvD,
D^n*
once.
all
Otherwise
other proper
'bv,
*Wf.
Phonetics.
Consonants.
1.
124. In
2.
writes ano^a,
Krw*a.
Voivels.
125.
syllables
D
is
retains the
a which
e.
in half or
completely closed
changed
to i or
Thus
1.
Kb"UQ,
R K01*a,
4
is
a
I
pt.
i.
nD
;
ppiib,
R
-
pp\b.
157
changes to
if fro.,
I. 12,
B ipu, D
tfn,
;
spa
7-
IO
>
8 5 K?
>
&c;
7.
*,
9 nron, 7
changes to
1.
8.
(and C)
is
its
a shewa.
Thus
pnfn,
PPFnPW,
"iensil.
It is
probable that
D
as
imitated
it
imitated
almost entirely
1
in
The
pronunciation of
1.
written
C.
1.
Morphology.
of Peal impf. occur in
1. 8,
Verbs.
Peal.
126.
8. 4,
Impf.
Two forms
where
writes xrn,
".TV
158
Pael.
Pf.
Two
f.
forms of Pael
pf.
3 m.
s.
in
1.
in,
in.
Pt. pass.
Pf.
pi.,
two forms
forms
in 1. 11,
Aphel.
2.
Two
in 1. 1
Nouns.
1. 1
127. In
we have
D writes
1.
Nn^bn, KHPSPj
KJWDn,
Kn$*nv, RrfchDR,
10,
wHw.
D
1.
Two
forms
where
R R
n^did.
D
168
16 Kj^iufi,
k5n^M.
3.
writes pttfr,
pDuJf.
Conjunctions.
8. 1
128. In
conj.
occur where
writes
Fpjt,
Cjfc.
w
159
158
TARGUM TO CANTICLES
Syntax.
In
3
1.
MELAMED
15
D.
129. Peal
Verbs.
9
and
Pael.
writes Pael 3 m.
s.
lap,
In
i.
D
In
Peal
intrs.
lorn.
1.
D
2
writes
Pa. pt.
rprro,
R R
Ithpaa.
ppmn.
In
8.
writes 3 p. rifiyntn,
Kyrirot!?,
nnynsi.
Inf.
In
8.
has Ithpaal
Ithpeel
ERRORS
A. Textual.
1.
Omissions.
130.
7.
The
11
[-n]
\>vb&
paw;
8.
8.
3 si^p njw
Scribal Errors.
following scribal errors.
n$B> for
r\6^U
; ;
131.
1.5,
In
1. 1,
1.2,
I.
^io^ia;
1.8
1.
KrVVsp;
n*ay;
7.
11
H|T;
i.
14 Ka Nn
7.
ibid,
8. 1
pifei;
8.
^r;
5 K*aa.
16
10 rn^znin
error,
13 nsoj;
IV;
A
13
textual
1.
n DDK.
B.
1
Grammatical.
Verbs.
132.
The
ibid.
D: 1.8
nzro
&fn
1.
13
|fr3l>t;
8. 1
tnodl.
2.
Nouns.
133.
The
D:
1.
16
prftbVtb;
in
9 vi^ni
7.
14 niyi.
The
;
1.2 nv:D
1.
prvriy.
Gender.
D
;
is 1.
incorrect in gender:
8
ntf
nvprurr;
;
1.4 mn;
1.
ppp
^riDT;
1.
11
lenanoi
4.
1.
14
pinK
1.
16 two
Number.
135.
it is
alone
is
correct in
number
in I.
15 T*litf, while
Prepositions.
1.
136. In
10 KT33, 12
Xinn
7.
13 KOjn
is
incorrect.
CHAPTER V
EF
137.
In
EF
also
we
find a
in
few variations
in text.
differences
orthography, phonetics,
The orthography
from
is
distinct
in
many
Taken
respects,
all
has a
number
of
interesting
points.
is
of these
two MSS.
well preserved,
and contains by
than C, and
is
AB.
TEXTUAL VARIANTS
A. Independent Readings.
1
38.
The
EF,
1.
jointly or singly
1.
KW
5.
1.
1
no;
1.
8 |1D1D3;
7.
1.
9 Kin;
14
ww;
4. 1
xnswa
33;
10 nanoo;
11 unc^a
rw?o;
tnox
i.
^nPH;
160
all
8.6
fo-ie* rva;
Cf.
^tnB*
*aai
17
CE write niS^D-
where
TARGUM TO CANTICLES
'Dip
;
MELAMED
3
pnfc
17
4.
i>sn
5. 8 pri^y
rroowc
7.
pnn
7.
4 rrroi
B.
139.
Fuller Readings.
fuller
readings in
2.
EF
1.
10
ib&TW to]
na;
2.
[jjwt] Kjn;
13 [^r&o] ^ip;
C.
140.
Order.
is
One
to be found in
EF:
4. 2 fcopjn
GRAMMATICAL VARIANTS
141.
prefers
b',
writing "TO,
DID and
in
pDioi.
using the
W but once
"TOP
^KP and
ptnariB,
D,
and
in
"iw and
otherwise using
as in iDy,
TnDy, N7DD.
alone shows
K?y,
KHn,
1
WDP,
Both
and
prefer
defective,
F more
it
E, and
the
same tendency
11,
prevails with
regard to
is
defective.
EF
rarely use
&c
Similarly,
EF
forms.
Finally,
EF
are
rarely
Phonetics.
142. In
2.
9 while
write
nfn,
writes 3>31
e is
and
F
I
yo-i.
In
1.
13
write 'HPK,
EF
niM N.
reduced to
2TIN
;
in 2. 10, 3. 3, 5. 3,
where
writes
Tns and
5*
VOL. XI.
l8
E R
R wix;
In
1.
6.
12
t^jon,
EfW;
8.
14
EF
pnyi,
14
R write
airman
in 2. 14
writes aniiD,
patah change
Kfrityfi.
C.
1.
Verbs,
Pf. 3 pi. 5. 9,
143. Peal:
3 m.
s. 8.
i2,
kit,
Pt.
R
m.
\t.
s.
vnen.
8.
Aphel:
2.
EF
2.
Kn:j#,
tm&p.
Ithpaal
Pf.
3 m.
s.
1.
14
a*nniH,
R
2.
a*nrwi<
Adverbs.
5
144. In
UD.
In
1.
12
alone,
and
in 2. 17
EF jointly,
K3"l
nnp p,
where
have
r\6ip
p.
Verbs.
D. Syntax.
145. Peal:
In
6.
EF
"p^P P^K,
8 the pt. act.
,
where
have the
est. pt.
"p3*V>P
^3N.
;
In
1.
and
used interchangeably
8.
EF
E
D^rn
likewise in
and
14,
5*5*,
^5;
TDT7,
R Crn R i^DTi;
In
8.
EF
have Peal
pt. pass.
pf.
ppWl, while
interchange in
have Pael
pf. ip^Dyn.
5. 5,
rtfrn,
R
E
rwin.
5 and
2.
5 Peal
intr.
and Pa.
rpnnp.
inf.
pf.
interchange,
8.
pSo,
p^'6,
p^d
F mMp, R
In
EF
use
Pt.
Peal
act.
inf.
$&&{>, while
pt. pass,
have Pael
5.
bdd!?.
Pael:
and
3.
interchange in
10
rnnD,
R
F
;
rrtraNnfiDD, iSlftn,
In
the
pt.
interchange,
NinDD.
In
2.17
8
writes Aphel,
Ithpeel
-ovnt.
riDnrinxn,
EF
have
Ithpe.
TOnnrrxi.
TARGUM TO CANTICLES
MELAMED
19
ERRORS
A. Textual.
1.
Homoiotelcuta.
146.
The
found
in
;
EF
3.
2.
12
fy:>
NO
[nnoNn
5.
[wn
kto
oimn
ds:
rv
^yo wn]
;
pym
nnmo
p-irn
Tn] prov
-in
8.
1a pro] trta
oynT.
Omissions.
147.
[itoji]
The nmi
4. 1
EF:
;
I.
"ju:
|D
[xjrpm]
1.
14 [n3d:^]
;
tovn
5.
1
1.
15
mooa
[rape]
n^hd]
wk
1.
fjn
are found in
alone:
16
p'oo; 2.
5 tnrb [nnNi].
Scribal Errors.
1.8
6.
8.
WH;
prnfri
;
2.5
7.
rvy-i;
*ri
;
2.9 K3Drr
7.
5.
11
3m;
10
10
11 fym
8. 7
jodi
ibid.
;
EF pH;
161
;
8.
8 rv
14 k!wt;
zzV ppny.
The
F
162
11
Ny pi^;
s
1G2
5.4 pvs-n;
4. 8
8.
The
5.
alone
xrn
5 nniy;
4.
nno
iy;
6.12 fwxb]
7.
5 Knni6;
5 p!Q.
Miscellaneous Errors.
149.
The
1.
alone:
;
1.
1
14 nd
rr^DNi
;
2.4 WllpD;
8.
2.
14 'msroi;
3. 11 b'^nn
161
162
4.
6
;
5.
wrsn
DK.
is
R have Hv
In these
here expressed.
two instances
may
20
i.
xvnnb
i.
Wfcn
ibid, xcr;
3 n c#>; 2. 14
warbl.
B. GraMxMATICAL.
1
Verbs.
150.
2. 8
EF
4
.
in
verbs
2.
1
3 fj6i
w;
$6; 4 to
.
spiJ;
41.
16
HM;
;
5.
wfoto;
;
E
3.
9 ipincsn
3. 7 pnfuriD
7-
10 k*i&;
4- 7
najj; 4- 8 ppoo;
:
5.
2.
atfrobS;
;
3 n 'nib5.
F
5.
17 KJDI
3.
l^bi
4 n^rmby
2.
5.
10 rrin6;
8.
14 pep.
Suffixes.
151.
In 5. 16 wni,
suffixes.
aw;
6.4
"prolan;
8.6
"f?,
EF
have wrong
3.
Gender.
2.
152. In
p>s,
2 |HJ*3; 3. 6 FP7,
EF
7,
are incorrect.
2 P")pEl,
In
1.
16
E
4.
is
incorrect.
In
1.
10 nrp;
is
incorrect.
Number.
In 1.9 NjfrW;
2
153.
2.15
tt3B>3
6.10 p.TD3
1.
11
NTan
2.
NVjm
2. is
6 KIB^D,
EF
In
In 4. 5 ndD3,
4. 2
incorrect.
KWT;
2.
2 |3Pt3);
|JW,
5.
is
incorrect.
Prepositions.
154.
8.
The
In
EF
7.
10 nypai
13 *37.
;6y,
alone
is
incorrect.
In
4.
13
NWaa,
F
6.
alone
wrong.
Conjunctions.
1.
155. In
1;
13
and
4. 4,
WT,
|B^3.
1765-1842.
Dusciiinsky, London.
APPENDIX V
Hebrew Letters and Documents.
1.
2.
3.
Adar 1776. R. Tevele to R. Meir Hanover. 21 Adar 1776. Aaron Goldschmid to J. Kik in Hamburg. 21 Adar
R. Tevele to R. Meir Schiff.
21
1776.
4.
R. Tevele to R. Meir
Schiff.
Iyyar 1780.
5.
6.
7. 8.
The same
to the same.
to
14 Elul 1781.
Schiff.
Moses Schiff
R. Meir
14 Elul 1781.
R. Tevele to R. Meir
Schiff.
22
Adar
1782.
The same
The same
to the same.
20 Elul 1782.
9.
20
Elul- 1782.
10.
11.
15
Ab
1785.
15
Ab
1785.
12. 13.
The same to
R.
19
the same.
26 Sivan 1787.
Furth.
Adar
-
1771. 19
14.
Adar
15.
The same
to the same.
10
Adar
1779.
16. Title
17.
26
Tammuz
18.
19.
The same to the same. 3 Adar 1787. Document by the Beth Din of London.
1769.
27 Nisan
20. Ditto.
21. Ditto.
28 Tishri 1772.
5 Elul 1783.
21
22
Letter
Fol.
I.
i a.
'b
n'a
o
j'k
inD
'^Dn
'*n
I"" 10
TT
'^ '^
o^pb
'^N3i
dv
'n
nroi
'*n
n"y nianaa
raraii
}ia
i$>
nw6
nona
Vno
*anaa no^ac no
tikoe>
mmn
'^nprnx
noaa
.nDio
iniKi>
5>k
tid"*
a"y
dk
nrn
wn
(1)
nx eynn xbv
^btk
n mn
'im non
oa^ 'ho
jwd* 'onoo
nnon
ppa oa
-jnK
p"p
paan nwn^
pnwi no
ox dtdm
-oral oaaa
^'m nooa in
nata
,*flnn
^>ai>
tidm
i>y
p-i
'nya
nryb
Vr6
Nin
ai
na laiuon
amm
Kim o-maxa^np
jnisa
;aai>
am
ann
n^n
tram?
xin a'i
iv
pron
nmanpo nn wxo*
win
koo
|aa
aaan
pnx
*iao
xm
pn "itido ns pDy
vaxa
wn tn no
dim
ny
yxm
^y
mba^
?Dwnp
Drai
ini^
"id*ik
na^p
Di>ya
&m
niDai
-mora
diS>d
nayn
a'nai
.'iwy
v&imp
ana^
no
-vxo
nxA n"k
'i
pr
'pni
x/
o^ian
in
"n
. .
-j^nii
,
nsro
,
n *pn ja
cj^p a"n
'an
joS>t
n'p
h^o
i>y
xmi
"pn
D-V11
kdhddi
n' p
inoon
,n"p^
oainy
ioa
f]^p o"i
-jd^o
a
*'y
r
}n
-jnv
-noy
D*^sp
dko^ikb
ors pno
^a
nxa
>nyni>
payp
'a.-6
notro foaynasacnip
;
i^ Nia>
dco nohdoi
g n-non
o^ ro
yjnn*
DUSCHINSKY
[Ma
23
pi
vS>k
hiijk
ono
|mo
l'a
p
o*a
"pr\
i>aea nbaps?
pjj
ro<sp nr*
|tm
nn
piyn ono en
,pa n^ao
|wm
iddt6 amp
s
2"v oy nvy npnon nmb .ODynoa foeo^jn u a uD*n ona ny. B3W 1P *ayoi> Da /oy D^aDrn /roe ibm
oaNT -inn
to ^m
\~\nx
rfi
pmaona
.fnia
p-p
^iayo rfa
pi
d.tk
i>w
^11
jk
pip
naio
pa anno
'nyai
S>kt
d.tk
b'an
en
to
.?!2-\p
nayn
dim ny dpk
oaynasae-np
p"ne
,
ny pkii pvyranx
Kll
plain
ppa pnyn
oni>
naai
payiasaenip 'Kiviai
'yoea
.
tik
nnx
nniD
to
'w
xb b'sn k*i
kt
Mane
nab by n^y
,01*11
144
wioa poyn ^s
Da aK na
|wm ^kii
p p
s
n*a to
y
tn
na*
b>kii
wbx
pa
or esn
'rb\
i
Dipoa
a'ay ,nsnt5M
n,oei>
&^no payioea na niaann eoiK t 13K ooip .two p*a w t^ I^b oanna p^oe
oea^yr
'** n
n ^a
na"i>p
wk nan
J>y
'*m
'
1
" 3 ,n N
^npi?
ipisi
1^
pne
n"p
Fol.
'
b.
n'a
D^ae nr
/awa
Daa
n^
nai
.fryvia
o^no o
ins*
^osya
|a
'v
naa
jryiia
onw man
'nDj
pi ODNenapa *o^ ^n t^ ^riyia ^naem /nua ,|yp jmo naio p piM o a n^o aw p^ne p^w .nea Kin in^i> xyns* nms )t&v payp jpmv bnn tn* ^vn ^nan
s
wma
T-nai
D'Dy
,,,, )
i?ia
% Kin a"Dys
3npn bib
nam
< t*o
148
o n^np.
o"aai wsanyoa
^^k
r^no x^no
:aD
'y^o Kaa
24
Daoa
f
ma
^ nPn
wvb
1 n2 ^ nnjn^i a^sni?
ikii
oaana
o**naayi>a
*oyn
ins*
|Na
a'an
i?a
i>vN
n^nnm mpnn
*a
j.TDaao
nw
a'a
D^axn
ino
*bx ynnna
.nar
di*^
t*S>i
'K>0Ki>
.fyMwaa
*"yi
aym
ara^at* nyn
opn
nt
Dno nNPa
*y*ON
n"ph
a'ni?
ioa
nnaa rnrvn
pinm noanb
i>a
mow
anp
nvo
5>'aa
noyns pa
'nana naa
no ^y
syDini?
px pa
papo
nxo
'*ni
'ltai
D"dk
aioai aio
.^"n
*pp p"D
t*3
^ayo
"pn
r" 3 n ^> n a
'
to
a"a
f.-noa
Bwioy
"*n
t^
^xn
/nnn
'33
oayo
oona
nha*o
D*pmn ^anan
p*nyni? Tpt*
nnnan
.nr!>n
i'na
r^r^n
x"^
ni?ao
,naioi>
'anao opk
Dms*
'&*
pan
re
rnx
eh ira
Letter
II.
Fol. 2 a.
.i^pn
iv
tik aio
fv
yssp
n'a
pTiny
nai>
nanoi?
wa
dvo
]':]}p
nya
nhnan it
,tro
*oi
i?y
n^yan aion
naNoenD^r*
Ton
nnxii
tn "&n
fair*
jk
sr6n
nv-inr* 'oayp
pn
nraa ;m
.pa^a
*aN\n
an o^naay^a
*Dns
Din
tk N^a
eh *nyo^sr T^oya .naicxnn naion pyo fanny re naio na^x aois* spp n No nmnoa xi?Dion ^aann p>nn *nxi raatsp's n^p p"pa niaann
N
nvnb
bs
oair
tdnh
c*ax s Dyvnyoa\s
s %
na^a^N
pa
Tnn
.pa
a'sao
'na
p^a
Bwa
i?ai
iriwia^x ot n
'nba^
-\J?
in
ny en ^"an
p"pa ^idb
n^axi?
naiy
oa
NTayn sn^o
Nin
oaos
mny
'inro^
rrw
nn\s
*r\)n>
*nynn
niannai ^poiaa
b'an
t ^
i?na
^i
dc^i
d^
;n
s
ppa
t 'v
pn
b^^
nNvo dn
a y
Tyn naaa
'^a'aoa
ho*
146
nann
n^cr na^o
/o^Kll
pnaoipyn
:nvni*
pnsn
i^s ^k.
DUSCHINSKY
25
pwbaw
pjya
BBoyn -vbbx
tsn
rfi otpon
"jnc
nnD.ni> <nyn by
rbw
;d
p'DipDpy
yd ^Dtrn
r,
jrnDNi
bwm
p"pa *DipDa a y
a'ji
'^ ^nw
.p*na N"a
Vid
|tta
nwam
'*p *pn
dvs
i>Nt?
y^n
p"pn 'wain
S>y
nnuo dipd
pi
inn: d'b
robe
in
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DUSCHINSKY
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39
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40
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40
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Jude gegenw.
Frankfurth
am Mayn
Letter X.
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The
address outside
is
as follows
Monsieur
Renomme Banqr
a L. Schvalbach.
160
The customary
greetings.
VOL.
XI.
50
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DUSCHINSKY
53
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DUSCHINSKY
rruien
55
x"n
nr
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XIV.
naTi
ni?yo
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inprrv
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1
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5>ikb>3
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DUSCHINSKY
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57
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Letter
XV.
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58
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DUSCHINSKY
1
59
a"y dj root?
unaai jmartfc
vmano ne^e hni sta o^ ma p'nnr-j r*a in nS> hr"? ^iwn pen n*a mi in: prrw hon
Dap
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XVI.
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Letter XVII.
.^aye
'n
'art
pina
I.
'w^i
N"y
'ane
nna ^nr
.n^Dyna
b"v rpp pnrai
p^ora
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kv
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nan ^no
167
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p"aa]
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NpoijA
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pn
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s av
nr
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ana:
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60
man
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167a
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'to
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sin
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urn
mp
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niDa
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mana '6n
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jan s
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pan Tro^i 'nan
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DUSCHINSKY
^eno by non
ittfoc 'ti
61
nivw
a
pan by
nrybs*
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nsp 'pvn
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naw
oa^ip
ny oxn ^laa^a in
b'an
pyor
'3
ion
Da
dt
3'nsi
^yni
wxb
pyo
"^yn ^"r
pn na n^n
pyofc?
'3
niyioc naxn
i^n
*^s
^aen
fora
nn
n>h onyna ny
pwn
b'an
(?pn)
"iy
"13
^nii
ch-un
dear.
oxn uayn
o^a
db>:kt
161,b
My
Last night.
DUSCHINSKY
ns*
79
Tn
,^*ob*i n^'o
nna
it
niao:
nenipo
jnpra
is ny vi b*t ny
in
c^yu ^aa^e p
pah?
ta^a
^"r
t6"w
'inaa^a
taxn
4"iaa*a
.i33N3
ns*a
pa
^i ton
fnyra
ta*a
fnyta
nas
tan
pyB>
bh
dn.i
ny jxn
'a
dpn
praip
imn
naicn
ttn
y"na waai?
pyB>
apy in cpv
f.nyra
Tyn
aw
[roea
wic
jn
bo^it
m pxn
ny
tri>K
njnaen
Din
;n
B9ijni
yi'^N
wiya
dmd
*a
^'an
n^h^e
[roea
naaa p*w
ti
navin
nBnipo hn
nn
p>r
djnt:
ny Bn pxr
DBmaK
5>it
bunt:
d.tn enh
^nsn
nt^ra
ma
it
nyataa
^"r
nn
i?"r
fax?
onyna
"in
mm
*a&>
D-ainp nt Dy nr
non
apy na
ny.m
pirac
o^n iyn
*ac>3
.as nvD
>aiya
y"na waa!>
1X11
tot
p'a
Dim
a'a
y
ppr
nyiatn
"a
ia*aa!>
dj
pyB>
fjnma
mn
Dyi p ny bh
f.nyra
Din
para
coiyai
yi"^K
bna^o ix
oxn py&B>
am nx nn
ny Ban b'an
pnan s^nrci
"iaa*a
Ba?a
naw ^naaa
car*
p*K jniDa
nnw*
Tin oyn
djnt:
5|dv
nx
i>'an
^ina^ia
'aynta
;^
N"a nt
nn
jaaa
J>kdk ia
tars
DKn
kh pp
ntrmpft
a'ns
it
nyaoa
nx nn
xn
.a"y
fiyiia
Na xn
mm
na
DNn sn
na
7
\mv
a taxn
.
bw
io*a
pns
na ^naa
l,B o
a iv
asn
taaxra
Ni?n:^D
L-y
5|dv
;nd
,
pmN
poiKii
fyn
piwB
p*M nsj
dpn
oama
Din:
nni^a
n'byo
nm
K^na^D
pa
onax na D^n t"^ nni^ t"d pai ,'vdpidd na>n n*ywn nan n b mwai /na fnyta n^ nm^ Yb rrw pai .n"a KD"p pT ipnoa n^trni n : Dc> nan n^ rmeai ,pnc: n^'^n
ff
anym Dnas
onn^ii
p'a^ a"!?pn
ncn
n"i "x
,,|nc
dv
iaaaa
rwya
nr
cjnai
nr
n"S?yr:
anaan
k'c^v
p'a t&>
P^
i?y
iaa "wni'i
r
,n> nanom
,piaA P"pn
l
pai^ p'pa
2"dk
B^My
i'rv
^dv nena
A joke.
80
13 nobp
tip
'3
Naoipi>
nbn 3niE3
nmn
waab
'a
Tym
ftn
piw
nan3
ta"ita-ijn
p iy kh jprrv
'3
ytaa
n^ nni3K nn
santoi
isnx
iv
on\s*
pya 'aw
Kp*w
':1k
iw pw
a*Dba
dpk
wt*3
bhm
i?n
.o:wna
t*
?? k*3
wwta pw
pw dps
ta^an
iy iyn
-na*p
k**3
w
pw
jcn:
p*D
N*wt
wna pw pa
pw
*p
p tan 'aw
jtyiia
pn 'aw
pi"ik
pam *pp
iyn
iy 'aw
mx^ myn
jrwi
fpa
fryiia
dpk
yam Swi^ik
DiTN 'aW
169e
,
biide>
"JNa
*33
iyi
>ni
swim
m iy ia*m
1
KHDBK
K"11
D* p1p3 D.1W
BPK
(?
y^1"l)
PNian 'aw
pr
me
bpk piyn
Daxra
tt^p pn jnyra tin b"s iyi ia Lwn -iy taara Dnw i>'an ta^iy n wii iy taawr tin
'aw pixii
S>'an
^n
iy
iyii
^>3ni
picn
i*pa
'n
'a
dv pai^ id
3'an
pnv in
ni>p
r
pn
Wn
'in
n>
.nancni
'1.1D3
paii>
p'pa
.aNIBO D^I^D
pyK> "pi
/Daao iaii3n
.n.Vbr
oni3N "pn
,7
pn
na
idv6 ^ an
nb^
'3
nns*
nap
nr
nnn^ nnn
naiD
hd^
c-
noN385>
^an
nn^
n"a
y*nn d^i
imnM
d\dii3d
.in
i^DDin erwi
*b^
d^ pi ^'an ny
ids*
idnc
i^ns
niytan
nbrb
ny
n%3
pan
mvi
169 e
bvx
nno
Nw
Stuart.
Officers.
DL'SCHINSKY
itdo
8l
nn^o
not?
nayn
t?*t?
n:t?
m?
jNaa
ne*c
ib
ppovn
^a
onan ana
a'a
-';
bwma
Nb
-jn
n'a
p"d
t?"aa
pyi
/rnao nvp
jnn pn:i
wane
n?
n'urai
by naitpn
nt?
bt?
wba pdb
nbin
anaa
^ibs
'nanen
pa^
was?
nnann
nana
anon
by
Nint?
Dvraio
Dipoc
Dt?i
^ot?
Dnann
ba
.jNao
KViBn
nonbo
n^y
bt?
nt?i
n:*SD
fNao
-jbnt?i
yo^n
's
y"nNoa apy^
ttns?a
at? n"it?a
fyi
V3N den
lot? 103
non nbn
d
wxb
pn
nt?ai
2"ya
Tyoa i^n
wn
nnN ny noopan
n^n
naai nt?N
nnya
un
TOm
n"it?a
noopa
p"yi
'"in
noib)
t?pynnb
nt?2Ni ,;on:
ot?
bpnb
Tona on
p"op p"d
noN.n tn //ana
nant?
'*d
nbya
*ba
n'ab
in"1
n^n dp
d:i
nv
apy*
ap
*anan
pn:t?
P^a
}Nai
infant?
mo
Nb nunan Na iy\
'nniyo \n
no
's
nt?yi
by
"jbnt?
2"yNn naiayb
ni)
/Mon
s
by lbn
pasTibi ^loiN.n
pa ypnt?nb Sn
inym nbap
'"n
,bba
noop
'a
in^b mrnb
inym
i^jab pv n
yoa
onnaN na nnt?
naa bab
n-j'N.n
ny
inmno UNnn
N"Nba
'bayo
pu^nn
'in
Naoannb nnsna
bibs i"i
pnaib na
,N"y
nano'm
}naib
p"pd
2"do nn'br
maon
onnax "pn
VOL.
XI.
AN EXPLANATION OF ABOT
In the issue of The Jewish Quarterly Revieiu
vol.
VI.
He
reads
D^snaE* in place of
'
:
and therefore
He
who
learns
Israel,
who
learnt
from Ahitophel but ??ierely conversed with him and yet regarded him as his master, his guide, and his familiar friend
as
it is
said
But
it
my
guide and
my
familiar friend
55.
14).
Now,
is
it
not an argument
If David, the
King
of Israel,
who
learnt
him
as
from Ahitophel but merely conversed with him, regarded his master, guide, and familiar friend, how much more
rule, verse,
him honour?'
is
The
to give
which otherwise
is
more
than one.
It
has been
my
I
privilege in
in
Abot, in which
min
\^p,
and
am
to the manuscripts.
The words
Out of the
These
nriN
-m
and nnx
HW
are not
well authenticated.
sixteen editions
and manuscripts
on
my
list,
are a French
83
G2
84
The dubiousness
mentioned make
the manuscripts, and their omission from the two very valuable
texts just
it
lead to
the
the
same conclusion.
/TIN
Not only
"iriN
is
*inx
"m
omitted, but
reading nriN
the
^2N1
second 1^2N1
introduces
addition
to
the original
statement.
According
w
.
follows
:n^ in*
pioa in
nns
roi>n ik
-jta
^n^
"jta
nna wro
.maa
b>ijk
k^
5>&ats
ik
ii-in
in^v nai>a
onn
jp
,-naa ia amis
t^c
'
nai na
or
'
nn ^y nnx
'
and
since
'
two words
expressions
may be
than a whole
-|E>ni
?p remains in force.
Dr.
Hertz
is
required to
Raba
in
Kalla
and most
of the
com-
summed up
Bttia
in the
V-JIT
"]bm
respectively.
Now
that
these
two
expressions
may
As
a
well
be
puzzling
the
peculiarly
out,
llbl
onm
emphatic form
N'^N, as Dr.
fact,
Hertz points
Baraita
should be used.
matter of
the
now
If
current,
and
is
same Psalm).
we assume
this
to
W would
not be unjustified.
EXPLANATION OF ABOT
VI.
KOHN
reading,
titles
is
85
quoted
A
is
careful
examination
is
of
the
manuscript
the
It
not
among
which
David
for
to Ahitophel.
possible that,
much
follows
clearer.
'
:
The passage could then be freely rendered as Thou, a man mine equal, my guide and he who teaches
that
me, that
we should
God
no
real
need
proposed emendais,
tion, interesting
and suggestive
as
'
it
undoubtedly
we need not
'
process of transmission
in the
we would otherwise
Jacob Kohn.
be compelled.
New
York.
poems on the
305 sqq.)
It
is
Articles of
the Creed
'
in this
Review
(vol.
IX,
p.
a product of
enormous
having
am much my
gratified
at
in-
him
to take
of the Yigdal.
the
Marx
objects to
hymn
is
Immanuel
of
Rome.
his
His contention
on Luzatto's
oft
quoted remark in
rite.
Roman
To
end
style this a
positive proof
'
is
far,
for
if
we
there would be an
to all pro-
of the
he com-
posed
'.
Now
at
all,
the verbal
root
in biblical
-
Hebrew
and
[VTIDtt
(J u dg'.
ment of
pillars
Wherever we
used
gums
e.g.
the verb
is
for
Hebrew *py,
11. 8).
as likewise in the
Mishnah,
EH?n ns
"TOD
(Men.
It is
in
all
meaning
is
'
to arrange
',
but nowhere
to
compose
There
for if this
were so one might assume that Simeon Happekuli was the author
of the Eighteen Benedictions (Ber. 28 vo.).
is
really
no
need
to multiply quotations
o'f
acquainted with the meaning of "HD, and not charge him with
86
HIRSCHFELD
87
Professor
Marx
disagrees with
my suggestion
?N )ny? one
opinion
it
may
find
my
had
would be surprising
a poet of Immanuel's
name in the usual way of an acrostic or by similar means. Now here Marx overlooked a point which is even more serious than the previous one. The name
not been able to introduce his
full
inserted in the
Yigdal by dividing
it,
putting the
at the
two
syllables at the
end of
In the
of
This the
poem
(line 12).
however,
it
violation
the artistic structure of the poem, but also quite out of place in
What
has an ejacula-
God
with us
',
to
do
in a register of philosophical
and theo-
logical
axioms?
The
This
taste
For myself
I
this is so striking
consider an accidental
out of the six
In an unvocalized manu-
script in
which the
is
the similarity
greater
We
the
must
similar expressions
If,
and
clauses,
and
as
Marx
perty was thought of differently in those times, this holds good for
ideas, doctrines, or systems expressed in prose language, but not
for poetry.
of the
e.g.
88
in
poem
this
of thirteen
lines
eleven
abound
in such
adapted passages,
I
literary honesty.
am
Daniel did not wish his grandfather to pose as the author of the
poem.
Finally, there
is
On
one side
figures a person
not
known
to
liturgical or secular
him by
his grandson.
article of
The Yigdal
creed with
To
one
compress each
line, whilst at
its
the
prosody and
other of the
it
rhyme,
is
an achievement of amazing
skill.
No
in
The proof
is
Had
Daniel been
a poetic genius he would surely have tried his hand at the pro-
On
we have a bard
renowned
after
all,
to be
commended
The two
are also
to
anti-Christian
(p.
307)
be found
at
MS.
of Joshua Segre's
Catalogue, No. 453)
^n
my
Hartwig Hirschfeld.
Jews' College, London.
By
Dartmouth College.
pp. 302.
Princeton
University
Press, 1916.
Professor
Husband has given us an elaborate study of a theme on which much has been written, a theme obviously of profound
and abiding
of the
interest to all Christians
and
human
The
trial
of Jesus
ability,
critical
acumen, and
most important of
fair.
with
an anxious desire to
entitled
be scrupulously
In a
little
The Prosecution ofJesus, the author deals with the charge against
Jesus, the date of the
trial, its
its
legality.
In con-
nexion with the subject he also treats of the legal rights of the Jews
under
Roman
rule,
trial
in the Gospels,
and
is,
Who
was responsible
The
is
current
popular view,
as
Husband
correctly states,
by the
supreme Jewish
court, the
great Sanhedrin,
on the charge of
Roman
authorities was
requisite.
This was
at
Roman
procurator
Jerusalem.
critically
examines and,
for the
He
was formally
by the Sanhedrin
for
law.
He
regards the
trial
by
took place.
He
89
90
hearing before the Sanhedrin and starts the novel theory, for
which he
offers
no support, that
to
this hearing
was
in the nature of
an inquiry analogous
The
what
in
The Gospels
and
they record.
admittedly
crucifixion
and discrepancy
be borne
that
it
is
The
following
has
also
to
in
mind.
anti-
The
it
of the
Roman
Empire, of which
it
became the
State
religion.
naturally arise to
Rome and
upon the
Roman
authorities
trary to the
But
And
is
this is precisely
Gospels.
fully.
Pilate
whitewashed
to
be
The Sanhedrin is painted in the blackest colours. Professor Husband endeavours to redress the balance and to
distribute the
justly.
all
The weakness
round
;
the Jews
who brought
Jesus before
He
aims at avoiding
the necessity for assuming falsity on the part of the writers of the
New
Testament, malice or
'
illegality
on the
',
part of prosecutor or
says.
l
judge.
possibilities
he
First,
that
Roman
authorities from
the crucifixion.
HUSBAND
tried for
'
PROSECUTION OF JESUS
for false
HVAMSON
91
blasphemy or
procedure, and was convicted and then either (a) sent to Pilate
for rejection or ratification of the conviction, or
(/-)
re-tried
by
or
Pilate
(c)
to
Roman
procedure,
that
Sanhedrin.
Roman
court,
and
to Pilate
who conducted
the
trial
according to
Roman
procedure.
under the
Romans (pp. 14 and 15). This third view the writer favours. The fundamental doctrine he advocates is that the
of the
'
Roman
15).
With
one
trial
this last
conclusion one
is
point.
of Jesus
is
highly questionable.
The
institution of
to
Jewish jurisprudence.
at the present day,
To
most
and
is
own
Roman
and pressed
that charge,
Nor was
which
is
The
ethics of the
New
Testament
The Sermon on
its
stress
on
purity,
Judaism.
The
sayings
and Rabbinic
traditions.
bility of marriage,
Sham ma
i.
The
in
Moses'
seat.
All therefore
92
(Matt.
He
is
come
but to confirm
{ibid.
5. 17,
18).
He
is
Where
fourth
is,
there
no actual work
this involves
life
no
violation of the
in
He
common
people and
is
make
But such
He
is
con-
am
House of
He
is
fully
at
one
23-33).
In
all this
what ground
is
Why
should
to
him ?
But, as
Judaism.
Roman
who
tyranny,
its
power
Who
nounced
denounced him
to the people. Pilate
to Pilate
de-
The
tures of Pontius
arrest.
whom
The
captain of the
Temple guard,
What exasperated the priests was Jesus' disapproval of the Temple service as conducted by them. His statement that he would pull down the Temple
soldiers,
Roman
and rebuild
chief priests,
it
in three
him
Romans.
condem-
But that by
nation.
Hence they charge him with not only perverting the people but causing unrest among them. And this charge was
undoubtedly well founded.
king of the Jews?'
claim.
(ibid.
27. 11).
And
For the
for
Roman
There
was no need
'
further evidence
the virtual
admission
Thou
sayest \
H YAMSON
93
same formal
foreigners
trial
as a
and sentenced
to
for
Roman citizen. And so he was condemn the Roman form of execution reserved
the worst offenders.
Pilate
and
The statement
evil
all
in
the
New Testament
27. 24)
is
that
found no
in
responsibility {ibid.
all
Husband, with
to roll
sober
critics.
admits.
The purpose
is
manifest
for
Romans and
fasten
The
and career
as
condemned Jesus on political grounds as other insurrectionists had been condemned before This was well understood by the Roman soldiery who him. crowned him in King of the Jews hailed him derisively as
delineated by Josephus.
'
',
mockery, and
the King
set
above
'
his
'
This
is
Jesus
of the Jews
Was
the
'
Jesus justly
condemned
rebellion
that
No.
incite
people to active
against
is
Roman
authority.
which
In
this policy of
following Jeremiah's
attitude to
Babylonian
ruler,
Hillel's
Roman
generals.
He
was misunder
his
disciples.
stood
Hailed on
cooled when the hopes that had been raised were not realized,
started.
'
My
kingdom
is
not of this
to
Hence
also the attempted rescue feared by the priests did not materialize.
Pilate,
who
Enough
for
him
As such he was
a danger to the
for
Roman
domination.
94
his trial,
The
The
preliminary hearing
b),
Hewn
Priest.
to aweSptov,
The whole
council
',
is
may
per-
refer to
priests.
why
They had
or hindrance
The
of
them unworthy
Pesachim 16 a.,Jbma
a).
destroy the
Temple and
in three days
',
w hich moved
r
What Jesus obviously meant was that it was high time for a change. The parallel is the old promise, I will create a new heaven and a new earth In conclusion I wish to discuss a few detailed points. Where does Professor Husband get his statement (p. 74 and p. 107) that
the
High
'
'.
What
the
is
first
troubles Professor
Husband
is
not
difficult.
The
precept,
'
On
day you
shall
explained in the
day before
last
lamb
at the
evening,
the
first
certainly strange.
fell
But
if in
when
day of Passover
in
on the
first
people were
then
it
first
day of Passover
fell
on Sabbath
sunset and continued until the same time on the following evening \
It
it
HUSBAND'S
fall
<
PROSECUTION OF JESUS
to
nightfall
'
HYAMSON
On
the
95
and continued
eve of
nightfall, so as
5th line).
'
The time
new
time
'.
This
is
The
and
2) clearly
moon was determined by the Supreme Court on the evidence of eye-witnesses. The accuracy of the testimony was checked by
the
'
astronomical
(cp.
R. Gamaliel's
2. 8).
Moon
',
Rosh Ifashanah,
the
The first month of the year began on the evening of new moon nearest to the vernal equinox \ This would not
so.
necessarily be
Sometimes owing
to
the
lateness
of
the
month
had as
The
may
well have
him but
As already pointed
in
out, healing
on the Sabbath
is
not forbidden
It
it
involved.
ill.
'
is
positive duty
for a
is
dangerously
Is
lawful
man
79).
to put
away
'
is
a moot point,
Hillel differ.
in a neutral sense,
o^Aos
not
necessarily rabble.
die
for
the people'
(John
18.
than that the people should be misled into an abortive resurrection for
it
Roman
authorities,
was
to the
Messiahship should be
surrendered
to the
Romans.
The
phrase
may be due
to the
I:
Priest
to
The High
Priest
and
his Council,
their
mixed motive-.
96
may have
felt
them-
citizens,
and
regarded
it
insurrection.
The
charge,
'We found
'
this
man
perverting our
that
and saying
he himself
that the
is
Christ a
Priest
King
is
High
Romans
as
an insurrectionary.
135.
The
made
justify
'The
being
them
in preparing
for
submis-
sion to the
Roman
Court.
When
upon
Pilate, for
it
could not
province
is
have occurred to a
Roman mind
that
any person
in a
Roman
'.
This
well
We
we would
substitute the
(1)
High
Priest's
Council
for the
Sanhedrin
There was no
trial
of Jesus by the
Sanhedrin.
The
Hewn
Stones only.
trial
for
the
youngest
first.
member
first.
Priest
gave his
opinion
(4) If the
result
would
have been an
(5)
ability
the claim of
destroy
three
days as
blasphemy.
(6)
The Jews
'
at
this
trials
on
to
capital charges.
It is
man
death
',
HUSBAND
<
PROSECUTION OF JESUS
is
HYAMSON
law
97
(7) Crucifixion
(8)
Nor
is
theft
offence
in
Jewish
except
kidnapping.
Hence
On
states,
all
many
is
of which Professor
Husband
by the
that Jesus
was not
tried
Romans.
At the
rection
They were exasperated by Jesus' disapproval of them. same time, they were moved by fear of an abortive insurand
its
'The Romans
nation
'.
come and
The
4 in
the
conclusion
'
If
the
result
would
in the
Talmud
n-| "ttDK.
IXT^
mnjD WH3
is is
Rav Cahana
also
says
'
If the entire
(in
Sanhedrin
in favour of con-
a capital charge) he
acquitted.'
1
:
See
ch. 9, part
pTWISD
WW ny
nn
an jha
new
rbnn
rwm
pare
via
nvpno
tb\2
lnnap
n.T -pnnw patron uti inian reason given in the Talmud is that
allow
iaaw
dp.
The
to
opportunity
for
finding
arguments leading
to
acquittal.
Where
for
made up
would
its
mind unanimously
That
is,
condemnation,
object
fail.
there
is
spirit
The
iha
.
rule
above stated
is
as **o?
am
M. Hyamson.
Jewish Theological Seminary of America.
VOL. XI.
HEBREW INCUNABULA
Cassuto,
Umberto.
S.
Firenze,
Leo
Since
De
sec.
XV, Parma,
Centralblatt
1902
(reprint
from
first
Bibliothekswesen,
to our subject.
monograph devoted
De
Rossi
first
dealt
them
show
and
presses.
The two
the
same
undated books in
in
{JQR., N.
1
S., vol.
most welcome
:
Mardokai
(a
Mantua;
De
Rossi, 113;
Steinschneider, 1658-9
copy of
I
time ago,
teuchs,
learned from Mr. E. N. Adler) and one of the two Ixar PentaRossi, 73; Steinsch., No. 8;
;
De
or
De
Rossi, 143;
Steinsch.,
No.
ion
number
in
for
the
first,
the Proctor
number
in Stein-
schneider's
Supplementum
Cat. Bodl.
23 leaves,
of the
omission
n) and
Since that time a few more incunabula have come to light and are
described in ZfHB., mostly by Freimann.
98
99
will
the
literature
have
to
Rosenthal's
easily
Hebrew incunabula
far
The
prices
go
me
in
is
many
is
cases to be exorbitant. 2
The
hand of a trained
the history of
bibliographer,
who
Hebrew
typography.
He
and typographical
descriptions.
For the
Rome
he
prints,
tries
which we
prove a
to
somewhat
earlier
in the year
1475
see W!^)
Among
unknown
editions,
about which
hope
to
them giving
full
welcome addition as
350 of Gersonides
its
on the Pentateuch,
in
which a
letter
place in
get the
long,
upon the
p. 4,
forms.
We
no. 4 (27
mm.
but to 66.
The
a Pentateuch with
Targum
me
it
to
come from
Rosenthal compares
tunately
no facsimile
is
found
Haebler's Typogrcfia.
This
edition of the
Tur
is
of
Van
2
Straalen,
which
of
little
weight in
such
questions.
i^July,
19 18)
Rosenthal
See
History of
IOO
Freimann,
In
note
2,
my
leaves,
Incidentally I
may remark
book
press,
that
Rosenthal
Lisbon,
No. 57,
Ramban
!
1489, the
first
printed in
that
the same
of
thirty-
one
different
Florence,
Italy.
But
number
of books described,
while consulting
all his
his collation
is
less detailed,
The book
the most
is
Bibliofilia,
XII-XIII, and
common
be
be regretted that
the unique
Pentateuch described
under No. 43 and such rare works as Petah Debarai of 1492 and Like Rosenthal the Brescia Psalms of 1493, Nos. 40 and 42.
to
know
the
careful
1
of
Bologna, 1886.
Special attention
common
is
Under No.
first
19,
Cassuto convin-
edition of the
Hagiographa
slip
of memory, repeated the date of the previous year, thus giving the impression that the third volume appeared before the
first,
while
in
the
colophon
to the
to
latter
he
expressly
refers
to
still
be printed.
The
error of Stein-
Pentateuch of the
first
ioi
had already been pointed out by Manzoni, 152; not only Freimann and Jacobs, but also Darlow and
Of wrong
all
calculations
number
are
found
in
the works on
in
our
at least
is
No. 36
Rosenthal 37.
said to have
been
first
The
Adar
of that year
fell
on the
nth was
date
22,
Rosenthal,
No.
18,
places
the
of the
colophon of the
;
Talmudic
treatise
Niddah on July
1489
Ab
fell
on the 23rd.
earlier,
on the 15th of
The treatise Hullin was finished a month Tammuz, identified by Steinschneider with
is
of dates in
to
earliest
Rashi of Reggio, was finished on the 10th of Adar, 1475, which is the 1 8th, not the 5th, of February. Ibn Ezra on the Pentateuch
was finished on the 36th day of Omer, 4
rightly remarks, the 21st of Iyyar.
i.e.
as
De
Rossi, p. 58,
Steinschneider emphatically
p.
is
the
22nd,
and
the
bibliographers
down
to
the
Probedrnck of the
follow
German
Gesamtkatalog der
Wiegendrucke
him
May
Some
the statement
1916,
p.
xv,
The
how
is
The Sefira is frequently used The following three cases from colophons
illustrate its application in different
in
of manuscripts of the
countries.
Seminary Library
1628 Sel
--=
Yemen on
April 21,
1316,
Nahmanides on
Almunia, Spain,
March
18, 1397, in
102
in
Omer
came
The day
me.
to
of the
month
is
No.
57),
according
De
Steinschneider remarked
in the
that the
colophon
(reprinted
MGWJ.,
II, pp.
3DD
Dl\
Wednesday.
In this case
we must expect
I find
it
that the
day of the
month was
K1fl
also given,
and
DV2
con18th
2t& b&'wb
the date.
tains
Bnnm .... mB> NV1 tt nN. Here n The printer cannot, however, mean the
fell
of
Ab
on Thursday; we
certainly
but forgot.
is
also
However
that
may
be,
it
is
possible to
referring at the
The
first
book
Cassuto
the
describes as a
folio,
a quarto.
that
Chwolson,
im^a
of the
it is
DIBin rCT
nWl,
p.
n,
states
folio size.
In
connexion
interesting to
editions,
remember
that Azariah
Conat
name of Almanzi
editions,
II,
one on
pp.
12-
De
Yahya
in
editions,
As
which
a matter of fact,
The Constantinople
edition, to
De
Rossi
refers,
book instead of
at
the
book
is
extremely
rare
it
is
only found
in
Par
Y.
the Vatican,
give here this colophon from the latter copy (purchased from
words which
differ in the
Venice edition
ns*
D*OP J"DN^C
nppiTD
C^.
bwotf 'm
by)
nn
'n
n^-w
',
niD^iwi n^ara
-niyn
n:^c nx D^iyn
npy
"iy
ran wroru
ua
mip
Dnm
dji3
Vm
'j
-i"n
nvn xba
rottn
rnxon
rw
rrW
nb)V
s
-ib>k
nni KWHBenps
NBoni
n*"v
uai
wai
$0*31 TniD^o
Sra
\obw iten
^^2
flHia
1C&U1 |W1 ST
The Constantinople
"SD
German
in
hand
the
facsimile
it
of Baron
(ed.
Kahana,
De
Rossi.
A. Cohen,
Hebrew incunabula
in
Cambridge,
1867, p. 193).
This copy
is
a small quarto.
it
'
It
once belonged
aureis
'
to
duobus nummis
Tubingen.
on
(=
sented
later
to Matthias Hafenreffer in
The second
Library
now
in the
at
oi
953).
list
As none ofConat's
of
books
represented
this
is
in
Freimann's
Pergamentdru
of his
(ZfHB.) XIV)
the only
known product
pn
printed on vellum.
104
the date
of the
second number of
noticed
Cassuto,
schneider.
Gersonides
on Job, was
already
by Stein-
to
the Psalter of
interesting
statement that the size of the edition was 300 copies, the same
as that of
some
the
first
Italian printers, at
them printed
in
in
275 (see Serapeum, XIII, pp. 241-8; 300 was also the Brit. Mus. Cat. of Incunabula, IV, p. 15).
John of Speyer's second edition of Cicero's Epistolae ad Familiares, Venice, 1469, and Philipp Lavagna's edition of the same book in Milan, 1472 (see Alfred W. Pollard, An Essay
size of
Wendelin of
This was also
147
1,
two editions of
39).
the size of
Solomon Alkabes's
edition
of Kimhi's
commentary
this is the
869).
Some
of the earlier
first
much smaller
It is therefore quite
125 copies
well
founded
He
is
certainly right
c, p.
7,
in interpreting
Conat's colophon
the
daily output
mean
that
constituted
of his press.
this
To come
edition,
47),
has
;
not the
the
Cat.
is
same
M.
No.
39), in
which the
last leaf
The
typographical
IO5
rub:
5) was,
according to Chwolson
{I.e., p.
32),
in
Rome and
it
c.
appeared
1476 or 1477.
1475, suggesting
an even
earlier date as
he finds the
Rome
prints
more
primitive
and representing a lower stage of the development of printing than His reasoning, however (see p. 21), presupposes a Conat's work.
general logical development of the printing craft for which there
is
no
proof.
The
it
scribes, class of
and
Rome
is
some
may have served their apprenticeship with printers of books. Were there Jewish artisans among the latter?
the familiarity with
to these questions presupposes.
Latin
I
lack
of the
Rome volume
Books
of
the
Museum
Catalogue of
Fifteenth-century
printing in one
will
column was
in
double
columns.
Rosenthal's second
type used indicates greater age, and that only later were smaller
The
the
Tur of 1475
is
printed in very
small
square characters,
of a
regular
size.
Lack of colophons
books that
it
so
common
it
with
as
undoubtedly
later
is
an
in
common
ones,
in
Hebrew
no
this
custom
Hebrew
require
books.
manides most
refutation.
preceded
Gersonides,
does
not
of the
other hand
we have
which,
106
far.
in
Kimhi's
Shorashim which
VII,
that
p. 25),
it
and Freimann
given in 1478.
was printed
after
According to
Seeligmann
in
(I.e.
and
Rome. This reference to Seeligmann also escaped Cassuto, who (No. 7) describes a splendid parchment copy of this book which,
all
while containing
which, in the
Amsterdam copy,
edition of the
final
words
reproduced by Cassuto.
This
is
Museum copy
name of a printer, Catorze, not found in the dozen or so other known copies of this edition (see infra). The Bologna Pentateuch of 1482 on parchment (No. 8) has
sale,
a note of
it
is
dated
1633
The
in the Florence
incunabula
of a scudo; Zunz,
Zur
is
lender
the
given.
money was not paid back in April but no year As we get only very few instances of the prices paid
Freimann
(
for
Ueber hebr.
Inkunabeln,
he
later
added a
{ZfHB., XII,
p. 38),
for 15
Bolognesi in 1575.
for
same book
was acquired
who
same
the
for 2 giulii.
Our copy
marks
of the Ixar
as security for 20
in 15 18
|).
(pLM E?
Nxb"nN Y'n
from
the
nn
year
j*na
is
more
Pelli-
reference
1500
found in
Das Chronikon
des
Konrad
Pellikan,
I',;
herausgegeben durch Bernhard Riggenbacb, Basel, 1877, p. 20; Die Hauschronik Konrad J'ellikatfs, deutsch voti T/i. Vulpius,
Strassburg, 1892, p. 22).
\\ gulden, while
for so rare a
have to pay 6 to 8
book.
first
26 and 28).
this
The Seminary
Library has
besides,
it
The
number
(No
10),
Albo (No.
given by Manzoni (pp. 58-9, 70, 133), for the latter also by Zedner
(p. 121).
Manzoni
schneider in
and 152) also has corrected Steinthe dates of the Mahzor (No. 14) and the Soncino
(pp. 133
The dated
press
is
mark
as
the
undated one
first
time
accordingly the
in
name
cases.
ought to appear
both
Solomon Zalmati,
as he himself
"MM
rOPF) D1N3
Wp mnjn
lDlpDD
*U1
in
Valencia
by
same
printer,
Alfonso
253).
For
the
undated
Pentateuch
Cassuto gives 190, Wachstein (No. 70) 191 leaves, both put the
printing
c.
1490-5, following
in this respect
De
the
Rossi,
who conhas
sidered
Since
place
been
it
identified
by Zunz
{Zeitsc/irift, pp.
135-6) as being
in Spain,
is
108
the expulsion,
Rosenthal has
the printer
For Kimhi's Shorashim, Naples 1490 (No. 33) Cassuto gives the name of Samuel Latif as printer. Latif, however, only served
as a corrector to
treatise
some
printer, as
he did to Soncino
for
the
Ketubot according
p.
to
14).
his
For the 1491 edition (No. 36) Cassuto missed the reference to Zedner, p. 200, who, as I mentioned before, found in his copy
the
name
called
Ben
is
partly missing in
some
interesting statements,
it
may be
given
addition in the third line before them, which occur only in the
British
Museum
;
:
copy.
The ends
vertical strokes
characters
7lp1
N-|pN
D^N
N1H
7TW2 DV
HTH
DVH
NVEn
I
ixnt
rminb
pp
|
pw
3n?
inn
^dz
inn
-
dto
d^n
ban
nrn p^jn
d^ddim DnaDn
,#
ow^a D3^s:
rta
5>3o
|tawD'*'D**V3N nrb
DnDDn rbm
wmv
|
ttji
Dmoy
\vvb
3P3
idd.-i
nr
*DWpn
wpe
I
ti^bn
vb
rrcra
inuppn
mien
dj
Tan
neon
snip p*v
p nrw
*d-id3
I
nt:na
nija
awn
tj*k
nbnru
-v^ni?
njni
niDP nnwna
rrj'-ian
iddh onon
umdh
K.9
^n why
"iddh
I
nan
"unoa
mpn
irr
i
nr
nam
*Dipn
|
nNima wjhdp
!>n
awn wwa
Dan
i>ai
nno -inn
jvyn
D^nncn
d:
I
ai>
5>a
bit
r6ywi
nan
!>y]
imin n^DXJ
ipn
ropu*n
|
nota
*6ibw Tj?n na
nt^on
id^j
imura
tnn cmo *B*n
|
n&hs>"Di* uuc
nap
d*b!?k
I
n^ -na
I
ova
|
[n&i>
mnnn *r
new avN
I
nyS" 5 *vv
bit?
}a
ruiaDn
nn p rmrp
prep
priN
nia^ioa
Rosenthal (Nos.
35-7),
following
Freimann,
ascribes
is
both
This hypothesis
entirely
unacceptable.
The two
five
months
years
after
the
editio
princeps
we
demand
Naples among
to
and
especially
teachers,
whom
the
such a way
compete with
himself.
We
some informaInstead,
far superior to
different
not only
is
later in two,
body of the
text.
The
in
the
is
book (end of
in
letter n)
and supplied
for the
at the
end
omission of
first
dozen
colophon.
Furthermore, the
type used
employed
sets of
being
much
Both
HO
type seem to
e.g.
I
from
all
the ligature
the
Rabbinical type,
Festschrift
Baron Giinzburg,
Chwolson,
Deah
of 1477
[fols.
1-30
and 39] and the Ferrara type used for the rest as most evident Accordingly Rosenthal's statement in this same ligature t.)
that the types used are identical with those of Gunzenhauser's
edition
of Nahmanides'
Shaar ha-Gemul
is
incorrect
in
both
instances.
lately
little
examined rather
and
go
in
this
instance
Rossi,
all
more
Following
De
and has
fifty
lines to the
varies,
column
number
column.
of
lines
is
printed in one
first
This
leaf
of
signature n in
ture X of
Book
and the
In
of
fol.
b of
signa-
Book IV,
in
Book
one column
is
The number
the columns of
and
differs greatly in
To
T,
random
col.
Book
col.
I,
signature
3,
col.
2,
40,
col. 3, 47,
2,
col. 4,
3,
44
lines
has 50,
49,
think
we
find
no other
Book
I,
signature X, leaf 8
a,
we
The
book
more
difficulties.
De
and
Rosenthal 143,
194,
Pellechet,
No. 1670:
144,
194,
and
HEBREW INCUNABULA
dam,
pages
p.
;
MARX
ii'
De
is
;
Roest
copies lack
some of
the
blank
lea
Museum copy
available.
no blanks (474
Rosenthal.
and
that of
and
that
of
From
Book
I.
and 4 b being
blank
8
blank; *n-N,
II.
(i
),
b and
=
6
70
Contents blank
(i
),
b and 6 blank;
n-K,
10
tf,
D, 6
=
8
76
III.
:o-2,
=194
4b
blank
,,
IV.
a blank
8,
;
-K, N\ *y
,;
V.
(i
),
blank;
1-N,
(i
),
= =
96
44
480
This method of collation, which
is
common
means
in the description
Hebrew incunabula
It is
as well.
By
this
it is
it is
easy to examine
is
complete or what
missing.
more convenient
books than
easily indi-
cated and
natural
In the two
cases
the Kanon mostly bound in three III, IV- V with Books III and IV
i.
e.
is
left
blank.
here as
In this
connexion
'
want
to
draw attention
112
Catalogue entries
by Arnold C. Klebs
1
in
Papers of
the Biblio-
The
numbers.
rarest
two
The
not found in
in brackets to
and but
for a
couple of leaves
is
copy in Florence
unique.
set
De De
that
it
of the Psalter.
who
like
Cassuto
remark of
curious
De
The most
of the
Florence incunabula
is
No. 43,
text of
Hilleli-
its
codex.
this edition
was meant to serve as a Tikkun, since the text is too incorrect. It is much to be regretted that we have no specimen of this print
it,
intended to publish
in
fac-
{ZfBB., VIII,
p. 144).
down
1857, p. 220b),
we
As a supplement
'
to his Incanaboli
Note bibliografiche
sulla
He
Rabbinico
careful examination of
is
the
that there
no basis
for the
still
Naples
c.
1490.
It
belongs
to the
books
for
is
known.
dealt with rather
its
is
by Rosenthal (No.
40), the
-13
time
fully reprinted
it
by W'achis
if I
interpret
right,
of j^reat
Hebrew typography. Azriel ( iun/.enhauser's brother-in-law, Moses ben Isaac, is called 3B>im Dan BHT1 YW nbt Diann naKS> baa nitryb py ntmna. Steinschneidei (Zeitinterest for the history of
schrift fiir Geschichte der Juden in Deutschland,
this
I
'
I, p.
105) explains
'.
think the text clearly implies that he was also, and in the
first
place, a wood-engraver.
Our book
contains
in
some very
p. 20),
pretty
Wachstein,
a fact
full-
Besides these
found that
this
woodcut frame of
well.
It
Proverbs 1487.
We
find
it
Jewish Encyclopedia, VI, 523), Nahmanides 1490, &c. Sometimes If we it is turned around, the bottom being put on the top.
is
gradually
on one
side,
and the
If
signs of
the wood-
is
used
we
him
all
requires expert
Here
Hebrew
The
some work
same designs
also
occur
in
non-Hebrew books.
illustrating
in
careful
investigation of the
woodcuts
ha-kad?noni (not
5
mentioned
W.
L.
Manuel
de
See now Freimann, Zur Geschichte der ZfHB. XXI, 1918, p. 25 seq.
iJ-/<>.
VOL.
XL
114 V amateur de
if Steele, V might have an important bearing on this question. As a matter of fact it has been established that the border used by Tuppo in
gravure sur
bois
et
sur metal au
in the first
1488);
see
Lippmann, The Art of Wood-engraving in Italy in the Fifteenth Century, London, 1888, p. 15, note (where Naples is wrongly given
of
as printing-place
Illustrations,
the Bible)
A.
W.
Pollard,
Italian
Book
one of
2nd
the
edition,
p. 23,
p.
83.
great
libraries
light
on
this
problem.
On
of Rosenthal
shall only
add
different
The
claimed under No. 52, but states that Rashi was the third book
Zamora
press, the
is
and a prayer-book.
which
I
No. 55
is
*
have seen,
44. 23.
Instead of
Leiria
is is
Kommentar
incorrect.
',
p. 27,
line
1,
read 'Targum'.
Under 67
cunabula.
Hebrew
in-
This
The
last
place
is
Barco, where
Soncino printed
in 1497.
I
In conclusion
older,
is
of
Amsterdam,
',
a reprint of
an
in
article
uitgave
in
(1901).
The
who
signs his
name
pose
HW,
Rome
the Seminary Library has a splendid complete copy, but his puris
115
by
This
is
a point
differs
from
most of those
In the
comand
in every
way superior
down
to us,
numberless
Outside
De
Rossi, Baer
and C. D.
Ginsburg,
D "ID1D
N s
treatises
culled
in
Rabbinovicz's
modern
editions
Aruk
of
is
perhaps the
most notable
exception),
and
is
a collection
early editions
to
the
Jewish scholar.
for a long
effort
importance
time
to
critical
of
all
these
effort
which
lately in
connexion
America.
owned
that the
in
gladly state
once more
in
conclusion
books, and
field
little
cultivated,
and
that I
derived
from
them
most
valuable information.
Lately
J.
Maarsen,
nwb
mKBTl
Textstudien
op den
Pentateuch-
{Genesis en Exodus^,
in
Amsterdam.
commentary
basis of the early editions, especially that of Lisbon 1489 yielding very
valuable readings.
The
earliest
incunabulum edition.
Rome
before 1480.
unfortunately
was
inaccessible to him.
I
Il6
Cassuto, Umberto.
cinquanf
anni
Fascicolo
Bibliografia.
Roma,
level of culture
it
and education.
boast
of
is
can
not
classical dictionary of
Talmudic
period of eight
centuries.
its
Modern
historical criticism in
starting-point
from
the famous
Meor Enayim
far in
advance of
Among
century Isaac
Reggio,
and
especially
number
is
band of
The
number
scholar.
of
less closely
followed the
Judaism
in Italy
during the
and recorded
It is
in Cassuto's careful
only
through
it
that
we
co-religionists.
Incidentally an index
HEBREW INCUNABULA
are included
MARX
>'
(TMNn rV2
was reprinted
at
We
Lattes,
himself,
in
to
the
and economic
history of the
Jews
Italy, frequently
Many
cities
even generally
I
accessible.
came
across a considerable
number
have escaped
my
attention,
and
am
be duplicated
in
front of the
volume
refers
to
second part
which
is
to follow.
on
The omission
Riva di Trento,
and of
recati in italiano
in
Italia,
scientific articles
are excluded
on
Maimonides' Moreh
M.
Sorani, Israeli's
The
ibn
same
and
Abraham
Rome
Moses Zacut and Jacob Daniel Olmo by Foa), but even the poems of Bialik by Sorani are included.
Works of authors
written
(e.g.
hailing from
Italy are
included wherever
scholars
who have
Il8
number
is
due
the efforts
of non-Jewish scholars
all
such
as
Garucci,
Guidi,
Perreau.
In
many
instances
is
given,
and only
rarely short
we would
have liked to
meet
much
realize
less
Of
how
very difficult
to the
it is
and we
must be
respect.
grateful
One
Castelli,
misses
all
Samama
some
1878,
seem
Law
(see the
list
of
titles in
1
pleted
by U.,
XIX,
01),
included in
Steinschneider's
'Allgemeine
A
the
that
practical
book.
Thus an
article
published under
the statement
name Feroso is recorded under Maroni with the former name is a pseudonym. But this is
be mentioned
in
hardly
known
Reviews
ought also to
book
itself.
is
better
(Brody, 1879, 16
pp.,
r6mo)
Geschichtsliteratur, 115.
known under the title of the reprint D^rn DUpn see Steinschneider, The many instances of reprints with
:
special title
and pagination of
articles
to
rig
1884, which
II, fasc. 2,
with
Markaria's
Latin publications
in
connected with
the
Z/HB., X,
'
p. 94,
and inaccessible
me
II
Arch. Venet.,
XXXVI,
part
2,
can
make
in
Ventura, Rubino'
The
is
a subjectits
use
and increasing
its
reprinted
'
:
',
Rome.
this
will in
demand.
It is
much
to
this
years
or
so.
He
those interested in
Alexander Marx.
Jewish Theological Seminary
of America.
Lucien Wolf. Printed for the Jewish Historical Society of England. London 1919. x. pp. 133.
:
It
is
a very interesting
to diplo-
book, to which
quoted.
Prepared originally as
it
and published
it
in time for
its full
trans-
of
particularly useful
for that
purpose.
interesting
to observe that
(in
1906,
19 16, and
and the
phases of the Jewish question in diplomatic history, for such practical use.
As our author
work
'
The Jewish Question is far from being a subsidiary issue in the Reconstruction of Europe, (but has) a great tradition of effort and achievement in regard to it, and this tradition, apart from the high merits of the task itself, imposes upon them (the plenipotentiaries at the Peace Conference) the solemn obligation of solving the question completely and finally, now that the opportunity of doing so presents itself, free from all restraints of a selfish and It is not only that the edifice of Religious calculating diplomacy. Liberty in Kurope has to be completed, but also that some six millions of human beings have to be freed from political and civil disabilities and social economical restrictions which for calculated cruelty have no parallels outside the Dark Ages. The Peace
120
F.TC.
KOHLER
i-i
have accomplished
relatively
is
European scandals
deliberations
'.
Mr. Wolf
freely
Jews
i?i
Kohler and
Wolf's Jewish
Disabilities
i?i
Balkan
and
M.
J.
Kohler's
Book for 1917-1918) Kohler's Jewish Bights at the Congresses of Vienna and Aix-laChapelle which would have supplemented Mr. Wolfs narra-
tive
regarding
those
was
if
not available
with
the
to
him,
having
It
been
nearly
simultaneously
present work.
might
fully
incorporated
more
contented
himself
so
largely
mere
cross-references
Dr. Cyrus Adler's volume, for America has, as Mr. Wolf himself
well says (p.
5,
compare
54),
'
really
'.
4, 5,
pean reasons of
in
state often
more
is
and
set the
more.
In
fact, at
',
now following more and war to make the world safe for
'
democracy
the
argument would
have
been
greatly
movement
but an applica-
tutional, separation of
regardless of race
and
miss
We
therefore
Field,
David Dudley
John
Forsyth,
Thomas
F. Bayard, S.
M.
Straus,
Accordingly, and of H. C. Hodges's Doctrine of Intervention. in the light of the very early treaty between the United States and
Tripoli of 1796, the statement should be modified (p. 68) that the
122
French
'a form of
though the
statement
On
we miss
and
earlier valiant
which led to
and vigorous espousals of the Jewish cause, the adoption of this very treaty, and paved the way
United States
too.
',
We
also miss
On
the other
hand,
it
is
interesting to read
pen of
the
Montefiore's chief
biographer
18):
Sir
'Meanwhile
(after
Crimean
war),
more
of
M. Cremieux, the Jewish Board Deputies had plucked up a measure of courage, and had begun
especially of his jealousy of
to take a
more
Nor
zit
with useful
references to Papal
on behalf of the
American
would be ungracious
been included.
does not confine
to
is
This
itself to
many new
final section
'
finds
'
'
hitherto overlooked.
It
also
embraces as a
The
',
Palestine Question,
tion of the
Jews
Palestine under
European
ETC.
ROHLEB
1^3
On
in
As rush
getting
this
use by the
may answer
11,
House
of Representatives of
S.
December
Treaty
191
1,
with
House Report,
to
No. 179), and to the treatment of that subject and the Kishineff
Massacre Petition
Prof.
in
Bohemia
in
1744, in his
Gesammelte Schriften
(II.
in the
Mo natssthrift
American Jews
work
(pp.
(1900, vol.
pp. 177
et
seq.
and 259
et set/).
82-3) that
Sir
treaty, that
would
'
Russia, which
would
in
interests of
those
whom you
represent,
and would
'.
in other respects
be
dis-
In discussing
subjects, reference
and
held, in
'
Rabba
Navigation Act
and again
in
Surinam as British
subjects,
against
efforts to restrain
documents
often
first
discovered
by himself
he
well
says
124
24)
'
It
made
it
a principle of territory
no new
state or transfer
and
'.
civil
and
is
political equality
This
to the loyal
and scholarly
the British utterance of eleven years earlier, 1867, from the British
State Papers regarding
Rumania
(p.
24)
'
The
peculiar position
Max
New
York.
J.
Kohler.
Postscript.
collated by Mr.
in the
Wolf and
embodied
monumental
to
of Clemenceau
the
Book
191 9
the
October 19 19 Snppleiiient to
Journal of International Law, pp. 416-436, and in British Treaty Series, No. 8 (1919). The French Government
published an elaborate summary of Jewish memorials to the Peace
Conference
Strangers',
in
the
official
periodical,
'
Recueil de Documents
and of War,
entitled
'
La Question
SAEKI'S 'NESTORIAN
MONUMENT
By
IN CHINA'
B. Y. Saeki, Professor
:
Society for
pp.
xii.
342.
A monument,
in
which may
fairly
be said
to rank in
importance
Rock
Middle Kingdom.
This
is
the Nestorian
to
by a grateful Bishop
to
and
testify to its
It
protection by one
seems
have disappeared
certain Jesuit
erection,
when
be so completely discredited by Protestants and unbelievers in Europe that the monument was not submitted seriously to study
until
now
in the
Metropolitan Museum,
New
York, and at
Koya
San, in Japan,
Yet,
it
is
no
seat of learning in
it
should thus
far
have thought
of a
full-sized cast of
tion to history.
and
to
show
God and
to
of salvation through
to the creation of
what
the
is
known
in
to-day
Chinese
Buddhism,
first
and
confirm
belief
Amitabha
On
the
I2 5
126
found refuge
after the
Mongul
irrup-
China
Islam
were swallowed up
number
of
Moslems (reckoned
twenty
millions) in
original converts
from Nestorian Christians that the issue of those who were not thus perverted are to be discovered to-day in the Pill of Immortality Sect secret society caUed Chin- tan C/tiao,
to Islam but
' ',
still widely spread and powerful in the northern Chinese provinces and Manchuria. Professor Saeki identifies the founder of this
sect,
Lu Yen,
monument, whose name appears upon the stone. adduced for these conclusions is ingenious, and it
The evidence
is
by no means
impossible to account thus for the survival of the more faithful adherents of a creed that was done to death officially in the ninth
century.
But no
is
The
but
him
in the fascinating
illusive
doctrines
common
that
alike
Christianity.
The
streams
transformed
all
Judaism, and
Hinayana
seem to flow from the region of ancient connexion they had with each other is a Bactria, but what question still unanswered. Professor Saeki cannot be said to have
Buddhism
minds but his scholarship and of the Chinese of the T'ang period acquaintance with the literature of S/iin-Shu, the Japanese True
China held
practically the
same
tenets
at least in the
'
Religion Sect
',
throw new
light
upon the
matter.
is
His discussion
sufficient in its
it
fills
new
in
and
Chinese.
The book
is
distinctly
might be called one of the most valuable among many contributions to the broader study of Christianity issued by the well-
known
Society, which
risk of publication.
Wells Williams.
Yale University.
IN
D. Sassoox, London.
is in
The
following article
document (Codex Sassoon, No. 456) which has to me as a gift from my cousin Mr. Reuben D. E.
of Shanghai, whose father
is
come
Abraham
for the
own
^KTJ"
n
in
mrj&
man now
in 1900. his
Inscriptions juives
dc
K ai-fojig-fou
'
Rome
which
documents
relating to the
Synagogue
in
Kai-fung-foo.
Among
these was a
copy of several
inscriptions
been sent to
Rome by
himself
missionaries,
and very
likely
by Pater Gozani
in
who
the
Synagogue
at Kai-fung-foo in 1702.
Tobar
also
made, and also the diary of the two Chinese envoys sent
to
Kai-fung-foo
Christianity
for
Promoting
at
7civs
Kac-
My
has complete copies of the twenty-three horizontal and 127 VOL. XI. R
128
seventeen vertical
inscriptions
Nearly
all
his
in
some
three
are mentioned.
of the text.
Of
is
my
possession consists of
g-fe
inches
wide.
First of all I shall give a
written, signed,
in Latin,
in 1705,
as follows
'
Inscriptiones,
quae
in
in
hoc
folio
descriptae
sunt,
appensae prostant
Provinciae
Ho
metropoli Cat
Finn Fu.
Ita est, et in
Pe
Kim
8 US obris 170J.'
(Translation.)
The
stand
inscriptions,
in
this page,
hanging
the public
Ho
Nan, which
erected in the
Fum
Fu.
in
Thus
it is,
and
witness hereof
have signed
IN KAI-FUNG-FOO
SASSOON
29
seal, of
is
My
and
and seven
Gozani,
in 1702,
five vertical.
From
it is
the dates
we know
in
that
all
the
the synagogue
when
Gozani
visited
it,
but
Finn, in The
'
:
Chinas
p. 62,
says
The men
of
had before
do
so,
because
of
'
many
professors
their
religion
is
in
foot-note
century
?
'
6j gives an incomplete
'
copy of an
and remarks
While engaged
in
man
of the
name
of K'heaou,
who had
what
I
attained a literary
of the
degree,
temple, telling
me
to be careful of
is in
was doing.'
left, is
My
manuscript, which
The
ten
horizontal
inscriptions
bold characters,
smaller.
much
Each
seal at
one quadrangle
at the left-hand
bottom.
is
first vertical
inscription
all
is
written
shows that
seals.
It
the
usual
they make.
130
It
inscriptions in
my
10),
find
14),
three
slight
variations
in
Nos.
6
8),
(Tobar,
No.
7 (Tobar,
No.
and
8 (Tobar,
No.
character in
No.
8,
differ in
way from
No. 10
in
Tobar's,
and
It
in
is
is
No.
7,
the fourth
that
character varies
inscription
at
all,
from Tobar's.
remarkable
my
manuscript
many as
twenty-three
horizontal ones.
The
The numbers
refer to the
come
in
the manuscript.
SYNAGOGUE INSCRIPTIONS
ist
It is
IN
KAI-FUNG-FOO
SASSOON
who,
this
inscription.'
The English
translation
It
to
me
by Mr. Abraham.
of the
Mr. Abraham,
'
extract
The
inscription
difficult to translate
than purely
some
cases
it is
different
it
renderings.
My
somewhat
stiff,
but
follows
The
No. 12
'
fifty-three
chapters
'
mentioned
in
inscription
a,
make up
the
This
is
in
accordance with
in
the
Yad Hahazaka
is
which
(ibid.,
that the Chinese Jews, like the Persian Jews, followed the
ritual
laid
down by Maimonides.
all
The
rubrics in those
manuscripts are
in Persian,
among
132
It is
from a twelfth-
century
which
acquired
is
when
in
Baghdad
in 19 10. in the
In this
Codex
each Parasha
carefully indicated
margin by the
In the case of
it
^1
it
is
is
treated as
Parasha
D'QVJ.
In
my
number of nvens
fifty-three.
is
in
that
manuscript
Parasha. 1
in all
By
the way,
may remark
in
that
found several
the binding of
my
Baghdad manuscript.
The next
sign of which
mnemonic
iTD
as to
at the beginning
in
the scrolls of
the
Law \
(1)
They
are
nwra
23. 24),
(Gen.
1. 1),
(3)
D-aCii
(Exod.
(ibid.,
njwi id*
Dn rrryKi
(5)
yr\W rao
scrolls of
The
the
Law
differ
rvnrp
from
two
1EW
of
njwi
have DHDcn
These
agreement with
my Baghdad
of Persian
manuscript, which, as
1
have already
said, is
It
is
Hvn
5]DD
DN
is
given for
it,
HP
">
nm
,b
fir 'j
t-3
U
T\J/"V
FIG.
2.
REDUCED FACSIMILE OF A PACK FROM THE BAGHDAD MS. (CODEX SASSOOX XO. ijS)
H
> --*V5* *3
MMBHM
r-
^r>"yjcru
Tf2
<Mii^5MH
IP,
t^Ttoi^i
is*
am
!V'i:aPKp3^3n^,
^
i
REDUCED FACSIMILE OF A COLUMN FROM THE RABBI SHEM TOT. BIBLE (CODEX SASSOON NO. 82) WITH THE MARGINAL RUBRICS ON THE RIGHT.
IIC. 3.
SYNAGOGUE INSCRIPTIONS
origin.
It is
IN KAI-FUNG-FOO
SASSOON
I
133
think, for
the
first
the
to
mistakes or
carelessness, but
strictly in
now
lost.
Proof of
this is to
be
found
in
Codex
and completed
name rm.T
(Gen. 49.
:
naoai
mm
naoa
Mtfi
cm
)tiv .Tin
n"v
at
;
the
in
of the
it
Law
the
but
is
Yod
naoa
of
{ibid.,
49. 14).
Taw
(ibid.),
the
Masorah remarks
:6iai
it is
NS1
em
'l
-iryn
in
difference
'
of opinion about
it.
These
the
'
Talmud Yerushalmi
(Ta'anith
into '3
km
-ibdi
^lBy? n2Di
*jiyo
"idd
';
ltam
nw
io*pi
r6en ama
jwi
D*awai ^nib"
ama
ltaai
ltaai
:mx
Codex
Me'oniy and
ny: nx
ama owai
In one
in the
Codex
Zciatuti, and
Codex Hi.
33. 27),
and
*fli>N
the]
one [Codex]
they found
134
written
hm&
*33
the
young people)
nb"l
(Exod.
htr\W
24. 5),
and
the
[the other]
two [Codices] nx
*,J3
nyD,
[reading
of the]
times [with yod\ and in [the other] two [Codices] ton eleven
[times], the [reading of the]
for blessings
on the country.
Reverence and
Heaven.
By Heaven's command
Intelligently serve the
Supreme
6
Ruler.
Lord
of the Pure
in this Religion.
The Law
of this Religion
is
Heaven's Truth.
Image (worship)
is
10
SYNAGOGUE INSCRIPTIONS
IN
KAI-FUNG-FOO
SASSOON
135
II
a.
all
settled
the
forms
12
a.
fifty-three
The foundation
of the Religion
is
in holiness
finals)
twenty-
22 letters and 5
can transmit
a.
Although existing
(it)
(it) is
not in images
:
although not
is
still
(existing)
is
the Doctrine
Ritual
is
is
Heaven
righteousness
and righteousness.
14
a.
the principles
of the
b.
Law do
The
is
by Meh-she
the
Doctrine
15
a.
Unceasingly producing
;
duction
b.
the
Lord of
creating.
136
Parents,
far
is
to be found in
benevolence,
sincerity,
knowledge,
holiness.
and
a.
earth,
men and
things, establish
it is
not inanity.
lines
The
following
Hebrew
given by
me
are,
with the
an expression of thought
in spirit
As Mr. Budd
giving
it
has
is
difficult to
exactly meant.
the
In presenting this
title
mn
-npy
<
Principles of Faith of
in
the seventeen
which
have endeavoured to
give,
we have no
These
at the
end of each
parallel.
Some
The
in
of the
morning
BHinn
follows
Prayer Book
rtan
:
of
Eastern
Sephardim.
They
are
as
SYNAGOGUE INSCRIPTIONS
.Tj'npn rninn
IN KAI-FL'NG-FOO
SASSOON
37
bv
ib
n^y rnw
;\xi
tfam
mbv
(3)
,
rwiDiea potce
,
* nn
men
v~iv)
\b
(1)
j\xi
ppa
(:)
ins Kim
inbub
may
pai (n)
d^hp
ponp kiwi
(t)
(n)
^un
Ninin (n)
mx
*J3
nranc
runpn sben
31B
own
DWib
|o
roina
rninnen (d)
nap d^cei
Dn pi
(t)
mea
.nvnnb
umm
^iDncy
won
lbs
K3*en
'n
n^nvb
|wi
"paste
w
o<
[ok
men un
6, i,
Although
yet,
in
all
and 13
probability,
were
hangings or tablets
From
the Jesuits
the
DTicn
me
n^nn
hereby express
my
gratitude to Mr.
Reuben Abraham
my
to treat these
their
ancient
synagogue
in
Kai-fung-foo.
:('i
'n
onm)
mya
ins*
ron*bi
wra
nabb ynbx
n nivo n
nwi
psi=) tn
(jinbnb
'n
mny
bx
b6p nw lumi
d"j '*dt)
('r
138
(rtrbvb
mny |W=)
:(k^
'3
D^nn)
'lai
nsnu
'n
nx nay
'n i?
*'n
:(n"*
a"p
n^nn)
i>a
nh
^a
S>aa
imn^Di
woa
$>ai>
pan
d*d?3
'n
pai n'wa
:(** a"a
ivim
,'a
D**n
nm)
bw5>
WMnom
!)
nateon
:('n
nnan) nns
'n
u*ni
'n
bane* yEP
principles.)
miay pai=)
(a"a
'a
r,
-r)
'w
'n ^:k
Tiia
yn
i>ae>n
(:
irtarb
Supreme
'l
Ruler.)
;('b &"
ma
'n
nrco
(:
ir6ni>
rnny
pai
'iai
nation
S>ai
!>dq
"jb
npyn xb
in this Religion.)
'n
twdh
'k
ibkb> inn
:('*
d's
'n
Baps
'n
nw
in
ncx
"idk
dbpd
by
nm D^iyn n 3pn^=)
ff
wy
:('i
pna
(The
Law
of this Religion
Heaven's Truth.)
'B
'iai
onayn bl Dnb
mruwn
is
-jb
nryn xb
/a niDtf)
:('n-'"r
(Image (worship)
SYNAGOGUE INSCRIPTIONS
IN
KAI-FUNG-FOO
'i
5ASSOON
nte
.
;(:"'
3"
t6 ns
nnnp
won
wyr
j(?*3
'a
% d'-7n
msn
nsi
(0*3
^>y
-tj\x
ns*
vrbx notn
S>3
nbsi'
coi?
y-
ynr
py
(:
na
13
t:\x pyn
rwo
n*3pne>
=)
'n
na*i
noian
fo
im
'n
'3
'3
nnftro)
*::p
(3*3 'n
$>&>)
tk v^yaia ni?
dtt rvpan
(#.
all
settled the
forms
ruinj
minnn =)
osoy
mm
i?3i
own
[fa
N \
(tD'BPfi |o
[:rAi3
Dwm
nefop]
j('k '3
psm own
oy]
!>3
i!w
'2
o k^
[t"3
fans
3
prom pp pvn fppn nvnw pie rrw ibd) nwb Tnyn i>3
^jd
myn
DTin cnry
b>w
pbji
on3
to
:('3 rB>D
sb
*3
^n h? *W3
-nayn &6k
wpw
noi
*nn3 *6 ns
ni>3
icn^ mmn
,(n"a
a"b
onw&ni psi
dw icpn:
,
rmnrn
sinsn
'w)
*np k^ pKi
3"3
,('i
n^aa
ionb'
inn
nrrnx
dw
in
prfir
-i"n
%
rvm
Bm3 nowi
oy
Dnw
f.i3
tp)
,
,
13 nnoeoi
DrrvroK)
/p
mvin n
n3nr J
nvnw :::
"1133
nww
3"3j
:(hnn m^an
140
(a.
fifty-three
The
foundation
of the
Religion
is
in
holiness
finals)
=
;"<
22 letters and 5
can
TN
"p
mbw
t6i
.py
m*n
n^i
;nx yac>
iw-
nb)
,K*aJ
nnx
ni>i
.n^ej nna
.o^yjn yddi
S^-paa
(: pjian
.lossA
bx
*fea
.wa row
.jvti jar
'a
:pw
mvi
5>a
011:31
nafo
idd)
pro
kvti
nawa^
piay
.nsn?
pirny
.taw* w
:(i?"r
mm
^ pw
.ina kiwi
n*apw=)
irw
maabn nain
ton naisxn
S>apapi
muyn
irmnni
nDaai
in*
'3
iaaa piaai
"i^xro
rasa
yanai
iniK
KT31 hiit
13
imaen nx
abn
pneapi v^n
n?!>
na^nm
iaan!>
naa'P naa
imx
ia&
uwd
"na
niaa^n nain)
'131
D*nan
naw ^30
:('s*
laiaxai s|tan
pi?n
naipn 3*T
;
(#.
Although existing
(it) is
(it)
is
not in images
:
although
is
not (existing)
still
the Doctrine
Ritual
is is
(derived)
righteousness
and righteousness.)
ys
nama
rrnnwi=)
:(3 a
ff
'a
own
|a *a
'
(:D*apn
fa
npa T
"pn
^y nainan
nbia
nwn minn
!>a
*a
paap Kim
own
jc
minn
p^y)
nxa
v^s
njww
kw
*}b
n"y ir:i
Tidti
(:
5>*t
o*aanr
rowan
'iai
prpfia
>awn
p-nnao
k!>
?('i
'a
map)
ntryn
SYNAGOGUE INSCRIPTION^
nKiaai=) :(1 fb cnan)
IN
KAI-FUNG-FOO
rbnp rnnio
BASSOON
wb to
141
apsr
---:
rrwi
'a
row
:('n
d^ o^nn)
'ui
nowi
&6i
'n
rmn
i
NWa
nn^ani
on
|ot
min
-injv
pion
noDin
nni^fi5>
nyanb
fnon dip na
'w
:(a"a
ttsn
pns
'a
n run ronsn
dib>3
nantpn
t6
mmnen=)
tdkb onp
(a.
the prin-
ciples of the
b.
Law do
The
is
the
Doctrine
fiv
xb
pan
&ma
:
n)
n"113
'
n b^p n
'
nyo^ ub dk npT
inaiani?
xii-n
'a-'s
(:owip
bJ? jvudi
bJ? pwi?
Kim=)
:(rr*a '
'w)
-ipn
p py
Dwsn
uk
npjn
rttenjn
wp
nai>
mm bwian
(a.
Unceasingly producing
;
duction
b.
the
Lord
of creating.)
(Y'-
'*
onan) na
new*
bi pn
D*Dt?n
wi
'iai '131
'a
:(s"a Y'a
:(a"
,,
hw)
"j^i
pini
aa 'n
nw nt
'a
('a
niDB>)
a's
ION
T^ n 132
v:n
p*n
:(k*P n"a
nima)
r^ipp
Dnuw
:
iS>
&np*i)
i*rwi
i*ai
(a* 1
na^n
*a
*i
ntim Tan
na din
~]b
trno
nansi bbb>d
nwp ex
j('*
teo enn
j('n
'i
roi
am
Tan
'a
'd
^po) nau
DWp
1
:(a^ n"
onan) t>t6n
DP s nn Dnsr
I42
(a.
Parents and Teachers, cannot stray far from the correct path
of doctrine
b.
and
virtue.
is
to be found in
holiness.)
'n i?
pani
:
own b
(n"
. .
,
mnm
dvom
nvam
c*3
(ivd
,'n
'n
it
muam
DU3on
j(b^
it
ni?nan 'n
-ji>
:(N"y n":
bz
(rwo
n"3p.x>=) onvro
nx^
idi
nan rrvn
'n
nw
'mi
riN
rpaai no*o^n
rpinnt$>.-n
Try
nkti
nnxi)
Drnayi nr6
:(n":d
nrra
own
ns
Nnv
k-p
'3
i"3
^p)
'mi
:(n"^ 'a
mo^)
ninna) pi>w
orww
he^e
('a
tr\p*i)
'mi
wvn vnw
s
ik b*k
n"a>
:(N"y
:(a^ rc&n
'n
pna nux) d
d*^
niidd
-p-i
&ni
'mi
tids *7vn^
mnM
things, establish
it is
not inanity.)
A Hebrew
would be
54)
which was
in 1908,
me by
to
M. Moses
him through
his father
r.
J
t
?
p
i
1 r
/
9 c
c
c
c
*
c
r
ri
r-
2
r
r-
9
/
3
F
X
:
r. f.
c
-
afc
_
^t
../>at
...I.
if^gY y.
j^a
it***
wwtm
'&&'
f"-*
IN KAI-FI
NG-FOO
letter.
Isaac
Faraj ben
Reuben Jacob.
It
is
written
in
large square-
Hebrew
by ic^
inches.
The
letter
folded so as to
make
it
an envelope, and on
tfptas n?JT 1BJ0KB *3
"icu'n
is
-y
to
this letter
in
the
the
46.
city
6).
of
Kai-fung-foo
the
God
help
[her]
(Ps.
On
vertical
lines in
*
a translation
to Shang-hai
If
you have a
send
town care
of Sassoon
Company.'
An
interesting reference to a
somewhat
similar letter
same time
is
to be found in
(p.
The Jews
It
is
ai
viii).
as
'
Three Jewish
merchants
also,
from
Bagdad,
resident
at
the opulent
& Co.
at
purpose of
Jews
It
to visit Shanghae.'
may be remarked that Isaac Faraj's eldest son, Joseph Rahamim died in Shang-hai and was the first Jew
to be buried in the
cemetery
there.
In the
name
of
God
shall
in
the
the year
Israel,
five
the holy
VOL.
XI.
144
being: this
pleasant,
is
to inform
I
is
good and
and
am
Isaac
year [5]6o6
= 1 845-6),
have heard
and
And I am
very pleased
letter
and
Let
me
a reply to what
ask you.
?
me know
is
Law
in
your city
the
tribe are
you
to,
the trouble
am
if
putting you
tell
and
request you to
city,
me
all
about your
and
me know
there
is
are to be found.
And
I
if
you wish
have
faith in
His Name,
I
may He
be
He
will fulfil
shall
It
send you
would have
me
great pleasure to
come and
visit
the children of
it
Israel of
your
I
city
not
been that
And we
are
still
in
exile
speedily in our
his
end be good.
known
scarcely appreciated.
The
reason
is
that, while
bring
them
them
fall
out of
since the
p. 5, dismisses
both of
left
'
Book
of Ecclesiasticus,
little
or
The
milder
stigmatized
1.
them
as
fabulous
or
external
(a
R. H. Charles,
in
critical
Israel,
Judaism, and
in
and
Christian
Eschatology
from
Prcprophetic times
the close
of the
New
an
Testament Canon,
2nd
ed.,
2.
R.
H.
Charles,
The Book
of Enoch,
with
Introductory
by
W.
O.
1917.
3.
F.
H5
146
expression in
them
to
exert
no permanent
influence
upon Judaism.'
failed to
exerted
Rabbis throughout
all
show
a striking
and point
to a
common
the
latter
the
whole
former has
it all
Nor should
some
of
names
in
ha-Midrash volumes.
1
On
closer investigation
we cannot
R. Akiba's
1) in
dictum
'
He
also (has
no share
in the
world
is
to
come)
who
But as
pn3B
'),
K7D1T }2
is still
outside
it:
it
D'OVOi"!
Thus
Alfasi
still
reads, while
changed
into
CpH^Tl.
The
d.
28 a
is
corrupt,
as
was shown by
read
Joel, Blickc in
flJD
(
70-76, and
i?3N
should
D^IH nSD
my^ p
fro
12D1 sStfn
"1BD f1331
\\xso
K-npa
&npn f^n
-ibd
m3N2. A
as
later deprecation of
previously quoted
Talmud
to
KOHLER
of of
147
conclusion
existed
that
for
this
class
Haggadic
the
material
there
among
the
apocalyptists
in
for the
'
Halakic, as
'
have shown
in
Cabala
in
the
Of
back, as the
first
Mishnah
of
Aboth has
it,
to the last
The
apocalyptic
in character
human
race,
Adam
Job.
men
of hoary antiquity
and
after the
State the
great
At
all
is
shown by a comparison
1
;
26;
12. 4,
9;
Enoch
82.
f.,
and 4 Ezra
14. 2
47 with Hagigah
of
2. 1
Meg. 3
;
a,
with
reference to the
Targum
'
Jonathan
b.
Uziel
or with
Cant. R.
1.
29,
the secret
Shir ha-Shirim,
Merkabah and
of the
b).
Messianic end
'
(Pes. 56 a
Keth.
in
Sanh. 97
148
lore
known
as
nWD
nfiyye
(Hag.
2. i),
the
and
;
their
select
Monatsschr.,
1853, p. 72
I,
f.
Jost, G. d. Judenth.,
212
Herzfeld, G. V. Is.,
Sira, III, 20-23,
408
6y).
Ben
quoted
in
Hagigah
2. i,
obviously
That there
shown by
XIII
f.,
XVIII;
III:
XX,
work
to
it
in his
and
if
name Essaei or Essenes (the one corresponding to the Hebrew own the men of silence the other to t^yov the discreet
' '
',
ones
'),
this
view
later on,
assumption
view
in his
109
f.,
and the
by an English
scholar John
M. Thomson
entitled
in
work
Apostles,
no, and
elsewhere.
KOHLER
All the
I49
Das
more
literature denied
specifically
istic,
by many Christian
writers of to-day, as
is
done by Baldensperger.
in
It is quite character-
his
of the
',
Maccabean
'
period,
'
as
works
',
'.
first
Law
against Hellenizing
representatives of
more the
To
this
men
save
was entrusted
for
defence, confirmation,
were
to
world
How
is
prodigal
they
proved
worthy
in
told for
time
their
the
literature.
Through
agency
Palestinian Judaism.'
And
has
in
the
which
is
an
entirely
set
forth
that
the
was the
result
of
the
same
psychical
experience
and
150
but
it
latter, it
as
to
in
time,
having an
infinitely
It
sketched
and of
consummation
philosophy of
of all things.
religion,
It
was
in
it
short
Semitic
and as such
it
and the
first
individual. to
history
alike,
human,
a unity
unity following
by
the prophets.'
Biblical Canon,
'
by the
writers,
which conrise
says
our
author,
in
changed
with
the
of
Christianity.'
Thus
of Jewish
scholars
who 'have
'
its
absurd
'
and a blunder
'
'
pre-Christian Judaism,
'.
i.e.
the
'
apocalyptic
and the
to,
legalistic
The
former, he says,
and
shaped
the
higher
theology
of Judaism
and became,
' ;
the latter
its
it
position
of
secondary
absolutely, or relegated
Judaism'.
KOHLER
to
151
present an
the day of
of having
it
culminate
in the
made world-wide by
in
the apocalyptic
Now,
observations presented
makes himself
ascribes
when he
',
'
the Chasids
',
'
of the Scribes
after these
own power
very
Soferim, had
2) that
declared
(see
Psalm
74. 9
holy
spirit,
ceased.
As
matter of
fact,
only the
Essenes
still
of prophecy, as
I,
II, 8,
12
3,
III,
(S,
3.
Comp.
B.
'
Wisdom
absurd
',
VI,
it
25).
Moreover,
if
anything
may
be termed
is
to
assume that
by the former,
particularly
when we consider
at the time
when the
Shammai
'the
fathers
'
of Talmudic
the
contemporaries of King
at the close of the
Temple period
flourished.
Surely the
most
superficial
Judaism
its
counterpart
the
Haggadah
152
world.
Indeed,
we
find here
compare,
for instance,
Hagigah 14 b. Suk. 28 a
ecstatic
the
visions
and
had.
in
b.
is
No
:
regard
c
to be given to
in
said
It
is
not
heaven
Deut. 30.
12).
As
Judaism
in
among
the Hagio-
prophetic character,
and consequently could not ascribe to the books of Enoch and similar writings based on the visions of Daniel any
kind of prophetic or
'
deutero-prophetic
falls
'
character.
Thus
to the ground.
more
fairness.
:
The
!
worth quoting
who came after Ezra had the Law already, but it was they who brought the prophets into the form in which we read them, and the
Psalms, whatever ancient fragments they
contain, were in the
may
probably
it
main
their work.
To
the prophets
to
make
made
the Bible.
when we
think of
to find
the
immense
and derivative.
direct
The
who went
them.
They were
not
commissioned
KOHLER
And
so,
153
"
Thus
saith the
Lord
".
when
came, we
find a
new phenomenon.
for his
feels
himself to have a
new message
brethren shelters
The
either
anonymous, or
of old time".
far the
it
professes to be the
work
of
some "worthy
It is difficult to
know
in particular cases
how
how
was
really deceptive.
What
think
if
is
clear,
is
and readers
true,
it
believed that,
could
not be new.
of antiquity.'
It
Especial stress
'
laid, p. 7,
is
and rightly
so,
on the
fact that
'
in
Daniel there
is
a philosophy of universal
History
'
there
something cosmopolitan
'
about
his
Judaism
'
is
to the author of
The Kingdom
of
God
the
central
idea.'
Christianity the
new age
predicted
New
to
new message
given to
'
This
an
uncritical attitude.
well as those in
made
by Burkitt when he
and
to
school
(p. 1 2)
154
Zakkai
in
explaining
9,
the words
mnn DV3
in
Gen.
15.
says,
God
14.
revealed to
Abraham both
Kokba worked,
he
immediate
establishment of the
Kingdom
of
God by
'
the expected
the destruc-
when
was
thought and
new
channels,
and thus
be just
'
in his
estimate of Pharisaism
when he
in
says
The work
heroic,
was quietly
their
work stands
to this
But
That
is
the reason
why
in
these
Greek,
and not
in
Hebrew
by
Christians
He
forgets,
emanated, as has
been
shown by
F.
Rosenthal
Vier
und Schnle R.
Akiba's,
of his
first
spirit of fairness
when he says
The
nation
left
two
'"1
TON 1H 5!^
tf3*l
pV
.
\b
nh an^m
expression
all
declaration
of
the
Song
of
Songs as
the Writings
(Yadayim,
III. 5).
And
of the
two
it
faithful to
did consider
not
.
. .
ideas.
it
came
to
heralded, but
in the future to
which they
On
goes
much deeper
in the
whole
literature
which deals
much
some
He
correctly describes
them
in
as world-fleeing visionaries
who
Especially striking
'
rigid
predestinarianism
their
God
Almighty before
all
time.
'
This
',
he writes,
'
was a funda-
consummation.'
'
But
all
men
to
whom was
accorded
the
faculty of
God
156
to
see
that
this
is
exactly what
5,
comp.
certain
XVIII,
1,
3-5).
by
'
by
all
human power,
things and
divine
the Essenes
that nothing
'.
happens but
is
so decreed
(by
Providence)
This
'
Jud.,
533)
says,
fatalistic
view altogether
foreign
To
a certain extent
in
such sentences as
'
No
r.
bird
is
caught
6;
in the snare
without
LXXIX,
'
comp. Matt.
it
10. 29), or
'No one
has been
(Hul. 7 b).
Only Pharisaism
(Aboth
by Akiba
foresee
IOT1J
IWim
'IQV
fan
III,
19).
denied any one living after the three last prophets the
power to
and
foretell
Sota 48 b;
Yoma
Essenes claimed to
as
possess such
power,
being trained
',
Josephus states
sanctification
this
purpose),
'.
and
it
is
by Josephus
in the case of
I,
the
who had
1
Temple
11,
in the art
2),
of prophesying
(B. J.,
I,
3,
5; Ant., XIII,
Essene, a contemporary of
the predecessor of
II, 2
;
Shammai
comp. Graetz, G.
b).
4 J., Ill
VII, 17
The
real character of
is
best illustrated
of
Adam
as the
KOHLER
15-
which
all
..
l6;
Ab.
d.
R. N.
XXXI,
Pesik. R.
XXIII
is
<
:
Sanh. 38 b
Tanh.,
There
8)
also a significant
remark
r.
XLIX,
Before
God
revealed His
it
(Amos
3. 7),
He
revealed
to
His
and afterwards
Exactly
3. 32).
claimed
in
the Apocalyptic
literature
for
Adam,
As Volz
p.
5,
in his Jiid.
Akiba, 1903,
lore ("
in
correctly says:
")
'Apocalyptic
is
secret
Geheimwissenschaft
12. 4, 9; 4
Ezra
12.
37
f.
14.
6-j
45-47
comp. Aeth.
Enoch
7.
Enoch
24. 3; B. Jubilees.
38
who
so
Assumptio Mosis
But so
\
'
named
'
mysterienverein
by
a fearful oath
books
of the order
And
the
contents of these
crvvrdyfiara
'
(r<ov
iraKami'
(II, 8,
475),
that
is
the
books
men
e.,
thinks,
but
mysteries
known
in
Rabbinical literature as
1),
Plt^yDl iT33")0
fipyo
JWfcna (Hagig.
II,
and
chiefly
so
the
eschatological
158
secrets.
Rabbinical
views,
however,
;
calculations
end
'
99 a; Meg. 12 a;
comp. Cant.
calculations
r.
2.
18-19).
Yet
it
from
prophetic
utterances
(Dan
9.
2)
after
certain
was certainly
13) were
in
made.
the Introduction
But
it is
Commentary
to Daniel, 25-26,
comes
25
comp.
2.
34).
exactly what
'
their
'.
that
all
things should be
left
to
God
Pharisees,
f.,
as
Wellhausen, Pharisder
u.
Saddncaer,
79
has shown.
whom
the Essenes
come
or
fT.
;
over them
visions,
9.
and prepare
(9.
them
for
divine
(4
revelations
Daniel
f.
10. 12)
and Ezra
Ezra
5.
13
23
f.)
spend days
in fasting
for the
same
sexual intercourse
II, 8, 2),
KOHLER
'
not to
come
near a
told
'
they were
',
Moses was
to
remain with
this
life
God
'to
receive the
Law'
(Deut. 5. 27-28),
be
enjoined
d.
upon Moses
(see
Ab.
R.
Nathan
II
Shab. 87 a
Accord-
Num.
to
when Eldad
of
'Woe
the
wives of these
men!'
state
85. 3
;
of virginity
when
Such a
state of sanctification
by the Essenes
Name
of
God
for the
performance
misogyny, as Philo
the reader believe.
that the
II,
I.e.,
want to make
us (II, 6321
tells
all full
Also
a.
later on,
reached
'
they happen to
be childless/
More
'Abandoning
they
flee,
their brethren,
their
their
numerous
families,
affectionate
friends,
their
VOL. XL
160
native lands in which they have been born and brought up.'
And
this world-flight
when
referring to
Enoch
(I,
the Levites
(I,
81),
Moses and
of
(II,
147-8).
who had
settled
palm
En Gedi
near the
to
Dead
Sea,
became a
world
particular
of wonder
the
non-Jewish
which was
derived
from the
neighbourhood.
H. V,
15),
an older
common non-Jewish
rest of the
Der
from the
by newcomers eager
antiquity
as
to live like
its
them
in
a state of celibacy,
',
a perennial nation
',
'
Pliny says,
blissfull
commonwealth
is
as
Dio
Chrysostomus puts
it.
Puzzling as
the
fact
that no
En Gedi
is
found
for its
in
Talmudic
literature,
while
the
a)
locality
famous
costly
apobalsamum (Shab. 28
rabbis,
we must take
notice
of
land of Jericho
record in
'
Pliny.
the oft-repeated
Midrashic story
Kenite
tribe,
(Mek. Yithro
p.
62
Sifrc
Num.
78. 81
KOHLER
l6i
Ab.
d,
R. N.,
105
Sota 11 a; Tern. 16
division of the
portion of
Jericho
'
Rechabite,
who occupied
left it
it
Temple
of
Solomon
was
Then
they generously
plain of
to the Bcnjamites
Arod
in
the South-land to
become
of the
Law
Of
in
2.
Judges
$$ and
16
Kings 10.1533
2-19
Chron.
4.
LXX
no
;
for
it
H31),
is
has
value
it
in
the
form
in
which
facts
presented
nevertheless
rests
upon certain
it
antedated.
Certain
is
that
the
had a
special
day appointed
wood
'
the
families
of scribes',
'
the
inhabitants of Jabez.
'
Jessaioi
Mount
monk
of the
p.
fifth
f.)
quoted
by Hilgenfeld
(Ketzergesch.,
138
find
in
31,
land of Sinim
Targum,
29c;
to be brought
and
Moses (Num.
Sanh.
are
Ber. 7 a; Targ. Y. to
Kxod.
34. 10).
They
M
2
333H ^pT,
who
are said
162
to
comp. Frankel,
One
as
drinker',
D* \\T\W
*22,
especially
recorded (Mek.,
I.e.)
temple to
call
forth
a special
'
voice of heaven
'
in their
praise, since,
moved
to the South,
where they
until
3
left
modern
times, 3 they
17) tells of
'a.
Rechabite
priest
to
at his
martyrdom,
we
Benjamin of Tudela's
travels,
p.
70,
Bne Rekhab
Thema
in
common with
their
Arabian neighbours
Neubauer, JQR.,
I,
Ten
;
Sambation
96,
in his
Transl., p. 107),
name given
11).
So does
Jewish
tribe
226
f.
in the
mountains
(comp. Num.
10.
28; Judges
4.
11).
Of
especial significance
fifth
is
also the
p.
94
101-3^, containing
They
life
two
children.'
The
Kenaz
is
found also
where Kenaz
is
who
The
who was
James
(/.
as originally Jewish.
like
Enoch and
Paradise
KOHLER
God
that
163
Kn
it
a peculiar character.
of
of
the
name
(Joscphus. B. I
some
historical
or the
who heard
in their
midst to
spirit
the
person
48 c;
Still it
is
rather difficult to
make
in
more
the various
To come back
to the
main
point, the
whole complexion
alive
I.
ed.
Tawrogi,
p. 8}.
5. 5.
Jabez as contemporary of
Jeremiah
4
mentioned
in
Joseph Schwarz
{I.e..
traditions preserved
83.
attributes
are assigned to
in
Moses
'And he Moses)
in
became king
of
Jeshurun
'
an
interpretation
in Sifre
found also
the Targ. Y.
or elsewhere.
in
an oath
in Palestine is
shown by
38c; Meg.
frequent use
IV, 26a;
II,
;
Yoma,
;
I,
72a; Taan.
and
Sanh.
19 d
Hor.
Ill,
the custom
I,
was kept up
in
Yemen
the
7).
This
may have
Moses
led
relationship to
Sons of Moses,
to
(which
may have
disciples of
Moses '\
punish
death.
Of
Assumptio
Exod.
r.
3.
6.
Deut.
r.
III.
13
14;
III,
12; comp 11
16).
164
more
in
to create altogether
new systems
betray a familiarity
their
authors
in
to
have
been
in
that
any of the
cities of
Judaea.
Dead
or of Machaerus (eodem,Vll,
are spoken
by the subterranean
view re-echoed also
clearly does the
of
Gehenna (Enoch
67. 5-1 1)
a).
in the
Talmud (Shab. 39
Still
more
who had their meeting-place upon Mount Hermon and whom Enoch found weeping at Abel Maim near the waters of Dan (Enoch 13. 7-9 comp.
;
2 Chron. 16. 4; 2
Sam.
20. 14
f.)
As
a matter of
fact,
fallen
Especially
Mount Hermon,
the top of
as
term
of
firD"in
later
turned
?t.
into
d.
Semitic
II,
Heiligc Land,
comp. Pirk.
d.
324).
The
D^^DJ
R. E. XXII,
KOHLER
no
less true
165
What
the
is
is
Hook
of Jubilees,
is
of
fallen angels
and
also of the
Book
of Jubilees.
is
But there
in
and that
is
the
Enoch
(chaps. 72-82),
(6.
and
in a
more
is
Book
of Jubilees
28-38), which
in direct contradiction to
As As was
a matter of
fact, this
as formed
suggested by
Abraham
D^'J'n |0 iPSJty) with their two rebel chiefs Azazel. ^Xty (comp. Brandt,
name
""NTnX "'KDC
'
'
like
Etanim or Titans
Stave, Parsismus
im Judenth.,
characteristic additions
in
B.
IV, 127
f.
There Shamahazai
daughters of
Name
is
cast
Both the
daughters
men and his instruction of them in the magic use of the ineffable down to be henceforth suspended between heaven and earth. Biblical story of the sexual union of the sons of God and the of men and of Enoch's supreme station among the angels, "J/iirH
,
was given
r.
Adam and
degraded
fathers,
ff.,
137
f.).
Enoch was
in the
apocalyptists and
Henoch-Metatron*
that
mythology
was
(see
besides
Kohut,
309ft'.,
Angvlolog.,
".,
p.
36
f,
'
and
Aruk.
'
.
and/.
VIII, 500.
art.
Merkabah
66
Yet
1,
the
Book
Adam
and Eve,
p. 42,
and echoed
17).
also in the
Talmud
(Sanh. 97 a
comp.
Syr.
men who
kept
in
touch
in
the same.
Only
in
and
practices, or
its
demons and
and
hell
emanate, so as to
few, also the
remain more or
the
monopoly
of the
The
eschato-
to be divulged (Tanh.
Wayehi, 9 ed.
Teh.
in
Ps.
119.
38).
But especially
words
Midr. Tanh.
Waera
4,
which
The
tribe of
Levi was
free for
study
=
:
contemplation'),and so Pharaoh
"You
only
make
the
work hard
men
KOIILER
l6,
words contained
to
in the scrolls
Baruch
It is
86.
77. 12).
easy to see
why
rejected
by the Pharisaic
III,
is
beyond men,
as
it
leads
them
astray.
Hag.
what
II, 1
is
thereafter,
and
it
that
is
to
Hag. 13 a
Yer. Hag. 77
c) refer
Ben Sira
as the source.
the verse
in
',
'It
is
the glory of
in
God
to conceal a thing
to allude.
Hagigah seems
who
and
invocations,
the
Pharisean
'
:
leaders
based
'
It is not in
heaven
M. 59 b). their purpose being to bring within the domain of human life. For the same
all
Moreover, while
Kingdom and
is
expressed
in
4 Ezra
~.
l68
'Many
and
its
parallel in the
22. 14),
by the Shammaites
against
the Hillelites:
for
Nnn: &6p
mvb mo
13 b)
the
optimistic.
',
As
it is
expressed by
Nahum
of Gimzo,
'
All
is
comp.
Aboth
4. 22).
The whole
is
like
that of the
New
may
r.
is "
Good
(Gen.
3)
r.
9.
comp. 18-13),
and
Hillel's
view
(Lev.
34.
that
the
human body
a religious
Law
maxim
'
The
unto the Lord our God, but the things that are revealed
28).
Essenism
with
its
lore, as
voiced in the
It
Apocalyptic
was
Kingdom
of
God
and the
New
to
exceed
5.
the
20)
in
Enoch
(99 to
which
is
and Woes
6).
of the
New
and Luke
College.
The name
'
Mekilta
or
'
'
by
is
among Jewish scholars. Many valuable suggestions have been made, many good ideas have been offered, but so far
no satisfactory theory has been advanced which would
explain, convincingly and satisfactorily, the origin and the
meaning of
designation
this
name, and
this
why
in
it
was applied
as a special
to
Midrash
particular.
This, to
my
who
mind,
is
fact
that
the
scholars
was no foundation
at
all.
The
result of such
and
question.
for granted
Some
it
of
them reason
in
circle.
They
for
take
what they
to prove
and assumed as
1
The plan
am
preparing a
new
to
critical edition
I
my new
of the
Mekilta.
ot
The
the
the Mekilta.
in
The views
as to the
the
Jewish Encyclopedia,
vol. VIII, d,
169
170
ideas
good
suggestions,
failed
to
follow
up
their
correct ideas or
good suggestions by
further research,
all
and
because they
could
of certain pre'
Mekilta'.
say
this,
way
of
which
am
about to give to
this subject.
The
into
its
best
method
problem seems to
me
different parts,
Accordingly,
questions
First:
use,
i.
:
we must seek
did the
When
name 'Mekilta'
it
first
come
into
e.
applied as a special
Second
in
What
name
is
it
it
was applied
as a special
to our
Midrash
Third
characteristic
its class,
is
feature, distinguishing
so
as to justify
its
this
characteristic
feature
?
fit
by
or
expressed
in this
special designation
Mekilta especially
As
stated
to the
first
question,
this
name
has
not
was given
to our
Midrash
that
particular,
Z. Frankel
correctly,
the
designation
Mekilta was
whom
I
our Midrash
believe
we can
go
and
state with
all
certainty that
the
name
LAUTERBACH
its
171
Redad
whoever he was.
The name Mekilta was given to our Midrash by others, and at a much later time than its
by
this designation
some
when
fixed
by
name, or was
of
The Talmud does not know our Midrash by the name Mekilta. The term Mekilta in the passage of p. Abodah
8 (44 b)
Zarah IV,
{Introduction
to the
would have
to
it
(see
the Mckilta,
gestion
HQD and
fcOBD, there
ttnafal
(see
Without entering
into
it
it
is
we can
under
did
not
know
it
the
Tannaitic Midrash to
in
whatever form
it
such a Midrash
may have
existed in
collection
Talmudic times,
included
to
l\
the general
title,
'
Sifre
debe
Rab
\*
given
this
Or 21 "Q1 "HDD
"INC,
he
in
di>:
halachii
p.
40,
a.
d:-Rnbbi
Simon
note
1.
172
collection
did
not
Exodus formed
is
the
Talmud
attested
by the
all
by almost
the
modern
This
including
of
of
the Midrash
to
Exodus
calling
in
in
it
collection
the
other
Midrashim
and
by
the
name
of Sifre, which
also
in
we observed
times
the Talmud,
continued
post-talmudic
throughout
the
early
Geonim, and
is
found also
among
name
;
Sifre
then,
those authorities
who
the
Midrash or of parts of
it
and
finally,
those authorities
who
for
our Midrash.
This
will
show us the
name Mekilta was given to our Midrash, name became its special designation.
or since
Among
Sifre.
the
Geonim of the
includes
was included
in
in
Amram Gaon
responsum
our Midrash
the Sifre,
see L. Ginzberg,
In
another
Gaonic
ninth
century,
is
published
by
given an interesting
What
is
knew of a Midrash
called
LAUTERBACH
The author of the Seder Tannaim wc-Amoraim does not know of any special name for the Midrash to Exodus.
He
the
plainly states
to
that
this
Midrash
Numbers and
Deuteronomy,
is
called
by
name
Sifre.
follows
H^Kl
BWH
is
\%W 1DD1
nice.
This
the original
the following
in
:
Tannaim we-Amoraim
p.
S.
D. Luzzatto
(p.
253
Einleitung in den
Talmud (Breslau, 1H71, p. 32) A. Marx, Seder Tannaim we- Amor aim, p. vi.
SederTannaim we-Amoraim
*iy),
published by H.
D. Azulai
in his D*3r6
there
is
found
name Mekilta.
The passage
snDD
cjid
reads
run
unm p T\W
is
ni?N1
1BD
KW
xn^ao
It is
iy D37.
But
this
a variation
made by
a later hand,
The
same
is
Halakot Gedolot
p.
at the
(editio
Vienna, 1810,
:
ic6a), 3
**1BD1
where we
H3D nyaiM
\iw
fn
onmn
Here
n?Ni
wi nsoi
am
rwtra
Am
*"IBD1
HBD
nya-iN,
from
[n
I7\xi
to
Dn^in
No.
5, p.
227).
We
also found
in
the
Gaonic
MIO D^
^ WBHB TlTD,
a.
in \>V
jmin
EWNBWl, Frankfurt
174
Midrash
to
Exodus was
wishes to give
of this part
Exodus,
for
Of the Geonim
one of
to our
the only
whom
it
In a Genizah,
I,
Hakedem^
1907, p. 127
is
Dm:n
133 D n^ic
s
nr byi
jwn
in
i6
Tin "nam
niDB>
found
our
It
is
Midrash to Exodus.
the designation or
name
of the
npsi
row
Just as
we never say
because Sifra
Leviticus, so
if
except, of course,
when we wish
Wayikra
Nn^atD
known
to be the
name
of the Midrash to
row
vbttXl
to Exodus.
Nn?*a?o
JTW
4
the interpolation
to the
in
To argue
to
words
fllEC'
rvNH were
to
Midrash
Exodus but
proof
also other
we have no
that name.
for their
having
known even
the Midrash to
Exodus by
Till:
LAUTERBACH
' '.
175
the collection,
In
a responsum
by
Gaon who
lived after
Saadya (Harkavy,
WV tfnm nm. So this Gaon knew our Mekilta by the name of 31 31 nSD "WW and not by the name of Mekilta. Sherira Gaon does not know our Midrash by the special
quoted as
"21
1BD "IK#3
name
of Mekilta.
For
in his
famous
epistle in
which he
Sifra, Sifre,
and by
whom
to
the Mekilta
particular.
Evidently both
questioner,
Jacob of
in this
name, and
name
of Mekilta.
p. 135)
mmDO
or
Mishnah
collections.
Evidently
Midrash to Exodus.
of the last of the
Even
Exodus by
If in
The word
is
NrO^E.
this has
the
do so because
become
name
Literaturzeitung,
c.)
that the
a distinction
between
Xn^DD
we
the
assumption that the Geonim ever did use the singular NHp'Ott as
of the Midrash to Exodus.
a designation
VOL. XL
176
the
name
of Mekilta, though
it
in his
In a responsum of
his,
probablyis
found
nynn
nmi?
jtin
pm
^y
pjki
&wi 21 "an
naDD
wma
wy>
n np^y
*\fcn
5>3
rrai?
nnv
pnwi
mn
paw
*s
5>k-ib
pxi
The
in
is
XVI) though
the reading in
our Mekilta
somewhat
different.
is
Now
in the
'
the
Gaon
of
tells
us
',
Sifre
debe Bab
'
name
Sifre
debe
Rab \
The Gaon
between the
different
in
the
is
Scriptural support
adduced.
there
is
formula
-iix
Kin pi,
found
in
the
Palestinian
fc'lWl.
nr6
13?
nr6
ffvn
|W
The
in
the Palestinian
the very fact that
'
From
'
Gaon
bm& pKI
it
Nn^aom
the
in the Pales-
tinian Mekilata
it
and contrasts
with the
Sifre
debe Rab
',
is
know
name Mekilata
to
as
to
him under
',
name
Here
Palestinian
pN"i
also the
probably to be read
in
NriTDDin
unless
we assume
in
that the
Gaon
is
one
part, or
NPSD?^, of our
Midrash
found
LAUTERBACH
It
8
177
Again,
haw
which
identified this
'
Sifre
debe Rab
in question,
how
same
Sifre
the
same paragraph,
call
it
the very
with the
'
debe Rab
Sherira,
'.
It
is,
general
meaning of
collection
',
debe Rab'
this variant
reading was
found.
The
phrase, blTWP
p6H
it
of
Exodus.
Thus
it
may be
Geonim,
like the
Talmud,
as a part
The argument
necessary to distinguish our Mekilta from the other Mekilta, the one of
R. Simon
b.
Geonim
there
b.
in the Sifre
halachischen
is
Midmschtm,
In the
first
place,
Geonim with
die
Rab (compare
b.
Mechilta
dc-Rabbi Simeon
Jochai.
M., 1906, p. 5,
in the matter).
On
the contrar}-,
we
included by the
itself.
Geonim
in the Sifre.
But above
b.
all,
For,
if
the Mekilta of R.
Simon
was included
Midrash
in the Sifre
left to
and the mere name Mekilta, without the qualification 7XTJ M ""INI. would
have sufficiently distinguished
included in and called
b}*
it
b.
Johai.
the
name
debe Rab.
T78
of the
when
referring
Midrash to
special designation.
who do
name
or
name
Kn?*3D
is
for the
Midrash to Exodus.
The
first
to our
'
knowledge
'
to designate our
'
Mekilta
correspondents of Hai Gaon, R. Nissim of Kairuan and R. Samuel Hanagid of Granada in Spain.
In his
Sefer
b,
ha-Mafteah
(ed.
b).
its
Goldenthal, Vienna,
44
t0
Sabbath
106
in
nr
-ipw
bnWXfi *:m
ND^E
spD3.
This Baraita
Nissim, then,
is
indeed found at
by the
more
who,
specific
name
is
definite
in his
his
Mebo ha-Talmud,
which he declares
He
It
tinxm
wi
nvrnxi
iwoe*
am
sn^ao
-\2iD2
Exodus from
the Sifre,
and
to
specific
name
of Mekilta
de-Rabbi Ishmael.
Sifre.
He
LAUTERBAC H
Deutero*tdc
he-
Mid rash
the
to only
two books
Numbers and
nomy
of
j\ v,
Pentateuch, [nran
[W \rbm mn
(Aruk,
quotes
many
may
some
teachers,
Exodus
as a
Midrash
it
distinct
Sifre.
by the
Ishmael.
name
And
number
name Mekilta
'
'
or
'
Mekilta
de-Rabbi Ishmael as a
to
Midrash
Exodus.
as such
still
continued.
And up
by
its
to the
close of the
fourteenth century
its
we
find
our Midrash
called
by both
Mekilta.
older
name
H)D, as well as
new name
Only
mode
of designating our
Sifre
new name
its
became
sole
name.
it
in
particular,
who
it
still
would quote
by that name.
deem
Mekilta
is
the
Had
Mekilta
it
would be hard
how
]8o
was
already
distinguished
from
the
Sifre
to
Numbers and Deuteronomy and forming a some authorities should come to designate
of Sifre, a
separate work,
it
by the name
name then
b.
R. Gershom
Judah of Mayence,
in
his
commentary
ib>d).
on Temurah 4
second time
passage
is
it
a,
is
by mistake
is
N")DD for
This
found
in
the Mekilta
calls
Kaspa
(Mishpatim XIX).
But R. Gershom
our
Mekilta by the
name
of Sifre (see
in die halachischen
Midrashim,
p. 72).
R. Solomon
b. Isaac
(Rashi),
by that
it
distinguishes
from
"p
xn^En
i?3N
naM PPW
11.
KVl
iTW,
in
his
commentary on Numbers
our Midrash by
its
20), yet
Sifre.
occasionally calls
older
18. 3,
name
Thus
in
his
commentary on Exodus
in
he quotes a
saying found
our Mekilta
it
nSDi
This saying
is
not found in
Sifre,
calls
our
Mekilta by the
(published
1
name
of Sifre.
Likewise
in a
responsum
by
J. Miiller in
-vnta X\5TU
881,
No.
25. p. 13)
in the Sifre
debe Rab.
question
is
not
found
in Sifre,
So here
of
'
again Rashi
name
Sifre
debe Rab'.
In his
commentary on Job
the Mekilta Beshalah
38.
1,
referring to a saying
a),
found
in
(Friedmann 32
he uses
Likewise, in his
commentary on
LAUTERBACH
l8l
Talmud (Shabbat 146 a), referring to a saying found the Mekilta Bahodesh IX (Friedmann 71 b), he uses the
KWTO.
"iD),
phrase TBD3
R. Eliezer
b.
Nathan,
in
his
Eben
ha-Ezer (|*3K1
found
102
b),
in
XX, Friedmann
is
*21
naoi
9
W.
The
The saying
calls the
not
found
Mekilta
by
the
name
Rab.
Tosafists, likewise,
name
of Sifre,
knew
it
by the name of
B.
Thus,
in their
M.
v. n*32
in the
woman
NJV&03
cannot
.
sell
HBM
In their
and introduce
Sifre'.
*T5D3
pHOto
'
We
say
1,
in
they
remark that
it is
found
in Sifre (Sifra is a
R. Judah
b.
commentary on the
the
Pentateuch (printed
the Tosafists,
together with
commentary of
by the
Warsaw,
name
Asheri, in his
our Mekilta
in
name
For
and
Shabbat 146
am
indebted to
my
Jewish
Theological Seminary in
New
York.
l82
Samson
of
Chinon
in
bxyw
II, 13), is to
and hence
has been
in full
by that name.
rmth
Z. Frankel.
Darke ha-
Mishnah,
p. 309,
S. Horovitz, Siphre
vi,
Ube Rab
Gittin
note
4).
his
Novellae to
in
Talmud
64
b,
introduces
saying
a)
found
our Mekilta
wvn
'3T1
'Thus
it
is
found
in
Sifre'.
/.
R. Nissim
b.
R.euben
same
*3iTl
pnm
Thus we
b-2
interpret in Sifre
'.
Or Adonai
of the
a)
mentions the
Sifra,
authors
or
redactors
Mishnah, Tosefta,
Sifre,
and
the
Palestinian
and
name
It
Mekilta, and
why
it
first
was used
as a description
assumed by almost
I
all
scholars, 11 that
xni^D, the
an author
of
10
ED^inD,
the second half of the sixteenth century, also, occasionally applies the
Sifre to
name
I)
our Mekilta.
d'j,
Furth, 1768, p. 20
he refers
to a
To my knowledge Giidemann
{Orient. Litcraturzeitung,
who
iS;
'rule' or
rules
PltTO,
The
plural nvio,
interpreted,
nCH"M HTV1W
for the
The Aramaic
plural
equivalent
for
nno,
i.
e.
Mekilata, the
form
of
Mekilta, thus
Gottesdienstliche
Friedmann, Intro-
Hoffmann,
Z ur Einleitung,
in
pp.
3,
37,
and 71
P-
Monatsof
sclirift,
1853,
39*)*
to this explanation
Midrashim
alike.
It
why it was applied to the Midrash to Exodus in particular. To meet this difficulty Friedmann offers the following explanation. The name Mekilta, indeed, was the original name for all the halakic Midrashim to the four books of the
Pentateuch, Exodus, Leviticus, Numbers, and Deuteronomy.
But
after the
two Midrashim
to
Numbers and
the special
was
left
In
the
first
place,
it
In
this
case
wc
certainly
name mentioned
does not explain
special
Secondly,
it
why
to retain
184
is
refuted
by the
fact
Exodus was
after the
two Midrashim
to
Numbers and Deuteronomy had been joined together. Just as untenable is the theory offered by Felix Pedes
{Orient alistische Liter aturzeitung, 1 909, No.
also
Kerem Hemed,
II,
p.
According
mirW nno
a**
had
to
place at the
then,
Exodus.
s n^3D
4
This,
rfriD.
gave
the
Midrash
the
name
Later on,
for reasons
be ascertained, this Baraita of the thirteen rules was transferred to the beginning of the Sifra, but the
it
name which
latter
nevertheless.
Without entering
into a discussion
of the
had
its
it
is
evident that this could not have been the reason for giving
the Midrash the
name
Mekilta.
itself is
nowhere
bttyZW. 12
called nh^jdd or
nno, but
nno was
is
a technical
the Aramaic
of this
Hebrew
technical
term, even
then
it
remains unexplained
12
why
"IBD, PP- 7
Zunz,
p. 53.
LAUTERBACH
its
185
Midrashim
to
As
There
in the
is
no proof
for the
statement that
nno
is
used
Talmud
in
In those
or HlttO
i
passages
the
Talmud
in
mo
it
found
as
designating
halakic
means
It
col-
Midrash form. 13
halakic
may
possibly be interpreted
in
to
designate
collections
it
both
Midrash
and
Mishnah
form,
but
cannot
exclusively.
s
of R.
Simon
b. Johai,
WIDP nno UP
'22
(Gittin 6y a)
means
Study
my
halakic
collections
for
Likewise
the
term
yiE^
p UJ&K
*31
b&
Mine
in
collections
of
Mishnah
collections
and
As
in
to the
Kn?*3Dj as used
it
the
Talmud
is
even
in
'5
collections
in
the Babylonian
/. c.
Compare Ginzberg,
Rashi explains
it
K3py
15
m bw wnwpc ^pv
it
to
refer to
lino D^no-mi
Dmna wnn
Mechilta
vxeb.
R. Eleazar
10
From Yebamot 84 b is b. Shamua Mishnah and not Midrash. Compare Hoffmann, Zur Einleitung in di
tic-
Rabbi
Sit
b. Joc/iai, p. 2.
l86
will
be seen that
in all
collection.
In Pesahim 48 a
is
said, that
although
in the
Mishnah
R. Eliezer
is it
silent,
R. Joshua,
his
p>W "WN
evident that
for then the
It
passage cannot
mean Midrash,
he was
qualifying term
Wins would
in
be entirely superfluous.
would be a
silent in the
Mishnah
evidently
but answered
the
Midrash.
But Mekilta
means a
it
Mishnah, hence
though missing
in
our Mishnah,
may be
Tn^aoa
found
in
mean
ftttPDa
Midrash.
*]b
It
And,
a Mishnah -Baraita
and
not a Midrash-Baraita.
nw
b"~\
^nnns (Temurah 33 a), the expression WnnK Kn^aiDB cannot mean from another Midrash as Zunz {op. cit. p. 50) seems
(
',
to assume.
or,
It
merely means
it,
'
', 17
as Rashi explains
HXW.
p*w
n:ik
And,
In the passage,
wm
nan
17
mm xbyv
tnn
\b
nana *p*
*mn
"Offi,
pan
nfy
Hp\D
Nn^32
;
which means, he
LAUTERBACH
i6a*D
18^
X,
p.
39
18
d),
the
term
evidently
me
tractate or NVDDC
clusively.
The meaning
of the saying
is,
that
if
the people
studied or
tractate or collection.
Likewise,
the
statement
nh^dd tVWW
'"I
pfiK
(p.
Abodah
lection
zarah, IV, p.
44
b) the
col-
of
halakic
cites
teachings.
And
is
the
Baraita
which
R. Josiah
from
this collection
a Mishnah-Baraita
There
is
nno and
its
to designate Midrashim,
i,
The passage
rprmn
reads, as follows
Dmo
am ^m rw kw * Dm ^m rroiri ruw ^ am p^n -in npnw 12 npnw rvrnjn nn rnjm k5>n nm ^n dki nviDi niakn row ww <o nm ^m nnroi rna^n row kw * aio jk53D npnw rpnijn nn msm n!>k Dm ^n i:w td^hi nni rvehn
nn
nijni
xbx nnn
Sn uw
nchn rwiw
ffi^M "13.
R. Nathan, in Aruk,
j.
^.
^lft,
%
pin
ruWP D which he comments on as nv;mD -oin mnimci rowo nawv ' aie pitb
Aruk
s.
z/.
So
it is
explained by
t>3E.
19
The
is
our statement.
their
The
in
halackiscktn
l83
Nn^3D.
p. 50),
Aruk, Zunz
cit.,
(op. cit.,
and
after
him Friedmann
note
5),
p. xxxii),
and
Hoffmann
I,
(op. cit. } p. 3,
p. 102)
They, accordingly,
one to
mean
'
It is better for
Mishnah
collection
merely to
satisfy his
It
is
ambition to be called
than
the
Talmud
the
Amoraic
discussions
them, merely to
of the Talmud.'
satisfy his
which concerns
us, is
not correct.
According to
Midrash passage
and the
third
viz.
that
it is
better to
In the
first
is
given to
LAUTERBACH
18c
two
orders, that
all
is
is
study superficially
o( merely a part of
is
The
third sentence
to
be called a student of
the
The
likewise,
i.
e.
the Tannaitic
teachings,
it
superficially.
The second
interpretation
sentence, in the
meaning given
to
it
by the
whose ambition
to be called a student of
But
just here
where
is
this interpretation
is
logically at fault.
as, in
For Mishnah
sentence, the
or, as in
the
first
entire
Mishnah;
why
ambition
it
is
to be called a
in this
occur.
They merely
Mishnah
to
designate colleccollections.
of halakic teachings or
it
The
in
is
many
different Mishnah-collections,
i.e.
of course, study
K ~.
190
The
advice
is,
therefore, given to
him
rather to content
Mishnah
collections,
all
i.e.
study superficially
Thus we
to
term n^3
mean
by any
seen,
For, as
we have
is
Talmud where
the term
in
used
unmistakably
refers to a collection of
Halakot
Mishnah
in the
form.
We
does not at
all
meaning halakic
collections in
we
meaning of the term Nn^3, we likewise find that, with the exception of the one suggestion by Aruk cited above,
the ancient authorities did not understand Nn^ao to
mean
II,
Midrash.
Thus,
p. 39)
in the
mean a compendium of choice Halakot collected from the entire Talmud and made into or arranged like one
to
tractate
or
ND3DD.
It
should be noticed
also
that
the
RT1
arvna
KVI
NrDDB -pn^ao.
'20
It
term
WO'OB
It is
one given
in this
21
responsum.
probably the observation that
in
some passages
in
the
Talmud the
LAUTERBA4
[I
19:
seems that
it
We
Gaon
Aruk s.v. i>DO) takes xr6*r: to be like n^:o, the Gimel and the Kaf being- interchangeable. Accordingly he understood it to mean a scroll,
R. Nissim of Kairuan (cited by
containing a collection of Halakot.
The author
tations to the
of the
Aruk
himself
(/. c.)
to the one
means
Tannaim
other,
it
DWJnn
EyB
m 1W
11
.
Kn*T3.
According
as
to
the
means a
p.
N713DD
or Tractate, just
the
term K73D
in
Shebiit, X, p. 39
mean
Halakot or Mishnayot.
We
interpretation
word Kn^DD
to have the
same meaning
as the
word NTDDD
assumed
practically
by
all
down
to our
in
own
days.
For, as
is
is
well
the sense
of NnSDft
frequently found
works of
tractate
is
used to refer to
when only one
As
any
NnzOE
apparently
is
applied even
is
statement from
referred
to, that
a single
is
WVHS.
however,
which the
Baraita
really
is
WUW
Nn^30 ^HID
in
improved reading offered by Tosafot there (see above, note 17) makes
this
meaning
still
clearer.
VOL. XI.
192
of either
Talmud.
This fact certainly supports the supposition that the
original
like KrDDO.
Had
how
authorities
came
to use
it
so extensively
when
referring to
was used
when
last
was
first
Midrash to
does the
it
as
its
For
is
name NDTOB
as
term has
in
is
used by the
find, indeed,
Now, we
feature
which
distinguishes
it
from
the
other
it
Midrashim of
its class,
which
originally belonged,
and which
to the specific
designation
consists of
WOTD.
its
or rorDDO.
The Midrash
Each one
an independent
to
Exodus
consists
of nine
tractates.
recorded
tractates
in
is
the
book of Exodus.
Each one
of these
LAUTERBACH
is
03
in
subdivided
paragraphs called
nwn. 22 Thus,
in
way
when
in
Its
name
was "HDD
like the
Midrash
but occasionally, as
description NTi^nn
'
Tractates
its
name
as
it
"12D.
might
rnDB> n?NT7
was meant,
book of Exodus.
and more
the
Gradually
this
substitution
of the
time
name
original
name
of our
by
its
character-
and would
JTOW,
or t6\3.
They used
when
referring to the
Midrash as a whole,
22
In the editions of the Mekilta the marks for these subdivisions have
still
show traces
will
of the subdivision
More about
with the
appear
in a
subsequent
Review.
194
for
it
of a
group of
tractates. 23
Occasionally,
This
is
not shortened
p.
from
bwQW
""111
rvn^33 as Friedmann
(I.e.,
xxxiii)
assumes.
23
The
under discussion
and not
The
name
is
NflT'Dip Mekilata
Nnb'OD
Mekilta.
to
plural
forms p]"6*3,
Tv^E,
and
iJlb^D point
we
in the plural
p. 164).
The doubt
raised
by Ginzberg
on the ground
THM
*KITP
*1VD^ occurs, can easily be removed. The reference there is to one collection of R. Simon b. Johai, hence the singular is used. But the
name
of our Midrash
it
was given
is
to
it
because
it
consists of
many
collections
or tractates, hence
to be
pronounced
In a letter
Ginzberg
gives the
calls
my
^ so
name
of our
Midrash in
to
the
16.
plural
1,
form.
a)
The expression
does not prove
mJD
Exodus
Buber 52
(in
K^pn P^SH
5N"IT "ti),
is
Kn^^Oil bvi
in
1DWP
HD, or
should read
to
Nrv^DDl
quotation,
"IDINfc?
HE
as
the
the
It
same
cannot
Or Zarua
Nfv'OES "V2K1.
early time the
in the
a very
name was
at the
Thus
colophon
end
name
is
In the
the
colophon
it
begins with
the manuscripts
all
This may have been originally due to The mistake was then accepted by many so that a mistake by the copyists. it became customary to pronounce the name in the singular form, Mekilta.
the
name Mekilta
in the singular.
24
Thus frequently
in
y'DD, but
also found in
D^PDn
"12D.
LAUTERIiAf
'
II
195
means
in
the respective
in
Midrash
which the
subject in question
is
made
to
used.
In the course of
name name
fall
into disuse.
The
and
description
specific designation
the sole
As
i.e.
name
of our Midrash,
to say that
btiVW
WT,
it
mean
This additional
begins with the
c).
name was
words
it
^KtfDB*
21 (see Zunz,
note
its
Just as
its
the Mekilta of R.
Simon
b.
Johai receives
name from
opening words
""IE1N
'KITP
p
6),
JiyDSP *31
(see
Hoffmann, Zur
M., 1906,
p.
in
the
S>KJ?DB
an
wvnn
called
p.
40)
because
it
by some
authorities,
25
,
In a different
b.
Salomo
(first
half of the
work
of the Mekilta
and
In his Midrash
Sechel Tob
by the name of
ND^TD
However, when
referring to one
and not
he simply uses
,l
Thus on
1i"6
154
J'm3
NTDDm
and
pn3D3
CnSDl, referring
as the
when used
name
for our
Midrash
is
identical
with
STDDD.
196
"O-n
ilWSffl]
begins
with
20
the
words
nns nan
26
rwin
an (see
Zunz,
I
wish
to call attention
to a peculiar
In
DUTn
ed.
H. P. Chajes,
referred to as fcOJDl
Wl^SlDa.
two terms
The
W^DT
/.
WI.S^D.
and
The meaning
identical,
in
of these
W^Dl
is
has
not
been
satisfactorily
his
Introduction, p. xxii.
Chajes
Simon
b. Johai,
is
referred to.
Munich Manuscript (codex Hebr. 117) the Mekilta is erroneously n?X. Thus the copyist has written in the beginning
v6* DBD.
This
is
due merely
to
The codex contains the Mekilta and the Midrash Wayikra Rabbah and other Midrashim. These, in all likelihood, had been the contents of the original from which this codex was copied. The copyist, noticing that the Midrash Wayikra Rabbah was preceded by a Midrash to Exodus, erroneously took the latter to be the Midrash Exodus Rabbah.
can easily be explained.
ISAIAH
14.
12
By
There inp p W>\i
meaning
is is
S.
in Isaiah 14. 12
star.
This
TheTargum
is
by which
that planet
usually designated.
The
bh^n
here
is
derived from
in the
Kal
5>
Job
when
his
my
it
&T
$//#//
when
br\r\
The metaphor
applied to a king,
others,
feet.
in
our passage
all
meant
to describe a
is
others,
and
therefore
all
who dominates over and subjugates an overlord who has brought the whole world to
is,
his
It
it is
to
which
is
still
brilliant in the
lost their
light
and become
This
further thought to be
'the son
in^ p
Is
of the dawn,
For
all that,
the translation of
197
by Venus has
'
'
its
[gfl
now
16. 17)
who
in
ambition
'
had said
in his
my
throne
above the
of thee:
:
>f
ill
God
be
like
will rise
.st
High'.
gentle brilliancy,
How
can the
star,
with
its soft,
be the emblem
oppressor 2
ambit;
he:.
:
[t
;r
in
as to
would be
who
'I
which
misleading here.
There
and
that
is
the sun.
The sun
is
the child of the dawn, born after the darkness of the night
out of
its
;
beautiful appearance.
heaven
rises
God
he
he
like the
Most
Great
many
nations.
as their device.
;
Louis
XIV
star
'.
le
Rot Soleil
the flatterers
'
who surrounded
ISAIAH
14.
12
HIRSCH
199
We
The arms
of the
the
face
sun,
ncc soli cedit, 'he yields not his place to the sun*.
Had
exalted
his
name w ould
r
star.
The sun is used as an emblem in the coat of arms of many States and dominions, and it would be quite superfluous to point
them
out.
is
77%\
the
moon;
in
Job
31.
it
26
is
whilst in
Job 41. 10
*fiP&9
Wp
born
bb^n
in
our
star,
out of the
dawn the
sun.
Duschinsky, London.
APPENDIX
VI
Fol.
a.
London, 21 Adar,
^^6
(1776).
Peace
his wife
to
my
and daughter.
Amen
made you
(certain)
I
in
my
letter
You have
in
fit
not told
me who
of
it
they
are,
but
suppose you
For, indeed,
without reason.
Hamburg
for that
there are
many
scholars to be found
who
are
Do
if
especially
to rely
you
in the matter,
but see,
man
here
who has
a direct correis
spondent to Ch.
i69f
a certain rich
by me, where
to
literal
of the
Hebrew
would be
difficult
understand
otherwise.
170
3.
201
202
the very
the
to
man who in those days brought Hamburg Synagogue here, 171 and he is
like
the Rabbi of
still
attached
him
a brother.
man
much as a hair's breadth, for the family of H. Z. (Haham Zevi) will soon find one of their relations whom they will want to recommend there, and I must keep the
even as
whole matter
South,
to
172
secret.
Here
it
is
like
in
this day,
whom
at that
had communicated
is
it
Rabbinate of Ch.
it
vacant.
for
However,
and do nothing
you
and
have on Friday
letter,
last written
by post
will
to R,
Meir Hanover a
copy of
lives
which you
find
There
who has
written to
Hanover, who
a native of Copenhagen.
Also R. Zalman
?)
my
cousin R. G. (Gershon
sister,
first
wife
was her
(and conse-
he,
if
is
R. Zalman, will
stand by you
will
you)
your brother-in-law
R. M.(eir) Kief
could,
I
ask him.
Influential
Hamburg
like a
people
think,
do much, as Hamburg
Probably you
will
suburb of
Copenhagen.
people
who
As
far as I personally
I
am
concerned
I
have nobody to
whom
I
do
it
whom
171
Was
Syn.
172
'
cf. Isa.
it
6 and 7; Dan. chap. 11, where Eg}'pt is termed 'the south'; also means a dry land'; cp. Talm. B. Temurah 16 a.
'
DUSCHINSKY
it
203
me
personally.
my
the Parnas
my suggestion]
tells
and
is
writing
by
Hamburg.
is
He
(Goldschmid)
me
that this
nephew
of his
former times
R. Aaron told
me
should
make
it
word
word.
And
so
did,
and a copy of
tells
it
is
annexed
that his
to
to this
letter.
is
R. Aaron
me
furthermore
quite
certain
nephew
have correspondents
Copenhagen.
You need
not
man \ 173
and
had as much
at
all.
as
to be
Rabbis
As
the
same
you
This
is
all
could think
Still
God must
in
help.
in
writing to me.
In these matters
the days
is,
as I
when
goes,
small stone
is
'
Your
suggestion that
b]
congregation direct,
you
cannot have
meant
seriously,
here, belonging to
my
Cp. Eccles
9. 9.
204
as probably
writing
matter.
this
that
it is
my
any case
However,
to praise
after
you
community.
of
making
heard
inquiries
among
the
members
my
So
I
this
In
Amsterdam
regards
as for
so there
is
have done.
all
God, the
may
good wishes
ac174
conclude.
Peace and
Scruff.
My
you
Priest sends
his regards,
in the
matter
sister-in-law, the
and would
also like to
(=
to achieve a
good
To
if
may
of the prospect
you think
advisable to
174
tell
him of
this letter.
C'z
= y"D,
a Cohanite.
DUSCIIINSKY
205
Fol. 2 a.
Copy
Rabbi M. Hanover.
17 Adar, 5536.
Ever since
plating
came
to this country
how
time
my
good
services
I
me by
your recommendation
at the
(in
I
London), but
I
wish
would
find
it
some means
(to
show you
my
for
thanks)
in
whatever way
I
may
the
be.
another
favour
one
mentioned.
is
have
heard
the Rabbinate of
Copenhagen
vacant, and
my
brother,
the efficient
to that
Dayyan R. Meir SchifT of Frankfort, aspires As to his being worthy of the position, position.
I,
although
it is
as his brother,
am
and
casuistics.
know
that you,
my
friend,
have great
men
of that
town, and
ask you
may
my
you
brother.
for
it
earn
reward
me
personally.
for troubling
Although
you with
this, it
seems to
me
a sign, as you
my
friend with
me
in
the
my
brother
my place
as
Dayyan
in
Frankfort
perchance
206
is
it
messenger
(my
I
brother)
will
not
any
further,
comply with
you
my
can).
return be always
have already
said, I
am
service
my
power
try to serve
you
to
your best
interest.
Letter III.
Copy
Aaron Goldschmidt
in
to
Hamburg.
London.
dear nephew.
21 Adar, 5536.
...
I
I
my
There
is
in
Frankfort a Rabbi,
Dayyan R. Meir
Rabbi
of our
congregation,
is
my
That Rabbi
many
indeed
recommendations from
people.
He
is
as he
is
home
and of great
intellect,
and
Dayyan
in Frankfurt,
and
many
Dayyanim
in
of Frankfort
as their Rabbis, as
we
my
cousin
Frankfort, and
we
have, thank
well in selecting
far
and wide
days!
done
To
tell
his
DUSCHINSKY
207
succeeded, as
I
it
is
known here
should
alone
was instrumental
I
in
now
like to
do a similar
Aleir
my
cousin the
Dayyan R.
in
C'z, in
helping him to
I
obtain
the
Rabbinate
have,
but you,
my
Ch.,
many good
I
friends in
and
would
like
have done
and take an
tions there.
interest in the
I
results are
it,
achieved,
I shall
you
will
and
be very
much
Naturally
my
cousin,
you
in
You
will
give
me
for you.
Letter IV.
Fol.
1 a.
London.
Peace to
Friday,
New Moon
of
Ijjar,
5540.
my
my
who
belong to them
Your
next page
letter of
I
Nisan the
cSth
It
was not
my
I
show
p
you that
VOL. XI.
208
on the
last festival
To
you the
truth, in
we can
am
like
'
in
one to
whom
to.
me
I
anything,
it
as
thoroughly as
I
ought
Sometimes
it
Derush
'
(homiletic explanait
and then
I find
difficult to
copy
this
all.
me
even
in
respect.
you
or
I will find
some time
or other
new
point of interest
(in
to one another
and
we
Gabbaim, 176
must not
',
and
put
settle this
it
by frequent correspondence.
say,
'
We
said
off
and
shall learn
when
although
of
we
to
find that
even our
Amoraim
We
beg
you not
is
come
to us at a certain time
', 177
and although
still
there
is
there
a slight resemblance.
Now
is
to
answer your
I
letter point
by
point.
Our account
settled.
175
176
Cp.
Temurah
See
Raba
before
me
in the
may
whole year'.
later,
and compares
it
to this
Talmudic saying.
DUSCHINSKY
to
209
my
}*"2
= Groschen)
my
the
brother-
in-law
I
amount
man
left
given
to be deprived of that
have,
give
to
my
my
account,
him
fl.
out
fl.
6.
12.
probably have
reached you
As
regards
is
the
Rabbi of the
Hamburger
to
(congregation),
all
at
an end.
From hour
to give
him 50 yearly
to
for
life.
He
is
your astonishment
still
holds good,
why
for
I
it,
should have
apart
from
who were
in
As
to weddings,
it
is
now
me
or their Hazan.
As
the
Hazanim wroncrlv
whole of
last year,
that
of R.
to
Leb Tosca
(NpiriD),
who
is
many
v 2
2IO
men
(of the
Hambro Synagogue)
it is still
far
from
that.
It
may
be that
in
send
me
n""i),
and
is
not to be exoected.
might be that
my community
200
will
will
according to
my
go into
my
have
am
satisfied because, as I
I
congregation
is
insecure,
and
at
In short, were
still
to write
full,
you would
way
of this town.
You imagine
Far from
it
it
London
you
a Kehilla (community).
No
many
things
for),
is
difficult
I
to
understand
(find
answers
&c.
in
have
very
all
who knows
the
way
of this
it
(the nature of
in
my
position), but
is
writing.
So may
see
long to see
you
to
I
in
my
that
house, to speak
is
you
all
in
my
heart.
Munk
said
have spoken
at
length with
him on the
last
Yomtof
of this matter,
when the
DUSCHINSKY
who
is,
211
was
at
my
house, and
of
my
son,
the Bahur R.
this,
178
Moses
but
me,
anxious to achieve
(utterly refused),
like
he
refused
point blank
and the
refusal of
meant
well).
of builder
and enough of
the young
man Moses
me he
them
is
for the
Nevertheless,
brother
who
studying
of his
request to
make
it
and enclose
will
with
the
your
letter.
then pay
me
amount
is
when
the letter
could,
if
knew what
the
request
recommend
reference to
j*"d,
With
for
my
son Moses
for
that he should
become commissionnaire
rich
(agent)
the
men) the
brothers, sons of R.
M.
it
S.
partner,
have made
my
make
I
inquiries in
easily refuse
such proposals.
spoke of
it
to R. Jacob Rotterdam,
who does
to the
was
in contemplation.
179
Written lfc6p*B1KB.
212
R.
Schuster, and
we came
to
it
East Indian
does,
it is
He
it
true,
do business even
the sons of R.
Leb
pay,
Hanau and
(Frankfort)
his
brother-in-law,
but
does
not
they
order
direct
by
letter
from
the
manufacturers
this country.
What
a commissionnaire
for
(here)
months
or
more
besides, there
is
it
except the
write about
are
What you
folly.
The samples
they
some
buy from
in
seventy years.
occurs
who does
buyers
for
business with
good and bad goods, but one could not send faulty goods
to an established business
reason
only
man there (Frankfort). For this some one who is used to exporting goods,
in
woollen
merchandise manufactured
England, he
like the said
who
i
are used to
it.
Page
If the
b.
young man
already
left,
do not frighten
family.
If,
however, he
DUSCHINSKY
210, j
there, tell
him
that
Leb Binga
(Bingen) wishes to
letter
dated
here on
that since
will put
is
come here
or not.
In any case
more than
if
is
usually said
a health-pass
is
(certificate),
and,
possible,
should be
travels
fail
added that he
thither as a
who
Please do not
to let
if
him have
message
in full if
will
he
is
still
there, but
he has already
left,
your silence
and God
If
I
may
not
last
(send
letter.
I
in
my
am
less,
a legacy
left
to him.
letter of
money should be
same
sent to
shall
you
for
me, and
if
be regarded as
if
you give a
I
receipt for
on
it
my
to
full
me by
214
amount
matter.
do
we have with
one another.
Send me a separate
letter
expressly in this
I shall
Apart from
said,
this I will
have already
that
Gabbaim without
house, so that
I
should get
off
my
Otherwise there
is
life
and peace
for
(may be granted
the same) from
me your
brother
Schiff.
who
you and
desires
your welfare.
Tebele y"2
My
very pleased with the few lines in your letter which you
addressed to him
particularly.
Your
sister-in-law,
the
Greetings to
Ac-
(ww
NpWH
on
children's talk,
Resche.
When
said.
should
be (that
send
I
her).
The
of last Purim,
him
regards.
Letter V.
London, 14
Elul, 5541.
He who
the book of
(&c.)
gives
life)
life
to the living
may
for
life
my
Dayyan
Mathe
them
to
Priest
and
and
daughter Resche.
To
who belong
Peace
DUSCHINSKY
21 5
of the
21st
of last
me and
will
am
are negligible.
as
Most
I
of
the
At
the
first
would have
seemed
me
that
you are
On
going
have
mind,
my
my
To
11
00
Ten
self
for your.
25 00
:
To
give
.
.
in
.
my name .18:00
.
To
the wife of the late Moses Trumm and the wife of Moses Platen, who wrote to me through the young man Z. Oppenheim to the former one R. Thaler and the latter one florin, together
30
To
I
Abraham ben
.
J.
.
you eleven
for
florins
1 1
00
co
R.
Leb
the Levite
25
To my
on
brother-in-law
Hayyim
.
my
account
five florins
5 00
:
Total
97:30
180
Parts of the four Turim, a ritual Code by Jacob ben Assher dealing
dietary laws, and rules of prayer and festivals respectively.
of the
with
civil,
181
The part
divorce. StC.
2l6
From
follows)
last
between us stands
(as
40 from the
the 19th of
Tammuz
.43:36
netto
.
From
Jehiel
eleven
New
35 35
:
79:11
Out of this you have paid for me Assignment (cheque) to I. Altert (?)
In accordance with your letter of Iyyar the 27th to our sister Esther
28 45
:
11
co
00
On
To
1 1
the
Gabbayim (Managers
of Poor-
box)
26:20
77:5
2:6
Out
of the 97
30
is
letter of the
36th day of
:
Omer 2:6;
remains owing to
my
we
brother
fl.
please let
obtain for
it
so that
comes
Divine
Service,
which
means
who
celebrated
the
marriage
of
his
daughter,
(congratulations) to
him and
I
to his brother
and son-in-
law
in
my
of
name.
my
letter
the
22nd of Ab.
been presented to
me
yet.
I
have
is
that
you have
DUSCHINSKY
were
it
21?
not
Secondly,
Rabbi
of
P*DN
(Amsterdam),
against them.
wrote you
already
who
can stand up
Holland and
regularly.
I
?)
country,
just
the
post does
not
come
in
P*fl
had
(Halberstadt
Emden.
They
Nathan
of Livorno.
This (man)
(? 3D)
a correspondent of
from
here.
He
sent
him a
the
fair,
and pay
of the
without delay.
said R.
You may
also tell
him
in
the
name
Leb
that he wrote
him there
(to
Frankfort) under
his address.
you could
speak
(to
him
One
fair,
of the
sons
of
R. Yomtof
be there at the
and
me
Not
washing.
hemmed
there.
Do
much white
Send me
snuff-tobacco.
also
Apart from
(so I
will
this I
began
(in
close),
may you
the
2l8
book of
our
life,
sister,
our brother
sisters, also
Moses
(the
priest),
and the
sons of our
the
your brothers-in-law.
These are
words
of
your
brother
R.
Moses
Munk
letter
;
greetings
the
New
Year wishes.
on Nov.
15,
received his
lottery
I
begins
will
if
(= take
in
care of his
time.
interest)
he will send
me
the
money
I
With regard
(to hear)
to
Gumpil May's
affair
in the
Din
by the Rabbi
the matter.
or
by the
Government (Law-court)
in
send
happy
New
own
wishes.
From
sister
Zalman Sinzheim
the Levite.
Page
(Postscript
of the
letter.
by R.
Tevele.)
to the white caps, these
With regard
kerchiefs
payable here.
of thanks for Rabbi L. (Leb) the Levite and his wife and
sons,
assuring
them of your
best wishes.
Leb, son of
my
relative
R. Aaron
line has
tr":
(Goldschmid)
from here.
able
by
penstrokes.)
me
will
DUSCHINSKV
2ig
may do
so.
Letter VI.
London, 14
He, who
lives
Elul,
,5.541
for ever
and remains
life
for eternity,
He
may
my
efficient
Rabbi Meir
y"D
and
to
his wife
May
to all
who belong
him be Peace
and payment have come, when
of reckoning
God
for
that
He may
offer
my
prayers
God
his
house that
He may
impress
life
and bring to
(life's)
light their
them on paths of
waters, and
we may
the splendid place where wolf and lamb will graze together
and not do
reprimander
evil
in
will
welcome the
abhor the rebuke of the foolish man, and the one and only
Shepherd
spirit will
will
the
Almighty give
to
all
who
will
revolted against
any
but
He
make
us firm and
strengthen
I
so
may
it
be God's
will,
Amen.
had
days
What happened
with
R.
Isaac
the
Hazan
have
in
his
is
Now, however,
that
the
Atonement day
220
back to
his
old
position,
man
Hayyim, who
him
is
astray,
and thus
many
And
as
usually the
way
in
the Kehillot
(=
congregations)
one says
this
this,
nor
As
it is
R. Isaac
in prison
about
like a free
whom
he
It
(to
agree to that).
congregation,
in
but outcasts
like
not
to
It
be
is
found
and
it is all
in vain.
the
dough
which
hinders
everything,
is
if
that
creates strife
harm.
given
large
this
that
is
called a Memorial,
and bring
In this
document
on account of R. H.
Now
and by
the
cannot help himself, and without him (the judge) nobody can raise hand or
foot,
his
and go. therefore he implores him that the mouth that has
imprisoned
is
may
liberate
again, &c.
So
far,
his
answer
still
munity
God.
We
shall see
what he
will
answer, please
DUSCHINSKY
221
will
now
close with
what
began.
May He
for ever
raise
our
lot
and may
and peace
come So
to
will
pray
Gaon
R. Tevelc Schiff.
To
all
New
to
my aunts
I.
and
their children,
I
may God
my
uncle Moses.
also send
the Levites,
times,
may
God thousand
Amen.
Letter VII
(p.
a).
To my
I
brother the
Dayyan R.
Meir, &c.
letter
of
:
Adar
6,
and
have
to repeat
It is
what
Leave
I
impossible for
me
to help you,
have enough to do
to keep myself.
far,
My
income
and
is
(income)
I
receive
in
interest
from
Government Loan
for other
the war,
causes.
My salary of 200
I
me
punctually,
will
be reduced.
not, as
you seem
am
not on good
have
many
of the
my
at
friends,
my
welfare.
surprised
you,
who appreciate me and are anxious The gist of the matter is, and I am how do you imagine to be able to
222
knew.
As
little
as
anybody
in
king here
even
write there
now
as
Who
little
anything about
my
and
likes
may
I
believe
still
it,
may
in
forbear,
and
if
there
remains
will
some apprehension
be the case,
I
hope
not
tell
you
Far be
it
from you to
sin in this
this.
I
something remarkable.
a
letter
About
month ago
and
his
received
Beth-Din
among
he had
Dayyanim
become
(a
little)
estranged
from
to
let
me.
The
chief point of
as
my
there,
letter
was a request
Rabbis elected
me know,
by
for
his congregation
this
had gone
become
years.
of
late
than
it
used
to
be
tell
in
former
all
also wrote
I
him that
if
he would
me
the
circumstances
attention
to
at length
willing
accept
the
made an
allusion to myself,
and
hoped
to receive
a favourable reply.
On
DUSCHINSKY
223
left
here with the mail of the 17th of Shebat had been attacked
letters
were thrown
intention of
without
losing an opportunity
that
in
it
may
was
lost,
when your
said
letter
came,
among
vacant,
again
that
I
it
might be a sign
full
in
the
opposite
(to let
direction,
and
answer
me
With Almighty
rests
the knowledge of
what
is
good
for
is
me and my
son,
for
body and
soul,
everything else
(think
it
over).
If
herewith give
you permission
to
me know.
Fridland.
Many
years ago,
182
may
his
memory be
a blessing,
was
still alive, I
him, asking
wife
me
and children of
then wrote
where
this
David
lived,
and he did
according to
of
my
money
to
my
Some
time afterwards
T
sent
him with a
letter of
recommendation
uncle, but
182
Gedenkbuch,
VOL.
XI.
224
he told me, but every time he assured him that after his
death he would leave him an amount according to the law
of heritage of the Torah.
As David grew
in
old and
was
and partly
(PPIBI
,|
lost,
D^d), like
in
was
afraid
He
decided to give
country, and
this
he had to a rich
181
(TON)
man
all
in the
made an agreement
as long as he lives,
in the
Law
him
Court with
he wants
death he
man
(= keep him)
and
after his
sum
he had to
Isaac had
disputes
with the
to
as
indeed
he did marry
after
he received the
money
he
came
to
how
it
all
happened, and
is
like a stone
relations
(Added
later,
still
owe an answer
which
to
to
my
of valuable information,
ago, and
I I
received about a
all his
month
send greetings
in
him and
people.
What
I
mentioned
is
my
first
letter that
he
will
do
it
without commission
not to be
expected
c
this)
',
from our
be
rich.
See Arakin 25
a.
184
Verbally
valued
viz. to
DUSCHINSKY
that he will
it it
is
225
know
While
power
to
do
either of us a
good
service,
I
like,
write
occurs
me
(to
will not
it
that
am
sending
my
7 on
therefore request
my
to
dear cousin to
give to
my
to
brother on
my
if
account
fl.
fl.
Jj, and, as
you have
already given
me
fl.
credit for
66,
amount
me, and
pay
to
my
both
75 to draw a cheque on
me
I
. .
for
141,
have given.
.),
and
will
Brown and
Collinson, have
public,
them.
They had
as
is
public,
who
and
For the
present
is
quiet,
and
18G
it
may
be advisable to put on
Rotterdam
(lottery
?).
To
Enclosed
b.
left
is
an assignof
Yomtof
fair,
the
sum
I
of
the latter
here about
never-
month
theless, see
185
186
what
wrote to
my
19.
is
what follows
is
226
P. lb.
know
if
in
Hommel and partners for j your answer how much you received for
;
let
it,
me
also
how much
last
you received
all
In your answer
tell
me
also exactly
your expenses
Torah to the
penny,
how much
can
tell
with him
send
me
us
is,
according to
my
letter of
Remained
in
thirty florins
fl.
4 40
:
To
this
add the proceeds of the two assignments, or else the fl. 75 you will receive for the cheque on R. Asher. On the other hand I have to pay you a further forty florins for the Sofer apart from corrector's
fee
.
fl.
40 00
:
You have
my
sister-in-law, a
Adar
Payment
already paid to your mother-in-law, cheque of fl. 11, and on 19 I will assign for her fl. 25 (together)
fl.
36
00
to you as usual every half year for yourself and R. Leb ^"JD
.
fl.
25 00
:
fl.
00
Ditto to send to our uncle R. Zekl b")D on my account fl. 11, and give to our brother Moses from me fl. 15 (together)
. .
fl.
26
co
fee,
.
a
.
sum
of
fl.
igcS
DUSCHINSKY
know
is
I
227
me am a
Lcb
with
b"lD tells
it
me
it
that, as
he
is
very busy,
he
will
will entrust
R. Asher when, as
probable, he
be there
at the fair,
and so
more.
me
or from R.
Leb
to R. Asher.
to
me
require to
know
is
with reference
on
whom
187
Enclosed
is
Leb
to be delivered
there
is
bill
of exchange in
the
letter.
Zanvil
letter
11.
When
receipt.
These eleven
in
florins are
my
letter of
This
letter is
have written
it
day
earlier, as
on the 22nd
I
shall be
fast
memory
I
am
I
As
say there,
187
This reference
228
have treated
in
my own
ques-
you
are
engaged
Baba
Batra.
good notes on
I
times (chiefly)
when
on
taught in
Rashi's commentary,
that tractate).
I
and also
every
other
some
lengthy, and so
it.
With
this
will conclude.
Almighty according
C'z Schiff.
to
My
send greetings,
in particular to
your
wife,
will
my
sister-in-law,
lines
maybe your
herself.
sister-in-law
Mindele
add a few
and
their families.
(In
Dear beloved
sister, I
was
in
good
grant
a great age.
daughter of the
To my
my
niece Res'che, to
my
for
assure you
all
that no one
I,
more anxious
I
the welfare
although
in
words.
May
God
(in
help
me
Frankfort).
This
is
an answer to
Mate's latest
letter.
DUSCHINSKY
229
London, 20
(Page
1
Elul, 5582.
a).
He who
into the
man
like clay
may
write
book of
for life
my
Dayyan
date
me the
is
to
my letter of the
him
for
all
my
interest.
My
opinion
you
here,
and
my
words
You
the congregation
is
changed, and
Fathers.
am
my
As
to our
own
affair,
left
you
and
many members
in
some neighbouring
I
Maybe
time,
bound
to be over
some
and so
feel
it
my
now
in
the
will
refer to
after the
other
you
write
all
that
the
children
of
R.
M.
Scheyer have
after those
signed already
live in
J.
it
is
necessary to inquire
who
right
of domicile
there.
is
R.
well.
That Lima
Zalman Haas
seems to
not too
me
late.
any case
it
is
230
in
is
no
will sign.
the meantime.
suggests)
in
As
that his
brothers should
joint
a pre-dated
will
bill
favour of the
as
is
firm
falsehood
is
not
is
prevail,
especially
his
his
inclination
too strong, as
well
is
known
way
to
begin
strife.
The more
him
likely
he to do
so, if
one were
to prove to
You
Kulpa.
believe he
was
when
my
late brother-in-law,
am
own account
(if
After
although
full
of sagacity
would be great
were
woman
that
I
should not
on.
What
should have
and
as the proverb
fear
In spite of this
in
we
be
have
in these
thought
this
many
years.
Let
in
now
a rule
between
us,
please
God, to have
future
breaker
= discussion/;-^
and contra)
in this matter,
and 'he
\
Heaven
will
am
sure that
I
you
not
you
can, as
am most
.
anxious to
matter favourably.
is
Enclosed
to
Asher
DUSCIIINSKY
it
23
Yomtof of Livorno
is
dated
at the
town
time and
and
he
left
me
to
collect
the amount.
it.
Please
received for
Out of
in
10 Elul
17 Elul,
25
11
Giessa
fl.
To To
in
my name
in
fl.
16
11
our uncle R. Z. S.
in
Furth send
my name
fl.
For yourself and for R. Leb the Levite thirty florins, which includes an addition of five florins for your trouble in connexion with the Sefer Torah
For the wife
fl.
30
Moses Platz and the wife of Moses and the daughter of Moses Trumm together, equally divided between them, for
of
Trumm
each 2 Gr.
fl.
2
9.5
Total
fl.
b. S. the Levite,
and
in
Haas assured me
also stand
by you, and
it
need
will
by you.
R. Madl wrote to
me
he advised
me
to R. J(acob)
wrote to
offended.
After
have written to R.
I
he
will
support
me by
speaking to him.
my
request
it
232
which
sent to R.
M.
to-day,
this.
I
fulfil
his promise.
Kindly note
As to Romburg
day now.
have received a
it
letter
from
it
due any
With
all
about
I
known
left
here,
and
have
before he journeyed
it
the town.
According to what
it
hear he
now
in
to emigrate to the
letter
Holy Land.
copy of a
by
condemns
which he printed.
full
The sermon
wise
is
in
of pious and
words,
careful
majesty of
I
the
Emperor.
did the
From
in
same
Gaon
Elijah.
187a
Mention
is
also
made
it
Rabbi
of Prague at
187a
first
preached against
at Prague, now,
how-
Cp.
own
letter
Gudemann in Monatsschrift, 1870, pp. 479-80, and Wessely's in Kerem Hemed, vol. I, pp. 5-6 and Kobez-al-Jad, vol. X, p. 75.
in
Kerem Hcmcd
'
son-in-law
of the Rabbi of Prague', the Rabbi of Lissa, and Rabbi Elijah Hasid of
The Rabbi
of Lissa
cp.
was
whom
Lewin,
known
d.Judcn in Lissa, pp. 195 and 200. The Rabbi of Posen was R. Joseph, as 'Hazaddik' ben Pinehas, son-in-law of R. Ezekiel Landau.
:
Cp. Perles
Elijah of
Gesch. d.
is
Juden
Rabbi
Wilna
generally
known
as
'
The Gaon
of Wilna
'.
DUSCHINSKV
and
is
233
in public,
working
After
in his
issued there
close in the
in
it.
I will
now
way
life
may He who
dwells
for
may
Cz
SchifT.
As you
letters,
I
wrote
should not
let
anybody write on
my
sister-in-law, the
all
maiden
Mindel, to write
Page
b.
SchifT.)
custom
at a time
may be
from the
New Year, I send you and all yours greetings distance. May the coming year be a happy one
enjoyment of happy dwellings,
which God
in peaceful
may
it
your days
is
This
my
may
fulfil,
is
adding to
a thousand
who
on-Main.
their
To your
my
aunts and
families,
and to uncle
,
wishes.
my
father, the
you
all
his opinion,
and
it
do
and
you can
to bring
not
fail
to come.
234
Letter
IX
(p. 3).
London, Friday, 20
Elul, 5542.
. .
New
God who
my
dear relative
all
may
they
be blessed by
How
From
in
can
thank you
to
me and
I
to
my
(no other
:
way
my words my voice to
God Oh, give good reward to that good man, give him name and fame and inscribe him to happy and joyful life, may he rejoice in the welfare of his offspring for many
years in Torah and fear of God, in riches and greatness.
This
may
be the
will of
God
in
Heaven.
Forgive
although
it
me
that
was not
like that of a
man young
in years,
but
an
elder.
have written on
this
matter
at length to-day to
my
it
both sides (=
is
meant
you
also).
It is
man
I
like you,
and
reason
to
my
it
brother,
will
who
is
a few years
younger than
in
am, and he
pleasing manner,
why
is
that
refuse to listen to
in
our
rely
you
will not,
amiss,
and put
we have
that
for
one another.
On
settle
the contrary,
rely
upon
it
you
will
be able to
DUSCHINSKY
Leb Kief
win
the
235
With reference
here,
is
still
in
will
case
if
relating
to
the
it,
they do win
for the
the
civil
the
same
as
difficulties are
in his
placed
in the
way
who makes
a claim
result,
grandfather's right.
will write
But time
after
I
will
bring the
and
you further
law.
need
will
do
all
in
my
power
to advise
all
you
in this,
and
you with
my
might.
Apart from
have no news.
at
May God
the prayer
bless
who
Province.
To your
brother and
I
son-in-law E. Z.
and
all
who
send greetings,
may he
too be
remem-
bered (by God) for good and his years continue, his honour
and greatness
(In
increase.
Scruff's
Moses
hand)
and not stand before the great and wise men, but you,
have shown
weak.
to
in assisting the
result, for
May my
is
my
my
I
pen
down
immense gratitude
occasion presents
feel
for you.
itself to
remember me again
put business in
into the
my
way),
book of the
the wish of
happy
life.
This
is
236
To
your brother and son-in-law, the learned R. E. Z and best wishes for the
greetings
New
Year.
am Mayn.
CRITICS
the above
title
Hartvvig
Hirschfeld
published and
texts.
The
latter are
attacks
many
other
Karaite
works.
The
Mishnah
I
To
prove
this assertion
The
first
text,
hitherto
its
unknown,
is
particularly interesting,
both on account of
contents and
its
form.
It is
a fragment
The
bn
which
2-6, where
.
.
it
is
expressly-
stated
jj'ana
nvnb bn
first
rU'JO m\-6.
Thus
the very
point
wa
7
1
to
do with the
World War
subject.-
VIII, 157-88.
Owing
to the
Quarterly reached
-
me
fol.
only recently.
exhibits
7
:
teleuton, namely,
one
D1p ^3N
WDrQl
two
[Wlpj which he
complete
[men S^N
These
rhvcm n imp].
responsible for them.
may be due
we
is
237
238
Then
vh
Q-Qin^n
pa
1DY3 Npni imin H> nx\ As the source of this citation Hirschfeld Talmud Meg. 12 b (should be 19 b), and believes that under ni3?n our author means the Gemara (see further below). But in the Talmud this passage sounds differently tib K"l1pn
indicates
:
UB>
Nnnnfa K^O am
inain
are
KIP,
similarly
,
,
in
Halakot Gedolot
t6
Kllpn.
Thus
the words *T
Halakot Pesukot
and the
latter
no doubt
The
nD2
onia
T*3? ^,
identical with
s^>
p&n l"ix fc6, &c, on the basis of the Mishnah, 3 occurs also among other Karaite writers, as e. g. Hadassi (Eshkol Hakkofer, alphabet 184, V ff.): Kp"B3P 1^33 )b)W D^nDS *3 .
l"*n,
.
.
nn^n
ossa
rowa
'3 d^tis
W3
"ien n^ao
.
.
.
p
'131
n3&?3
no s
W31 "nwwi
i>33
p n3ea b^P3
nvr6 Jjnea pi
.
sropn
birb
i?33
(r.
yusri
iw
b. Elijah
(Gan Eden,
fol.
6 d)
n&Opa
rto
D~lEK Kin
*JT3B>
|B1M
dk
nmo
nn jnaswi
"d'
bi bbnai
V3
1
sin
t^s
rarci
wn
dv
hm
dxi "pi
TiD V'3? N^
""IE>N*^
Salmon
b.
Jeroham
his
(chaps. 4-6),
Mishnah
Pes. VII, 10
n3P3
*\Vty
nwi!>
~i&ry
rww
br\
majotfi
4
Hag.
II,
'"Dl
3
rw3
mp
msy
on
:
D3KT1
nns nUD
fell
So the words
Vib
37 vo. end)
N[S>]l
bl DniS
*6l riDD
*nt)
"131
*6 ^B3a
b.
n3ITD1
e.
probably
^1
BW
4
HS
H3
S^, or something
similar.
Hushiel's commentary of
Abraham
b.
TQSM
"1DD. p. 59.
f.
quotations here
given, see
JQR., X, 271
POZNANSK1
2^9
~~ H3BO nvnb 2" TT$h /3wS : 3*iT b'^ Tyt? n3 31JD, therefore the Day of Atonement fell on a Friday Shab. XV, 3 *?2H 3*n*3 pmp 1130 *3^TI
'Dl rQ'J'n
3*T
78?
si?,
hence
this
after
rOPfl
ns nnn
3717
a Sabbath.
5),
olam (chap.
Friday."'
that the
Passover occurred on a
It is
all
the
passage
from Mishnah
Megilla.
Now
will
all
who,
it
calendar with
all
Mishnah
are to be interpreted as
and
and
real
nvn? ?n DN
But
Some mediaeval
Passover
fell
name
of the Seder
loc.)
;
Olam
that the
first
probably later
As
9 and
first
8.
31-3.
From
these verses
first
we
it
of Nisan,
fall
nor the
of Ab, nor the twelfth of Nisan, nor the fourth of Ab, could
on a Saturday, and
follows therefrom,
fall
if
is
correct,
fell
either
on a Monday or
Thus the
first in
dehiyya
nDD Y"12 N^
JQR., VIII, 686
against
Elijah
is
.
This evidence
in
is
found
b.
Kirkisani (see
then
elaborately
in
Salmon
(Es/ikol,
Jeroham's polemic
tract
b.
Saadya
(ch. 4),
fol.
Hadassi
Aaron
in
(Gan Eden.
6 b-c\ and
(comp
(fol.
Z/HB., X,
39 b below),
where
r,
Day
of Atonement
12).
would
fall
VOL.
240
out
among other things that in the Talmud Hoshana rabba on a Saturday is stated as a
teachers, the Talmudists. 6
the occurrence of
fact.
This serves
own
(fol.
Our Karaite
36
vo.), reverts
first
may
fall
three
days.
It
is
difficult
to
find
out
here
is still
py "IDN T^i
rraiDm jpaswi
'ID!
^n
nmna
inKHD.
Thus 'Anan,
never
on a Saturday nor
the
Feast of
and
that Saturday
is
Hirschfeld
is
quite
the
face
of
this
passage,
Apparently he overlooked a
(Stud.
is
frag-
u.
when Passover
lamb
,
.
falls
is
N3iy
|*IU1
bn
DN1
warn nhds
Raa*ip
b.
D*\yb
f?
nan an waSip
|ira
wi Ka
oa
rrrrtyb
rA
*ixri
Namra
6
xnoan
xmvb ntn
/.
*an
Knaen
'">
ww
"inn
In the
See Abraham
b.
Hiyya,
c, pp. 59-60,
fol.
and/07?.. X, 271-2.
Elijah
(Gan Eden,
5 b)
^DH
fcOiyD
PW1 ^30
31
Tvianb.
POZNANSK1
2.' I
of the sun
as
e. g.
performed
after
D^nyn p3
is
passing
77)/
'Anan,
offering
true,
but
Kirkisani
us
I,
ed.
Harkavy,
p. 313,
16):
rDD^K DV
npy nno dv
in
niw nn^N
i.
*S
when
fell
Festival to Sunday,
the sixteenth
was postponed.
With regard
to
we read
nDD^K
in Kirkisani
"J/TDI
above-quoted words
""a
and
justification,
but the
latter
later
Karaite writings.
What
surprises us
that
'Anan mentions
New
of importance.
to justify the
made
after a verse
commandment about
pc'S"in
men
was
is
DV2
D3$>
Dnnp^i, which, as
For more
details see
my
article in
REJ.,
/.
c,
176
ff.
in the
ninth
section
section
Harkavy,
p.
304,
1.
this
proceeding on
Reg.
s
8. 66,
T
where
it is
said that
Feast.
This day
10
only
if
the Sabbath
was not
in
is
it
to the
may
be.
242
well
the booth
make
'
mean
on the
day
',
since then
we would
There-
full
erection of a booth
fore
on a holiday
forbidden as labour.
necessarily
mean
'
before the
i.
first
e.
day
',
probably
the
on the
of the evening,
we must begin
falls
when the
fourteenth
on a
T1D,
tmp nyD3
n'^in oya
mnaa unvd
pi
mion
ortaNzi
r\"wy nyn
n*a
paa
/ta
i
pswnn nvi
n"o nya
^isn arbn
nvnb
nam
jnenrr
n^
>
"in xinp
irvTi
i>y
-nyi trc&p d'\i nroa iwyj-6 i^sn Dy^n i^pn n**3 n #, nn lens dhi .hwd
w
1
pswrin
ovn mip
wsm
^ny^ tied
nr
w
nnca
kS>b>
insm
dv
nn
dn pi
*ik"up
nwyn nTxpa
also:
mpw
idd
V'"
nw
wn
spo
c).
Then
nt^y nyn-ix
dto nvn!?
"lsn
pcnon
n^^y
in
fol.
ny*: iTnn
dn
D*npi
yn^n
this
Gan Eden,
It
is
65
do not
exhibit
opinion
of
Anan.
very likely,
when
this
day
fell
on a Saturday he postponed
the
the
Feast
to
the
sixteenth.
By analogy with
Feast
of
precepts
it
is
have
Feast of Tabernacles
'Anan's
We know
the
'
Head
of the Exile
in
adding one
to Passover
and not
to the Feast of
It
when
the
first
holiday
on a Sabbath.
(fol.
(2)
The second
38-39
9
ro.) is
directed
against the
4. 5.
and
II, 7. 8,
where
fix
the
conflict
Day
of
Atonement
set forth.
Our
a disregard of the
commandment
in
Lev. 23.
11
4.
Other Karaite
Eden,
7 a),
new moon
also adds
Aaron
some people
does
it
the
Israel as a
whole
by calendar
6
(3)
(fol.
IV, 4 serves
our Karaite
39
39
i.
vo.,
1.
2) as
the misleaders,
days.
I fail
12
e.
fall
on two
to find this
Mishnah quoted
works of other
8*
Ed. Harkavy,
p. 318,
1.
nO'22
*S nfeti&M DN"I
JDWI
[D DTUD1
h:jd^
9
*a
nxnNrv oh.
II, 8,
in
common with
,0
#
nia^nn 'opposes',
;
recalls
in
it
form
^nn
'
in
the
Hebrew Ben
Sira (44. 17
46. 12
'
48. 8),
but there
means
11
MGWJ,
XLI,
The
conflict
is
more
fully told
by
with
all
may
intend
pnnftn
instead of
|WlBfl
(likewise
fol.
40
vo.
mbc
instead of "^'J'
244
Karaites
of two
(4)
New Moon
(fol.
Quite original
is
the criticism of
IV, 9
39 VO.-40
ro.),
which
is
of a linguistic character.
of the
Mishnah
(see
Hirschfeld, p.
DWS
Ttthv
instead of vhw,
nE^CP
is
and he attacks the Mishnah on the ground that masculine (nnan rwbwi), as in Exod. 2. 2 and Gen.
18. 2, while
DTO2
requires
{$6b>,
as
proved by Exod.
23.
14 (but
here
we
find
34.
23.
nninn
in
TH" ).
1
An
anti-rabbinic controversy
is
grounds,
if I
may
so express myself,
found elsewhere
b.
polemic
the
treatise of Sahl b.
Samuel,
pupil
of Saadya, in which
pointed out in
p. 181).
But
it is
known
Mishnah
cited, as
(5)
we
shall
The
as
1.
next attack
40 vo.)
is
directed against
some
Rabbis,
expressed
in
the
cites
XXIII,
Our Karaite
it,
but that
sufficiently clear
from the
text.
The
reproach
made
against the
light
of the Sabbath
that day,
is
on
a standing
theme
in
The
(sect.
latter
Mishnah XXIII,
(bNTJ'
I,
"Ha
p.
to
it
ed.
Harkavy,
13
287
Comp. on
this point
should be added.
I'OZNANSKI
It
is
2^5
which
b.
will
cited also by
Salmon
Jeroham
his
chapter 14.
(6-7)
dietary
The
(fol.
laws,
slaughter
of the
after-birth
an embryo
fat
tail
(WsP,
(nvN),
among
the Karaites
pro
or DUp),
and of the
together
with
the
kidneys
liver
(I33n mnv), which the Rabbis permit but the Karaites forbid.
\\: ith
reference to the
first
Mishnah
adduces no
text,
1237]
mnv[l] nvbam
19.
It
is
tAlfft\
and
9.
well
known
The former
permit
it
slaughter
(lmnDD 1DN
now)
fats,
the tendon,
&c,
IPDN'n
nmx
is
ntHED, that
allowed (see
my
yet
conclusions in Kaitfmanrts
Gedenkbuch,
the
p.
176
if.).
The
Karaites,
embryo,
since
children
not
in
nw
But
an
everything found
sperm or a piece of
is
flesh or
even water,
is
prohibited,
and
(nDTDTl ]D niD'
a
They probably
of one
14
way
that the
death
part of an
whole animal
14
to a carcass.
mi
.
,
DITO
KXD971
*a
TJO rDVW
Pin p^
ny ntanBoa
torn
mai
mo
inn
jr
246
differ
fat
to the
enjoyment of the
liver,
of the
the kidneys,
all
since the
quote Lev.
9.
19,
where
all
the three
Already Kirkisani
(sect.
I,
Mishnahs adduced
by our Karaite and claims that the Rabbis, together with the
enjoyment of an embryo, permit also seven other prohibited substances, namely, a
embryo
1JYIN,
may be
killing),
blood,
10
fats, 133
DNI
na: nt^n^,
njn
"1333
\>hrb
vniyn^o
nap
122 n"y
w3m
three
D\x-ipn
HD'W py,
chaps. 18-20).
(8-10)
(fol.
first
'131
The
last
points
contained
in
our fragment
36
the
ro.)
relate
Mishnah Nidda,
ibid.,
:
-6b), then
IV, 6
('131
mpJ b&
"pm nwpvn),
winding up with
biy
is
H^i
y^-lft
^ rWn p JW.
pDi
wy
N^ IC'N DUT
fen Dnwn
is
HON
"IBM
His objection
to the
Mishnah
some other
n*o iniN
of difference.
With reference
*a
wdi awn
n lnm ww
jjb
:i^y hudni
mi
'131
i:^y
'Anan, as
is
this verse, in
to kill
XLV, 57-9
it,
see
JQR., VIII,
to
685.
8.
see
Kaufmann-Gedenkbxicli
239, 7-3),
p.
176, n.
8,
1,
Hadassi (alphabets
who
likewise has
should be added.
POZNANSK1
247
must be noted
law of impurity as a
woman
and
if
in
this
Gan
Ede?i,
fol.
hence the
state of
communion
as the case
woman
lying-in
is
may
51;
II,
27; Nach-
and DnENE
it
r\*)2p,
my
edition, p. 89).
woman
e. g.
to
count D^pJ
r\y2V,
woman
afflicted
. . .
Gan Eden, fol. 113d: X3B DOVy DttTVn nprnn d^jh fa iBn npnym nnb nDi rmnn mnp tod fbbp nfa nat t6) ma xb nnb pw d^pj nw nyiv nneiDP ma?
with a flow, see
imn
d.ti
cm
aa
UBD
unnecessary to
emend
with
Hirschfeld
W3H
From our
analysis
it
results that
we
Next
in line
is
to
determine the
time and
As
Hirschfeld places
(1) the
and 1030;
than
that.
began
to write
is
in
Hebrew must be
Assuming
tfie
it
than the eleventh century, and could therefore date from the
248
tenth century.
Hebrew
Review,
paleography,
of a
it is
extremely
difficult to
Hebrew manuscript
Still
(see
on
this point
is
Marx
in this
VI, 176).
less
convincing
to write
It is true
began
the
first
written in Arabic
the Kitab
if
al-
therefore
we
it
in
But the
even
for
b.
after that
Thus,
example,
c
Salmon
authors
b.
Jeroham,
the
Sahl b. Masliah,
century,
and Yefet
Ali,
all
of
tenth
languages.
and
I also
am
it
is
quite old.
First,
because the
tetra-
grammaton
In
this
written nifp
is
(fol.
lc
as usual,
and
epithet.
way he
is
u.
Mitt.,
name
1.
only
(e. g.
ed.
Harkavy,
p. 279,
1.
10,
280,
1.
17,
284,
24), yet in
title
nvtfi/N DN1,
i.e.
exilarch.
b.
Ali quotes
only,
my
2,
n^Niiw
(ibid.
179),
and then
ed.
py
'an
'un
'HN (comb.
mentary on Cant.
Ill,
Barges, p. 42).
Jacob
Simon,
104),
tf'SW r6ijn
147 D,
16
is
found also
in
some epigraphs
of Karaite Bible
rolls
no telling which
is
genuine and
which
is false.
POZNANSK1
249
Our fragment
therefore
is
According to him,
it
is
no other
head
than Nissi
b.
at the
As
is
well
known,
Pinsker identified
Nissi with
Aha, a reputed
pupil
of 'Anan,
which
still
places
him
down
was P. F. Frankel
who
Eshkol.
Now
is far
agree with
from proved,
believe
am
For
Nissi says (in Pinsker, pp. 12-13) that the teacher must possess
^DTP
'\m
pmw
*pa
N'"
,
i
;V3b
rrcw
n"\-n
ns nvp* bm nax bv mm -im ;&prh) m^yi* ]\x rwi trproi d*dbb>d3 nreoa
n pp
bvc\
12b
nnam maom
they
,
t,dS>*i
rai>rai
m^nn
nrcvi.
Hadassi,
ff.),
too,
but
here
:
amount
to only ten in
D D2*c7:i
D^m
}\x
niVD3i
nmn
nwc nnwn
rnzivjm
nbv dhd
*pnpTi
tenth
nvp
pi
dijd^i
D^yDn^i
onninb
rni>Ke>
yyyb Ten.
quality,
Nissi's
'pa
WW).
It
is
assume
may be reduced
ten
is
promises to be
y),
with regard to
the
Israel (129
n),
of the
(134
faith,
is
*),
ten articles of
that his
fact
book
this
fundamental idea
fails
he
may have
That Hadassi
250
to
particular
Karaite
rD.
17
predecessors
general
phrase
in^yn:
and
DimsDD
Thus
300 years
hence
in the
eleventh century.
What
!
Thus
century.
for
neither
But nevertheless
authorship.
Nissi's
The
between
Nissi's
is
auto-
it,
supposed
(1) Nissi
recommends
[in
and plene
"p*B>
among
. .
NE
nmpJ
is
vfrxb)
niH>
pidsi
D"kxn
-iy:B>
(2) Nissi
and Halakot,
the
great
(ibid.
nwp msDinm
niaDinai
Mishnah and
calls the
Talmud, Halakot
(3)
Nissi considers
Hebrew
%
(ibid., p.
35
D,
ms 3
,
cnayn nana rnnx pe&a mna nepa [D pnm m.in nx r6ian *mvb nann jib6 kto ovrw DniK'N ])vbi ubi), and
our fragment
17
18
i>"n]
also
is
written in
Hebrew.
Comp. Bacher, MGIVJ., XL, 126. Under great and small mEDIf! Nissi understands perhaps the Tosefta
In talmudic-midrashic literature the term
and Baraytot.
is
m^HJ
1.
DVJ-'D
2. 8.
5 and
mDDin employed
;
by
Nissi.
;
so
Pal.
r.
Peah
1.
II,
(fol.
17 a,
1.
13 from below)
Lev.
r.,
ch.
22 and 30
Cant.
to
15 and
6. 8,
des
Abba
Said,
85]
(1)
The
be characteristic of
especially
any one
Genizah
recent
times,
among
the
fragments,
punctuation;
(2)
all
Karaites
quote
extensively
especially
from
the
b.
Mishnah
Jeroham
Salmon
in his
call
call
it
so, for
which he quotes do
as
Hirschfeld
asserts,
designate
we have seen above, the Hebrew version of the Haiakot Pesukot w (3) still less can the Hebrew language of
Gemara,
but, as
Hebrew even
after
the
commencement
its
possible as to
author.
its
publication by Hirschfeld.
Perhaps chance
among
to
it
may be
unravelled.
II.
Still
less
does the
title
of Hirschfeld's article
is
fit
the second
This
polemic
treatise.
MS.
JOR., N.
20
S.,
53.
(REJ.,
LXIII, 235
s
.
had arisen
there, the
we
more
so as Palestine
was
first
But
we
is
an
autograph.
252
It
latter chapter.
21
was the
first
to call
and then,
15 (ZfHB., Ill,
685).
I
175-6; comp.
X, 43
ff.,
and
JQR., VIII,
between
al-anwar.
this text
First,
is
this
method of employing
and,
finally,
found
our
published in Harkavy.
Hi.), p. 187,
^~if* **.^j
1.
Comp.
e. g.
.
text,
ed. Hirschfeld
(=
*Ij~C
****-*
JiUj
us*
(*
La slyi
^_p1-...>
t^LlS^sj
1^9 s^jjum,
,
. .
^^
*b
o^\
p.
:c
ed.
Harkavy ( Ha.),
cn>
287 below
wis 1^31
c^il
panrn
xsnn nno^s*
*a
TNnta
jd^*
jk; Hi.
,jl
3: d.)j5j
&)
jus
jj iJb,
1.
^Lj^I Jso
a
*4*^sJ
tlDir
1.
^
:
*y^
^>
p. 288,
,
21
npn |ND:^N
j
|K
IDin l^iai
ynN
n^B
the
same verbatim
Hi. !%,
lyj>
j/sj
and Ha.,
Hyrkanos
1.
p.
is
299,
1.
20,
told in detail
.-a*}
p.
283,
1.
7)
Hi., ibid.,
lil
5i Lbl Ll*jJ A9
,Ac
The beginning
may
be reconstructed
this un-
chapter 15,
fol.
5.
The
:
is
(see SteiiiscJincider-Fcstschnft,
p.
196)
*a
rnsf^x f&KpDfo
Dtvpbm bpvbx.
23
Of
the
numerous examples
is
me
cite one,
maintain
God
a **i\s\
aJlU
section, ed.
Harkavy,
p. 305,
1.
21.
POZNANSK1
1.
253
Li
*^>-}\
p.
286,
22
DfttH 17*1
i?H
on me^N
nee
is
rnbyii
mbnn
*^dd
p hkWw
p.
wpotc.
Yudgiin, &
All
In
addition, there
quoted by
me
in
Steinsehneider-Festsehriff,
219.
this
Moses
Baslr.
and
i.e.
labels the
pjdV
'm h"W
DHDR,
Joseph
al-
But
calls in
in
freely
Dmsn
~lD),
I.e.).
24
the
Hebrew name of
al-Basir
Steiiischneider- Festschrift,
This
confusion,
however,
Mordecai
the DN"vN
b.
^"PE
Tl, chapter
9,
HDD
Here we
fol.
Vienna,
ni rwi
b)
,
DniT
.
wm
nrwom
D^
'"
'JKDp-tpn
pny
3py^
mh
11
ro
*pv rfo
mi onrv p
|ttp
mam
*i
^ wpm
.
fe iTE^>n
nnx
n\i
aim
nwiw
5>'?
jd?3
wrap nn
ikhmi
TJ'sa
iwa (r. nans?) nam nixon naoa naoa T3?b ryn p in 3-6 mp-nyn Dm p npy rta
.
,
nwi
~ied
to
^NDpnpn spy ni
ikdS>
'131
p nnn
s|DV 21b)
nvnn omaK p
rm*o
difficult
m
wm
ny ns* D'-pnpnm
DHnwi
^
It
by bna
is
nan
fcWMn nb&>
Wllb npTiym.
which
find
oneself
in this confusion
but this
much may be
who
is
named
Jacob
b. Isaac, is
made
a contemporary
of a certain Joseph
who polemised
as
By
this Joseph,
however,
is
meant Joseph
24
al-Basir who,
is
we now know,
D'HIXm ~12D
p.
lived a century
called
also in the
ibid.
.
Hebrew
193^.
translation of Levi
90 ^incorrectly,
p.
254
Baruch
to his
copy
of
Salmon
s
b.
Pinsker 27
(communicated
T3TO,
p.
37)
.
.
xnpo ya
nm-\n
(V) p
'131
Ooirvan nx
.
.
.
i>*n)
vtodbbm
ian
Dmn*
pi?D
po^D D an
s
n*i njspa
wan
S>b>
rwD,n
fflW. On the other hand, mention is made in the abovenamed chain of tradition of a Joseph ha-Roeh b. Jacob Kirkisani,
the author of a great code of laws,
Kirkisani,
known
in later sources
who was
fol.
Abraham. 25
Even more
n~itf.
is
D*p*Ttf
In
derived
is
b.
Nisan, Jacob
Isaac al-Kirkisani
to his son
But
in
the
list
of the learned on
:
fol.
21b
the
Jacob
b.
Isaac al-Kirkisani,
in
two
lines
below, Joseph
b.
Abraham.
In the
b.
CniN
is
ascribed to Joseph
Jacob al-Kirkisani
23
a),
)m
'd to
24
b),
and likewise
niD
'd
to
b.
Abraham.
Thus
Possibly al-Basir
C|DV 21
a"l is
p
due
2pV* ai,
to a mis-
apV
In his
HinV
"1DD (ed.
Markon
in D"Ip."l, III,
HKlin DnnaK
(p.
*|D^ an,
p. 73).
TVUH
DnnaN an
s
*1DV
is
^an
On
last
p.
67 HNinn PJDV
an !?n:n nlKDil
other-
wise unknown
"WOn apV
an Pin^n ann.
presume
further proof
Karaite authors.
POZNANSK1
is
275
on the data of
sure to
In spite of
all
this,
him
to al-BasIr.
(1)
His
follows:
Some
first
section
of Kirkisani's work
refer
to
this
section,
follow later?
(2)
Our
Yudgan
that he considered
states that
he was so context, in
The
tone of our
which
j*^~>
lJ^
<J^
*?&)
fit
uAJlj
9:
*4~>Li
*$As>
does not
in
suits
contemporary of Yephet
b. 'Ali,
26
who
But
of
all
all
Least
the
for,
as
all this is
indeed found
refers
But when he
it
same time
also to
subsequent discussions,
section he treats
all
is
not at
first
these subjects
in
Rabbis and
That
is
why
we read
nyviD
p.
in
section
I,
287,
1.
3):
D nirbvO
1.
DkWn
Drona
was
a
S in BffiMD1.
%
294,
4,
n*3N^N
26
mrr
xd
nn
*an*tDi
3<3i6m abc
ziixi
That al-Bas
contemporary of Yefet
is
not at
all
proved.
The
his
latter
al-Ba--ir
composed
legal
code
in
1036-7.
VOL. XI.
256
vib6k Din
n.td
obn^
*rb$ *m njnNota
is
ri^p^s
'a
-jini
SUN^NI
2"
.
Of even
less
importance
amounts
to quibbling,
is
mild
It
is
where he
reproaches the Rabbis with the ruin of religion (rfci j'"6x BNpDN,
p.
(p.
286, 290,
1.
15),
8),
deceit
(p.
287,
1.
24),
1.
1.
With reference
Saadya he employs
in our
fragment
p. 9).
(see
my
Apparently also
proper support.
There
is
is,
of Kirkisani
(n?Npft),
into chapters,
fragment.
In
al-BasIr's
legal
?B.
A
U*9
fragment of
(Cat. II,
found
in
MS.
end:
Brit.
Mus. 2576'
s.-iAd
at the
^Wl
dUj5^
c^Jl
ij
is
u**}/^
BasTr, as
J r ttJl J*\ Ji J^ CU^ ^o^ J1j01 J Jyfl iW "*^ ujlif ^ uy^i^Jl (J J$&\ J. Joseph al5
well
Ji*l)
(
2s
27
Comp.
his procedure in
is
295,
1.
21)
JD
HINDS flWWi
NHH 13N
-Di:)
XTC1B
*B
HIDIJ t6
*B
Mtib
^H
NJND tOKVlta
DK^N
H>2
b)W *6 NE D
S
nyvio
28
*B.
al-Basir's al-Mithtawi,
where
this expression
227. n.
r).
PCX
will
KI
257
work
to his pupils.
traits
Considering
different
and various
elsewhere,
I
of a
nature,
which
be treated
a!-
recognize
now
the
'isiibsar of a
me
30),
in the
Karaite
I
Literary
designate
Of>f>07ients, p. 56,
which
could
code.
there
this
only
as
of
an old Karaite
[B
legal
Also
in
a
fragment we read:
then:
fibsp^
'a
itfhta
dn^k,
TJ'y DDNi)S>K
h^K
cites
Wp&n.
his
"pDL'^N*
3NDD.
conjecture
therefore
that
the
fragment
MS.
Br.
of uncleanness, and where the author cites his J^iJl i_>L5 (see Cat.,
I.e., p.
181
f.),
is
likewise part
')
al-istibsar,
'>
.
and
that
instead of J^x^Jl
But
title,
J*asj
i^^
(^9 l4*5sj>
ajL, Jwas.
Thus,
Here
too, nevertheless,
knowledge of
early Karaism.
Samuel Poznanski.
Warsaw.
Mention
to
is
also
made
Abu
Galib Tabit.
whom
righted.
s :
IS
While
Review
(vol.
'
by Dr.
Israel
a Talmudic
came
to
my
mind.
Book
Rabbi Samuel
b.
Nachmani
work
'
Job never
a parable,
i.
e.
The Rabbi
the case
If this
is
why new
his
name and
I
With the
same question
author.
If this
is
the case,
how about
his
Isaac
Aboab
this
ha-Sefardi
',
which unmistakably
native there.
For centuries
as a product
fact that
it
scholars.
in
The
Leghorn
as early
Amsterdam
a Spanish
scholar, R.
Hyman
(Ozar
made
translation
Jia-Sefarim,
by Ben-Jacob,
it
p. 339), sustains
the
is
a product of Spain.
To
style,
new
theory.
The
Aboab
2 59
260
ha-Sefardi,
and composed
work not
Now.
as the
burden of proof
if
it
on him,
let
us examine his
is
unanimous opinion.
The
which
is
first
is
this
in ch. 93,
nmpm i:pn
benediction
d:i
'
They
"Baruch
Now, Abraham
French custom
to say
custom of Spain
that the
Sheamar on Sabbath.
In the
Our author
making no
distinction
is
This evidence
is
very
place, the
Menorat ha-Maor
not a code
and
ethical collection of
gems found
The
laws, but only in a general way, without going into details, for
particulars
chs.
this
the
his
reader to
his
other two
is
books (see
aim
in this chapter
to
comment on
his
In the
second place,
it
text
of Baruch
Sheamar
is
contains the
words KTIpm, brim, "jten 'the Great and Holy King', and
inn
no
1W
*JH21
Kin,
'blessed
is
He
from
therefore,
silence
in
the
matter of
finds in ch.
Now,
if
this
evidence, then the Kuzari of Jehudah ha-Levi was also comin France,
posed
is
mentioned and
And
thus by
his
his
work
in
(Exod.
20.
15),
Abudraham
also
IS
LEVITAN
(Warsaw
261
speaks of
p.
as a general
custom among
this
all Israel
edit.,
comments on
On
that the
custom
is
universal
among
a particular country.
Another allusion
to a
and says
the
that
Manhig holds
be a French custom.
But neither
is
this
Abudraham
as
is
to
Musaf
this
which
according to
the
Sefardic
ritual.
Accordingly,
custom
is
first
:
nine days of
'
The custom
some
is
to abstain from
meat during
this
period, especially
on the
last
meal before
'
:
fasting,
On
meat during the nine days, and we learn from various sources
that
it
not prevail in
Abudraham
appears to
that
it
was only
me
that
The above
mean
in
states
that
was not
month
is
German Minhag
wish to
On
this
\
Aboab speaks
takes
it
of
it
as a fixed institution
know where he
from.
Where does
it
say that
262
it
"pi
nyj'l
H3
^3
Wk
C in trton
,ta
the
on the
first
of Elul
'
is
merely
his
own
CHnn
i?3
'
the whole
month
',
does
;
he
may
this
refer to a
to serve as a
code of
ritual laws,
it
therefore,
was unnecessary
as the
remark that
was
German Minhag,
says,
'
do.
The
writer finds
Aboab
before
We
it
is
customary to
to
fast the
day
Rosh ha-Shanah
;
be a French
custom
But he
',
say
'
it
is
customary
but
'we
find', i.e.
we
is
who
says
'
:
fast
ha-Shanah' (Warsaw
p. 140).
is
After
the
Rosh aforesaid we
book remains
strength of
its
as
it
tradition,
and no
further
argument
is
necessary.
/In chapter
from
1,
where
it
is
seeing a child with uncovered head, said he was sure that the
child was the offspring of an incestuous marriage,
and Aboab
is
'
bare-headedness
considered
'.
Now
head was
Abraham
of Lunel in
Ha-Manhig
he found
a
in
comment which
In the
IS
LEVITAN
263
282, note
b.
Baruch of RothenJoseph
not forbidden to go
says: 'It
is
bare-headed.'
Solomon
and
in
del
Medigo
customary
many
to
Germany,
p. 49).
'
(Mazref Lachochmah,
Therefore,
his
we may conclude,
in
that
had Aboab
lived
and
composed
book
of
circumcision, he says
'
Through
where
',
its
'
this assertion is
it
eighteen
benedictions,
says,
'
For thou
hearest
'
the
'
prayers of every
mouth
mouth
is
equal to
HW
'circumcision', which
'
85,
sentence to
Abudraham
clusively that
ritual, for
German and French form of prayer, does not read yDH5> nns *3 na bi n^an of every mouth but bvow *py rtan for
'
',
dwq
'
'.
it
with regard
He
in
which
and the
early part of
is
the fifteenth.
To
discuss
his
not
my
purpose here.
I will
argument
to solve the
problem of
date,
he says
The
greater
because Aboab
its
is
about the
'
Mourners' Kaddish
'.
which assumed
therefore,
he cannot be placed
This argument
264
proves
own
no
case
it
refutes
his
new
and
The Kaddish
'
'
originally has
it
still
less to the
dead, because
It
for
completing a
fol.
Berachoth,
3).
How
that the
mourners
it
recite the
Kaddish,
belief sprung
up
that
Gehinnom,
not known.
This we
do know,
originated in
among
in
the
Germany and France, long before it found a place Sefardim. Abudraham the Sefardi, in his book written
1340, has no allusion to
it.
the year
Simcha of Vitry
it
in
1208, refers to
plainly
Isaac of Vienna,
who
mentions
it
in his
work Or Zaru a.
is,
He
says
'
:
The custom
recites
of
that the
orphan
p.
Kaddish
(Or Zaru'a,
n).
Now, had
In
Aboab
Mourners' Kaddish.
given by
many
of the
Kaddish.
his
book
will
say
that
the
no evidence
to the
we must accept
its
inscription of
title-page indicates,
Isaac
Aboab
ha-Sefardi
S.
'.
Isidor
Baltimore.
Levitan.
pp. 23.
The
diffusion of
Hebrew
printing
it
view, reflecting as
in
Jewish
more
particularly
in the Bible
among whom
this
they lived.
The
article
to sketch
development
Ersch
is
the
in
28,
and Gruber's
is
Encyklopaedie (Second
pp.
21-94) which
This
article,
list
now very
antiquated.
in
himself corrected
in
innumerable passages
interleaved copy
(Cassel's
is
Bodleian
own
come
I
to the
New York
with
when
gives'
came
Freimann's Ausa.
stellung
hebraischer Druckiverke,
Frankfurt
M.
1902,
the
municipal
library
first
book printed
in every place.
The
These
enumerated
ai\d
other
predecessors
of
Mr.
Adler,
which arc
at the
end of
their attention to
sets
for
itself
goal.
It
enumerates
266
all
Hebrew
type
if
only
in
line of
Hebrew
as a
motto on the
page.
by
far that
imposing number
of 547-
The
is
titles
Hebrew
text
or passages
recorded.
It
in those places
in
were printed
after
Hebrew
first
type
To
give
an example,
Hebrew
Germany
/ad).
a
larger
task in
booklet.
be offered in
In a few instances
the
places
came
mentioned
collections
in
by Adler, but
not
having
made any
haphazard,
in the
in
systematic
my
additions
are
decidedly
and
do not claim
are
following
the
earliest in
a certain place.
Aguas
Calientes,
1891.
Leon
when did
the
edition appear
Altdorf, 1643.
P art f Nizzahon was published by Schnell (Cat. Bodl. No. 2569) before the complete edition by Hackspan.
Amsterdam, 1605.
But according
to
Hugh
Broughton, The
this
fa7?iilie
of David.
and Broughton's
See
M. Hillesum],
Bibliotheca Rosenthaliana
pp. 17-19,
en Boeke?i,
Amsterdam. 1919,
ADLER'S GAZETTEER OF
title
book
(cut
in
Amsterdam.
Andover.
1813
;
The
first
edition of Stuart's
(Dr. A. S.
in
Antwerp, 1545.
scrivere
G. A. Tagliente,
5).
La
vera arte de
lo excellente
PfefTerkorn's Juden-Feind.
see
Freimann,
ZfHB., VIII, 46
Nestle,
155-6.
.
.
Avignon, 1756(F).
Specimen of P
;
the preface of
it
promises
title
bears
itself,
on the
in
Acta
B. Szold, Andachtsbilchlein
Dunbar contains
no Hebrew.
Breslau, 161
fo.
1.
ad Evangelium Matthaei.
'practically
',
book printed
in the British
American colonies
contains
(W. Eames,
list
of editions of the
Bay
Psalm Book, New York, 1885, p. 6.) Chur read 1616. Voitberger, Arcanum punctationis
:
(Porges).
Cologne,
1509.
Joh.
PfefTerkorn,
Wie
die
Juden yr Oster
in
ha Iten.
Constantinople.
It
a correction
which
all
bibliographers agree.
(not
Behai of 1401
correct
1487) appeared
to
Constantinople
were
me
to
the emendation
doubtful.
is
known,
the
first
268
Cuneo, 1865.
per
la ce?ia
religiosa di pasqua.
Dayton, O.
any Hebrew.
on
p.
with the
Altpreussische Monatsschrift,
XXXIII,
in
1896, p. 84).
the
Denipontum
place
is
is
printed
which Steinschneider
as source.
in his author's
refers
Dessau, 1696.
rmb
sarr;e
sb%T\
appeared
earlier
than 3p}T
pn,
although in the
Mendelssohns,
Aus
der Heimat
p. 169).
J.
Dinkelsbuhl, 1838.
filr Israeliten,
Heidegger, b*
m,
Tempel
des
Herrn
title in
Hebrew.
Dodrecht, 1584
The Spanish
Frankfort
the
Thomas Mumer's Latin translation of Haggada, which contains a few Hebrew words, appeared before
o.
M., 15 12.
Drucke, 1885,
p.
19 seq.).
is
Freiburg i/Br
Galatz, 1882.
hxyrw weekly,
Giessen
Glogau,
read 1608.
1830.
Unterricht in
der
mosaischen Religion.
Gotha,
(Porges).
1643.
Reyher,
Prima
legendi
hebraice
rudimenta
Hamburg,
deutsche Juden,
1536.
Psalmus
XL VII
(Grunwald,
Hamburg s
}
Hamburg, 1904, p. 153, note 1). Balmes, Hebrew grammar Hanau, 1594.
Harderwyk occurs
Heidelberg, 1586.
twice.
(Steinschneider,
Zusatze).
ADLER
MARX
209
Hildesheim, 171
(Gen. 1 17
;
see
Le Long-Masch,
Petrus
p. 160).
Ingolstadt,
antiquitatis.
1534.
Apianus,
Inscriptio7ies
sacrosaiutae
rare
Hebrew words occur in tne printer's mark of this bock which was shown to me by Mr. Voynich. Are there
books by the same printer?
earlier
Kiel, 1666.
Wasmuth, Hebraismus
restitutus (Steinschneider,
HandbucJi).
Konigsberg,
1552-3.
The
printer
in several publications
(Schwenke,
see Danzig).
Kreuznach.
repetition
Tarn
u-Muad does
is
a
in
of the
following.
Breslau
Leipzig,
Pestilenz
III, p.
after
1492.
Philip
Pegimen wider
die
Museum
Catalogue of Incunabula,
Hebrew
letters
on
fol.
b.
Dr. G. P.
Library,
Harvard,
lately
drew
my
MoGIVf.,
48, 1904,
came
out.
Magdeburg, 1607.
Mainz,
1542.
Jonah quadrilinguis
1523
(Cat. Bodl.,
No. 369).
Wicelius,
(Steinschneider, HandbucJi).
No. 45) which, however, do not contain the Hebrew text have the title Psalterium iuxta Hebraicam veritatem
:
they
dive
Hieronymo
Centralblatt
intei-prete,
which gave
rise
Breydenbach's
German
in
It
14S6
Hebrew alphabet
was
1495 (^
L. Schreiber,
Manuel
Steele,
de
1,
F amateur
V,
pp. 146-8).
270
Mannheim,
Fibd
(Steinschneider, Handbuch^.
:
Mecklenburg
Long-Masch,
Metz, 1764.
read Neu-Brandenburg
17 1-2).
in
Mecklenburg (Le
Crusoe
I, p.
appeared 1780.
Milwaukee, Wis., 1884.
Prayers.
12 mo.
S.
Is.
S.
Order of
Mulhausen, 1839.
he'-
Munich, 1826.
Naumburg, 17 14.
G. W. Dieterici,
De
Uri?n
et
Tumim.
4k).
New York,
Pavia,
W.
in
my
chaldaicam linguam.
Pforzheim, 1505.
Philadelphia, 1693.
Persecution, 4to.
[George Keith],
New
.
England's Spirit of
(Dr. A. S.
Regensburg, 1538.
4to (Bauch,
Riga,
/.
linguam.
c, p. 490,
No.
65).
1780.
G.
Schlegel,
Bemerkungen zum
erhichternden
Studium der
hebr. Sprache.
16.
Rostock, 15
(Bauch,
/.
c, p. 485,
No.
42).
leichteren
Schwerin, 1753.
Erlernung
Sensburg, t86i.
Aggadath
Bereshit, &c.
12 mo.
Slankowitz
a few lines
is
later.
Stockholm, 1660.
Terseri.
fo.
:
Exodus
;
hebraice et latine
cum annolationibus
IV, 136).
Thienjen
read Thiengen.
Feier zur Grundsteinlegung der neuen Synagoge.
Trier, 1857.
Tubingen, 15 12.
Reuchlin.
month before
Anshelm's
ADLF.R'S
inserted
271
in his first
(Steiff,
out
of place here.
discere cupientibus of
should be mentioned.
As
have learned
since,
Hebrew
in
1562.
Weidner, Loca
Wissenschaft,
pp. 290-1).
but
in
for
them which
are filled in by
hand
Museum
1547.
Antonius Nebrissensis,
De
Uteris hebraicis
read Zeitz.
Zerbst, 1603.
stana.
4to.
made
to Steinschneider,
buch
blatt
hebraische Sprachkunde
in
Central-
fur
and
to Porges,
gungen
I
',
ibid.
From
these
sources
gather the
additions
without
exhausted them
Bautzen, 17 19.
Erdmann, Summarium
Bergen, 1784.
Svo
(St.).
VOL. XI.
272
Clausenburg
punctatio?iis hebr.
(or
St.
Claude?),
1698.
16).
Alting,
Fundamenta
8to (Z/I/B.,
XX,
Culmbach,
4to (Porges).
1779.
Heerwagen,
De
quibusdam impediment's.
Detmold, 1840.
).
Dortmund, 1548.
i2mo
(Porges).
B. Hochstadter, Hebr. Lesefibel{ZjHB., Ill, 123).
Ems, 1855.
Graetz, 1737.
Hertel,
8vo
(St.).
Lausanne,
1768.
[Kalmar],
8vo (Porges).
Malta,
1837.
[Lowndes],
r'pa/jL/maTiKr)
tJJs
IfipaiKTjs
yXbKTcrrjs
8vo
(St.
Merseburg, 1770.
Schmidt.
an
Herm
Prof.
8vo (Porges).
Bougetius, Brevis exercitatio ad studium
Monteriascone, 1706.
I.
h.,
i2mo
(Porges).
Norwich, 1824.
Osnabriick, 1744.
8vo
(St.).
Trias observaiionum
gramma ti-
carum.
4to (Porges).
Lizel,
Speyer, 1739.
Epitome
gr. h.
8vo (Porges).
fo. (St.).
Stralsund, 1700.
Franckius,
Cellarius,
Lux
Tenebrosa.
Weissenfels, 1672.
Compendium
gr. h.
4to (Porges).
in
There can be
little
which
Steinschneider's Ha?idbuch
requires careful
examination
Furthermore,
is
Accordingly
abstain
from
drawing
on
the
des
bibliography
in
und
Unterrichts, since
The
is
following
list
first
item,
taken from
the
personal
of
inspection.
considerable
of
it
is
due
to
the zeal
ADEER's GAZETTEER OF
Mr.
Israel Shapiro, since
273
many
my
assistant
and co-worker
after
in the
They were
I
collected
we
had
my copy
last visit to
country,
his
list,
Hebrew Bible
I,
(Le Long,
Paris, 1709, p.
92; Le Long-
Masch and
Burgum Aracense
1?0
for
Aracenense.)
8vo.
IDDn over
4to.
Nttlf
Is.
Friedmann.
N-|inn
N^VQ.
Bayreuth, 1838.
Harburger,
pX
*pn D3DD.
8vo.
32mo.
Herxheimer, ""nnn ^10% third edition.
Bernburg, 184c.
i2mo.
Brandon, pE'02
pfty
4to.
4to.
Butow, 1884.
H. Faust, niECO
Galicia,
4to.
mum
Seelenfeier.
J.
Buczacz (D'UwXirDU),
1906.
A. L. YVarman, ^S*
N^n
fro
.
nthi-ie omas*.
Caen, 1866.
8vo.
Chrzanow
(T)2Nnp),
Galicia,
1904.
Abi
Asaf,
^JOB*
^VM
Solomon Alkabes). 321-no. Coimbra, 1903. MendesdosRemedios, Uma Biblia Hebraica. 4to. Craiova, Rumania, 1902. A. S. Gold, Pentateuch with Rumanian
8vo.
I.,
translation, I II.
Des Moines,
one
S. Glazier).
1904.
% r,EN
HBK
8vo.
Dijon, 1873.
Gerson, Allocution.
A.
8vo.
I.
Gluck,
pny
TVfW.
fo.
J.
8vo.
Svo.
E. Rupprecht,
Des
Haarlem, 1842.
der oudste
.
U'
mny De
Sv<>.
Stem
Rabbijnen.
Hermannstadt, 1873.
274
Kaschau, 1868.
Lauingen, 1584.
cinia.
12 mo.
Festschrift
Linz, 1877.
zur
Einweihung
des
Tempels.
8vo.
Lomza, 191 2.
Ludwigshafen,
M.
I.
8vo.
1859.
M.
8vo.
Elsasser, Erster
Unterricht in der
israelitischen Religion.
Louisville, 1898.
U\bv
Congregation.
1 2
mo.
F. Nork,
S.
Meissen, 1836.
8vo.
Israelitische
Miinden,
Glaubens-
1831.
Herxheimer,
121110.
HlD
und
8vo.
Pflichtenlehre.
Nagytapolcsany,
edition.
1904.
Ijfl
Neustadt
tische?i
a. d.
Haardt, 1882.
8vo.
S. Levin,
Die Frage
des israeli-
Religionsnnterrichts.
(pTJtt),
Nyezhin
Russia, 1894.
Alotin,
^V
T133.
8vo.
I,
Odensee, 1835.
8vo.
Pelszawisza
(kWE^b),
(N.Y.),
1907.
DW3fi? Wti8vo.
I,
8vo.
Penn Yan
Piatra,
1846.
Isaiah
McMahon, Hebrew
No. 22-11,
it
without
Rumania,
1881.
first
bm*W
in
No.
8.
fo.
(Periodical, appeared
Jassy,
later
was transferred
to
Galatz,
and
finally Czernovitz.)
Pinsk, 1910.
Poltava, 19 1 3.
i6mo.
*3T13.
8vo.
Proskurow, 191 3.
Wahl, pvbn 1a
nwpn.
8vo. 8vo.
Rennes, 1845.
Roman, Rumania,
Sanok, 191 2.
Lebel,
D"n
HUT
i2mo.
8vo.
Eleazar Rokeah,
Is.
npn WJfD.
P.
Mendes, First
lessons in
Hebrew.
i2mo.
ADLER'S GAZETTEER OF
Sniatyn, 1907.
Steyer, 1756.
275
ha-Bia/ystoki. 32010.
matica nova.
12 mo.
Cy rain nsn/O
nEN
im
1VV
8vo.
Szilagy-Somlyo
(^fcN^IN^D), Hungary,
fo.
1904.
Abr. Jeh.
Cohen,
m
8vo.
hp TfW.
Josef,
DH5W
33.
1.
4to (Derashoth).
(n^NSDKD),
Hungary,
191
nnP
*|DV
'Cipp
Vicenza^
1775.
4to.
1
Gen. 49.
Wiznitz,
9 13.
M. H. Herzberg, mD"l33^
A. Schapiro,
pjJEtt'D
D^3
(Yiddish).
8vo.
Zaleszyki, 1904.
UW.
8vo.
Of
these additions
more than
half date
later
from
the
present
last,
century,
part of the
in
illustrating the
our
own
time.
is
It
evident that a
first
effort
at
so ambitious
an under-
be complete.
Only by
co-operation of
many
bibliographers for a
number
of years can
for
not
credit.
Of
is is
in
the
greatest
libraries in the
zeal,
and
in
London he
a matter of
collection,
is
has access to
fact, his
many
As
own
It
much
limited himself
pleteness of his
list,
276
corrections,
conclude
this
is
commensurate
me
lately
(June
12,
my
review
Bristol, 1830.
W.
Curacao, 1880.
Exeter, 1703.
Leerrede door
H. M. Chumaceiro.
""^HD or
Hy. Hingeston,
J~\\>
a dread/id alarm
Fossombrone, 15 13.
Paschae
celebratione.
fo.
P.
de Middelburg, Paulina
de
II,
recta
265.)
Gloucester, 1891.
A.
to the
study
of Hebrew Synonyms.
Goteborg, 1858.
Hebron
(before 1888).
Oran, 1853-4.
Ottobeuren, 151
II).
Plymouth, 1909.
Report.
Union ofJewish
Centro
Annual
Israelita, Esialutos.
Louis, 1875.
Der
Pentateuch
Tubingen, 22/3, 15
12.
Joseph Hyssopaeus,
Lanx
argeniea.
Wilmington, N.
C.,
1868.
Toronto.
in
my
New
York.
including
these
additions,
The number
amounts
to 626.
of
printing-places,
Alexander Marx.
Jewish Theological Seminary
of America.
is
known
to the
which
greatest
Yet
we must
rest content
we reach
the
the
we
possess
extensive
ripe
in
life,
sum
own
his
faith
and practice;
to present his
in
his
Anti-
perforce
bound
own
is
religious
Of
that
holy story he
defender
in
is
its
doughty
theory and
and
277
it
VOL. XI.
278
own
Judaism of the
first
mind of
difficult
a
to
at
first
sight
understand
Josephus
as
exemplary of the
may
unfit
be
to
But he
is
nevertheless a
religion,
and
we put
have been
we have
to allow that he
may
repre-
sent in fact a
much
the
scanty and
Before
one-sided
into
we launch
we may
well ask
these
'
now appear do
\
T
the religious
the age
of
Jesus Christ
1
This paper
is
my
my
I
plotting out
argument.
Reference
some points
might avoid
for amplification of
my subject,
and
still
cite
Bret-
Wittenberg,
1
,
1812;
Gfrorer, P/iih,
;
2,
Paret,
p.
Ueber den
Pharisais-
Tlieol.
Juden,
vol. 3,
Wie
MONTGOMERY
own
religious
his
in
studies
lay
in
is
him.
So
much
theologizing
it
Those
my
works
my
discourse which
much philosophy
therefore to
of causation ((pvaioXoyia).
that
2,
The
reader
know
the
Moses deemed
it
necessary that
he
to
his
own
life
well
place
nature,' &c.
history as really a
it
for.
as
he says,
is
will
appear
in this
nothing disagree-
God
or his philanthropy'.
That
sum
zum
u. I.
Chrisfentuuic,
znm Neuen
Tcstamente
in
Clemensbrie/e
Josephus
Judentums
Poznanski.
its
Index).
Of
its
is
these
would name
is
especially
Schlatter's
monograph
philological studies
Bnine's
It
contains an
immense amount of
philological material,
literatures are
and
its
classical diffuse,
most useful
but the
work
is
a desideratum.
too
any treatment of
his religion.
The
1, 2,
where Moses
It
is
is
said to have
begun
to tpvaioXoyeiv in
Gen.
2, is interesting.
the
first
stories.
it
in
some enigmatic or
allegorical
280
is,
And
wherein he
fails
as historian,
he can be
his
all
the
more taken
as a religious
exponent of
grounds of
He was
born a priest
first
he belonged to the
and so
was of royal
Theology runs
with the blood, and according to Josephus this was particularly true of the divinely appointed Jewish priesthood^
those, as he says,
(Apion.
2,
21 [22]).
Law'
of interpreting
the
omens of the
future, for
in
he
tells
that in the
emergency
by the Romans
interpretation,
the sacred
Wars,
3, 8. 3).
its fruits
The blood
development.
of his fathers
had
in his youthful
He
boasts of his
an early age to
More
of conceit jahre.
is
Wander-
He
of his religion,
2, 8. 14,
<pi\oao(picu,
Ant.
18, 1.
cf.
Wars,
end
ntpl
Twv
\v 'lovdaiois (piKoao^ovvrcuv.
So
also
28
his
These were to
youthful
might
flatter
wisdom
until
in
best.
At
made
his choice
and became
we any reason
that
'
heresy
'.
of his experiences
among
the Essenes,
4).
whom
Too
he compares
practical, too
much
member
his
of that
munity
life
reminiscence of their
(e.g.
mysteries
and
spiritualistic
practices
Wars,
2,
8).
which he
ecstasies (e.g.
(e.g. 9),
Wars,
3, 8. 3)
and
his
had
their original
cultivation in that
society of adepts.
He
chronology
is
anchorite Banus,
who
clothing than grew upon trees and ate only such food as
grew of
itself
and bathed
'
in
cold water
I
night
and day
'
in
which things
imitated him
all
choice of Pharisaism.
As
who
held that
we
282
convenience
(cf.
religious
and
his
The
and so
little
use of
some
the
of these doctrines.
Some
personal reactions
his
may have
that
'
taken
place,
as
appears
from
comment
whereas
somewhat
is
'
Wars,
14).
The
man.
The
greatest mutual
among
the Essenes
{ibid, y 2).
At
',
the
divine
man
while
Pharisees
to
it
with
their
tradition
(Ant.
And
open-minded enough
to
censure."'
to
blame
are
open
Doubtless as
work
in
one
religious practice
4
and one
social polity.
Herein he
ff.
may
own
77
party,
e. g.
Ant.
17, 2.
4 (n.b. their
f.
;
ywaiKcuviris).
Jesn
Clnisii, p. 90.
RELIGION OF
LAVIUS JOSEPHUS
MONTGOMERY
28-5
this objective
could be
to his
Mosaic
Law
19
ff.
[20]).
this unity,
based
why
of art
20 [21]):
Law
a
as a fixed
As
it
an apology to the
is
Greeks
this
fair
example
its
head.
religious,
7
and so genuinely
religion
mind towards
life.
For him
came
to
regard
religion as an ethic or a
insists
handmaid
of Judaism
prior
in
in
this,
that
religion
that system
is
and superior
2,
to ethics.
Apion.
16
[17]),
'the
all
than
all
other religions
this, that
Moses
he
make
to be parts of religion
mean
justice
common agreement
8
for all
our
Josephus
is
innovations in
was
therefore principled
275
'
t li
us beyond
8
i.
doubt.'
e.
;
av tip da
sec Poznariski,
p. 39.
28.
actions
for
he has
mined.'
indefinite
or
undeterthat
agree with
revelation,
never
is
in
the
moralizing
terms
of
4 Maccabees, but
what
is
is
by Moses. Judaism
rational
None could
done
in
faith, or
'
persuasion
'
as he
his
One God, the One Law, the One Temple, the One People. 10 To these points we have to add his Pharisaic eschatology
of the individual, so that, barring Messianism, he strikes
Upon
9
the .doctrine of
God Josephus
Apion. 2, 16
01
uses the
common-
Josephus's use of the verb ndOeodai might have been noticed by Briine.
quite parallel to
Trt(jT(va>
:
It is
cf.
6e6v with
41
TretTtiadai
New
Testa-
ment
use, e.g.
Rom.
8.
38; 2 Tim.
1.
12; Heb.
in
Uians
Josephus, and
deserve a fuller
27.
We
having his
prophecies
{r-qv tt'kjtiv
may note the sentence in Apion. 2. 30 [31]: 'Every one, own conscience as a witness to himself believes, on the of the Lawgiver and God supplying the strong ground of faith iax^pdv), that [to those who die a martyr's death] God gives
life.'
Faith
is
the
New
as
Testament.
praise
p\dva>
word
in his
anofikenovoi
teal
Ant. 20,
2. 4,
end.
(p. 78),
Josephus's
to the
down
IIONTi
IERY
of
monotheism, but
strongly.
God
'is
he
puts
these
all
Ant.
4).
He
16 [17])
the cause
of
all
good
can
things,
thought
be
hidden.
deed or
and un-
changeable
concept,
for eternity,
exceeding
known
to us
by
his power,
but unknowable as to
First
his essence.'
In his
2,
commentary on the
ment {Apion.
is
22 [23]), Josephus
(to,
maintains
Commandthat God
'
wholly absolute
sufficient for
happy
(fiaKa-
pios),
himself and
all.
He
manifest
in
works and
hence no material
observe too
worthy
We may
his description of
God
as iroXiiv
kclI
-navrayov Ke^vfieuoy
spirituality put
{Ant.
in
6, 11. 8),
Rehoboam
work'
declare
the
doctrine
that
'
God
is
his
own
avrov) (Ant.
in
8, 11. 2, end).
deistic
have excuse
Hebrew.
12
The
11
one God,
Briine
this
term
to
Were therefore
^p.
Gottes Sklaven
'
in
the
52
and
5.
SoOAos.
See
ft*.
and
shown by
3, 8.
B rune's,
ia, 6. 3.
p. 48.
e g.
Wars,
2, 8.
3; Ant.
11.
286
Josephus
in his
theory of the
Divine Providence.
the
Here he
Hebrew
is
For him
and
in
history
divine activity,
God
over
all
his
works.
This capital
the
distin-
Josephus
repeatedly
relates,
was
The
dence
in
is
Trp6voia 'forethought',
y
From
the anecdote
made
of
upon
him
deduces that
both the
crises
of
perils
God
Wars,
5, 2. 2).
:
He
'
God
him the
He might
illus-
namesake
he
is
constant
his expression
own
life,
a belief that
is
the characteristic of
all piety.
Thus
of
in the
shipwreck
in
some eighty
others,
by the providence
God
13
(Life, 3)
an interesting
7,
parallel in circumstances
For his polemic against the
1.
He
5.
MONTGOMERY
of
Paul's
shipwreck.
In another
his enemies,
he describ
God perhaps
[Life, 58).
(jdya)
also
at
taking forethought
of his
life,
my
safety'
And
the end
looking back
with
clean
conscience
his ruin,
he concludes that
'
by
escaped them
this
most
the
fall
much
against
own
fall
will,
one another by
;
lot so as
not
to
but he
'
not
the guardian
God
hazards
fidWeTou)
'
lottery.
He
remained to the
rvyj)s), or
8.
whether by the
this doctrine
7).
And
his
plays
considerable
part
in
notion
of the
alien to his
Judaism
in this
of the
fate,
2).
lie
Jews
to
by
their
position
towards
determinism.
According
Ant.
13, 5. 9
it.
288
while
*
some
all,
are
as to occur-
14:
'The
re kglI
the
most part
((3or)deii>)
fate co-operates
18,
1.
Again
all
in
Ant.
3,
the
fate,
Pharisees,
by
God thought
fate
well to
make
a composi-
result
as the case
may
must be
in
same
In general,
to be given
on the supposition
Hebrew
religion.
Yet
at times
he distinguishes the
14
in Schiirer,
German
general fully
ff.
;
Compare Bretschneider.
ff.
;
pp. 31
Paret,
Poznanski, pp. 10
Schlatter, pp. 49
ff.
ff.,
and
pp. 122
ff
205.
It
there
Yeser.
was
in the
What
this
meant as a problem
in that
Only Josephus
the
wrestled over.
MONTGOMERY
cited
This appears
3, 8. 5,
in
is
the
passage
above
from
Wars,
where he
Or
is
this a bit
In Wars,
2, 8. 14.
?
he speaks of fate
and God.
the
field
Are
unintelligible
his
in
comment upon
to
his
let
Necho pass
:
untimely death
fate
(7-77?
7r7rpoofx{vr]9) y
[Ant. 10,
5.
1).
If ever there
was a case
in
the sacred
it
is
the
as a
man
speaks
in
He
cannot
fore-
favourite
in
doctrine
of
the
divine
And
blame
his
the region
where theologians
fail
we
cannot
Josephus's
natural
comment.
in
Another
example of
doctrine of fate
appears
the laboured
He
balances
the faults of the two parties, and then asks whether chance
(rvyy]) has not greater
and
this
fate (el/iapfieurj),
as
And
In
this
was long
commenting
Julian, at
he was pursued
being
mortal
by
fate,
which
he
could
not
escape,
(Wars,
6, 1. 8).
it
In conclusion,
may
Judaism
29c
world religion.
in
his
We
Biblical in phraseology.
is
drama
of theodicy, and he
judgements.
When
less
He
Herodias
2),
To
who 'became
how he inflicts penalty upon the wicked {Wars, 7, 11. 4). To his mind the death at the moment of success of one
of the Jewish defenders of Jerusalem
acutest
exhibited
'
in
the
those
good cause
'
Wars.
6, 2. 10).
communicated to men
This view
in the
is
in
natural
to one
who
believed
unboundedly
him
it
corroborated by
many
of Jerusalem
Wars,
6,
5.
and
to
his
own
MONTGOMERY
(
2QI
His prophecy
IVars,
8.
7)
is
famous.
At
gives
Vespasian
powers.
an
anecdote
prophetic
(
same chapter
3)
he records the
experiences he had
;
when
in
the
Romans
dreams of
late,
priest,
he became
'
to
understand that
the
'.
life
priestly right to
the
interpretation of
it
dreams
is
of interest
he
may have
derived
Hyrcanus.
Essenes,
It is to
His 'ecstasy'
may have
who were
Thummim
(Ant.
worthy
Thine
is
embracing mountain, so
or the ocean
at
become
air, if it
1).
a continent.
through the
(Ant.
2,
16.
Withal Josephus
for
constrained
to
After
Red Sea he
proceeds
^92
[ibid. 5)
'
:
my
I
part
of these things as
sacred books,'
Upon
1
comments
I
Each of
my
readers
may
think as he
will,
but
am
under
holy books
for
'
(Ant.
3, 5. 2).
15
Faith
Josephus seems
e. g.
77
to
irepl
(Apion.
16 [i7]),
1G
is
practice
of the divine
Law.
He
believes
e. g.
devoutly
3. 8. 3,
in
prayer, as in his
is
own emergencies,
Wars,
and
convinced that
2. 1
;
God
hears
the prayers
5.
of the
pious
(Ant. 14,
cf.
Ep. James
17
ff.).
His expressions
:
concerning prayer
the sacrifices
beyond reproach
'
At
we must pray
;
for the
common
welfare,
for
we
and he who
Let supplication
he give
God
that
good things
for he
to all
made
but
to
we may be able
'
to receive
2,
;
receiving
in
them
keep them
(Apion.
5.
23 [24]).
1
Compare
2.
1
fT.,
the
17
&c.
New He is
Testament, Matt.
a
45
Tim.
divine
it
;
devout believer
in
the
who
faithfully seek
example,
15
16
in the story of
Samson, Ant.
5, 8. 9, this faith
p. 37.
9.
17
of
prayer
see
Schlatter,
pp.
76
ff.
Briine,
pp. 99
MONTGOMERY
2c,3
own
)ne
1 virtue (aperi]).
None is a stouter champion than Josephus for God as against the gods of heathenism, but he
whether from a natural liberality or
the
appears,
for policy, to
have
which
after all
possible
modus vivendi
in the
Empire.
the
first
4, 8. 4IT.),
10) interprets
Exod.
22.
27(28):
'
whom
votive
2.
away any
to
any god.'
tcc
:
We
'
naturally
recall
;
Romans
22,
6 fiSzXvcro-oiievos
eiScoXa UpoavXeTs
also according to
Apion.
2.
33 [34]
Our
considered gods
of
God
given to
He
notion of
God was
were
16 [17]).
{eKeivco
39
[40]),
but
Josephus
never
claims, like
doctrine.
some Christian
is
the
perfect, complete,
and
This
is
demonstrated
absolutely
by the
fact that
God gave
by
all
that
Law
with his
own
(Ant.
3, 5. 4),
and
empirically
by the evidence he
18
See Paret,
\<)L. XI.
294
possesses so divine
intrinsically, this
law (Apion.
is
2,
15 [16]
ff.).
Also,
places
Law
it
16 [17]).
Further,
own
its
Jewish people
of the
prove
worth.
These
characteristics
Jewish
17 [18]), including
',
diet
it
is
which
'
first of all
has created
(ofiovoia),
due to
same opinion
(firjSev
and
entire
2,
identity
in
life
dXXrjXcou
is
Sta^epeii/)
(Apion.
19 [2c]).
Accordingly there
no
conflict
among
God such as the philosophers insolently indulge in. The Law, this supreme revelation of God, is distinctly
a
legislation,
the
written
rule
of
life;
Josephus
uses
(also vo\iiyia
vofioOiTrj?).
and Moses
the Lawgiver
for
(6
He
glories in the
word nomos,
In fact he
for
he
is
quite a philologist
in
that
Homer, thus
by wise
15 [*6]).
It
cannot be denied
295
wc have
spiritual
religion.
Compare
'
12
that
life
the Jews
to
consider
(eu(r/3eLai>)
\ 19
But
Josephus
this
Law
is
For
was
just
Paul and
its
reward
is
30
divine energy
which
facilitates
of
good
conscience.
Herein
is
untainted
Pharisaism,
spiritual life
them
it
{ibid.,
16 [17]) to receive
its
social
complement
in
a political body
by
same
all
rights
any other
being
21
.
nation.
But
it
differs
from
other
polities in
theocracy
10
God
himself for
8,
its
Schechter, in
Some
opposes the
identification of nomos
and
expression, gloried
out
all its
in
we
implications.
See Paret,
vofxos, for
p.
Josephus only
thc plural
20
21
See He,
may
God's representative
2Q6
hands of the
priests
(rr)v tS>v
aWcov Upicou
community,
rite
'
r]ye/ioytav,
21 [22]).
Under
this
hierarchy the
body
'
religious
a sacred
cocnrep 8e TeXerfjs
twos,
ibid.,
is
22 [23]).
constant, unlike
the Gentiles
all
(ibid.).
and
is
sanction.
members
are
its
citizens, its
is
practice
due
in
part to
[18
f.]).
The Jewish
[37])-
polity
is
36
But
Israel. 22
5, 9. 4).
God was
(6
'
Kricras,
Wars,
in
And
he stands,
one word,
He cites Josephus's
(
Koa-fiiKrj dprjcrKtia
Wars,
4, 5. 2)
true religion. 24
as he maintains,
is
no
ff.,
Israeliteu u. der
24
somewhat
artlessly,
upon the
main count
28
that of unsociability.
e. g.
He
;
takes
2,
Ant.
8, 4.
Apion.
[29
;
f.],
41 [42].
He
ness
cf.
Bertholet, p. 291.
MONTGOMERY
-j.
and lighting of Limps and prohibit* of foods have not come and provoked imitation, and
Sabbath and
fasts
all
men
try to imitate
in
us in our concord
diligence
2,
trade
and fortitude
in
persecutions (Apian.
39 [40]).
He
is
'
by
itself,
all
the
all
world so the
Law
has
progressed
(fitfidSiKev)
among
men'. 25
he breaks out
he says,
in a strain
of ringing enthusiasm
for
though,
we be deprived
'
cities
and other
'
advantages,
vo/ios
i)\iiv
the
Law
remains
for
us immortal
(6
yovv
aOdvcLTOs Stafieuei).
He would
the
One
Law
of the
One
Religion of the
whole world.
But despite
no infringement of
gested.',j
Pharisaic
character
is
even
sug--
in religion
whatever
he was
in politics.
The
of Judaism, the
championed
by Josephus.
who
rite
2,
ridiculed
of
circumcision,
',
13 [14]
is
of interest.
He
asserts against
him
that the
Egyptian
and adds
from the
25
effects of
Sec Paret,
pp. 838
for
for
his
is
sec Schlatter,
p.
76
Brane,
98.
298
upon him
In the opus
magnum on
12),
(atria)
(Ant.
1,
10. 5).
In individual
instances
for
example, of King
Izates, son of
despite
rite
and
was rewarded
by the
special providence of
2. 4).
21
God
as
shown
(Ant. 20,
for the
refer to
previous
He
these ordinances
were an obstacle to
religion.
the
diffusion
of
On
own
rites in
more
by
(e. g.
all
other peoples,
2,
own
religion
Apion.
36 [37]),
would be interesting
if
27
This story
is
Izates
first
own
desire
from the
rite
worship of God
{fcvpiujTepov
(to Oelov
aefieiv)
was more
l
tov n(pLTefxv(a6ai).
Read thou and see that irreligion You must not only read (aaefieia) would consist in just such avoidance. However, Josephus took the humane attitude the laws but practise them in objecting to forcible circumcision, in an instance which came under his
who
'
official
purview
effect,
p.
ff.
Briine, 35.
MONTGOMERY
299
magnum
rites.
opus tJieologicum,
in
for
and similar
symbolical
ignored.
He
a
ate
is
Judaism, for
him we observe,
as in a full-length portrait,
Palestinian
So
far as
we
Rome
visit to
in his
young manhood
of Jerusalem.
a
cf.
Alexandria and married a wife there {Life, 75, Apion. 1, 9). Some scholars would make much of his
Dahne, 30 but
much more
enough to be
able
to
use
the
Alexandrian
But
for
('
der niichterne
(f esprit,
Historiker', so
thrown out
in
2<J
30
ff.
471
p.
Poznanski, pp. 33
ff.
Briine goes
much
300
way
is
of
to the poetic
Nevertheless,
Jew of
rabbinical
this
status
arm
and
Palestinian
or abroad
in
Hellenistic
'.
at
home
a cosmopolitan
his
equipment.
some
Talmudic system.
secret
was unlawful
Of course
Name
of
affectation
he says
(Ant.
3, 5. 4),
the
over
Ten Commandments.
him the notion
to.
There
is
evidently hovering
as
is
of
Rabbinism held
the work
The
of the
priests
Apion.
21
f.
[22
f.]).
and
he
lays
no
stress
the Law.
at
once a
sufficient
statement of
' :
its
solity
and a noble
apology
for its
unique purpose
God
of
all,
for,'
he adds,
yap
MONTGOMERY
301
With
this
4, 8. 5, in
one temple
another
'
altar
Is
in
city, for
is
God
the
is
one.'
The temple
have lurked
dedication
aTToudvai),
visible
Theocracy.
may
eh rbv vaov
'
Spirit dwells,
'
so that
{Ant.
8, 4. 3).
This
even as
God made
his presence
dropping
a sweet dew, so
'
God
to those desiring
and believing
in
it
'.^ 2
God
'
is
spatially
unbounded,
'epiphanies
for
He
will
2,
example,
Red Sea
(Ant.
presence of Deity
is
The
32
tragic
hoi)* place
may
is
refer to a suggestion of
mine
in
Journ. Bib.
Lit. 29,
39
ff.
that
Ps. 68
a Dedication
in
hymn
God
theophany
in the
33
dewy
presence of
dominating interest
was
many
of his people.
Gcmeindc,
fur die die Zeloten kiimpften, bildet fur J. nicht ein mit
;
er
ist
zufrieden mit
dem Recht
zur
Ausubung des
Den Verlust
Dadurch unterseheidet er
bei
ihrem
Kampf
Gemeinde anstrebten
.'
302
is
experiences.
In
the
camp
its
of
the
attacking
army, a
destroyed.
We
witness's
its
in personality
parison.
and
his philosophizing
all
other
Jewish testimonies.
In
IVars, 5,
9. 4,
he
retails to us the
speech which he
It is a
says he
made
to the defenders
on the
walls.
survey
the
nation's
and
Jerusalem's
fate
has ever
come
is
But
come
you \
'
think that
has
fled
God who
Lord
fight against
One
is
10).
he pictures
how
invincible
all
sides
now
in
Italy' (vvv
em
his
rfjs
'IraXias elvai).
It
was
a Jeremiah
who bade
is
the
MONTGOMERY
pathos appears
in
certain
fate, as
6, 4.
} ),
and
think
the
human
factor
we should observe
its
in this
thought
gross philosophic
expression.
set
on
fire
was
doom
God
(tov 8e
dpa
KareyjrijcpLo-TO
pXv to wvp
'
Oebs 7rd\ai)
77
(irapr]v Se
dp.app.kvi)
XpovcDv
M 7repioSos).
The
c
soldier
who
It
was
by
fire
:J0
(e.g.
Ant. 20,
:
8. 5).
'
Yet there
is
hope
Oh,
God who
destroyed thee
'
Wars,
With these
his
its
cult
left for
practice
it
in
in
tt)v
Cf. 8 Oavfxdaai
8'
dv ris h'
that
olvtti
'
7-77?
TT(pi65ov
ttjv aKpilSciav,
and
the
late
eifAap(j.iuT)v),
made
and places
35 38 37
For
As
f.
is
See Poznanski, pp. 28 ff. The nearest approach to a Messianic theme his reference to the meaning of 'the stone' in Dan. 2. 'which I do not
It
was
ment of Pharisaism
Cf.
for
him
to
some one
Jl'ars.
Vespasian
John
19. 15.
304
their
We
leave
him
settled
comfortable quarters
in
the
Caesar's
palace
(Life, 76),
Palestine
( 76),
in
Books given
him by Titus
J$),
'
immortality.
This
is
the confidence of
Eleazar's
speech at
Masada,
Wars,
7,
8.
5), as
who
rT.).
would despise
suicide,
this
3,
8.
body
5,
(see
his
own speech
1
against
Wars,
and compare
Cor.
6.
18
of conscience within
will live
him that
enjoy a
who
life
Law
[31]).
again and
(Apiou.
2,
30
The
in
will
receive
Wars,
3, 8. 5).
39
There
;
is
it
is
Wars,
2, 8, 14),
the souls of the good pass over into other (erepov) bodies,
40 while those of the wicked are punished eternally.
38
ft.,
that there
is
ff.
Briine, pp. 94
ff.
40
For the diversity of orthodox opinion about the resurrection see ff., especially p. 259, and
ff.
MONTGOMERY
is
?Q n
J
.
no
mere
chronicler, nor
he
only
He was
if
of Judaism,
man
pithily his
judgements of
facts
rather
is
logically
one of the
finest
of
all
as well
of the faith.
He
for,
is
paid to him,
as
may
justly be said, he
is
the only
personality preserved to us
at length
who speaks
sympathetically
first
and
Judaism of the
century.
at
any length
com-
in,
and Josephus.
allcr
we
are
bound
human and
and to weigh
religion.
41
his
sympathetic testimony
appreciating
its
doubt
if
there
is
in
all
literature
his
of absurd
homiletics, of unfortunately
moral reflections
if
looks as
he wished
IN
THE LIGHT
College.
OF HISTORY
By Jacob Hoschander, Dropsie
CHAPTER V
The renascence of Israel's religion National The term Judeans The religious propaganda among the exiles Religious creeds aspirations and the conduct of their adherents The hatred of the Babylonian exiles towards Babylonia The attitude of the Judeans in Egypt towards this country The conduct of the wealthy Judeans in Babylonia The cause of persecutions The Judeans' attitude towards the Persians Zoroaster's monotheistic religion The characters of Mordecai and Esther The two opposing tendencies within Judaism Mordecai versus Ezra and Nehemiah The effect of the religious persecutions The predicament of the Sopherim The omission of all religious elements in the Book of Esther The attitude of the Rabbis towards this book The omission of the names
?
'
'
'
Book
of Esther
it
is
to be identified
with Artaxerxes
II.
Now
of the
period
Book
of Esther in
ancient and
modern times
In the
is
on those points.
first
we have
to investigate
37
308
(DHirp). 1
or Astarte,
nevertheless
who were
called
'Jews'.
This
appellation was
beliefs.
used
The
practice
any one of
his nationality.
On
the religion
become inhabitants
of Judea, were,
still
remained
'
'
members
of their
own
nationality. 2
What were
The
!
But
(2
Kings
12,
&c), includes
all
those
who
Judah
2
It
was not
restricted to the
this
country.
be wor-
the king of
Hamath
In this fact
we may
name
of the son
of the king of
Hamath (2 Sam. 8. 10), of which we find the variant Hadoram The name Azri-jau of the king of Ja'udi (cf. Winckler, (1 Chron. 26. 25). Altorientalische Forsdnoigcn, I, 'Das Syrische Land Jaudi und der angebliche
')
But
it is
mere coincidence
that
the
name
inscriptions,
and that
both countries
is
found.
Who
the
knows whether
cf.
there
not after
Jews
3
Hebrew was
18. 26),
(2
Kings
we may
learn from the words of Ezekiel: 'For thou art not sent to a people of
ESTHER
IN
HOSCHANDER
309
on a foreign
endured
born
in
for
a long period.
The succeeding
generations,
idiom
among whom they were dwelling, with whom they were in intercourse. Their own national tongue
of the population
and
this fact
preservation.
Nor could
Gradually
that
it
There
was
nothing
should
absorbed
in the nations
dwelt.
Their
been
inevitable.
The
religious
ideas,
number
of zealous Jews,
made
rapid
among their own fellow captives of The result of that Judea, but also among Gentiles. religious movement apparently was the preservation of
progress, not only
But as a matter of
fact,
new
result
restoration, but
reform
of
the Jewish
nationality.
religion,
language, but
was the
exilic
criterion of
'
Jews
'.
However, the
could
not
religion
the
to
prophets
resurrected
be
restricted
The
national
to
strange
(Ezek.
to
3. 5).
Hebrew
of
continued
be the
common
language, as
Nehemiah
wives could
VOL.
XI.
3IO
this invitation,
and entered
'
into the
'
became
at the
(DHliT).
and
its
religious
community. 4
The
latter
patriots
They saw
in the religious
These claims
of
:
feelings
the
'
newly-
converted Gentile,
who
bitterly
complained
The Lord
But those
great
me
by the
same
Ed.
Meyer
conclusion,
but from a point of view which the present writer does not share, in
observing
religious association
The community is no longer national, but had become a which makes propaganda and enlists adherents among foreign tribes.' Cf. aho his Entstehung d. Jud., p. 233 f. He points to the large number of proselytes in the Greek and Roman periods. The Semites
'
:
of the
Western
countries,
who were
their creed.
may have
were
"02
associated with the latter rather than with the Babylonians, and thus
easily persuaded to
5
1
embrace
We
Isa.
latter
were designated
as "123
56. 3.
dis-
satisfied
who
said:
'And
it
shall
3'ou,
come
to
by
lot for
an inheritance unto
and
among
among
you
and they
shall
the
county among
the children
of Israel.
Israel
'
They
shall
ESTHER
exilic
IN
HOSCHANDER
',
^11
Second Isaiah
who
pro-
claimed
selves to the
Lord
to serve
who keepeth
the Sabbath
from polluting
will
in
I
it,
my
covenant.
Even them
bring to
my
holy mountain,
;
my
house of prayer
their
burnt
upon mine
for
mine house
shall
all
people'. 7
became
its
postulate.
The
idea
of
Jewish
nationality
'
Jews
',
became
lost
at
its
the
same time
'
Jews'
(d^ti.t).
The
pagans
latter
term
gentilic
significance
and became a
the
religious
designation.
In
post-exilic
times,
in
who
The
lived
among
the Jewish
people
Judea,
though
expressed
idolatry
7
is
called a
Jew'
(^in*),8
To him it is irrelevant whether the stranger who worshipped Jahveh lived among the Jews or in his own country. The house of God is the common property of all nations, and everybody is made welcome here. There is only this difference between Jews and Gentiles the former are condemned for forsaking the God of their ancestors, while no blame is attached to the
Isa. 56. 6, 7.
latter, if
8
they refuse to join the Lord and adhere to their ancestral deities.
Babli Megillah 13 a: *y\7P
is
Talmud
and refusing
to
'Jew'.
who
refuses
2
312
biblical
This
is
over
There
exclusively
refers to
a Jewish idolater.
The
latter
'
is
thus, notwith-
The same
Lord God
term which
used by Ezekiel,
'
Thus
saith the
no stranger, uncircumcised
flesh, shall
is
in heart,
nor uncircumcised in
enter into
my
among
the
children
of Israel V
may have
'
the
'
same
(DHliT)
meaning.
We
11
Jews
in the exilic
and
was a purely
like
'
religious
'
designation,
1
Nazarenes
for
Christians
H1iT
'
in
of interest to notice
that
is
derived, but
we nowhere
Greek
gentilic nouns,
'
WW
'
Edomite
\
',
WK
'
Aramean
of the
',
',
nvo
Egyptian
&c.
The author
;
Book
of Esther
who
to recognize idols,
is
nevertheless called a
9
Judean
'.
The same
is
12. 44.
10
Cassel,
/.
c.j
p. 40, is
is
who
'
correctly perceived
But
he was wrong
in
name God
Israel
to Israel.
On
the contrary,
the term 'Israel' has a purely national signification, including even those
who how
^2\
of interest to see
The}' generally
Siegfried, p. 141
of
them
ESTHER
IN
HOSCHANDER
313
The words
of the
Babylonian
Isaiah,
quoted above,
movement
did
own
became
camps
of the Gentiles.
The
religious pro-
among
Gentiles
as
among
in
a religious sense.
This neither
to the
same
creed, which
was an individual
belief, regardless
What
reason
that religious
may we advance for the great success of revival among the Judean exiles? Did the
country
evil
and
of their
freedom, to their
God
of their ancestors?
may
exiles.
But
if
we should judge
Egypt, 13
we would be
them
inducing
was due
to the
wrath
of the gods
Shall
we
12
For the author's statement that many embraced Judaism, sec the
Fd.
Meyer
G. A.,
Ill,
p.
177) assumes
that the
Babylonian Jews
314
and the
by
their
The average man hardly ever judges religious creeds on their own merits, but by the conduct and deeds of their
adherents.
In
their
actions and
own
brethren in Egypt.
to
correct, as
we
But he ought
us of the reason
15
why
This question
/. c.
He
sees
in
the exiled
Jews
strict
adherents
to
exception of a few
who were
soon
lost
among
give credence to the accusation of Ezekiel that they were idolaters, considering chapters
is
XIV and
XX
is
mere
fiction.
decidedly erroneous.
in
There
no denying the
idolaters,
this fact
Jews who
remained
Judea continued to be
tion of the
Law by
Josiah.
For
we
who were
left
behind.
select religious
Jews
as captives.
away belonged
to the partisans of
no reason
why
As
to the
of the
Jews being
frequently
fictitious,
such an
rather daring.
true.
The prophets
true.
made
predictions
to
make
modern
historians.
and discredited
to
all
his prophecies.
whom
common
people, but to
'.
people abandoned
as
we
Renan
how
the anavim,
fanatics',
p. 332.
became
prominent
in Israel.
Nor does
is
though his
partly correct.
ESTHER
IN
HOSCHANDEft
315
intercourse
fellow- men
of
will
members of
help
with their
their
On
unfair
will
ethical
people, as a rule,
favourably
is
religion
of
its
friends,
and
easily
its
of higher quality.
This
may
be the reason
why
the
Israelites,
God
of their ancestors
when
of
This repentance
process,
may
the
have been
effect
purely
psychological
and
not
religious convictions.
The modern
contains
in
scholars
who contend
rites
Code
numerous Babylonian
The
rite
latter
have
hundred years.
And
yet
we do
or custom
long period.
is
by no
means due
In modern
who
316
in the
most radical
manner, but
inflicted
In
paraphrasing a Talmudic
:
saying,
we may
by
The
and
Christians did
religion
more
for the
preservation
of the Jewish
Mohammedans.
ideas
similar
If
many
to
with those
of the
Babylonians.
they originated
in a
heavy yoke
of that empire. 20
17
W3'^)
: '
nTJK
18
The
seal-ring
Haman
in Israel
who
to
rose
it
them
repent
of their sins
19
Megillah 12
New
4.
Series, vol.
I,
pp. 147
flf.).
Of
the same
opinion
also
Traditions,
in his
New
work Amnrru,
Israel.
20
(History, VI,
1)
remarks
'
It is
that
surrounded them,
who
that passes
The analogy
have no reason
and merely look down contempThe Judeans, however, had ample reason to abominate Babylonia, even those who were not pious. Jastrow, in the work cited above (see preceding note), correctly observes that the Hebrews were in no mood to assimilate ideas from those who appeared to
to detest the
former
city,
them
ESTHER
IN
HOSCHANDER
317
The Judeans
their liberty.
He was a generous
Though depriving
them means
The prophets
for his gentle
this
him
treatment of the
'
exiles,
'.
servant of Jahveh
differently
on
this point.
in
was an instrument
of his judgement.
They saw
in
and
all
their institutions.
The
own
country.
common
21
conceptions, 21
no power outside of
their
own
alike.
David complained
'
Sam.
26. 19).
The
colonists transplanted
by the Assyrians
to Palestine
they
placed themselves under the protection of Jahveh, and only then were able
ministers of Jahveh,
(2
own gods
'
Kings
17.
25-33).
The Assyrians
their gods to Assyria, for the purpose of depriving the latter of their
to
power
to their votaries.
became
and had
to
punish their
own
votaries
The
Bible expresses
The Lord
known
wood and
3l8
a foreign country.
prevailed
even
among
those
who
many gods
and the
And
by
identifying
him
Adad
or Marduk.
whom
their mortal
It
was quite
who could
new
conditions,
and deeply
captivity, detested
conquerors.
practices,
22
any
religion.
in their
and they
felt
easy
was well
The
religion
not be carried into captivity, and his worshippers would have to serve there
other gods.
It
was due
to
belief
local
character,
and could be
everywhere.
and
is
powerless to
still
far to
dwell upon
it.
I.e., failed
who were
pious.
ESTHER
IN
HOSCHANDER
The change
319
by the people.
was effected
in
in their
a short time.
Not
first
of those
who w ere
r
left
behind
figs'.
2"
in
Judea,
in
the parable of
in
the
'two baskets of
still
The Judeans
after
the
old
country
But as
complete
soon
as
they came
Babylonia,
the
The
different
who migrated
Though
to
Egypt was
Egypt
defeat,
It
was due
government.
23
Being
The same
all
the
king
of
Egypt
Jer. 24. 3.
is
(29. 1-32).
But not
n.15).
24
We
may assume
who had
Babylonian
in their
covenant
with the Babylonian king, were not treated with some consideration as
This
may perhaps
be the
why
show such
a deep-rooted hatred
this
in
Egypt
25
and thus
2
Kings
29
296
f.
320
army through
final
borderland to Syria.
At
the time
of Judea's
the
to
allies of that
its
rescue.
20
a safe refuge
allies,
were no
doubt received
accordingly
'
a friendly
way by
felt
The Queen
of Heaven', to
whom
Thus the
abandoning
immigrants
had
not
the
least
reason
for
We
do not know
more probable
But
Judea.
after the
1.
I,
Graetz, Hist.
p.
'
Queen of
Megiddo.
The
improbability
evident,
as the
Jews would never have accepted whose hands they suffered a terrible
Moreover, the
will certainly do whatsoever goeth
defeat and to
whom
'
But
we
own
we
of
have done,
we
and our
cities
Judah'
an earlier period.
Israel
Assyrians started
cult of
ESTHER
IN
HOSCHANDER
many
38
32
of the
11
may
in-
As
The
rule,
religion
who
live in affluence.
religious
and middle
however,
classes of the
Judean captives.
The nobl
who
in
contact
government
officials,
relations with
latter,
many
Babylonians.
Out of deference
pay
to the
and
in
order to keep on
Babylonian
deities.
the
great
Babylonian
for
metropolis,
accumulating
their
Being
ill
will
who
transplanted them
for refusing to
worship
constant
menace
to the religious
movement.
The
2*
activity of
ri
seem
Jahveh
in the fifth
been a number
who
Jews, and the sanctity of the Temple of Jeb was not recognized by them.
19
were
and
the
leaders
/.
Jews
in
the captivity.
Graetz,
I.e.,
p. 332,
Renan.
c.
VI.
1.
322
regard
'
for
the
prophets, and
'
prophecies. 30
The
elders of Israel
fre-
for the
purpose of listening
respected,
teachings.'
and
among
the
common
:
people,
in
Hypo-
critically
they asked
for a divine
message.
But he was
their
deceive him.
What do you
God and
his reply.
Whenever he addressed
To
the
common As
not
people, however, he
spoke
in
a different
tone,
men among
won over
The
secretly.
religious
carried
on
fail
The
publicity which
feeling
to engender
bad
among
the Babylonians.
Com-
idolatrous
Ezek. 2i.
If
in
we
were
32
It is
some European
countries, as the
men
of
who
all
head of
Rabbis upon
33
34
Ezek.
14, 20.
85
is
inconceivable
how Renan
(History, VI, 1)
idea
ESTHER
IN
HOSCHANDER
On
323
couraging
effect
upon the
the
who had
It
movement could
of their brethren.
by the
sufferings
when one
sees
men
this
pay
for
them with
their lives.
effect.
However,
Those wealthy
everything, and
abandoning idolatrous
stuff of
They were
not of
the
The conquest
to the
Bel's
Babylonian
The
superstitious
still
belief
in
Idolatry, though
tolerated,
religion
now found a fruitful soil even in the hearts of people, who gave up idolatry and joined
community.
Nevertheless they
still
the wealthy
the
Jewish
remained
the
indifferent
members, without
the Jewish
laws.
high
regard
for
observances
of
They were
: '
the
people of
are
whom
the
They who
eating swine's
Babylonians
at that period
Graetz {History,
p.
Jews
them per-
own
country.
But the
Jeremiah stated
had
to
remain
in the captivity
The pious
Jews were
cherish
in that
any hope of an
The
indifferent
it.
we
an assumption that Nabunaid had been kindly disposed towards the captives
324
flesh,
broth
of
abominated
things
is
in
their
vessels.'
If the
religion as being
The mere
harm
to
sufficient
do much
itself
the Jewish
religious
conceptions
is
in
and Persian
the Avesta.
His emblem,
in
human
figure
idol. 39
Isa. 65. 4.
who
practised
idolatr}'.
No
dietary laws.
On
the contrary,
if
The prophet in those passages Jewish transgressors some were real idolaters,
; ;
others
in
the
monu-
and others
finally
This was the emblem of the Assyrian god Ashur (see Justi, History,
p.
69,
III,
p.
123 \
If
we must assume
emblem was
an idolatrous representation.
89
ibid.
Justi.
however,
is
of the
opinion
that
the
religion of the
Ahuramazda by an image.
But
then he would have to go a step further and maintain that the religion
of the Sassanides, the most fanatical adherents of the Zoroastrian religion,
ESTHER
IN
HOSCHANDER
325
The
ring and
not the
human
figure,
as
emblem was
represented
The Daevas,
deities,
and
their priests
and votaries as
heretics. 41
The
angels,
by
surrounded, originally
at a later period,
However,
became
character
of
the
former
light,
Daevas. 43
The power
of
under whose rule the Avesta was compiled, was not identical with that
of the Avesta either, as the Sassanides represented shape.
in
human
upon
Cf.
vol.
I,
p.
208, n. 3.
That
this
who was no
see
doubt well acquainted with the Persian religion, and nevertheless asserts
that the Persians
knew
chapter VI).
41
See K.
F.
J.
Darme-
unity
supremacy, and the other gods became not only his subjects, but his
creatures.
Justi,
in
his
History,
remarks:
'All
these
things have
in
They
42
Cf.
Geldner,
I.e.
Darmesteter,
I.e.,
p. 71,
first
mere
powers
but
their care.'
some of the Amshaspands possessed their own cf. the article 'Armenia' (Zoroastrian) by H. M. Ananikian. sanctuaries; in Hastings's Encyclop. of Religion and Ethics, and Ed. Meyer. G.A.. Ill,
In Armenia, at least,
p. 127
f.
VOL. XI.
325
all
intents
The conception
of
spiritual
of mankind, the
is
worshipped.
religion
is
44
a misnomer.
no good without
its
evil.
it is
The
latter
nature,
reasonable
man
however,
made
equivalent to him. 46
This would
he
tells
us
'
men, as a thanksearth.'
who
as
is
supposed
to dwell
underneath the
But
Zoroastrianism
is just
little
as Christianity for
George
That
Rawlinson
{ibid.,
speaks as a Greek.
no vestige of such a
evil
cult.
principle,
was
by
sacrifices.
If
we may
'
Median
45
religion of the
Magians
(p. 83).
The
latter religion,
however, was
belief.
'
not identical with that of Ahuramazda, but represents the old Iranian
similar opinion
is
expressed by Darmesteter,
/.
c, p. 82
When
two
the Magi had accounted for the existence of evil by the existence of
principles, there arose the question
how
was
felt,
which found
satisfaction
that
both are
and
ESTHER
IN
HOSCHANDER
Bchistun Inscription,
in his
was bound
his
be victorious,
and destroy
enemy. 48
To
scholarly
minds
there
might
have
been
great
differences
The
Persian
altars, 50
religion
having no images,
did
no temples, and no
the Jews
not
see
any
transgression in acknowledging
identifying
47
Ahuramazda
as God. and
We may
It
about
in-
Zoroaster,
scription.
48
his Behistun
Geldner,
/.
and
I,
4)
Graetz {History,
402)
is
remark: 'They
of Israel created
is
own
God
evil.'
similar opinion
expressed by
II,
Alfred Jeremias (The Old Testament in the Light of the Ancient East,
p.
276):
'The assumption
7,
12)
combats the
is
exoteric interpretation,
well
He
'The
not
dualistic
was
dualistic,
common people
But so subtle a distinction could scarcely have made any impression upon
Moreover, it was no easy task to convince the people God himself was the creator of evil. The very idea of the prophet that God created the darkness evidently contrasted with the story oi Creation in which the first divine act was the creation of light.
the average Jew.
that
80
61
Herodotus
It
I,
131.
looks as
if
saw
in
Jahveh
their
p.
own God
indeed
Ahuramazda under a
name.
Marquart (Fundamentc.
49
contends that 'the God of Heaven' (Ezra 7 12, 21, 23) is Ahuramazda. This conjecture is not without foundation. The edict of Artaxerxes. in
priest,
even to impose
/ 2
328
did not
fail,
own
distinctive
mark
of
Jews
'
Under Persian
latter,
rule,
however,
Zoroastrianism
among
an
his
strictly pious
Jew could
is
the
death
who
is
quite
incomprehensible.
The Persian
There
rulers
were very
tolerant
in
towards the
nothing improbable
granting the
Jews
rather
permission to return to their old home, to rebuild the Temple and the walls
of Jerusalem, and to live according to their
own
it
laws.
But
it
is
strange
that
have
been so
solicitous
about the
Law
it.
as to impose
had no inclination
to accept
is
Hence
it
is
no surprise
denied by Kuenen
{Hist.-krit. Einleitung,
Wellhausen
{Israel.
Th. Noldeke
{Golf. Gel.
and others.
Ed.
Meyer
this
{Entst. d. Jud., p.
is
60
f.),
demonstrated that
that Artaxerxes
document
absolutely genuine.
But
his explanation
was
superstitious,
Law
is
had
to
very forced.
in
There
no
parallel
to the
Greeks
religious matters
and
of the Jewish
Law
latter
We
The
He was
in
Western countries
order
connect them more firmly with his empire, and he saw in the
Jewish
Law
Persians.
We
with
on
in
chapter VII.
n. 59.
ESTHER
IN
HOSCHANDLR
329
ritual
But
at that
many
for
52
their
Many among
all
observances, in
Examples of
this
kind of
high position
in
Persia seems to
indicate that he
came
and
He
= Jehoiachin).
We
and were
Under Persian
rule,
as
any Jew of
idolatry.
being
religions.
There can be
little
room
the
for
name
They
in
the
Jews
of that period of
at that period.
According
to
Flavius Josephus,
to
his
story of Esther,
Mordecai
This
is
33
bearer, as
may
be
from the
seal
cylinders. 54
The
bearer of a
name
Nabu protects', was a votary of the god Nabu. The name Mordecai is a hypocoristicon of a complex name compounded with the divine name Marduk. Thus the full name was undoubtedly of idolatrous character.
Nabu-nasir, 'the god
If the
Talmudic statement,
',
'
Mordecai
is
identical
with
of
Bilshan
55
is
name
Marduk
is
their lord \ 56
god Marduk.
father
life,
was an
To
him
in
European
where
biblical
among
Christians, consider
named Abraham,
Cf. J.
in
a.
as
'
master
(ptJv
?V^,
to
as he
was
said to have
been a member
of the
languages
that
is
to say, he
had
in Palestine,
to rely
interpreter.
The explanation
which
of
is
"TH lb (Exod.
The
fact
that the
As
name, and so
50
is
Mordecai.
quist, Neubabylonisches
Names,
1914).
Namenbnch, Helsingfors, 1905 Assyrian Personal Many of the numerous names Mardnka, Marduku see ibid.)
;
ESTHER
IN
HOSCHANDER
for
his
33
Moses, &c.
No Jew
with
any regard
religion
his son a
name
It
to the worship of
in
Marduk.
an
exception
this respect.
the indifferent
Babylonian Jews
name
their
children
8lc./'
7
may
be seen
periods.
But
find
it
may
names of idolatrous character borne by relatives of those whose names are compounded with the divine
seldom
name Jawa.
The
latter were, as
it
seems, characteristic
by no
it
means proud
of his
Though
exercising, as
was
was easy
Cf. Babyl.
I.e.
Renan
remarks: 'A great many Jews became servants of the households of the Chaldean nobility and adopted Chaldean names, without
troubling themselves about the paganism implied by these names.
It
did
the
Jews of
Roman epoch
wrong.
His analogies
Jews never adopted in post-exilic times paganism. The name Apollonius is a mere translation names implying of the Hebrew name Samson, and the name Hermes means literally
Strictly
religious
'interpreter', and a
Jew may
if it
is
also that of
Greek god.
It
would be
different
Jew would
be called Apollodorus
or lsidorus.
They would
332
being Babylonian, we
may assume
that he
had
for special
Her name,
a hypocoristicon of a
Her
Ishtar
is
her light
two names,
But
""inDK
it
= flp^rrnriDK. 60
name
JiDin
is
is
Greek
as Atossa* 1 and
in Persia.
Whatever
her compounded
been, the
name Esther
Having
Jair.
lost
both parents
in
He
Their real
Namenbuch.
We
find
is
cf.
Tallquist,
This word
synonym
of urru,
is
fir.i
"V|K
'
light',
and of
ufiru
"0
Jjoj,
"nfl
Hebrew
'splendour', which
is
used also
formation of
cuneiform proper
names, as
I.e.)
refer
UD
Shamash, may be seen from the name Nabu-shakin-iid-du, 'the god Nabu makes light' (cf. ibid.). This noun may have been pronounced hitd-dn.
according to the etymology.
We
Sumero-Babylonian
word
hekal.
60
ekal,
was by
the
Hebrews pronounced
remarks
'
:
III, p. 196,
Hadassah
(her
Hebrew name)
is
Persian Atossci?
name
at the
Cf. Cassel,
c,
p.
54.
Many
a strict line
between the
ESTHER
IN
HOSCHANDER
333
characters arc
Book
of Esther.
means peculiar
to
and charac-
They
though
ideas,
Heterodoxy assumed a
As
long
;
as idolatry
in the
idolaters
Sadducees
adherents of
(
the Christian
in
the
period
of the
;
eonim,
Karaites
in
and
at a later
period, Cabbalists.
Orthodoxy, the
real representative of
clear.
i"lEy
The passage nmS>l HX1 Hy HX "1TIDK fTPJfl *6 is The terms DV and m?1D here and in the similar passage
DN1
"IJ1DN
"N
But
*3
nmSlE maD
(II,
that
is
njTQ TPNTI
i>31N
'
rDS'N
*y
nx
kw
tcn
For
how
can
endure
come unto my people ? or how can I endure my kindred'? (VIII, 6). The term mpiD means
The former meaning is here impossible, was Babylonia, and the latter very improbable.
also
is
place of origin
',
to Judea.
we
But
is
m^lEl Dy
are
We
find only
rTplD
j'HN or
mS^I
|*"IS.
Hence
there
is
room
for
word rnplft.
religion.
We shall
in
who were
if
They were
no danger,
they abandoned
But
at a later
longer.
The term
m,
Dy
a Persian loan-word (which occurs so often in Esther), in the passage ?2ft JT01C
DnVfn
334
times of Mordecai
and Esther.
Esther n.
IO
The author
'
for
shew
it
63
He
tells
it
so frankly and
if
any reason
Jew
for
It
why
we can read
lines.
Relying upon
fail
was apprehensive
of her being excluded from the competition for the rank of queen
religion.
if
she was
known
If
rmrV
The
'the Jewish
m
,
the
Law
of
Moses
and
Israel'.
Hence we venture
m and
Dy
member
of course
Thus the
meaning of the
DI^D
in
is
'
Some say
he
that Mordecai
was wrong
comBut
to disclose
if
knew
that she
was one
of the exiles.
others say that Mordecai learned in a dream that Esther was destined to
save Israel
04
'.
Paton,
I.e.,
p. 178,
observes: 'There
is
in
Mordecai, as
in
who
ESTHER
IN
HOSCHANDER
is
335
no doubt that
have
slain
his
his
own hands,
she would
to
become the
observance
informing
On
if
harem
would have
from blame
he had kept
itself:
Why
queen
If
did Mordecai
?
so
Was
it
due to
ambition
Certainly not
for
him
let
costs.
any advantage
secrecy
is
he does not
Esther
when
no longer
useful,
does he bid
her disclose
65
(see n. 68).
The author
lets
how
way, and
This prayer
is
characteristic of
the
mode
66
of thinking of religious
Jews
of the
cerning intermarriage.
See, however, Cassel,
p.
61
f.
67
Jewish origin, but also her kinship to Mordecai, must admit that the
could hardly have profited anything by Esther's exalted position.
Moreover,
lounger,
for
and not in an
Mordecai
motives
?
official
it
character.
Hence
is
in
336
life.
Thus
Although concealing
own
religion,
many
she was.
However
decai, in his
for
Mor-
may
from
have been
a
the
benefit
the
Jewish
either
people
purely
we
must condemn
his conduct
sole standard
of rectitude.
full
An
licence to
We
certain circumstances
may
be disregarded,
if
any
essential
would be
a king, a high
official,
or
But
in
Palestine
and
their
own
That
policy, however,
religion,
and we
if
may
such a
in
all
Jahveh as Ezra and Nehemiah, since even the family of the High-priest was
related
by marriage
to the
w See
chapter VIII.
ESTHER
IN
HOSCHANDER
(
3^7
)n the
Nehemiah
against interin
marriage caused
many
new
state,
but
Thus Ezra
and Nehemiah
represented
of
Jews
in all
indifferent
to
religious
observances,
and
being
hardly
suffering brethren,
The
religious persecutions
effect
upon Mordecai.
in his
power to
assist
The Rabbinic
He was
brethren
',
that
it
meant
to indicate that a
71
of the
a
contains
more than
who do
not
also
1.
Megillah 16
338
though being
And
men of that type refused to associate with him. The Book of Esther was in all probability composed
in
Jewish learning.
undoubtedly was composed at a time when the personof Mordecai and Esther were
still
alities
well
known.
Its
who
an
strictly
adhered to the
devolved
the
still
Upon them
event,
in
the
task
of
commemorating
latter,
which
opponents of the
had continually
of Israel.
situation.
to
fight, figured
and saviours
a most embarrassing
They
Not
73
to
But
this story
in
Mordecai and Esther (see following notes and chapters VII, IX).
75
'
"
Record
this event
of mine
I
"
It is
written,
Have
that
any event should be recorded only three times, and not four times, and the memory of Amalek's destruction is already recorded three times.
(Thus they refused to record
" Write this for a memorial
in
it)
until
book" (Exod.
himself, here
is
"write
to the records
made by Moses
(1
Sam.
15.
1-34):
to
"in a book"
be represented
a special
Book
( Tnro nSv
mim
#
siro
snpo
;sd
rb
invo^ ny
min nwni)
tint
runs'
ni^on
mrw
no
,Dw:ua airap no
ESTHER
it
IN
HOSCHANDER
3^9
principles
To
describe Mordecai
religion
was
The
religious conduct of
Besides, the
To
Jews
as
God's chosen
edifice
How
could the
rites
and obif
Law
of Israel
God
own instruments people who did them? The only way out of this dilemma was
that there was any divine intervention.
In this
way
the
own
sentiments.
In the present writer's opinion, a strictly orthodox rabbi of to-day would be in the same predicament,
if
compelled
by circumstances
philanthropist
who was
to
all
religious
ob-
same way
as the
Sopherim did
in the compilation
all
of the
Book of
Esther,
circumspectly avoiding
There
is
and they
74
at
first
refused to
request. 74
that this
Rabbi Joshua, son of Hananiah (flourished about 100 c. e.), still held Book ought to have been put in writing, in explaining: 'write this*
refers to
tion
what
is
written in Exodus
'
for a
memorial
'
of that
in their
commandment in Deuteronomy to remind Israel to keep memory; 'in a book' refers to what is Written in the Book
of
34
Who
this narrative
is
tradition
We
was Esther's
just
We may
this compilation,
and
that the only record of that event consisted of the letters sent out
character, as
Samuel
we
(/TftT) 3*irDt?
,JK3
mrO'iT
HNT 3irD
CN^n
HD
"13D3,
ibid.).
In
homiletic explanations do not give the real reasons pro and contra.
The
76
\v e
to the
commemoraEsther sent
tells
us
'
'
Establish for
me
sent back:
"Will you
incite
Persia"'
(m
rw
"ok
rh \rhw
nnvA wsop
tfDani' "inoN
nrh nrbw
nn
D1S1
nsD bv
HD
*J?iy?
In this homiletic
we may
to sanction the
We
in
saying seems
of the
to
Book
of Esther
'
may have
Jews
in
the East
in a certain period,
inciting^envy against
WK
'the
Book
of Esther does
ESTHER
IN
3,!
story of that
event, and
order
its
and Samuel
in
Book
Looking
and on the
their
comprehension.
did
Sopherim
not
dare to represent
Ahasuerus
as
an
instrument of the
all
God
religious
elements.
Those
rabbis,
In their opinion,
a book
of
all
ought
not to
in
writing,
but handed
down by
tradition.
is
the
name
Since, however,
we
Samuel holds
the opinion of Rabbi Joshua', that Esther ought not to have been recorded.
we
in
sacred Books, and thus does not defile the hands (see
As
disagreement concerning
hands, but there
:
Canticles';
defiles the
is
'Ecclesiastes
than the School of Hillel, but Ruth, Canticles, and Esther defile the hands'
(,D*wn yb>3
"21 nbnpi
npi noi
D'rn hn w:im
i:\s
rbrp
tpi nn
dhyi
70
>tt
S>3N
riN
fKDOQ
72.
D*wn),
Uid. % &c.
See note
y\r\zb
rnr:N:
xh nnp>
mow
nnDK,
Megiiiah 7a
VOL.
XT.
A a
342
The
story of Esther
to be written
'
down'. sl
The
latter
inspiration of the
Holy
Spirit
in
Spirit',
82
Holy
other
this
The
upon
it
the
more
religious
because of
religion.
83
its
phraseology of
Bearing
in
mind the
religious conceptions of
Mordecai
them among
81
'
the Fathers
of the world
'.
To any
un-
mow
vipn nnn
p.
-inDN, *#.
III, p.
82 83
201.
fact
172, and other commentators conclude from the that their story
that
was
unknown
objection.
Jampel, however,
omission
critics'
The existence
we
have for
Daniel
'.
it
the testimony of Ezekiel ^28. 3): 'Behold, thou art wiser than
latter
of Ezekiel, as he
fearing
represented with
If
Godno
man
have lived
the
hoary antiquity.
The Book
name
is
doubt younger
than Sirach.
As
to Ezra, Sirach
was
not a 'Bible-critic'.
was merely
to
Law
but no more holy than the prophets Haggai, Zachariah, and Malachi,
whom
he also omitted
mention.
of about fourteen hundred immigrants and one of the great teachers of the people.
But having
built
neither the
Of Nehemiah
he could say that he raised the walls of Jerusalem and restored the home
of Israel.
But Sirach could not have omitted the names of Mordecai and
played such an important part
in Israel.
Esther
who
in
Jewish history,
if
he had
ESTHER
IN
HOSCHANDER
34.3
prejudiced mind
not belong
the
in this
Book
of Esther having
become popular,
would have
been blasphemy to
of Israel.
criticize the
The
them
as Jewish saints,
their
ability to defend
and
{To be continued.)
a 2
1756-1842.
Dusciiinskv, London.
APPENDIX
EXTRACT
Schild
'.
VII
'
Zum
Griinen
MS.
T"DP
a.
n"a
]"i7]
nsDP i^w'
-iid"id
wa
ms ma wi
"vkd
rrvaD
n"a
jd
mriDiD n"y
p*a
n*3
*mnn
**$
t^bwi
i>a
n"ir6
ppp
id
txd
-insi
Tko tkd
-iid-id
stoop td
tkd n^ pi i^bwi
i>ia*
nnK
"ipan
ban
5>a
nianata
msb
jwdi
ddvj?
mo:6
i^nn
p^wn
kw
a^nD
D^pi?
D^Diaoipa
b*3n
D*rane>
i:pp-in
nwai
p*-i
swnn
pi
d"-i
;r.v
i"-i:
thd
'n
p*in
p?
*va
#
pnp
td
|w'"i
=)
B>D*-n ':ki
D'n
i"cpn i^oa
n v UTIKD
Page 198
n"a
b.
yam
a"n
^"n:
;*"a
epp
tkd
h"d
}in
*mnn
n'n u*i
n"a
tar
n'p
fo
^did
)b
nbw
i*y
'Anewi tkd
n"ai
m'n n*n
dn
chvb
Ap
n*a
wi n*)pc
346
,121 dip
yarv x^'i
rny^an
ihi>
*6
nvn
fy
mw
my
my
^^
m<k
r"y
aw
pyp
ppp
mao mo
n"a
n'ai
awi
ntn
p"i
tko
n"ai
,i5>e>
a"n pymsn
5>*jn
nn^
ny nny
sw6
m*k aip
aw
wip
^n
"pna
Bnn pa pi pro pN
tno nywi ^
n"a^ nno
dW mm
n"a
jo
b":n a"n
pyrao
mai nwiv
'on
nhswi mo
dS>p jvan
a-ini>
p^n ^y
map two
n"ioa
p*s
rra
"p^
'w
i>yi
"y'jopn n&T ny
jyio
dW>
y^n
ppp
tko
jot
rTai>
f*w
w
ii>
tko
npyo
,i>y"an
rnnsn
mm
a"n
pa
,b*jn
djp b'an
tko
n'a
pyman
nha pnt
v-iana
S>":n jj^n
wip
'w
)b
n^n
tko n"a
n"ai ,i>*jn
vi?y
pywi nia^nrw
n"m .nnnpn^ pn
aw
^"n
spp
tko
s
yiv m k o"o
jot
*w
wo
nanp
hon
pa naoyoayr vmn
iv xbvh
lp^oiaK
pnyi
kvw
noB>i a"n
pyia
^ ND
a^ onsai
D.Tni:yDa
-laoyDDyr
bv^
v^y
p:^*
^on
nr
^y ia pnnn^
brp
mD
my d;c^
^10 nr
Page 199
a.
roion
n'pa
ywn nwaoa
Pipina
b'an
c"-i
tno
D^vy
ba
tr"-i
n"a
nitonna
to
n"na
i:wSVOi
pja^n
D^onsoip
y
b'an
tniun
ionn^
D"pS>
-i\sd
nnxi
id
#
^ab
D:pai
Dni>
vppiu mtind
x^
DiT3^
"ipn
#
d^ido
^dd
D^ci? b an
n*a
m
a"n
n a^no
nnnnv
nr
*aa
b":r\
nnsi
oaa
fe6v
tno
n*ai
-in^d^
p3D
10
py
p
yuni>
n'a
# b an
nn^ iv m^d^
y^xni?
mm wn
tkd
n a
my
347
u*aai 2"ns
mrb
hei-iei
b\y&
my
pw
p*x
P^n
unto
J>'sn
2"- pyran
nisi
tniMP
mmp
www
pN
'wi
no
pn
n*a
,^'an
-"n pjn<en
^:)"\?
i>y
**i
^"1
pa*s
td
ianp
/i"n:
^ayu
rn'oa anii
t^ 'w
rt'ib
n^a
nm
n,w
nn
pp&>
**n iniN
pyTB
y*v
w
irnaa^
vma^
i>":n
ha* u*K
na en
i>":n
ipp
yum
^'an
'm
n*a vn p^n
jwiavip *cm
"1*3
ny
S?y
ma
Nin
i>":n
a"n pyvun
awm
dn
owooip
spina
Dnwa
nx
n"a
pn
3ipe>
vnd
Page 199
a"y
'r
b.
pnn
n"n
winb
yno
n"a
n"m by
is*
^a
in": p"a
epp
"a
Page 202
n"a
b.
n?n nayn
;vd
iaa^ nnN
lxai
nwnna
n"a
tn n*a pnn *arnn ncyEai *pp -pnd n"a pnn p n*a vn m*3DP nrw jyioi i^boti *vnd c6tr po&prvw nr jbin by "'n 5>*an i^jpdti tnd n'ai anp pnanyn naiDP *tn poApnn p i3i nai>nn moo naa nT3D "mr ncy nns n n;^np pN !~an "\t '*nman '^tr ajwi p i>*an c"n tnd n"a n-iSm "^n ip^disn "113^31 r^p iBBa "ii303i
yani
I'na
m"n n"n
w
^
n^tr y':D
uayn DHay3
n*3
naa
nw\*
a^p
!j
3W
l^X'm
v;n
^":n istcn
n"i p
pyiv
poi^nn
f,
nn::
'"ainaa
n-jwri
die:
pyn^n^ yT "m
k^
pi^nn ns np^n
k^ s p^np pw
nan? trvi
^
jyl
3vn
i"y
nrni?
nrowi
n^ia n^iy
in:
%
kvw
^2^ b an
*2
'b
i^s poi^nn
p3i
348
nry
po
-jx
wn
xi>
nxoi>
npii?n
tn
"j-iy^
pn
pnn yan
xani>
l>*an
mw
n'a
pcintf
aw
b'an
"inr
y*i*b
npibn
myy
TXD
"py> nhyr
Spy
Page 203
(x"y :"n sp)
wxy
no
d:
ma
"inr
pny
ran
i*anb
(!)Dwa
it nnn
'naran pi
aina
Ty it nnn
nyax
Daw
dW
*vn
oi?<y
pnn
pai
nyr
";
)b
o^y dx na
188
nx5>
pa*
wnbn
nbiy vyayi
yaoo
inixi
na^np pay
"6
yy*xi>n
i>a
pN nynx
ktbw
na^inp
p is
dW
to
nplbn
nxoi>
a^ino
"j
pa
,wisb
mion n"pa
nxiaioa
omnuytaa
(i)Tnxm
^ya
n"m
%
tx
"inr
nxrina
trd
n'a mrin
n^y nnx x
ix
pi'-ip
enn
na^ip
dW
*tn
khow
d^
s
jdd nr^np px
?:p
nyon nnD
n:j
"inr
x"
1 '
x n*j^a aina nn
nxD^
s
"j
no
mxo
a*D3*n
l"vw n"n
-jnvy
aao p:\o
**n
xi?
pap
na^np px
ax:
5>ia<
xpm
pa
ff,
iT
norn
sj^y
pc*^*
?)xi
,x
n^apa
b'sn
n"nna
i^y
y"x
nvnnn
px
n'ai
pa^o
nono
xn^ap
txo
u"n yino nnv aiD xin pansy nc\xa n:^np aiy yianb
\)vb by lovy
'^
Agio =
M y^L X.
DUSCHIN-KY
wni fni
349
pic
nap pno
nn^nnn
*aa
ynsru
tfbp
p? ba kep
npma pny
n'pa
rwuca' ix\3Da
Drrroaipnai
'nwupBa
^*an
D*rwn tamem
y"s b":n
Dnrm
pin
lonnp trrap
rm^
dwdeip *oa rum uadb mien vn d"i mso *:p *id D3p3i n'ro
ijtirb
-ibpti
"idpti
uwi tdm
N>p i'ddti
|tp5>a
m ao
%
Tap
ripn
(U3"jn)
rr^pn
wn
ukyd
jniN
nnNi
lpvnfiM
"iopm
pp
p6a mi b";n
n"a
^yao nTpn
b*an ba
"intfb
wyn DHjya
n'a n*in
mnanp
a"n
nnw
Dia
n^wi TVn
p|^m
rnyaoo
wiyu
mnb
rren dk b"3n
abi
"in?
tf
two
n's
Ta
"\t
i"i Dyn
'in?
Mipbai canaa
Ty obpb
irvao
b"3n
*]D
p*n D*ina
ba
a^ino
k pbip p pyTan
cyp D'nna
"cn
by ytrsb my^an
pic
n^nn
b'an
pnnb
b":a b'an
Difi i"n:
jn
rwr
DN3i
wryta
Dbc6
pi
riEns
Dnsnn
fn*i
ppp -i"na
i"nr
ob^b a^nn ir n
t
s
^
i:j
p rraiPNin
;
rorb
N
i
:pn
3^a
d:i
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by
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by
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p*i *nna
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nb^
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o'nnab
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ba by b*i
ipy npn
^b
ibx
ba
ypbn
.
Page 204 a.
(s"y n"n
-iNiao
5jn)
naac
)*rv
n:np
b":n
di
nronD b'an
py-pB nia:b
nvn
^"n o^nna^
ppp
-i\sd
b'jai i:jin
b"jn
n*a by boiop
^i
p"a
mkp
^p
^bayo
n'lM annb
T'-'
n*a vn n"y
nhyp pro
35
nBn
e>"n
wffm tod
\
n"a
moa^
n"a ntpyoa
nnoa
"b
nata
by <*na ann
mpa
"bt'Dpn
b"an epp
i?"jn
tod
n"a by sin
avnm
fDpn
pbn
ff
tod
n"a jro
'w
nnnxn
no
ixma b"yan
b"an ppp
ff
nan
nr nat? b an
tod
n"ai b*an
jdi
ny
no ^no
rnran p^ny
A r:
1
na
ann vnsb
pp
'to no
wo
aw
b an
ff
ff
ppp r"n
no
>p*rnD
d*moti 'onnD&r no
"in?
pa idod
dW
t/'n
na
x'pa
n*a
narap
no
no d"d
-icy
D>aE>
bao
^'"pn
wkp
yonb
s
b"an
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nbvb non
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tod
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ff
no
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"\xn xni
nnon
ib
tw
obtrb
na>ino
"s
na^D
rmon n"pa
Page 204
a"y n"n rp
bv Q'T^y b"an
'mvn nm
b"an s'p
^n
annb
yw
"m^ no
a
11
^ n^D
n"a
pnn
on^y
ono
bav oa
b":n
pjD^n
nncn 6
ib
b":n
r"n td
n"ai
jaiNai
,ff
rjnr
^rra^np
b"2n
3N1
"WW nr^^
Dnaro
ponb
T^
"''i^
r>'^
^*n ^ p
^n
d^
b":n pj^
:"cpn n"n ny
DUSCHINSKY
APPENDIX
ELEGY on
Isaac and
VIII
the death of R.
David Tevele
Schifif,
by
(Leaflet
printed
In the possession of
for me.)
ncy
.n?B:
.trawnn
omna toto
.D^anac .D^anan
.nixob
ns
wn
nns*
.ru&>Db
tt
^n *ja
.mrann D*nn
nnsyy e6b> pi
tfaian
.D s Nmi
D^bc nK ns nmb
.D.mnmroa nnbyc no
Vl"Un JPOPl
tideh pb
#
,
in
nw
*ab
?"T
TD,N
ui ppt s
Dai
mi
"1
*a
by ny:ib
nib
nun
nwib
^
:
-ion
nnn
mna
maab
janitor
|na?b
by
.onann nb
Dnaran
p
rr*a
nv |K*ub
Ynino
nbnnbi db6
mna Domain
"jbo nin
t*b
iikjh
mo
by
maa
inni:o jnan
in
i:nv
by
no .onnon
ro
.ittap
nra
xbn
,13a
itt
% aniK as a
dekfo
nmwa
.dtdb>
,n\st:n
now
na
.on^b
nDnai
bbvd3
onDn
nmrnniy
n*n
,JDK3 jpn
* new my
era
naap
on
m3KV
/pntcon
noi
.~P
352
Kin
ab by 'nibyna
la
%
.
ncro 'aw
nn wok
,'n'EKn aion
rwv
fwoi
nop
,rm mnb
ht
t<pk abiya *n
.b'ai
in
ity
.waixaoo won:'
nnopa htp
nv:b
/nn
aviy
Don
pnw p'n
1Pp nrb
a":pn vbaa Y'a
[nan
";
ro'^nrn
mon
iV
'"i
p p7T
dv n"a
k*i
l'n
bnan ann
mo
by
.maa inm:o
-inajm Trpn
nna
.bant^o
nun
ppji
.ioya
ayna
iba^i
nanoa
jivnb nn ppo
.xovai
mo
,aio
t>y
Kb bas
.avyno
*:k
nxr by
.aabi
ibia^
pa
bx
wan ku
vow
ba
.pnvn
acri
abiya *n
wan
niy *a
.powui prnn:
by
na
worn
baao
my^bs
na
ua
.aaaab
.aa'o
11
lpin
n? niarai
ba tno:i rue*
nrp
annax p"n
.p"ab
aann nibx^oai
p*o
pin pn
Translation.
On
one
brother
my
beloved
brethren
what
my
for their
who mourn
the
by
Priest
David
their
in
Rabbi,
me
6).
the
(Prov. 22.
may
DUSCHINSKY
35^
above-named pleasing
youths.
Copy
Keyzer
Kislev, 5552.
On
tion,
R. David the
may
is
he rest
in peace.
sound of crying
David, King of
Israel,
more
more
will
Their Shepherd
is
dead.
He
right
and
charity.
As
them
guarded them.
in justice
still)
He saw
and
kindness.
He was
to thee,
he was
Woe
Is there a
London
which
is
Is
town
in
to be
found a wise
like the
one
To what
shall I
compare thy
hurt,
what
was thy
sin that
all
However, on consideration
find
is
For
David yet
where he
lives in the
world where he
will
he
joy! This
may
let
console us
in
our
and
us bless the
Almighty
whose hand
is
death and
life.
Isaac, son of
Lazar Keyzer,
354
Tuesday, 24th Kislev, S55 2 On the death of the great Rabbi, famous
tion,
in his genera-
R. David the
Priest, &c.
Glory has
of his
left Israel,
is
dead.
the desert
thirst,
so
way
For
knowing where
to
to go.
for the
as only his
body
is is
where everything
piety.
fruit
of his
be a good intercessor
for us
and
for his
community.
Zalman Keyzer.
Be strong and
your
lives.
of
my
brother
Talmud
Then God
will
bless
you
in
everything
according to your
own
Abraham Keyzer.
Amsterdam, %% Tebeth, 5552
DUSCHIXSKY
35
APPENDIX
MS. Adler
Abrahams.
IX
2261.
Abraham
in
Michel and L.
a
clear,
I.
The
careful
'
labour,
and
profifet
The
on
p.
60 with a
is
profit of
17^. *]\d.
509
share
169
The pages
as
Hirschel
book of records
1,
he gave to Shohetim.
Page
by the Rabbi.
reads:
rbip
b ww ynp
tidwp
|t
unity
biy\
^nn^
"ano
i^dn mras&
i^bm ^y
^m
fp
ny^pn
*nna
b an
ba
'a
by
Kpin nNianb
N"a
dj"
in^aspn fivrno
"n
*v "vn i*-
'ikj
note
riBtt
k'jp
;n:ib
p"p
"id in'ton m
na p sb
Zw/ of Shochctim
Page
2.
t
authorized.
b.
Zevi Hirsch
Bidefield
b.
').
Solomon of Simiatel
1
Heshv. 5583.
Bidefield.
3.
Moses
b.
Benjamin.
b. Z.
17 Heshv. $583.
Nahman
5583.
Newman,
Leeds).
24 Sivan,
Leeds.
356
5.
Menahcm, 189
Israel
called
Jonas Levy.
15 Shebat,
5583.
6.
Solomon
in
Hornstein
'
('
Plymouth
signed
in
25 Sivan, 5583.
Plymouth.
7.
Simon
b.
Jehiel
Sofer (Engl,
5583.
2 a.
1
signature:)
189a
Simion
Jonas.
21
Tammuz,
Page
8.
Hayyim
b.
Rabbi Isachar.
in
Ab, 5583.
to
9.
Shohet
Chatham
rules)
(letter
:
the
same
for
not
obeying the
dated
17
a.
Ab, jS^3-
Page 3
10.
26 Ab, 5583.
Plymouth.
11.
Judah Leb.
(BnN3).
b.
Mordecai.
Elul, 5583.
Norwich
2.
Falk Neumegen.
28 Kislev, 5584.
Highgate.
13.
Abraham Abraham
Samuel
b.
b.
of
Semija
(N^DyD).
22 Kislev, 5584.
14.
b.
Moses Neugass.
b.
9 Tebet, 5584.
11 Sivan, 5584.
15.
Michael Elijah
A. of Rawitsch.
16.
Michael.
4 Tammuz, 5584.
Page 4
17.
]
a.
Zeev Wolf
Joseph
b.
M.
Tammuz, 5584
St.,
8.
Worcester.
6 July,
189
5584
:
A. M.
I
Worcester (Engl.).
at
acknowledge
that
have
i"Dl*
given
my
ID.
hand
to the rules
side.
jDpD DnjD
|2
E2C
Thp English
^EnglA
DUSCHINSKY
17
357
Zevi Hirsch
b.
Rabbi David of
Bialistock.
Tanimuz,
Page 4
20.
z
i
.
b.
i
Eliezer ("ip
2 3i*e>?).
First
Ab. 5584.
Bedford.
Nathan
b.
Meir.
190
Page 5
2
2.
Judah Leb.
b.
K.
ff
(?"Yt p
Dn^ fTW).
;
15 Kislev, 5585.
23.
Moses
b.
Zevi Hirsch.
b.
23 Tebet 5585.
'
Yarmouth.
24.
Jacob Koppel
Hyman
').
Page 5
25.
26.
Leb Deutz (Moses Levy) of Frankfort on Main. 37th day of Omer, 5585. Dover. Jehiel Michael b. Abraham. 7 Heshvan, 5586.
Moses
b.
27.
Jacob Kish
tingham.
191
Heshvan, 5586.
Not-
28. 29.
Benjamin
b,
Menahem.
(Engl.).
13 Kislev, 5586.
Brighton.
M. Michael
Glasgow.
Page
30.
a.
Simon
b.
12 Teb.
5586.
31.
Jonathan
Joseph
b.
Rabbi Isachar.
b.
11 Shebat, 5586. 19 -
32.
Abraham
Goldman.
my
h an d
j
A.
21
Adar
I,
5586.
Bristol.
33. Joseph
190
I
I
Dartmouth.
n :p nSTpJl to the Revd. Dr. Herschell, that
to
'I
g ave
keep
to his orders.
to
Should
shall consider
myself pTDSJ
our Religious
orders.'
Sighned by
me
this day,
aniMyao tkc 12
191
;n:.
Added:
p"fib
(!)
^"jD iJV^ 13
"ai>
TH
un*:'
DnsS> Nottingham.'
n"'
192
icpn
"i dv,i.
VOL. XI.
B b
358
34.
Jacobs).
3J. 38.
Abraham
kow?)
b.
Joseph.
b.
10 Ab, 5586.
Salomon Zalman
jmapyaWD y""0
wAv
(Engl.
Solomon
Sternburgh Glasgow).
16
Ab, 5586.
Glasgow.
Page
39. Eisik (of)
7 a.
Turkheim.
(Engl.).
15 Ab, 5586.
40. L.
A. Samson
15
Ab
5586.
27
Solomon Heilprin.
Ab, 5586.
5 Heshv. 5587.
Dov Ber
of
*jmitt*3ina.
b.
10 Kisl. 5587.
44.
28 Elul, 5587.
Page
45.
7 b.
Simon
b.
Page
46. Michael Levi
b.
8 a.
R. S. Sofer of Carnikau.
24 Heshv.
5588.
47. 48.
Judah Leb.
*
b.
Isahar Levi.
13 Kisl. 5588.
forgot to sign' (R. Solomon's
nephew of Simon, he
hand).
49. Mr.
193
W. Abrahams,
"Ip3?0
(No date.)
is
Authorized as
Nini roio
porcher
added
'bwo
194
nv^n
:
'
B*i i:pr
I
n^a xb
b":r\
jwdp
to
'*i
fnsb.
have given
my hand
to the
Revd. Solomon
as
I
down
me
am
to
kill
DUSCHINSKY
Exeter.
351;
Alexander
Benjamin
b. Eliezer.
Hanuccah, 5588.
b.
14 Elul, 5588.
Meir
b.
Samuel.
b.
1st
54. Arjeh
Jacob (signs
follows:
itn
in
Jamicar'
[Jamaica]).
5 Jan. 5589.
Page 9
55.
a.
Abraham
Jacob
Meir
b.
b.
David
Berliner.
56. Gabriel b.
Portsmouth.
57.
58.
Meir.
b.
Rabbi Judah
2pv
P'^'y.
5589.
Swansea.
Page
59.
60.
9 b.
Biale.
Zeev Wolf
b.
Rabbi B. of
20 Heshvan, 5590.
b.
61.
62.
Meyer Lyon
Moses
b.
of -ittDyt^D (Engl.).
Omer,
5590
(Engl.).
Page 10
63.
a.
Abraham
Gloster
b.
I
Isaac Levi
('
and
my
father
abide by.
A. Levy.)
19
Omer 5590
(Engl.).
Gloucester.
64. Isaac b.
Jacob Wolf.
13 Sivan, 5590. 13
M.
Ab, 5590.
Von
npr).
5 Tishri.5591.
Island
poultry.'
the
name
of the Australian
Bb:
360
6y.
Moses
b.
Hayyim Sachs
').
(Engl.
'
Moritz Sachs
BIW
nyn-iaaypn
68.
6 Shevat, 5591.
Canterbury.
Abraham
(pfetfT
b.
Rabbi Moses
Isaac,
Rabbi of Samlin
p"n
A.
20
Rozenbaum).
69.
14 Omer, 5591.
I.
Jacob
b.
Meir (Engl.:
Isaac
pE^n^
BITO).
Omer, 5591.
70.
Brighton.
Isaac b. Samuel.
34 Omer.
(Engl.)
Page
71.
1 1 a.
Moses
b.
Joel
(lD)]h
(!)
D^riN).
40
Omer, 5591.
Edinburgh.
72. 73.
74. 75.
Michael Elijah
b. J.
of Rawitsch.
42 Omer, 5591.
Nathan
b.
b.
Gedaljah.
Koppel
2 Tarn.
Simon
b.
ben A. of Wreschen.
5 Tarn.
Dros
'
:
V, 5591.
Ephraim Arjeh
in
Ephraim Moses
23 Elul, 5.591.
Scarb ro
for
my
uncle Jacobs')-
Scarborough.
Page 11b.
78.
79. 80.
Nahman
Aaron
Joseph
b.
b.
Zalman Rosenthal.
A. (Engl.:
Aron Abrahams
').
13 Heshvan,
5592.
81.
b.
Yarmouth.
Asher
(Engl.).
22 April, 5593.
DUSCHINSKY
p
$6l
Solomon
Judah
Platura
(W nwo
Leeds
('
:
TflflD
Nliuxba rofe>).
').
20 Ab, 5593.
83.
b.
Israel Joseph).
20 Aug.
559384.
Lewis Levy.
13 Elul, 5593.
Bedford.
Page
85.
86.
2 b.
'a 'l,
Judah Leb.
Hirsch
b.
b.
M. Leb.
N^1
5594.
8
Abraham
of
Zevi of Gallin.
Adar
II,
5594,
d:i.
87.
Moses Landau
Engl.
:
Moses Lando-Kenterbury).
5 Aug. 5594 (Engl.).
3 Sivan. 5594.
Canterbury.
88.
Alex r Cohen.
Page
89.
3 a.
Eliezer b.
Sam. Cohen.
R. Solomon Hirschell's hand
Joseph (Minz?).
(in
:
A. ben Zeev
(Hebr.)
21 Elul,
Judah Leb
in
of
Witas
in
Moldavia (note
'
:
He
has been
America').
b.
4 Heshvan. 5595.
7
93.
Baruch
Rabbi Abraham.
Heshvan, S595-
Page 13 b.
94.
Leb
b.
Lewis Simon).
Dec,
5595.
95.
Menahem
b.
26 Shebat 5595.
9 Nisan, 5595.
96. Jesaiah
Zeev of Pitschow.
362
97.
Solomon Zalman
Wreschen.
b. Eliezer
Schotlender,
Dayyan
in
98.
99.
Nathan
b.
Rabbi Gerson.
3
1
23 Shebat, 5596.
Zalman Rosental.
Judah
Nisan
b. b.
Adar, 5596.
5596.
of Breslau.
100.
101.
Jacob.
Ijjar,
Michael
Abraham
Ijjar,
5596.
Page 14 b.
>
102. 103.
Benjamin
Berlin.
14
Tammuz,
5596.
1st
day of
st
5597105.
Shmerl
b.
23
Heshvan, 5597.
106. Michael
Simon Nuernberg.
Page 15
a.
10
Adar
I,
5597.
107.
Mordecai
b.
10
Ijjar,
5597.
108. Jesajah
Zeev of Pintschow.
.
.
Tammuz,
5597.
109. Joseph b. R.
20 Elul, 5597.
of Schoenlanke.
no. Moses b. Zevi Hirsch Lissenheim 9 Tammuz, 5598. in. Joseph Caro.
10 Elul, 5598.
Page 15
112.
b.
b.
Joseph
Eppelman.
113. Jacob
'
Leb
b.
Rabbi Mose
').
(in
1
he went to Greenwich
b. Joel.
114.
Moses
Tammuz,
5599.
DUSCHINSKY
363
Juda Lcb
b.
hand
Mr.
Jacob
Joseph,
Sunderland').
23 Heshvan. 5600.
116.
Nathan
b.
Blitz (he
is
Shohet to
Mr. Mayer).
5600.
Page 16
J
a.
17.
Aryeh Zeev
5600.
b.
10
Sivan,
118.
Moses Judah
b.
Rabbi Noah,
n^'
'2
":,
560c.
119.
4 Tammuz, 5600.
5600.
120.
Nathan Cohn.
21
Tammuz,
Page 16
b.
Ab.
Newcastle.
Shmerl
b.
Rabbi Nathan.
b.
.
Judah Leb
b.
Fraenkel.
Elul, 5600.
I2
> Samuel
5600.
Hayyim, Kazan
in
Manchester.
11
Elul,
25 Shevat, 5601.
127.
Moses
b.
Meir
C'z.
Tammuz,
5601.
Page
128.
129.
130.
17 a.
Simha
David
b.
D. Caro of Posen.
b. Isaac.
29
Tammuz,
5601.
Dov Ber
25 Ab, 5601.
of Kalish.
b. S.
M. the Levite
b.
19 Shebat. 56c
:
131. Isaac
Jacob
MTV
a:
D"11BDpM3 Dinfi^).
364
7 b.
132. 133.
Mose Kosk
Raphael
b.
(possibly Falk).
Ab, 5602.
134.
135.
Mose Rabbinowitch the Cohen. 26 Ab, 5602. 17 Elul. Michael Simon b. M. Nurnberg.
Page
1
8 a.
(?).
136.
137. Joseph b. B. of
(Freistadt
17 Elul, 5603.
Simon.
24 Elul, 5603.
Abraham
b.
Rabbi
Zeril.
Day
23 Heshvan, 5605.
20 Shevat, 5605.
Edward Himes.
in
Rabbi
S.
48 Omer, 5605.
Hazan
Manchester.
11
Ab, 5605.
Shohet
145.
Baruch
of the
b.
Rabbi Abraham.
in
Ab, 5605.
New Synagogue
Manchester.
Page 24 a.
146.
Wolf b
3Tst
Synagogue
in Alie Street
(BntDD K^lHO).
12 Sivan, 5587.
have
195
<
this
Lyon Goldsmid
this
individually only,
and should
my engagement
Also
to
permission will be
declare hereby
my
viz.
solemn religious
not to shave nor
adhere
orders
Wine me not
my
knife, for
which
hereby give
my
hand Cp DX?*pn.
signed by myself.
Edward Himes.'
I.
(/Ci?.,N.S.,IX,p.
103).
in
The
b.
first
de Rabbi
Eliezer,
is
as follows:
s*"s
fcttliT
mny
mi>na
P"d^
naiy
niaon
riyv
bwx
tj'k
onsw rfp fn
s ai?D vb
%
p ib
impn
Katai>
Kate pa
nw
who
1
ann
*\JI
rw
rTny kk"33
ntob
rbw "m
^DHl-
Gomes
Mesquita,
became Haham
in
in
on May
as stated
8,
75
(cp.
700
signs
in
me
(p.
1) in
1705.
He
an approbation
Menorath Hamaor,
Seeligmann
following
:
ed.
I
Mr. Sigm
as for the
in
In
the
'
Kabronim Regel
manuscript
the
possession of the
records of
"n"mD 3in
i"aK
jnd
'w
Tnqon
Vek
nsmme
^hmk ipn nnss n"ia yb tmrr Rabbi bv "n vr *i's "opj Vi.
this,
according to
in
on 14 Adar, 1720.
Isaac,
17 14.
him reads
I'llHO
mn p
jd-j
D*nyuNn -Tax
wi
"n
yfy
mw
Cp.
nya-wiD
also E.
pp. 36-7.
bv ^"vn |D^
lmno ova
d.
"apai
te
W>3.
Italic,
Geschiedenis
Isr.
Gem.
Rotterdam (1907),
3 65
366
Saul of Amsterdam.
t
Page
(JQR.
IX,
p. 105).
24, contains
Responsa
father of
Rabbi Zevi
:
Among
his
Rabbi Herz Pintschow (pp. 2 a, 37 a, 38 a), R. Isaac Levi of Apta (p. 37 a), the Keth-Din of Venice (pp. 41 a-48 a), the communities
of Briesen (KDn3i> *r\2&r\ "lC'N
Prussia, father
ilf,
p.
49
a),
of Strassburg in East
and Koziv
at
in
Poland
(p.
23
a).
why
Habdalah Service
'TV
at the conclusion of
Sabbath the
blessing of
filled
D^^a
NTD
is
said
when
^V
(p.
N")U would be
dealing with
The Responsum
23
Beth-Din of Koziv
a)
mentioned
Beth-Din
nny JT^ by
that
found torn to pieces and brought to Abraham Hajjim, the overseer of the
Hevrah-Kadisha (Holy-Society,
i.
e.
Burial-Society)
:
of Strassburg.
The
signatories to the
document
are
ante
Jekutiel
for
in
Lemberg,
and
as this
document
is
Ab 488=1728),
;
he probably went to Koziv for the purpose of presiding at the Beth-Din, as at that time he was acting as Dayan in Lemberg
cp. Buber, DC? V>JK, p. 124.
Important
is
also the
Responsum
to
Venice.
a
certain
The community
young
scholar,
and
engaged
to
the
daughter of
Rabbi
Pacifico, a
member
as
the
position
prospective father-in-law,
part of the
community of Rovigo
The Parnassim
Joseph
b.
Samuel
a letter to the
Rabbinate of Venice,
DUSCHINSKY
Both
:
367
let
sign as follows
rwm
na
(1744)
p"&
mo
";
Dn*3
ipv nn
*nTJi
inn noaa note <:s ante n"ni>? tnd Yi'moa p5>? m^e> Tjran n"r6r [nan ne> n'tmoaa in d*d:
n'rfc?
puk3K8M10
(i)
(2;
(3)
n"r6r
DWa
iwuy K*i6a
s
TjA pn s^ *n
n apjp
m*oa nnn
kS>
.Dinnn bv sa
y'y
Pacifico,
with addition
of Isaac
b.
Asher
b.
David
Altaras,
in
MS. Beth-Hamidrash, No. 26, fol. 141 b. Omitted is there only (Compare also approbations from Venice Jacob Belilias (4).
Rabbinate to mini*
Venice, 1791.)
IPD
miD,
Firenze, 1750,
and m0 niU'D
'D,
To
tion of a fragment of a to
most pathetic
letter of
the
Haham
Zevi.
Where
:
is difficult,
if
impossible, to ascertain
it
seems
likely that
he wrote
it
even
of Reisha (Rzezow).
the pages of
found by
me between
bx sin nbw
nnyi x:
D*a"i
*a
nay
!*3K
mi?
s
nx
ji-it
*a
nyb
mhn
s|dv
nywn
nx
n^
b)oi
na Tin^ xj
iDjn
-jx
vni>x
"prra
px t.-x
mm
B*
pan
Dm ^
a
mm
jn
Dm
rran
wana
'-nayn rfcaro
*a
d^s^
nnm newo
M ro rrcp
pi
roana
rrvna
368
CDrai ncsn
rQy5> ^jtd*i
v:t?
wjn irw
nryn
ohk
'*ro
:n
tin
pien
^y
aw
wt
Hr
'ihsn
'n
ijnn ^;i
mrw
Recto.
.
.
when
sound
and
in
people.
My
soul.
the depths of
my
heart.
Oh
Father, Father,
do help and
me
my
See, I have
now
for
which
have no pleasure,
and
by being obliged
and worship.
When
did before
sick of
my
idleness here, I
am
life,
my
I
was before
be
it
as far as
Verso.
dwells in
Eternity,
be
my
Help, purify
my
me
to serve
my
heart.
Him in truth and piety according May Peace be with You, my Master,
yet see
many
joyful
shall
is
praise the
(
Holy One of
servant).
Israel'.
This
worm
= humble
Aryeh Leb.
369
London.
p.
To
The
page
{JQR., IX,
109).
some
Leb Norden,
a learned
man
come
Had
both hands
me
We
are
now
letter
(contract of appointment)
letter
and hasten
his
coming
here.'
This
which
162
b,
is
copied
No.
after
26, fol.
and the
reveals
Hirsch's refusal to
accept the
London
If the
strictest,'
R.
He
who, born
but
still
in
Zalman
to
London,
Jacob
Emden
on
his
several
to London became very friendly with him, and letters of Norden and Responsa by Jacob Emden to him
work
py
n^NC*.
In his autobiography
Emden
relates
that
Leb and
his brother
Zalman Norden,
p. 94), that
dealt in gold
Leb
sent
him goods
and by the
profits derived
therefrom
Emden
some
181).
became estranged
Leb Norden's
friendship with
Emden
at the time
of
It
Haham
in
London.
Sephardi comprevious to
five years
many
37
to eat
in
by Ashkenazi Shohetim.
The
Shehita dispute
my
will
lungs\
He
named Jacob
n^m
n^N'tr,
in
which he pleads
indicates
they
had quite a
large following
in
the
Sephardi community.
the state of affairs
among
if
Ashkenazi Shohetim,
they
community,
this
must observe
in
their rules
and he did
to
Norden's
effect,
letter
R. Saul
of
Amsterdam seems
to
to
have had
Lewin came
while
London.
but
his
it
longer,
died
The Shehita dispute lasted for a little down eventually, R. Hirschel being
to
prevented
by
Parnassim
in his
Azulai mentions
Society.
He
was
London
in
the
year 1755, a
year
before R. Zevi
Hirsch
communal
think the
give the
b.
Aryeh
>nvb
jnai!>
i'-ia
pvna yb
"id
cy
nmo
wa
it
uniK
nmp
*b)b
'\ti
mro
nmaoa
mk
y"*
iw
-aoo yaio
'n
"122
mnyn
mab
ik^oi
DUSCHINSKY
D*aro
i:n
37
na
'm
rtp
|iwn ann
3ir6i
nawn
,roio^
i?y
reqp rane
inoi
imb
ainai?
m^a
nvp
num
afii
-133
wwp oannm
rw
r"y
a';
omsD
*aa^
3":
Dnasew
s
*orriP
Din rw p^3e pK
pan*
b"i
iionp
nS>
b*i
\hv6 "6n
ijmw
lyaoa
<ja?a
iS>n
ita iyaa
ippafc
wicw
'naasPN
in-i
no
*aa
'man
r"y -ny
ii>NE
i^n
iaDD ps
byi
D*ae>
DiiBBtata
nr
pama
nnai
picitfa
nmiyo
'maoi
p*3i)
btf
ma
'*n
^y
'nnnw
ds
i
''taaPK
*ajj
npnv
^
'*n
i>a
naip
t<h
loan oso
i>
d twdi
'we*
'\i
nrno din*
nr
naipi
ihn in
nprn
^a
onfan
paayoi
pm
wi
oyoo DT3
.
nana
oiani
rw
D*aipn
on on maoxnffw
'33
itd
nnr
mm
<ie
^a
i>ai
nr i?y
mnaun(D) &vv
'\i
bi D^aini
p5*ipiaa
'nww
iaca
DTifiDnc aisp
jevjth
pi)
nn^
uw
s
on 'n33PNn
(ny pny
b6
bipi> [dip
'iapi>
nrrti
ucm
b nrb"*
naao ps
'^prniw
"b
naD
^aayi 'hisdd
S>*jn
inp^^
s
asp mb bxw
n;\s
'mson nnoina
Ditra c]VBdi
'maa
'vi
hd nxia dtwdj^dk3
'm^
y*i in an
dw
sh
wu
'ncnip
163 a
jb
a^
jnd
nn'h pna
2b
bv
i*j\x
is*
wn^ ^a
on^^yo
nr
nan
nbvw
r\)bvnb
106
ns":
^:a
onan nain
n^a
nw
y
on^ '-mid
crniDK
Win
|K3
bix
niid^n prnns
1
noxp d*^ o
dw
:a
h^
anan
,r
372
rvh
nroxi
snrvs t6i
vb
*a
now
'idi
*:k
oriDn
jdi
/niD'tt
*nyn bv iid
wk
pn
nA nmoi
S>3
pmn
jb*
3"y
'131
D*an
"n
nsnm
b'r
*6b>
jppaw
ji53
by
inyn
n 3^6 ha*
,ntD
ikd
,^dd nansn
Follows
b'm Jiwn
tik
mien.
to
London
in
1755
byD
ed.
we
arrived in
Wednesday "DEN 'S in the evening the great town of London and I had
Si(gnor)
is
Aaron Cohen.
been the abode
Although the place was very small (crammed), but, being a clean
dwelling, honourable people,
and
as
it
had
also
Concerning
I
was
still
my mission great wonders happened to me. While [on my way here] three of the leading men sent word
come
into this
to
me
town as
would not
empty-handed.
it
was
my
duty to
go
I
(to
London), and
rely
that
He
will
do what
He
finds best.
And
left
when
hardly
came
had
{
I
for
left.
be
it
from
me (=1
I
my
mission until
as to
how
their
men,
of one another, scorch one another with the heat of their words,
DUSCHINSKY
alive.
373
It is a great
shame
be so)
and woe
have to look
at
at
looked
my
letters of authority as
messenger
to
'
the
Haham
and they
Rosh-Beth-Din or Dayan
lived,
There
is
here,
we have
no Haham.
said to myself,
that be so
and
I
have no other
letters to great
and learned
less
men
with me,
might be injuring
letter to either
my
it
cause more or
one
shall
keep
it ;
and indeed
this
was
good
thought given
me by God,
as
certain
Haham
me
in his
me
will
of
all
Si(gnor)
scholar
Gomes
Serra.
There was
of
the
great
Rabbi Jacob
Kimhi^
son R.
R.
Samuel
Kimhi
of
I
Constantinople, and
the learned
made
it
They
this
all
my
and
mission,
would be necessary
to
to call the
great
Mahamad
',
was usual
convene
meeting
at
winter.
such
to do, but
you
will listen
to our advice, go
Parnassim,
is
of a
who has gone to one of the watering-places, who clear mind (a clever man), and what he says that is
is
a powerful man.
When
this
Joseph
home,
will
if
you
will,
he
not
rest
until
he carries your
matter through
I
successfully.
When
came home
went
to see
pleaded
my
my
VOL.
XI.
C c
374
He
You know
if
is
done
might, however, be
advantage
you were
and then
I left
him.
man
is
he arranged a meeting
other
attended.
The
Pamassim wanted
me
I
me
to say
on
my
side.
left
budge
until
he succeeded
called,
an extraordinary general
it
meeting should be
was,
Gomes-Serra
among
the
Abraham Francos should make a collection Yehidim. After this was done came a letter from the
at
English
Ambassador
Constantinople recommending
letter arrived
me
to
Signor Francos.
Had
this
earlier
it it
would have
was a great
made
a great difference to
to
my
honour
me
Yehidim (members).
Among
the friends I
made
London
I will
Castro,
who has
pay him
me.
He
(nitt).
took
me
in
I
Tower
There
saw
and
old,
down by
iron
chains.
saw there a
hall
long or more,
divided
compartments hung
all
(rifles)
and
all sorts
of weapons beautifully
it.
the
roof,
tens of thousands of
different
weapons
and height.
of iron,
made
on iron
horses,
and looking
at
to
DUSCHINSKY
exists.
^75
There are
also
armours
their
Vessels
of
all
and
in
is
a small partition of
is
seen
my
eye,
wondering and
He
how much greater will be the glory of His People in times to come, when the remnants of Israel will see the Messiah of God
shining forth and giving light like the light of the Sun, crowned
with the most holy seven crowns.
In London
preached on
Sabbath
1
Ta?nmuz
28.
Monday
we
left
of the
week
'
Debarim
'
(first
portion
of Deuteronomy)
London and
live),
'
Jewish town
1
(=
at
where no Jews
on Tuesday
'
Tamimiz
29.
Tuesday of
Debarim we
left
Dover by boat
remained
Paris
and arrived
Calais,
there,
' . .
.
left for
To /QR.,
Azulai in
the people of
IX,
and
2, p.
117, note
p.
n.
16
b, relates that
mo
73570, ed.
:
Livorno,
he told
Amsterdam
ivopn t6
1
*ai
If
you
say
Lew hi.
Owing
work
The Beth-Hamidrash
taining
to circumstances over
to
in
London has
I
had no control
first
part of this
was printed.
The manuscripts
and 26 according
C c 1
376
to the
Manu-
for the
father,
:
On
the
title
m:An
wi*m
niai&pni
is
irbxw
p.
"idd
The
first
on
22 b, middle,
*av p'n "iok
A*in
pa
wi 'nx p
^yifc>
PTn
Page 33
notes to R.
The question mentioned above in additional Aryeh Leb relating to the blessing of DW3
btjno
by *pJ? nb)yn
^tinvo
k5>
no
*jb
5>aai
wt
.
v"a i"onk
y'r
o^nnsn
b^obo
Dyo
wpa
*|to
Da
^y Kin
poapi nap
by aTiaaono
.
DYnio
.
.
T.&3P
p^n
nn
D^ot^n
Page 49 a and b have two responsa by R. Z. H. addressed ... frwb ")bw and signed *3S p"n, &c.
to
wm
to
Page 64 a.
Y'aa
b'vt
Responsum
mn
naicn
i>"r
^>y
*nas?n ns?N
nr
nnb
Y'ss^ y^r
The Responsum
^nanap no pjn
.
is
signed on page 66 a
p s
ff
n"v p"n
na"pn
b"i
jd*j
r"a
ONo^na^n
.urn mpoa
Page 77
R. Z. H.)
,p"sh Y'Dpn
a.
nam anac
Responsa
n"oa
>"nno
hta
ain
nn^n
"mpnyn
ann noiwn
78
b.
jsna^ pp"sin W"t jnvi *as a.Ya nota p'n nxo ino
nnon
.nanoni
DUSCHINSKY
:
377
Signature of R. Z. Hirsch
,p'tb ra'pn
Mk
in
n"-i
o&snsbn zrvn
*3v p*n
some places
JVOU
'.
f"j?i>
[V13P.
There are
book marked
similarly.
'
One
of
reads:
m3iy
pTHI
nrOBW ^,
Forgetfulness
Juda Leb
Page 85
a.
,na
nni na nns*
ii?
lpDnoap
Page 125
a.
Dane n":
pay*
h"dd
[i*un
nn
n'e
[d fc6^i>
h^ksm
it
niw
"n
.k'jt
mnn
n"n
pha nr-ra
Page 127a.
. . .
a'rmn
s
V nawn
ipwr6
i? kh
*n*wi
,wa
onm
i?
b* ;v s
Page 134 a.
.pneo envi n*ia 3^ amir i*c rrtio
is
MS. No.
164 pages.
wane
rain
*nw aw
. .
eneo ms?a
i>"r
;vy
^3 Tana bfn
fa
80
'23
itai>
Tyo two
.
"ope
|X3^
HKT31
"pCDH
(?)PPTT.
In
the
same Responsum he
37^
mentions that
possessions by
one time
in
the
year 1741
he
TNE
lost
155>K
all
his
iw
"pa
nvmi
%
sh
n^n
^iiDxi'T
p"p
nan^a
^pai
'\n
nc^s i>30
won
N12
n*jn
"k
r6y i^sn
d"b>
pv
nono
tin
^
1^
inbo
D^nnx
In^ni
i>y
nvDiai
omm
ppto
d"3d-ii
^a^N
rfon
D^pDiyn
nwn mn nn
oi>
nain
'vri
7
n"ip
nso
n:pn ni^yb
Dnao pnn
-pn
mina
.
ton
Page 18
a.
Responsum
to
?),
R. Zevi refers to
Amsterdam
obviously
when R.
The
*irW
begins: Dyn
tt
kk>n
rn)vb
bv vn nsn&\ nano
D3
-vy
*3
Vn ^ni?
-ipk nrn
Dt?n TND3
D^K Dn
imin
"I1K1
1133 *T
DJ
^nhs*
k!>
mnw
ywm
With
nan
r6ty ni>yn*
dj
msy
the
nitani
n&Nn
jyroi>
yub
D&5>3 nina^
,Db.
first
real tact
R. Zevi
and peace
which he sends
take care not to hurt the honour of their Rabbi and thus bring
disgrace to the Representative of the
Torah
in their midst.
He
says:
imn
.
mtan
nv&in no ba
Page 20
b.
n^n)
of
in
which
Fiirth.
He
signs
nnun
D1K2
.p"ai>
dw
DUSCHINSKY
in
>a & e
35 a
London,
who
at once,
but he had sent an acknowledgment personally through Follows a Responsum, closing with the words
:
vtAm
pDifihi ffron
*jp by
,nj
wnm
dn
n":
a
no kw
:
Page 40 a (middle) we
D^n;n DP
:a"y
n':
w?n
DiEfin
.
nya ^ab ps
frrb
,
rpnpBii nny.n)
pp
unn5>
wd
na*n
,jnn?
a"y
*na
naan
mynn xxn en
*tn
n';pn
ni>n
nw
'*n
*'ni
wan
(ntajy
wa
i?":n
,5>*?
niK ^"n
laioai
n"Dpnn &sb&
roans
rwa
naa
oven
a^
nw
n'x nn
nw
,?*b
'oa anatr n?
!>p
py
d:i
fam h? ww
*'amn
-pna
mn
jnn*
naa
^"t
n^n
vi>y
'to
bmv&
fj^N
na nnB>
nriBB>
wan
TS>n
pton
mo
mm
anai
rooa
ito yn*
wn
\n
n^nna \n
yw niw
'.n
ana iovy
pin
nsttnn
n^n
nna
.("y n*i>
p'n) rt rp
b^
'*d
c|n
pj
maa (s"y r"y p*n) "y pp [ph ^n nom n'en TS>n 'to np* na apy^ wan
i>ya
nwn
n'aann
'*d
(a"y
,'iai
TS>n
*'tnn ana
';
",n
mx
TVUTO ana
'<d
pa roaai
40 b
ripe
wan
bcr
n*S>n
wi n": warn
ana levy
mm
yin^
"mcon ^ya
new
nuc.na
nmaoi
|#
naatr ""^n
'oa b*T
mas
psnnn
rwB won
D3
s nnr
waniy
nixc pinn nn
W2 nwi
ws^ac
cina
ibbww
^"n nan
a"y
"d
nwan
d
d:i
nvsna noin enp *n^ ana (a"y r"y n"annB> ntrsK t ^"^ Da"Dn.n nmp
i":yb nr ^"aon.n
i?y
?]n)
&&
/nnn nn b nan
380
D'nno Kin dn
^
'"d
lan pjyn
do ni3
an:a
my
onm amy
na
myi
D"nn
i>y
nun
rnn
nw
nr
vbv
ynr 'oti ty
awn mna
ppia
b"i
'iai
mo pmn
Knmaa
ana x^
nv&nn
ny
^*t
tkd warn
rwm
nBrc
n:io
Ti^m
i>"r
on d^ aoant? no
^atr
nia^
p"*y
nraio^o
nuwna
"i>
ntcnm
.n"a '*d
Nine* D^roay
^naoo
wan
mo
1
amaaoino n'nno
n^SKtr
lossn
nw
w
oSny mo"
pan na
2W&
nD*ann
2"yxi a"a
s
D nno
dp
mnm
onn d
'*d
it
ou
* hna
my
\n naa:?
s/ann
n&$>K
n'n nt pas?
"ni
*t
roram
7
kw
;op
naoai
poo
imoi>n
nxna^
li?
p^n*^
maan
|o
ann
nr
bv
wn ^o^o
ptrna
my
mn
.aniaaaino D'n.no
bw vmoi'n name*
Page 42
a.
Responsum
London,
1763.
make
Page 57
b.
Rabbi of Halberstadt,
Page 61
p.
, .
b.
64
a,
as
follows
nac>
nau
'n
jnjnw
a"opn
\>"\>
na oninni anian
s
pnaibo
D^mo prn
till
<av
p"d^
^ioa
whom, however, we have no trace in London records so far. R. Aaron was son of R. Meshulam Zalman Mirels of Hamburg,
father-in-law of
Haham
2, p.
211).
him
'
my
p.
cousin
'
(a"cy)
in
on
p.
64 b
608; Brann
Guttmann-
DUSCHINSKY
Mirels
in
33
v.
246,
and the
in
before
his
election
Schwerin
Rabbi
Wreschen (Posen.
Page 65
Rabbi
in
b.
Letter on the
Elia of Posen,
as his teacher.
Page 67
b.
Responsum
of
R. Z. H. to the above
letters
Page 68
that
a.
To
owing
to
overwork and
he had no time to go
him
f"yi>
wrp
ai>
v"b span
Page 70
R. Saul)
:
b.
Answer
to a question
>:i
by one of
aitr.
**a
&&\nn pxan
vsh
in
London.
Page 73 a likewise discusses a similar question which came before him while officiating in London.
Ha
Page 75
to R. Z.
a.
H.
in Berlin to
b.
which the
to his son.
latter's
response on
p.
76
a.
Page 77
Answer
Pages 78-82.
Page 83
a.
in
pewter
which were
Date 1758.
it
nnvi
rbvw
PBTKBn
nvy
hz 'nn
*baww
Ha
h? nnypa
"iuni>
jniN |D^ai
nnypn
*pnn
]tw^
n^v?n
PBWV an
b*
pie
[DP Dyo
pvnn pd>pep
nmp
*tan hi
paoi
dt^o
in*
iw&n
lawi
dn
}iiV? tj'dn*
Ha
fe ttn nnypc
-ttwai
38 2
N*:n
7,
pa
riDaa fiPDn&>r6i
pnnna
i^yarfc
in*n
Page 84 a
cited a
Responsum by
his
brother-in-law
Rabbi
Hague and page 84 b, a Responsum by his Amsterdam (V'aN ])turi *DM fv a^BW HD
dtibpbn
Page 85
p"pi
Ym
pwn
tin r"y
"6
ff
a.
Another
until
letter
Talmudic notes
same
D\ryi>
rwrai
vi?y
ana
pi pi
'a
rwwai
K"y
nmn
mn^>
mtwea
Tina
*a
p"pi i*3kti
y'r
naa^
.
ptcn
wdu dji ^nnsi? min vb h"i pton mpi oat? wa jin in Typ n^n my t6i nnx paaoa taana
wna
s"a
*6
'm
Page 93
falls
a.
that
if
a Sefer Torah
down
onlookers, as
the
who dropped it has to fast, but not all custom in many congregations he had found
:
no foundation
6
for this
custom
in the codes.
nto:
ibmr min
*a
ini*6
dk
pa
nyi
'd
n?
anaK&
^a
iod pap
....
Pages
x"a
B>*oai
itd nhsw
n7b-i2 5a.
Letters from
and
and
Page 128.
tion in Poland).
Letter from
S. (a
congrega-
niSip *bmk
,
.
rmrn nyTiyn
p
, .
n"ipa
"6iaai>
(nw nvy:n
.
waa
paya)
10a ntaiopn
two
?"r\
tn'n
b.
"inei i*
nan
.
Page 140
a.
Samson
Zelke in Br
333
(the
writer's congregation)
bill
for the
same.
Rabbi
Samson now asks the Rabbi of London to help the said Gerson, who is now an old man, to obtain payment of the said bill.
Answer of R.
letter of
page, which
is
followed by another
141
b.
Pages i42a-i44b.
.
Letters from
fi
and
to
^Tf>X>T
Page 148
b.
b.
Nahum,
the Levite, to
R. Meir.
b.
Herz of Dessau
Page 151a.
(Posner),
to R. Z.
H.
Letter from R. Z.
H.
to his
relative
R. Meir
and the important Responsa of Rabbi Saul of Amsterdam and Rabbi Zevi Hirsch, while Rabbi of London, with reference
to the
fish
it
may be
eaten by Jews.
The Responsa
fish
are too
was regarded
151a we read:
*D13
in 'Klpjn
nn
-QT by
n&iy
dwo
Page 155
N,y/s
a.
om "Vjn unwia a "n un:s dh^e iDsy mm duid ba^a N-ip:n wm i*n mnr6 rw*nn mea vhw troys u ubto \xbti xrvtcni i>an trp: wunoa ivk nrcnaa a uyp |n^ vdc6 Dai yn*a w^t Tnie mn iwa Y* 'a dv Dvn iniN D^aw wf* wMMBWipa DTBai p w mron .d"d Tyo DvWa apy^ 'tai nap isw n^ "mw [wrno nri apjp .rye bmnao
0to
b*n5a
m W
384
npy
bv
fe^n &npan nn ''few !>n-ib ua oy nan nwn *vya a K'y miDDn ^as onnaia rniaipoa Dwtaa mioDia ia paa owian ife> D^p^pn npa d\-i p imfea n?n jtw DiTJiukd DTa tw
wi
naoxu^ii
,p"ai>
pw D^a
few new
nnoa p'D
i*o
dv nvn
ina
yw
na"a
*n
apy
n'roWa
fe
fei (?)
ani?
feion
anm hen
prnitt
nina
DWipn
u'rnan D.Tnux
hund d*T3
invm
.fea piapa
nw
aiai> nrrt?
3"f fnan
Interesting
that
'
is
that, following
fish,
upon
turbot
'
is
a kasher
Page 156
a.
We
R. Juda of Halberstadt
he allowed
was
so
would he kindly
this decision.
The
Rabbi
writes
R. Juda
ofea
vrcrb
""i
nwA
psfpn
run
*n*a nana
tin
j\\*
u*y
niKP
Dan
nr nn
5>Nsn i"d
"n unni>
anap
an
im nn*n rein
nana
n"a
nrn
nann pan
^ main
tni
w6
nnw
to
nn ncyx
Tnm
na ynini>
158
b,
on
DUSCHINSKY
This
to
is
385
to pickled nuts).
followed
Saul,
on
p.
Leb Norden
H.
are to be
Rabbi
To
the
list
of works by R. Z.
added
Notes
2")
to
title
K3X
40a, 42
a).
M. Brann has
called
tib)])
my
1
attention to an approbation
by R. Z. H. to the book
(cp. p. 57).
TID'
by Isaac
Israeli, Berlin,
1777
Meyer
Israel
Meyer
this
of the
family
'Hausen'
in
Altona.
Three daughters of
(cp. Tidsskrift f.
Jgdisk Lit. og
Zevi Hirsch
p.
181).
The conundrum
(cp. p.
as to
how R.
went to Piemonte
45 [380])
is
who
it
referred
me
to the
is
made
clear that
we have
watering-place in Germany.
Page 76 (JQR., X,
Mr.
S.
Seeligmann of
Amsterdam
Judaism,
called
my
attention to
nsnn, London,
I,
p.
and by me
in
JHSE.,
trans.,
'
VII,
p.
288.
house of
Shem Samuel
Nazig (cp.
1914,
vol.
s.v.
Falk.
He
is
called
there
.
Abraham Solomon
. .
S.
te 's
Gravetihagc.
p.
Hebr. Post-Me?ide/ssohniana,
Page 80
already in a
(451).
list
The house
'
Zum
Griinen
Schild
J.
'
occurs
Kracauer's
386
Page 82
the family
his
generally
now Wachstein,
Judenfriedhofes in Wien (191 7), vol. II, pp. 397-400. (S. Seeligm.).
title
of Peppercorn's
book
is
The
to the
Hebrew
London, Pelham Richardsons, 23 Comhill, 1838. copy formerly belonged to a Mr. William Simpson and has
monides,
book-plate.
My
his
He may
men-
cp.
now
S.
Kirch-
nnSDn
nviN ]V3,
I,
28
DUSCHINSKY
387
Corrections.
Page
7
(JQK-, N.
:
S.,
IX,
p.
109) note
r,
lines 6
and
should
read
'
in
1765)
see Benjacob
Ozar Hasefarim,
:
Page 40
Page 46
(p. 375),
(p. 381),
note 39
for
1W
nr6in
\
raz</
1**P
nnhn.
ra**
B. Goldenberg in
Kerem Chemed,
:
Page 48
Ibid.,
1
line
sister'
read
wife
/#/</.,
jfo*
Page 56
(Prof.
M. Brann).
Br.).
for Simon
:
Page 57 (M.
for Dn:
mano
read pjn
nam
TC0r< 2
Br.).
Ibid., line 12
Ibid.,
lines
16 21
for
nw m*^ HW.
note 56
6
: :
Ibid., line
Page 58
Page 61
(p. 393),
for
mpn mz^
"l
mpn.
Page 81 (X,
Roschen.
p.
Page 82 (X,
nnapJi
/mV/.
:
mapJl read
/<?/
n&np:i
m^/ nN~ip:i.
note 131, line 3
:
Page 120
(p. 491),
for
Page 156 (X, 527), note 141 :forp. 51 read p. 54. Page 162 (XI, 26), note 147 for (144) read (143).
:
Page T94
Page 216
(p. 80),
note
169'!
minds of theologians.
the
was he who
first
attempted to identify
It is true,
God
of course, that the two conceptions are alike, in that each was
common.
la
His Glory
is
the fullness of
the earth.'
Nor
Moses
in
Horeb.
God
to,
of the
Hebrews
really
who
God
but
who
Him
No
'
Is
not natural,
if
who
"What
my good man?
By Thomas H.
Billings, Chicago
Press, 1919.
By H. A. A. Kennedy, D.D.. D.Sc. Hodder & Stoughton, 1919. pp. x + 245. Hellenism. By Norman Bentwich. Philadelphia The Jewish
Philo' s Contribution to Religion.
: :
pp. 386.
2
Isa. 6. 3.
Exod. 34.
7.
VOL. XI.
389
D d
390
such a
to a
trifle
the
failure
borrower?"' 8
cause are
comprehensible.
unintelligible.
But applied
It is precisely
the
God
that
He
shows
pity
and love
for
men.
(p.
Professor
Billings
14)
seeks
to
acquit
Philo
of
these
charges
by showing that these contradictions are inherent in For every religious man he says, the every religious system.
' '
',
logical principle.
make
'The second inconsistency, that between the transcendence and the immanence of God, to use a modern expression, is an inconsistency which no system can
escape which holds to the doctrine of an unchanging reality
The
ideas are
at
proper appreciation of
Philo
is
Thus Logos
is
a Stoic term,
But the
who were
upon
They
Idea
also looked
as the
Supreme Being.
Philo's Logos.
It
in Philo's
The book
tion
is
copious notes.
The
first
The concluding
that
chapter shows
how
Philo was
The
treatise,
by tracing the
appear
in
Philonic
philosophy to these
in the
works
De Somn.
I.
16.
FINKELSTEIN
in
3-1
is
content, but
little
attention
is
given
Contribution
it
Religion.
It
is
clear
that the
author
intended
to
be a popular book.
The
New
type
freely translated.
The
larger than
is
is
ance
that of a
best seller'.
however,
students
The author
chapters.
is
book and
to clarify the
arrangement of the
fragmentary,
By
constant
New
real
on both.
to
The
is
to
which the
Era were
similar.
personal
connexion, yet living at the same time, both coming under the
influence of the Hebraic
cultures, they naturally
had much
in
Professor
these
two
religious
human
frailty
in their negation
of fleshly
lusts.
But he
further.
Many
found
Rabbinic
literature itself.
Alexander
represented
4
'
in
What
shall
',
man do
the
that he
may
live ?
'
'
come from
Philo or
from
Apostle.
Rabbis looked to
4
God
for
salvation from
5
sin.
prayer like
Tamid 32 a.
Chapter XVI.
[)
392
1
May
be Thy
will that
we
could only
come
from one who believed with Philo that no 'soul ever succeeded
in putting out of sight
and annihilating
evil
God
ineffable
mysteries
In this
field
there
is
still
To
how
on
Hellenism, and
are
they
bad,
antithesis
between
matter
and
spirit,
The book
should
why
in
some
its
were accepted by
to cling to them.
rival
and why
continued
his laxity in
changing
it
Yet
that
is
real
We
must never
how
'
different
were the
vogue now.
Wisdom
of
Solomon
no compunction
even so one
'
in attributing their
filled,
felt
emending
for a
'
text.
The Greek
who never
Even the
in the
moment could have the Hebrew original, permitted Targumim insert passages and
case of anthropomorphic ex-
Hebrew
original
was
for
changed.
6 7
8 9
Such
practices cannot be
b.
Eerakot 17
From Kennedy,
Cf.
Exod. 24. 10
Num.
23. 19.
Cf. Mekilta, ibid., et
Tanhuma, Exod.
15. 7.
Gen. R. 49.
FINKELSTEIN
(p.
39*
whole
legalistic
system
42),
how
There was no
need
for
him they
are
be
called
to
is
account
for
one's
opinions on them.
Kennedy
Yet the
which
is
not happy.
The same must be said of Mr. Bentwich's repeated references to the Hellenistic movement as an impure syncretism. The attempt to condemn whole philosophies and civilizations by
' '
means of short
adjectives has
its
ment, Mr.
Norman Bentwich
culture
In Palestine
;
fought
its
for
in the
Diaspora,
it
struggled for
very
and
in
the
main cannot
be said
to
have succeeded.
this
causes for
its
failure of
Egyptian Jewry
to
the attempt
that
leaders
proselytize.
In
is
spiritual
matters, at least,
offensive.
a strong
The attempt
fold large
Judaism
the
same deep
bred
in the faith.
On
the other hand, the author does not lav sufficient stress
that was introduced into the Hellenistic
to substitute
Hebrew,
first
as the
literature,
and then
as
in
There
394
Sages that the day of the translation of the Bible into Greek was
one of
dire calamity.
Philo
a mere Greek eclectic by his deeply religious nature, but that could hardly save the day for his followers.
who
it
read his
Hebrew
culture.
As a
result,
was only
his
works
for posterity.
Certainly this
is
men
do
While
wealth
literary
it is
Second Commonit
the vernacular,
yet
which
Israel
Nor could Greek culture hope to succeed in dominating the Holy Land after the signal victories of the
combat.
Hasmoneans.
influence
It
is
true that
Greek
civilization
had a subtle
on Jewish
literature
even
after its
it
outward manifestation
As
became
preva-
lent in
some
due
He
some
may be
There
is
The compilation
of the herme-
by
Hillel,
And
it
is
same
facts
which
brought
about
development
of
and of
Christianity
made
all
that was
even remotely
fertile field
the
influence
on Jewish
ritual
that
the author
thinks
it
had
FINKELSTE1N
is
That Sanhedrin
is
a Greek word
body was
still
one
remains to be shown.
is
used
to-day
Talmudic
times.
10
Nor
is
its
derivation
Greek
established
to think
it
beyond doubt.
purely Semitic.
read/ 1 but
it
is
synagogue structure.
Similarly, Tik
is
is
in
which
held,
12
Tebah.
Onkelos
by Kraspedon but
that
As
is
;
well
Babylonian Aramaic
and
originally Greek.
a genuine contribution
In so doing,
its
will
serve to
children
own
The day
of reconciliation
seems
writers
to
it
Jewish people.
Louis Finkelstein.
New
York.
10 12
n Compare Sotah
Megillah
4. 5.
7. 8.
" Num.
15. 38.
accustomed to draw
his
knowledge of the
will
Some
of
German
scholars
are
experiences
and
achievements
Israel,
of
Israel
of
antiquity.
They
for the
They
therefore seek
growth of
his
made by the Jewish people to the humanity. Some of them (e. g. Friedrich
itnd Bibel series,
Delitzsch in
latest diatribe
Babel
and
especially in his
to the extent of
These American
own
faith,
superiority
and
emphasize
it,
they
and
Some
'
of the
German
Biblical
scholars have not yet learned the lesson that Dr. Barton (p. 243)
Modern
lands suffer as
The Religion of
Israel.
By George
in
Languages
Series),
By Albert
C.
Knudson,
New
York, Cincin-
The Abingdon
Pr,ess, 1918.
pp. 416.
396
GREENSTONE
397
antagonism
results in plots as
Book
if
not as extensive
.
.
.
as
those portrayed
Esther, are
no
less
barbarous.
We
Esther
how
it
and
it
that
may
who
participate in
and noblest
spirit.'
While dealing
same
manner of approach,
discussion,
in the attitude
and
in the
is
form
in
which
is
presented.
Professor
Barton's book
'
wishes to
is
know
and frankly
not
as
it
It
therefore
text-book,
necessarily
is
suggesting
and
and
attractive.
strict
logical
and
by an apparent
effort
'
at
economy
of
space.
to
supat
The
style
fact,
its
in
consequence
value,
the
most readable,
and
will also
be of value to the
Because of the
they
also
different
in
mind,
follow
different
methods
in
presentation.
Dr.
religious
among
book
theological topics.
topical
logical ideas
398
This
he regards necessary
for the investigation
proper background
author's theories
which
is
to follow.
The
works and
articles, are
here boiled
down
and
by Winckler and
his followers
Zimmern and
refrains
their followers
still
regarding
the
beginnings of
the
nation
He
may
Leah
tribes
entered into an
and
from
still
Egypt
and
Egypt through
first
God and
latter
gods.
in
While the
upon
their
God
as related to
responsibilities.
When
they settled in
many
Canaan.
Yahweh became
the
God
its
of Canaan, owning
cultivation.
in the
Hence
covenant
as a
many
with
became prominent
Yahweh and
new meaning,
C.E., as those of
Amos, Hosea,
Isaiah,
and
GREENSTONE
religious
399
life
development of the
Then
and
social religion, of
God's love
for
later, in
came
to
the foreground
and
little
by
little
These
ideals
Jeremiah,
who emphasized
the universality of
still
God and
the idea
later
The
priestly
code was
Jewish
life
and helped
The law
gradually endeared
with the
people,
popular
on Jewish
allowed
life.
The
Pharisees
its
still
further
life,
and
to
become
In the course of
how
they
were influenced
in their
how
and conduct.
The
last
Psalms and
of the
Apocrypha.
The
last
chapter
is
devoted
to
discussion
of
Every chapter
is
pro-
vided at the end with Topics for Further Study, which include also
references to standard volumes
One need
will
not accept
all
Much more
400
Knudson.
enunciates
The
the
author,
principle
'
at
the
very
opening of
the
book,
monoin
theism
".
The
may be
is
preprophetic period.
Indeed
its
germ
be found
the
teaching of Moses
'.
valiantly
defended and
repeatedly
sionally
ideals
emphasized.
establish
The
author
to
some
relationship
is
make
the
book so eminently
development of Old
The book
God,
His Unity,
Power,
Holiness,
Righteousness, and
other divine
The second
the
Man, the
Doctrine of Sin,
Life.
other authors, with which the author shows great familiarity, but
the author's personality
and
his
own
on
each page.
first
With due
solution for
them.
In discussing the principle of the Unity of God, Dr.
is
Knudson
in face of
GREENSTONE
Knudson
still
feels that
rich).
it
failed
permanently to provide
for the
complexity and
needs of the
human
heart.
And
He
find a
show
that even
in the
Old Testament we
number
For a non-Christian
it
is
why
of the
divine nature
'
was
in
God
them
Him, without
giving
God, Word of
The assumption that the expressions God, and Wisdom of God, which occur in The deep Christian feelings make him see things which are
He
avoids, however,
and
to his advent.
He
lays great
emphasis
and
social ideals.
he interprets the
servant
'
passages
in Isaiah
to
refer
to the
and redemptive'.
The heathen
of the prophet, realized that the affliction that befell Israel should
lot,
and
'
it
wonderful
qualities.
God
it
as
God
of
all
the World.'
Our
the
up
in his
and
by
make
the ideal
real.'
The
4-02
and urged by
It
the centuries.
was not
The
prophet's
picture
of Israel's
election as
to the
an election
Jews of
to
all
for
service, as
ages
their
sufficiently clear
lives accordingly.
and
sufficiently concrete so as
mould
Of
up
to
the ideal.
But
this
life
its
potent
influence on Jewish
strictly
and thought.
It
legal
ages, and, as
p. 57).
Julius H. Greenstone.
Gratz College, Philadelphia.
SCHLKITER'S 'RELIGION
The book
AND CULTURE'
Germans not
points
as
ethnology, folk-lore,
and
out,
the
religious
phenomena.
pitfalls
The author
difficulties
one
after
and
in these fields
who
and
classifica-
and
frequently succumb,
investigator
thereof.
The
who devotes
they
and intermixture of
one
area to another.
may not be
in
a primitive status
from the four corners of the earth and the ends of time
manner, taking as
its
fundamentum comparationis
of thoughts
and
feelings
'.
Such terms
and so
on, designate
phenomena
affective
it
motivation.
1
taboo because
Religion
critical
religious
Ph.D.
New York
43
404
is
considered sacred
;
because
it is
it is
of an ancestor
because
a totem
because
it is
unclean, &c.
testing,
and re-analysing of
phenomena marshalled for comparison in accordance with more critical principles, and abandonment of the exclusive use
In
contents.
All the
spiritual
and attempts
to get at the
primordiwn of the
its
of
man and
to
evolution, from
mana
The absence
interesting
heartily
of an index in a
regrettable.
The book
man.
is
recommended
I.
M. Casanowicz.
Efforts
recently
the
deliberations
earliest
of the
Vienna
in 18 14-15,
Ac-
and
us
we
find over
lines.
Numerous
citations
text.
M.
J.
Kohler's
'
Jewish
(printed
Society,
reprint, 1918),
and almost
identical
both works, though Dr. Baron does not seem to have utilized
by reason of the
to
war.
Dr. Baron
has
had
access,
however,
some
contemporary manuscript
clears
up
Chief of these
in
Tcil
Hcrausgcgeben mit
Kultus-
Kommission
gemeinde
in
Wien.
R. Lowit Verlag.
pp.au.
VOL.
XI.
405
E C
406
of
the words
',
'
',
for
'
in
shows
falsified
that
Graetz's
charge
utterly
unfounded that
by
the
protocol
in
the
pay of
anti-Semities
resolution
of the
congress.
He
shows
(p.
202)
that
Gentz
German
which
this
Congress was, in
fact,
pro-Jewish.
The
original minutes
substituting the
If
this
con-
cession be made,
is
difficult,
were to
be
on account of
and not
to
time unseated.
all
nevertheless
to
terms
of
the
Treaty
most
to
favourably
the
not
merely in
their
application
Hansa towns
32nd Military
change.
They
by exerting
emancipation nevertheless.
BARON
Dr.
KOHLER
40^
in their striking
letters.
He
was able
Treaty
in
full
text thereof
Jew-,
of Frankfort
and
advantage
and
the
privileges, instead of
merely making
general,
common
present
cause with
Jews of Germany
in
whom
Prince
the
regards
Wilhelm
von
Humboldt and
rights at
In
fact,
unknown
May
28,
announced
160).
that
But he seems
have over-
in his work,
emphasizing Gentz's
Jews on
this occasion,
Herz,
five
whom
He
it
and
political rights,
E e 2
408
to
all
this,
to the incident in
Cl^menceau's famous
24, 19 19.
Similarly,
German Jews
as precedents in
England
Germany
this interesting
more comprehensive.
The
fact remains,
of rights, advanced by
leading
spirits,
and
its
declaration of
order to
more benighted,
petty, states.
Max
New
York.
J.
Kohler.
THE
miss
its
the
When
in
epistle
Kairowan
987
the
defunct.
of learning reverted to
former function.
Samuel
b.
Hofni
an
became
its
Gaon, and
still
b.
lustre
Beyond
this
been
entirely obscure.
as
its
Hitherto Samuel
b.
last
Gaon.
Ibn
Daud (Neubauer,
of the
6j
1.
ff.)
Gaon's death,
viz.
four
Gaon
(1038
c. E.),
hence
in
1034
c. E.
And
He
This
I,
40,
11.
n-12)
lib
*3H TTOI.
is
XIV, 308 (cp. p. 621 and also my remarks in JQR., N. (read 3TID) 2110 p31 13^3 "ftW tibv HOT 3 P|W
VIII, 362
t.
2,
Hebrew
text
ua
*i2\
[jjnnnn
*a
(i. e.
Hai)
ua
pac
n^ d^bo
vmv
np*i.
rvimn bz
<a
dhdi
[i]jdbq
44.
nwn
ir^a
iana*i
una
F
f
VOL. XI.
49
410
On
Hai,
it
who
(having
become
Ab
should have
by only
itself
four years.
But of course
carry no conviction.
How-
by means
of
Gaon
Hofni
;
and
known) of
the Sura
academy was a certain Isaac Gaon. To begin with, a Damascus MS. of Sherira's Letter
/.
(Neubauer,
c,
I,
bwop una
nb^
b.
"iddji
^S& t\m
:ik
ennn ^an
|nan.
nut? i^D3
enn
in
w:n
W
is
una p
\ron iwos?
pfc
Accordingly Samuel
Hofni died
Ab
1013
C.E.,
(= Monday, October
There
13TTK
the
fallen out,
una bv m. 4
by
internal
The
3
established
Daud
(I.e.,
66,
1.
69 years.
4
led.
1,
12'% 99,
is
more
correct.
Ginzberg (Geonica,
was on
c,
I,
'
Samuel \
is
But there
missing.
is
really
no need
to
supply
7^ which
(Poznanski,
RJ.
LXIII, 318,
rejects
Ginzberg's suggestion).
Who
?
confronted with the same text and thus transferred the date of demise of the
MANN
411
the
Genizah
fragments
discussed here
is
But
academy
prevalent
as
could
not
hitherto
be accommodated
title
the
now
by T.-S. 10
27 10 (brownish
square
damaged and
Shemarya
Hai Gaon
to a
Rosh Hasseder
b.
Klhanan
344).
in the
(see
S.,
VIII,
The
jiNJ
hardly legible.
in
But
Hebrew
script the
words
same hand
as recto.
Moreover the
whole epistle
from
this
in
Gaon which we
(p.
440).
Thus
subject to
hardly any
(recto)
doubt.
wn
*a
fen
[IN |i
(3)
jm
mxra 3NU
7
rucpa
brwi
W2
noKPN
"tfn *a
^attna
no
rn 6: [*]dm&m
nnaim
nnajon
n:y dn.?n
[*6
[n]i?ip
;o
|n
top p
i>N (5)
[^]nno3
h^n^n
mono
dn-i]
....
(4)
iN ana
nnsnyi a^ 5r
pra
ndh an 10
nBi nnanjn
nana
5
in
ny
mnn
*b
mfctnvta
p nb
106.
A worn
6
few
illegible
letters,
NO'J'Z
toom
ffuj,
F f
1
412
"iBa (7)
p
8
>btf
iO HN3N
PJDV
i6
J-LflJl
oki-di a5a
ra&niK
^0
irn
pipn
aten ntai ip
ba*>K (8)
.
n^x nxnx
nrrm? *m
?
n^N DtnN
PK1
(9)
.
jonta
p "j^n
[i]m
9
^id^n
Kim
Knil^
. .
Ht]y
^anKS^i
(n)
aa Nynnos
nya man*
|m
nion
&arp son
Hai
Hasseder
here
its
He
recapitulates
various contents.
A certain
Gaon on
a certain matter.
The Exilarch
who
mentioned,
is
is
referred to.
contained
is
in
Gaon of Sura\
The
'Ali b. Bishr,
gave
latter
(1.
man
in
The Bagdad
8),
where the Gaon presided over the school that went by the
name
of
Pumbedita
(see
ff.;
VIII,
434 fT.). It was to please him that Hai requested the Rosh Hasseder in Fustat (viz.
Elhanan
8
b.
Shemarya)
is
rDNTlN ?N
latter see
9
Talmudic Dictionaries.
SL'RA
MANX
413
himself drew
Ibn-al-Hasan sent to
7;.
Our
Sel.
was written on the 14th of Shevat (1)329 1018 C.E.). Shortly before (' in this ( = February 2nd,
epistle
1.
time',
1)
the
Gaon reported
Hai
death
of Dosa.
He must
this life
towards
him 'Gaon of
Sura', a title
Dosa
is
mentioned by also
discussed.
b.
Hofni
To assume
tive proofs.
that there
rival
Geonim
of
But the
difficulty
we
was
Ab 1013 c.E.
Thus
Gaonate
The
latter
in
When
for
Samuel
b.
!
Ab
of
scholarship
He seems
However,
life
Dosa, blessed
the demise of
10
on
Samuel
in
1013 C.E. 11
the
letter
As
will
be seen from
above
(note
.
See
the
beginning
of
a
referred
to
|di
2),
nrpii
nwn
hna
wm
noa
utp
nnn trcma
Samuel seems
scholarship.
11
to
ft",
no)
414
423
ff.),
and Dosa.
The former
mentioned
that Fihrist was composed, 'less than eleven years since the
death' of Saadya,
viz. in
953
C.E.,
any such
in his studies.
was gathered
to
his
fathers,
But
it
may
be safely
When
Israel
end of 1017
b.
c. E.,
brother-in-law,
school.
We
have
his father's
(see
p. 439).
12
Only a few
when he
Cp. also/07?., N.
referred to there, in
MS. Adier
2594.
He
is
designated
p.
is
'
But
he was only
Ab
'
(see infra,
the son of a
Gaon
',
more correctly
3,
'
(i.e.
Kohen-Sedek).
T.-S. 8
contains
(1)
on
fol. 1,
nana
(4)
row
&rin
xv nsj aaa
S>nip
(5)
(3)
n^y
mmo
^nd
jfioi
(2)
rrpKru&M
^tctW ;nh
is
nb^aa^Ni
\mh&
pnv |ha p.
The colophon
the other
Now
see
Hofni
is
JQR., N.
title.
X, 339).
On
Samuel
is
also given
the same
may
work on
the laws of
pawns
MANN
far
415
been preserved.
Israel
composed
at
the request of
c
Abraham
b.
b.
edit farther
on (pp. 430 ff.; see also greatly eulogized this prominent leader of Kairowan Jewry,
;
and
Gaon
We
13
mty^K
'Em
i[bq]
(fol. I,
recto,
1.
1)
pw p
[*wa
bvnew
wrw p
[[ia]
}^n
5>ktb*
ppam
a]ni[3K] (4)
noDNa
its
(5)
.
an id
-j^nn
nhin
n^N to
(6)
-dk nsfc6
!>Kpi
14
'iai
&odk
n^N
-psan tnnao
(also
mentioned
fNDita 3X113) while he was still Ab of the school. But of which? Hofni was Ab of the Pumbedita (Bagdad) academy. As presumably
3 of text,
the defunct Sura school started on
its
new
career only
became
its
acted as
If this be correct, we might obtain Ab at the Pumbedita school left it to take up his new position as president of Sura. the date when he We know that two years before Sherira wrote his Letter Hai became Ab ot Pumbedita, hence in 985 (see infra, p. 439). Accordingly we may reason
to
Samuel's departure
lor Sura.
However,
on this
in the
title
1,
of
Dayan al-Bab
work
(fol.
verso) reads
|MD&K 3X
3NJ13
(2)
KJBm TOW3
in
j)
the
y5 (J1W
=) KJ
H^RBa^KI.
There follow
MS. the
the work.
416
on
i b,
bottom, xhra
pani>
woni
ntMKW
fols. i
nrw
and
2.
no
rr^K.
There seems
to be a
gap between
by Bacher
3151
m^N
n*a
i?ai
Bacher,
ibid.,
24).
is
mentioned a na&foc
IKHD, 15 which
may have
been
either Sa'adya's
Israel
work or
Israel's.
Hakkohen died
at the
C. E.
To
in
farther'afield.
We
read
XIV,
460,
1.
6) of
Joshiah
the son of
his cousin
who helped
David
c. E.).
Now
this
'Azaryah Hakkohen
in
to
That the
Gaon
is
mentioned
nowhere. 17
15
As
same
300.
Perhaps
Israel's
work
is
also
meant
in
no. 14 of the
book-list,
HM^K TP.
Poznanski,
86,
note
6,
and
after
him
Schechter (JQR., XIV, 459, note 12) refers to T.-S. 20. 104
in
which
JlfcO
!VjW
211
For
no
(?)
is
is
IW
at
Fustat.
KBtPI
no doubt
is
read fcOC'l
1010
c. e.
Here the
Palestinian
Gaon Joshiah
at this
N.
S.,
IX, 411, and especiall}* Mann, The Jews in Egypt and in Palestine under
I,
71
ft\
f.
MANX
417
Egypt only began with David b. Daniel, in opposition to the But his attempt failed when he was Palestinian Academy.
deposed
in
1094
C. E.
The
first
actual
(i
i
Gaon
27-38
in
the country
Hakkohen
c. E.),
when the
in existence.
But
to return to our
12. too,
contains a
given here.
The
dv
i]
nine*
Ta
l8
ria
Da -nnn \m
[ii
io]
P-:2i
i?nj
1123
[nan
irw# am no
paai
"i[ry]^s
Ta no*
132-n
nofen
jnorTlrnTy
win
inp
Jwdp p[n]WD3
Ta
[nan
nawi
bw
jru
r6e> *a-ia
ppv njne^
imry
pn\D*Da
p:\x*
*ani
p^\s
hpip T
rncnm woip
c\n-i
"narronoi
pw
....
[iT-ii]y
to apy pw
nans*
Knwn bw:i
nma
nasifi n*&ttn
in i:
pmrora nann
mw
b.
Accordingly
this
five witnesses
Haber Yehuda
Reader Joseph
b. b.
Huspit.
Of the
known from
13-14).
a letter
b.
is
Shemarya
of Fiistat
11.
Joseph
Semah
b.
El'azar signs a
l>
bill
r\^y\:
418
Nasi-Gaon
(= 1057 c. E.) at Jerusalem. 19 Of chief interest for our purpose here is the signatory Joseph Hakkohen b. 'Azaryah Hakkohen, Gaon of Sura.
He
up
is
no doubt
mentioned
likely
in
the
Megillat Ebyatar.
in
drawn
Ramlah).
Joshiah
probably emigrated
Holy Land
As
has been
in the
in
Jerusalem
summer of 1051 C.E., when the well-known Gaon Solomon b. Yehuda died, and could thus succeed to the dignity without delay. Joshiah probably stayed there for some
time.
demise of
his uncle
1062
C.E.,
he settled
in Fustat,
where as
son of a former
Gaon
of Sura
much
respected.
Later on
he introduced his cousin Daniel to the notabilities of FustatCairo and assisted him to obtain recognition as Nasi.
From
Sura
in the
second quarter
fit
in
with
so
Geonim
at the point
in
we have
Israel
Hakkohen died
to succeed
October 1033
C. E.,
The
'Azaryah w as
r
in Blau, Jiidischc
Ehcscheidung,
(I.
II,
102-3.
;
is
c.)
to
have been
b.
the son
of his
e.
David
Daniel's) aunt
'.
Accordingly Daniel
'Azaryah and
Mann,/, c, pp.
78
ff.
MANN
419
As will
(1038).
Hai
So
far
nothing whatever
is
known
of
There
this
is
in
connexion.
it
As
it,
only one
half of
whole length.
full
Had
it
been complete, we
list
chronological
Yet even
contains on
list
verso
poems.
On
.
recto
we have
the following
Swib*
piu
wud
Din
nai
[]b']i
[]h
.
ns* 3an
i^n^n n^z:
n* n
nroi
[pn]^ no
s
p
fin
waa
nro
]n^nn
rin
pw &nnp
31 noi
fionoi
'-
,J
[n]Nn
nnco nn bsiD
|xnn]tr
.
^yon i>N^n no
cpx ic\
[j]ny inu
to
*avi
10
cm
:::
5>nibi?
p pw tamp
to
w[-)d]
:i
.,
Din 'died
V, Pass, of W.
is in
-2
This reading
in the
p. 410.
23
The
last
two
letters are
very faded.
Hence
the reading
is
uncertain.
420
snon wsj
|in:
nroi
61
IB
f|VJ'n]-iD
J
n[Ta] rpDno
pny
[n]:c
.
D^yta npte
rw
pnn^N
^ ^i
"i^n
paw
pawl
urno
jd ny DNn^N
jd
Til
n:D^ *m
Til
m?n
nyDKn^N roota
r^ta
20
This
list
was found
in the
who probably was its author. The latter clearly was a member of the Pumbedita (Bagdad) school. Hence he designates the dignitaries of this academy as pH 'ours'.
We
list
therein.
The
scholar mentioned
is
Tob
(i.e.
(1.
2),
most
m^
3K
Pumbedita-
b. Paltoi
and grandNisan
1.
(1)264 Sel.
(=953
our
the
C.E., printed in
list
JQR., XVIII,
nun,
i.e.
402,
1).
Probably
in
read
pH
3S
Tob,
Ab
of
'our' (school),
viz.
of 'our' (school),
Semah
next
b.
(1.
Paltoi
3),
is
(872-90
c. E.).
tioned
no
Hai
b.
Gaon
c.E.,
of Pumbedita (the
sec infra, p. 435).
to reside in
Bagdad, 890-8
Hofni (Samuel's
b.
Then we have
1.
father),
Ab
of our* (school, 25
'
4).
(1.
Semah
6)
Isaac
24
(1.
5) is
unknown
I"!
to me.
Sherira
is
Gaon
died
unlike
One
[DV3].
But there
no dot on the
justified.
PI,
1. 6.
25
me more
I.
7.
that llofni
was Ab
of Pumbedita.
MANN
above
(p.
42
The passage
C. E.
is
referred to
41c;
uncertain.
life
It
is
more
likely
Samuel
if
Hofni
(1.
7)
list
died
on Monday,
Ab
we combine our
with
the Tables
Ab
1st,
1013,
Asaf
8)
He
is
Gaon of Sura
(b.
(1.
9).
Israel
(Hakkohen) Gaon
(1.
Samuel
list
Hofni)
'
is
mentioned next
10).
Whereas our
says
he died
in the
day
'
410) states
of Kislev.
(1.
But
this
'Azaryah
11)
is
no doubt
identical with
'
of Sura.
The
'
death-roll
is
interrupted
by the mention
of
'
member
c, 66,
our
'
(school.
12).
Next we hear
Hai
Gaon.
this
4 from bottom)
(31U
DV 3TJQ
nDS bv fnns).
Gaon of Sura (1. 14). He seems to have been the last Gaon of this academy. How long he survived Hai is
unknown.
Thus the
Gaonate and
The Pumbedita-Bagdad
have existed
for
school
stated
by Ibn Daud
in
to
two years
after Hai's
death
1038 under
422
a contemporary note
Bagdad!
see
But no reason
is
ancient
seat of learning.
till
Assuming
we
Why
again the
on
his death,
and
can
this
We
conflicting reports.
Poznariski, Babylonische
Geonim,
II
DAUD
mentions
Sa'adya's
in his
historical
work
(I.e.,
66) as
a source for
Dosa was
The colophon
MS.
list
(=
1113
C. E.).
But
the
the
one which
tzuo
of
on request when eleven years had not yet passed since the
demise
in
We
are
given the
the end
viz. at
Sunday
15th,
corresponding
Letter
(I.e.
to
11.
May
942
c. E.
From
Sherira's
40,
1-2)
of
Sura
in
Accordingly
= May
lasted for
about
and
But
ft'.
Haggorot, VI, 41
423
424
fell
by
some
forty
(see verso,
5).
Needless to say
the latter
number
So much
furnishes.
It
reads as follows
(recto,
colophon)
nno
by
m&"
rs*
njErn
(2)
Wi
4
'*
rra d s p^
mbx
ma
1^
(6)
nnai
bi ndki o^y
":3 (7)
nwi
KTVTitca
n*rm
no
b
(8)
p fen
A FIIIRIST OF SA'ADYA'S
epoa *3P
WORKS MANN
*i
4.25
n[^ niTDn rone \srr\ra dhw nwa ruia[*]nn rr.uwtcn [mn]a vwdkI> nvn am ^[n] nJB^P TO
Wa
-d[s:]i
inty dipdh
rw
n ,%:
10
^y ubi
a i>EN3 nmni's
[nJxnDi
mo
3 nanan
nan
c
JW*na
DW3ata
pi
po ffeml'M
|oi
-wn?K
9 9
rbtttnabvn
.
iiryc"
d
b *3Kyoa naai
15
my nxemi
^"11
1
nmn^
tot)
nn p
BHSB
^ndid
[f!3]W
. . . .
'
h ^B>1 s 3V60
f "1*33
TW
i"6l
ni?
-
7
^iD^n
a3 rtaioi k
nn[DN] rtaoi
foi
m nN9MDi6M
i>a
8
awiai
3n3i
20
pkt6k
q
pmvD
y^a axnai
rrw
8
mai>n TDsn[i]
*nW>[K
aw]i>K 3nai
**tcwk nnspsi
t.T
i>K
The
page
is
Fihrist
missing), since
no mention
his
is
made
;
of the Gaon's
responsa
1.
10.
yiO^N.
VOL. XI.
G cr b
426
NOTES
a
It
is
first
half of Genesis
(c.
1-28 9 ) as
of the five books of Moses into two halves each was already
in
vogue
in the
b.
b.
Sarjado,
David
Zakkai,
to the lot of
Samuel
b.
the undertaking to furnish the remainder of the Pentateuch with an Arabic commentary,
(c.
10
viz.
half of
Deuteronomy
before Joseph
Rosh Hasseder
b.
in 11 11 C.E. his
commentary
(really
It
I,
10
More about
17
,
and
my
work,
vol.
I,
243.
Bodl. 2624
(fol.
83, recto)
5]p1
mpi
[p]i
*bv
rrwo
^N
fol.
|o
nnW>K
rnirfcK tdsji
poi
nnyo umb
HNTID
for
|3
]in$
wb
H-lin^N*
13K
The work
the
Sidrot.
Thus Or.
5554, B.,
3,
recto,
begins
6m
D5P3 (1)
new
iwn
nriK
nife
&ot
(3)
br\$2 (5)
pta
cjdv ^2 ]-\7ix ih duvFEHn no:n (2) iwno ubw "inn rrnnm oym 5p 4^ 3W Pt^M wa ai nmya wfenwi rw (6) nna b*n hjw 5p
i?i
A FIHRIST OF SA ADYA S
should
only be added that
in
WORKS
MANN
427
by
r6w TODT1
not
for this
21-end).
The same
applies to
(c.
16-end)
meant.
b
'
choice of practices
in
',
probably dealt
them
books of Moses.
In
commentary.
t
the
book-list (published
is
by Bacher,
REJ. XXXIX,
this
mentioned a part of
work,
i]:a-i
viz.
on Genesis
(n[~NTD JO
IWjna
IfiD
*n;
1131,
[myD
c
^nti -ixmsta,
and
Poznaiiski,
Arab. Literatur,
d
'
56
f.
Explanations of words of
questions
'
based on
is
This work
so far
doubtful
{ZfHB,,
e
I.e.,
184, no. 3)
formed a part of
(nscm
f
mem)
which
are,
duction.
B" k
c, 57.
I.e.,
About
57
ff.
mentioned
14.
in
the
book-list in
ZfHB.,
i.e., p.
185, nos. 11
and
As
regards
CQVJ
and
on the
on VH
(v.
18;
commented upon).
Aaron's commentary on
nD""Qn riND
b.
is
quoted
in a
of
f.).
Gg
428
92-103.
1
'
scroll of the
sons of
Hashmonai
It is
I.e.,
by an
"J3
introduction.
rtol {ZfHB.,
I.e.,
RE J.,
no. 33,
mosD *town m
theological work.
n
religious-
An
Halakic
work
on
evidence
in
(riny),
probably
no. 38,
identical
ft
mentioned
RE J.,
int.
I.e.,
nnyo m->
ntnxnB^K ma
therein
It
seems that
the
Gaon incorporated
some
of his responsa on
this subject.
An
schneider,
p
Halakic work on
I.e..
pledges
(p*Tpa).
See Stein-
49, no. 5.
it
Owing
to the lacuna,
this
q
work was.
His well-known commentary on Yesirah
' '
;
the laws
in
of
Yesirah
Sepher
Yesirah
29).
',
(so
also
Sherira
collection
it is
of laws
But perhaps
on the defence
50, no. 13).
The Gaon's
in
This work
"2
is
also
JQR., XIII,
rbxpv)
,m
About
this treatise
on the calendar
schneider,
I.e.,
w See above,
416.
Ill
ABRAHAM
B.
It
in
is
Kai rowan
first
been established.
recognized
communal
the
title
of Nagid.
At
known
as
Rais
YahGd.
his
Whereas the
Egyptian Nagid.
Paltiel,
as well as
political
and
even
office of
Nagid.
Cairo,
rulers
The
had more or
less a free
nominally
(till
new
investiture
in
Mo'izz succeeded
See Poznaiiski,
fNWp HWK,
429
pp. 4-5.
43
at Cairo,
than Barka. 2
in
North
They found
it
recognized political
court of the
ruling
representative
own
at
the
The
well as
first
f
Nagid
Ata,
of
is
Kairowan seems
greatly eulogized
to
have
been
as
Abraham
b.
who
by Hai Gaon
poet. 3
by an anonymous North-African
(p.
We
have
read above
Sura Gaon
to him.
b.
Israel
Hakkohen
b.
Samuel
(b.
Hofni) dedicated
Abraham's successor
to the dignity
was Jacob
Elhanan
Also
in office while
b.
the
Solomon
letters. 4
b.
Yehuda,
refers to the
Nagid Jacob
one of his
We
b.
edit
here another
(the poet)
in
Abu
Ishak
Ibrahim
recto,
1.
b. 'Ata,
9,
may God
(jn:
From
we
m lTna).
The
author, a stranger
for his generosity?
It
in
vol.
3 4 5
231
ff.
my
/.
p. 144.
is
(1.
50)
ABRAHAM
B.
MANN
is
431
His composition
written
as a leaf in the
this
crown of
laurels
wound around
the head of
nNpa
n^N
iwos*
Noy
p wman
.
.plsn L J
'
^
':
nko
*
*n^N tv:
^m
::
v.iWi "jy3 -: t
,*n6a 7px ~t t
'
afoeaa
10
.*33tfn nsai
9,
15
*nta
"*33Bta
*D"iyb
d^ib
-.
>nijrn nxiyi t
:
Tiijiy t
:
Tonm 3nm L
*3K t
rra
: :
12,,
nNi t:
ntsai
.'nnatra *nwy\ ::
:
^^Dn noya t t
:
.nyi - t
ind ^di :
ls
.nyu nete v :
^ni
L :J
wyrb iym
.3Bh* t
,dw
:
Dai tflaru
.D*ycfa!> IVn
mna
-.
.muto t
is 3b nn:
:
,rru t
'
m i^na
:
N"3b t
ny\ -
ii3ai
;
.nosn 33b T -; T
fain .;
15
.
nran aa t- ;
nam ttLJ
IO
first
three have
of each
internal
externally.
The metre
first
hemistich
is
8
9
w
|
v^
except the
first
one of the
two
lines
which
i.e.
For *03Ty,
metre of
this hemistich.
10
this vocalization.
The noun
is
^"l,
^"l in pausal
form
11
Cp. Ps.
6. 7.
12 13
in the plural,
TINl
i.e.
when He
towards Sinai.
14
i.
The whole
line is
e.
The
who
is
identified in
the
Agadah with m?Kn JJTX (Ps. 89. 1, see Baba Batra 15 a). 15 Just as Moses (cf. Sifre to Num. 27. 20, niDn 0D3
WO
*JD).
432
.inbrana aviao} t v
.inbnp t
':
nub vv:
,infe>
.inbaia
t
ibhd ~
by
ianm ,"nto
,*33
t t
.
p-ino
bab
-ib>
*m
*m
: :
':
bab ax Kim t t:
:
,*mj ^:^
t
"riN
antn* 'BDaa ~
.n^o bn t
^ai :
nba t:
ny
-:
ta^pa :
n:n
:
aaiDb d^didi t v
,w"i
^by n^i -; t
TibriD
.
.n? v
nban
:
.thaW
:
= rnsn " t
:
^anyDi ^iss
.Trmaa
*np-i?aa
imi .wvrwa
trraijv
:
aita
top
.ni:n^a t
iw
.rtobKi t; .
.rnaa nan -; t
.
D^ab t:
*:wnnb inai
.wpb
:
fajn
ra^raa
"npi
i
s
o'lbnb iik
btf
2^tN3
iw
t t
.-idp ~ t
in
:
pm
'
. :
.ids naa ~ t v
:
wm mb
-
anprn
nab
.^yspb ^yapi
-vtf
21
.
wanb p^ra
pnDK
nzik
ro
pa^anb]
jwv
s
.pniBD* D anp
bab
24
2i
.prpn ^a
.
nnp
"]ai:a
22
.
onx
a]
.
pri^D"
Dn*spi
Dnita toa
vn-nn
pa]
. .
au^b
16
"riy
This corresponds
/.
to
another
title
of the Nagid,
work,
17
18
c, p. 254.
e.
i.
rQ^yD,
e.
14.
Cp.
Num. R.
c.
19
jra
Maw
^bbw.
me',
"y
aiwai
n
me
jya
a^irajac
ana
22 23
24
to) silence
i.e. to
destroy
= Abu
Here
Ishak.
Read pfip&l,
the metre
is faulty.
This text
is
evidently corrupt.
Vols.
VII-X)
By Jacob Mann,
Baltimore.
Owing
to conditions
in
consequence of the
War
the
instalments of
my
treatise
siderable length.
In the
as research
among
number
much derangement. VII, 465. About the Gaon Natroi from Bagdad see also Brull (J'ahrbiicher II, 146, note), who writes that he
in the proofs
without
it
was only
(in
founded
later
on by al-Mansur.
'
Therefore Sherira
'
his
(WTVJlin |D)
NTmn
is
JD), i.e.
the eastern
in
bank
of the Tigris.
the
we
find in
Fustat a
'
head of the
see
Islam,
I,
^64, col.
434
considered
uninhabited
district.
list
of pre-
Muhammedan
area
filled
by the Abbasid
'.
VIII, 348
f.
to have
Thus we
dn
read
(in
'131
in
Neub.
vbvi
r>33
is
4-5) oy )rvnc
iiyi
yipnnb
pK3
nta cki.
As
there
pN
is
meant.
Likewise
by the Gaon
80,
"6
11.
Kohen-Sedek and
ra nvrb npTiy
his school
we read
s
(/.<:.,
3-4),
1331
p3
N3r
Tni>)
wwi
)K2& ly
)b
n-a-iy d^iotbi
onn? Dnoix vn
i>33
nno
x
"wi? wrarwai
win
t^n* ivnn
i?K.
A
B>"b>,
(preserved in
tells
I,
63-4; shortened
in JTCTOn, 3"v,
61 b)
in
us about
Geonim
nnnc:
s>"3W3
^Dim &6s
ip
(r.
nmy mo 10^ 03anao o nrQra -ibw n mny no pap ioke> Dioy 31 iok> dhnxo ai
o
yi
Kin
rf"D
rwi
niypn
n5>
loixtr
"oi?
jot inix3i
vn
spi3 n^k
mny
na
iid
11333
pn
nw in
31 10
pa n 31 101
.im n^>
is
nnrwa
onois
dw
Jewish
who.
435
oaw
D^iwrn
Djn:
ivwyb
nnvy
*|
bib:
Tisaa
[TOKjn
dj
nNTD
lpw
on
nana mroe.
live in
Accordingly the
first
Pumbedita Gaon
b.
to
the
David (K90
C.E.)
who
acted
Dayyan
The
reason for
find
change of residence
not known.
in
Anyhow we
Geonim
going by the
name
a home.
That Kohen-Sedek
lived in
him
in
the
IV
(I.e.,
79,
1.
25
f.,
jww
DTi:
"iy
trbiyjo i nb'bn
bn
*hyJ0 72
text.
nWn
nm3
mis*
KSOI
WK1
^y.
JQR., XVII, 755, 1. 19, has no reference to the locality). Probably Yehudah Gaon, Sherira's grandfather, meant
Bagdad when
instructing the
Jews of Khurasan
to follow
Nehemia's as well as
As
to Hai,
it
Dayyan
Gaon
in
return
presented to
life
the
'-|
a sketch of Hai's
(*fc*n
and Arab.
Liter., \ 85).
Masliah
to
go
is
meaning.
in
As
Christians
b.
'Iiak
Bagdad.
Also Elhanan
Shemarya
visited
we
REJ. LV,
y
rnwi
D3n
n;i
i?n
rm
% ^s
pr6x no tnaa
ny 722 tPTOTD
(i.e.
Hai's)
436
"iii?nn
'131
nxnm
ib 3T
mon
kw-i
p)dn
nn
"id
i^k
noijo dit;.
As
S>*nB
(r.
a resident of
in his
responsa
-iktq31
-ioki
local customs.
dvd:d
n33
ptyiy
73-4, P^nynb
pn3ipB>
vjn
pa "an an
-npio
"HJQ3)
nn n
d-ib
n5>n
iDipm
nn nx
}di
-o"i?
*3*iyEn
into
"]iDn
fiD^b
-p
s
rrnryi? nS>b>
nw
n3 nniN D'opm
nnna
pjww
nu?
Ta
b mjn[oJ
(There
no doubt that
liaNfi?
*TB
is
a corruption
for
Pnv,
Peroz-Shabur
Nehardea,
Burial
as already
at
Bamberger, p~P
as a great honour.
i>333
Probably
h3 s n
'131
3D ^331
"xn 31 nN1
nvr6 3K3 'd
mP3
nor
Bagdad custom
is
meant.
R.
'Amram
Dyi: TPl
WO nxr
45
c,
*:ki
in [V7 X31
omitting the
only.
See also
p"&?
'Ittur,
?
II,
top,
'*3"ii
mim v:
anjo px
ids
\sn
mwvp
^333.
district including
Nehardea, as the
Pumbedita,
is
someSee
:i
we should expect
e":, no.
the latter.
4
,
444, note
is
1,
and
44
(cited above,
VII, 467).
He
ptW
3D pDa
"J3
in a
Abraham
b.
Solomon
cites
an explanation of
his,
together
XX,
9).
fol.
p. 421.
top) bv
(r.
TlTHO nUVJTOl
3"Dpnn
rw3 ^tdd
}1K3
pun)
nw
)
nbjn
Nnn3D13D
xn:3 ")D*a
Mm Kin mw
ID*"!) "IE
(r.
W31
nnttB> \*xk
(,651 c.e.
HI^B^
y:
MANN
*i:*6p
437
Stud.
?/.
Mitteil.,
rawi
bn
(or d:n;j
f\H
N1VDC
tqmro.
Bagdad
b.
after
he had
left
"lyj'
conflict with
David
Zakkai.
rrwn
take to
mean
doings reached.
By Kjmnj
b.
Likewise Shemarya
TCW
"'Si
under
Bagdad
his
stay
tendency to
combat
Karaism
is
by
deducing several Rabbinic laws from the Bible agreement with the whole attitude of
of Tradition, Sa'adya.
this
quite in
powerful defender
just as well
But Hai
b.
David could
have been
its
capital.
6,
Albeck
and
in his
new
73, note 4)
in
Bagdad
In the Intro-
6 (which
is
inaccessible to
me and
has probably
hdm
bnx
rwpa
nv&m
t^in *an
mw
nmirao newi *3 mxn wns WD*pi snapn^ *6n >Ki bv^n nrvo -\r\v6 tnn 3* -ma rb y*brv\ nro jypz*: pal xynnn Nm*nD pa kti^i^b ton bv2 nb nn^n *ke2 war
arm
.
\xe
(r.
is
for
Pumbedita, as
change
in
c. e.
438
home
in
Bagdad.
tells us,
David (890-8
C. E.).
visited
the
Khazar
dominion.
See
S., Ill,
fragment
11.
published
by Schechter
\xd> D-nrwi
(JQR.i N.
36-8) pi
Tia
km
pvn 3N nn33
iprnn^i y-\xr\
words
in
'Aboda zarah
Zeitschr.,
I,
(see
Steinschneider.
H. B.
IV, 107;
Jiid.
VII, 484-5.
of Fez seems to
MS. Parma
"OS^D.
by Lewin, Jahrb.
d.jild.-
liter. Gesellsch.,
'131
liww
T))bxv )bx
N"V1B>
UJHK
written by Hai
NTT
13 K331
N^H
"KPl
'131
Tru
nvo
*x5>y *3kb
dns
nnra.
Accordingly,
ukd
is
not a geographical
name but an
people of Fez,
select,
who
are complimented as
good, superior,
&c/
of
Adar 1298
Fez
= 987
c. E.
Probably Samuel
b.
Hofni's
letter to
(see above,
Hai
in his
practical
Kabbalah
'
(in D*OpT
DJ/D
top\
writes
roni> D^rmp on
*a
nan
)bx
cmm
is
ivi
riid
ra^3i
445).
Here Babylon
Babylon
in
Hakkohen the
presided.
school
was
still
situated in
it',
Pumbedita.
we
(were)
far
from
the
MANN
439
is
already
364,
(see VIII,
p.
414).
Hai
above
responsum as
'
Dayyan
of the Gate
We
know from
Hai became
I,
same
year, that
m nnxn im
of the
41,
"ttrb
is
nwnDDi).
identical
/.
clear
its
I,
school
with
c, vol.
n^h
(see above,
5 273, top).
Of
mentioned by name.
brothers
13
Abraham
2
1
T.-S.
F
on
his
(paper,
10^x7
is
inches) contains
verso
the
beginning of Maimonides'
Introduction
to
Mishneh
Torah.
the
On
recto there
Thus
poem
in
n"U
W2
I)
is
(see Steinschneider's
mien
But
by
pp,
reads,
d.t-dn nrb
btw new
pan
A*k rvbvw
>aao
niw
-iyp
DW
nanp
3py< pxa
mw
Y'^ci
k-ttj'
i's 2
wi
ircnkh?
**an
bnan
^'an
apy*
'di
ia*npi
unsn
anni?
N
ib
warm mn
nanb mpo
-Oion
pm
is
Nn
tihWp
myo
a
nicyb
(B. b.
ioo b ).
This
in
heading
Against Eppenstein
440
A highly interesting
in Fez,
letter
1004
c. E.,
is
preis
served
T.-S.
T2.
829.
I
Unfortunately the
epistle
faded.
The address
(verso) reads
mron
xmi no
^a
DmaK- warn no
P*1
dtwi mya
D'.ron in
the second
column
is
is is
evident
from
recto.
Besides the
Hebrew address
!>lk~.flJl
is
one
in
still
visible.
The
Fustat for
transmission to Fez
(cp. above,.
VIII, 355
ff.).
(recto)
nbtibtf
nwn
trsn
Nin^ p
h^ti [unn]
kwdi
,i[3^y
nono]
(1.
1)
Mwnn
isc
ib
>by
,
DWKfi nnnxn
onaann Dimn
xmi
mbp
no
(2)
i3[-i\) (3)
,
...
(4)
wnba nama
bbn (6)
ban -jbi
na'wi ^o^n ba
fro
uoo
Dibtr
Noaxpa
.
nbbtf
1
Noa^btf
wanna
(5)
s
nai2s nyo
pajana d
s
ok t ma mbw? aba
a
dwk
np na aob
na*ii
(7)
na^N
nibNK>bx
*ibN
s
n^K
my nbb d&on
n^N
ban
ppbx nabs*
as*
aa
*jbi
hndi
1N31
tub
nail
ibn
nar
.
noi
mama Donbw
anno
pjdv
naiab
pnv
. .
prow
(9)
spbtf
apjp
nnaNas no fan
s
oo
mby
*si
f?nb
|o
mom^
barns*
v6k mby
five
[nanobs]
line 14
There follow
more
very faded.
On
we
MANN
PJOD.
441
*pV 1
\2
*|1^3
KmBJK
"in:h
The
TD.
epistle
(
)n
1.
8 there
mentioned rn
9)
6a D3e> -N
S
|3
D*3n TO
p nofe
It
concludes
31
y^ IW JW VH3
ti
rOT
in
DSDlfol.
Fez through
responsa on
'Amran Hallevi
three questions.
responsa.
b.
He
also refers to a
pamphlet of other
letter
(= Resh
Kallah) Abu'l
Faraj
Joseph
b.
Jacob
b.
'Aukal of Fustat
who was
Jacob
b.
of
Kairowan
to
whom
Sherira
name
pnfett?
the latter see Rappoport, D^DJ 'H JTnpin, notes 2 and 6, and Steinschneider,
to this scholar
Pozn.,
fNTVp BOX,
size 7 x
no.
a6\
To
these T.-S.
8G7
(two paper
leaves,
5^ inches; should be added. On fol. 1, recto, top, the passage of Ta'anit 12 a, from \hy b^p tibw JVayn ^3 !>lt1# TDX till
damaged,
ITU
TIN
UmU
btt3n,
for
is
explanation
(N^'WD)
l6
quoted:
y\
UWP
.
5t
3K
rrn 31 H3
a*ba n^tteren
3e> n:sr
wervp
is
ctd:
ia npy
-i[S>]
-p
"IDT
ktw
Ki3Di n~id:
-jrsi
*]\vn
una
pyoe>
UVUID
Wen*
"ie>K3
Mm.
a.
(1^*3
1.
The
is
latter also
mentions another
w}
till
*~IDN*1
1.
NI^N
fol.
1,
HTlD
verso.
*2~\
pNl
TliT.)
The responsum
continued
9 of
On
i>3
1.
10
ff.
another responsum
is
given.
TuM'C
}D
?t
J1W *Kfl
S?ni[b>
i*npny[ n
]
jnitp
^
133*1,
'l31
seems
that
some time
after
R. Jacob
b.
VOL.
XI.
H h
442
He
in
held
memorial services
for
the
departed
scholar at the
academy and
probably
His sermon
moved
demise
in the
summer
of
We
is
(for
Solomon
Hakim
perhaps
identical
c. E. at
with
the
signatory of a
Fez
is
mentioned
in
Talmudic law of
JIM Kinc? I^nxi?
inheritance,
wherein we read
, , ,
DIN pj&
i?i
rnwn unl
i?i
w n
i^hn npDai
r\bv
xh n"wb vddj stop (r. ana) HN3 onm mn u:n&* rwra nawn Km
!?f
-ikb> "6
'iai
'jn^
-ir:yD:i
nnnn
dimd nn ana
ah
mnto ba.
Sherira was probably no
The
copyist,
b.
who had
Jacob Rosh be-Rabbanan of Fustat who flourished at the of the thirteenth century (see the colophon in Bodl. 2624 17 and beginning He was an author of standing, but still more a prolific also above, p. 426). other people s literary productions, ranging from Talmud and copyist of
Hasseder
Commentaries
to
a's Siddur,
and other
liturgical
works, Maimonides' writings, philosophy, medicine, and astronomy. The Cambridge Genizah Collection contains a vast number of leaves in Joseph's
handwriting which none
notice.
who went
fail
to
The
on
identification of the
him
rests
my
T.-S. 13
287s 44
have
Very likely Bodl. 2 1 (described above, p. 439) is also his cop}T containing Geonic Responsa, are also in Joseph's hand, because we
similar
superscription
as
above, 132"l
.
"021
JI&O
fcOHP "OTv
rr [*kfi].
;d
mnpnyn
fsimp vd?
www tb
THi: RK.SPONSA
.MANN
443
VII, 4^3-";.
had
relations
T.-S. 10
paper.
"/'
brownish
On
I,
recto,
the
N3Dm
|
| 'tt
3Kp ^2]
PPfi
!
nvpi
I
mnn
n3[no ]
(verso)
i?i
,
u*te Akp
.
tj\n fo<
|
rrfoes?
3T1
xi>
I
[nJDina
INtb [W3i]
|
DDV DHin
npria
min [isd] nh "n wa-Ai ktib> nmi nmna sh noino n^i mpos h pn
.
i?f
w6 mr:':
k^i iiy
r-j*
piijwn
I
|D
ins
[\]non3.
Verso
(fihrist)
of the responsa.
The
Law.
pamphlet dealt
Fol.
'13
2,
MTO [3py ] pta nav B>8C| NTIS? The beginning of this heading
N31EE TYO
iBttai
JVN*
of a
new pamphlet
is
not preserved.
rnb
is
^>y
J31X1 x
n*yiBi? .Tn^i
'131
xnpm
Versu
s
wwA pyop
evidently
|
i>txi
onya pyep ^y
of
the
VI
J31K1*\
the
131
conclusion
[D]"p^
pamphlet,
I
nabn
I
[plD]xh
V13
MHN
POP
jna
i&n \rmo
oiwini v nisi?
vnm rmpna
*:'"-', I, 1
pSa
14.
by Samuel
b.
313,
note 18
see
Arab.
Liter., 15.1).
VII, 487.
see also
Wmranis
oai*
S
a,
1
tokd^n ^np
UWJJ
this
tfora Kni
am
en
3W
~p 111313 FINE
s
An
YTD1
x^n
1*3 'tontaj 31
11X13 5|DV
^>y.
Gaon were
21 3HW1
p
x'j'
D3^
cv:id b'apa
uratn^
toriDJ
;
i
;d^ &nni>;
id5>
uwm
Hh
2
444
'ttl
'.
About Lucena
(in
D^
D^Hn, VII, 25
42 a TlBn
Hebrew
Gr., IV).
See
further, y"nD,
Nm
Sicily should be
al-Basek (above,
p.
with Hai.
Gaon
is
expressly
mentioned
VII, 489.
An
in
Jews
of
Wadi'l Kura*
post-Gaonic
times
is
to
be found in
Abraham
ncta nnb
ibn Megas's
D^K
XIX,
42) (!)*3n
WS
dk>
(!)
\")-\?bx
*TW3 pi
*jb>
rwaon njnDi
onin^ nns
"]^no
nw
one inx
wan
-021
D^iao
iy2oi
n^ 3K^ wnb N2
(r.
ns
"i?yn)
db6b>
ma
for
riKWD
VIII, 340.
the
On
the variant
should be
name Isaac in front their names. The Pumbedita Gaon Semah (either Paltoi, 872 C. E., or b. Mar R. Kafnai, 935) is syled in
DVisn
'121
^vh
(ed.
Amsterdam,
s
as
Isaac
Semah, *b*W
2-1
wracia
Nin 2py
pa
(r.
na^)
in
nans*
can nx pn^
C. E.,
vpn.
1055
rb)i
1).
perhaps the
mentioned as
42,
BPK1 f?pfn
pnv 21 ID
RE J.,
LXVIII,
note
If
?
it
be not a mere
coincidence,
why
just the
name
Isaac
the correspondent of
Nahshon Gaon
b.
Sadok was
called
MANN
C.
445
in
T2V
(1.
1,
Ic
was
prominent scholar
1
Kairow
an.
Nahshon's son,
lai
T.-S. 12. 77
forming
portion
question)
of
Gaonic
.
.
responsum.
.
(evidently
end
3-1
of
WHIM ino^
(r.,
1.
5)
nc vbv *n
3ww
n3iBn[*7]
(7)
.
own
[rona^
.
.
(6)
fp
wtejin *p
-or
'di
whi pa
.
[Dnfoi?]p
w r^Kea
snip]
1.
.TDnD
[D]nmw?
;ran p*c
*C
w*m ,pn
ip
"ten
"pi
(v.,
irn
5)
3wi
(6)
(7)
3-no
wywbv
603*1
rawo
i>[y]
...
K33")1
apy^
IT
K331
3<3P
PHBH
(8)
...
3*3P
31
ri3[lB>]n3
Dnm ...
The name
of
R. Shebib's colleague,
vith
who apparently addressed together to the Gaon Hai (of Sura), is not
of the above responsum was no
office
preserved.
The author
subsequently.
10G3
pkinm cpu ta 13 yp
iw
Hanukah
responsum
(Yoma IV)
and
were expounded.
The
first
after the
?131
Nb
IN
in
nn^
?*2,
r013 pyo.
It
is
found
8
heading showing
Alter
1p.1
Well known
is
HD^riD
NpC rWirQ
ix: jro
Of course
there
also an interpretation of
A
ii>
similar heading
feci
we
have
in
Gron.
II,
326.
I.
IV.
D"ny bron
k*dto ttnon
wwc
12 bop n:r
l-ni
'aifr
ktow
Tma tow 13
prove
dtdj
f)DV.
446
that
it
to Barcelona.
in
our
6 a)
manuscript
begins
(fol.
p
is
pfitt?
nan bv b*^xb n
is
KW1
(wherein the
opinion of R. Sadok
(fol.
6b )
the
same
as b")
7":
57.
whereas
58
is
not found
(fol.
b
)
with
aita
arc
It
tfaayi
D^n
in*
an7K>
'wvnn
b"l
left
out several
is
responsa contained
part. 9
is
of responsa
T.-S. 20.
183, consisting of
17,
two vellum
brownish
ink,
torn
and
damaged.
concludes a responsum.
We
n3HD2 D^Tin
wiTTia
rn3?oi
*b>k"i
it
reads
1
piena^a ?
Minw
bxi^
wdd Dita i73>p nyb 7W nit a *aa |W rbm mao mpoa jw d^iddh roari 7301 *5>a Dip*D3 ;w (evidently to be deleted) ibif\ ^T7ni *K3n DD3n -|K5J*D1 mp m3D D^cm pppaoi D3D17P p7XiK> ia&* D3ioi7e>a pTD[n njha na*B*a D3iry3 vw D3 7y pa* Ten Dunn vorna oa^y nap orrw oa^v awai 7in 7301 nuyms 73ei nnvi nun 73 Danxai oa-iro^i
pi
froan
w^i ns
wd
*)
n^wi
v:s7
1^:37
nasnip
nya
oan^pai
Da^niWia
7a
oa7
jn*i
p
;na
n3
s
3s*
Mwa
wasA
nnis* i*npi
ww
*i>D ran^[W8]
7V unoyi ona uaianm D*T07ni n*am [d*s5>]ki D^ECO IJlN'Vn *]31. Here follow (fol.i r. and v.) the first two responsa as There is a gap between fols. i and 2. Fol. 2 a contains in T.-S. 10 G 3.
n3C no
|!DTB>
(see
Tur n'v
65) ni3B>7
K*
7N[B^l]
D^np
un
bane"
C
13
wnaayai
np^y
73
.
nw?
ps
iac-B>7
wan
ts pa
'an
pan Titan an
(
'iww
'131 fcOaipT
A.
z.
33
b).
middle,
whereupon we
WIN
vnm6 nN
min nyc
b
pn 027 nna*i
To be
deleted.
Tri3D,
Till.
MANM
aw
447
Between
is
and 9 there
is
similar.
D^aiu
i>3
S>yi
nhsi pnzrno
^yn
(3)
(\)
mn
[331
(2)
mm
kc^p
k-A
n^y
in^
KW
^131
|B 1131
spr KT1
(4)
imi33 T3BP
[31N"1
3WT1
i*3K
*6 is W3? rw3?
*na
[vn]i>.
This
;
is
the
in
same
re-
sponsum
only
is
T.-S. 10
in
the superscription
latter
shortened.
It
clear that
the
b.
Sadok.
VII, 482).
It is
fcwa
31*0
}dk
btirvP
web
n*3iB3i
awpa
DW
ninoana
num
mncp.
:
^N"^
~>3^)
nS* JC'D
n3^ wi
ovarii
nawi "wb wi
jrcini
lay
i!>n
roSw
p$a
nrj*
bp nnsn aijn
D^aibw
emna wo^
*ai
wjhk men
Qtpatsn
spjn
riD&ap nnsA
in^it
d^p
irvai)
jqiki
nDi
p^k
mv
noon
ins*^
DH^ni
mianm onix wnxi u*i i&tai D*D3nn 5y uwi ITOfl ^so in manuscript) ^iam ND130 Wil *3N 1DN \J? RKYJ 013 PD*DP DIpB p^&nfo niDVO (Men. 35 a, top) pD1pH3 TDD WD^ TV2 rrw u"p HDD pparbn ry ptanfo nyrai a 'i3i din
31Tdp no eh dtd
w
,
(Kelim
it
1
1
i
Menah. 31
a,
is
also appears
that Mattitya
was
then, in 863
c. e.,
This was
It
the death of
Menahcm Gaon,
p.
thus
38,
bottom QriJD
c. e.
.
31 "IDT
iTL'T-
rUI
a variant has
7]]}p,
864
448
(872
C. E.).
in
Samuel
b.
It
reads
(see ed.
Buber
in
Graetz-Jubelschrift,
still
p.
17
Buber, by
some
text)
of his emendations,
twi
==)
(r.
ins
wntM
[kytp^
dksk)
nnKn)
10
NnNnnN
(fioni?
nx^*,
Nni>
no 12
jru
*vJ?
n*b
u n^
Nn^no
Srrri)
tm
ti^ki
p&o)
>dn:
12
^i?a
,3
3T p
no* znoi
Nrrop
wAkbh
(xnivrin)
xnanm
'
/s
2 .t^o
bw mm.
loan
'
To
',
Samuel
b.
Jacob
heads
(of
b.
= Alluf)
arrived (from
a certain
amount of donations
u we Also Semah
MP
query.
VIII, 353.
fols.
Or. 5554, A,
recto,
11.
fol. 4,
8-11.
Verso,
DHD 21
^p nm (3TD=) ro nn nun m nn Dim n (nos=) nok. Yehuda b. Ezekiel as Massorite is also mentioned in
10
11
So Codex Cambridge,
Cod. Cambr. has only
which
~l.
12
>
Cod. Cambr.
MP 1oS)C m!)KP3.
in
14
Hakkcdem,
II,
4.
MANN
449
Petrograd (tee
Bibliutlul:.
H.
B.,
XIV,
105,
104, top).
also
On
Nahman
Le win, Tahketnoni
1,
1 1 (
91
1
1 ),
24 ff.
Graetz {Monatsschr.,
gloss,
187
49-jO
same Massoretic
Nehardea and
in
Sura.
But
this
is
now
An
Hai
is
mentioned
(r.
in T.-S. 8
i"iaa)
recto,
aa
11.
12
IT.
Uffnc ana
px:
nawna h*wn
na
nrn
*paa
s
wno
nbxvi
5?
*w
ni^NuM p:ob
own
[\-n]
15
nksu'n
[am? n^y]
pt?7a
Pia
nya-ia
TD.
dnvd^ pao pm yop sn nD2a onan The questions probably came from
b.
Knfe6*K0
kpktiq u
'iai
pn*a$n
p)dv
wa-n
no men
we
also
d^3
m
706,
!>i.
na t&a
wn
apy
an man.
in
In the
anonymous
ff.)
8) d-d: M*3"hp
men
/.<:.,
"n uai
3WI
nn:n b>b
104.
Jacob
b.
Aukal
is
s
also
mentioned
brownish paper,
Hofni.
The
Gaon
who may be
identical with
the scholar in
DV
iai>
a.
ff.)
nain
wwi
oy vnon n enri
15
q&tc
tiforu
Pes. 70
450
S>npa irtN-ip>
[fKWjP)
p iw paroa
nx'N-in
*a
UN n^K
mjNm
\b]H
.
uwwk
dj
ai
ti[b>]
n^
n^N
ncy
wjp r6
niTB
v^y:
ruiiwna
*a
ana n^Kai
P mip
wail
n utt
ni2
s
[unn]i
uai> bjtipdi
5>aiy
uncnE n[n:w
?yx npjr
*a
*a
u]uai>
nw
|_n3]T
rum
spr
mi
warn
no p
uk t^n
ninoann
ids?
nyi?
m ?v6n
moan
npnxa
nanab vas
rn 6j
^k
In his
academy.
He would
epistles to distant
to contribute to the
We read
also of
The D'wn
in his
by Sam.
*fcOfl
b.
Hofni
fm
,
pan, and
3,
by 'Amram
456, note
Ordnung
academy
From
our fragment
those
consisted
'
of teaching
'
young
also
freshmen
Tannaim.
The
"NniEK
are
mentioned
Gaonic
IV,
25,
3) 'NllDNi "nsD
pan
bjtt.
The
school.
for
nam is a synonym
(ed.
Job
11.
9,
Likewise we read
the
Ahima'as Chronicle
1.
II, 113,
TD^m
nnwi p*n
I.
oy d^ide.
Cp.
also
MANN
of
451
60- 1.
have re-examined
c.E.
the original
the
cp. Fraenkel's
XVII, 384-6).
C. E.,
The
included
deed from
ends as follows:
(verso,
1.
4)
mvb iwh
nvn
.iiiv5h
55
top
H^2]
a i nv axna^s ^-wem
nvn nn ^\i
nn&foc
-12
tawn
3ia pnta
mw ovp
nnisi rmn^
-in
bwn p
Thus the
Solomon, and Moses
b.
DH13N n^-in
d-d:
Yehuda
16
is
(the latter
to
is
not enumerated
be rectified accordingly).
The
Elhanan
Daniel.
Hushiel,
is
Nissim
b.
b.
Nissim
known Kairowan
VII, 358, note 59
accordingly).
scholar Joseph b.
;
Berakhya
">BOK
is
(see above.
no. 20 in jKTPp
to be rectified
The end
is
of the document,
drawn up
in
Fustat
in 1034C.E.,
as follows
nnoe6 nop
6'M 3 5>n nann pn ki
Dmaa
[p]:n
(1.
[2)
tobti
men
pjtatn
rin
-non
nann d^bn
rrbyo
"in
nnyo
prnr
p Dmaa
iryta
p
|na
ne>o
ftoas
Dmaa p
myD
Accordingly
Sahlan's
na
father,
titles
ronrM Tna *|&cn nann -non p*n, while Sahlan himself was
styled nuCHSWl
men
spKxn
nann
6),
mon
B*n.
Indeed,
in
drawn up
in Fustat, Elul
1348
Sel.
1037
C. E.,
452
titles.
called in addition
nawi
held
by Joseph
b.
b.
Berakhya
in
Sa'adya
the
b.
title
bore
Alluf, as
is
shown elsewhere.
in
16
fK"3S
Hakkohen
Sa'adya
mentioned
at
Sel.
1043
c. E.
Now
that
we know Abraham
Sahlan's
is
titles,
my
suggestion
fully
deed of 1034
lived in
^N\)
the
following
colophon
hmn p
nhp2
ndd
pro
[!?t]
jru
ii
no ppvn
ntanpvi
owipn
i?vf
nnc^
It
a"^
p|b
pan
in his
',
book what
reported to
Resh be-Rabbanan
99.
See
my
work,
/.
c. vol.
I,
p.
17
Gaon apologizing
contributions
(' fifths
'
= D^JDI PI,
3)
from the
of that
The bearer
is
was
They
also
had
to
(Perhaps reference
brought to Egypt
in
made
to the
in
the twenties
JQR., N.
S.,
IX, 420.
The
previous epistle
arrived
"lp
15
ff.,
JO a
WD
p3D
NninyK
yi aia
na i# *bn
^dv
'-id
t by
lyb
uawa
min
,y
wa dkdto dkd5k,k
Kr6w nmsn
an::
woti
T^i
d^b>
k^
dm
rtt
nni ^ toy^m).
MANN
c. K.
453
name
in
This
Fustat
is
in
1012 Sel.
1001
Who
Geonim, 109,
statement
(nwm
nrpDn PTlO,
son,
191
7,
76)
that
Nathan
IX, 167.
T.-S. 10
1.
from
rh^H
|
nzbnbx TDBJ1
pr
cNin ain
npv
T3
d^dj
ua-i
nit-idd
|
n:p
wm
nip
rnNoks*
jy 5>pa
ke 2Dn
(n^-in^
mo
^an
tv
s
ne>
new
px
|
pwo vtd'i
I
(fol. 3,
verso)
I
warn
mvDi ,'riw
pm t
6
I
witDBn
bane"
.ipts*
moi ronaw vo t-in^ nya nre p- pnon nv b>bj3 vw .nan 100 ni?D *b nw py i^jri nry nvr
. .
nrc imoB*
pa
ppirp
s
}awn nnxi? ny
.ipn
|
A aunn npn
,ipnx
fna*a
retri
imin a^noi
.ipnn s
nrcoai
pi
'lai
li?
npnn poi
d^b*i
.
vudwi
|
a^K
by\
.
n^n nsDni
ipaB*
bx
nv^i
ny
|
.ip^r
k^i
lprrr
mviai
ip-iD
htp
|
to
Kini
ipn
.
lyba
hot
.
d^c
wi
nyaiN
'hai
y:
rw
|
no
ipbn
n:o
nvn
irnm ^p
D^a^o^
rw
trxi
jd^
nruc.
b.
Thus
Yahva,
first
who
calculations of the
(in
He
it
sent
Sadok
his
commentary
teachers
Jewish Arabic)
he had
from
great
Hushiel
is
and X.
not pre-
(unfortunately the
served).
name
The
eulogies
bestowed
Of great
scholars
Palestine.
;
Sadok
he
visited
Kairowan previously
may
454
town.
The
relations of the
Gaon
in
Solomon
b.
most natural
way
the
fact
that
both
R.
Nissim and
Very
likely the
Land go back
The study
of
the Yerushalmi in that great intellectual centre of Jewry in the Middle Ages, Kairowan, was hardly
Hushiel,
Italy,
first
introduced by
who
is
as
Eppenstein
74 : -2) states.
Thanks
the
Arab Conquest
first
Crusade
is
The
all
existence at least
to
Ben-Meir, 17a
Jewry
So
far
b.
Hushiel
letter
It
is
addressed to (verso)
I
rhm
11337
-innn
rMBP
13,,, nenp.
b.
well-known Ephraim
father
b^\
is
Shemarya of Fustat
meant as
ff.)
his
On
recto
(1.
we
read
. .
.
mra
n[Tnc&N] dsi td
*'p
nm
}N3
Taaxn
nfylai *dbji
"itd^k
nb yaafi
P^-id
^[ijansa
r\b
bum
y^a>
'i
nn-ii
mvro
T[n3]^t p nyonaKi
j
yip wi?
kini nay
r6
KD3
yi
p
isxd
]7a
libx
*a
onta
work,
/.
ruota
I,
ixa
n^si ^33
ff.
y?:a
See especially
my
c, vol.
pp. 50
THE RESPONSA OF
i?ib
Til E
BABYLONIAN GEON1M
vpt
d^i
MANN
**
~*:~x TOKa
455
monKfi nyp Mn
D3rfc
rb
pi6
;ri>y
ina niea
tt
-n
pi
TfD^K
33DnX2
nTn^N
b 33D3 -na
t^HFi fo natna
wban nd
-py *ea
m^
imn
n:ni
'a pnfo
amo nnnew
nfo ;siix
m*p ynn nnsD puron mn^^ ppoi nawn |o rostra nc nt*w ;a rowi cm "ten *te bran p rva lanaai ^wyct^
pe6a
The
writer
epistle
The
from the
'
head of
his correspondent
was Kphraim
b.
Yehuda
read
might be meant).
On
arrival
We
'
in-
the school
in
'
(either
Hai or
Rome.
making
for
Bari
(the
locality
flvID (Serraleone
?)
Gaon
derived no benefit
Jewry.
The
writer inquires
When
was no
two questions
in
As
it
is
of interest
two
damaged paper
a
leaves of responsa.
Fol.
1,
recto,
concludes
pamphlet
of
fourteen
12 (end)
14 are
preserved.
456
"\zn:
isun^ p a *\wh
N
min
un
[n*a
rurw
.
nr
ww
[]in
anan
mm ymb
ana jn^ytt.
letter
[W&>
b*i
py"6
panjn
wio^ "P
D*nian
jt^
ernpn [pe^a
Dya]ioD d*sd3
d^nvv
ij^ay
nn
nr
beneath each
no. 358,
the
and R. Hananel
fol.
I,
On
.n[a]i?
jioa
s
verso,
1.
ft*,
we
read
im
anar
.
bwmn ujhk
|D inaa
[p]
it
^n
r6[NB>]
S?Np
W
nyi?
IT
N[ni?W]
wavw
^fite
nnvo L^a]o
TP
row]
naen
^a
rawn
6xy aa^
t ^n
'a
min^*
,(^yn=) yn
h^n bvsbx
^ nsna
nd
^a
(n^rfw rr6y=)
ni>^
rra p*o
p
'iai
nn:oa
r6oa
is
n^ ^
a
(taiB*=) ne
xi?
ftobaeiDi
nn^xaD rw
and
deals
|D
Dmiai
1
There
gap between
fols.
and
The
of
latter
is
in
Aramaic
(Zeb. 77 b ).
with
the
question
aiyrw
DT
Very
interesting information as to
Jewry
is
found
in
Ibn Abitur's
to
the Palestinian
MS. Adler
[f]pT
s
4009,
verso,
11.
a vnaa
jm
'ina
pa vni^yro
-nsDa na^pjn
nn^n
18a io s
N Dcrrv
3au
.
^a
Dwnn
nxp^n^
*oaa
ow
nw
Dwh
,9
pxb pna
pv fe
wi
18
-rot
mn nae6
now
nr naii
.bw?bw vronp.
LXX, 101-4 my work,
;
Ibn Abitur
This
letter is
1
printed in REJ.,
see
my
correction,
I,
ibid.,
LXXI,
Either
10-12.
It is fully
discussed in
/.
c, vol.
67
ff.
i8a
19
wr6.
=
'
grievous' (K^3K) or
second Attila.
is
Evidently the
man (tPOK), 'the scourge of man', name Satanas, by which Ibn Abitur's
family went,
MANN
457
century.
We
learn
thus
of a
communal authority
Neub.,
(in
I,
79)
'TOD bin
anrr?
PITH
(viz.
cpv
'n jron
PTTUW ny
[Dp
X, 142
no. 40,
Adret
svdj vbw
na^na roawna)
is
cited
on
this
may
be
invoked
Bet-Din.
in case
X, 144
in
fif.
From
Hai's
Kitab al-Shetarot
Wertheimer's D^U'iT
*?aj,
III,
in
3a)
we
Arabic
countries), either
Lybian
or nKM?
(?).
pna
Ttb
rW3H
nw
nw3t
ff.
rwab
in
nxmi
in rungs* is
narwn may.
X, 310
permitting
movable
be
taken
away from
2643s1
orphans
in
payment of
father's
debt, Bodl.
1. 2,
CT1DD0
JTT1
m widw
D<a-io D<an
hn
[row
pmn
kjp
an
ea tppnorm
hie
iaai
rwiDKn
nam !*W
1
na 3ij?Dn msHKa.
VOL.
XI.
458
here.
rivtf,
letter a indi-
cating that
in the
pamphlet.
It
im ^n
nun
k!?i
ns
f?y
nxm *a ^n p^NyDB^n [jo nn]s -jim pta^BB wm. The scholar, who wrote the question, discusses the new point
whether movable property
is
wbw
also alike
immovable property
and he
cites
'Amram
(fol.
to R.
DW (read T2&,
1.
no doubt
the
pp.
(r.
445
&f)
f.).
He
|yu
"i/i
writes
14),
nW naipn
at
s
f?
JVin
!>Ni
.y-ii.ti
tnwv na onBy
S>p^D^
p*a
an no usta ab
n^ibb
o atr an 146,
xb)
!>nw
r.)
(fol.
pi
pna
s
mm
is
jvuns
mm
*a*n
patr
ysw
i^bki
ypnpB p^anai
5pp
^pp
nnBG?)
irb iin
nnoBH nnpn
nb^h
N3^
ttrvbi
6iai>
s
Q^pT
;kbi ypnpBa
i>as
^b^bb
^bb
^B^BBa nnp
twni
KnsamB pnnn
win
pjp is jbi
yTK
nnaijyn
in
nayn*
146, v.)
an
pwi k^i
wan
bi k:b^dk
pa.Ti
xo^y
6b^bb
|b rnwt nainai
main
*6ya wiaasA
b*np* ^a wrai
in$>
^tD^ta?a3 n*np
mnan ;b nn wnwn
n^>
NnxaTiO pnnn
i^sni
^as:
(r.
wpm
srupn snna
bai
si>
W2i^
mi>
yw
xa^
nnBC DHpi
prpm) p^pm
nniKB
'ypnpica
^bSdd*i
wan yn^
1x1
pam
nuns
*ax;i
(w =)
i^bb
in
naa na:^
no
this
nail Dips?
am
bya ro^n.
As
787
c. E.
'Amram's responsum
was written
fully alike
MANN
459
(nDHp).
to the
Now
Magreb opposing
He
writes
IT
n^N*J'
pajpi
a-iyD.i <:ab
i:nv:
rnwn Kropn
pap
r.)
avii
(fob 147,
I.14)
'iai
na-wi nh
rntaa rnnnx hv
rvaB> nd^j
ni
rmhra
Dney
31
ui>
id (-knii =) em
L""
.-13;
.inaiera
nan
uwiic Tarn
i>ya
rown
naap no
naai
onpp
"irnxo
'as*
!??
am
nai?n
7;
am
^>yaa
it
(i.e.
Sherira's father)
'iai
WJiN
p*0 PMJn 31
naai
noo
aw
naa *6 naai?
no
dip-' "lr.ixo
moia inahpn.
Interesting
(fob 148, v .)
N:ni?D
is
vnao *pn*a
t>
nwpiK^n
nano^n
n^i
"id a
moy
rroc
an
~^d
jd ^*
ssny n:>ti
Km
pna
7b
.TnN"6
pnn
D"ioy
nai
an
xoyo pnapK
k*i
k^k rasnoMp
*3kto roa
m marpK
nwo
pna n:^
Ksmn
iai
v^d^d sn^oa
a^i N*n
na
nc*t*p
ruttye
Srnn Keye
a^an |ND
n^k
xnsnns
wu
Np
dv
^aa
*pDi>
r.)
toko
nan
nrjem
ni"6d
mna
rcro n^
we
irn
Ka^
'131
(fob 149,
his
great
representative
of
the
Sherira.
is
from one
district
spoke
all
these languages.
He
is
therefore
!
evidently
ed.
by
D^n
in
Dn* ncn,
I
i
460
14a, top)
rri?
3D3
Tiy
n*n td ronn
Krpfctn
-ne>
icni ndj-d
nnan n^ -ntn
sb
n3\tt
"pa
nan
'131
una
n^rw
ina'arw
NriTnoD
mc
wn xnta
e
Njn;oi n *S3
"ion).
XE"pi.
See
remark (am2N
X, 340.
Cp. also
51),
Anan in his Book of Precepts (ed. who conforms here with the general
"p
custom
in the
D*n Np
^D
'131
^>3
NH^p
^
u
&OT
.TO
X3W
in
aw.
x^nm
.nwfea ^tns* \n
^n
pb:
nSh
atap pnn
n^
D^pn
hdb D^prn bx
ynyi Ttni
jnd
wh
nioi>
X, 344.
The shaving
Egypt
also practised in
in the
Arab
period.
'
See Graffinb.
Nau, Patrologia
Orientalis,
X, 546,
Ya'kub
Ibrahim,
(i.e.
of the
Muslims
the
streets
of Misr
' ;
(=
Fustat)
this
took
X, 345.
The communal
vn urm nni
prison
is
the question),
ww
n^ri
nrn
inw "Q^ni.
About
X, 345
Din,
it
fT.
As
5
will
be of interest to
3
,
T.-S. 8
consisting of
two
which
is
There
a gap between
ith lanai
fols. 1
and
2.
The
nnna
vb\
kwc
iiuri
nimn mur6 ah
nix[]
muni?
rtic^d
n^ .Tim Nn^33
MANN
46]
s~-
na bab
wwi
n\s*
Kan tape
xbi
ba
-:
-
yam
bp
tap M *fri
rrb
rrby
irwo^ wn^oa
main
hn inyi
amy
by
xb
KsnoM
27
run
yansw mn ia ntjnar
upo
;kd bai
ba vby
rww
tj\n rrnioi ^a
.nhyap
n
mTa
natn
bsiyni
xb pb*
it
nia-iyia vik
canan aew
"
20
b* *na nisav
na rrnon nyup
*jd
nbjrci
ym
*aa
pyn nine
-ma
-jino
ib
o^a
iy:n rmra
mxc
fnm
(verso)
e>s?
fnasn njno
PBn[i
nvrny]
s
new
nvba
niaab
ipin
nwi
D M pi
nrvra
nyi obiyb
The
as Kirns
It
is
first
paragraph
is
known
349).
by Aptowitzer [JQR.,
the
addition
that
N.
in
S.,
having,
however,
case
person
excommunicated
does
not
comply
invoke
may
may
two
The
last
They
conclusion,
some addenda
22
KaTO.
Hence read
- *3ibe.
23
- bNTj".
it
24
The
X seem
to indicate that
should be
deleted.
25
-'
^ap^l
'
in
'.
Cp.
Yoma
18 b and 19 b, top.
2S
" =
- ^nbs.
"
TPK.
462
So
far
b.
Ahai
(of
Pum-
bedita,
was known.
responsa of R.
Kimoi
ft",
author
may
;
b.
Mar R. Ashi
1).
(of Sura,
829
c. E.
cp. also
104, note
T.-S. 10
ink,
G
.
1
,
contains
four
leaves,
torn
sp?'
and
. .
damaged.
Fol.
4 b,
fol. 3,
verso),
'am
'nan
'wi sn
*a[n]
npsa
ki ktik^kp
p dni pw tin (laanK -non =) i ion ptu nop it,ti pjwi pism kwd ivdbh *bwk ian i^ki nt n5>wa As similar introductory phrase of a responsum 131 p.T^y. # we find in D*1B3, no. 76, and p p, 48 a, no. 24. In both cases
the question ends with
N*a-|D
no. 24,
b.
13).
They
are
attributed to
their author
Samuel
was not
Hofni,
really
Kimoi
Another
snnTiiD
leaf (T.-S. 10
G 52
verso
nnwn 6m
6a.
6s?a
tr\w2
D^ini?
D'ain?
;ive6
jna
pin saom
This
Gaon
is
Sherira's grandfather.
in
The Babylonian Geonim usually wrote their responsa Aramaic. Only when the questions were written in
in
See,
Dai
no. 371,
ia*1
nana
Nn -ltwa
owunn
T.-S. 8
62
Fol.
3a begins
,ia^y
**n
VKO
mint* Vsh
na
ii>\\*
ni^KV
~ia
laana
p nh&p nw*n pm
^w*
nbiy ni
.wm
MANN
i
463
rMw
i\x
nawi
wi
rnan uarm
nbubp naepv
wn
mv
nTi^n
non
u*an
onm
nbwfe
nwn
wma
iwe ^nvd^
wio^
n c:r
s
[naiswi
aw
^ai
|wa awy
)n
the
correspondents of the
Geonim endeavoured
no.
write in Aramaic.
Hai,.
Thus
in r":
dated 10 16
C. E.),
the writers,
because
it
in
uren
45-9,
;
im-
portant
for
the wording
Talmud
text
several
fif.),
(fol.
49
b, l.io
toruM
pjk
id
pn^tten ct^^i
yiaiM^i
iamb
1^
pari*
ndp
;m p
payiawi
mnrt
tcrrpfi
nyc
nJ?)
inr2 "i
"i[n]ai>
yodk
i>y
im
nan yTo!>i
naani
80
^do twb&
mio
987
nafop
id^i n-nn
uba
row
ba^ni
&onai
anpa
nrua pis
^m
jd[*j
n]T3.
in
pfn [ai
c.E.,
no
So
30
31
i.
far
e.
'
no son of Hai
is
known
at all.
DV122 D3ai
.
pD
,
connexion
b.
it
is
Yehuda ^probably
in
in
of Egypt},
to
He would
language
contained
have wished
write
Arabic.
ot'
make use
large
the
begins
3
1TO3
by
Ton ^Kwn
irons
*a
piiiiT
"ia
nnyo potm
.jdk
*:d
.(Dan.
tn vpx\
*a!o
*yn$ v\
inTDiv cipEn
-ji?np
Diiwn
"pta
464
contains a treatise
then
(fol.
3a, in
different handwriting) a
of the Festivals
this
(W
D"V, cp.
no.
1),
no doubt
also
by
Gaon.
in
On
fol.
by him.
Arabic, addressed
br
Shemarya,
r6l.
prAn
nans
bf
t&X
It
was
DU1D
D^
"0C\
fol.
6 b, followed
ijni?
by
another decision
'a D^iax
raven
on in^3
nmbn
i^ms
omaa
dbue>
by
pjni
npm
'3E>
,
J31HN
Tb
DW
JWm .(Prov. 27. 19) 51 Q'oab D^2.1 nnpi -jxunm (r. naiaxn) naiasnn -jnD3n3i
13H3
(i.
D^D3
u nnp
intt s n)
lilDWI 3^ni)D
ii^b3
e.
hastened)
Tlbnn
tfbl
flrwp DK1
!?3n
m*tfi
cmp
[ijvi^^
nwb
pe>b3
s
wm
b 3ri3
nwraa
pron.
The
1
*rori3i
ni3? ^rb
-rnba^
nn^n
rum rimy
several topics.
ffi
bP flDWH
(a,
H3JJ |KS
;
verso)
verso)
. .
ilim .TiyD
'a
jn
Nrra
wbya
tfin
D3n ban
nbaoi
nny b^DD
*aiKia
o^anbb xnn^i no
Kixa x^dpi xan: \y nboai qhjd mni Nnbzoya b&tt&> ib *b Krama fb 3n3D Nirby khiek *a ibao nonn pan kdki
. . .
sdd^n
'a
A new
,*|KpibK
-13
of
responsa
p|DV
begins
on
fol.
3,
.
recto
. .
^[flTl
.
J"I1313
. .
yiTn
13 pror
nx^n
i *by 3inNn
-j3ri3
*|pna Dib$?n
ii
na^n
nan
oym
iDiyon
"by
jot?
mb ymnb
|n:3
^rona
tqibtq nn?nb warn TW^wsa n nn3n3c no by mDyi 1IE63 ;n (r. vmicn) *nan nam rorp Kb xctr vttdk tmpn jwba
3iy.
Concerning a certain question our scholar writes
:
Qn^3 1^
n^fi
n^NDl
JK1
*b
1311 nsnbtf.
naia
mix
D^anbb
DnrariN
ww
ybR
[K
rppanbw
mono
n3bn
n^'
r\yv
nioaro
nDinc nsbn
Qi3i: in .Tiyp ib
|Ki.
THi:
465
iM3J8>a |u
'131
ycnrr
i>"j,
mo^
5
a,
1.
\rthv
ina
nvi
wnc [mom
Most
um
mib
p*6
meant
(cp.
p.
11,
!
from below),
likely l{>
is
is
Finally,
three
interesting
responsa
here.
collection
T.-S. 8
G5
contains
identical with
a celebrated scholar to
whom
a question
Fustat in
first
992
c. e.
T.-S.
fol.
1,
consists of
two paper
which the
seven
lines of
recto, conclude a
From
ff.
we
ircnn
pun
6
nr
e*B>
D7!3i
[yei
pian
mw pb
p ns
%
r6w
pmn
naan *
i:
3ins n^m
pi n*a ^
nor
si n:&>
r ..
1.
ijid?
inosra
rnn
(2,
33)
rra
.
j:?
n:r ibop
5>n
wki mswi
insni
rain
iru*3i
ramn
31D3B>
. .
mw
Kin
bl)
ra "n^yi "2tb
*3 'Bp^ K1ttB>
fol. 2,
1^13
]Wn
Wn
is
verso.
may
be identical
who
who
c.
I.
Egypt
/.
The
T.-S. 8
well-known
responsum
by R. Hai
(p^3,
no.
1,
referred
to
thirty-first of a
pamphlet.
This
fol.
we
learn from
7
,
On
4,
verso,
we
read
ism ro id b$ rhothn
(as is b"i) 'im
(Erub. 6 1 )
n3:n ny
*jb>
mn am p
is
"wi nr
v<
ni^:
viz.
hw
Mia
d*ds
norwr.
Fob. 1-4.
missing, dealing
the query of Sharezer and his companions about the fasts Zech., chs.
and 8
On
fol.
4 a, middle,
we
read
>f
pXJ
HHyD
13*31
v"
31^ .WDvyi i^bc i^jdp ma :(nhpQ-) ip3 iri fvi 1K1 1HDW "6 TlTN niK^B33 iTHM pN 1Xp .WO"l 3 ^V inDnni ID^m. This responsum, concluding with [fol. 4, verso "713' *1 HJQl !"IJ33n "HyC "J?, is probably Gaonic. A couplet from a liturgy by
13ed
13^
W2
Sa'adya on Purim
is
cited.
466
six
is
Between
3 a
is
fols.
and 4 there
is
a considerable gap
6,
on
fol.
fol.
one responsum
marked
23.
as
while another on
4a
given the
last
number
We
24,
being incomplete.
first
two responsa
were by Hai.
modern readers
responsum
(DTiyn
'd,
pp. 277-8
b"3, nos.
92-3
'd).
The
where
no. 210
is
see
DWn
'd, p.
257
f.,
responsum
name of
Gaon).
another
But
our responsum
occasion.
(no.
23)
in
im-
Targum on the Pentateuch and that on the Prophets, and also why that on the Hagiographa was hidden. It is said that the last Targum was hidden because
portance between the
therein the time of the advent of Messiah
was revealed-
They
inquired
who
the
Targum
The Gaon
in his reply
We
possess
A question concerning
MANN
467
Targum
by Jacob
b.
end of
175).
It is
likely
In no. 25 the
"DSPB*
Gaon
question
why
the letter
pB>
B>
should
do the
function of "]D
(namely
(to
D).
He
my
knowledge
time
in
mTm
nnDn
piD (known to us as
Midrash Haserot
versions.
had
different
(Fol. 4, verso,
1.
7.)
Dnbxirm
ia
mam
nbyioo
nobi
rmnn mannb
mba
frv^a e*
nbytD
no
10
mam
raaa
dn Dwaan
**a 13 c *a
p-ora? buirn dx
mavDn
nan ypn
pro?
m
raa"
pi laoy
mos
ia
nba?:>
mam
*j'pb
ppn pna?
b*p
inn
,B
nain
min
btf
mam
*
inn
ypn S^a^a
nxirm
15
manni
lax
*wb dx lecn
pa nbnn
by
by noaan n^aa
noixb
ib
dm Kin nam
"mwi
mam
rj?Dn [d ctr
n-nnbtr manni
rtoDT i 'dn
faia
:!l
owaan
by
.121a
minb
hsn
ao
na
la-iEs *~\n
twaa
i
n-nn
33
be mann sax na
ijol.
nm
kdww
Hence
same.
From
the answer
6, r.,
1.
ff.)
it
mOBHTI Diami
a.
or
to the
Meg. 3
468
recto)
yvw
>sd
ni
-iryta i *a
nc
nan Di^paiN
noN
iwn&^
iwny
p pw Dwaate mann
nyrynra *3k!?ei
nnar an
s
non-a
nwo vans
nno
H133^
n^at? nr Kin
S?y
^
p
nnnNi
>ip
na nnvn
neai v6an
iwtty
;nav -iy
din
*aa^
D"1S *33^
T^D W^JP
KV1 *3N
5>1
na
Dinn
-pia:6
k^k
e?p*3
ww
Snp
niW
ii?
iwntra nip^nn
11
n^c
p*n
niaini
mow
'
nn navn D^aina
4
10
jwpDi
^D nv
p inn
nwn m^B
an
r5x
Km
hdk
i>saan
nr
nan D^paiK
nun h?
naoa
15
isnpn an dk
nr
an n pax na Kp\x
35
cniM anpo
ranDn
ovfotn
mn
nrm
pnar ia p laay
sc
iwana
is*
n^
p"ao
Na^
in
T3y
D^na
Dnw
n^a
bwrw
in*
n^rf?
Haw
20
nc
'd
oai>
Diann n^a ub
jnav
nan o
(verso)
npy
D'ainan
err n^n
my
tb)
nustnn^w Diann
i>aaa
nr D**ie*t3 D^aia
n??a
nnoa Diann
ia B* -ins* hie
ia
*?
:;r
no?
n:-j*
35
pK nnsi
pna? ia
sw
37
no
Neh.
8. 8.
*K.
Read 1KB*.
469
mnnn
ota
ntai> bip
na lnjBW
fe^n
na *r
-13-in
*aaii
hfl? p*ai
^0
n^ya frrh
i:b
pk pos hp
own
jo
10
TO
WM
-pi
D'yiV
D*K DIN
bo dj
pnow
c^-jm
ounvw
mnn
br.iy
jiw
DrAxtm
/y
\xii
Donate
nam
ia
15
nwan
[m]tnn
i?yi
mmn
*a
1202 Niipi
nic*
rwrr naSi nm
s
ni?nn
nm nwo
pnmn
pn wnapiDfa]
K/i Nip:
wpa
nyi owaan
nwyn Dnno
piNi nsryo M
pm
recto)
(fol. 6,
xip:
wn
Nnpn
oairiDi Kipj
*pin
pirxm
pi
b:y
anno
n5>
niina
30
pm
niDfinn tvrw
piDao in*
i3
s
onnb
ne^po
a paa nby
pncNi nvhw
*a
K*aaai
hn
Dmao:
[*c]y
o:n * idk
^ no myi
pi
'
nanwna
tt
d^txd
mvo pho
iron p:6io
pm
* d[*o]
P*db< nS>p
na
iy
fcoaja
^t
1
noa iyi
10
Dn^Nc
1-j'M
[pa*n]non
na
pw
p&mpp
S8
lyci
law*
ana
Dye no
b*
un
.
Meg. 25
a.
Meg. 23
b,
bottom. 24
<
470
"jed inxi
pp
"ins*
iafe^'
-oferj*
id
b*]
[c]n]
*p -pD
mina
orw
nx ?*\p)[vv
n^n
ppfci pssra
-a^a-H
15
'2
bx
tafe^
pipjot? [etyi
*wm
i["k]
^naa
f[a]
nn nnx
bv
nnn
41
^
p
p
mi
mina pwnn
[wro]
pwnn
20
neyc wn nn
ntt?ofe
fh rbv]Kbn vh
42
[ana]n
nvb most? nn
pasfo
MnjpDi
tok
(verso)
nrw pw
row
"i3fe>
paa
nns nis
*
pnipi nix
nuiynn nwera
pa
avvat
npyD
nnw
nnon
na cm k\t mien
n^k nns
memo
paa
*prf>
sw nnn
pania
piw uk
ww
<a
p nmn
p^y
[v]n
xnp^n i^k
urw
p^npi
niainaa fr
nn pnow wn
dn
a
rniD[oi>]
dn ^1
N-ip^i? b*
e>wft
10
no fe^
wan
44
w nw
*a
nncBn
pw
on:
s^
nxe
41
This
fcO
here
is
only to
fill
up the
line.
42
About
this
difference
in
of Bible, 250
b.
ff.
The
reading IDB'B' 1
is
reported
in
the
name
of
Moses
Mohah
'cp. Pinsker,
Lifckute,
Appendices, 98).
MANN
i.--
471
'bbn
po
d*"ibid
u
i
b*i
pp nm oTia
naio
nnm mnw
Dipoa
airo^
tl^i'
*an
ipn[ym
n|rn |ien
Uiw
p
Kipo "prop
6s
x[i]n pi pi
mop
D%)9
ps
[pKj no onEiD
a
mf-ibpp
n[ita]n rhx bi
enp
^d
dhd^i Dns[ion]
20
DW
Ned. 37
BIBLICAL LITERATURE
I.
The Fundamental
Factors.
Israelites,
whom
results
whom
they
came
Biblical
studies.
No
obtained
by a purely
literary
text-critical
of this state-
ment
Books
is
so manifest as to constitute
a truism.
The Mosaic
and archaeology
However, though
in
same way.
to
Biblical
studies
subjects,
the
treatment
of these
as
modern
critics
do not look
modifying
the
upon them
Testament.
results arrived at
by an analytical and
critical
On
more
an
artificial edifice
Israelites
has
been erected.
mode
and
attractive.
But we might as
well present
Biblical writers in
modern garb
as to
Believing in
own
presentation, the
modern
and
make
it
norm
The
conclusions obtained
from these studies cannot but confirm their own views, since they
merely
this reflect their
own preconceived
ideas.
We may
illustrate
'Now
between
clause in the
Code
of
verse in the
he
is
VOL. XI.
K k
474
the laws of
and
satisfied himself to
belongs.
to ransack
is
know
whether
one which
it
Babylonian
dreaded to acknowledge.'
of master
Notwithstanding the
century,
labours
minds
for
for
over a
useful
which
more
and
religion
of the
prevailing
creeds,
ingenuity
and learning
artificial
to point out
the defects
and
to
demonstrate the
and
history
of Israel.
We may
illustrate
it
The modern
critics arbitrarily
deny the
historical character of
and simple.
and
must upon
There
is
no need
to dwell
how
and
religion of
affected
by that view.
The
Canaan would
and
be pre-Mosaic.
state,
by the
civilization,
there.
Nor
are
we justified
in assigning those
we accept
as
historical the
or,
Biblical statement
that
Abraham
hailed from
Ur,
perhaps,
according
to
another
critics,
BIBLICAL LITERATURE
wing, concede
it
HOSCHANDLR
475
of them at
least,
But
who
left
that country as
nomads.
nomads
Egyptian culture
inevitable, as
Though
( loshen,
the Israelites
may have
have been
without
effect.
evidently
The proper names Moses, Aaron, Phiheas, Hur, show Egyptian influence. The nomadic religion of
Thus
for instance,
the Israelites must have undergone certain modifications under the influence of Egypt.
the Egyptians had
Having
was modelled
Living in a country
whose
priests
were
the
men
we cannot
respect
if
conceive
how
Hebrew
less
could have
their
and maintained
was
their position
among
they
in their
own
their
would have
lost
their
so ignorant as not to be
We may
therefore
assume
books
to
whom
is
unknown,
by oral
religious
teachings
Israelites
in
past
and the
primitive
state.
Concerning the
hieroglyphics, or
that
z.
even
Phoenician characters, as
no evidence
the
K k
476
latter
use in the
first
millennium.
(PSBA. XXX,
Sinai
and
reproduced in
Petri's
name
Athtar.
known
{c.
of Thutmosis III
500-1 447).
we
very precarious.
The
without
critical
written
those
early
times,
and
that
the
upon
late traditions.
If this
view be
is
those traditions
But
the very assumption that the Biblical records are far from being
contemporary
rests
that
not
emerge from
civilizations of
and were
still
primitive
nomads on
rests again
critics see
result of a gradual
settlement,
Some
again distinguish
between the
tribes of
Canaan under the leadership of Joshua. Concerning the tribes of Bilhah and Zilpah, the prevailing view is that they were
Canaanite clans adopted into the union of
the patriarchal
instructive
life
Israel.
The
stories of
dissimilar tribes
whom some
people.
all
amalgamate
into the
Hebrew
The acceptance
means
the rejection of
BIBLICAL LITERATURE
HOSCHANDER
Thus
it
.177
Hebrew
is
The
results obtained
would be
totally different
if
we hold
that in
embodied
when
still
though naturally
more or
events.
less idealized,
and
partly almost
upon
essential elements.
reflect
The
records
the views of
conflicting
and disagreement
in style
Concerning the
historical
modern
added
critics
did not merely state the dry facts found in the early records, but
to
them
their
own
reflections
in
the
justify
the
facts
The
con-
critical
The
clusions
would be quite
different as
Book
of
Deuteronomy
and finding
as a forgery,
covered
it,
Deuteronomical
laws.
',
The
'The
Book
of the
only the
critical
Law discovered under the reign of Josiah, contained Book of Deuteronomy presupposes the acceptance of the
But even
if
we should admit
books
there
in their present
is
in pre-exilic
times,
no conclusive evidence
and contents
similar in form
to our
478
fact that
the
have no bearing upon the chronological problems concerning the periods to which the various strata of the Mosaic
We
must then go
still
further
and
critics,
following
&c,
and
posed to belong to
It
is
sufficient
to
point
is
out
the defective
method of the
each
critical reasoning,
and there
no need
to disprove in detail
The
Biblical writings,
branded
pseudepigraphs, are
lies
The evidence the higher criticism presents is at best circumstantial, in many details The probadmittedly inconclusive and still under discussion.
proof
with
the
modern
lems
it
raises
can
fairly
least,
From
this point of
review
the
present
contributions
Biblical
and
to
claims
of
religion, history,
The books reviewed deal with and archaeology. The threads of these factors
so
continually run
of Biblical
studies
The
Biblical studies
chiefly
Therefore,
together,
we consider
more convenient
to
review
them
Archaeology.
RIBLICAL LITERATURE
HOSCHANDER
to
this
479
II.
Religion.
contribution
the
(r)
J.
highly-important
subject
is
P.
Peters'
Hebrews.
Considered
from a purely
will
is
critical.
We
is
do
rule, the
modern
per-
Biblical authors,
vaded by a
however, seems to be
expresses.
same kind
modern
upon
criticism
has wrought
their
mode
Israel
ill
fits
We
frequently hear
modern
criticism
may be accepted
without
But
it
assume a sacred
Now
and
and
then the author becomes restive under the autocratic rule of the
German
radical
school,
Biblical
whose
loyal subject
he
is,
refuses
to reject all
the
accounts as
untrustworthy.
As
for
instance, he does not agree with the radical view that denies to
as a whole, but
any part of
it,
does
not
henotheism.
that
JHYH
was
whom
own
god.
the
He
lays stress
on the
fact that
we must not
fail
to recognize
Israel's
and
i^i)
{Handbooks on
Ginn
& Company,
1914.
480
make him a
beyond
and
age,
among whom he
and moved.
He
believes that
some
Simeon, and
JHVH
their god.
He
further
the
Ark of the Covenant contained a sacred stone of the nature of a fetish, and not the tablets with the Decalogue, and contends
that the
latter
written on
seem
He
Hebrew
But
if
in the
Moses was
What
reason
there for
Hebrew
?
records
we assume
of
art of
among
so
the Israelites
If the personal
Moses was of
great
',
have
it
his associates,
not
written records of
own
later historians ?
The
the radical critics did not arbitrarily deny the existence of the
written Decalogue
religion.
Israel's
critical
criti-
One cannot
same
one adhere
denying
The book
is
BIBLICAL LITERATURE
the
HOSCHANDER
of the
481
religious
primitive-
to
the
commencement
The
first
illus-
Hebrew methods
of historical
and
legal
composition
The
different
The second
is
The
is
third
Hebrews, which
is
compared
This comparison
no doubt correct
Hebrews were
in a
nomadic
state
Abraham
religion,
it
and underwent
on
Canaan.
The
and
tribes of Israel
were united
JHVH
the
to
JHVHis
cult,
and
The
treatment
inter-
esting,
somewhat
influence
follows
The
fifth
chapter
on the Hebrews,
in
the lead
The
and
Hebrews adopted
readily
festivals
may be
the
into Egypt.
The
482
we should
assign to that
is
Of scanty
interest
the sixth
The
We
known.
The establishment
the Exodus,
late period,
if
may be
as old as
belong to a
tribes,
and
others,
As
to sacrifices, they
human
It
race,
and there
scarcely
any doubt
Mosaic period.
was among
all
position
and
to
make
upon
its
functions.
rights of the
easily
was
This establishment
Israel should
become a kingdom
'
immense value
of a priesthood which in
its
own
he established, as
actually did.
do not consider
that
we have
Magi among
the
the
Iranians.
that
Critics
ought
to
take
into
consideration
possibility
the
Hebrew
priestly
organization
that
it
conthe
the
ritualistic
laws,
and
especially
dealt
with
BIBLICAL
institutions
LITERATUREHOSCHANDER
sacrifices, besides
483
laws,
concerning
the
common
and
Chapters
of
IX-XVII
fall
of Jerusalem.
Though being
the most
important period
the views advanced there, as on the whole they are identical with
modern
critics,
author
is
in the legislative
But on
on
others,
whenever he
tries to
deviate from
the views of the radical critics the author gets into difficulties out of which he cannot extricate himself.
Israelite compilations
condemn
if
by
But
how can we
Dan ?
generally shared by
modern
critics, that
the
Book
of
Deuteronomy
it,
and
no reason
it
to
doubt that
it
considers
The
it
author's
opinion
is
simply
means
that
upon by the
XVIII-XXI
The
assertion
by the
religion of Babylonia
rather daring,
that
in
least justification.
The
state-
ment
the
Code of
Holiness,
moral,
ceremonial, and
is
on the same
for
footing,
inaccurate.
Penalty of death
was imposed
incest,
the transgression of
bestiality,
many
sodomy,
murder, witch-
484
craft,
gression of ceremonial
to state
:
and
ecclesiastical laws.
Nor
is it
accurate
'
The
he
is
may
(Lev. iv-v).
The
New
Religion,
and the
Scribes,
Persecution and
Life.
Considering
Israel's
he presents a survey of
a
clear
religious
and masterly
critical
More
radical
is
H.
P. Smith's
is
The
to give
its
an account of the
rise
and progress of
from
down
an
end
declares that
all
that the
book claims
;
for
that
it
represents
what the
as this
we cannot
it
forecast.
Modest
that
declaration seems
to
be,
plainly
proclaims
any other
subjects
We
need not
look to the future for the discovery of new factors which might
Sufficient
He
troversy,
and expressed
is
his opinions
terms.
rely
Such
a treatment
we must
upon the
(2)
An
Historical Study,
by Henry Preserved
pp.
Smith.
New
York
1914.
x + 369.
BIBLICAL LITERATURE
suggestions contained
certain
it
',
HOSCHANDER
means
and
it
'
485
fairly
.
in
this
work are by no
and ought
to
reserv.
brilliant
striking,
and makes
by
so alluring that
impresses
the reader that the views presented are original, and the author
his ingenuity
succeeded
in
of the
modern
critics.
But
this
by no means
is
correct, nor
is
it
His book
compendium
of extremely
other scholars.
The book
surveys
the
consists of twenty
chapters.
The
first
chapter
made
the
Hebrew
what
is
that
Biblical theology
requisite
an
demands
as a pre-
known
the
as higher criticism.
It
temptation to
make
Law
of
Moses the
starting-point of Israel's
latter
is
history, as with
unintelligible,
and
sumption
stages.
is
that
the
religion
These four
divisions are
Nomadic
Religion, Agricul-
and Legalism.
divisions, presupposes the critical
The
fiction.
author, in
making these
make
the
Law
of
Moses
divine,
commandments,
and
his laws
we
view,
we
Old Testament
First
is
actually distinguishes
stage in
the period of
in
Abraham.
It
Then came
was not
fully
monarchy.
The
last stage
486
we
find
under
of the Canaanites
finally
prophetism.
logic.
The
author's arrangement
is
Prophetism
certainly not a
faithfully
Law
to
of
testified
by
Amos
(2. 4).
The second
certain.
nomadic
from
religion,
fairly
being
As
names
God
is
patriarchs.
But
in the
Old Testament, El
of course true of
is
it
purely of appellais
tive signification,
the article.
of
The same
El Elyon, and no
is
El
plainly identical
with
Babylonian
'
s/iadu,
name
is
evidently
certainly a
means
proper
the
God
of the mountains
But
JHVH
name
of the
God
The
Moses and
his work, in
which the
existence of
Moses
is.
is
monotheism
The
The worship
homage
However,
left
it
may
also
be taken as evidence
In the
fifth
who
and
make them
though
it is
in
Israel
from the
Chapters
Isaiah,
VI-IX
Amos,
Hosea,
and Jeremiah.
The author
This view
is
agrees with the well-known view that the writings of the prophets
late editors.
BIBLICAL LITERATURE
HOSCHANDER
it
487
writings
makes these
untrustworthy, unless
we look
to
we may accept
some confidence.
Any
tional position
Book
of
Deuteronomy
its
is
discussed.
it is
Its
composition
its
is
placed
discovery, but
admitted that
contents
its
fiction.
The
who
is
Old TestaLegalism
ment
characters.
in
The
which
twelfth
chapter
is
is
entitled,
Triumphant,
after
Leviticus
Ezekiel.
The
is
of circumcision
is
of course incorrect.
Bias,
The
Dogmatic
The remaining
bear the
titles,
the Messianic
Hope (XIV),
the Spiritualization of
the Messianic
Hope (XV),
Hope (XVIII),
Humble,
which one
Space forbids
to
may
of which the
modern method.
with them.
The
critical
two
last
Religion, which
is
designed to
offer a
guide for study rather than a new treatise upon the history of
religion.
It
is
After an
(3)
Fowler, Professor of
488
(II),
the
Wars of
of Justice
Jahveh
God
and Love
God
and
Law
(XI),
and
Israel's
is
Contributions
to Universal
for
Religion (XII).
Each chapter
and
headed by references
New
given the
books assigned
for
supplementary read-
The book
and
Hebrew
history
literature,
Literature,
and Outline
As
new
points of view,
The arrangement of the material shows good pedagogical sense. But we doubt whether such a guide should be offered for study. The author is evidently deeply solicitous for the spiritual welfare of the Bible students who might
we need not
fall
truth
to
instead of fiction,
beset their
truth
them
safely
on the path of
is
radical views.
in declaring in
'
:
Authority
available evidence
has been
'
to prejudice the
on the authority
doubt.
of previous investigators.
We
is
which we may
fairly
Nor do we blame
to a view of his
own
conviction.
whether
it is
fair
and broad-minded
tary reading
exclusively books of
BIBLICAL LITERATURE
critical
HOSCHANDER
assigned for
489
We
should
the
literature
reading
students ought to be
made
There
is
but
little
critical
opinions recomScylla
mended, and
Charybdis.
1
thus
placed
between
and
:
Text-books of
theory
is
this
kind
illustrate
Johns' statement
The
critical
now
minds of
all
scholars
tive'
allowed in youth
is
rather inaccurate.
We
especially
wonder on whose authority the author relied in placing Ikhnaton (Amenophis IV) about 1440, which is of course impossible, as
there can be no doubt that Thutmosis III died in
1447, an d
between the
latter's
III. (4)
History.
Israel's religion
While the
last
development.
for the
The book
is
one of a
and
social ideas,
and fundamental
institutions of the
;
historical events
and the
needed to
In each section
is
indicated in
parts
:
margin.
The
material
presented
in
three
the
kingdom
to
the restoration under Cyrus), and the period of the priests and
(4)
By Ismar
J.
Biblical
Bible, Syracuse
Thb AbinGTON
Press,
New
VOL. XL
490
an introduction.
The
whole
is
subdivisions.
for study.
At the end of each chapter are given suggestions The book contains also a map of the Old Testament
world,
The
is
The
re-
serve,
and the
possibility of
for instance,
often freely
admitted.
As
of
environment, and
instinct with a
now once more brought to the Hebrew tribes' new enthusiasm. Further, it is conceded tnat
first
there
is
great
it
is
no
The
Book
is
of
Covenant
reflects a
conthat
when
the semi-agricultural
mode
of
life
Kadesh
is
recognized,
more of
Mosaic times.
From
this point
of view
it is
assumed
new
religion
came
sacrifices, the
As
to the
it
and
patriarchal stories,
rest
is
facts of history,
critical
opinions
Nor
is
there any
down some
of the
sentiments of the
BIBLICAL LITERATURE
societies
HOSCHANDER
series
491
his
to
which
book
spirit
belongs
published.
This book
is
of our age
views.
The
reli-
accepted and
giously upheld.
is
The author
But on several
perceives
modern methods
that
is
in
con-
verting
mere theories
upon evidence
facts.
far
from being
However, there
judgement.
is
to see
poor
He
observes
'When one
to recite
" Hear,
Israel
One
and thou
all
shalt love
Jehovah
all
God
with
all
thy
might" (Deut.
6. 41),
ethical
how
shallow, after
(p.
329).
Did
testifies
words?
Were not
that
The numberless
who under-
words
The Rabbis
Of
tendency
I
is
By
F. J.
Foakes-Jackson. D.
>.,
Cambridge:
W. Heffer &
492
F. J. Foakes-Jackson's book,
which
is
and endeaThis
vours to
is
not a
The
it
success
is
gained on
its
former publications
is
well merited, as
scientific
in every respect
and
well adapted to
problems of
less
make the student acquainted with the current modern criticism, which, however, are presented with
is
confidence than
customary
at present,
somewhat
doubtful, the Biblical authors are given the benefit of the doubt.
Concerning the
tion
is
mation
most of
Israel's history,
and
its
ground
The documentary
critical
amount of
discernment, as
.
continually suggests
certain events
is
the
question
of
some subsequent
deal of conjecture
period.
is
Under
these circumstances
its
a good
allowable, but
results
or apparent need
not
make
tradition valueless,
and
it
is
frequently the
case
that
the
discovery of fresh
evidence has
pronounced by experts
any
be incredible.
it
Unless there
is
tradition
Notwithstanding
theory,
the
full
acceptance of
there
is
the
documentary
the
author admits
that
patriarchs
An
especially
men-
poem.
But while
litera-
ture, there is
existence
till
centuries.
be
BIBLICAL LITERATURE
satisfied with
HOSCHANDER
it
493
criti al
docs from a
is
scholar
sides
who
In assigning the
the
Book
of
Deuteronomy
to
the
is
days of Manasseh,
author
Books of the
of
Scriptures to one
who used
opinions,
the venerable
name
Moses
to
advance
escaping
his
own
and believes
is
way of
from
this
dilemma
the
literary artifice is
would be
to us.
As
part in the history of Israel, the author admits that the whole
question
is
one of extreme
difficulty,
Of
quoted
itself
'
:
is
in
it
records.
No
human
frailty,
no
and
stiff-
necked as
for
if it
were not a
fact.
That the
in
Egypt
in the thirteenth
or earlier,
more than
beyond
Rome,
.
is
almost
belief,
and
yet
it
is
sober truth.
its
long, eventful,
and painful
494
own
and
that
the
ancient races
Jew has outlasted so many proud empires and is a miracle beside which the mere drying-up of the
need hardly
Red
The
able,
subject
is
treated
in
and
in several appendices, in
are discussed.
The
introduction
very instructive.
Not the
to each
on the whole
to those
and may be
safely
recommended
who want
at the
different character
is
W. G.
rise
Blaikie's book,
History, which
Israel's history
is
a strictly Christian-orthodox
and the
New
doubt and
all
argument.
or the
There
is
critical
methods
results of
is
documentary theory.
criticism
modern
means
are totally
the
treatment
by no
It
indifferent
scientific research.
constantly refers to
parallel history
modern
discoveries,
and
Manual
>y
the
World.
Rev.
New
pp.
edition
viii
+ 504
BIBLICAL LITERATURE
is
HOSCHANDER
495
not so
much
and a commentary
view, which
is
New
very
Testaments.
usefulness of this work for Christian
The
Bible student.-,
is
little
impaired by
its strictly
traditional tendency,
if
it
though
its
school.
full
presentation
of
on
traditional lines
ought to take
cognizance of the
critical views,
and argue
in
But
it
is
fair
by conservative authors
seriously considered
not
hand, there
the
is
a growing tendency
attitude
among
conservative
of
altogether.
However, there
criticism,
no
in-
scarcity
and
easily accessible,
made
their
appearance that
this
the
Biblical
Thus
ments, besides
who
denounce
views
all critical
facts
recorded in the
different
who hold
traditional
The book
deal with
the
is
Old Testament
XIV
with
the
last
interval
New
chapters
of Christianity
falls
Each chapter
The
infer-
496
rather
It is
till
now
not written
the
(p. 87).
Book
of Daniel
is
a pure
invention
of
who of Xenophon
we
know from
Nabunaid's
inscription
that
Nebuchadnezzar
which
is
prophecies
(29-32),
will
of course unhistorical.
who
of Biblical
(7)
names
will
be especially
To the works which deal with Hebrew history archaeologically may be assigned Laura H. Wild's book, The Evolution of
the
Hebrew
Hebrew
history
from the
earliest
period
down
to
the
establishment of Chris-
tianity, is less
Its
main object
to point out
how
far
Hebrew
ideas contributed
is
The
historical conception
thoroughly
critical views.
racial
groups,
and of
human knowledge. Society to-day is the product of the past, and indebted to many sources for the influences that have made communal life at present what
to Bible history as to every branch of
it is,
is
has
come from the social and spiritual ideals The Bible is of tremendous importance people.
ts
of the
Hebrew
national,
to-day, because
social
programme, touching
is
directly
upon
political,
and
international policies,
some
(7)
on Civilisation.
in
By Laura
Mount
pp. xi
Holyoke College.
New York
BIBLICAL LITERATURE
person's brain superimposed
out,
HOSCHANDER
racial
4'y7
upon
working
development, of
The book
one chapters.
life,
Part
background of Hebrew
and describes the discoveries of ancient monuments, the four stages of man's development, the four main groups of men, and
the three groups of the Caucasian races, and the highest type
among each
of these groups.
It also
for
Mediterranean
the
place of
ways of thinking.
theology,
polytheism,
henotheism,
and
beliefs
and customs
tions.
Economic and
Social
Development', surveys
the whole
final
Hebrew
down
to the
Part V, entitled
'The Place
World Thought of the Great Prophetic Hebrew Teachers', points out the more enduring messages of the Old Testament proin
phets,
This book
it
treated in a clear
and
for
and there
It
is
a ring of
sincere
enthusiasm
the
Biblical
ideals.
also contains
a great
amount of information
generally
not
considered
in
Though
the
hypocrisy
of
the
Pharisees
and
their
dead formalism.
498
Interesting
the remark
is
'
:
The
striking characteristic
all
of the
Hebrew
persist
race
that,
notwithstanding
centuries
apostasy,
early
there
did
throughout
the
from
nomadic
days
hardship and
break up and dissipate the truth they had to bring to the world
(p. 289).
era
The economic
for
it is
conceptions of the
of
'
Talmud and
its
regula-
tions
the
welfare
the
though
admitted that
some
'.
to
An
opinion
the
more we
Con-
Code
the
more we admire
its
provisions
encountered in contemporary
literature.
we
shall see
on
this subject.
That a thoroughly
full
scientific
conceptions
is
the
taken in
S.
Jampel's book,
Vorgeschichte Israels
und
seiner Religion.
The
well
author, an orthodox
known
as a Biblical
Hebrew
result of
tradition
is
modern
discoveries
and
scientific
same tendency
the pre-history
in this
work.
It is
and the
religion of Israel in
ancient
Its
Hebrew
traditions
is
leading idea
Hebrews and
their reli-
gion, of
is
Talmudic
tion
Its starting-point
and development
holds
true
of other
nations,
as
they
in
dissolved
still
Vorgeschichte Israels
und seiner Religion. Von Rabbincr Dr. Sigmund Frankfurt a. Main: J. Kauffmann. 1913. pp. 259.
BIBLICAL LITERATURE
had
ever,
HOSCHANDER
Israel,
499
howall
to
work out
their
development independently.
infant, as
it
stages
of infancy, while
as a people.
When
the
first
Hebrew
the
culture
all
families
Babylonian
maturity,
race,
its
latter
to
its
full
and
zenith.
The
of
separate existence of
millenniums
Israel
first
their characteristic
its
But the
religion
preceded
national existence.
The
separation of the
Hebrew
families from
the
Hebrew
was merely a
The among
The author might have illustrated the condition of the first Hebrews who left Babylonia due to religious differences by that of the Puritans who left England for the same
the Babylonians.
reason.
no people knows
its
real origin,
has no
who cannot
why
the patri-
At present
we
possess
numerous
I,
inscriptions
teach
us to be
It
is
more cautious
in
heroes
more reasonable
nations a later
Euhemerus,
in the
mythology of
all
ancient history as
past
pure mythology.
If Israel
preserved
its
memories of the
500
more
in
its
and
it
in a
more
correct form,
it
is
due
infancy
among
the Babylonians
among
the
their
more
primitive ancestors.
The
fifth
is
subject
is
which the
Chapter
I
missing in
and
which Babylonia
It
is
regarded as the
deals with
cradle of
all
Oriental
It
civilizations.
is
largely
the
Table of Nations.
pointed
out that
Biblical
tradition
knew
that
the original
neither
son of
rulers
Sumerian
according to
and
extra-Biblical
The
the
inscriptions
are
called
Kash and
will
hardly be accepted.
The non-Semitic
origin
of the
is
Phoenicians and
demonstrated.
But
Chapter
IV
Israelites.
The arguments
of the
critics against
discussed.
conceptions of God.
Among
may
Melchizedek.
We may
surely
The
opinions of
many
Hebrews
are indebted
many
Shem and
the
old
Semitic
upon
that
of
the
Aryans.
Chapter VIII
MIIiLICAL
LITERATURE
HOSCHANDER
501
Semitic or
In
are
designated as
ancient Hebrews.
Of
X-XIII,
rela-
and
pre-Biblical laws,
and the
oral tradi-
The view
still
is
though some
and
in
many
we can
date from a
may
The remaining
Religious Con-
nexions
Biblical
New
Commandments (XX),
Biblical
and
and Old-Semitic
Festivals
(XXIV).
is
This book
is
quite
Many
consideration.
falls
into
modern
opinions in positive
facts.
There
is
no
need
show
502
methods
is
The
'
Anhang
'
are
more of
Finally, the
was treated
in
the
fifth
is
missing.
an excellent
IV. Archaeology.
(9)
religion
and
sources, the
following works deal chiefly with the latter sources as far as they
illustrate
strictly
An
Was
archaeological work of a
conservative tendency
sub-title,
Hebrew ?
The
as
we know them
in their
Hebrew
Against the current assumption that the Books of the Old Testa-
ment
and
that they
documents,
law.
In a later period
settled
in
Hebrew language
Was
D.C.L.,
the
is
not derived
written
Old Testament.
Naville,
Old Testament
Hebrew?
Geneva.
By Kdouard
New
York, Chicago
pp.
xii
BIBLICAL LITERATURE
HOSCHANDER
He
503
thinks
that the historical value of these facts has not been fully grasped
by the
critics,
and
that history,
and not
philological criticism,
is
in
the whole
Western Asia, was cuneiform, the author concludes that Moses wrote in the latter language, which was pre-eminently that of laws,
though he may have spoken with
his
countrymen the
dialect
they had brought from Canaan, which, however, was not a written
language, but the popular idiom.
The
comes
from
is
Moses,
written
the
historically
what
about
the
these things
and
at different
epochs
and
that especially the story of Joseph could not have been written
down
except by a
still
in
Egypt
at the time
still
when
in
the
tradition was
when
the
Hebrews were
Egypt,
to settle
The
all
on
tablets,
and
of
the
composition,
as
it
explains
in previous
We
which were
book, like
written separately
in a
Therefore the
to
composition
set
is
no longer
a
to
be judged according
believes
that a
the
rule
down
for
in
book.
He
copy of
and
that this
words of Moses,
Canaan, when
settle,
in sight of
who were
the inhabitants,
and what
their customs.
504
Moses
mation
in
The
to
first
transforthis
he
an enterprise seems
be
in accor-
dance with
his character,
it
tradition concerning
it
him
and
was the epoch when cuneiform was being more and more aban-
doned
for the
popular language.
And
it
is
tradition of the
Rabbis
alleges, that
which were
came out of
if
his
On
even
LXX.
it
was only a
dialectical modification.
for the
Old Testament,
Hebrew language
the Rabbis
When
which
rests entirely
on
their
character, they
made
a dialectal modification
Books
spoken
at
Jerusalem
no
script,
book-
script
and
the old one there was no greater difference than between the two
idioms.'
The book
tablets,
which deals
chiefly
Amarna
is
divided into
seven chapters
the Language
(III),
(I),
Egypt
(II),
Egypt
the Journey to
Canaan
BIBLICAL LITERATURE
HOSCHAN bilk
is
o u :>
Each chapter
Having given a
subdivided accord-
no need
we must consider
later
The same
the
The Text of
Academy.
In the
first
lecture the
mankind
the
history
rests
exclusively
due to
its
applied.
But
we
on
tradition,
criticism, in
which
predominant.
and
relies,
and
according to
Leaving aside
for the
moment
is
be
This
many
narratives in Genesis
is
and Exodus.
an authority
The
in
in small details
known
of ancient Egypt.
This
is
an
immensely important
point, far
author
is
chiefly interested.
The author
is
modern
critics,
but
goes too
(10)
far in
condemning Pentateuchal
the
criticism altogether.
The Text of
Old Testament.
By douard
viii
82.
VOL.
XI.
506
many
Moses himself used this script for his legislation. We say intentionally 'script' and not 'language'. His theory would have been less revolutionary, and might have been more
favourably considered,
if
Hebrew language, and we If actually possess examples of this kind in the Amarna Glosses. other Asiatic nations used this script for their own idioms, why But his own view could be readily accepted not the Hebrews ? The principal while insisting upon the documentary theory.
cuneiform script as a
medium
reason
for
the
But
in the light
we might assume
those
tives.
own style. Such a view would of course be who insist upon the non-historical character of
those narra-
made
it
a notable contribution.
However,
in
many
of their positions.
We
the
Hebrew
No
Aramaic Bible
Hebrew
Lamentations, &c.
compared
the present
Peshitta
with
the
Hebrew
text,
task of rendering an
Aramaic version
in the present
Hebrew
form.
style
We
books,
whose
peculiarity
BIBLICAL LITERATURE
could scarcely have been retained
HOSCHANDER
if
is
507
due
We
to
may
also
to the
Amarna
letters
and
in its entirety
would account
and usages of
certain
he should attribute
work of various
Rabbinical translators.
But we
is
from being
of view
it
strictly
is
scientific.
From
the
purely
historical
point
quite irrelevant
Hebrews were
have a
it
written by
Moses
or
by another author
as long
Israel's
as they
religion
present
form was written by Moses, but whether the laws embodied there
are of Mosaic origin.
If the author
used the
historical
method,
form
but
we have no argument
error of the author
against those
who deny
that
of other legislators.
critics
and
who
Biblical
M m
508
tendency
Palestine,
is
J.
Egypt,
furnish
Biblical
to
The
As
for instance,
it
though not
is
in
harmony with
science,
and
this
quoted.
race,
nothing
that all
man
has
social, physical,
and
As to the unity of language, an authority are some 170 ancient monosyllabic roots
main groups of languages.
which are
common
is
to the three
The book
in
'summer school'
of six
It consists
chapters,
chronological
and a bibliography.
numerous
letic
is
interpretations,
interesting
style,
and and
dealt with in
a brief
It is
contains a large
amount of
useful information.
not intended for the student, but for the general reader, to
it
whom
will
instructive
and
edifying.
Though
matters,
there
no
sulted a large
number of authorities on archaeology and other and understands how to apply this knowledge to Biblical
and Mesopotamia.
By
the
Rev.
J.
Politeyan, B.A.
Girdlestone, M.A.
With Foreword by the Rev. Canon R. B. London Elliot Stock, 1915. pp. x + 194, 2 maps,
:
and 14
illustrations.
BIBLICAL LITERATURE
(12)
IIOSCHANDER
is J.
509
Bail.
is
similar
to
and
great lands
whom
Hebrews had
this work, as
to deal.
its
The
main
function
compass
facts for
The book
consists
are
divided
into
fourteen chapters.
Old Testament
This
only so far as
it
lies at
section,
and
their significance,
Palestine,
rightly
is
be termed
Christian archaeology.
As a whole,
presented from
New
which accordingly
is
unsympathetic colours.
the
and the
Philistines,
in Palestine.
The
treatment would be
more sound
and not
if
the views
as absolute facts.
Thus,
for instance,
it is
wrong
to state
knew next
to nothing
This
fact alone
'
historic
cave-dwellers
is
Mitanni Harri
more probable.
Nor
is
(12)
London
Lands and Peoples of the Bible. Adam and Charles Black, 1914.
F.
R.A.S.
510
the
Phoenician
suggested by
for
common and
stupid people.
Highly interesting
is
The charge
of
made
Old Testament
has
comes from the hands of the Canaanites themselves it vindicates the morality of the Old Testament, which commanded their
destruction.
In
all
command
'
:
never
fails to
come
ever
The author
observes
and
if
"
it
Israelites
swept
sacrifices to
which the
author refers could not have been native to the religion of the
we might otherwise have found them among the Babylonians, and cannot have been due to Egyptian
Palestinian Semites, as
influence either.
of
human sacrifice was one of the religion down to the sixth century.
influence
Greek
civilization this
may be due to them. The second section deals with the Assyrians and Babylonians. The description is fairly accurate, but the chronology is obsolete. The third section deals with Egypt and the less-known nations.
Special
religion
points
of interest are
the
references
to
the
is
Biblical
and
history.
As
discussed
and and
it is
only
forms
BIBLICAL LITERATURE
HOSCHANDER
forms and
511
praai< es
Hebrews borrowed
testifies
from
the
Egyptians
to the influence of
The book
in
The
author
is
the
Hebrews had
been
fairly
established in Palestine
Hebrew
records references
of Seti
I
the
great
II
losses
caused
by
the
invasions
and
Raamses
of the
end of the
reign.
and a mere
is
The book
tions
is
very interesting, as
contains
many
valuable sugges-
historical
is
acumen.
(13)
work of
similar contents
to
give
way
in
political, social,
and
reli-
gious
four
life
The book
consists of
chapters.
Chapter
I,
entitled
Israel's
Predecessors
and
and
the
coming
of
the
Semites
and
Hittites.
Chapter
material
II,
entitled
and
'
religious
elements.
Of
interest
is
the following
remark
trades
It
Israelites
among whom
able
peril.
But the
situation
The
material
and the
religious
the
is
Chapter III
(13)
London
512
fall
of Jerusalem.
Of
It
special value
Israel's
Triumph.
is
deals with
question
how
Israel's
importance
its
to
be explained.
Notwithstate Israel
career as
at this
an independent
triumphed.
as
Our wonder
greater
failure in
other
respects.
like
material culture,
was borrowed, and on the ground that there are numerous points
of contact between the religious beliefs
lonia
and
practices of Babyits
and
Israel,
home.
The
Israel's
religion to
by the incantation
texts,
produced
The book
is
it
presents
within a narrow compass the archaeological knowledge absolutely necessary for the study of the Old Testament.
is
The
information
crisp, clear,
and
attractive.
tendency
insisting in
is
The chronology
is
rightly placed
2800, while
Sargon
2650.
I,
who overthrew the latter, is dated 150 years later, about Hammurabi is dated 1958-19 16, which is quite immore comprehensive,
possible.
ance of
this small
its
it is
actually an excellent
(14)
handbook of
the
Biblical archaeology,
and
pre-
The Bible
in
Light of Antiquity.
Handbook
of Biblical
London: A. and
pp.
viii
C.
Black
1913.
146.
BIBLICAL LITERATURE
sents an exact
HOSCIIANDER
in
513
The
being continued,
book which
He
sensational
as
any hitherto
made may
and
any time
be
in the East,
this
may
lead to
for this
abandonment of views
presently held;
The
author
is
but confines his attention to the period that coincides with Biblical
and
especially
Old Testament
times.
While interested
in every
discovery from any quarter in the East that casts light upon the
Bible, he chiefly deals with the discoveries relating to the land
is
most
clearly connected.
The book
chapters.
tine,
Section
describes
the
general
its
features
of
Pales-
the
excavations
it
conducted
there,
inhabitants,
is
and the
entitled
came
in
contact.
Section II
and measures.
arts
Section III
agriculture,
and
crafts,
and gives
amusements.
language and
The two
literature,
last sections,
traditions,
and
doctrines,
and
many
There
no need
to
little
514
is
do well
to consult P. S. P.
The Archaeology of the Holy Land, the object of which is to give an account of the arts, crafts, manners, and customs of the
inhabitants of Palestine from
the earliest
times
down
to
the
Roman
part
period.
It is
on Macalister's Excavations of Gezer, but the treatment on the whole is rather dry, and numerous facts dwelt on are of
interest for the archaeologist rather than the Bible student.
It
if
done
But the
author himself does not believe that the results of these excavations are of
'
immense value
he observes
On
new
in
light
on the
religious
practices
pre-Christian
filled in
The
excavations
have indeed
some of
the details
and
The
prevalence of foreign
influence
Egyptian,
be readily
still
could
is
inferred from the Biblical records, but the precise effect of these
on the
largely
a matter of speculation'
372
f.).
fact that
remains
is
'
None
By
P. S. P.
With coloured frontispiece, 25 plates, 109 figures in plans. New York The Macmillan Company, 1916.
:
text,
pp. 383.
BIBLICAL LITERATURE
Joshua 6 would naturally suppose
'
HOSCHANDER
No
515
(p. 101).
However, the wh
is
of
gratuitous.
is
The author
observes
'
reason-
able person
who
desire to bolster
as to the
meaning of Joshua
The
writer obviously
meant
sional
march of the
fall
zvhok, the
the latter was indeed the case, there was no need for encom-
religious
ceremonies
Furthermore, to any
human agency
effort to
is
at the
in
end of
its
made any
conquer the
a natural way.
by a miracle, there
Therefore we
was no need
may
mode
it
of thought
and
many
and many
times, that
was
by which
any modern
fun of these
same way.
naturally
day
after
attacking the
the defenders
made
Thus we may
and
We may
rest
assured
that the besiegers did not merely 'shout', but attacked the wall
at the
same
time.
It
is
Book oijaskar^
just as that
of the battle against the five kings (Joshua 10), and records of this
kind, while substantially true, ought not to be taken literally.
516
After an introductory
of the caves
and
rock-
cuttings of the
Troglodytes
(II),
Bone, Ivory, and Stone (IV), Metallurgy (V), Pottery (VI), Terracotta (VII), Burial
Worship
(IX).
Of
two chapters
Peculiar
is
the author's view that the pig was not regarded as an unclean
animal.
He
observes
'
:
sacrificial
(cf. Isa.
66. 17).
This
it
(p.
'
361).
But
Isaiah's very
flesh,
words to
refers
in their vessels
',
'
leave no
room
for
Israelites as
priesthood
of
fact,
',
As a matter
the pig was from the earliest period considered unclean the Semites and the Egyptians.
It is
among
noteworthy that in
Hebrews.
(16) Comprehensive
logical
volumes
in
hitherto
and of quite
different
character
the
is
presentation
logical material
Bible.
book
is
every respect, in
form of presentation,
brilliant
its
contents, accuracy,
and
fullness, a
most
and
work.
Here
we
(16
Archaeology
the Bible.
By George
17".
Professor of Biblical
Literature and
Semitic Languages in
Philadelphia
:
Mawr
College {Green
Fund Book,
1016.
No.
American Sunday
illustrations.
School Union,
pp.
xiii
BIBLICAL LITERATURE
can
is
HOSCHANDER
517
see,
we have
his
own particular opinions upon the reader, but gives both the modern and conservative inferences, and maintains throughout
need of such
felt
among
As
far as the
we have here
full
guarantee
for
their accuracy.
Though
the
work
is
and Sunday-
and
it
denomination.
and
will
some
infor-
years to come.
object
that
is
to present the
most valuable
mation of
all
sorts
light,
the
proper perspective.
No
jects to
The book
resultant light
Part
on Bible land
and Part
II,
divided into
In Part
I,
Chapters I III
history,
the discoveries,
archaeology,
and
A much
Chapters
IV-XIV
exploration,
pottery,
archaeological
utensils
history,
roads
and
agriculture,
and personal ornaments, measures, weights and money, high places and temples, tombs, Jerusalem and the Decapolis
(the ten cities
in
518
XV presents
New
the discoveries
on the
Testament
In
Each
its
trans-
accompanied by a
is
brief discussion in
which
chief
pointed out.
He
observes
'
The
temptation
right.
But
do not remain
settled.
deeper
faith,
confident in
the final triumph of truth patiently awaits further light' (p. 233).
It is sincerely to
be regretted that
shared by
the largest
and most
modern
are
critics.
Of
Babylonian accounts
Creation, which
compared with
In the
Gen. 1-2.
The
The
fifth
patriarchs.
Adapa is compared with the Fall of Man. treats of the Hebrew and Babylonian antediluvian The attempt to prove that the names of the former
is
far-
Hebrew
An
the
not
difficult.
As
for instance,
'
name
son
',
Merodach'
Tiglath-///-eser).
',
The name
Cain,
who
was a
of the ground
'.
field
In Seth we
may perhaps
is
'
skilled
workman'.
Enoch, which
also the
name
of a city, might be
the
BIBLICAL
LITERATURE HOSCHANDER
with
the
519
city-nai
man
of
Clod'.
Jared might
servant
'.
We
is
not
referred
title,
Man,
The
Chapter IX
is
entitled
Abraham and Archaeology, and contains some contracts from Babylonia, in which an Abraham (Abarama) was one of the
contracting parties, but this
man was
In this connexion
it
is
Abarama corresponds
Early Babylonian
the
to
Letters,
New
to
15, 13),
Abraham.
Chapter
on the
tale
stories of
of Sinuhe,
of
Merneptah.
the laws of
Highly instructive
Hammurabi and
in
The author
goes decidedly too far in declaring that the laws of the Old
Testament are
lonian laws.
no
essential
JampePs opinion
Hebrews were,
be applied to
of
their circum-
Code
Hammurabi, and
legislation,
is
that
cer-
many
of
in the
Mosaic
and
in full
The author's opinion is more in accordance with that of S. A. Cook in his work, The Laws of Moses and the Code of Hammurabi, who attempts to show the originality of the Mosaiclaws.
But as Johns,
in
the following
book reviewed,
rightly
520
observes
' :
vital to
external influence.
There
is
no
them
if
the
orderly
continuous
lines
can
be
Chapter
XIV
The
it
former
is
significant, as
consi-
derable
number
Chapters
period,
to the
XV-XVI
contain
Palestinian letters
of
the
Amarna
Lebanon
to fetch cedar
woods.
among
others
conquered by Shishak,
and gives
inscriptions
of
Book
of Daniel,
Highly
important
is
Chapter
is
XIX, which
discusses
the
Elephantine papyri.
It
strange that
tion of the
The temple
at
Further,
the author omitted to mention the fact that there are indications
that the Jewish colony at
From such
what
different.
Chapters
XX-XXIV
present Babylonian
poems
Book
of Job, psalms
The
BIBLICAL LITERATURE
HOSCHANDER
The
301
52
Epistles.
beautiful
illustrations
shades of
we
shall
not enter
into
a discussion
of the various
We
confine ourselves to
some
accounts.
We
Eduard Meyer's
and
little justification,
scarcely
in
fall
The
out by
controlled
fifty
years
(p. 59^, is
not
we have no evidence
Second Dynasty.
that
Akkad was
is
rule of the
This view
scarcely
more than
last
the
among
the Kassites,
among
the Assyrians
and
others,
we
the
same name.
Kashtiliash,
there
filled
is
period.
Samsu-iluna,
and
lasted
368
years,
would be
942-1 574.
The acceptance
in
Babylonian
history.
Hnasty
VOL.
XI.
N n
522
in
Akkad.
wait 150 years for the conquest of Babylonia, but entered into
its
the
Hammurabi Dynasty.
It
is
some
the Kassites
who took
is
The
later.
Notwithstanding the
identification of
difficulties
upon
that
all
reign.
But according
2123-2081,
in
Hammurabi. The
As
to the latter
it
assumption held by
before the
it
many
occurred
Amarna
may be
The modern
of the Judges.
Book
to
crowd
all
some of
II, in
Raamses
of
little
value, as
we know
that
many
earlier
building
between
We
and the Nineteenth Dynasties, thus about 1350. need not dwell upon the conditions of this period, and how
But we
BIBLICAL
523
may
all
monotheistic religion
of the Solar
latter first
clamoured merely
From
had
that the
Exodus
in
its
movement.
Thus,
would be 2000, and about the same time we may place Abrahams
departure from
(17)
Ur
of the Chaldees.
A
is
of archaeology to which
reviews,
we have already
C.
La:cs
Code
of
Laws of the Hebrew Peoples. In comparing Hammurabi with the Mosaic laws, the author takes
same group of ancient
Hebrew, and that both are compromises between
one of primitive Semitic custom,
two
settled
to
community.
Both the
Israelites
and
West Semites,
whom Hammurabi
belonged,
previously
obeyed primitive laws, and forming as they did the ruling races
in
to
Baby-
Similarly, in
in possession
Canaan the
Much
that
is
common
tion
arisen independently.
As the
became a
settled popula-
many
of their
inappro-
priate,
and they might have taken over the laws of the Canaanites,
Hebrew
the
the
the
Laws of
1912
Hebrew
St.
By
the Rev. C.
H.W.Johns,
Catharine's College,
Cambridge.
:
Thc
British
Academy).
London
Humphrey Milford,
xv + 96.
II
524
prejudices.
common material of the two Codes may two common sources, primitive Semitic law
The author
thus thinks that
settled communities.
both legislations are compromises between the two types of law, that they show different degrees of preponderance of one or the
other type, and that the laws of
development strongly
The book
British
consists of
delivered
before
the
Academy.
of
The
first
the
Code
Hammurabi, dwelling
for a
Israelite legislation,
form and
society
script
state of
and
its
The author
itself is
that of
Europe
in the
Middle Ages.
replaced
The law
full
no
is
less
advanced.
if
Justice
has
vengeance.
is
Self-help
restrained,
not suppressed.
There
Women
their
and independence of
husbands.
Education
that every
was
at
Hammurabi assumes
for
applied to his
own case, or at least find a neighbour who could do so. In many respects we find the most extraordinary medley The extraordinary confidence in of ancient and modern laws.
the power of the oath to secure truthful witness
is
remarkable.
The
the
We
Romans.
The second
the Babylonian
between
contrasts.
and Hebrew
laws,
Notable
tions
:
'
is
We
Jewish
Rabbis embody
the
results
of
modern
criticism.
Certainly they
tion of the
BIBLICAL LITERATURE
In fact
it
HOSCHANDER
it
0^
may Our
but
.
seems
be regarded
task
as
no
less a
commentary on
if
that legislation.
would soon be
at
an end
we could be
tional view
really represented
to be.
Very
little
more need be
their
wonderful adaptability to the customs of the land of their adoption which has always rendered
citizens, readily
assimilated
all
that
was good
in
its
The
author's
Jampel
in his
still
(8).
Of
1
more
to
interest
are
the author's
views
of
modern
referred
:
scholarship,
which we
have
already
repeatedly
Modern
of the
ments.
We
results, so far as
we can
get a
as those of Moses.
No
one can
obscurantist.
seat of
to question their
it
may be hoped that they will pardon a sigh of regret on our part that we are now unable to compare the Mosaic law as a whole with the Code of Hammurabi. It would be so much easier for the lecturer, and the indebtedness of Moses to Hammurabi so much more convincing to you. Sadly as many have lamented the tearing of the
any wish
to
Nor have
do
this.
Yet
it
and
shreds,
it
they
may
present condition
o\~
renders
much
is
far
from
modern
526
the
Hebrew
legislation
and
may be regarded
If
as later develop-
either, as
many
difficulties.
we
set
Moses
ham and Amraphel, and the modern identification of the latter with Hammurabi, the Hammurabi Code is thus as much older than the Mosaic law as Abraham is before Moses. On the
authority of
Moses himself
that
means 340
years.
But the
Hammurabi
contemporary of Amenophis
still
The
of
the
authenticity of Gen.
though he asserts
'
:
This
fact neither
Hebrew
utterly wrong.
Accordat least
Hebrew
version
If as
Amenophis IV,
book
of of
given by the
in full
Further,
the
name
may have
We
names of
about
land of Shinear.
in
tion of the
it.
names mentioned
Gen.
14, there is
nothing strange
We
must bear
in
mind
undergone frequent
transliterations
fifth
meaning of those
easily corrupted.
in the fifth
As
for
century
BIBLICAL LITERATURE
in
HOSCHANDER
and lamed
is
527
frequently
waw
name Atnrapu may have become is AmrapeL Moreover, we must remember that those names may have become corrupt long before the narrative of Gen. 14 was
very slight,
committed
frequently.
We
Sargon, Ashur-
Osnappar,
Nabu-kudurri-usur =
transliterations of the
is
Hebraized Nebuchad-
nezzar, of the
kings,
Greek
names
of the Persian
writings of
none of which
correct,
these
names
in cuneiform.
Further,
the
name
generally read
Arioch, the
name Rim-Sin
may have been pronounced Riw-Afai, which might likewise correspond to Arioch. The people in the Westland may not
have had the
succeeded by
it
Eri-Aku was
his
similar
name.
But
seems that both Arad-Sin and Rim-Sin were merely the nominal
their father,
Kudur-
mabug.
The
likely or
Hammu-
rabi's reign
his
life -long
enemy Rim-Sin
even possible?'
tion
of the
A
the
thorough
father
investigation
would
show
that
Sin-muballit,
of
and guardian,
life
his
on
the
He
evidently
came
to
the
his
assistance of Isin,
suzerain.
Isin
his accession
was forced
his part
Kudur-mabug, who on
it
was only
Hammurabi could
make himself independent and encroach upon the dominion of Rim-Sin. The 30 years of the Isin era correspond to the first
30 years of
Hammurabi's
reign.
been rather
from
528
in his
The
When
did either
of Elam?'
make an expedition
is
to the
suzerainty
no
less a
misconception.
is
generally
admitted that his empire included Syria and Palestine, and yet
we may ask when did Hammurabi undertake an expedition to the West ? As to the rule of Elam over the West, the present writer has some suspicion that Rim-Anum may ultimately prove Rim-Anum may to be identical with the Biblical Kedorlaomer.
:
this
Elamitic king
and a
name.
this
The
upon
importance of
work
lies in
Hammurabi.
There
is
no need
to
enter into a
We
the author submits under protest to the critical views the Mosaic laws from that point of view.
and
treats
is
Sane scholarship
fully
appreciated.
The book
Code
of
Hammurabi.
of other
H.
Schaeffer's book,
Semites.
This
is
contains
investigated
is full
and presented
to find
clear,
its
and
it
But we regret
that
treatment
critics
(18)
the
Primitive
Semites.
By Henry
London
:
Schaeffer, Ph.D.
New Haven
1915.
Humphrey Milford,
BIBLICAL LITERATURE
HOSCHANDER
(I),
.
I
529
Patri-
archy
(II),
Agnation
Enter
(VI), Pledges
Social
Problem as viewed
Yeu
(X), the
I^and-
(XIV).
In Chapter
tence of matriarchy
among
names
is
The
evide:
from female
tribal
rather naive, as
means
the basing
The ceremony
of adoption by
as Bilhah was
own
even
is
if
which
viewed
this
supposed to be a remnant.
Book
to
claimed that he
common
Semitic law,
for
while
Jacob claimed,
'
served
thee
fourteen
years
thy
Thus
legal fiction.
is
in the
convincing character', as the author admits, he might have mentioned a fact which
to
is
rather convincing.
yet
The words
is
of
Abraham
is
Abimelech
'And
indeed she
my
sister:
she
the
daughter of
she
my father, but not the daughter of my became my wife' (Gen. 20. 12), leave scarcely
that
mother
and
for
any room
the
doubt
the
real
kinship
mother.
530
was not
sister
among
the Semites.
The
permission to marry a
from the
father's side
of matriarchy.
that
it
common
we
(2
Sam.
hold that the prohibition of Lev. 18. 9 dates from a later period,
or
Tamar was
David's step-daughter.
We
is
do not
believe in
The problem
The system
due
to
the
low
moral
standard of
No
his
is
the Talmudic
question
since
'
How
If
can a
man be
we have no guarantee
1 1
(Hulin
the
b ).
we may
c. e.,
third
century
who were
well
acquainted with
the
may assume that the moral standard of the latter pre-Mohammedan period was decidedly low. The opinion
them, we
in the
of the
is
illustrated in
'
Law
of
to Israel,
God made
of
attempts to give
it
to
all
them
some
its
provisions.
:
He
is
went
at
least
to the
?
Ishmaelites.
What
this
written
adultery.
(Siphre).
there
Thou
shalt
not
commit
we have no use
for
Law*
Hence
of
it is
we should not
matriarchy.
find in the
Code
Hammurabi any
Concerning the
the
Chapter
III,
author ought
to
BIBLICAL LITERATURE
HOSCHAND
it
531
altogether
to
each
1
I),
and
him more
credit for
common
sense
The law
the brother
is
when
children and
no
levirate
is
necessary.
The
more
law of levirate
exceptional case
when
But
it
is
conform
to the law of
Deuteronomy.
The
latter
decrees that
issue,
permissible
if
is
there
is
female
is
pre-Mosaic,
inherit.
Since,
women
in default ot
is
no
distinction should
is
and not
in the
is
as in the
incorrect.
There
trace in the
Old Testament
even
if
that
in
began
in the fall,
we
the Biblical
Nisan to
post-exilic writers.
In the prefall,
Mosaic period
this
in
in the
and
down
the
fall
with the
periods
may have
non-Biblical reckoning.
distinction
Chapter XII
'
:
The
priests
is
wholly
unknown
Deuteronomy'
(p. 201),
nowhere
53 2
called priests
19
14.27,29;
15. 11,
is
Pennsylvanian
is
a Pennsylvanian.
archaeological
monograph
of importance for
religious institutions
in the
is
and barbarian
and
that
it
the
by an impressive accumulation of
fact.
Starting from
rest
days so
commonly observed
later ages,
and
which
shed
Christian Sunday,
these
institutions.
is
certain occasions
refraining
of culture.
and idleness
toil,
analysis,
based primarily on
'
They
sion in the
tabooes
',
or prohibitions,
noticed
now known
to exist in
fact
now supported by
is
much more
precise character.
The book
first
four of which
Rest Days.
Study
in
Early
Law and
Morality.
By Hutton
of
Webster, Ph.D., Professor of Social Anthropology in the University Nebraska. New York: The Macmillan Company. 1916. pp. xiv + 325.
BIBLICAL LITERATURE
related occasions, holy days,
HOSCHANDER
days.
533
and market
To
indie
would most
as for the
to the latter.
Noteworthy
the
following
Day
of
Zachariah and even in the age of Nehemiah not employed for the
special
probable
that
the
Day
of
Neither the
critics
there
is
notwithstanding the
nor could
We
have
for this
of Gamaliel,
who
says
'
:
in Israel
Ab and
:
Day
and danced
lift
Youth,
up thine
eyes,
and look
26
').
whom
thou
of
art
choosing
is
for thyself,
&c,
&c.' (Taanith
The Day
the ritual
Atonement
indeed
still
considered as a
festival, in
if it
and
in the practice.
The
is
The
shows
passage.
least
in this
room
T2. 2.
month Nisan,
in
accordance with
special
Exod.
Divine inspiration
534
is
this
month
is
no exception, as
first, fifth,
all
either
on the
We
may
author's
we have here sacred numbers. Finally, the statement that New Year's Day 'was also a shabbath
',
shabblthon
bathon.
is
obviously an oversight, as
it
is
enjoined, not,
however, the
is
New
permitted.
Chapters
V-IX
and
festivals,
',
the Babylonian
'
evil
days
and
To the by the author, that the waxing moon favourable and the waning moon as
days.
sorts,
we
may add
wane.
Arukh no mar-
riages are to be
performed
at the
is
time
when
the
moon
is
on the
But
this prohibition
in
many
countries disregarded.
Buxtorf, that
The
statement, given
on the authority of
J.
'among
about
it.
But
it is
as an evil
'
an
is
evil evil
portent to the
gentiles,
;
and the
former
moon
an
portent to Israel
for the
latter
To
with
the
many solemn
'
rites
among
the
by the Babylo-
day of sorrow
still
',
on
called Yon:
'
Little
)ay of
Atonement
'.
The
BIBLICAL
LITERATURE HOSCHANDI1R
535
is
Moon
The knowledge
mportant
is
to prove that
moon.
But,
Ezekiel the
at
all,
and
that con-
tinuous
Ezekiel's
seven-days'
influence
last
were
introduced
times,
largely
through
post-exilic
and
sabbath as the
institution.
He
insists
Hebrews employed
exile
;
seven-days'
weeks, that
none the
moon's course.
month
to a
week
months
and the
by
scholars.
This book
points
there are
The
subjects discussed
is
lucid,
metho-
better,
and
it
contains a vast
amount of
if
apprehensive
results of
views might
It
is
come
modern
criticism.
have
and nevertheless
adhere to the
post-exilic
institutions.
Whatever the
of this
be, that
Hebrew
536
there
is
is
a cessation of labour
there
no reason to
on which
after
the
its
morrow
is
later sense of
a seventh day of
rest,
passage
;
distinctly
states
'
:
Seven sabbaths
shall
be
complete
ye number
days
'.
If the
how could it be applied to every seventh day on which the moon was not full ? That the month itself was called after the new moon is no analogy to the latter case, as each period If we in which the moon is renewed may be called Hddesh.
full-moon day,
disregard the view that Gen.
1
is is
post-exilic, there is
no
vestige of
though
as
originally
it
among
the Babylonians.
for
:
The march
of the Israelitish
if
day was
known
to them,
But
this
become
We
readily admit
that
the
Rabbinic
prohibition
of
blowing
unknown
to Joshua,
far as
and
there
see.
we can
at the
time of
BIBLICAL LITERATURE
HOSCHANDER
(p.
537
gratuitous.
25
1,
1) is
assert that
it is
Samson-Saga (and
author's aim
in
is
its
Place in
Comparative Religion).
is
The
to
told of
Samson
to
the
Book of Judges
known
Though
this fact
hand
at
a time
at
the author with his greater advantages brings further light on the
subject,
like
and attempts
to turn
in
mere guess-work
into
something
certainty.
However,
views of former scholars, the author does not deny the historicity
of Samson.
historical
He
in
observes
'
There
is
no reason
to
doubt that an
personage bearing
the
fields
this
name
actually lived,
and fought,
and
rioted
tradition,
this legend,
the author
folk-stories
which the
Israelites
we now
discover,
Sun
himself,
and
solar hero in
and
crystallized
around the
and
(20) The Samson-Saga and its Place in Comparative ReligionV By A. Smythe Palmer, D.D. London Sir Isaac Pitman & Sons. Ltd.. 1913.
:
pp. xii
+ 267 and
3 illustrations.
VOL. XT.
538
of such mythical
elements.
The same
thing has
happened
in various lands,
and
down
is
The author
done by other
Samson
unique
which
it
The Hebrews
in stories of
had a childhood,
adventure, and
some
The
story
Samson
is
solar legend
earlier.
Samson
Hebrews, as Heracles was among the Greeks, of the famous Sunhero Gilgamesh.
a vast
The author
number
These
man
everywhere and at
all
times formulates
nature,
much
the
The
chapter
subject
is
treated in eighteen
chapters.
to
In the
first
the
author
apologizes
for
venturing
handle
the
and
largely dwells
around the
figures of
Chapter III
Chapters
IV-VI
of the sun, his seven locks that represent the seven solar rays,
numbers
contains
and the
figure of Gilgamesh.
The book
:
also
Heroes Mytho-
BIBLICAL LITERATURE
logized,
HOSCHAND1
the
539
Celtic
Heracles,
the
Though
the
principal
ideas
of this
book,
the
legendary
means
original, as the
author himself
we must
has
succeeded
in
full
of absorbing
interest
It is written in
a popular
and the investigation of the material shows good sense and sound scholarship. The deductions are fairly reasonable, and
vein,
'
even
if
some of
the
sum
total of the
will,
think, to a candid
If
mind prove
may be
readily
endorsed.
we
see in Gilgamesh,
who
is
doubtless an historical
true of Samson.
How-
myth
is
book are
true or
is
quite out of
and
is
Samson's conduct
more
in
a Nazirite
and a servant of
JHVH.
is
It
But man
is
determined by
acter
his
environment.
To
we must consider
conceptions
whose
religious
Israel's
history were
Though nominally
The
differed very
its
little
Canaanite inhabitants.
main
features
who seem
to
O02
54-0
Moreover,
if
we
find
under the
and Kadeshoth) connected with the Temple of Jerusalem, we may rest assured that such an institution was not wanting in the
sanctuary of Dan.
tions,
Among
On
the contrary,
was a holy
rite,
performed
in
goddess Astarte.,
tious
a Nazirite.
religion of
JHVH
we
birth
From
this point
of view
the birth of
last part
',
The term
nazir,
consecrated
may
be considered a
The
current
'Sodomite',
is
ranted.
with
women.
As a matter
fertility,
Thus Samson
This story may
this sanctuary,
who
of course
The who
Biblical compiler
may
them
at all.
fully
considered by any
of the scholars
(2t)
Of immense
is
originality
C.
J. Ball's
brief treatise,
Years
ago when Jules Oppert and Joseph Halevy and their adherents
had
their
come
a time
when
the Semites
Some
By
London {The
British
Academy
London
Humphrey Milford.
pp. 35.
BIBLICAL
will
LITERATUREHOSCHANDER
_
541
en the
I
development of
their
own
various idioms.
This
After refer-
'
:
The evidence
than any
seems
startling
and
to point to
an intimate intercourse
at a period
if
Nay,
languages, both
may
other
nomads borrowed
many
the plain of
is
what
we know
the analysis
and
He
and takes
words
for
ABBA
and
UM.
He
further
Sumerian
to Chinese,
The
will
latter
few examples
to
illustrate
the
author's
method.
may be derived from Sum. NAG. Shumu, 'name', may be directly connected with NAM, SIM, The 'to call'; el, god, may be compared with EL, 'bright'.
III-IX
are
Semitic numerals
derived from
Sumerian.
XI.
The
pronouns
is
shi,
NA, NE,
:
Interesting
is
name
JHVH
its
etymon
to
be
542
acceptance by Assyriologists.
and
final
nants,
nothing
that an ingenious
mind
He
number
roots, as
Semitic
incense
',
EL
from
ellu,
'
bright,
pure
',
RIK, from
rikku,
'
&c.
their entrance
Sumerian
is
name
but
for father
not
AB
'
but
rely
AD, and
is
not
UM
The
DAGAL,
if
we may
classic
inscriptions.
Sumerian
UM =
mother
certainly a loan-word
i
!
AB = shibu
old
man
'.
the fundamental
History,
and
Archaeology, and
fall
downthe
(17),
of
the
vindicate
the
truth of
Hebrew
observes
assigned
full
:
traditions.
i
Johns, in
his
in the position to
which tradition
code of laws as
for a
Moses could
and complete
as the
people in
Exodus
is obvious.
He
had only
to avail himself of
Canaan
and
in Egypt,
if
Babylonia,
He
could exercise his judgement what was suitable for his people,
reject
what he
that
it
disliked.'
Certainly this
obvious, but
we cannot expect
is
should be perceived by
bias.
Jacob Hoschander.
Dropsie College.
JKWISH MEDICIXK'
We
and
have here 112 small octavo pages chock
full
of
int-
translation
the
Revised Version
and
view
all
The work
is
written from
the viewpoint of
modern science
especially that
of the Military
is
Health
Officer.
this,
The
somewhat
unusual, and
'This book
in a
camps
in
France.
War
have gained an insight into the problems and difficulties which have beset every army in the field, from the six hundred thousand footmen who followed Moses out of Egypt down to the expeditionary forces of the last few years. Many readers will perhaps miss the word "taboo". ... It has been purposely omitted. It would be futile to deny the cultus of taboo among many primitive tribes, and ... to suppose that the primitive Israelites were entirely free from it. But the various "prohibitions" taboo. referred to in this book have not been set down to
.
has seemed preferable to say that Moses taught and prohibited No claim is made to feelings. originality in the assertion that Moses was the founder of Preventive Medicine. All that is new is the method of displaying wares
It
Biblical
Studies.
Moses, the
,
Founder of Preventive
Medicine.
:
By
London
Society
New
Company,
1920.
pp. xi
116.
543
544
that are as old as the hills, in comparison with modern experience. There is no intention of denying the divine purpose that is stamped upon every line of the history of these old Israelites, there is only an added interest in demonstrating how natural
.
were the agencies through which that purpose was wrought. is nothing to lose, but much to gain in every shred of evidence ... to prove that this is not merely a story written for our learning, but that it tells of living realities, of men of flesh and blood who underwent the same hardships and faced the same problems that confront us to-day (and have especially confronted us during the last five years), and who in so large a measure anticipated our own modern attempts to find their solution.'
There
After a general
'
Introductory
'
upon the
principles
and methods
He
down
power.
national health
and
in
some
respects
more ingenious
from
its
than convincing,
special application
is
lesson
enforced
apart
;
is
by Moses
will
the evil
in
Less
likely to
command
assent
mind
[of
and
the
effect
'
in relation to the
dangers of
bad
sanitation
',
and
'
that
many
edicts
later,
drew
\
'
When
edicts of
Captain
'
Wood
the
Moses he
treads
While the
is
later
conceded,
the author
and and
in
some
places the
is
alluded
to,
He finds evidence
that
much
of
it
originated in the
necessities of a large
JEWISH MEDICINE
the
principles
COHEN
:
thus established
however, he
is
right in
<
would indicate an
tions,
many
the wilderness.
It is interesting to
may
be termed
'
institutional exegesis
common
functions.
The
clean person
'
(is/i
tahor)
seen to be a
'
sani-
Num.
and imporofficers of
under the
priests,
who
are the
'
medical
health
'.
To
further confirmation
if
any be needed
'
of
the
value of the
'.
method
'Am Ha-Areh
It is clearly
The
the most important section of the book. the Biblical legislation for this purpose
systematically attempted in
is
shown
that
far in
advance of anything
until
less
modern
states
than ico
years ago.
Stress
is
laid
conta'
and
'
contacts
before
they could again mingle freely with the mass of the people.
rigorous disinfection of contaminated materials,
tion
The
and
their destruc-
by
fire
is
insufficient, is also
'
emphasized.
There
that
is,
good chapter on
Legislation on
Hygiene
restriction of
'I.
communicable
disease.
up.
Disposal of decompos-
means prevention
of flies
and of contamination
first
Personal hygiene.'
As
to the
of these, M<
meant
principally 'by
'.
Particular
546
emphasis
vessels
therein,
'
laid
upon the
In
rule that
contaminated earthenware
if
unclean.
a
this
the law
when
man
dieth in a tent
it
is
unclean'.
But
prevention of
the disposal of
all sorts
;
of
decomposable
refuse,
even that
result-
and animals,
'
carriers
'
and
against
The
cision
of circumas
which
last
the
author
rates
high
health
many
and comparing
Extant data
science,
modern
that
all
there are
many gaps
in our records.
embody
1
known
'
to
modern
to the existence of a
'
both in the
and
military spheres,
which had
'.
He
concludes thus
amongst the
It is indeed one complete system of preventive medicine. remarkable pieces of work ever accomplished, so of the most remarkable that it is amazing, except for the reasons given in Chapter I, 2 that for thousands of years it should have been lost sight of. It was an anachronism and suffered the fate of But we in these later anachronisms, for it was not understood. days can better appraise the value of Moses' achievement. Having traced its genesis and development, it is possible for us to appreciate at their true worth the depth and breadth of the
2
ritual
it.
JEWISH MEDICINE
COHEN
547
knowledge and the acuteness of the observation that could al< It must have been uphill work for have produced such a result. him all the way through, and, as has been shown before, thereso were failures at times. But his fundamental principli sound, as sound now as they were then, his laws so clear, hU attention to detail so marked, and his spirit so undaunted to the end, that when there was failure, the blame should rather be laid at the door Of the congregation ' surely the most unpromimaterial with which a zealous administrator ever had to deal. The code of Hammurabi, about eight hundred years older than the Mosaic code, deals only with civil and criminal matter-. There is no preventive medicine mentioned in it. Doubtless the Egyptians, for all their superstitions, had some rudimenthygiene. Doubtless the diagnosis and treatment of disease and injury had been practised since the dawn of the human race, but preventive medicine, however unconsciously it was inaugurated, began with Moses.'
'
One cannot
especially
Moses
and
congregation
After
all,
no
law,
no prohibitory
in
upon
great bodies
after
of
men
defiance
Israel
of
public
sentiment.
Moses died
still
governing
and
Israel
lives, largely
The
in
Moses and
and successors,
and
spiritual
constitution
and
statutes they
became.
The
value.
is
draws of
Palestine.
present sanitary
or
will
rather insanitary
'
conditions
is
in
out that
among
more urgent
With
Modem and
Biblieal Times.
two appendices.
a Preface
By
E.
W.
G. Masterman.
l\. E.R.C.S..
D.P.H.
With
Fund,
University
Cambridge.
London
Palf.>tinf
Exploration
548
'
as
it
period, a hot-bed of
many
diseases,
which have
none of
is
their
not a
who knows
all
through the
to
history.
But there
is
no reason
doubt
given the
it
healthiest
Mediterranean
The book is divided into three parts. Part I, on Diseases of Modern Palestine and Syria, contains chapters on Race, Habit, and Food as bearing on Disease Climate and Water Supply the Common Diseases of Palestine and Syria Ideas among the
;
;
Old Testament
ment
New
Testament.
Part III
consists of
the
Holy Land.
There
In the
tropical
first
part,
all
and
Most
work
ot
these are
parasitic
It
greatest ravages.
Gorgas
control
at
readily brought
that
under
particularized, but
later to
an
efficient
Typhoid
occurs
in
fever
epidemics.
particularly
fatal
to
Europeans.
epidemics.
Typhus,
typhoid,
influenza
in
JEWISH MEDICINE
first
COHEN
Tuberculosis
disease
is
third
of the
nineteenth century.
is
on the
increase.
classes.
Leprosy
not a
common
is
but
it
infects all
common.
the
list
of potential
and
existent
found
in all lands.
It is sufficient to
note
them
and
intelligent sanitary
in other
Bible
is
definite
by
all
'
whom no man
is
a well-timed
who
and most
'.
Less satisfactory
is
the chapter on
'
Hygiene
in the
Old Testa-
The subject is dismissed in four pages, and its general tendency may perhaps be best characterized in the statement that
ment
'.
Masterman and
Wood
According to
The
dietary laws, in
is
Circumcision
barbarous
and moral
and by
habits,
by encouraging labor
six
their
great
did
much
to
promote the
vitality of the
Hebrews.
The
is
survival
and
perse-
and of continual
loss
by religious defection,
abundant
550
is
It
is,
however, the
ritual
laws
made
this
people prosperous.'
himself, reiterating
legislation
The
reviewer
expressed
an
oft-
of Bible
and
Wood
and
is,
the preservation of
holiness
'
and remaining
cleanliness,
cleanliness,
and
its
ritual
motive.
The requirement
armament, a
'
paddle
is
not taboo.
of
if
The
and
regu-
or
removal
materials, as
infected
decomposable
lations
not
it
taboo.
is
And
least
other
originated
taboos,
at
to
be remarked
to
that
be of
That
may be admitted
until
was not
bark cures malaria, yet the healing power of the wood has existed
since
its
appearance on earth.
still
in
empiric medicine
unsolved
is
and
if
we have
at
that
may
future.
What
lines,
is
needed
is
scientific
and a somewhat
4
Dr. Neuburger
all
4
the
references to medical
and
allied
Von
Max Neu:
Bad Reichenhall
H., 1919.
pp. 74.
JEWISH MEDICINE
writings of Josephus
COH1
While he points out verbal
he has simply gathered form easy to understand
divi.-.ion-^
Talmud.
or material discrepancies
and
and put
it
in a
and convenient
for reference.
'
dem
Zeitalter
der Bibel
'
('
Parallelen
und Divergenzen
'.
and
'
Medizinischebut
the
The
Essenes.
excursus on the
The
and
author adopts
attributes to
etymology N'pN
them
as
and minerals,
and
faith healing.
interesting sections,
Pathologic
Herodean
'The
Status of Pharmacologic
'Magical Healin_
'Medicinal Springs';
'
Psychotherapy
'.
Finally, there
a brief discussion of
'
medical
as, for
is
clear
and
German
He
many
thanks.
Spinoza
is
to
many
respects
The
to
influence of his
physiological
.
knowledge
in
leading
him
oppose Descartes*
it
theory of the localism of the soul in the pineal gland (to put
accurately)
and the
Mishna, Kabbala, and the udeo- Arabic philosophilosophy, phers and physicians took shaping of the
in
final
his
Spinoza en dc Genceskuude.
pp. xi + 74.
Amsterdam
Bussy, 1920.
552
seems
to
insist
that
Kabbalists, affected
Neo-Platonists.
him profoundly,
and the
It is interesting to
Spinoza as
Medecin
13).
tres
ce'lebre
philosophe
tres
profond a
Amsterdam (page
The argument turns on the conception of the it is thus, relation of the human body to the spirit
soul,
and the
in a measure,
biologic.
Indeed,
it
is
biology,
not
medicine, that
interested
this
book.
at least
The
parallels
attentive reading
by the
latter,
is
of the former.
Especially interesting
with incidental
this
and
like topics.
excellent knowledge of
and
his
work
is
full
Addenda
et
Corri-
my
edition of
it
Mahzor Yannai.*
Together with
my own
deem
communications.
The
notes are arranged in the order of the passages which are affected
by them.
P.
xii,
note 18
"]SV"l
:
"W
chap.
P|W1 "]E2n
man where
*)")
P. xvii
of
'
Deuterosis
jildischen Geschichte
Pp. xix-xx
As
must admit
that
my
in
need of modification.
reviewers
'
by
my
it
seems
to
me much
es
safer to
assume
es
und
as well as
my
critics
overlooked, makes
far.
it
Mahzor Yannai.
liturgical
work
and
by Louis Ginzberg.
N.Y. 1919.
2,
Comp.
Israel
Abrahams
in
March
26,
April
I.
2,
April
16.
Comp.
vol.
2
also
Elbogen
D7pD,
I,
No.
4. pp. 141- 5.
p.
1
Synagoga/e Poesie,
1.
19.
Comp.
also
Harkavy, C'-VJ'S"^
p"l-*, v.
p.
139, note
VOL.
XT.
553
554
should be
made
Dr. Gaster's
study,
London, 19 13. Whatever force there may be to his argument, that if the Sedarim stood in direct connexion with the public
reading of the Torah in the Synagogue
graphic trace of such
of
it
is
surprising that
in
no
a division
(p.
is
found
the
any manuscripts
45),
Kerobot of Yannai
the
The
En Hakoreh
',
The
further confirmed
by a
series
6,
of
MS. 2714,
which
for eleven
Incidentally I
is
may remark
no weekly lesson
known
to begin in the
middle of a section
'
(p.
It is
also
it
is
rarely a
noinD which
separates one weekly lesson from the other (p. 30), since there are
xxiv
Elbogen
objects
to
my
p.
in character,
Yannai,
30) shows
no
trace of
it.
But perhaps
a
Kerobah and a
is
former
halakic in character.
:
P. xxvii
The purpose
:
of the no^nn
is
undoubtedly to comply
"pED JDETin py
a).
Pesahim 104
Ordinarily, this
complied with
"]^
and
These are
"OW,
H1PB, fopl,
pS>3.
PllVn,
xhvi,
KTW,
03*1,
WT1,
pp. 51-2.
DAVIDSON
these
555
poems
separate
phi
rtDWI
is
as a rubric
is
and
may be found
the
Kerobah of
there
is
Kalir, published in
Zunz
Jubelschrift (p.
202),
likewise
no word between
if
VT\\>
The
now
copy of the
in
MS
from which
is
59
The
i>N
name
It
the
Kerobah
P. xxxvii
:
is
usually
"iriN.
The poem
fol.
Yl "1HK occurs
8
in
tPJOn "1THD
(Const. 1574,
P.
xlvii:
70 b) as a Yozer.
with
Read
9
Halper
*a
nMI.
*B3
Comp.
"TIJ31
also
Judah
Halevi's verse:
mSD Wiai
p. 2,
1.
TO
^33,
Hebrew Part,
P. 5,
P. 6,
veins,
1.
Read
ni>nD
tMn
&W1 (Halper).
rather
38
Read
to
"piroHi.
1.
and
refers
is
20:
Brody suggests
10
that the
requires the
Comp.
Comp. T3Dn, V,
It
is
I.e., p.
145.
,J
poem beginning
fiS^MO
was erroneously
D :i^N"l^,
s
ascribed to
Samuel Ha-Nagid.
March
I,
p. 154.
10
In a private communication of
9, 1920.
556
1.
Read
ijrca
pn iron
P.
9,
m (Poznanski)
(Idem).
11
.
P. 15,
1.
1.
Read
D^7
Sin
^n
1.
The rhyme requires that mVK be transferred from 36 b to 36 a. Read IWK D2^, TDn "WK IKS? (Idem). 61 b Read BPBflP (Brody). P. 17,
36
1.
:
P. 20,
P. 22, P. 23,
1.
22
Read
mn
D^CPTV
1.
1.
P. 24,
justly
1.
Read yu
JJHS
Brody
an explanatory
marginal note on the preceding phrase, which crept into the body
of the text. P. 27,
P. 32,
this
1.
19 b
1
p. 28,
1.
25 (Brody).
note
Exod.
in
connexion
with the biblical lesson assigned for that day (see Mahzor Yannai,
p. xxvi,
1).
The
:
Kerobah, therefore,
undoubtedly read
P. 35, note 16
n^bn
:
i^rQ
vn
KTHsmp.
:
Comp. Gen.
to
E., chap. 50
rf'lpn
^ Y
p
the
bmw
nivm
nx p
ww
nn^yn
own?
nyca
nWs
t6n yifix n
also
pplDytr
references in
P. 37,
1.
(Poznanski).
Comp.
On
1
:
niTD3n nnPP
"]T
is
but of
nBVH.
It is
Comp.
and
It
Litg.,
p.
24,
note 4
Brody and
poem,
X.
WPI
ny&>, p. 19.
word
11
CWP,
heading of
this
Comp.
rTTOn
vol.
II,
Nos. 2-4;
reprinted
in
*~\2)in,
vol.
Nos. 9-10.
DAVIDSON
r.,
557
2708
from which he
published
nowhere
I
to be found.
In conclusion
may state that through the suggestion I came upon further liturgies of Yannai
27 14
5
of
in
the Oxford
MS.
Or.
(Heb.
d.
41).
and a ShWata
of part
for the
same day.
Of
the
VII and
liturgies
'
parts
also
of Samuel,
'.
who
is
with
the
Samuel
the third
All
of these are
preparation
fqr
Schechter Studies.
Israel Davidson.
Jewish Theological Seminary of America.
CORRECTION
To JOR.
Page 381,
,,
line 13
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